Biography of Imam `alĪ Ibn AbĪ-tĀlib

The Expedition of Badr

The Quraysh who had already become the deadly enemies of the Muslims of Makkah, after the Migration the Ansar of al-Madinah too had become abhorrent for them. Their crime was that they came to the help of the Prophet (a.s), gave him succor and shelter. The Faith that the Quraysh did not like flourishing in their own domain, was finding roots in Yathrib. How could they bear to see it prosper and grow there and elsewhere? They determined that to safeguard their cultural and traditional heritage, they would not allow this new Faith to establish and spread. They resolved to fight with the Muslims until they were totally obliterated from the face of the Earth or they recant from the new Faith and revert to the old ways! Therefore, describing their plans, the Holy Qur’an says:

وَلا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَنْ دِينِكُمْ إِنْ اسْتَطَاعُوا

“These infidels will always fight with you, until, if they can, make you turn away from your Faith. (2:217)”

Although the Jews of al-Madinah had made a covenant of peace with the Prophet of Islam (a.s) on his arrival, that they would support the cause if an attack was made by the infidels on al-Madinah, but they were very concerned with the increasing popularity and power of the Muslims as a threat for their own safety. They therefore established surreptitious contacts with the Quraysh and tried to form a joint front against the Muslims. To give vent to mischief, Karz ibn Jabir al-Fahri was made to attack the pastures of al-Madinah and chase away the flocks of animals with him. The Prophet (a.s) chased him until the valley of Safwan but could not catch him. Now he appointed `Abdullah ibn Jahsh to keep an eye on such events. He went with a few companions to Naqlah, which is a place between Makkah and Ta’if. When they reached Naqlah, a small group of Quraysh businessmen was halting there on their return from Ta’if. One of the companions of `Abdullah ibn Jahsh, Waqqad ibn `Abdullah al-Tamimi, shot dead `Amr ibn al-Hadrami with an arrow. They took `Uthman ibn `Abdullah and al-Hakam ibn Kaysan prisoner along with their merchandise and returned to al-Madinah. These were

the days of the month of Rajab when fighting and killing are prohibited. The Prophet (a.s) was very upset with `Abdullah ibn Jahsh, reprimanded him, and set the detainees free along with their goods. Although this was an isolated incident that was committed without the approval of the Prophet (a.s), the Quraysh saw it as an excuse to prepare for a war. They started crying about reparations (qisas) for the life of Ibn al-Hadrami and went ahead in full swing for the preparations for war. They decided that they would attack al-Madinah as soon as Abū-Sufyan returned from his business trip to Syria. Abū-Sufyan was to return through al-Madinah, that was the usual halt for caravans back and forth Syria. While the people of Makkah were eagerly awaiting Abū-Sufyan’s return, he sent to them a letter through Zamzam ibn `Amr al-Ghifari that the Muslims were planning to attack his caravan near al-Madinah to plunder his merchandise and that they should reach there post haste with all preparations for a war. The Quraysh were almost ready and did start without any loss of time on getting the letter. Now Abū-Sufyan avoided the normal route and proceeded on his journey along the coast, reached Jeddah in five days and Makkah in another three days. When the troops of the Quraysh reached near Badr, they got news that Abū-Sufyan’s caravan had reached home safely. Some men of Banū-Zahrah said that the caravan had reached home unmolested and therefore there was no need of fighting and that they should return home from there. But Abū-Jahl refused to return home without fighting. With the attitude of Abū-Jahl it is clear that the intention of bringing the troops was not to protect the caravan but he wanted to fight a war at any cost. The Banū-Zahrah however returned home and did not participate in the war.

The story was going the rounds in al-Madinah that Abū-Sufyan’s caravan was to pass along with lot of merchandize enroot to Makkah from Syria and that the warlike preparations were in full swing at Makkah to attack al-Madinah. The Muslims were still unprepared for a war and wanted to avoid any such eventuality. They were eagerly watching for the arrival of Abū-Sufyan’s caravan through the normal route that it might not be difficult for them to overpower that small group and capture large amount of booty in the bargain. The Qur’an records this in the following words:

وَإِذْ يَعِدُكُمْ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ الشَّوْكَةِ تَكُونُ لَكُمْ.

