Battle of Badr

The Battle of Badr (Arabic: ‫ﻏﺰوة‬

‫)ﺑﺪر‬, fought on Tuesday, 13
March 624 CE (17 Ramadan, 2
AH in the Islamic calendar) in
the Hejaz region of western
Arabia (present-day Saudi
Arabia), was a key battle in the
early days of Islam and a
turning point in Muhammad's
struggle with his opponents
among the Quraish[1] in Mecca.
The battle has been passed
down in Islamic history as a
decisive victory attributable to
divine intervention, or by
secular sources to the strategic
genius of Muhammad. It is one
of the few battles specifically
mentioned in the Quran. All
knowledge of the battle at Badr
comes from traditional Islamic
accounts, both hadiths and
biographies of Muhammad,
recorded in written form some
time after the battle. There is
little evidence outside of these
of the battle. There are no
descriptions of the battle prior
to the 9th century.[2]
 Battle of Badr
Part of the Muslim-Quraish Wars

Scene from Siyer-i Nebi, Hamza

and Ali leading the Muslim
armies at Badr. The writing is
Ottoman Naskh.

Date 13 March 624 CE/17

Ramadan, 2 AH

Location At the wells of Badr,

70 mi (110 km)
southwest of
Prior to the battle, the Muslims
and the Meccans had fought
several smaller skirmishes in
late 623 and early 624. Badr,
however, was the first large-
scale engagement between the
two forces. Advancing to a
strong defensive position,
Muhammad's well-disciplined
force broke the Meccan lines,
killing several important
Quraishi leaders including the
Muslims' chief antagonist Abu
Jahl.[3] For the early Muslims
the battle was the first sign that
they might eventually defeat
their enemies among the
Meccans. Mecca at that time
was one of the richest and
most powerful cities in Arabia,
fielding an army three times
larger than that of the
Muslims.[4] The Muslim victory
also signaled to the other tribes
that a new power had arisen in
Arabia and strengthened
Muhammad's position as
leader of the often fractious
community in Medina.[5]

Background
Muhammad was born in Mecca
around 570 CE into the Quraish
tribe. After Muhammad's
revelation from Gabriel in 610
until his proclamation of
monotheism to the Quraysh,
Islam was practiced primarily in
secret. The Quraiysh, who
traditionally accepted religious
practices other than their own,
became increasingly more
intolerant of the Muslims
during the thirteen years of
personal attacks against their
(the Meccans) religions and
gods.[6] In fear for their religion
and economic viability, which
heavily relied on annual
pilgrimages, the Meccans
began to mock and disrupt
Muhammad's followers. In 622,
Muhammad bade many of his
followers to migrate from
Mecca to the neighboring city
of Medina, 320 km (200 mi)
north of Mecca. Shortly
thereafter, Muhammad himself
left for Medina.[7][8] This
migration is referred to as the
Hijra.[9]

The Quranic Verse 22:39[10]

uttered by Muhammad
sometime shortly after the
migration permitted Muslims,
for the first time, to take up
arms in defence. During this
period Muhammad employed
three broad military strategies
against the Meccans. Firstly, to
establish peace treaties with
the tribes surrounding Medina,
especially with those from
whom the Meccans could
derive most advantage against
the Muslims. Secondly, to
dispatch small groups to obtain
intelligence on the Quraish and
their allies and also provide,
thereby, an opportunity for
those Muslims still living in
Mecca to leave with them.
Thirdly, to intercept the trade
caravans of the Meccans that
passed close to Medina and to
obstruct their trade route.[11][12]
In September 623, Muhammad
himself led a force of 200 in an
unsuccessful raid against a
large caravan. Shortly
thereafter, the Meccans
launched their own raid against
Medina led by Kurz bin Jabir
and fled with livestock
belonging to the Muslims.[13] In
January 624, Muhammad
dispatched a group of eight
men to Nakhlah, on the
outskirts of Mecca, led by
Abdullah bin Jahsh to obtain
intelligence on the Quraysh.
[14][15] However, Abdullah bin
Jash and his party disguised as
pilgrims with shaved heads,
upon being discovered by a
Meccan caravan, decided to
attack and kill as many of the
caravan as possible, resulting
in killing one of its men, Amr
bin Al-Hadrami, the seizing of
its goods and taking two as
prisoners.[16] The situation was
all the more serious since the
killing occurred in the month of
Rajab, a truce month sacred to
the Meccans in which fighting
was prohibited and a clear
affront to Arab traditions. Upon
their return to Medina,
Muhammad initially
disapproved of this decision on
their part, rebuked them and
refused to take any spoil until
he claimed to have received
revelation (Quran, 2:217)
stating that the Meccan
persecution was worse than
this violation of the sacred
month. After his revelation
Muhammed took the goods
and the prisoners.[17][18][19][20]
The Muslims' raids on caravans
prompted the Battle of Badr, the
first major battle involving a
Muslim army. This was the spot
where the Meccans had sent
their own army to protect their
caravans from Muslim raiders.
[21][22]

