Badr and the Expeditions of Musa ibn Uqba

In this chapter, we delve into the story of the Battle of Badr, from the expeditions of Musa ibn Uqba. According to the scholars, this battle is considered one of the most authentic expeditions. Let's further explore some details of this story that were not previously mentioned in scattered narrations.

Narrated Sources

• Abu al-Husayn Muhammad ibn al-Husayn al-Qattan in Baghdad reported that Abdullah ibn Ja'far narrated from Ya'qub ibn Sufyan, who narrated from Ibrahim ibn al-Mundhir, who conveyed from Mutarif, Ma'n, and Muhammad ibn al-Dhahak, saying: When Malik (may Allah have mercy on him) was asked about the expeditions, he would recommend focusing on the expeditions of the righteous man Musa ibn Uqba, as they are the most authentic.
• Abu al-Husayn ibn al-Fadl al-Qattan in Baghdad reported from Abu Bakr Muhammad ibn Abdullah ibn Attab al-Abdi, who reported from Abu Muhammad al-Qasim ibn Abdullah ibn al-Mughira al-Jawhari, who narrated from Isma'il ibn Abi Uways, who reported that Musa ibn Uqba ibn Abi Ayyash, also known as Abu Muhammad al-Asadi, met Abdullah ibn Umar on his way to Hajj to Mecca as a young man in the year 68 AH. He studied under al-Zuhri, lived in Al-Madinah, and had a study circle in the Prophet's Mosque where he taught about the expeditions of the Prophet (peace be upon him) and the rightly guided caliphs. He passed away in the year 141 AH. Imam Malik greatly esteemed him, and his book was narrated by his nephew, Isma'il ibn Ibrahim ibn Uqba, who passed away in the year 158 AH. Fragments of his expeditions were published in Berlin in 1904, and Ibn Abd al-Barr condensed it in his book "Al-Durar fi Ikhtisar al-Maghazi wa al-Siyar." Excerpts and narrations from his work can also be found in Ibn Sa'id al-Nas's "Uyun al-Athar."

Translation of Classical Arabic Text

Isma'il ibn Ibrahim ibn 'Uqba: On the authority of his uncle Musa ibn 'Uqba.

Reported to us by Abu Abdullah al-Hafiz: He said: Isma'il ibn Muhammad al-Sha'ranee informed me that his grandfather told him that Ibrahim ibn al-Mundhir al-Hizami informed him that Muhammad ibn Fulayh, from Musa ibn 'Uqba, reported that Ibn Shihab, and this is the wording of Isma'il's narration from his uncle Musa ibn 'Uqba, said:

"The Messenger of Allah, peace and blessings be upon him, stayed for two months after the killing of Ibn al-Hadrami. Then, Abu Sufyan ibn Harb arrived with a caravan of Quraysh from Syria, along with seventy riders from the chiefs of Quraysh, amongst them were Makhrma ibn Nawfal and 'Amr ibn al-'As. They were traders from Syria and had the treasures of the people of Mecca. It is said that their caravan included a thousand camels, and no one from Quraysh had more than that except what was sent with Abu Sufyan. Only Huwaytib ibn 'Abd al-'Uzza did not go as he was appointed to stay in Mecca. Due to this, he missed the Battle of Badr and did not participate. They mentioned to the Messenger of Allah and his companions that there had been conflicts and the killing of Ibn al-Hadrami before that, as well as the capture of two men: 'Uthman and al-Hakam."

"When Abu Sufyan's caravan was mentioned to the Messenger of Allah, he sent 'Adi ibn Abi Zaghba al-Ansari from Banu Ghanm, originally from Juhayna and Basbas, meaning the cousin of 'Amr, to observe the caravan. They traveled until they reached a place near the sea coast close to Juhayna. They asked about the caravan and the Qurayshi traders and were informed about the people. They returned to the Prophet and informed him, so he mobilized the Muslims for the caravan. This incident occurred in Ramadan."

