The Root of Terrorism a la Islamic styleby: Abul Kasem, Email: abul88@hotmail.com
First published Aug 2004 at: www.faithfreedom.org
The world is fast becoming accustomed to the term ‘Islamic Terror.’ It is a new genre of global terrorism. Thanks to the Jihadists, Suicide Bombers, Hamas, Hezbollah, Al-Qaeda, Lashkar-e-Taiba, Jaishe Muhammad, Islamists, Mullahs, Maulanas, Pirs, Hijabi Women, and others, Islam dominates virtually every News Media of every continent today. Sooner or later, the term ‘Islamic Terror’ may find a place in the English lexicon. With such a plethora of Islamic awareness, the question is: Is Terror a la Islamic fashion something new, or is it the ongoing product of early Jihadists’ zeal as taught and practiced by Muhammad? Ask any Islamist/Islamic apologist this question and the pithy answer will most likely be something like: Islam is peaceful, it never advocates violence, the least of all, ‘Terrorism’ using Islam; Osama bin Ladin and his Jihadists who have hijacked Islam are not true Muslims, the suicide bombers do not represent the true teachings of Islam…..and so on and so forth.
In this detailed article, by exposing the ‘true’ nature of what Islam is all about, I would like to demolish the above paradigm of the Islamists. Since Islam is firmly rooted in the past, in order to find the root cause/s of the present ‘mayhem’ by the Islamic fighters, we must analyze the past deeds, actions, philosophical and theological attitudes of the early Jihadists under the leadership of none other than Muhammad, the Messenger of Allah. As we proceed, we must first of all realize that there is no such thing as ‘moderate Islam’, ’current Islam’, or the ‘future Islam.’ It is past actions of Muhammad performed millennium ago that propelled all Muslims of yesterday, which haunts and impels all Muslims today, and which will continue inspiring Muslims tomorrow. We must look back, and not forward, to find out the truth about Islam. Just as a tree sustains its life and continues its growth because of its roots that are firmly anchored underground-beyond the ocular visibility, so is Islam. Terrorism is firmly rooted in the very ‘lofty’ doctrine of an Islamic world envisioned by Muhammad. Today’s use of terror tactics is nothing new in Islam; it was the lifeblood through which Muhammad forced his concept of a uni-polar world, devoted only to one Semitic God, Allah. In this lengthy treatise, I have chronicled all documented events of terror, murder, deceit, lies, intrigue and warfare that is used to nurture, advance and propagate the very essence of Islam: which is to accept Islam, pay protection money (Jizya) or die. Many readers will be shocked and surprised at the contents of this dissertation and will shake their heads in utter disbelief. Most Muslims will be agitated, angry, frustrated and will surely go into the typical complete denial mode. To all these readers I would like to say that I, too, went through the same phase. As I took Islam very seriously during my formative years, I eventually started to understand fully its doctrine and its life force, and found I could not believe that a man who claimed to be the messenger of Allah could ever indulge himself, as well as instruct his followers in mindless murder, loot, plunder, torture and unbound lasciviousness. As you read episode after episode of the early terrorism of Islam, you will find eerie similarities with the modern day global terrorism as perpetrated by the Jihadists of today. You will, for sure, discover that all the ingredients of terrorist operations are present, as they were millennium ago; it is, as if, to use the infidel language, the ‘reincarnation’ (or resurrection) of the past Islamic terrorists. These ingredients are/were:
Let us now delve into early Islamic history and find out how and why the early Jiahadists did what they did.
‘They say we are terrorists? They are right—of course we are. That is what we do for a living’—Khalid Shaikh Muhammad[1]
The seed of terror a la Islamic fashion was planted when Muhammad concluded an elaborate treaty with seventy five (seventy-three men and two women) Ansars (Medina residents) that is commonly called the second pledge of Aqaba, Aqaba being a small hilly hamlet (or a cave) in the outskirts of Mecca. This pact was done in secrecy to protect the life of Muhammad when he desired to migrate to Medina. During the negotiation process, Muhammad asked for the solemn pledge of the Ansars to protect his life the way the Ansars would protect their women and children. When the Ansars pledged their complete fealty to Muhammad, to the extent of sacrificing their own lives for his security, he promised blood to the Meccans and paradise to the Ansars. As per Ibn Ishak[2], Muhammad said to the Ansars: “Nay, blood is blood and blood not to be paid for is blood not to be paid for. I am of you and you are of me. I will war against them that war against you and be at peace with those at peace with you.” Tabari[3] writes that during the oath of Aqaba al-Abbas and Ubadah b. Nadlah said that pledging allegiance to Muhammad was declaring war against the world. Soon after the second pledge of Aqaba, Allah approved this declaration of war against all infidels, first in verses 22:40-42 and then in verse 2:198.
And true to his promise, Muhammad’s days of blood and terror started soon after he left Mecca, and with a handful of his followers, arrived at Medina. Except for a few, those followers were desperately poor illiterate hoodlums and troublemakers with no saleable skill or means to support themselves through gainful employment. Many of his companions lived in utter unhygienic conditions, so much so that lice grew on their heads and they developed terrible body odour. Here is a Hadith from Sunaan Abu Dawud about the unbearable body stench of Muhammad’s early converts:
Book 32, Number 4022: Narrated AbuMusa al-Ash'ari:
Abu Burdah said: My father said to me: My son, if you had seen us while we were with the Apostle of Allah (peace_be_upon_him) and the rain had fallen on us, you would have thought that our smell was the smell of the sheep.
Even Muhammad, the Messenger of Allah developed lice on his head! Unbelievable, isn’t it? Read this Sahih Hadith from Sahih Bukhari:
Volume 4, Book 52, Number 47: Narrated Anas bin Malik:
Allah's Apostle used to visit Um Haram bint Milhan, who would offer him meals. Um-Haram was the wife of Ubada bin As-Samit. Allah's Apostle, once visited her and she provided him with food and started looking for lice in his head. Then Allah's Apostle slept, and afterwards woke up smiling. Um Haram asked, "What causes you to smile, O Allah's Apostle?" He said. "Some of my followers who (in a dream) were presented before me as fighters in Allah's Cause (on board a ship) amidst this sea cause me to smile; they were as kings on the thrones (or like kings on the thrones)." (Ishaq, a sub-narrator is not sure as to which expression the Prophet used.) Um-Haram said, "O Allah's Apostle! Invoke Allah that he makes me one of them. Allah's Apostle invoked Allah for her and slept again and woke up smiling. Once again Um Haram asked, "What makes you smile, O Allah's Apostle?" He replied, "Some of my followers were presented to me as fighters in Allah's Cause," repeating the same dream. Um-Haram said, "O Allah's Apostle! Invoke Allah that He makes me one of them." He said, "You are amongst the first ones." It happened that she sailed on the sea during the Caliphate of Mu'awlya bin Abi Sufyan, and after she disembarked, she fell down from her riding animal and died.
Two important aspects of Muhammad’s life are clear in the above Hadith: firstly, he lived in unhygienic condition, took infrequent bath, so much so that lice found a fertile breeding spot on his head; secondly, he used to be intimate with other person’s wife (or wives?). How is it possible for a woman to touch a man’s head and look for lice unless she is quite warm and friendly to him? As per Islamic rule even looking at any un-related woman is totally Haram, forget about being touched by her. I would let the readers ponder on the moral rectitude of the messenger of Allah vis-a-vis married women from this Hadith and judge what sort of respect he had on the very Islamic Laws on morality that he himself had introduced.
Now, back to Muhammad’s companions. Yes, almost all of Muhammad’s companions used to smell like sheep! Muhammad took them to Medina in search of useful employment for them; but no one wanted those doleful, indigent, stinky Jihadist clods to be on his/her payroll. Except for a few, even the regular job of daily labourer was out for them. Some of them would work as manual labourers and/or ‘coolies’ for a very brief period and then become unemployed once again. The extent of poverty among these early ‘birds’ of Islam has been summed up in this Hadith of Sahi Bukhari by Aisha, Muhammad’s favourite wife:
Volume 2, Book 24, Number 499: Narrated Aisha:
A lady along with her two daughters came to me asking (for some alms), but she found nothing with me except one date which I gave to her and she divided it between her two daughters, and did not eat anything herself, and then she got up and went away. Then the Prophet came in and I informed him about this story. He said, "Whoever is put to trial by these daughters and he treats them generously (with benevolence) then these daughters will act as a shield for him from Hell-Fire." (See Hadith No. 24, Vol. 8).
The greatest surprise is that those indigent, dirt poor Muslims later became very rich indeed. Here is a Hadith from Sahih Bukhari about their transformation from poverty to wealth:
Volume 2, Book 24, Number 497: Narrated Abu Masud Al-Ansar:
Whenever Allah's Apostle (p.b.u.h) ordered us to give in charity, we used to go to the market and work as porters and get a Mudd (a special measure of grain) and then give it in charity. (Those were the days of poverty) and today some of us have one hundred thousand.
How did Muhammad do such a miracle? Was this transformation from dire poverty to wealth achieved through Islamic piety, spirituality, prayer, fasting and the blessings of Allah? Or was this through ‘terrorism?’ To find the answer please read on.
When the life of the largely unemployed and underemployed Muhajirs (refugees) became intolerable in Medina, Muhammad had to do something for their survival, and he had to do this rather quickly before they became disillusioned with his promise of the great treasures of Khusroo (the Persian Emperor) and the Byzantine King. Rodinson[4] writes that these early Muslims had no regular sources of income and the only method of survival for them was plundering when all else had failed.
That, the major means of livelihood for the Muslims in Medina was from the proceeds of plunder and the forced Jizya tax on non-Muslims, can be confirmed from the following Hadith in Sahih Bukhari:
Volume 4, Book 53, Number 388: Narrated Juwairiya bin Qudama At-Tamimi:
We said to 'Umar bin Al-Khattab, O Chief of the believers! Advise us." He said, "I advise you to fulfill Allah's Convention (made with the Dhimmis) as it is the convention of your Prophet and the source of the livelihood of your dependents (i.e. the taxes from the Dhimmis.)."