Muslim participants of
Badr
Battle

A map of the Badr campaign

March to Badr

In April 624, it was reported in

Medina that Abu Sufyan was
leading a caravan from Syria to
Mecca containing weapons to
be used against the Muslims.
Muhammad gathered 313 men
and went to Badr to intercept
the caravan. However, Meccan
spies informed Abu Sufyan
about the Muslims coming to
intercept his caravan; Abu
Sufyan changed his course to
take another path to Mecca and
sent a message to Mecca. Abu
Jahl replied to Abu Sufyan's
request and gathered an army
to fight against the Muslims.[23]

Muhammad's forces included

Abu Bakr, Umar, Ali, Hamza,
Mus`ab ibn `Umair, Az-Zubair
bin Al-'Awwam, Ammar ibn
Yasir, and Abu Dharr al-Ghifari.
The Muslims also brought
seventy camels and two
horses, meaning that they
either had to walk or fit three to
four men per camel.[24]The
future Caliph Uthman stayed
behind to care for his sick wife
Ruqayyah, the daughter of
Muhammad.[25] Salman the
Persian also could not join the
battle, as he was still not a free
man.[26]
Many of the Quraysh nobles,
including Amr ibn Hishām,
Walid ibn Utbah, Utbah ibn
Rabi'ah, and Umayyah ibn
Khalaf, joined the Meccan
army. Their reasons varied:
some were out to protect their
financial interests in the
caravan; others wanted to
avenge Ibn al-Hadrami, the
guard killed at Nakhlah; finally,
a few must have wanted to take
part in what was expected to be
an easy victory against the
Muslims.[27] Amr ibn Hishām is
described as shaming at least
one noble, Umayyah ibn Khalaf,
into joining the expedition.[28]

Muslim plan
“
Behold! Allah
Promised you one of
the two (enemy)
parties, that it should
be yours: Ye wished
that the one unarmed
should be yours, but
Allah Willed to justify
the Truth according to
His Words and to cut
off the roots of the
Unbelievers; ”
— Quran: Al-Anfal 8:7
“
Behold! Allah
Promised Me that He
would definitely help
me. I'm taking an oath
by Allah's Excellent
Name, Here will be the
grave of Abu Jahl, and
here will lay Utba ibn
Rabiah (Prophet
mentioned 14
different unbeliever
leaders' names and
signed they graves
before the battle). ”
— Muhammad – Sahih Muslim

When the word reached the

Muslim army about the
departure of the Meccan army,
Muhammad immediately called
a council of war, since there
was still time to retreat and
because many of the fighters
there were recent converts
(called Ansar or "Helpers" to
distinguish them from the
Quraishi Muslims) who had
only pledged to defend Medina.
Under the terms of the
Constitution of Medina, they
would have been within their
rights to refuse to fight and
leave the army.
Abu Bakr stood up and gave a
short speech, saying, "The
chiefs and warlike men of
Quraysh have joined this army.
Quraysh have not at all
expressed faith in a religion and
have not fallen from the zenith
of glory to the abyss of
degradation. Furthermore, we
have not come out of Madina
fully prepared."[29][30] Abu Bakr
was trying to say that he
believed they should not fight
and should return to Medina.[31]

