The change of Qiblah

People used to pray towards Jerusalem when Muhammad came to Medina, and for eighteen months after his emigration. He used to raise his head to heaven when he prayed, to see what he would be commanded; he used to pray towards Jerusalem, and then this was abrogated in favour of the Kabah. Muhammad used to like to pray towards the Kabah, and Allah revealed the verse: "We have seen the turning of your face to Heaven..." This is a significant moment in Islam. Interestingly, it is contradicted by archeological evidence, in that the qiblah (prayer direction) of all mosques constructed in the 7th century is towards Jerusalem. Except one: The Dome of the Rock in Jerusalem, which does not have a prayer direction, as if it were the center of worship.

Arrangements about fasting

In this year [AH 2], it is said, the fast of Ramadan was prescribed, and it is said that it was prescribed in Shaban. When Muhammad came to Medina, he saw the Jews fasting on the day of Ashura. He questioned them, and they told him that it was the day upon which God drowned the people of Pharaoh, and so saved Moses and those who were with him from them. He said: "We have a better right to Moses than they have," and he fasted and ordered people to fast with him. Muhammad doesn't elaborate why he should have a better claim to Moses than the Jews, who after all had revered their founding prophet for two millenia. It is pretty certain that the Jews would disagree with this statement, as would the clan and ancestors of Muhammad. Presented in this context, the Ramadan fast looks like a tool to legitimize this claim. When the fast of Ramadan was prescribed, he did not order them to fast on Ashura, nor did he forbid them to do so. It is not clear if the command comes from Allah or from Muhammad.

The Zakat tax

In this year, he commanded people to pay the zakat al-fitr. It is siad that Muhammad adressed the people one or two days before the fitr and commanded them to do this. This is similar to, yet a change from paganism. The rifat tax collected by the Quraysh was specifically connected to the pilgrimage, in order that also the poor could affort to go to Mecca and perform the ritual sacrifices. The zakat tax is disassociated from the pilgrimage and has been collected by Islamic leaders throughout history. Christians and Jews are obliged to pay the (usually much higher) Jizya tax instead, a protection from the Muslims.

Prayer

In this year [AH 2] he went out to al-Musalla and prayed the Id prayer there. This was the first occasion on which the people went out to al-Musalla for the Id prayer. This is still a highly recommended prayer in Islam. In this year, it is said, the Staff was carried to al-Musalla for him and he prayed facing it. It belonged to al-Zubayr b. al-Awwam and had been given to him by the Negus, and it was carried before him in festivals. I am informed that it is today in the custody of the muezzins in Medina. This staff worship, on the other hand, has since been abandoned.

Battle of Badr

Then the apostle heard that Abu Sufyan was coming form Syria with a large caravan of Quraysh, containing their money and merchandise. [...] When the apostle heard about Abu Sufyan coming from Syria, the summoned the Muslims and said: "This is the Quraysh caravan containing their property. Go out to attack it, perhaps Allah will give it as a prey." The people answered his summons, some eagerly, others reluctantly, because they had not thought that the apostle would go to war. After the first successful caravan raid, where scripture was revealed that made booty 'lawful and good', and the enrichment had been generally accepted by the Muslims, there is no longer a need to issue raiding orders in secret. The motivation for the raid is spelled out clearly: Muhammad wants the property of the Quraysh. The Muslims, some of who probably didn't expect the pledge of Al-Aqabar to be so urgent, are not all eager to fight. Bukhari has this comment from one of the highly motivated Muslims: Bukhari:V5B59N702: “Allah did not admonish anyone who had not participated in the Ghazwa of Badr, for in fact, Allah’s Apostle had only gone out in search of the Quraysh caravan so that he could rob it. But Allah arranged for the Muslims and their enemy to meet by surprise. I was at the Aqabah pledge with Allah’s Apostle when we gave our lives in submission, but the Badr battle is more popular amongst the people. I was never stronger or wealthier than I was when I followed the Prophet on a Ghazwa.’” 'Ghazwa' is a raid executed on the order of and in the company of the prophet Muhammad. Islam is the only religion that has a distinct term for this kind of military campaign. No qualms about the motivation. It was booty, not conversion or revenge. When he got near to the Hijaz, Abu Sufyan was seeking news, and questioning every rider in his anxiety, until he got news from some riders that Muhammad had called out his companions against him and his caravan. He took alarm at that and hired Damdam b. Amr al-Ghifari and sent him to Mecca, ordering him to call out Quraysh in defense of their property, and to tell them that Muhammad was lying in wait for it with his companions. Abu Sufyan and his tribesmen are concerned about ambush and check out the news. When he hears that Muhammad indeed plans to attack him, he raises the alarm and calls for protection. This is a large caravan, and having it plundered would be a severe blow to the Meccans, not to mention the risk of life for himself and his companions. The plot is set.