[Please note that this Hadith has been removed by the compiler from the summarised Translated (by Dr. Muhammad Muhsin Khan) version of Sahih Al-Bukhari. However this Hadith is available in the Internet version of Translation of Sahih Al-Bukhari]
How did Muhammad earn his living in Medina? What job did he do? In what occupation was he employed? What business was he involved in? All these questions remain unanswered. Except for the following Hadith from Sahih Bukhari, all the Sunna, the Sahih Ahadith, the Sirah (biography) never mention of any form of acceptable and/or dignified profession/occupation that Muhammad engaged in to support himself and his retinue of ever increasing number of wives and concubines: Here is that incredible Hadith:
EXACT QUOTE AND FOOTNOTE, VOL-IV (88) CHAPTER.
Narrated Ibn 'Umar that the Prophet (SA) said, "My livelihood is under the shade of my spear,(1) and he who disobeys my orders will be humiliated by paying Jizya"
Footnote: (1) "Under the shade of my spear" means "from war booty".
That’s right, Muhammad, the messenger of Allah earned his livelihood by plunder; the above Hadith is very clear on this. Please note that this Hadith has been carefully removed from the Internet version of Sahih Bukhari. This hard to believe Hadith can only be found in the original print version of the Translation of Sahi Bukhari by Dr. Muhammad Muhsin Khan. [Ref: The Translation of the Meanings of Sahih Al-Bukhari, Arabic-English, Vol.IV (page 104) by Dr. Muhammad Muhsin Khan, Islamic University—Al-Medina Al-Munauwara] Please consult the reference provided if you have doubt. It is also interesting to note that in the footnote the translator explains the meaning of ‘spear’ as ‘booty’; clever indeed.
If you thought that this is too much-- that a messenger of Allah, the best of Allah’s creation could never ever resort to sword (read terrorism) to earn a living, then there is even more surprise awaiting for you. Here is a Hadith from Sahih Muslim that writes clearly, without ambiguity, that Muhammad and his followers did just that—resort to terrorism (please note that the comment inside the parenthesis is by the translator):
Book 004, Number 1066:
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: I have been helped by terror (in the heart of the enemy); I have been given words which are concise but comprehensive in meaning; and while I was asleep I was brought the keys of the treasures of the earth which were placed in my hand.
If those impeccable Ahadith are not convincing enough to attest that Muhammad resorted to terrorism to enrich his followers, here is another Sahih Hadith from Sahih Bukhari:
Volume 4, Book 52, Number 220:
Narrated Abu Huraira:
Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with terror (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them).
To put his words into action, Muhammad even declared that booty or plunder (read theft and armed robbery) was lawful for him, as confirmed from this Sahih Hadith from Sahih Bukhari:
Volume 4, Book 53, Number 351:
Narrated Jabir bin Abdullah:
Allah's Apostle said, "Booty has been made legal for me."
The following Hadith tells us that Muhammad built mosques using the proceeds of robbery, pillage and the revenue from forced Jizya on non-Muslims. Read this Hadith carefully and you will surely comprehend why many people flocked to Muhammad and his Islam—yes, it was pure greed and lust for money and wealth; Muhammad broke all laws and rules of an established contemporary civilised society just to satisfy this greed of his followers. Here is the appropriate Hadith from Sahih Bukhari:
Volume 4, Book 53, Number 390:
Narrated Jabir bin 'Abdullah:
Allah's Apostle once said to me, "If the revenue of Bahrain came, I would give you this much and this much." When Allah's Apostle had died, the revenue of Bahrain came, and Abu Bakr announced, " Let whoever was promised something by Allah's Apostle come to me." So, I went to Abu Bakr and said, "Allah's Apostle said to me, 'If the revenue of Bahrain came, I would give you this much and this. much." On that Abu Bakr said to me, "Scoop (money) with both your hands." I scooped money with both my hands and Abu Bakr asked me to count it. I counted it and it was five-hundred (gold pieces). The total amount he gave me was one thousand and five hundred (gold pieces.)
Narrated Anas: Money from Bahrain was brought to the Prophet . He said, "Spread it in the Mosque." It was the biggest amount that had ever been brought to Allah's Apostle . In the meantime Al-'Abbas came to him and said, "O Allah's Apostle! Give me, for I gave the ransom of myself and Aqil." The Prophet said (to him), "Take." He scooped money with both hands and poured it in his garment and tried to lift it, but he could not and appealed to the Prophet, "Will you order someone to help me in lifting it?" The Prophet said, "No." Then Al-'Abbas said, "Then will you yourself help me carry it?" The Prophet said, "No." Then Al 'Abbas threw away some of the money, but even then he was not able to lift it, and so he gain requested the Prophet "Will you order someone to help me carry it?" The Prophet said, "No." Then Al-'Abbas said, "Then will you yourself yelp me carry it?" The Prophet said, 'No." So, Al-'Abbas threw away some more money and lifted it on his shoulder and went away. The Prophet kept on looking at him with astonishment at his greediness till he went out of our sight. Allah's Apostle did not get up from there till not a single Dirham remained from that money.
Let us now make out how the early Muslim Jihadists chose their victims of terror.
Looking around for prey, Muhammad found that there were only two choices for him; rob the Medina residents, or resort to armed highway robbery for the booty of rich Meccan caravans plying the Mecca-Medina route. He could not rob his Medina companions (Ansars) as that would tantamount to his immediate destruction. So, the only other choices left were the Jews, and his nemesis, the Meccan Quraysh, who had largely rejected his call for his brand of religion. As for the Jews, he could not agitate them so soon, as he had already entered into a covenant with them. He had no legitimate reason to attack and appropriate their land and goods. Please note that, in all the first few raids, Muhammad did not want any Ansar to take part in it. It was, because he did not want to upset the Medinites by displaying his transformation to a true brigand. He was also fearful that if his plundering raids were not successful (i.e. unprofitable) then the Ansars would lose their awe and respect for him. That was why, he, at first, did not invite any Ansar to take part in his first few terror raids. He needed to demonstrate to his host country that terrorism was/is profitable indeed!
With the notion of plundering the Jews out, the only choice he was now left with was to attack and loot the Quraysh caravan. Nonetheless, with such a feeble force at his disposal at that time, he would never be able to launch a decisive strike on the mighty Quraysh army--he thought correctly. After all, in the first place, this fear of military might of the Quraysh, was the main reason for his exile from Mecca.
He contrived a brilliant idea. The plan was to lay siege on the Quraysh when they were the most vulnerable; that is, when they (the Quraysh) were either alone, with very few comrades, or were far away from their formidable sanctuary at Mecca. That meant, raiding the Quraysh merchant caravans, terrorising them and robbing them either on their way to trade with Syria or on their return journey to Mecca. But Muhammad was clever too; he was not hasty; he was patient in seizing the appropriate opportunity to attack the vulnerable Quraysh caravans. The plan was very smart and lucrative, no doubt, because with this assault, he could inspire his Jihadist followers to take revenge on their ‘tormentors,’ while, at the same time, they could also plunder a great booty that Muhammad could never offer to these destitute and famished Muhajirs.
With this design in mind, Muhammad was set to move. He engaged a few spies to supply him with the intelligence of the movement of Meccan caravans. However, the Quraysh caravans were always well protected with armed security guards, just to prevent it from the plunder of highway bandits. Still then, Muhammad wanted to try his luck, as those Meccan caravans were such richly laden with exquisite goods—no Jihadist could resist. Apologist biographer, like Hussein Haykal[5] of course tries to conceal the truth by mentioning that the Muhajirs from Mecca were homesick and were looking for an opportunity to take revenge. While it is natural to feel a little ‘homesickness,’ the overwhelming reason for attacking the Quraysh caravan was plundering and booty—plain and simple. This premise bourns out from the fact that later, when Muhammad conquered Mecca, none of those ‘homesick’ Muhajirs decided to return to their former abode!
Let us now briefly review the first few of such many surprise/terror raids on the Quraysh caravan. There is a controversy as to which was the first raid on the Quraysh caravan by Muhammad. Ibn Ishak writes that Muhammad himself conducted the first raid, and it was the raid on a caravan at Waddan. Ibn Ishak’s book is scanty in giving a reasonable dating of these operations. Waqidi writes that the first raid was the raid conducted by Hamzah. Most other biographers are quite agreeable with Waqidi’s version of the dating of Muhammad’s raids. I have tried to use the same approach.
Note: The dates are approximate and are guides only.
The Raid on Quraysh Caravan at al-Is, or the Expedition of Sif al-Bahr by Hamzah ibn al-Muttalib--March, 623CE
The first raid/expedition against the Quraysh caravans took place seven or nine months after the Hijrah. Led by Hamzah ibn ‘Abd al-Muttalib (Muhammad’s uncle), with thirty or forty men of the emigrants; the purpose of this raid, as stated earlier, was to plunder the Quraysh caravan. This raiding party of Hamzah assembled at the seacoast near al-Is, between Mecca and Medina, where Abu Jahl ibn Hashim, the leader of the caravan was camping with three hundred Meccan riders. Hamza met Abu Jahl there with a view to attack the caravan, but Majdi b. Amr al-Juhani, a Quraysh who was friendly to both the parties intervened between them; so, both parties separated without fighting.
This very first adventure of Muhammad in war and plunder was not a success. Hamza returned to Medina and Abu Jahl proceeded towards Mecca. This raid failed as the Muslims were afraid to face such a formidable convoy of the Quraysh; they returned to Medina empty-handed.
Terror Two
Raid on Meccan Caravan at Buwat by Ubaydah b. al-Harith---April, 623CE
This raid took place nine months after the Hijrah, a few weeks after the first terror at al-Is.