Miqdad then gave a speech

supporting Muhammad, saying,
"O Prophet of Allah! Our hearts
are with you and you should act
according to the orders given to
you by Allah. By Allah! We shall
not tell you what Bani Israel
told Musa. When Musa asked
them to perform jihad they said
to him: 'O Musa! You and your
Lord should go and perform
jihad and we shall sit here'. We,
however, tell you quite the
reverse of it and say: Perform
jihad under the auspices of the
blessings of Allah and we are
also with you and shall fight."[32]
Muhammad was pleased at
Miqdad's speech; however, he
also wanted to know what the
Ansar thought, as Miqdad was
a Mujahir. Sa'd ibn Ubadah, an
Ansar, then declared, "We have
borne witness that you are the
Messenger of God. We have
given you our pledge to obey
you. Wherever you go, we shall
go with you. If there is a
showdown with the polytheists,
we shall be steadfast in our
support to you. In war and in
peace, we shall be consistently
faithful to you."[33] So, the
Muslims continued to march
towards Badr.

By 11 March both armies were

about a day's march from Badr.
Several Muslim warriors
(including, according to some
sources, Ali) who had ridden
ahead of the main column
captured two Meccan water
carriers at the Badr wells.
Expecting them to say they
were with the caravan, the
Muslims were horrified to hear
them say they were with the
main Quraishi army.[34] Some
traditions also say that, upon
hearing the names of all the
Quraishi nobles accompanying
the army, Muhammad
exclaimed "Mecca hath thrown
unto you the best morsels of
her liver."[35] The next day
Muhammad ordered a forced
march to Badr and arrived
before the Meccans.

The Badr wells were located on

the gentle slope of the eastern
side of a valley called "Yalyal".
The western side of the valley
was hemmed in by a large hill
called 'Aqanqal. When the
Muslim army arrived from the
east, Muhammad initially chose
to form his army at the first
well he encountered. Hubab ibn
al-Mundhir, however, asked him
if this choice was divine
instruction or Muhammad's
own opinion. When Muhammad
responded in the latter, Hubab
suggested that the Muslims
occupy the well closest to the
Quraishi army, and block off the
other ones. Muhammad
accepted this decision and
moved right away.
Meccan plan

“
[The] Arabs will hear
how we marched forth
and of our mighty
gathering, and they
will stand in awe of us
forever. ”
— Abu Jahl

By contrast, while little is

known about the progress of
the Quraishi army from the time
it left Mecca until its arrival just
outside Badr, several things are
worth noting: although many
Arab armies brought their
women and children along on
campaigns both to motivate
and care for the men, the
Meccan army did not. Also, the
Quraish apparently made little
or no effort to contact the
many allies they had scattered
throughout the Hijaz.[36] Both
facts suggest the Quraish
lacked the time to prepare for a
proper campaign in their haste
to protect the caravan. Besides,
it is believed they expected an
easy victory, knowing they
outnumbered the Muslims by
three to one.
When the Quraishi reached
Juhfah, just south of Badr, they
received a message from Abu
Sufyan telling them the caravan
was safely behind them, and
that they could therefore return
to Mecca.[37] At this point,
according to Karen Armstrong,
a power struggle broke out in
the Meccan army. Abu Jahl
wanted to continue, but several
of the clans present, including
Banu Zuhrah and Banu Adi,
promptly went home.
Armstrong suggests they may
have been concerned about the
power that Abu Jahl would gain
from crushing the Muslims.
The Banu Hashim tribe wanted
to leave, but was threatened by
Abu Jahl to stay.[38] Despite
these losses, Abu Jahl was still
determined to fight, boasting
"We will not go back until we
have been to Badr." During this
period, Abu Sufyan and several
other men from the caravan
joined the main army.[39]