The first prophecy

Atika saw a vision which frightened her. She sent to her brother al-Abbas, saying: "Brother, last night I saw a vision whcih bfrightened me, and I am afraid that evil and misfortune will come upon your people, so treat what I tell you as a confidence." He aksed what she had seen, and she said: "I saw a rider coming upon a camel who halted in the valley. Then he cried at the top of his voice: "Come forth, Oh people, ´do not leave yor men to face a disaster what will come upon you in three days time." I saw the people flock to him, and then he went into the mosque with the people following him. While they were round him, his camel mounted to the top of the Ka'aba. Then he called out again, using the same words. Then his camel monted to the top of Abu Qubays [a mountain nearby], and he cried out again. Then he seized a rock and loosened it, and it began to fall, unitl at the bottom of the mountain it split into pieces. There was not a house or a dwelling in Mecca but received a bit of it. This dream is immediately recognized as a vision by the Meccans. Al-Abbas said: "By Allah, this is indeed a vision, and you had better keep quet about it and not tell anyone." But the story soon escaped into the town talk of Mecca. Soon after: Abu Jahl said [addressing the Muttalib family, to which Muhammad belonged]: "Oh Banu Abdul-Muttalib, since when have you had a prophetess among you?" [..] "Are you not satisfied that your men should play the prohet, that your women should do so also? Atika has alleged that in her vision someone said: "Come forth to war in three days." We shall keep an eye on you these three days, and if what she says is true, then it will be so; but if the three days pass and nothing happens, we will write you down as the greatest liars of the temple people among the Arabs." Story out, the idea to have another prophet in the family is not particular appealing. And a woman, at that! The solution to this is obvious: Wait out the three days, and declare her a liar if nothing happened. On the third day after Atika's vision, Abu Jahl heard the voice of Damdam crying out in the bottom of the wadi, as he stood upon his camel, having cut his nose, turned his saddle around, and rent his shirt, while he was saying: "Oh Qurays, the transport camels, the transport camels! Muhammad and his companions are lying in wait for your property which is with Abu Sufyan. I do not think that you will overtake it. Help! help!" The vision of Atika had an interesting quality: It was prophetic. After three days, indeed comes a rider on a camel calling out in warning to the Quraysh. One might wonder if this is not a problem for the claim of Muhammad to be a prophet? After all, the prophets of Israel had this quality of visions useful to guide their people. But the point is actually rendered moot, for Islam has an additional meaning to the word 'prophet', namely to be a divine messenger handing out the scripture stored in heaven since the beginning of time. It is thus the revelations that earn Muhammad the title of prophet, not prophecies in the traditional sense.

Quraysh prepare to go to Badr

The men prepared quickly, saying "Do Muhammad and his companions think this is going to be like the caravan of Ibn Hadrami? By Allah, they will soon know that it is not so." Every man of them either went himself or sent someone in his place. The Meccans apparently had a basic solidarity inside their clan. When a caravan is under threat, everyone sends someone to participate in the rescue force. However, a squabble breaks out among the Quraysh over outstanding blood (= unavenged murder). A young man is killed before the score is settled, and eventually the rescue force sets in motion. For details, see the original

Muhammad sets out

Muhammad set out in the month of Ramadan. What - in Ramadan? The tradition of the Arabs was not to fight during the Ramadan, presumably to enable the passage of caravans without the burden of having to provide strong escorts. On the other hand, we saw earlier that Allah granted his permission for fighting in the holy month, as long as it was for the benefit of Islam. Muhammad was preceded by two black flags, one with Ali called al-Uqab and the other with one of the Ansar. His companions had seventyh camels on which men rode in turns. Black flags are used by the Jihad warriors of our days as well.