About a month after Hamzah’s abortive bid for plunder, Muhammad entrusted a party of sixty (or eighty) Jihadists led by Ubaydah b. al-Harith (a cousin of him) to conduct another terror operation at a Qurayshcaravan that was returning from Syria and protected by two hundred armed men,. The leader of this caravan was either Abu Sufyan ibn Harb or Ikrima b. Abu Jahl. The Muslim party went as far as Thanyatul-Murra, a watering place in Hejaz. No fighting took place, as the Quraysh were quite far from the place where Muslims were in the offing to attack the caravan. Nevertheless, Sa’d b. Abi Waqqas, an ardent Jihadist, shot an arrow at the Quraysh. This was the ‘first arrow of Islam.’ The arrows thrown at them by the Medina party surprised the Quraysh. It was completely an unprovoked attack on the Quraysh that sent the strong message to them about what they could expect next. However, no fighting took place and the Muslims returned empty-handed. Some say that Ubaydah was the first Jihadist to carry the banner of Islam; others say Hamzah (see Terror 1) was the first to carry the first banner.
Some say that Muhammad commanded Ubaydah to conduct this raid while he (Muhammad) was returning from the raid of al-Abwa (see Terror 4).
Terror Three
Raid on a Meccan Caravan at Kharar by Sa’d ibn Waqqas—April, 623CE
The very brave act of Sa’d ibn Waqqas, to shoot arrows at the Quraysh (see Terror 2), must have greatly impressed Muhammad. During this time, Sa’d had been between twenty to twenty-five years old. However, his young age did not deter him from being appointed by Muhammad as the leader of a plundering team to lay a siege, with only twenty other Jihadissts (some say only eight), on the Meccan caravan. All of them were from the Muahjirs (immigrants). So, one month later, the third terrorist operation took place under the leadership of a youthful Sa’d and his gang. Sa’d, with his minions of committed Jihadists set up an ambush in the valley of Kharrar on the road to Mecca and waited to raid a returning Meccan caravan from Syria.
They planned a surprise attack. Nonetheless, to their utter frustration, they learnt that the ‘booty’ (the Meccan caravan) had already eluded them, just one day before they arrived at the place of plunder. The Muslims returned to Medina crestfallen.
‘If terrorism is to throw terror into the heart of your enemy and the enemy of Allah then we thank Him, the most merciful, the most compassionate, for enabling us to be terrorists’—Ramzi BinalShibh[6]
Terror Four
Raid on a Meccan Caravan and on B. Damrah at al-Abwa/ Waddan by Muhammad—August, 623CE
Muhammad became quite frustrated with the dismal failures of the previous three attempts to plunder the vulnerable Quraysh merchant caravans. Time was of essence, and he felt the pressure of producing results (read profit) to please his believers. With this urgency in mind, he personally, took charge of this raiding foray and led his followers, to his very personal first step in the act of bloodshed and pillage. This was the raid at al-Abwa, also known as the Ghazwah of Waddan. As said before, he himself conducted this raid, directed at Abwa, the spot where his mother lay buried. To his dismay, when he arrived at the site, the Quraysh caravan had already passed. Disappointed, he then raided the nearest tribe of B. Damra (a branch of B. Bakr) and forced them to conclude a treaty of no aggression (by B. Damra). This treaty was the first written accord of Muhammad with any foreign tribe. The agreement was of benefit to Muhammad, as it prevented the B. Damra to mobilize forces against him, nor could they assist Muhammad’s enemy who were principally the Quraysh. In return, Muhammad pledged not to wage any war against this tribe. Then Muhammad went as far as Waddan in pursuit of the Quraysh caravan, but it eluded him. Although he failed in his pursuit of the Quraysh booty, he cleverly concluded this strategically important treaty of friendship with this nomadic (B. Damra) tribe. The treaty provided him with an ally in his raid on Quraysh caravans. After concluding the treaty he returned to Medina after fifteen days.
[Please note: Ghazwa means either a military force when an Apostle (Rasul) leads it or an Imam.[7] It also means a sudden attack on a caravan or another tribe for the purpose of seizing property and women.[8]
Sariyah or brigade means a small force commanded by one of the Imam’s lieutenants.[9]
There is an allusion in Sahih Bukhari of this very first, personal act of terrorism by Muhammad:
Volume 4, Book 52, Number 256: Narrated As-Sab bin Jaththama:
The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle."
This Hadith clearly says that in his terror operations Muhammad did not even want to spare the women and children of the infidels.
Terror Five
Raid on a Rich Meccan Caravan at Bawat by Muhammad—October, 623CE
A month after his raid at al-Abwa, Muhammad personally led two hundred men including some citizens of Medina to Bawat, a place on the caravan route of the Quraysh merchants, where a herd of fifteen hundred (1,500) to two thousand-five hundred (2,500) camels, accompanied by one hundred (100) riders, under the leadership of Umayyah ibn Khalaf, a Quraysh was proceeding. The purpose of this raid, obviously, was the plunder of this exceedingly rich Quraysh caravan.
No battle took place and the raid resulted in no booty. Muhammad went up to Dhat al-Saq, in the desert of al-Khabar. He prayed there and a mosque was built at the spot.
This was the first raid where a few al-Usharayh Ansars took part. They were attracted to the raid with the prospect of striking it rich through pillage.
Terror Six
Raid on a Meccan Caravan at al-Ushayrah, in the district of Yanbu by Muhammad—November, 623CE
This was Muhammad’s third personal raid. Between one hundred-fifty and two hundred (note the increasing number of Jihadists joining in the robbery) followers joined this terror operation. They had thirty camels that they rode upon by turns. When they arrived at al-Usharayh in the direction of Yanbo, they expected to waylay upon a rich Meccan caravan towards Syria led by Abu Sufyan. Muhammad already had the intelligence report of this caravan’s departure from Mecca. He waited for a month (+) for this caravan to pass. Unfortunately, it was too late; for, when Muhammad reached the intended spot of plunder, the Meccan caravan had already passed. The readers should keep in mind of this raid, as this was the same caravan that gave rise to the famous action at Badr (Badr II) during its return journey. In this operation, Muhammad entered into an alliance with Bani Mudlij, a tribe inhabiting the vicinity of al-Usharayh. He also concluded another treaty with Bani Damra. All those treaties established good political connections for him.
Terror Seven
Raid on Muhammad’s Milch Camels at Badr (Badr I) by Kurz ibn Jabir al-Fihri—December, 623CE
After those six unprovoked and hostile attacks on the Quraysh caravans, the Quraysh had had enough. It was now time for them to retaliate and send a strong message to Muhammad that his highway robbery cannot go unpunished forever. With this end in view, Kurz ibn Jabir al-Fihri, allay of the Quarysh raided the vicinity of Medina where Muhammad’s milch camels were pasturing. This was conducted ten days after Muhammad returned to Medina from his unsuccessful plundering attempt at the Quraysh caravan at al-Usharayh. Having heard of this attack, Muhammad swiftly went out looking for Kurz until he reached the Safwa valley, close to Badr. This was the first raid at Badr or Badr I. Kurz escaped the capture; Muhammad returned to Medina and stayed there for the next three months. It is said that later, Muhammad caught Kurz and he (Kurz) converted to Islam.
Terror Eight
Raid on Meccan Caravan at Nakhla by Abd Allah ibn Jahsh, the First Successful Plunder—December, 623CE
After his return from the first Badr encounter, Muhammad sent Abd Allah b. Jahsh in Rajab with eight emigrants and without any Ansar for another terror operation. Abd Allah b. Jahsh was a maternal cousin of Muhammad. The participants in this plunder were: 1. Abu Haudhayfa 2. Abd Allah b Jahsh 3. Ukkash b. Mihsan 4. Utba b. Ghazwan 5. Sa’d b. Abi Waqqas 6. Amir b.Rabia 7. Waqid b. Abd Allah and 8. Khalid b. al-Bukayr. Some historians say that there were between seven to twelve partakers in this raiding/plundering party of the Muslims. It will be useful to remember the names of these very first Islam’s terrorists, as we shall witness, later, that their names crop up in many other terror operations.
Muhammad gave Abd Allah b. Jahsh a letter, but not to be read until he had travelled for two days and then to do what he was instructed to do in the letter without putting pressure on his companions. Abd Allah proceeded for two days, then he opened the letter; it told him to proceed until he reached at Nakhla, between Mecca and Taif, lie in wait for the Quraysh and observe what they were doing. Abd Allah b. Jahsh told his companions that whoever chose martyrdom (read terrorism) was free to join him and whoever did not could go back. All the companions agreed to follow him (a few biographers write that two Muslims decided not to be martyrs and chose to return to Medina). Sa’d b. Abi Waqqas and Utbah b. Ghazwan lost a camel that they were taking turns to ride. The camel strayed and went to Buhran. So they went out looking for the runaway camel to Buhran and fell behind the raiding party.
As instructed by the Prophet, Abd Allah and the rest of the party then proceeded, and soon they arrived at Nakhla. Nakhla was a valley to the east of Mecca, about half-way to Taif. It was the usual route to Syria for the Meccan caravans. Muhammad had the secret information that a rich Meccan caravan, lightly guarded, laden with dry raisin, wine leather and other goods was soon to pass by the route.
Four Quraysh men guarded this donkey caravan. They were:
4. Al-Hakam b. Kaysan, the freed slave (Mawla)of Hisham b. al-Mughirah.
Soon the Meccan caravan arrived at Nakhla guarded by the four Quraysh men. When they saw the Muslims they were afraid of them. One of Abd Allah b. Jahsh’s men, Ukkash b Mihsan, was shaven in head to hide the real purpose of their journey and to give the Quraysh the impression of lesser Hajj (Umra); for, it was the month (Rajab) when hostilities were forbidden. When the Quraysh saw the shaven head of Ukkash, they thought that the Muslims were on their way for pilgrimage and they felt relieved and safe and started to prepare food for themselves. That was how the first band of Muslim Jihadists deceived their prey.
Due to the prevalence of a sacred month, either at the beginning of Rajab, or at the end of it(the opinion among the historians vary), Rajab being one of the four sacred months when there was a total ban on warfare and bloodshed in the Arabian Peninsula, Abd Allah b. Jahsh was, at first, hesitant to attack the caravan. Nevertheless, after much deliberation, the Muslims did not want this rich caravan to escape their hand. So they decided to kill as many Quraysh as they could and take a large booty. They attacked the Quraysh while they (the Quraysh) were busy preparing their food. In the short battle that ensued, Waqid b. Abd Allah killed Amr b. Hadrami, the leader of the Quraysh caravan. Nawfal b.Abd Allah escaped. The Muslims took Uthman b. Abd Allah and al-Hakam b. Kaysan as prisoners.