Day of battle

At midnight on 13 March, the

Quraish broke camp and
marched into the valley of Badr.
It had rained the previous day
and they struggled to move
their horses and camels up the
hill of 'Aqanqal. After they
descended from 'Aqanqal, the
Meccans set up another camp
inside the valley. While they
rested, they sent out a scout,
Umayr ibn Wahb, to reconnoitre
the Muslim lines. Umayr
reported that Muhammad's
army was small, and that there
were no other Muslim
reinforcements which might
join the battle.[40] However, he
also predicted extremely heavy
Quraishi casualties in the event
of an attack (One hadith refers
to him seeing "the camels of
[Medina] laden with certain
death").[41] This further
demoralized the Quraish, as
Arab battles were traditionally
low-casualty affairs, and set off
another round of bickering
among the Quraishi leadership.
However, according to Arab
traditions Amr ibn Hishām
quashed the remaining dissent
by appealing to the Quraishi's
sense of honor and demanding
that they fulfill their blood
vengeance.[42]

The death of Abu Jahl, and the casting

of the Meccan dead into dry wells

The battle began with

champions from both armies
emerging to engage in combat.
Three of the Medinan Ansar
emerged from the Muslim
ranks, only to be shouted back
by the Meccans, who were
nervous about starting any
unnecessary feuds and only
wanted to fight the Muhajirun,
keeping the dispute within the
clan. So Hamza approached
and called on Ubaydah ibn al-
Harith and Ali to join him. The
Muslims dispatched the
Meccan champions in a three-
on-three melee. The first fight
was between Ali and Walid ibn
Utbah; Ali killed his opponent.
After the fight between Ali and
Walid, Hamza fought Utbah ibn
Rabi'ah, and Ubaydah fought
Shaybah ibn Rabi'ah. Hamza
killed Utbah; however, Ubaydah
was mortally wounded by
Shaybah. Ali (and, according to
some sources, Hamza as well)
killed Shaybah. Ali and Hamza
then carried Ubaydah back into
the Muslim lines, where he
died.[43][44][45]

Now both armies began

showering each other with
arrows. A few Muslims and an
unknown number of Quraish
warriors were killed. Before the
battle, Muhammad had given
orders for the Muslims to
attack first with their ranged
weapons and only afterwards
advance to engage the Quraish
with melee weapons. Now he
gave the order to charge,
throwing a handful of pebbles
at the Meccans in what was
probably a traditional Arabian
gesture while yelling "Defaced
be those faces!"[46][47] The
Muslim army yelled "Yā manṣūr
amit!"[48] "O thou whom God
hath made victorious, slay!" and
rushed the Quraishi lines. The
Meccans, understrength and
unenthusiastic about fighting,
promptly broke and ran. The
battle itself only lasted a few
hours and was over by the early
afternoon.[46] The Quran
describes the force of the
Muslim attack in many verses,
which refer to thousands of
angels descending from
Heaven at Badr to terrify the
Quraish.[47][49] Muslim sources
take this account literally, and
there are several hadith where
Muhammad discusses the
Angel Jibreel and the role he
played in the battle.

Aftermath

Prisoners

After the battle Muhammad

returned to Medina. Some
seventy prisoners were taken
captive and are noted to have
been treated humanely,
including a number of Quraish
leaders.[50][51] Most of the
prisoners were released upon
payment of ransom and those
who were literate were released
on the condition that they teach
ten persons how to read and
write and this teaching was to
count as their ransom.[52][53]

William Muir wrote of this

period:

In pursuance of
Mahomet's commands,
the citizens of Medîna,
and such of the Refugees
as possessed houses,
received the prisoners,
and treated them with
much consideration.
"Blessings be on the men
of Medina!" said one of
these prisoners in later
days; "they made us ride,
while they themselves
walked: they gave us
wheaten bread to eat
when there was little of
it, contenting themselves
with dates. It is not
surprising that when,
some time afterwards,
their friends came to
ransom them, several of
the prisoners who had
been thus received
declared themselves
adherents of Islam...Their
kindly treatment was
thus prolonged, and left a
favourable impression on
the minds even of those
who did not at once go
over to Islam"[51]

— William Muir, The

Life of Mahomet
Executions

A painting from Siyer-i Nebi, Ali

beheading Nadr ibn al-Harith in the
presence of Muhammad and his
companions.