Scouting and council

Muhammad sent Basbas b. Amr al-Juhani and Adiy b. Abu to Badr to scout for news about Abu Sufyan and his caravan. News came to him that Quraysh had set out to protect their caravan, and he told the poeple of this and asked their advice. [Future Caliph] Abu Bakr and then [future Caliph] Umar got up and spoke as well. The news of the rescue force is obviously worrisome to Muhammad, who had expected an easy fight with an unprotected caravan. For once, we see him asking advice from his companions (not from Allah, interestingly). There's something weird here. Muhammad countless times promised the early Muslims either abundant booty in this life, or martyrdom and the rewards of paradise in the next. Himself, being in direct contact with Allah, should have less doubt about this message than anyone else. So why hesitate? It should be a win-win deal to proceed without heistation. Then al-Miqdad got up and said: "Oh, messenger of Allah, go where Allah tells you, for we are with you. We will not say as the children of Israel said to Moses: "You and your Lord go and fight, and we will stay at home", but you and your lord go an fight, and we will fight with you. By Allah, if you wre to take us to Bark-al-Ghimad [in Yemen or Haja. Tabari adds: 'A town of the Abyssinians'], we would fight resolutely with you against its defenders until you gain it." One of the most significant differences between Islam and other religions was the adherents' readiness to fight in the name of religion. It still is. Muhammad thanked him and blessed him. Then he said: "Give me advice, Oh men," by which he meant the Ansar [Muslims from Medina]. [...] Muhammad was afraid that the Ansar would not feel obliged to help him, unless he was attacked by an enemy in Medina, and that they would not feel it incumbent upon them to go with him against an enemy outside their territory. A very relevant concern. The citizens of Medina (Yathrib) had promised to protect Muhammad in Medina against attacks from the Meccans, but not to go out and assist him in attacks on the Meccans. And that was for religious reasons, as Muhammad had told them clearly that he was the messenger of Allah. Raiding caravans for booty was a different matter. When he spoke these words, Sad b. Muadh said: "It seems as if you mean us," and when he said that he did, Sad said: "We believe in you, we declare your truth, and we witness that what you have brougth is the truth, and we have given you our word and agreement to hear and obey; so go where you wish, we are with you; and by Allah, if you were to ask us to cross this sea and you plunged into it, we would plunge into it with you; not a man would stay behind. We do not dislike the idea of meeting your enemy tomorrow. We are experienced warriors, trustworthy in combat. It may well be that Allah will let us show you something which will bring you joy, so take us along with Allah's blessing." This is where they truely became Muslims: In full submission to Muhammad, they declare themselves experienced soldiers ready for battle. Muhammad was delighted at Sad's words which greatly encouraged him. Then he said: "Forward in good heart, for Allah has promised me one of the two parties [the caravan or the army]. Interesting that the support of the Ansar goes before the promise from Allah. Divine blessing secured, the party moved on. After a period of scouting for the caravan, Abu Sufyan scouts ahead, too: Abu Sufyan went forward to get in front of the caravan as a precautionary measure until he came down to the water, and asked Majdi if he had noticed anything. He replied that he had sen nothing untoward; merely two riders had stopped on the hill and taken water away in a skin. Abu Sufyan came to the spot where they had halted, picked up some camel dung and broke it into pieces, and found it contained date-stones. "By Allah," he said, "this is the fodder of Yathrib [Medina]." He returned at once to his companions and changed the caravan's direction from the road to the seashore leaving Badr on the left, traveling as quickly as possible. Being a good scout, he analyzes even the camel droppings for clues that Muhammad and his companions might be around. Finding such clue (camels being fed dates - i.e. from Yathrib where Muhammad resides), he immediately leaves Badr by an alternative route. This saved his caravan. But not the unfortunate rescue force:

The second prophecy

Quraysh advanced, and when they reached al-Juhfa, Juhaym saw a vision. He said: "Between waking and sleeping I saw a man advancing on a horse with a camel, and then he halted and said: "Slain are: Utba and shayba and Abul-Hakam and Umayya (and he went on to enumerate the men who were killed ad Badr, all nobles of Quraysh). Then I saw him stab his camel in the chest and send it loose into the camp, and every single tent was bestappered with its blood." When the story reached Abu Jalh, he said: "Here's another prophet from B. al-Muttalib! He'll know tomorrow if we meet them, who is going to be killed!" The family of Muhammad were more prone to having prophecies than himself. This one also doesn't bode well. When Abu Sufyan saw that he had saved his caravan, he sent word to Quraysh: "Since you came out to save your caravan, your men, and your property, and Allah has delivered them, go back." Abu Sufyan, the caravan leader, has enough common sense to ask his men away from the danger of battle. After all, these people were merchants more than militants. Abu Jahl said: "By Allah, we ill not go back until we have been to Badr" - Badr was the site of one of the Arab fairs where they used to hold a market every hear. "We will spend three days there, slaughter camels and feast and drink wine, and the girls shall play for us. The Arabs will hear that we have come and gathered together, and will respect us in the future. So come on!" The lure of the festival overrides the danger. And what would there be to fear? The main target of Muhammad and the Muslims, the caravan, is away in safety. Further, it is still the holy month of Ramadan, where the tradition of the Arabs was to put aside their swords and have a festival. Only the two prophect dreams tell the Quraysh that not everything is fine.

The battle

After some preparation for the battle from the side of the Muslims, we come to: Quraysh, having marched forth at daybreak, now came on. When Muhammad saw them descending fromt he hill Aqanqal into the valley, he cried: "Oh Allah, here come the Quraysh in their vanity and pride, contending with Thee and calling Thy messenger a liar. Oh Allah, grant the help which Thoug didst promise me. Destroy them this morning!" King James style English aside, we here get the reason that Muhammad wants them destroyed in battle: They contended with him and called him a liar. In other words, they did not recognize him as being the messenger of Allah. Muhammad went forth to the people and incited them, saying: "By Allah, in whose hand is the soul of Muhammad, no man will be slain this day fighting againstthem with steadfast courage, advancing, not retreating, but Allah will cause him to enter Paradise." Umar b. al-Humam was eating some dates which he had in his hand. "Fine, fine!", said he, "is there nothing between me and my entering paradise save to be killed by these men?" He flung the dates from his hand, seized his sword, and fought against them till he was slain. Paradise appears an effective motivation to enter battle. Fundamentalist Jihad warriors of today share the conviction. Auf b. Harith said: "Oh, messenger of Allah, what makes the Lord laugh with joy at His servant?" He answered: When he plunges into the midst of the enemy without mail." Auf drew off the mail-coat that was on him and threw it away; then he seized his sword and fought the enemy until he was slain. This fatalistic approach to battle is nothing short of amazing. As an aside, the Judeo-Christian God never encouraged such suicidal behaviour. Here and in other places (very frequently in the Quran) we see Allah take a remarkable enjoyment in death and punishment. When the warriors advanced to battle and drew near to one another, Abu Jahl cried: "Oh Allah, destroy this morning him that more than any of us has cut the ties of kinship and wrought that which is not approved." Thus, he condemned himself to death. The gripe of the Meccans against Muhammad were more clear. Muhammad had broken the ties of kinship, plundered caravans, taken prisoners, killed etc., much of it even during the holy months. Abu Jahl obviously sees this battle as an opportunity to stop this. Then Muhammad took a handful of small pebbles and said, turning towards Wuraysh, "Foul be those faces!" Then he threw the pebbles at them and ordered his companions to charge. The foe was routed. Allah slew many of their chiefs and made captive many of their nobles. Like so many religious wars during the ages, the net result was defeat to one side, death of many a man, and the capture of others. The two prophetic dreams of the Quraysh had come true: The best of the Quraysh men were slain or taken captive.