.
Abd Allah b. Jahsh returned to Medina with the booty and with the two captured Quraysh men. He had already decided to give one-fifth of the booty to Muhammad, and divide the rest among them. The prevailing share of the leader of a plundering party at that time was one-quarter of the booty. It is not clear why Abd Allah b. Jahsh decided on one-fifth booty, as Allah did not yet decide the provision of ‘Khums’ (gang leader’s commission on booty of plunder/theft) for Muhammad in verse 8:41. This verse was released after the Badr war, which took place after the plunder at Nakhla.
008.041
And know that out of all the booty that ye may acquire (in war), a fifth share
is assigned to Allah,- and to the Messenger, and to near relatives, orphans,
the needy, and the wayfarer,- if ye do believe in Allah and in the revelation
We sent down to Our servant on the Day of Testing,- the Day of the meeting of
the two forces. For Allah hath power over all things.
Since this bloodshed took place during a sacred month, Muhammad was quite unwilling to start an un-ending cycle of revenge killings. The Quraysh also spread everywhere the news of the raid and the killing by Muhammad in the sacred month. Therefore, he rebuked them (the Muslims) for fighting in the sacred month and refused to take any share from the booty. Then verse 2:217 regarding fighting in the sacred month was revealed.
002.217
They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.
This revelation permitted Muhammad to conduct war during the sacred months.
Then Abd Allah b. Jahsh divided the booty, one-fifth going to Muhammad. He also decided to make more money by asking ransom for the two captives. However, Muhammad refused to accept the ransoms from the Quraysh until the two of his men, Sa’d b. Abi Waqqas and Utbah b. Ghazwan returned from searching the straying camel. He was afraid that the Quraysh might kill them if they found them. When Sa’d and Utbah returned unharmed, Muhammad released the two Quraysh prisoners on payment of their ransom of one thousand six hundred (1,600) Dirhams (one Dirham = 1/10 Dinar; one Dinar = 4.235 gm of gold; at the current price of gold this ransom was approximately USD 8,000) per head (i.e total ransom money was USD 16,000). It is reported that, soon after his release, Hakam b. Kaysan became a Muslim, probably after witnessing the profitability in terrorism a la Islamic style. Later, he was killed at the battle of Bir Mauna. The other prisoner, Uthman b. Abd Allah returned to Mecca and died as an unbeliever.
The Islamic name of this first successful plunder is ‘Nakhla Raid.’ It was also the first raid on which the Muslims seized the first captive, and the first life they took. Rightfully, Abd Allah b. Jahsh was called the Amir al-Mominun, that is, the commander of the faithful.
After the success of Nakhla raid Muhammad felt militarily strong and promulgated the rule on the justification of transaction and the distribution of spoils of plunder. He actually legalized and legitimized plunder.
This successful raid on the Quraysh caravans gravely alarmed the Meccans, because their prosperity completely depended upon the regular and un-interrupted trade to Syria. The trading with Abyssinia and Yemen was of lesser importance. Even the trading caravan towards Abyssinia and Yemen did not look safe from the marauding army of Muhammad. The Nakhla attack also greatly unnerved the Meccans. They now believed that Muhammad had very little respect for life, and absolutely no concern for the sanctity of the sacred months. So the Meccans resolved to avenge the bloodshed. However, the Quraysh restrained their hostility. Muhammad still had a few of his followers residing at Mecca, including his own daughter, Zaynab. The Quraysh did not take any revenge on the remaining followers of Muhammad (including Muhammad’s daughter) at Mecca, neither did they make any attempt to harass his beloved daughter, Zaynab.
Muhammad, on the other hand, after the success at Nakhla, contemplated a more severe and mortal attack on the Quraysh. Allah now gave him the permission to fight the unbelievers in verses 22:39-42, 2:190-194. As well, the raid at Nakhla was justified by the ‘expulsion’ of the believers from Mecca. However, the true reason was “until the religion became God’s alone.” That meant, until all the Meccans (or the world) accepted Islam.
022.039
To those against whom war is made, permission is given (to fight),
because they are wronged;- and verily, Allah is most powerful for their aid;-
022.040
(They are) those who have been expelled from their homes in defiance
of right,- (for no cause) except that they say, "our Lord is Allah".
Did not Allah check one set of people by means of another, there would surely
have been pulled down monasteries, churches, synagogues, and mosques, in which
the name of Allah is commemorated in abundant measure. Allah will certainly aid
those who aid his (cause);- for verily Allah is full of Strength, Exalted in
Might, (able to enforce His Will).
022.041
(They are) those who, if We establish them in the land, establish
regular prayer and give regular charity, enjoin the right and forbid wrong:
with Allah rests the end (and decision) of (all) affairs.
022.042
If they treat thy (mission) as false, so did the peoples before them
(with their Prophets),- the People of Noah, and 'Ad and Thamud;
002.190
Fight in the cause of Allah those who fight you, but do not transgress
limits; for Allah loveth not transgressors.
002.191
And slay them wherever ye catch them, and turn them out from where they
have Turned you out; for tumult and oppression are worse than slaughter; but
fight them not at the Sacred Mosque, unless they (first) fight you there; but
if they fight you, slay them. Such is the reward of those who suppress faith.
002.192
But if they cease, Allah is Oft-forgiving, Most Merciful.
002.193
And fight them on until there is no more Tumult or oppression, and there
prevail justice and faith in Allah; but if they cease, Let there be no
hostility except to those who practise oppression.
002.194
The prohibited month for the prohibited month,- and so for all things
prohibited,- there is the law of equality. If then any one transgresses the
prohibition against you, Transgress ye likewise against him. But fear Allah,
and know that Allah is with those who restrain themselves.
Those who were reluctant to join in the war of plunder were reproved. Allah’s revelation on this came down in verses 47:20-21. These verses granted paradise to those who fight (or terrorize and plunder) for Islam i.e. Jihad, and are killed.
047.020
Those who believe say, "Why is not a sura sent down (for us)?" But
when a sura of basic or categorical meaning is revealed, and fighting is
mentioned therein, thou wilt see those in whose hearts is a disease looking at
thee with a look of one in swoon at the approach of death. But more fitting for
them-
047.021
Were it to obey and say what is just, and when a matter is resolved
on, it were best for them if they were true to Allah.
Allah then asked these terrorists to “strike off the heads of the unbelievers; to make a great slaughter and bind them fast in bonds” in verse 47:3-4
047.003
This because those who reject Allah follow vanities, while those who
believe follow the Truth from their Lord: Thus does Allah set forth for men
their lessons by similitudes.
047.004
Therefore, when ye meet the Unbelievers (in fight), smite at their necks;
At length, when ye have thoroughly subdued them, bind a bond firmly (on them):
thereafter (is the time for) either generosity or ransom: Until the war lays
down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He
could certainly have exacted retribution from them (Himself); but (He lets you
fight) in order to test you, some with others. But those who are slain in the
Way of Allah,- He will never let their deeds be lost.
Furthermore, the true believers were expected not only to fight but also to contribute materially towards the cost of war (4:66-67, 9:88, 9:111), to kill and be killed. Those who did this were promised a higher rank in paradise (4:74, 4:95). The believers were asked to prepare whatever force in their ability, troops, horses, etc. to strike terror into the hearts of the unbelievers (remember Dr. Mahathir’s famous Jewish-bashing speech at OIC conference in late 2003?) (9:73, 123, 8:60).
004.066
If We had ordered them to sacrifice their lives or to leave their homes,
very few of them would have done it: But if they had done what they were
(actually) told, it would have been best for them, and would have gone farthest
to strengthen their (faith);
004.067
And We should then have given them from our presence a great reward;
009.088
But the Messenger, and those who believe with him, strive and fight with
their wealth and their persons: for them are (all) good things: and it is they
who will prosper.
009.111
Allah hath purchased of the believers their persons and their goods; for
theirs (in return) is the garden (of Paradise): they fight in His cause, and
slay and are slain: a promise binding on Him in truth, through the Law, the
Gospel, and the Qur'an: and who is more faithful to his covenant than Allah?
then rejoice in the bargain which ye have concluded: that is the achievement
supreme.
004.074
Let those fight in the cause of Allah Who sell the life of this world for
the hereafter. To him who fighteth in the cause of Allah,- whether he is slain
or gets victory - Soon shall We give him a reward of great (value).
004.095
Not equal are those believers who sit (at home) and receive no hurt, and
those who strive and fight in the cause of Allah with their goods and their
persons. Allah hath granted a grade higher to those who strive and fight with
their goods and persons than to those who sit (at home). Unto all (in Faith) Hath
Allah promised good: But those who strive and fight Hath He distinguished above
those who sit (at home) by a special reward,-
009.073
O Prophet! strive hard against the unbelievers and the Hypocrites, and be
firm against them. Their abode is Hell,- an evil refuge indeed.
009.123
O ye who believe! fight the unbelievers who gird you about, and let them
find firmness in you: and know that Allah is with those who fear Him.
008.060
Against them make ready your strength to the utmost of your power, including
steeds of war, to strike terror into (the hearts of) the enemies, of Allah and
your enemies, and others besides, whom ye may not know, but whom Allah doth
know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you,
and ye shall not be treated unjustly.
These messages were promulgated within two or three years after Muhammad’s arrival at Medina. These promulgations were not only for the refugees (Muhajirs) but also to all the men of Medina.
(Note: From now on, to conserve space, only the verse numbers will be quoted omitting the full texts of the verses).
‘Cruelty is the first of God’s attributes—Andre Gide (1869-1951)[10]
Terror Nine
The Battle of Badr II Led by Muhammad—March, 624CE
It was mentioned previously (Terror 6, CH. 2) that Muhammad, and his accomplices narrowly missed the booty of a caravan of the Quraysh led by Abu Sufyan. As written before, when Muhammad arrived at al-Ushayra to attack this caravan, he learned to his dismay that this richly-laden caravan had already passed two days earlier than his advent at the intended site of pillage. Naturally, his booty-hungry followers were very much dejected at this unexpected loss. Muhammad, however, was astute enough to be aware that the same caravan could be successfully attacked during its return journey from al-Sham (Syria). Only three months of patience and waiting was essential to seize the returning caravan. With this end in view, Muhammad started to recruit Jihadists for his next plundering mission.