Two of the prisoners taken at

Badr, namely Nadr ibn al-Harith
and ‘Uqbah ibn Abū Mu‘ayṭ, are
reported to have been executed
upon the order of Muhammad.
According to Muslim scholar
Safiur Rahman al-Mubarakpuri,
these two captives were
executed by Ali. Mubarakpuri
says that this incident is also
mentioned in the Sunan Abu
Dawud no 2686 and Anwal
Ma'bud 3/12[54] However,
according to numerous
accounts deemed reliable, such
as a number of narrations in
Sahih Bukhari, and Ibn Sa'd's
biographical compendium, the
Tabaqat Al-Kubra, Uqba was not
executed but was killed during
fighting in the field of battle at
Badr and was among those
Quraysh leaders whose
corpses were buried in a pit.[55]
[56][57]

Muslims killed in the Battle

of Badr

Fourteen Muslims were killed in

that battle.

1. Haritha bin Suraqa al-

Khazraji
2. Zish Shamalain ibn 'Abdi
 'Amr al-Muhajiri
3. Rafi' bin al-Mu'alla al-
Khazraji
4. Sa'd bin Khaythama al-
Awsi
5. Safwan bin Wahb al-
Muhajiri
6. Aaqil bin al-Bukayr al-
Muhajiri
7. Ubayda bin al-Harith al-
Muhajiri
8. Umayr bin al-Humam al-
Khazraji
9. Umayr bin Abi Waqqas al-
Muhajiri
 10. Awf bin al-Harith al-
Khazraji
11. Mubashshir bin 'Abdi'l
Mundhir al-Awsi
12. Mu'awwidh bin al-Harith
al-Khazraji
13. Mihja' bin Salih al-Muhajiri
14. Yazid bin al-Harith bin
Fus.hum al-Khazraji

Implications

The Battle of Badr was

extremely influential in the rise
of two men who would
determine the course of history
on the Arabian peninsula for
the next century. The first was
Muhammad, who was
transformed overnight from a
Meccan outcast into a major
leader. Marshall Hodgson adds
that Badr forced the other
Arabs to "regard the Muslims
as challengers and potential
inheritors to the prestige and
the political role of the
[Quraish]." Shortly thereafter he
expelled the Banu Qaynuqa,
one of the Jewish tribes at
Medina that had been
threatening his political
position, and who had
assaulted a Muslim woman
which led to their expulsion for
breaking the peace treaty. At
the same time Abd-Allah ibn
Ubayy, Muhammad's chief
opponent in Medina, found his
own position seriously
weakened. Henceforth, he
would only be able to mount
limited challenges to
Muhammad.[58]

The other major beneficiary of

the Battle of Badr was Abu
Sufyan, safely away from the
battle leading the caravan. The
death of Amr ibn Hashim, as
well as many other Quraishi
nobles[59] gave Abu Sufyan the
opportunity, almost by default,
to become chief of the Quraish.
As a result, when Muhammad
marched into Mecca six years
later, it was Abu Sufyan who
helped negotiate its peaceful
surrender. Abu Sufyan
subsequently became a high-
ranking official in the Muslim
Empire, and his son Muawiya
would later go on to found the
Umayyad Caliphate.
In later days, the battle of Badr
became so significant that Ibn
Ishaq included a complete
name-by-name roster of the
Muslim army in his biography
of Muhammad. In many
hadiths, veterans who fought at
Badr are identified as such as a
formality, and they may have
even received a stipend in later
years.[60] The death of the last
of the Badr veterans occurred
during the First Islamic civil
war.[61]

As Paul K. Davis sums up,

"Mohammed's victory
confirmed his authority as
leader of Islam; by impressing
local tribes that joined him, the
expansion of Islam began."[62]

Islamic primary sources

The angelic host is sent to assist the

Muslims
 This section relies too much on
references to primary sources.

Badr in the Quran

The Battle of Badr is one of the

few battles explicitly discussed
in the Quran. It is even
mentioned by name as part of a
comparison with the Battle of
Uhud.