[Note: Footnote markers are included in the translation for reference.]

Abu Sufyan's Reconnaissance Mission

Abu Sufyan approached the people of the Juhainah tribe while fearing the Messenger of Allah (peace be upon him) and his companions. He asked them to inform Muhammad about the travelers Adi ibn Abi Zaghba' and Basbas, pointing to their whereabouts. Upon searching the two men, he found letters with them, which Abu Sufyan recognized as belonging to the people of Yathrib. Viewing them as the property of Muhammad and his companions, Abu Sufyan hurried back to Quraysh, warning them that Muhammad and his companions were preparing to intercept them.

The Vision of Atikah bint Abdul-Muttalib

Atikah bint Abdul-Muttalib, residing in Mecca, the paternal aunt of the Messenger of Allah (peace be upon him), was with her brother Abbas ibn Abdul-Muttalib. She had a frightening dream before the Battle of Badr and the arrival of Zamzam. Alarmed, she sent for her brother, Abbas, and hesitated to reveal her dream, fearing that it would bring harm to their people. After Abbas pledged not to disclose it, she shared her vision of a rider, calling out a warning to the people of Mecca over a few nights. The people panicked at this ominous revelation.

She saw the rider on his horse, shouting his warnings from different vantage points in Mecca, including the Kaaba and Mount Abu Qubays. Each time he called out, the people of Mecca were seized with terror. Eventually, the rider dislodged a large rock and hurled it towards the inhabitants of Mecca, causing great fear and confusion among the people.

Story of Abu Jahl's Interrogation

One evening, Abbas encountered a fearsome being while walking near a rock, which made him anxious for his people. Disturbed by this encounter, he confided in his friend Walid ibn Utbah. Walid, unaware of the gravity of the situation, disclosed the encounter to his father Utbah, who in turn shared it with his brother Shaybah. The news spread across Mecca until it reached Abu Jahl, who began interrogating the people.

Abbas' Encounter with Abu Jahl

The next morning, Abbas found Abu Jahl, Utbah, Shaybah, and others discussing the incident in the mosque. Abu Jahl called out to Abbas, questioning him about the encounter. When asked about the vision, Abbas downplayed it, causing Abu Jahl to mock the Hashemites, accusing them of deceit. He challenged them, suggesting that if they could produce a female prophet, the falsehood of their claims would be revealed. Abu Jahl's relentless interrogation continued, escalating tension among the group.

Further Accusations and Denials

Abu Jahl further alleged that the being Abbas encountered had ordered them to leave in two or three nights, insinuating a test of their truthfulness. He threatened to document their dishonesty. In response, Abbas defended his integrity and that of his family, questioning Abu Jahl's judgment amidst the mounting accusations.

Events of the Third Night

On the third night following the night in which 'Aatikah had the dream, the messenger sent by Abu Sufyan, namely Damdam ibn Amr al-Ghifari, came to them. He approached them with urgency and said: "O family of Ghalib ibn Fahr, mobilize, as Muhammad and the people of Yathrib are marching out to intercept Abu Sufyan. Secure your camels." Quraysh was seized by fear to an extreme degree, alarmed by 'Aatikah's dream.

Reactions and Preparations

Al-'Abbas remarked: "This is what you claimed, yet 'Aatikah's dream proved false. Therefore, mobilize against every stubborn and feeble enemy." Abu Jahl, on the other hand, expressed doubt, questioning whether Muhammad thought he could face a plight similar to the destruction of the palm trees. He asserted they should know whether to prevent their camels from being lost or not.

Preparations for Battle

They marched out with five hundred and ninety fighters, accompanied by a hundred horses. They left no one reluctant to go out, believing that Muhammad and his companions were heedless, and that neither Muslims nor the Hashemites knew of anyone being accused except those they deemed as part of them. Notably, those accused included Al-'Abbas ibn Abd al-Muttalib, Nawfal ibn al-Harith, Talib ibn Abi Talib, and Aqil ibn Abi Talib.