Captives and killing

Then Muhammad took a handful of small pebbles and said, turning towards Quraysh: "Foul be those faces!"Then he threw the pebbles at them and ordered his companions to charge. The foe was routed. Allah slew many of their chiefs and made captive many of their nobles. Meanwhile Muhammad was in the hut and Sad b. Muadh was standing at the door of the hut girt with his sword. With him were some of the Ansar guarding Muhammad for fear lest the enemy should come back at him. A small hut had been constructed where Muhammad could watch the battle with his personal escort. While he used to urge his soldiers to martyrdom, he did not have the habit of seeking the priviledge for himself. While the folk were laying their hands on the prisoners, Muhammad, as I have been told, saw displeasure on the face of Sad at what they were doing. He said to him: "You seem to dislike what the people are doing?" "Yes, by Allah," he replied, "it is the first defeat that Allah has brougt on the infidel and I would rather see them slaughtered than left alive." Sad is among the more blood-thirsty of the Muslims, making killing a higher priority than ransom. His position is supported by the Quran, Sura 8, "The Spoils of War": Quran 8:67: It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allâh desires (for you) the Hereafter. And Allâh is All-Mighty, All-Wise. Muhammad said: I know that some of the B. Hashim and others have been forced to come out against their will and have no desire to fight us; so if any of you meet one of the B. Hashim or Abul-Bakhtari or al-Abbas (Muhammad's uncle) do not kill him, for he has been made to come out against his will." Abu Hudhayfa said: "Are we to kill our fathers and our sons and our brothers and our families, and leave al-Abbas? By Allah, if I meet him I will flesh my sword in him!" One of the Muslims objects to Muhammad having ordered them to fight their clan and family, and now requesting them to spare his own uncle. Let's see how that plays out. This saying reached Muhammad, and he said to [future Caliph] Umar: "Oh Abu Hafs, ought the face of the messengers uncle to be marked with the sword?" Umar replied: "Let me off with his head! By Allah, the man is a false Muslim." Not so well, after all. Abu Hudhayfa is now in danger of decapitation for his unruly behaviour towards Muhammad. Ibn Ishaq has this interesting footnote: "The verb rom which 'munafiqun', generally 'hypocrites', is formed. Clearly it includes the meaning of a rebel against the prophet's authority; perhaps the underlying idea is feigned obedience." The Quran agrees: Quran 8:20-23: O you who believe! Obey Allâh and His Messenger, and turn not away from him while you are hearing. And be not like those who say: "We have heard," but they hear not. Verily, the worst of living creatures with Allâh are the deaf and the dumb, who understand not. Had Allâh known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion. It is somewhat convoluted, but the bottom line is that obedience to Allah _and_ his Messenger are central messages of the teaching, and those who do not understand this are deaf and dumb. Ishaq:322 Allah said: "Turn not away from Muhammad when your are istening." i.e. Do not contradict his orders when you hear him speak and while you assert that you are on his side. "And be not like those who said: "We hear" when they did not hear." i.e. Like the hypocrites who pretend to be obedient and are secretly disobedient to him." No doubt that obedience is the highest religious quality in Islam. Obedience to Muhammad, interestingly, not directly to Allah. "O you who believe, respond to Allah and Muhammad when he summons you to that which will quicken you." i.e. to the war in which Allah exalted you after humiliation, and made you strong after weakness, and protected you from your enemies after you had been overcome by them." These Quran quotes repeated in the Hadith makes things quite clear. When Muslims are called to war, they must follow. One has to be quite deaf and dumb to not understand this.