In his mosque, he called the Muslims and tempted them to raid the Quraysh caravan for rich booty. He told his congregation[11], “This is the Quraysh caravan containing their property. Go out to attack it, perhaps God will give it as a prey. ” Hitherto, he never mentioned to the local people of Medina about engaging in a war for booty. They always betook him to be altruistic, very pious, noble, peace-loving and a non-belligerent Prophet of mercy and compassion. Many Muslims were greatly shocked at what Muhammad had said at the gathering in the mosque, and they could not believe when he invited them to join him in the loot that Muhammad would go to war. They were truly surprised. However, the greed for a rich booty gripped their minds and there was no shortage of volunteers to take a chance to improve their lot with the proceeds of plunder.
On this greed for ill-gotten wealth, Rodinson writes:[12]
“As the business began to show a profit they were joined by volunteers from the people of Medina, in spite of the fact that their agreement with Muhammad carried with it no obligation to take part in his campaigns.”
The response to Muhammad’s call was mixed. Many people joined his team willingly, but many were also forced or coerced into the Muslim brigand. Muhammad set up the condition that only the Muslims were eligible to join in this terror campaign. Many non-believers tried their luck, but Muhammad was adamant that no Islam meant no share in the spoils. In this way his campaign was a great success among the local Medina Muslims (Ansars). Up until now no Ansar had joined Muhammad in his previous missions of highway robbery. The success of Abdullah ibn Jahsh at Nakhla, however, had raised the desire for booty in the minds of many Ansars. This irresistible lure and greed for the plunder of fine Quraysh merchandise was such a great draw-in that many Medinites responded to his call of raiding the Quraysh caravan with raging alacrity. Such was the enthusiasm for this Jihad of plunder that Muhammad quickly recruited a strong force of three hundred and thirteen (313) men consisting of seventy-seven (77) Muhajirs (refugee migrants) and two hundred and thirty-six (236) Ansars. Thus, the Ansars formed the bulk of his new raiding party of Jihadists.
A few weeks before his departure for Badr, and when the Quraysh caravan came in the vicinity of Medina, Muhammad sent two spies, Talhah ibn Ubaydullah and Said ibn Zayd to track the caravan’s whereabouts. These two men arrived at the campsite of Kashd al-Juhany and hid there until the caravan passed. Forty men guarded the Meccan caravan.[13] The two Muslim spies estimated that the goods the caravan carried were around fifty thousand (50,000) Dinars. (Remember: one Dinar = 4.235 grams of gold. At the current price of gold, this booty was worth about US$ 2,725,000, not including the prices of captives, camels and other items). It was absolutely fabulous; those two spies had no hesitation in surmising. They immediately hastened to pass this good news to Muhammad. Muhammad, however, had already left for Badr just a day before these two spies returned to Medina. He was too impatient for the booty; he could not wait for the spies’ return. Thus, Talhah ibn Ubaydullah and Said ibn Zayd had to stay back in Medina, missing the Muslim army. Nevertheless, Muhammad did not disappoint these two faithful spies for their services. Each of them received full share of the plunder when Muhammad returned to Medina. Remaining at Medina also was Muhammad’s son-in-law, Uthman b. Affan. Uthman’s wife, Ruqayyah (Muhammad’s daughter) fell ill during this time and he had to stay back to look after her. Muhammad gave his son-in-law his full share of the booty. Such was the generosity of the Prophet of mercy! Sahih Bukhari records Muhammad’s promise of booty to his son-in-law in this way:
Volume 4, Book 53, Number 359: Narrated Ibn 'Umar:
'Uthman did not join the Badr battle because he was married to one of the daughters of Allah's Apostle and she was ill. So, the Prophet said to him. "You will get a reward and a share (from the war booty) similar to the reward and the share of one who has taken part in the Badr battle."
In the meantime, through spies and reliable sources, the news of Muhammad’s preparation to raid the Quraysh caravan reached Abu Sufyan. He was dreadfully alarmed. He was aware of the treaties that Muhammad had entered into with many tribes on the caravan route; there was a great possibility of a surprise attack by them as well. He, forthwith, sent Damdam b. Amr al-Ghifari to Mecca for help. When Damdam arrived at Mecca, he cut the nose of his camel, turned its saddle and announced Muhammad’s plan to attack the caravan of Abu Sufyan. Responding to his cry, Abu Jahl called upon all the Meccans to join in the rescue operation. At that time, Banu Kinanah and Banu Bakr tribes were in enmity with the Quraysh. So they did not pay heed to Abu Jahl’s call. Taking full advantage of the Quraysh’s bad time, they, at first, decided to attack the Quraysh from behind, but in the end, the chief of the Kinanah tribe, Suraqa b. Malik decided not to betray the Quraysh. The Muslim biographer, like Ibn Ishaq calls this Suraqa an Iblis.[14] When the Quraysh were assured of non-aggression from these two tribes, Abu Jahl and Amir ibn al-Hadrami (Amr ibn Hadrami’s brother; remember? Amr was killed by the Muslims at Nakhla) convinced the Meccans in favour of war with Muhammad. So every able-bodied person from the Quraysh joined in, except for Abu Lahab. He sent, in his place, al-As b. Hisham (the maternal uncle of Umar b. Khattab) who owed him four thousand Dirhams that he could not pay back. Abu Lahab hired him to proxy-fight for him to clear his debt.[15]
While the Quraysh were readying for the war, Muhammad was completely unaware of the preparation of the Meccans to face him militarily. He was very confident that he will prevail and will accumulate the Quraysh booty.
So, with much hope and great confidence, on Sunday, the 10th March, 624 CE (12th Ramadan, AH2), Muhammad, along with the three hundred and thirteen (313) (the number ranges from 307 to 318) Jihadists, marched out from Medina towards Badr. Ahead of the Muslims were two black flags, one carried by Ali ibn Talib and the other carried by an Ansar man. Seventy camels marched with them and the three hundred plus Muslim soldiers took turns to ride on them. They had only two horses with them. Muhammad kept Abu Lubaba in charge of upper Medina. Instead of the direct route to Mecca, to hide detection, he took an unusual route that passed by Irqul Zabya, Saffra and Dhafiran.[16]
On Monday, the 11th of March, Muhammad arrived near Saffra. He sent two spies, Basbas b. Amr al-Juhani and Adi b. Abu Zaghba to Badr for intelligence regarding any preparation being made for the reception of Abu Sufiyan at Badr and to ascertain the whereabouts of the Quraysh caravan. It was there that Muhammad expected to encounter the caravan and to make a sudden attack. While there, the spies overheard the conversation of two women near a well that the Quraysh caravan was expected within a day or two. They hurried to Muhammad to forward this important information.
In the early morning of Tuesday, 12th of March,[17] Abu Sufyan came in advance of the caravan and halted at the wadi (watering well) and got wind of the presence of Muhammad’s party by examining the distinct Medina camel droppings of Basbas and Adi. Abu Sufiyan was extremely worried at the sinister plot of Muhammad and he hurriedly went back to his main caravan; diverted it towards the coastal route, thus saving it from the pillage by Muhammad’s soldiers. In reality, Muhammad missed the caravan by a few hours only,[18] Abu Sufyan himself went along with the caravan to ensure its safe arrival at Mecca. He sent a second courier, Qays b. Imea al-Qays[19] to inform the advancing Meccan army of his decision to detour the Quraysh caravan and to forward the message that the danger was over. During this time, Muhammad was at Rooha and drank from a well there.
On Wednesday, the 13th of March, this second courier of Abu Sufyan met at Johfa the Meccan army led by Abu Jahl. Abu Jahl was proceeding to provide the added security for the threatened caravan. The courier told Abu Jahl that Abu Sufyan felt no necessity of bloodshed since the caravan was safe. He asked Abu Jahl and his men to return to Mecca. But Abu Jahl insisted on advancing forward to Badr, wishing to do some trading as well as to enjoy some wining and dining there. The accompanying singing girls, however, were sent back to Mecca.[20] Two tribes of the Quraysh, B. Zohra (Muhammad’s mother’s tribe) and B. Adi (Umar’s tribe) also decided to return to Mecca.
The remaining Meccan army marched forward and reached Badr in the evening of Thursday, 14th of March. They encamped on the far side of the Badr well and behind the mountain.
Meanwhile, Muhammad was proceeding forward. And in the early morning of Thursday, the 14th of March, when he arrived at Dhafiran, not very far from Badr, to his chagrin, he received the news of the Quraysh army advancing to protect their richly-laden caravan. He was quite frustrated at the prospect of a bloody war instead of an easy victory for booty. The bad news for the Jihadists was that the prized caravan had already passed.
The news of the advancing Meccan army was completely unexpected to the Muslims. Muhammad himself was not sure if he should proceed further or not, now that the booty had eluded them. Facing the dilemma of whether an attack against the Quraysh would constitute a breach of his covenant of protection with the Ansars (a pledge that stipulated that the Ansars protect Muhammad if he was attacked at Medina and its vicinity), Muhammad, in a meeting of his war council, sought the advice of all the Muslims, especially that of the Ansars. He was afraid that the Ansars might not protect him outside Medina. Abu Bakr and Umar called for an immediate rally. The people of Medina also pledged their support for the march. The leader of the Ansars (from Bani al-Aws), Sa’d b. Muadh promised that the Ansars would sink if Muhammad led them to the sea and plunged into it. Then all the Ansars pledged to fight with Muhammad. Deeply pleased, Muhammad asked his men to proceed. He promised a slaughter to the enemy. To please the booty-hungry Jihadists, he disclosed that Allah, as per verse 8:7, had promised them either the army or the caravan.