“When Allah informed you that the Infidels of Makkah will confront you in two groups, you wanted to have the smaller group in your share. (8:7)”

Generally the historians have believed the cohorts of Banū-Umayyah that the Prophet (a.s) came out with the intention of plundering the caravan of Abū-Sufyan, but instead of finding the caravan, he came across the Quraysh troops. It is a pity that the historians have included even the Prophet (a.s) among the persons who had the thought of plunder and loot and termed it as the only purpose for the campaign. Therefore, Muhammad ibn Isma`il al-Bukhari writes:

“The Prophet (a.s) moved out with the idea of getting the Caravan of the Quraysh, and unexpectedly he came across the enemy (troops).”[1]

This stand is contrary to the clarifications made by the Holy Qur’an. It says about the events of Badr:

كَمَا أَخْرَجَكَ رَبُّكَ مِنْ بَيْتِكَ بِالْحَقِّ وَإِنَّ فَرِيقًا مِنْ الْمُؤْمِنِينَ لَكَارِهُونَ. يُجَادِلُونَكَ فِي الْحَقِّ بَعْدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنظُرُونَ.

“As your Sustainer has sent you out of your home with the Truth, when one group of Muslims was talking against the war and on knowing about the Truth was fighting with you as if in front of their eyes they were being pushed towards death. (8:5-6)”

If the move of the Prophet (a.s) were to plunder the Caravan, it would have been exactly the same way, as some Muslims wanted it. Then there would have been no reason for them to protest and fight and think that they were being pushed towards death. They knew it that Abū-Sufyan’s Caravan had no more than forty persons and the Muslim men totaled over three hundred. This expression of a group of Muslims was because they were scared of the large number of the Quraysh Troops. We have to accept the fact in the light of what the Holy Qur’an says that the Prophet (a.s) did not move out to plunder the caravan, but to prepare in advance to meet the onslaught of the Quraysh Army! Therefore, `Ali (a.s) says:

“The Prophet (a.s) used to ask about Badr. When we learned that the Infidels have moved forward, the Prophet (a.s) moved towards Badr. Badr is the name of a well where we reached earlier than the infidel Quraysh”[2]

[1] Sahīh al-Bukhārī, Vol 3, Page 3
[2] Tārīkh Tabarī, Vol 2, Page 133

This was the first major war between Islam and infidelity. The Muslims were poorly equipped and in small numbers as compared with the expected strength of the enemy. Therefore, the Prophet (a.s) thought it necessary to take the opinion of the Ansar and Muhajirūn about their willingness to take on the formidable adversary. People gave different replies to the queries of the Prophet (a.s). Some were heart breaking and others very encouraging. It is recorded in the Sahih Muslim that on one of the replies of Abū-Bakr and `Umar, the Prophet (a.s) turned away his face. When al-Miqdad ibn al-Aswad saw the signs of concern on the face of the Prophet (a.s) he said,

“O Prophet (a.s)! We are not the Banū-Isra’il who told Mūsa (a.s) ‘You go and your God, and both of you Fight! We shall keep sitting here!’ By Allah! Who has endowed you the Prophethood! We shall fight from your back your right and your left Until Allah gives you Help and Victory”

These words took away the gloom of concern from the face of the Prophet (a.s) and he offered a prayer for al-Miqdad. Then he turned towards the Ansar and asked them, what is your opinion?” Sa`d ibn Mu`adh al-Ansari told with enthusiasm, “O Prophet of Allah (a.s)! We have absolute Faith in you and we have vowed to obey you! Therefore, we are with you! If you jump into the ocean, we shall jump along with you! Nothing can stop us from keeping your company! Do rise in the name of Allah! Not one person from us will turn his Back on you!” The Prophet (a.s) was very pleased with this reply and said:

“By Allah! Now I see the spots with my eyes where the Enemies will fall dead!”[1]

The Prophet (a.s) had a small contingent of three hundred and thirteen men, of whom there were seventy seven Muhajirūn and the rest were the Ansar. They left al-Madinah and stayed at a little distance from the Well of Badr. They did have a fear that the enemy might make a surprise attack by the night. As a precaution he had asked `Ali (a.s), Sa`d ibn Abi-Waqqas and al-Zubayr ibn al-`Awwam to reconnoiter the location of the enemy by going a little forward. Surveying the surroundings the three reached near the well of Badr and spotted some men there. Seeing them, the other men fled. `Ali (a.s) chased them and captured two of the men who were slaves. The companions, seeing them, gathered around them and asked as to who they were? They said that they were the watermen of the Quraysh and had gone to the well in search of water. Hearing the name of the Quraysh, the companions lost their temper and


[1] Tārīkh al-Tabarī, Vol 2, Page 140

started beating the men trying to make them reveal that they were not the slaves of the Quraysh but were the men of Abū-Sufyan. Out of fear they confessed that they were the men of Abū-Sufyan. The Prophet (a.s) was busy offering his prayer. After finishing the prayer he said that it is very strange that they tell the truth, you beat them, and leave them when they tell a lie. These certainly are the men of the Quraysh. The Prophet (a.s) himself interrogated them and they revealed that they had no knowledge about the whereabouts of the Caravan of Abū-Sufyan. They also said that the Quraysh army was camped about three miles from Badr. About the numbers, they said they had no correct idea, but every time they are slaughtering nine to ten camels! The Prophet (a.s) made estimation from this information that they will be about nine hundred to one thousand men. Then he asked who the chiefs among them were. The men told the names of some prominent chiefs of Quraysh. At this, the Prophet (a.s) said that Makkah had sent forth pieces of its heart for the campaign!

Hearing about the arrival and location of the Quraysh, the Muslims moved towards the Well of Badr. The Quraysh army was camping at the periphery of the valley of Badr on a hillock of sand. They were about a thousand men and had seven hundred camels and three hundred horses with them. They had plenty of spears, swords and other implements of war. Against this, the Muslims were lesser in numbers and very weak in the matter of materials. They had very few swords and armors. They had seventy camels and two horses. Where they had camped, the feet were sinking down into the sand. It was Divine help that it showered hard during the night and the sand was consolidated. They also collected plenty of drinking water. With this Divine help, the sagging morale of the Muslims improved! They all prepared themselves to face the enemy with courage! Ibn al-Athir, al-tabari and other historians have written about the happenings at the Battle of Badr that when the Prophet (a.s) arrived at Badr, Sa`d ibn Mu`adh said, “O Prophet of Allah (a.s)! We prepare a thatch with the leaves of the date palm so that you can sit in its shade! Near the shack will be in readiness your steed. If we overwhelm the enemy, there is no problem. In the event of our defeat you can proceed fast to al-Madinah on the horse! There our men will defend you. If they had known that you are going out for a battle, they would not have stayed back!” The Prophet (a.s) prayed for the welfare of Sa`d and asked him to erect the shack and stayed in that.

If dirayah is kept in mind while judging the veracity of the narrations, then this narration cannot be trusted at its face value. It neither is supported by the events of the Battle of Badr nor is it commensurate with the character of the prophet (a.s) that the world knows of. First of all, from where could Sa`d get so many date palm leaves to be able to erect a shack in the desert sands. Therefore, Ibn Abil-Hadid writes:

“I am very surprised at the matter of the shack. From where did he get sufficient number of date palm leaves to build the shack when in the soil Of Badr no date palms grow?”[1]