Quran: Al Imran
3:123–125 (Yusuf

Ali). "Allah had helped

you at Badr, when ye
were a contemptible little
force; then fear Allah;
thus May ye show your
gratitude. Remember thou
saidst to the Faithful: "Is
it not enough for you that
Allah should help you
with three thousand
angels (Specially) sent
down? "Yea, – if ye
remain �rm, and act
aright, even if the enemy
should rush here on you
in hot haste, your Lord
 would help you with �ve
thousand angels Making
a terri�c onslaught."

According to Abdullah Yusuf

Ali, the term "gratitude" may be
a reference to discipline. At
Badr, the Muslim forces had
allegedly maintained firm
discipline, whereas at Uhud
they broke ranks to pursue the
Meccans, allowing Meccan
cavalry to flank and rout their
army. The idea of Badr as a
furqan, an Islamic miracle, is
mentioned again in the same
surah.

Quran: Al Imran
3:13 (Yusuf Ali). "There

has already been for you

a Sign in the two armies
that met (in combat):
One was �ghting in the
cause of Allah, the other
resisting Allah; these saw
with their own eyes Twice
their number. But Allah
doth support with His aid
whom He pleaseth. In this
 is a warning for such as
have eyes to see."

Badr is also the subject of Sura

8: Al-Anfal, which details
military conduct and
operations. "Al-Anfal" means
"the spoils" and is a reference
to the post-battle discussion in
the Muslim army over how to
divide up the plunder from the
Quraishi army. Though the Sura
does not name Badr, it
describes the battle, and
several of the verses are
commonly thought to have
been from or shortly after the
battle.

Hadith literature

This battle is also mentioned in

the Sunni Hadith collection
Sahih al-Bukhari and Sunan
Abu Dawud. Sahih al-Bukhari
mentions that Uthman did not
join the battle:
“ 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."

Sahih al-Bukhari,
4:53:359
”
It also mentions the war booty
that each fighter who
participated in the battle
received in Sahih al-Bukhari,
5:59:357 . Sahih al-Bukhari,
4:53:369 also mentions how
Abu Jahl was killed:
“ 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.

Sahih al-Bukhari,
4:53:369

It is also mentioned in the

Sunni hadith collection Sunan
Abu Dawood, 14:2716

There is also a narration of the

Battle in Kitab al-Kafi, a primary
source of Shi'a Hadith, where
Ali ibn Husayn Zayn al-Abidin
describes the participation of
the angels in the battle:
“ Narrated Zurara: On the
Day of Badr, Iblees used
to belittle the Muslims in
the eyes of the infidels
and magnify the infidels
in the eyes of the
Muslims. So Jibrael
pulled the sword against
him and he fled from him
pleading "Oh Jibrael, I
have been granted a
term, I have been granted
a term" until he ended up
in the sea. So I (Zurara)
said to Abu Ja'far, "What
was it that he was so
”
 afraid of since he had
been granted a specific
term?" He said, "some
parts of his sides to be
cut off."[63]

Biographical literature

The incident is also mentioned

in Ibn Ishaq's biography of
Muhammad.[64]

In modern culture
"Badr" has become popular
among Muslim armies and
paramilitary organizations.
"Operation Badr" was used to
describe Egypt's offensive in
the 1973 Yom Kippur War as
well as Pakistan's actions in the
1999 Kargil War. Iranian
offensive operations against
Iraq in the late 1980s were also
named after Badr.[65] During the
2011 Libyan civil war, the rebel
leadership stated that they
selected the date of the assault
on Tripoli to be the 20th of
Ramadan, marking the
anniversary of the Battle of
Badr.[66]
The Battle of Badr was featured
in the 1976 film The Message,
the 2004 animated movie
Muhammad: The Last Prophet,
and the 2012 TV series Omar.