Trudging further, Muhammad, with his henchmen arrived at Badr in the early morning of Thursday, ahead of the Meccan army and camped there. A shelter from palm branches was built for him. He got hold of the water wells first. As per the advice of the war veteran, al-Hubab, Muhammad filled all the water wells except the one nearest to him. The Muslims then made a cistern and filled that with water. This clever strategy put the Muslims at a decisive advantage of complete control of the water supply. Thus, the enemy was now at the mercy of Muhammad’s soldiers if they needed water. And Muhammad’s army was ready to kill any Meccan who ventured to approach the cistern to drink from there.
Soon after his very early morning arrival at Badr, Muhammad sought to gather accurate intelligence about the Meccan army. First, he, along with Abu Bakr went out spying.[21] They met a man on the road and inquired of him about the situation. The man would not tell the truth until Muhammad agreed to disclose his identity. So they (Muhammad and Abu Bakr) tried to gather more information about the Quraysh army through mendacity. The extracted information was not much use to Muhammad. In the evening he despatched Ali and a few others to further survey the area surrounding a spring. There, they located two Quraysh slave water carriers. Ali and his companions abducted these two slaves and brought them to Muhammad. The slaves told the Muslims that they were the water carriers of the Quraysharmy. This was a bad news for the Muslims; for, they hoped that the slaves were from Abu Sufyan’s camp. After applying apposite torture to these two slaves, the Muslims extracted the information about the position and the probable strength of the Quraysharmy. This information, along with the fact that the Quraysh had slaughtered nine camels on the first day and ten camels on the second day, gave Muhammad some idea about the probable size of the Quraysh army. He speculated that the Quraysh army must be between nine hundred (900) to one thousand (1,000) men strong. This guess was quite accurate, for, there were nine hundred and fifty (950) Quraysh men. They were mounted on seven hundred (700) camels and one hundred (100) horses. When Muhammad learned about the nobles of the Quraysh present, he said, “Here Mecca has flung its dearest flesh and blood to you.”[22]
At nightfall, Muhammad, along with Abu Bakr returned to his lair and started praying to Allah for His succor. Sa’d b. Muadh kept a vigil at the entrance. The Muslims too, were weary due to the lengthy and arduous march they had to undertake for the last few days. Fatigue and exhaustion overcame them and soon they went into a deep and peaceful slumber. Then the rain came. It rained during the night but more heavily towards the Meccan camp. Due to the rain the wadi bed became soft but firm, which was an advantage to the Muslims. This rain was alluded to in the Qur’an in verse 8:11 as a purification of Allah. At night, as mentioned in 8:45, Muhammad imagined the army of Quraysh to be weak.
Both sides were restless until morning broke. At dawn, while Muhammad was organizing his men into ranks, a few thirsty Quraysh men approached the well for water. Muhammad prayed to Allah for their destruction.
The Muslims hoisted three banners, one for the refugees, in the hands of Musab, one for the Khazarites, by al-Hobab and one for the Bani Aws by Sa’d ibn Muadh.
The Quraysh also drew up their lines and started moving forward. However, they were divided on the policy of fighting against their kinsmen. Shayba and Utba, the two Quraysh chiefs strongly urged that the attack should be abandoned. It should be remembered that Utba was the father of Hind, the wife of Abu Sufyan b. Harb and Shayba was Utba’s brother (i.e., Hind’s uncle). They provided shelter to Muhammad while he (Muhammad) was driven out from Taif by the stone-pelting street boys. Utba and Shayba simply wanted the reparation (blood money) for the killing of their confederate (Amr b. al-Hadrami). So Utbah sent a message to Abu Jahl to retreat from his (Abu Jahl’s) cousin (i.e., Muhammad).
One of Utba’s sons, Abu Hudhayfah was a new Jihadist, and he was with Muhammad. That was why Utbah did not want to fight with Muhammad—Abu Jahl propagated this and condemned the cowardice of Utba to fight the Muslim army. Amr b. Hadrami’s brother, Amir b. al-Hadrami exhorted his people to take revenge for the killing of his brother. So reluctantly, Utba agreed to proceed with the battle, but expressed his desire not to kill Muhammad notwithstanding the raging bitter enmity and hatred between the two sides. Just then Omayr, a Quraysh arrowman brought the news of the Muslim army’s preparation for a war. He proposed a peaceful settlement with the Muslim army but Abu Jahl rejected the proposal. So, the Quraysharmy got ready for a fight. They moved slowly over the intervening sand hills that were made difficult from the previous night’s rain. However, as mentioned earlier, the rain brought an advantage to Muhammad by rendering the ground in front of Muhammad lighter and firmer to walk upon. Another disadvantage of the Quraysh was that they faced the rising sun before them while Muhammad’s army faced towards the west.
As soon as Muhammad had finished organizing his army ranks, he faced the advancing column of the Quraysh appearing over the rising sands in front. While praying to Allah for His assistance so that his little army would not vanquish, he was very concerned and went inside his little hut for a consultation with Abu Bakr. To assure His unflinching aid, Allah revealed 8:46. This verse gave the encouragement to the Muslim soldiers to advance to victory. Another verse 2:42-44 was also revealed. Other important verses related to Badr battle were doubling the army of Medina in 3:18……etc.
The Quraysh army now moved close, but the Muslim army did not move from their position which was at a much higher elevation than the Quraysh army and was, therefore, more advantageous to shoot arrows and spears at the enemy. Observing the strength of Quraysh army, Muhammad became nervous and started praying vigorously. This time, Allah sent him the assurance: like 20 for 200…..etc through verses 8:65, 66. Allah also forbade the Jihadists, in verses 8:15-16, from fleeing from a combat.In fact, ever since then, this provision has become a Sharia Law (Islamic Law) on combat (Reliance of The Traveller, p.659).
While this preparation was going on, Hakim b. Hizam, followed by a few other of the Quraysh, went to drink water from the cistern that Muhammad had dug. Every Quraysh man who came to drink was killed on that day with the exception of Hakim b. Hizam. It is not clear why Muhammad had decided to spare the life Hakim b. Hizam. None of the biographers give a convincing reason for Muhammad’s mercy upon him. However, we learn that Hakim b. Hizam later became a Muslim. Being alarmed at the fate of thirsty Quraysh, Abd al-Aswad Makhzami from the Quraysh sought to destroy the trough that the Muslims had just built, and vowed to drink water from the cistern that Muhammad had dug. When he went out, and before he could reach the cistern, Hamzah attacked him and cut off his foot and half of his leg. Abd al-Aswad crawled with his gravely wounded body towards the cistern and flung himself in it and drank the water from the spring reservoir. Hamzah hit him again with a blow that killed him on the spot. The battle now began. It was Friday, the 15th of March, 624CE (17th Ramadan, AH2). Although it was the fasting month, none of the Jihadists, not even the Apostle of Allah, fasted during fighting.[23]
In the beginning, the three Quraysh, Utbah b. Rabiah, his brother Shaybah b. Rabiah and Utba’s son al-Walid challenged the Muslims for single combats with them. First, Utbah b. Rabiah, refusing to fight with the Ansars asked the Quraysh in Muhammad’s camp to fight him in a single combat. They wanted to fight only with the people from their own tribe, namely their cousins, from the sons of al-Muttalib. So, when three Medina citizens stepped forward Muhammad called them back and asked his kinsmen, the sons of Hashim to arise and fight instead. Following Muhammad’s instruction, Hamzah, Ali and Obaydah (the uncle and the cousin respectively of Muhammad) went for the battle. Hamza wore an Ostrich feather in his breast, and Ali wore a white plume (a feather of horse hair) in his helmet.
Then Utba called his son, Walid, to arise and fight. He fought with Ali. It was a short combat. Ali mortally wounded Walid with his sword. When Utba moved forward, Hamza met him and killed him. Shayba now fought with Obaydah. Both of them were quite old. They battled for a while. At last, Shayba dealt a sword-cut on the leg of Obaydah that nearly severed his leg and brought him to the ground. Witnessing this, Hamza and Ali rushed on Shayba and killed him. Obaydah survived for a few days, then he died.
The fighting then became general and a free-for-all. The first Muslim killed was Umar’s freed slave, Mihja, slain by Amir ibn al-Hadrami.[24] Then Haritha b. Suraqah was killed. To incite his followers, Muhammad invoked the prospect of paradise to those who were slain. This motivated even a sixteen years-old boy, Umayr b. al-Humam,[25] who was eating dates. He threw the dates away and joined in the fighting. The boy was simply surprised to learn from Muhammad that all he had to do to go to paradise was to join in the Jihad and be killed. Soon, he was killed. Muhammad now exhorted that Allah loves fanatic Jihadists. Hearing this, an extremist, Auf b. Harith, asked Muhammad: ‘O apostle of God, what makes the Lord laugh with joy at His servant? He answered, ”When he plunges into 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 till he was slain."[26] Whenever you watch on TV suicide bombers in action, remember those few words by the Prophet of mercy and you will surely understand what impelling force propels these fanatics to create the mind-boggling terror and to blow them apart.
The battle raged. For further invigoration of the Jihadists, Muhammad stooped down, lifted a handful of pebbles and threw them towards the Quraysh, crying aloud, “May their faces be deformed.”[27] Allah, by declaring that it was not the act of Muhammad but that of Allah in verse 8:17, fully approved Muhammad’s symbolic action. The Muslim army was now full of enthusiasm and in extreme fighting-vigour that the Quraysh army failed to withstand. As the fighting raged, Muhammad sent an instruction to his soldiers that Abul Bakhtari and al-Abbas, Muhammad’s two uncles were not to be killed.[28] It is reported that al-Abbas was a secret agent of Islam at Mecca,[29] but the reason to spare the life of Abul Bakhtari is not clear, although Ibn Ishak states that Abul Bkhtari was sympathetic to Muhammad when some pagans tormented him (Muhammad) at Ka’ba. When many Jihadists protested at this unexpected show of mercy for a few selected enemy combatants, Umar threatened to cut off their heads. Thus, the dissenters had no choice but to comply with their master’s request. Ibn Ishaq[30] reports that, besides the general killing in the battle, four apostates were specifically targeted for slaughter. These four Quraysh embraced Islam but did not migrate to Medina with Muhammad because their family members obstructed their departure by confining them in their homes. Later, they left Islam and joined the Quraysh in Badr. Muhammad had no mercy for them. All of them were slain by the Jihadists. Muhammad even invented a verse (4:97) to justify their killing.