The Arrival at Juhfah

They eventually reached Juhfah, where they rested for the night and quenched their thirst. Among them was a man from the Banu Muttalib, named Juhaym ibn al-Salt ibn Makhrama. Juhaym nodded off, then woke suddenly and asked his companions if they had seen the mounted knight standing above him. When they denied it, calling him insane, Juhaym insisted that a knight stood over him and announced the killing of key individuals, leading the group to believe that he was being misled by the devil and was mistaken in his vision.

From Abu Jahl to the Prophet (PBUH)

Abu Jahl said: "You have come to us with the lies of Banu Muttalib just as you came with the lies of Banu Hashim. You will see tomorrow who gets killed." Then, the Messenger of Allah (PBUH) was informed about the arrival of a caravan of Quraysh from Syria, which included Abu Sufyan ibn Harb, Makhrama ibn Nawfal, Amr ibn al-'As, and a group of Quraysh. The Messenger of Allah (PBUH) went out to meet them, and at the Battle of Badr, he set out towards them with 316 men. Some narrations mention the number as 313. Many of his companions hesitated, and it was in this battle that Islam was strengthened by the will of Allah.

The Muslims' Journey to Badr

In the month of Ramadan, after eighteen months of leaving Madinah, the Muslims marched with the Messenger of Allah (PBUH) towards Badr. They sought only the caravan for provisions while they were not fully equipped for battle. They marched towards the Qurayshi caravan led by Abu Sufyan from Banu Dinar, hoping to intercept it, with the Muslims riding single camels, anticipating the opponents. Among the companions accompanying the Messenger of Allah (PBUH) were Ali ibn Abi Talib, Marthad ibn Abi Marthad al-Ghanawi, and Hafiz Hamza, along with only one camel. As they advanced, they encountered a rider from Tihamah who asked them about Abu Sufyan, and upon not getting any information, instructed them to convey his greetings to the Prophet. The Bedouin then recognized the Prophet and asked him to prove his prophethood by revealing a secret about his camel, leading to an angry response from some companions and a confrontation which was defused by another companion.

Prophet Muhammad Seeks Advice

Prophet Muhammad صلى الله عليه وسلم told his companions, "Advise us on our affairs and journey." Abu Bakr replied, "O Messenger of Allah, we are more knowledgeable about the distances of the Earth. Adi ibn Abi Zaghba informed us that the caravan was at valley such and such." Ibn Fuhayl in his narrative said, "It seems we and they arranged a wager on Badr, then agreed." Then he said, "Advise me." Umar ibn al-Khattab said, "O Messenger of Allah, this is Quraysh, their pride never diminished since they were honored, nor have they believed since they rejected faith. By Allah, they will fight you. Prepare yourself for that." The Prophet replied, "Give me your advice." Al-Miqdad ibn Amr suggested, "We won't say to you what the companions of Moses said: 'Go, you and your Lord, fight. We are sitting here.' Instead, go you and your Lord, fight, for we will follow you." The Prophet then said, "Give me your advice." When Sa'd ibn Mu'adh noticed the many consultations the Prophet had with his companions, he felt that they might be doubting or hesitant. Sa'd said, "O Messenger of Allah, perhaps you fear that the Ansar want to support you but don't see it as obligatory until they witness an enemy in their homes with their families and women. Regarding the Ansar, I will speak and answer for them; choose where you wish to camp and connect with whomever you desire, cut ties with whomever you wish, take from our wealth as you wish, and give to us as you wish. What you take from us is dearer to us than what you leave behind. Whatever command you issue, consider it following your command. By Allah, if you were to march until reaching the Bark tree in the valley of Dhi Yamān, we will accompany you."

Setting Out for Battle of Badr

Upon hearing this, the Prophet said, "Proceed in the name of Allah, as I have seen the confrontation of the people, and he set out for Badr."