If it is said that he had brought them from al-Madinah, it sounds ridiculous that why he brought so many palm leaves all the way? As such, the party was short of draught animals and it would be laughable to carry along the palm leaves from there. Besides this, it has always been the wont of the Prophet (a.s) that he always wanted to be the same way as all the others in his party and never accepted any special treatment for himself. He took active part in the physical work of the construction of the mosque and in digging the trenches. Also, it was the need of the leadership that he moved shoulder to shoulder with the Muslims without seeking or accepting any special treatment! And in the battles, everything depends on the spirit and the Spiritual Strength of the commander! Then how could it be imagined that the Prophet (a.s) instead of joining the ranks of the brave warriors, kept sitting comfortably in a shack! Not only this, but in the event of defeat the suggestion that the Prophet (a.s) would have a fast steed waiting for him near the shack to escape to al-Madinah leaving behind his defeated companions to the mercy of the enemy! It is the most unimaginable act that could ever be suggested to the Prophet (a.s)! The events of Badr are the proof that the Prophet (a.s) spent his time organizing the troops in formations, arranging the left and the right flanks, and issued orders from time to time depending on the fast changing circumstances. He identified the spots where the prominent men from the ranks of the enemy fell and held the command like an experienced commander. Al-tabari writes:

“On the Day of Badr the Prophet (a.s) was seen chasing the enemies with His unsheathed sword, reciting the Verse ‘Soon the enemy army will face defeat and flee showing their backs!’”[2]

[1] Ibn Abī-Hadīd, Vol 3, Page 330
[2] Tārīkh al-Tabarī, Vol 2, Page 172

All these affairs cannot be conducted sitting away from his men in a comfortable shack. For the accomplishment of all these affairs, and prediction of victory and success, which were certainly according to a Revelation from Allah, no question arises of making arrangements to flee in the event of defeat! Amir al-Mu’minin (a.s) has thrown light on the activities of the Prophet (a.s) on the Day of Badr:

“When the Day of Badr came, and People assembled, we took shelter under The Prophet (a.s); his majesty was dominating and was in the vicinity of the enemy more than all of us!”[1]

It is evident from this statement that instead of preferring the shack, or thinking of escape in the event of defeat, the Prophet (a.s) was all the time controlling the theatre of the war and functioning as a commander who doe not get any thought of the possible defeat! The last part of the narrative, where Sa`d says, “If those who remained back in al-Madinah had known that you were coming out for a war, they would not have stayed back”, is a reflection of the weakness of the narrative. The Revelation of the Qur’an has clearly indicated that one group was feeling uneasy about the war and that they were being pushed to meet death. If they had no idea of the impending war, why there was so much scare and fear.

In the army of Quraysh, too there were persons who were not so much against the Prophet (a.s). Despite their infidelity, they had some consideration for the person of the Prophet (a.s). Some of such persons had already embraced Islam but had not declared their Faith. They did not want to participate in the war but Quraysh forced them to join up. The Prophet (a.s) thought it proper to warn his men about such people. He said that some persons from Banū-Hashim and others are in the ranks of the army of the infidels but they have no enmity or wish to fight with us. Therefore, if any of you come across Abul-Bukhtari ibn Harith, `Abbas ibn `Abd al-Muttalib or anyone from Banū-Hashim, you should not kill them because they have been forcibly recruited to fight with us.” After this announcement of the Prophet (a.s), some persons winced and expressed their unhappiness. Therefore, Hudhayfah Ibn `Utbah told the Prophet (a.s) that he wanted them to put to sword their relatives and he wanted them to leave `Abbas alive. He swore on Allah, that if he came face to face with `Abbas, he would kill him. The Prophet (a.s) asked `Umar if he heard what Hudhayfah had said. Will he strike my uncle with his sword? `Umar said:


[1] Tārīkh al-Tabarī, Vol 2, Page 135

“O Prophet of Allah (a.s) Allow me to cut his head with my sword. He is a Hypocrite!”[1]