Umayya and his son

On the day of Badr I passed Umayya standing with his son Ali holding him by the hand. I was carrying coats of mail which I had looted; and when he saw me he said: "Won't you take me prisoner, for I am more valuable than these coats of mail which you have?" Presumably, Umayya is seeking some protection for himself and his son after having lost the battle. "By Allah I will," I said. So I threw away the mail and took him and his son by the hand, he saying the while: "I never saw a ady like this. Have you no use for milk?" Then I walked off with the pair of them. Taking prisoners and trading slaves was normal in Arabia at this time. Not knowing the price on healthy male slaves, we can assume that it is significantly higher than the coats of mail Abdul-Ilah throws away here. Umayya said to me as I walked between them holding their hands: "Who is that man who is wearing an ostrich feather on his breast?" When I told him it was Hamza, he said that it was he who had done them so much damage. As I was leading them away, Bilal saw him with me. Now it was Umayya who used to torture Bilal in Mecca to make him abandon Islam. [...] As soon as he saw him he said: "The arch-infidel Umayya b. Khalaf! May I not live if he lives." I said: "(would you attack) my prisoners?" One might think that having the 'arch-infidel' being prisoner would be sufficient for the poor Bilal. But he kept cyring out these words in spite of my remonstrances, until finally he shouted at the top of his voice: "Oh Allah's Helpers, the arch-infidel Umayya b. Khalaf! May I not live if he lives." The people formed a ring around us as I was protecting him. Then a man drew his sword and cut off his son's foot so that he fell down and Umayya let out a cry as I have never heard; That was not nice. Instead of cutting down the offender, they go for his son, who presumably did not do any wrong. At least nothing is listed. and I said to him: "Make your escape" (though he had no chance of escape) "I can do nothing for you." As a last-ditch effort, Abdul-Ilah suggests his former friend, now slave, to escape. But unarmed and completely outnumbered, there is little to do. They hewed him to pieces with their swords until they were dead. Abdul-Ilah used to say: "Allah have mercy on Bilal. I lost my coats of mail and he deprived me of my prisoners." Uh. Abdul-Ilah just saw and old friend of his, and his son, cut to pieces. All he grieves, however, is his economical loss, both the mail (which presumably someone else would have looted by now) and the prisoners. One should think that at least Bilal would compensate him. But that does not seem to be the case.

Killer angels

After this incident, it is comforting to have something religious: One of the reasons quoted for the victory at Badr was the participation of killing angels: Abu Usayd Malik, who was present at Badr, told after he lost his sight: "If I were in Badr today and had my sight, I could show you the glen from which the angels emerged. I have not the slightest doubt on the point." Abu Daud al-Mazini, who was at Badr, told: "I was pursuing a polytheist at Badr to smite him, when his head fell off before I could get at him with my sword, and I knew that someone else had killed him." Abdullah b. Abbas told: "The sign of the angels at Badr was white turbans flowing behind them, at Hunayn they were red turbans." Ibn Abbas told me: "The angels did not fight in any battle but Badr. In the other battles they were there as reinforcements, but they did not fight."

Death of Abu Jahl

Muawwidh b. Afra passed Abu Jahl as he lay there helpless and smote him until he left him at his last gasp. Then Abdullah b. Masud passed by Abu Jahl when Muhammad had ordered that he was to be searched for among the slain. IAbdullah b. Masud said that he found him at his last gasp and put his foot on his neck and said to him: "Has Allah put you to shame, you enemy of Allah?" He replied: "How has He shamed me? Am I anything more remarkable than a man you have killed? Tell me how the battle went." He told him that it went in favor of Allah and his messenger. Abu Jahl is a leader of the Quraysh. Getting him down is significant. He said to me: "You have climbed high, little shepherd." Then I cut off his head and brought it to Muhammad saying: "This is the head of the enemy of Allah, Abu Jahl." He said: "By Allah than Whom there is no other, is it?" "Yes," I said, and I threw his head before Muhammad, and he gave thanks to Allah. This is so clear it doesn't need additional comment.

Quotas for paradise

When Muhammad said: "70,000 of my people shall enter Paradise like the full moon.", Ukkasha asked if he could be one of them, and the messenger prayed that he might be one. One of the Ansar got up and asked the he too might be one of them, and he replied: "Ukkasha has forestalled you and the prayer is cold." While this is religious, it is also strange. The Ansar (later Muslims from Medina) seem to have second priority for entering Paradise. And only 70,000? While that must have seen an immense number in thinly-polulated Arabia, it is not much on a larger scale. Fortunately, more ahadith are available to check this, so let's take a segway: Bukhari:V8B76N550: “I heard Allah’s messenger saying, ‘From my followers there will be a crowd of 70,000 in number who will enter Paradise whose faces will glitter as the moon.’” Apparently the same story retold in Bukhari. Should be solid. Bukhari V4B54N410: “Verily! 70,000 of my followers will enter Paradise altogether; so that the first and the last amongst them will enter at the same time.” The number 70,000 seems firm. Compared to the number of Muslim martyrs during the centuries, this is not much. Quite a few may have been quite disappointed after their death in battle. Bukhari:V8B76N537: “The Prophet said, ‘Allah will say, “Adam!” “I am obedient to Your orders.” Allah will say, “Bring out the people of the Fire.” “How many are the people of the Fire?” Allah will say, “Out of every thousand take out nine-hundred and ninety-nine persons.” At that time children will become hoary-headed and every pregnant female will drop her load. You will see the people as if they were drunk. Allah’s punishment will be very severe.’ That is not good news. Of 1000 people, 999 are predestined to go to Hell. The Muslims didn't like it either: That news distressed the companions of the Prophet too much, and they said, ‘O Allah’s Apostle! Who amongst us will be that lucky one out of the one-thousand who will be saved from the Fire?’ He said, ‘Have the good news that one-thousand will be from Gog and Magog, and the one (to be saved will be) from you.’ While the Muslims are granted priority entry to Paradise, the limit of 70,000 apparently stands. I'll leave that puzzle for others to solve.