Abu Sufyan's Retreat Before the Battle of Badr

Abu Sufyan lowered his profile, sticking to the coast and fearing being spotted by the Muslims at Badr. He wrote to the Quraysh when he realized the Prophet Muhammad had already secured his objectives, ordering them to return as their mission had been achieved. Abu Jahl insisted they should not return until they reached Badr to set up camp and feed those who had gathered from the Arab tribes. However, Akhnas ibn Shariq disagreed and preferred they return. When he signaled for their retreat, they refused, defying him, driven by their pre-Islamic pride.

Feeling hopeless about Quraysh's return, Akhnas then turned to the Banu Zuhrah tribe and they obeyed him, returning without witnessing the Battle of Badr as they had hoped. They continued to follow Akhnas' lead until his death. The Banu Hashim tribe also sought to return, but Abu Jahl ibn Hisham vehemently opposed, insisting they must not abandon him until their return.

The Mission to Intercept Quraysh's Caravan

Despite these challenges, the Prophet Muhammad, with a small group, advanced towards a location near Badr. He sent Ali ibn Abi Talib, Zubayr ibn al-Awwam, and a few Ansar warriors to intercept the Qurayshi caravan in the vicinity. They aimed to find Abu Sufyan's men near a water well. When they reached the caravan, they captured two young slaves, one belonging to the Banu Hajjaj and the other to the Banu Asad tribe, known as Aslam.

The captives' companions went to Quraysh and brought them to the Prophet, who was in a state of ritual purification. The captives were questioned about Abu Sufyan and his men, but despite pressure, they did not reveal much, showing loyalty to Abu Sufyan and disdain towards Quraysh. The Prophet Muhammad was observing, listening, and watching over the events.

Translation of Classical Arabic Text

Those who were dealing with the two slaves, they made the slaves say when they were being beaten, "Yes, this is Abu Sufyan and the caravan," as Allah, Mighty and Majestic, said, "Lower than you." Allah, Exalted is He, said: "When you were on the nearer side of the valley, and they were on the farther side, and the caravan was below you..." (Qur'an 8:42).

So, they should differ in meeting at it, but that Allah might accomplish a matter already destined, so that those who perished [through disbelief] would perish upon evidence and those who lived [in faith] would live upon evidence...

When the Messenger of Allah (peace be upon him) saw their dealings with them, he excused himself from praying, then he asked, "What have they told you?" They replied, "They informed us that Quraysh has come." He said, "Indeed, they have spoken the truth. By Allah, you strike them when they speak the truth and you leave them when they lie."

Quraysh set out to protect their caravan and feared you for them. Then the Messenger of Allah (peace be upon him) summoned the two slaves and asked them, and they informed him about Quraysh, saying they had no knowledge of Abu Sufyan...

They claimed that the Messenger of Allah (peace be upon him) said, "Who fed them yesterday?" They named a man from the tribe. He asked, "How many animals did you slaughter for them?" They said, "Ten cows." He said, "And who fed them the day before yesterday?" They named another man, and he asked, "How many animals did you slaughter for them?" They said, "Nine cows."

They claimed that the Messenger of Allah (peace be upon him) said, "The people are between nine hundred and a thousand. Consider that as nine cows to be slaughtered in a day and ten to be slaughtered in a day." They claimed that the first one to slaughter for them when they left Mecca was Abu Jahl ibn Hisham, who slaughtered ten cows in Mar. Then Umayyah ibn Khalaf slaughtered nine cows in Usfan. Suhayl ibn Amr slaughtered ten cows in Qudayd...

Engagement in the Battle of Badr

During the Battle of Badr, Abu al-Bakhtari set up ten wells, while Muqyas al-Jumahi set up nine wells for the Muslims. The war ensued, and they consumed from their provisions. At that moment, the Prophet Muhammad (peace be upon him) commanded the companions to point out a location for him. Al-Hubab ibn al-Mundhir, a man from the Ansar, stood up and guided them to a strategic well with abundant fresh water.