After these necessary instructions, the men were arranged in the left and the right flanks in proper order. The Standard of the Ansar was given to Sa`d ibn `Abadah and that of the Muhajirūn was handed over to `Ali ibn Abi-Talib (a.s). Ibn Kathir writes:

“The Prophet (a.s) gave the Standard on the Day of Badr to `Ali ibn Abi-Talib (a.s) When he was twenty years old.”[2]

The enemies too organized their men. `Utbah ibn Rabi`ah, his brother Shaybah and his son al-Walid came forward from the ranks of the Quraysh and called for hand-to-hand combat. From the troops of Islam `Awf ibn Harith, Mu`awwadh ibn Harith and `Abdullah ibn Rawahah went forward to fight. `Utbah asked who they were. They replied that they were the Ansar from al-Madinah. `Utbah knit his brows and said that they were not of the same status as he was and that they should go back to their lines. He addressed the Prophet, “Muhammad! Send men in status equal to us to fight! Men who are from our Tribe!” The three volunteers returned to their positions. When the prophet (a.s) saw this conceited attitude of the Quraysh, that they did not rate the Ansar equal to themselves, he sent `Ubaydah ibn Harith, Hamzah ibn `Abd al-Muttalib and `Ali ibn Abi-Talib (a.s). `Utbah was demanding that Quraysh be sent to fight with him. The Prophet (a.s) not only deputed the Quraysh but the tallest figures of Banū-Hashim, the progeny of `Abd al-Muttalib! He did this to prevent others from saying that in partiality he was trying to protect his relatives! At that time `Ubaydah was seventy years old, `Ali (a.s) was a youth who had no experience of warfare and was coming to a theatre of war for the first time. When `Utbah knew that `Ali (a.s), `Ubaydah and Hamzah had come to fight him, he said that he had a match to confront him in battle. `Ubaydah went forward to fight with `Utbah, Hamzah with Shaybah and `Ali (a.s) with al-Walid. Al-Walid tried to attack `Ali (a.s) but he sent an arrow to incapacitate him. After being hit by the arrow, al-Walid went to the side of his father to take his support. But before he reached `Utbah, the son of Abū-Talib (a.s) surrounded him in such a way that he could not save himself from `Ali’s sword and slept unto death before reaching the lap of his father. When Amir al-Mu’minin (a.s) was through with al-Walid, the Muslims called him that Shaybah was overwhelming his uncle


[1] Tārīkh al-Tabarī, Vol 2, Page 151
[2] Al-Bidāyah wal-Nihāyah, Vol 7, Page 223

Hamzah. He noticed that both were lying exhausted on the ground with their swords blunted and the shields shattered. He went forward, attacked Shaybah, and severed his head with the sword. Now `Ali (a.s) and Hamzah turned towards `Utbah who was busy combating with `Ubaydah. They noticed that `Ubaydah was injured and unable to stand the onslaught any more. When `Utbah was about to martyr him, the swords of Hamzah and `Ali (a.s) severed the head of `Utbah. `Ubaydah was severely injured and `Ali (a.s) and Hamzah carried him to where the Prophet (a.s) was stationed. He saw that a leg of `Ubaydah was almost completely amputated and the pith was oozing from the cut. He put `Ubaydah’s head in his lap and tears fell from his eyes on `Ubaydah’s face. He opened his eyes and said, “O Prophet (a.s)! Will I be raised with the Martyrs?” The Prophet (a.s) said, “Yes! You will be counted with the martyrs!” `Ubaydah added, “How I wish Abū-Talib was around to see that we did not let his words go in vain:

“We shall surrender Muhammad (a.s) to the enemies only when we die fighting before him and we become oblivious of the memory of our wife and Children!”

`Ubaydah, while returning from Badr, died either at the Valley of Rawa’ or Safrah and was interred there.