The pit

When Muhammad ordered that the dead should be thrown into a pit, they were all thrown in except Umayya b. Khalaf, whose body had swelled within his armour so that he filled it, and when they went to move him, his body disintegrated; so they left it where it was and heaped earth and stones upon it. The stench in the desert heat must have been unbelievable. As they threw them into the pit, Muhammad stood and said: "Oh people of the pit, have you found that what Allah threatened is true? For I have found that what my Lord promised me is true." His companions asked: "Are you speaking to dead people?" He replied that they knew that what their Lord had promised them was true. Aisha said: People say that he said: "They hear what I say to them," but what he said was: "They know." What Muhammad intends to achieve by this is hard to imagine. Aisha weighs in with some hair-splitting about the ability of the dead to hear. Peculiar. Muhammads companions heard him saying in the middle of the night: "Oh people of the pit: Oh Utba, Oh Shayba, Oh Umayya Oh Abu Jahl," enumerating all who had been thrown into the pit, "Have you found that what Allah promised you is true? I have found that what my Lord promised me is true." The Muslims said: "Are you calling to dead bodies?" He answered: "You cannot hear what I say better than they, but they cannot answer me." The people who died at Badr were of the clan and kindred of Muhammad. No wonder he knows every single person in the pit by name. Even now, when their decomposing bodies are thrown in the pit, Muhammad demeans them. A Bukhari hadith confirms the hellish scene and the invocation of evil: Bukhari:V5B59N297 “The Prophet faced the Ka’aba and invoked evil on the Quraysh people specifically cursing: Shaiba, Utba, Walid and Abu Jahl. I bear witness, by Allah, that I saw them all dead, putrefied by the sun, as Badr was a very hot day.” Back in Tabari, we find the motivation for the battle made crystal clear: Muhammad said that day: "Oh people of the pit you were an evil kinsfolk to your prophet. You called me a liar when others believed me; you cast me out when others took me in; you fought against me when others fought on my side." Then he added: "Have you found that what your Lord promised is true?" Underlining that those killed were his kindred, Muhammad explains the motivation behind this: They did not recognize him as a prophet. Furthermore, this stands as quite a warning to others who might doubt his credentials. Muhammad certainly was a different kind of person than those he considered his predecessors, Jesus and the Jewish prophets. When Muhammad gave the order for them to be thrown into the pit, Utba was dragged to it. I have been told that Muhammad looked at the face of his son Abu Hudhayfa, and lo he was sad and his colour had changed. He said: "I fear that you feel deeply the fate of your father" or words to that effect. "No," he said, "I have no misgivings about my father and his death, but I used to know my father as a wise, cultured and virtuous man, and so I hoped that he would be guided to Islam. When I saw what had befallen him and that he had died in unbelief after my hopes for him, it saddened me." Muhammad blessed him and spoke kindly to him. Again we see how Islam supercedes family bonds (except, as we saw, in the case of Muhammad himself). The father of Abu Hudhayfa is among the slain, and described as 'wise, cultured and virtuous'. Wisely, he tells Muhammad that being guided to Islam is the most important. Muhammad likes that.

Quranic comments on Badr

The Quran came down about certain men who were killed at Badr: Quran 4:97: Verily, as for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on the earth." They (angels) say: "Was not the earth of Allâh spacious enough for you to emigrate therein?" Such men will find their abode in Hell – what an evil destination! They were: al-Harith; Abu Qays b. al-Fakih; Abu Qays b. al-Walid; Ali b. Umayya; and al-As b. Munabbih. These had been Muslims while Muhammad was in Mecca. When he mirated to Medina, their fathers and families in Mecca shut them up and seduced them and they let themselves be seduced. Then they joined their people in the expedtion to Badr and were all killed. That's pretty clear. When Muhammad was driven out of Mecca, he requested all early Muslims to follow him. Some stayed behind, abolishing the belief that Muhammad was the messenger of Allah, and rejoined the ways of their families. Having gone with their families to Badr to fight Muhammad, they got the destiny they deserved and are now burning in Hell.

Dividing the spoils

Muhammad ordered that everything that had been collected in the camp should be brought together, and the Muslims quarrelled over it. Quarrels over booty is a recurring event among the early Muslims. Nothing surprising here. Allah took it out of their hands and gave it to Muhammad, and he divided it equally among the Muslims. At this time, equal distribution was the norm. Later the owners of horses and camels would get two extra shares, and even later the newly-converted Muslims would get the lions share of the booty to reward their conversion. Sura 8 (aptly named "The Spoils of War") was revealed as a response to the quarrels. While we will not include the entire Sura here, nor comment on it, it is recommended reading in connection with the battle of Badr. We note that Allah, as always, is on the side of Muhammad when problems arise. Abu Usayd al-Saidi said: "I got a sword belonging to B. Aidh the Makhzumites which was called al-Marzuban, and when the messenger ordered everyone to turn in what they had taken, I came and threw it into the heap of spoils. Now the messenger never held back anything he was asked for, and al-Arqam knew this and asked him for it, and the messenger gave it to him." It's tricky to divy up the spoils. Abu Usayd was a good Muslim and threw in his new-found sword, only to see it given to the first person asking for it. Incidentically, we see in other places that Muhammad was perfectly capable of rejecting requests for particular pieces of booty. But that was later, when there were more Muslims and relatively less booty.