004.097: When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge!
The spirit and frenzy of killing among the Jihadists was so intense that Hazrat Umar killed his own maternal uncle, al-As b. Hisham b. al-Mughira. (Remember? He was proxy fighting for Abu Lahab, the great enemy of Islam!)
While the fighting continued, Muhammad remained at his shelter with Abu Bakr praying to Allah for victory. He implored Allah to send His assistance to the Muslims. So Allah replied in 8:9 to assist Muhammad with thousands of angels! It was a stormy winter day with a ferocious gusty wind blowing around. Three strong blasts of severe storm lashed the battlefield, and Muhammad immediately ascribed them as the angels sent by Allah to help the Jihadists. He told his fighting men that the first blast was one thousand angels led by the archangel Gabriel, the second blast was one thousand angels led by the archangel Michael and the third blast was another one thousand angels led by the archangel Saraphel.[31]. Thus, as confirmed in verse 3:124, Allah initially sent three thousand angel soldiers to help the Muslim fighters. When fighting became tougher Muhammad requested further reinforcement from his Allah and Allah immediately complied by sending another two thousand angels. Thus, as told in verse 3:125, in all, five thousand invisible angels from the almighty Allah, in addition to the three hundred plus Jihadists were required for the Muslim victory. The fanatic Jihadists claimed that the signs of the angels at Badr were white turbans.[32] or were they yellow turbans?[33]
Here is a Hadith from Sahih Bukhari that says that Gabriel came down to help Muhammad:
Volume 5, Book 59, Number 330: Narrated Ibn 'Abbas:
The Prophet said on the day (of the battle) of Badr, "This is Gabriel holding the head of his horse and equipped with arms for the battle.”
Thus, with the help of Gabriel the Quraysh started faltering. The heavy sands on which they stood impeded their movements. Some of their ranks gave way. Confusion raged and they started to retreat; began running and the Muslims were pressing after them to capture those of the Quraysh whom they did not kill in the battlefield. The Muslims followed their retreating steps, slaying or taking captive those that fell into their hands. The Quraysh, in their haste to escape, cast away their armour and abandoned their beasts of burden with all their camps and equipment. Seventy (some say forty-nine) Quraysh were killed and around the same number were taken prisoners. The Muslims lost only fourteen of their men, eight were Medina citizens and six were refugees. They also took many Quraysh nobles as captives. Muhammad gave orders not to kill his uncle al-Abbas. When Abu Hudhayfah (remember? his father, Utbah bin Rabiah was killed by Ali) protested about Muhammad’s double- standard and wanted to kill al-Abbas, while Umar threatened to cut-off the head of Abu Hudhayfah.[34] The Muslim soldiers caught a fleeing Abu al-Bakhtari (another uncle of Muhammad) along with his rider companion. The Jihadists agreed to spare the life of al-Bakhtari (as per Muhammad’s instruction) but not the life of his companion. When Bakhtari sought to protect the life of his companion rider the Muslims declined. So Bakhtari fought the Muslim and was killed. This news was brought to Muhammad.
In all, the Muslims took seventy (some say forty-four) Quraysh as captives. Sa’d b. Muadh wanted to kill all the prisoners, saying, “This was the first defeat inflicted by Allah on the polytheists, and killing the prisoners would have been more pleasing to me than sparing them.”[35] However, the prisoners were distributed to the Muslims for their safe keeping until Muhammad returned to Medina.
There is a heart-wrenching tale of how cruelly the Jihadists treated some captives. Umayah b. Khalaf was a polytheist, but he was a friend of Abd Umar, the new convert to Islam. Therefore, Umayah and his son Ali volunteered Abd Umar to become the prisoner of a Muslim. The famous Jihadist, Abd al Rahman b. Awf took charge of him in the expectation of a large ransom. It is reported that Umayah used to torment Bilal, the well-known Negro crier of Islamic prayer calls. When Bilal saw that Umayah and his son Ali were being led away by Abd al Rahman b. Awf, he shouted out to the Muslims to kill his former tormentor. Abd Rahman b. Awf immediately repudiated Bilal by calling him (Bilal) the son of a black woman and commanded him not to kill Umayamah and his young son, Ali. However, this plea of Abd al Rahman fell on deaf ears. On the cry of Bilal, other Muslims hacked Umayyah b. Khalaf and his son Ali to death and cut them into pieces. Abd al Rahman b Awf then cursed Bilal for killing his captive as he missed the opportunity of ransoming his captives (Umayyah b. Khalaf and his son).
Muhammad’s son-in-law, Abu al-Aas was also taken a prisoner. Khadija (Muhammad’s first wife) was his aunt. His mother was Hala d. Khuwaylid. Khadija used to regard him as her own son. Abu al-Aas did not embrace Islam and refused to divorce his wife Zaynab, Muhammad’s eldest daughter. He joined the Quraysh in the march against Muhammad at Badr.
The other famous Quraysh taken as captive were: Amr, Abu Sufyan’s son (not from Hind but from another wife of Abu Sufyan b. Harb) and Amir b. Al-Hadrami, Abu Sufyan’s close friend. Another son of Abu Sufyan, Hanzala was killed at Badr.[36]
As soon as the battle was over, there was widespread plundering by the Muslim soldiers. The Jihadistsalso told the incredible story that the heads of polytheists would fall off before a Muslim’s sword touched them. This they ascribed as help from the angels.
Abu Jahl, one of Muhammad’s uncles, was an implacable foe of Muhammad. Muhammad had such an unrelenting hatred for him that he gave him the appellation, Abu Jahl (“father of folly”) to his original respectable name of Abul Hakam (“father of wisdom”). Not being satisfied with such a sordid act, Muhammad wanted Abu Jahl to be killed.[37] To carry out Muhammad’s instruction, Muadh b. Amr, along with two Medina youths, Auf b. Afra and Muwawwidh b. Afra, the two sons of Afra, set out to search and slay Abu Jahl. Muadh found Abu Jahl in a thicket and attacked him. He brought Abu Jahl to the ground by a blow that cut Abu Jahl’s leg into two. Abu Jahl’s son, Ikrima struck Muadh and severed one of his arms, hanging only by the skin. Muadh then put his foot on the hanging arm, pulled it off, and went on fighting until the extreme pain forced him to quit the fight. At that time Muwawwidh b. Afra and his brother Auf b. Afra arrived at the site and killed the mortally wounded Abu Jahl. After the killing of Abu Jahl, they went back to fight the Quraysh and themselves were killed.[38] When the news of a dying Abu Jahl reached Muhammad, he instructed his servant, Abd Allah b. Masud to search for Abu Jahl’s corpse. Abd Allah b. Masud went out and found a dying Abu Jahl in the shrub grasping for his last breath. Abu Jahl was still breathing when Muhammad’s servant, Abd Allah ran up and cut off his head and carried it to his master. Gloating from victory, Muhammad said, “The head of the enemy of Allah.” Abd Allah then cast the bloody head of Abu Jahl at his pitiless master’s feet. Muhammad said, “It is more acceptable to me than the choicest camels in all Arabia.” Then Muhammad rewarded Abd Allah b. Masud with the sword of murdered Abu Jahl. Sunaan Abu Dawud records it in this way:
Book 14, Number 2716: Narrated Abdullah ibn Mas'ud:
At the battle of Badr the Apostle of Allah gave me Abu Jahl's sword, as I had killed him.
We read in Sahih Bukhari that two boys killed Abu Jahl and Muhammad rewarded them. Here is the Hadith from Sahih Bukhari:
Volume 4, Book 53, Number 369: Narrated 'Abdur-Rahman bin 'Auf:
While I was standing in the row on the day (of the battle) of Badr, I looked to my right and my left and saw two young Ansari boys, and I wished I had been stronger than they. One of them called my attention saying, "O Uncle! Do you know Abu Jahl?" I said, "Yes, what do you want from him, O my nephew?" He said, "I have been informed that he abuses Allah's Apostle. By Him in Whose Hands my life is, if I should see him, then my body will not leave his body till either of us meet his fate." I was astonished at that talk. Then the other boy called my attention saying the same as the other had said. After a while I saw Abu Jahl walking amongst the people. I said (to the boys), "Look! This is the man you asked me about." So, both of them attacked him with their swords and struck him to death and returned to Allah'S Apostle to inform him of that. Allah's Apostle asked, "Which of you has killed him?" Each of them said, "I Have killed him." Allah's Apostle asked, "Have you cleaned your swords?" They said, "No. " He then looked at their swords and said, "No doubt, you both have killed him and the spoils of the deceased will be given to Muadh bin Amr bin Al-Jamuh." The two boys were Muadh bin 'Afra and Muadh bin Amr bin Al-Jamuh.
My guess is that those two boys referred in the above Hadith were the two sons of Afra. Here is another Hadith from Sahih Bukhari on the last few moments of Abu Jahl:
Volume 5, Book 59, Number 300: Narrated Anas:
The Prophet said, "Who will go and see what has happened to Abu Jahl?" Ibn Mas'ud went and found that the two sons of 'Afra had struck him fatally (and he was in his last breaths). 'Abdullah bin Mas'ud said, "Are you Abu Jahl?" And took him by the beard. Abu Jahl said, "Can there be a man superior to one you have killed or one whom his own folk have killed?"
The battle over, Muhammad gave orders that all the enemy corpses, including that of Abu Jahl and his severed head, be thrown into a well. Twenty-four dead bodies of the infidels were thrown in this filthy well. (See Sahih Bukhari, vol. 5, book 59, number 314.) When this was duly done, he stood at the well, talked to the corpses of the Quraysh,[39] haranguing them for their folly, disbelief and for rejecting him as the messenger of Allah. When the Muslims asked him if the dead could hear, Muhammad replied that the dead could indeed hear better than the living, except that the deceased could not reply. Umayyah b. Khalaf’s body was not thrown into the well. His body started decaying. So they covered it with stones. Sahih Bukhari records:
Volume 2, Book 23, Number 452: Narrated Ibn 'Umar:
The Prophet looked at the people of the well (the well in which the bodies of the pagans killed in the Battle of Badr were thrown) and said, "Have you found true what your Lord promised you?" Somebody said to him, "You are addressing dead people." He replied, "You do not hear better than they but they cannot reply."