The killing of the renowned braves of the Quraysh made the morale of their troops sink to very low ebb. When Abū-Jahl saw their morale running very low, he shouted to egg them on! tu`aymah ibn `Adi got motivated. He went like a wild elephant to the arena. `Ali (a.s) hit him with his lance. The giant could not control his balance and fell down. He turned on the ground for a while and breathed his last. `Ali (a.s) said,

“By Allah! After today he will not come to fight with us about Allah with hatred in his heart!”[1]

After tu`aymah, al-`As ibn Sa`id came fully armored to the arena. `Ali (a.s) killed him too with a stroke of the sword. Then `Abdullah ibn al-Mundhir and Harmalah ibn `Umar came with great vigor. Both became the victims of `Ali’s sword. Similar was the fate of Hanzalah gave such a blow of his sword on his head that it shattered into two. This Hanzalah was the son of Abū-Sufyan and Mu`awiyah’s brother. Before him, his maternal grandfather, `Utbah, uncle al-Walid were killed by `Ali (a.s).When during the caliphate of `Ali (a.s), Mu`awiyah threatened him of war, he reminded him of the fate of his grandfather, uncle and brother in the Battle of Badr. He wrote:


[1] A`lām al-Warā, Page 89

“I am none other than Abul-Hasan who killed `Utbah, your grandfather, al-Walid your Uncle and Hanzalah your brother on the day of Badr”[1]

Because of the killing of these eminent persons of the army of the infidels, there was total chaos in their ranks and men were scared of coming forward for man-to-man combats. They realized that if they came to the arena alone, none will be spared by the sword of `Ali (a.s). Therefore, now they started attacking in groups. The Muslims, seeing their increasing numbers of combatants coming forward, wanted to move forward too. But the Prophet (a.s) ordered to maintain their order and attack the Quraysh with arrows only. He prayed to Allah:

“O Allah! If this group of Muslims is killed, then on the face of the earth there would not remain any to worship You! O Allah! Fulfill Your Promise of Succor and victory!”[2]

He took a nap of sleep, opened his eyes and said, “Thanks to Allah! He has answered my prayers and has sent the Angels to help us!” Therefore, Allah says in the Holy Book:

“When you were pleading with your Sustainer, He accepted your prayer and replied that a thousand Angels would come in droves for your help.”

When the Quraysh threw arrows, in reply to arrows, and came near to the troops of Islam, the Prophet (a.s) ordered his men to attack them in full vigor now. Therefore, the swords were unsheathed, the bows twanged and arrows were released. The fight was so intense that the arena was echoing with the sounds of the clash of swords and the hiss of the flying arrows. The Muslims went on forward killing the infidels. Alas, the onslaught of `Ali (a.s) and Hamzah disheartened the enemy ranks. They went as a flock of sheep attacked by a tiger. Sa`d says:

“I saw `Ali (a.s) fight on the Day of Badr. From his chest came a sound like neighing of a horse and was constantly reciting martial poetry. When he returned His sword was red with blood!”[3]

[1] Nahj al-Balāghah
[2] Tārīkh Kāmil, Vol 2, Page 87
[3] Kanz al-`Ummāl, Vol 5, Page 270

During the battle, Nawfal ibn Khuwaylid, a mortal enemy of the Prophet (a.s) passed in front of `Ali (a.s). He gave Nawfal such a blow of the sword that it cut the helmet, shattered the head of the infidel, and cut his jaw. With the next blow both his legs were cut. The Prophet (a.s) was pleased that the enemy of Allah was killed. And said, “Thanks to Allah! He has answered my prayers!” The battle was in its last stages. The infidels’ morale had totally vanished. Abū-Jahl, his brother al-`As ibn Husham and other chiefs of Quraysh had been slaughtered. The enemy was in the last throes of defeat. Around dusk, they had abandoned arms and fled leaving behind their materials. The Muslims chased them and, instead of killing them, took them captive with the idea of collecting ransom from the Quraysh. When Sa`d ibn Mu`adh saw that the Muslims were taking the infidels captive instead of killing them, he was very upset and told the Prophet (a.s):