The Prophet (peace be upon him) then urged the Muslims to advance towards the well, assuring them of Allah's promise in the Quran. The night brought heavy rain upon the disbelievers, making their journey difficult. In contrast, the rain benefitted the Muslims, making their travel and stay easier.

Strategic Move and Divine Assistance

The Muslims rushed towards the well and secured it for the night. They dug a large reservoir there, as instructed by the Prophet Muhammad (peace be upon him). The Prophet identified it as a crucial battle point, potentially leading to a confrontation with the Quraysh forces the next morning.

On the day of the battle, the Prophet (peace be upon him) chose two horsemen for reconnaissance, Mus'ab ibn Umair and Sa'd ibn Khaythama. The Muslims stationed themselves for battle, with Zubayr ibn al-Awwam, Miqdad ibn Aswad, and others joining the ranks.

As the disbelievers approached, the Prophet (peace be upon him) supplicated to Allah, seeking fulfillment of His promise. Abu Bakr affirmed his trust in the divine support. The confrontation ensued, with the Muslims ready to face the Quraysh forces, confident in Allah's help.

Answer:

Indeed, Allah will fulfill His promise to you. The Muslims sought the help of Allah and He responded to the Prophet (peace be upon him) and the believers. The idolaters, led by Iblis in the form of Suraaqah ibn Jusham al-Mudlijee, were coming towards the Muslims, assured of their victory. They were told that Banu Kinanah had arrived to support them and that they should not fear, for there was no one stronger than them that day. The hypocrites among them, who had claimed to be Muslims, were forced to march with the idolaters as they felt outnumbered by the Muslims and their companions. Allah revealed the verse: "And be not like those who came forth from their homes boastfully and to be seen of men..." (Quran, 8:47) followed by another verse describing the situation further.

The idolaters continued to advance, preparing for battle with Shaytan by their side. Hakeem ibn Hizaam urged Utbah ibn Rabee'ah to negotiate peace terms with the Muslims before the conflict escalated. Utbah was asked to intervene and settle the matters by offering blood money for the slain and compensation for the attack suffered by Muhammad (peace be upon him) and his followers. Utbah agreed and took on the responsibility of settling the matter within his tribe.

Translation of Classical Arabic Text

Key Points: The passage talks about a situation in which Abu Jahl goads Quraysh into fighting against the Prophet Muhammad. Abu Jahl accuses Utbah, who is attempting to mediate, of betraying them to the Prophet. It escalates into a confrontation where the Meccans prepare to attack the Prophet and his companions.

Translation:

"[Addressing Utbah] You are deceiving us. There are men among the Arabs who will seek vengeance for him, and some are related to you closely. If you kill them, each man among you will constantly be looking for the killer of his brother, son, nephew, or cousin, which will lead to enmity and grudges among you, even if this man is a king, you would be in your brother's realm. Had he been a prophet, you wouldn't kill him but would insult him, and you will not be convinced of his people's defeat until they face their enemies in a battle. You won't let them have the upper hand over you; Abu Jahl envied him for his stand, but Allah only made His command prevail. On that day, Utbah bin Rabiah, leader of the polytheists, sought help from Abu Jahl concerning a dispute, accusing Utbah of siding with the Prophet knowing that his son and cousins were with the Prophet, who opposed their well-being. Abu Jahl taunted Utbah, claiming his magic had failed. They alleged that the Prophet stated that guidance lay with the owner of the red camel, suggesting they should follow him. Abu Jahl incited Quraysh to fight, prompting women to encourage their men for battle, and they mustered against the Prophet and his followers. Utbah said to Abu Jahl, 'Today we shall know whose magic has failed: either I lead or you do,' and Quraysh prepared for battle. They instructed Umair bin Wahb to capture Muhammad and his companions but returned unsuccessful, confirming that they were nothing more than helpless prey."