Among the pile of dead bodies was the corpse of Utba b. Rabiah, the father of Abu Hudhayfa, the newly recruited Islamic Jihadist. When Muhammad observed some sadness in Hudhayfa’s face he blessed him, thinking that Hudhayfah was probably saddened by his father’s death. On this, the Jihadi son of Utba replied that his sadness was due to the unbelief of his father and not for his death! The Muslim son of Utbah, Hudhayfah regretted that his father did not embrace Islam after all!! Such was the blind devotion and resolve of the Jihadists to fanaticism.
These obsequies of the infidels done, the Muslims remained in the battlefield until the end of the day. Then they carried their dead and wounded and retired to a valley, several miles from Badr, and buried their slain comrades there. Now was the time to wrangle over war booty. When the rest of the Quraysh army disappeared, the Muslims engaged themselves in the gathering of spoils. Muhammad promised every Jihadist that he could keep the booty he (the Jihadist) took personally. Thus, every Jihadist was allowed to retain the plunder of those whom he had killed with his own hands. Those who did not fight directly, but protected Muhammad also wanted equal share of the booty. Some people complained that Muhammad had taken a beautiful red vestment (official garment) without the knowledge of others. So, Allah revealed the verse 3:161:“It is not for a Prophet to conceal booty……..,” exonerating Muhammad of any embezzlement of war spoils. A dispute arose as to the distribution of spoils regarding who gets more and who gets less. Muhammad had to intervene with a revelation (8:41) from Allah. In this verse, the almighty proclaimed one-fifth booty is to be set-aside for Him and His dearest Prophet. Muhammad also prided himself that booty was made lawful only to him and not to other Prophets, as he was the most favourite of Allah. In accordance with this command of Allah, the rest of the spoils were gathered into a common stock for a fair distribution later, and Abdullah b. Ka’b, an officer, was appointed the guardian of the spoils. The Muslim army then started their return march to Medina.
The next day, the spoils were divided under a tree near Saffra. Everyone got equal share after one-fifth was set-aside for Muhammad. Horsemen received each two extra portions for their horses. Every man got a camel, a leather couch or some other item. Muhammad took as booty the famous camel of Abu Jahl. He later used it for conducting raids and as a stud for breeding camels. Reciting verse 55:45 andascribing this booty as a gift from Allah, he also took the sword, Dhu al-Faqr belonging Munabbih b. al-Hajjaj. As per the spoil distribution rule, he also had the exclusive right to choose his most favourite item before they were duly disbursed. The captives were also re-distributed among Muhammad’s companions for their fate to be decided at Medina.
The true blood-thirsty character of Muhammad was unveiled when the Muslim soldiers halted at Saffra. While distributing the captives, Muhammad recognised al-Nadr b. al-Harith, a Quraysh poet whom the Jihadists had captured. While Muhammad was at Mecca, al-Nadr composed verses that were superior to the Qur’an. Muhammad was greatly enraged by al-Nadr’s compositions. As alluded to in verse 8:31 (Dashti, p.47), Al-Nadr b. al-Harith also criticized Qur’anic verses by uttering that they (the verses) were only fables of the ancients, that the Meccans had heard similar verses before.Muhammad had no kindness for al-Nadr. To quench his thirst for revenge, the Prophet of mercy gave orders that the hapless al-Nadr be killed. Ali carried out Muhammad’s order by beheading al-Nadr at Saffra, right in front of Muhammad.[40] This was the tolerance Allah’s best creation had for his opponents who dared to challenge him intellectually. Rodinson[41] writes that Muhammad was extremely sensitive to intellectual attack on him. Having finished his critic, a satisfied Muhammad now gave order to march ahead for Medina.
Two days later, the Muslim army stopped at Irqu’l-Zabya, midway between Badr and Medina. Here Allah’s Apostle wanted to extinguish further, his lust for blood and retribution. Uqbah b. Abi Muyat, another prisoner, whose daughter was married to Abu Sufyan b. Harb’s son, ‘Amr b. Abi Sufyan, was ordered out for execution. The ‘offender’pleaded for mercy in the name of his little daughter. But Muhammad had no mercy for him. What did Uqba do to deserve such a terrible punishment from the Prophet of compassion and kindness? Muhammad claimed that Uqba tormented him when he preached his religion of love and compassion (Islam) at Ka’ba. Without showing even an atom of pity or kindness to his fallen foe, Muhammad ordered the killing of Uqba. This is how it is described by Ibn Ishaq: “When the apostle ordered him to be killed ‘Uqba said, ‘But who will look after my children, O Muhammad?’ ‘Hell’, he said, and ‘Asim b. Thabit b. Abul-Aqlah al-Ansari killed him according to what Abu ‘Ubayda b. Muhammad b. ‘Ammar b. Yasir told me.” Some biographers note that it was Ali who killed Uqba.
On the killing of those two prisoners, Rodinson[42] (Rodinson, p.168) writes, “On the other hand he gave free rein to his anger against two men who had attacked him on an intellectual level. They had studied Jewish and Persian sources and had asked him awkward questions. They had scoffed at him and his divine messages. They could look for no mercy.”
Two additional prisoners were also killed; they were: Naufal b. Khuweilid whom Ali killed and Mabad b. Wahb whom Umar beheaded. It is reported that the latter refused to accept his defeat and praised al-Lat and al-Uzza (two idols) in the presence of Muhammad.[43] The reason of killing Naufal is not known. So, in all, seven prisoners were slaughtered before the Muslim army, along with the rest of the prisoners arrived at Medina.
To spread the news of Muslim victory at Badr, Muhammad now dispatched Zayd b. Harith to Medina ahead of the arrival of the Muslim army contingent. When Zayd arrived at Medina, he heard the news of the death of Ruqayyah, Muhammad’s daughter. People were preparing the burial of her when Zayd arrived at Medina with the sweet news of Muslim’s triumph at Badr.
On the next day, Muhammad arrived at Medina with the war booty and received the sad news of the death and burial of his daughter Ruqyyah during his absence. As mentioned before, Ruqayyah’s husband, Uthman b. Affan, could not join in the plunder due to his wife’s illness. Nevertheless, Muhammad rewarded his mourning son-in-law in the equal share of the spoils. A few months later, Uthman married Muhammad’s last unmarried daughter, Umm Kulthum, who was previously married to a son of Abu Lahab, then became separated from him. When the remaining people of Medina congratulated the Jihadists for their good catch, the Jihadists gloated over the slaughtering of the polytheists. Many Jihadists even admitted that slaughtering the infidels was good fun.[44]
In the evening of next day, the rest of the Jihadists, along with the captives arrived at Medina. Watching the crestfallen, haggard, pitiful and depressed captives, many Medinites were sorrowful for them. After all, many of these manacled prisoners were their kith and kin, their own flesh and blood. A glimpse of this flow of compassion is observed from the sympathy that Muhammad’s second wife, Sauda showed to a prisoner. Sauda had gone to comfort the lamentation of a family member of Afra, a citizen of Medina who had lost two sons in Badr, as mentioned earlier. On her return, she found Abu Yazid Suhayl b. Amr, the brother of her late husband (i.e., her brother-in law), now a prisoner, standing by her house with his hands tied behind his neck. Sauda preferred that instead of being caught a captive by Muhammad, Abu Yazid should have chosen an honorable death. However, Muhammad admonished her for saying such words. Filled with pity and compassion, she wanted to loosen the captive’s bound hands. When she sought Muhammad’s approval, a stern Muhammad asked her not to do that. We also learn from her narration that during this period, the women of Arabia did not wear any veil (Hijab) and they were free to move on their own.[45] Her depiction of the fierce nature of Muhammad also exposes the myth that Muhammad’s relation with his wives was cordial and loving; for, Sauda clearly said that she was deeply scared of Muhammad. Here is her own words: “Suddenly the Prophet’s voice startled me: ‘Sauda would you stir up trouble against God and his apostle?’ I said, “By God, I could hardly contain myself when I saw Abu Yazid in this state and that is I said what I did.”’ [46]
Nonetheless, overall, the people of Medina treated the prisoners with some kindness. They were given food and shelter and were not tortured, though it is reported that Hazrat Umar wanted to pull out Suhayl’s (another prisoner) teeth by saying to the messenger of Allah: ‘Let me pull out Suhayl’s two front teeth; his tongue will stick out and he will never be able to speak against you.’[47] But Muhammad objected to any such mutilation of the prisoners. The good treatment of the Meccan prisoners was also in the interest of their Muslim captors if they (the Muslims) wanted good ransoms from the captives’ relatives—they knew this truth. The Muslims were quite prudent on this and due to the kindness shown by the Muslims of Medina; a few of the poor prisoners accepted Islam and stayed in Medina, it is claimed. It is reported that when Muhammad ordered that all prisoners be fettered, al-Abbas, Muhammad’s uncle, was also chained. Muhammad had a sleepless night till his followers unchained al-Abbas.[48]
Once the euphoria of the victory of Muslim army was over, it was time to settle the affair of prisoners of war. As mentioned previously, right from the beginning the fanatic Jihadist, Sa’d b. Muadah was in favor of slaughtering all the captives that the Muslims had in their hands. Hazrat Umar also wanted to behead all the captives, suggesting that brother kill brother, and Abu Rawaha wanted to burn them alive. Muhammad was quite indecisive on this. At first, he too, wanted to kill the prisoners excepting a few. Abu Bakr suggested taking ransoms from them. Suddenly, Muhammad found some merit in what Abu Bakr had proposed. He found a good opportunity in raising money for his poverty-stricken followers. Immediately, he claimed that Allah (via Gabriel) had sent down verse 8:67, permitting him to take ransom after a wide slaughter, and verse 8:68, permitting him to enjoy booty. These two verses made a compromise between a complete annihilation of the captives and taking ransoms for their release.