“O Prophet of Allah! This has been the first occasion when Allah gave us victory over the infidels. Instead of leaving them alive, I would prefer crushing them!”[1]

Seventy bodies of the infidels were scattered in the arena. The Prophet (a.s) got them thrown into the Well of Badr and addressing them said, “I saw the truth in Allah’s promise! Did you find the promise of your gods true?” Some people said, “O Prophet of Allah! Do you speak with the dead? Do they hear us talk?” He said:

“They hear my talk more clearly than you do, but they have no faculty to reply!”[2]

After accomplishing these tasks, the Prophet (a.s) ordered all the booty of war to be collected in one place. Some natures did not like this arrangement. They wished that, according to Arab custom, whatever booty anyone got, it were his rightful possession. But the Prophet (a.s) did not permit this and put the entire collection in the charge of `Abdullah ibn Ka`b. The captive infidels were sent to al-Madinah. When they reached the valley of Safrah, he got the booty equally divided among all the men. This task could also have been done after reaching al-Madinah, but perhaps some persons were becoming restless and it was thought good to be done with the booty. On reaching al-Madinah he arranged for the captives to be accommodated with different persons and instructed them to give humane treatment to the men. Therefore, as long as they were in the custody of the Muslims, they were treated well. The captives


[1] Tārīkh Kāmil, Vol 2, Page 88
[2] Tārīkh al-Kāmil, Vol 2, Page 90

too acknowledged this fact. Those captives who were men of worth, arranged for the ransom money. The poor were released without paying any ransom. At the time of the Annunciation of the Prophet (a.s), there were only seventeen literate Quraysh. Feeling the need for literacy, such of those captives who were literate and poor, he ordered them to teach reading and writing to small groups of, say ten, children, after which they would be released from captivity! There is also a narrative about the captives of Badr that the Prophet (a.s) consulted Abū-Bakr, `Umar and `Ali (a.s) whether they should be killed or ransomed. Abū-Bakr opined that they should be released on payment of ransom. `Umar was against this idea:

“By Allah! I do not agree with this view of Abū-Bakr! You must order me that I behead so and so! Ask Hamzah to kill his brother `Abbas and ask `Ali (a.s) that he kills `Aqil!”[1]

The Prophet (a.s) through his ijtihad, decided not to act on the suggestion of `Umar and preferred Abū-Bakr’s suggestion of releasing the captives on payment of ransom money. On the day following the decision, `Umar came to the Prophet (a.s) and found him and Abū-Bakr crying. He asked, “Why are you two crying? If there is something on account of which you are crying, please let me know that I could join you too!” The Prophet (a.s) said that because of accepting the ransom I find retribution hovering as near as the tree here (pointing towards the tree in the neighborhood). He also said that the following Verse too has been revealed:

“The Prophet (a.s) should not make enemies captive without lot of bloodshed. You want wealth and Allah wishes the betterment of the Hereafter. Allah is Dominant and Wise. If Allah’s Guidance were not there from before, you would have gathered something. That would bring you lot of Retribution.”

`Umar says that because of collection of ransom, the Prophet (a.s) lost seventy companions, the very next year in the Battle of Uhud and seventy more were taken captive by the enemy. The Prophet (a.s) also lost his tooth, his face was injured and his companions left his company.

It needs consideration why the Prophet (a.s) had to consult his companions. Is not there clear instruction in the Holy Book about the matter? No. The Qur’an clearly says about the prisoners of war to take ransom from the captives and release them. Therefore, the Qur’an says:


[1] Tārīkh al-Tabarī, Vol 2, Page 169

“When you fight with infidels, kill them. When you make them thoroughly injured, tie them up. Then release them in kindness or take ransom and free them. Do this until the enemy puts down his arms!”