The Prophet's Advice and the Day of Battle

Once, the Messenger of Allah, peace be upon him, lay down and said to his companions: "Do not fight until you are given permission and sleep overcomes you, so that you conquer it." When some of the people looked at each other and hesitated, Abu Bakr said: "O Messenger of Allah, the enemy is nearing and gaining ground on us."

The Prophet, peace be upon him, awoke as Allah showed him in a vision the weakness of some Muslims in the eyes of the polytheists. He decreased the Muslims in the eyes of the disbelievers until some of them grew confident in others. Had they appeared numerous, they would have failed and turned against each other, as Allah had foretold.

The Day of Sacrifice and Bravery

On the day of battle, the Prophet, peace be upon him, stood among the people, admonished them, and informed them that Allah had guaranteed Paradise for those who were martyred that day. Umair ibn Humaam, upon hearing this from the Prophet, asked: "Will I enter Paradise if I am killed?" The Prophet confirmed, so Umair stood his ground against the enemies of Allah and achieved martyrdom, becoming the first to be slain.

Aswad ibn Abdul-Asad then vowed by his idols to drink from the pond that Muhammad had built and to destroy it. However, Hamza ibn Abdul-Muttalib confronted him, severed his leg, and eventually killed him.

The Martyrdom and Valor of the Companions

After the death of Aswad, Utbah ibn Rabia descended from his camel in fury due to a remark by Abu Jahl. He called for a challenger, stating that Abu Jahl would soon know who among them was more cowardly and braver. His brother Shaybah and his son Walid joined him, also seeking to be challenged. Three Ansar volunteers hesitated to face them. The Prophet, peace be upon him, felt wary as it was the first confrontation between Muslims and polytheists with him present. Hence, he desired that the challenge be accepted by his cousins. The Prophet commanded his cousins to face them, and Hamza, Ali, and Ubaydah, sons of Abdul-Muttalib joined the fray.

Events of the Battle

Ibn Al-Muttalib, Hamzah confronted 'Utba, 'Ubaidah confronted Shaybah, and 'Ali ibn Abi Talib confronted Al-Walid. Hamzah killed 'Utba, 'Ubaidah killed Shaybah, and 'Ali killed Al-Walid. Shaybah struck 'Ubaidah's leg, severing it, but Hamzah and 'Ali rushed to his aid. 'Utba was carried away and died from his wound. Hind bint 'Utba lamented and vowed to eat Hamzah's liver if she could. The death of these individuals occurred before the armies fully engaged in battle.

Supplications and Support

Muslims implored Allah for victory as the battle intensified. The Prophet Muhammad raised his hands in prayer, asking for the promised support from Allah. Abu Bakr swore to support the Prophet, with divine aid swiftly arriving in the form of angelic reinforcements. The Prophet saw Angel Jibril leading the celestial forces and clouds of dust upon descent.

Prayer for the Victory of Islam

Abu Jahl supplicated, "O Allah, support the best of the two religions, our ancient religion and the newer religion of Muhammad." Satan, upon witnessing the angels, retreated in disgrace, disavowing any assistance for his followers. Allah then commanded the angels to aid the Prophet Muhammad and the believers.

The Defeat of the Polytheists

Prophet Muhammad filled his hand with pebbles, casting them at the faces of the polytheists. Every idolater hit by these pebbles found his eyes filled with them. The Muslims fought alongside Allah and His angels, killing and capturing the disbelievers and finding each one lying on his face, unable to remove the pebbles from his eyes.

Prohibition of Killing Certain Individuals

Prior to battle, Prophet Muhammad instructed the Muslims not to kill specific individuals such as Abbas, Aqil, Nawfal ibn al-Harth, and al-Bakhtari. Those individuals were captured according to the Prophet's command, except for Abu al-Bakhtari who refused to surrender based on claims that the Prophet had ordered for his safety if he were to surrender. Abu al-Bakhtari was indeed captured, except by those who did not follow the Prophet's instructions for sparing certain individuals.