The homecoming

Muhammad marched until he reached Rauha, when the Muslims met him congratulating him and the Muslims on the victory Allah had given him. Salama b. Salama said: "What are you congratulating us about? By Allah, we only met some bald old women like the sacrificial camels who are hobbled, and we slaughtered them!" While calling the Meccan men 'women' is demeaning, Salama has a point. The people they had killed were family men, merchants and caravan runners. Head of their clans and families, hardly fighters. It was an easy victory. Muhammad smiled and said: "But, nephew, those were the chiefs." Muhammad knew the significance of this victory. By taking out the most experienced and respected leaders of the Meccan families, he had dealt them a significant blow, weakening their future prospects.

Uqba

Uqba had been captured by Abdulla b. Salima. When Muhammad ordered him to be killed, Uqba said: "But who will look after my children, Oh Muhammad?" "Hell", he said, and Asim b. Thabit killed him according to what Abu Ubayda told me. No comment needed.

Wailing and veils

The first to come to Mecca with news of the disaster was al-Haysuman, and, when they asked for news, he enumerated all the Quraysh chiefs who had been killed. Safwan, who was sittingin the hijr said: "This fellow is out of his mind. Ask him about me." So they said: "What happened to Safwan b. Umayya?" He answered: "There he is sitting in the hirj, and by Allah, I saw his father and his brother when they were killed." There is no way around it. The disaster is real, in all its blood-soaked detail. The prisoners were brought in when Sauda d. Zama'a, a wife of Muhammad, was with the family of Afra when they were bewailing Auf and Muawwidh, Afra's sons, this being before the veil was imposed on them. Apart from the wailing over the dead, the comment on the veil is interesting. It has been debated wether the Islamic veil is voluntary or mandatory. This hadith indicates that it was percieved as being mandatory, and that it was a significant shift from the previous Arab tradition.

Sorrow and prisoners

As the two prophetic dreams by the Quraysh had come true in the worst imaginable way, there was much sorrow after the battle of Badr. Several pages are dedicated to the aftermath, including the ransom of prisoners. Being businessmen to their fingertips, wailing is banned and sending messengers to the Muslims suspended, in order that Muhammad and his companions should not demand too excessive ransoms. A woman is heard wailing over her lost camel, which prompts al-Aswads to bring out this poetry: Does she weep because she has lost a camel? And does this keep her awake all night? Weep not over a young camel But over Badr where hopes were dashed to the ground. Over Badr the finest of the sons of Husays And Makhzum and the clan of Abul-Walid. Weep if you must over Aqil Weep for Harith the lion of lions, Weep unweariedly for them all, For Abu Hakima had no peer. Now they are dead, men bear rule Who but for Badr would be of little account The Quraysh, like Muhammad, were aware that the real loss was that the best of their leader were now all gone, and the second-rate persons would have to step up. Much more exchange and redeeming of prisoners follows. Muhammad and the Muslims may not have capture the caravan, but the capture of noblemen at Badr filled up their coffers instead. While he was held prisoner in Medina, Sad b. al-Numan went forth on pilgrimage accompanied by a young wife of his. He was an old man and a Muslim who had sheep in al-Naqi. An interesting piece. Sad was a Muslim, yet went on pilgrimage to the Ka'aba, which was in the hands of the non-Muslim Quraysh. Yet, it does make sense. Both Muslims and non-Muslims were worshipping Allah. Apparently, the real difference was of accepting Muhammad as the messenger of Allah or not. He left that place on pilgrimage without fear of any untoward events, never thinking that he would be detained in Mecca, as he came as a pilgrim, for he knew that the Quraysh did not usually interfere with pilgrims, but treated them well. Confusing prisoner/not prisoner details aside, this is interesting, too. We know that Muhammad condemned the Quraysh for keeping people from the sacred mosque (the Ka'aba). Yet, here we see a Muslim going on pilgrimage (a ritual shared between Muslims and non-Muslims), fully expecting to be admitted and treated well. For that was how the Quraysh were percieved. Apparently, the Quraysh were opposing Muhammad in particular, not people in general.

Zaynab, daughter of Muhammad

When the Meccans sent to ransom their prisoners, Zaynab [daughter of Muhammad, Muslim] sent the money for Abul-As [son-in-law, non-Muslim]; with it she sent a necklace which Khadija [her mother, first wife of Muhammad] had given her on her marriage to Abul-As. When Muhammad saw it, his feelings overcame him, and he said: "If you would like to let her have her captive husband back and return her money to her, do so." The people at once agreed, and they let him go and sent her money back. Muhammad was not all greed and gloating. When his daughter asked to have her husband back, sending even the necklace from Khadija, his family feeling took over. He was released free of charge, and the entire ransom returned.