This is a verse from Sūrah of Muhammad and was revealed before the Battle of Badr. Therefore, the Qur’an had provided instructions about treatment of the captives ahead of the Day of Badr, and the Prophet (a.s) released some of the captives on payment of ransom, some on providing instruction on reading-and-writing to the children and some others he released in kindness because they were poor persons. When all this was done in accordance with the prior instructions of Allah, then what was the question of any reprimand? When there was Divine Decree (nass) what was the need of consulting the companions about treatment to the captives of war? And about `Umar suggesting that Hamzah kill `Abbas, `Ali (a.s) kill `Aqil, we do not know what reply the Prophet (a.s) gave to him. This suggestion came after hearing the Prophet (a.s) before the battle commenced that the Muslims should exercise care to see that none of the Banū-Hashim or `Abbas in the enemy ranks were killed. And this suggestion coming from `Umar who, when Hudhayfah thought of killing `Abbas, called Hudhayfah a hypocrite. Had all these ideas escaped from `Umar’s mind or for him killing the persons was not legitimate in the theatre of war and it became legitimate later on!

If this narrative is accepted that because of accepting the ransom, and releasing the men, retribution was hovering around, then the Prophet (a.s) could have abrogated the acceptance of the ransom and arranged for the execution of the captives. Because the ransom money would take lot of days and the event took place immediately after the battle was over. In fact, the history records that it took about two months for the ransom money to arrive. And terming the happenings of the Battle of Uhud as a retribution for the acceptance of ransom and release of the captives sounds strange. Anyway, this is a concocted narrative and the reason for the concoction to cover the shame of the desertion of the Companions (including some very prominent names) from the Battle Field of Uhud! They want to make an excuse that if the Prophet (a.s) had not released the captives at Badr by taking ransom, the event of the desertion of the Companions would not have taken place! They also contend that the reprimanding Verse too was revealed as a consequence of the release of the prisoners although; there is not the slightest indication towards the Prophet (a.s) in the said Verse.

Shah Waliyyullah blames the Companions of not killing the deserting infidels, making them captives and extracting ransom from them. He writes:

“The Companions were inclined towards taking ransom from the captives. Although Allah wished that the root of infidelity was destroyed. Because of this, they were reprimanded and then pardoned!”[1]

Craving for wealth and riches is a human failing but where the strengthening of the Faith against the Infidels is concerned, the material gains have always to be forgone. This tendency of running after wealth in the Arabs could not be curbed very much even after the advent of Islam. Therefore, in the beginning the Companions preferred attacking the Caravan of Abū-Sufyan to plunder its rich merchandise rather than meet the army of the infidels in the battle! The men also took the infidels captive instead of killing them with the same purpose of getting the ransom from them. Once the captives were shifted to al-Madinah, they were not in the arena of war and the only alternative left was to release them on taking ransom from them. It was the right thing to do according to the Verse of Sūrah of Muhammad (a.s).

In this ghazwah, the infidels were shamed absolutely. They lost seventy men and seventy were taken prisoner. The rest fled. Muslims lost only fourteen men, of whom six were Muhajirūn and eight Ansar. The infidels being killed at the hands of Amir al-Mu’minin (a.s) numbered thirty-five. This was half the total number of casualties suffered by the enemy. He accounted particularly for the chiefs of the Quraysh, viz: Shaybah, al-Walid, Hanzalah, Nawfal ibn Khuwaylid, al-`As ibn Sa`id, Mughirah ibn al-Walid, etc. The victims dying at the hands of `Ali (a.s) is the evidence of the fact that he was not enamored of the ransom nor he had chased the deserters from the ranks of the infidels. He was busy all the time in uprooting the strength of the infidels through his exploits. If the Muslims were defeated in this battle, they would have suffered extreme feelings of inferiority and lack of valor and bravery would cause them abject defeat. But the victory at Badr got Muslims the recognition as a force to reckon with! This victory, that was the victory of truth, justice and equality had the greatest contribution coming from Amir al-Mu’minin (a.s) through his chivalry and bravery!

This battle was fought on Friday, the seventeenth of Ramadan, 2 A.H.


[1] Hujjat Allāh al-Balaghī, Vol 2, Page 573