The Act of Treason

Rumors spread that Abu al-Yasar had killed Abu al-Bakhtari, though in fact it was Majdhar who committed the act. Abu Dawud al-Mazini seized Abu al-Bakhtari's sword and eventually sold it back to his own tribe members. Majdhar taunted, "Deliver the news to my mother. If you meet al-Bakhtari, inform him likewise." The people claimed that Majdhar had only attacked Abu al-Bakhtari after he refused surrender, contrary to the belief that Majdhar attacked him under safe conduct granted by the Prophet.

The Event of Abu Jahl's Death

When Abu Bakhtari refused to surrender, the Ansari thrust his sword between his chest and back. The Prophet (peace be upon him) sought Abu Jahl to finish him off, but he was not found. He prayed, "O Allah, Pharaoh of this nation should not be able to overpower me." A man found him: Abdullah ibn Mas'ud. Abu Jahl was lying flat on his back, unable to move or raise his hand. Thinking he was disabled, Abdullah went to strike him but Abu Jahl suddenly grabbed his sword and attacked. Abdullah then hit him on the head, took his sword, and ultimately killed him. Surprisingly, Abu Jahl had no visible wounds but had marks of beatings on his neck, hands, and shoulders.

Abu Jahl's Death Confirmed

Abdullah ibn Mas'ud informed the Prophet about Abu Jahl's death and what he found on him. The Prophet confirmed the killing as the strike of angels and thanked Allah for fulfilling His promise. Quraysh returned to Mecca defeated, with the first to report their loss being Al-Haysuman Al-Ka'bi. He then questioned the people, receiving mixed reactions, including skepticism toward the defeat.

Migration to Madinah and the Battle of Badr

Upon the believers, the Battle of Badr was victorious over the polytheists and hypocrites, establishing their dominance in Madinah. Every hypocrite and Jew in the city submitted to the outcome of Badr, a day that distinguished between faith and disbelief.

Recognition of the Prophet by the Jews

The Jews confirmed that the Prophet was indeed the one mentioned in the Torah, as they witnessed his qualities. They acknowledged that no banner would rise after that day except his.

Retribution against the Quraysh

The people of Makkah executed their prisoners for a month, displaying their women with shaved heads in humiliation. Only Uqbah ibn Abu Mu'ayt met a grave end at the hands of Asim ibn Thabit, the brother of Banu Amr ibn Awf, seeking help from the Quraysh in vain.

The Prophet's Merciful Response

Although the Quraysh were cursed and condemned by the Prophet, he showed mercy when Umayyah ibn Khalaf hesitated and trembled. The Prophet questioned whether they found their Lord's promise to be true, demonstrating patience despite the cruelty inflicted upon them.

Return to Madinah

Upon returning to Madinah, the Prophet recited verses revealing Allah's blessings even in situations the believers disliked, such as the contentious departure for the Battle of Badr.

Divine Assistance and Guidance in the Qur'an

One of the verses that exemplify divine help and response is found in Surah Al-Anfal (8:18), where Allah promised to send a thousand angels in support of the Messenger and believers when they sought His aid. The verse indicates how Allah granted them assistance during times of distress and ensured their purification and protection.

Similarly, another verse (8:19) reassures believers of Allah's constant presence and guidance, urging them to stand firm and not succumb to fear despite facing disbelief and opposition.

The Qur'an also addresses the Battle of Badr in a revealing manner in Surah Al-Anfal (8:20), emphasizing that victory ultimately comes from Allah alone, while believers are tested to strengthen their faith and resolve.

Furthermore, in verse 8:21, Allah announces the inevitability of victory for the believers if they seek guidance and make decisions collectively, highlighting the importance of divine support in all endeavors.

Commands and Guidance for the Believers

The believers are instructed to obey Allah and His Messenger in Surah Al-Anfal (8:23), emphasizing the essential role of following divine guidance and maintaining unity among the believers.