Epilogue

This is the Battle of Badr, in all its glory. This is where Muhammad, took his religion from a fledgling tribe of emigrants to a considerable power in Medina, by at the same time deepening his alliance with the Medina Muslims and dealing the Meccans a dramatic blow. By any measure a defining moment in history. In the Quran and other places it is frequently referred to as "The day the two armies met." It is significant that the battle took place in the holy month of Ramadan. This underlines that fighting, even non-defensively, in the cause of Allah, is a divinely sanctioned undertaking, obliberating the traditional ban on fighting in the holy months. The victory became legendary among the Muslims. The fast of Ramadan, which is still strictly obeyed by Muslims worldwide, was instituted at this time. It might even be seen as a kind of celebration of the victory.

The Sirat has additional three sections related to Badr:
• The 8th Sura "Spoils of War", revealed as a response to the quarrels over the spoils. Sirat p. 321
• Lists of participating Muslims, Ansar, Quraysh, prisoners etc. Sirat p. 327
• A full 21 pages of poetry inspired by Badr. Sirat p. 340

Tidings reached me of their wicked treatment of Zaynab, It was so criminal, men could hardly imagine it. Muhammad was not put to shame when she was sent forth Because of the result of the bloody war between us. From his alliance with Damdam and his war with us Abu Sufyan got but disappointment and remorse. We bound his son Amr and his sword friend together In well-wrought jangling irons. I swear we shall never lack soldiers, Army leaders with many a companion. Driving before us infidel Quraysh until we subdue them With a halter above their noses and a branding iron. We will drive them to the ends of Najd and Nakhla. If they drop to the lowland we will pursue them with horse and foot So that our road will never deviate. We will bring upon them the fate of the Ad and Jurhum. A people that disobeyed Muhammad will regret it. And what a time for showing repentance! Tell Abu Sufyan if you meet him If you are not sincere in worship and embrace Islam Then shame will come on you speedily in this life And in hell you will wear a garment of molten pitch forever! Religious indeed. The Quraysh also have an opinion on the battle: Sirat p. 342: Al-Harith said: “I wonder at foolish men like these who sing frivolously and vainly of the slain at Badr. This was nothing more than an impious and odious crime. Men fought against their brothers, fathers, and sons. Any with discernment and understanding recognize the wrong that was done here.” Without using any molten pitch metaphors, this is one of the most apt descriptions of this battle of Badr.

Aftermath

A few raids take place in the wake of Badr: Muhammad stayed only seven nights in Medina before he himself made a raid against B. Sulaym. He got as far as their watering place called al-Kudr and stayed there three nights, returning to Medina without any fighting. The motivation of the raid is not listed. It might have been plunder, like most raids. Nothing significant happens, though, and Muhammad returns without any booty. He stayed there for the rest of Shawwal and Dhul-Qada, and during that time he accepted the ransom of most of the Quraysh prisoners. At least he is able to gain some income from his prisoners being bought free by his clan.

The raid of al-Sawiq

Then Abu Sufyan made the raid of Sawiq in Dhul-Hijja. The polytheists were in charge of the pilgrimage that year. When Abu Sufyan returned to Mecca and the Quraysh fugitives returned from Badr, he swore that he would not practice abolution [sexual intercourse] until he had raided Muhammad. The desire for revenge is hot. Accordingly, he sallied forth with two hundred riders from Quraysh to fulfill his vow. He took the Nejd road and stopped by the upper part of a watercourse which led to a mountain called thayb about one post distance from Medina. Then he sallied forth by night and came to the B. al-Nadir under the cover of darkness. He came to Huyayy b. Akhtab and knocked upon his door, but as he was afraid of him re refused to open the door. So he went to Sallam b. Mishkam, who was their chief at that time, and keeper of the public purse. He asked permission to come in, and Sallam entertained him with food and drink, and gave him secret information about the Muslims. He rejoined his companions at the end of the night and sent out some of them to Medina. Forging alliances against the Muslims has always been tricky. Many fell apart over time. They came to an outlying district caled Al-Urayd and there they burnt some young palm-trees, and finding one of the Helpers [Ansari] and an ally of his working in the fields there, they killed him and returned. People got warning of them and so Muhammad went out in pursuit. He got as far as Qarqratul-Kudr and then returned, because Abu Sufyan and his companions had eluded him. Thus ends this quite feeble attempt at getting revenge for Badr. A much more concerted effort is the Battle of Uhud.

The raid on Dhu Amarr

When Muhammad returned form the raid of al-Sawiq, he stayed in Medina for ther rest of Dhul-Hijja, or nearly all of it. Then he raided Najd, making for Ghatafan. This is the raid of Dhu Amarr. He stayed in Najd during the month of Safar, or nearly all of it, and then returned to Medina without any fighting. There he remained for the month of Rabiul-Awwal, or a day or two less. Another raid, where Muhammad and the Muslims conquor Najd (presumably a village). The raid against the Ghatafan tribe is not accomplished.

The raid on Al-Furu of Bahran

Then he made a raid on Quraysh as far as Bahran, a mine in the Hijaz in the neighbourhood of Al-Furu. He stayed there for the next two months and then returned to Medina without any fighting. Yet another raid against the Quraysh. This time the Muslims apparently didn't encounter anyone to fight.