Lastly, in verse 8:24, the Qur'an addresses the believers in matters of warfare and decision-making, emphasizing the importance of unity and trusting in Allah's plan even in challenging circumstances.

These verses reflect the divine assistance, guidance, and wisdom provided to the believers in their struggles and serve as a reminder of the importance of faith and obedience in the face of adversity.

Expedition of the Opponents of Islam

When the polytheists were forced by the Muslims' strength, given their small numbers, they said, "This is the extent of their religion." All this was revealed regarding the killing of the polytheists and those who followed them: "And when the disbelievers were killed, the angels would strike their faces and necks." There are eight verses alongside this. Allah reproached the Prophet and the believers for holding back and not seizing the opportunity to weaken the adversaries through killing. Allah said, "It is not for a prophet to have captives until he inflicts slaughter in the land. You desire the commodities of this world, but Allah desires the Hereafter." Then, Allah preceded his Prophet and the believers in allowing them to take spoils which previously had been forbidden to those before them. This was in relation to what was narrated from the Messenger of Allah, may peace and blessings be upon him, Allah knows best. He used to say, "The spoils were never lawful for anyone before us, but Allah has made them lawful for us." Allah then revealed the permissibility of taking spoils in His previous Book saying, "If there had not been a decree from Allah, a severe punishment would have touched you for what you took." These are the verses and those that followed. Some of the captives said to the Prophet, "O Messenger of Allah, we were Muslims and were forced to fight. Why should we pay ransom?" Allah then revealed, "O Prophet, say to those in your hands of the captives, 'If Allah knows any good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you. Allah is Forgiving and Merciful.'"

Narration of the Battle of Badr

Abu Abdullah Al-Hafiz said: Abu Ja'far Muhammad ibn Muhammad ibn Abdullah Al-Baghdadi told us that Abu 'Uthatha Muhammad ibn 'Amr ibn Khalid narrated to us, saying: My father narrated to me that Ibn Lahi'ah informed us from Abu Al-Aswad, from Urwah ibn Az-Zubair, who mentioned the story of the Battle of Badr.

Interpretation of a Quranic Verse

In a narration by Ibn Abbas, he mentioned that when the prisoners of war were unsure of their fate, Allah revealed a verse comforting them and shedding light on their situation. The verse urges the Prophet Muhammad ﷺ to tell the prisoners in his custody that if Allah finds goodness in their hearts, He will grant them better than what was taken from them and forgive them, as Allah is Most Forgiving, Most Merciful. However, if the prisoners were to betray the Prophet, they would only be deceiving themselves, as Allah is All-Knowing, Wise.

Divine Guidance on Spoils of War

Another revelation clarified the division of spoils of war, stating that one-fifth of any spoils obtained should be given to Allah, His Messenger, and to close relatives. This was decreed to ensure fairness and a just distribution of resources among the believers.

Stories of Believers and their Struggles

The Quran also recounted the challenges faced by those who were initially weak and oppressed but eventually embraced Islam and stood firm in their faith. The angels inquired about their past, to which they responded that they were once helpless and oppressed on Earth, illustrating the transformative power of faith and resilience.

The Clear Distinction Between Truth and Falsehood

In His statement on the hypocrites, Allah Almighty highlighted the depth of their misguided beliefs when He said, "Those [hypocrites] - their religion [i.e., faith] became a burden [to them]" (Quran, Al-Anfal, 8:36). As the two groups, the Muslims and polytheists, drew closer to each other, Allah diminished the Muslims in the eyes of the idolaters, and the idolaters in the eyes of the Muslims. The polytheists questioned, "Who are these [Muslims] except our religion? And indeed, they assumed that they would overcome [the Muslims]. They did not hesitate in their hearts about the matter" (Quran, Al-Anfal, 8:37). Responding to this, Allah, the Almighty, said, "And whoever relies upon Allah - then indeed Allah is Exalted in Might and Wise" (Quran, Al-Anfal, 8:38).