See also
Islamic military jurisprudence
Military career of
Muhammad
Pre-Islamic Arabia
List of expeditions of
Muhammad

Footnotes
1. Quraish refers to the tribe
in control of Mecca. The
plural and adjective are
Quraishi. The terms
"Quraishi" and "Meccan"
are used interchangeably
between the Hijra in 622
and the Muslim Conquest
of Mecca in 630.
2. The development of
exegesis in early Islam:
the authenticity of Muslim
... By Herbert Berg.
3. The Sealed Nectar, p. 274
4. Noor Muhammad,
 Farkhanda. "Islamiat". Fifth
Revised Edition, 2008, p. 61
5. Dr. Iftikhar ul Haq and
Maulvi Jahangir."O' Level
Islamiyat [Endorsed by
CIE]", Bookland Publishers,
2008, p. 74
6. Ibn Ishaq/Hisham 167
7. Ibn Ishaq/Hisham
(326–328)
8. Ibn Ishaq 299–301
9. Nigosian, S. A. (2004).
Islam: Its History,
Teaching, and Practices .
Indiana: Indiana University
 Press. p. 10 .
ISBN 0-253-21627-3.
Retrieved 16 March 2016.
10. Quran 22:39
11. The Life of Muḥammad: A
Translation of ibn Isḥāq's
Sīrat Rasul Allāh with
introduction & notes by
Alfred Guillaume, Oxford
University Press, 1955, pp.
281–86
12. Mirza Bashir Ahmad. "The
Life and Character of the
Seal of Prophets", Volume
II Islam International
 Publications, 2013, pp.
89–92
13. Ar-Raheeq Al-Makhtum
(The Sealed Nectar) at the
Wayback Machine
14. Ibn Ishaq/Hisham 425
15. Muḥammad ibn Jarīr al-
Ṭabarī, Tārīkh al-Rusul wa
al-Mulūk, volume 3, p. 14,
Lebanon, Bihī Dārul-Fikr,
2nd ed., (2002)
16. Ibn Ishaq/Hisham
424–425
17. Quran 2:217
18. The Life of Muḥammad: A
 Translation of ibn Isḥāq's
Sīrat Rasul Allāh with
introduction & notes by
Alfred Guillaume, Oxford
University Press, 1955, pp.
287–88
19. Hodgson, pp. 174–75.
20. Ibn Ishaq/Hisham
424–426
21. Ibn Ishaq/Hisham 428
22. Ibn Kathir v. II p. 253
23. Razwy, Sayed Ali Asgher. A
Restatement of the History
of Islam & Muslims.
pp. 132–133.
24. Lings, pp. 138–39
25. "Sahih al-Bukhari: Volume
4, Book 53, Number 359" .
Usc.edu. Archived from
the original on 20 July
2010. Retrieved
16 September 2010.
26. "Witness-pioneer.org" .
Witness-pioneer.org. 16
September 2002. Archived
from the original on 5
February 2010. Retrieved
19 March 2010.
27. Martin Lings, pp. 139–40.
28. "Sahih al-Bukhari: Volume
 5, Book 59, Number 286" .
Usc.edu. Archived from
the original on 16 August
2010. Retrieved
16 September 2010.
29. Subhani, Ayatullah Jafar.
"30". The Message.
Karachi, Pakistan: Islamic
Seminary Publications.
30. Mughazi-i Waqidi, Volume
I. p. 48.
31. Subhani, Ayatullah Jafar.
"30". The Message.
Karachi, Pakistan: Islamic
Seminary Publications.
32. Subhani, Ayatullah Jafar.
"30". The Message.
Karachi, Pakistan: Islamic
Seminary Publications.
33. Razwy, Sayed Ali Asgher. A
Restatement of the History
of Islam & Muslims. p. 134.
34. "Sahih Muslim: Book 19,
Number 4394" . Usc.edu.
Archived from the original
on 20 August 2010.
Retrieved 16 September
2010.
35. Martin Lings, p. 142
36. Lings, p. 154.
37. Lings, p. 142.
38. Armstrong, p. 174
39. Lings, pp. 142–43.
40. Lings, pp. 143–44.
41. Armstrong, pp. 174–75.
42. Lings, pp. 144–146.
43. Razwy, Sayed Ali Asgher. A
Restatement of the History
of Islam & Muslims.
pp. 136–137.
44. Muir, Sir William (1877).
The Life of Mohammed.
London.
45. Glubb, Sir John (1963). The
 Great Arab Conquests.
46. Armstrong, p. 176.
47. Lings, p. 148.
48. "O thou whom God hath
made victorious, slay!"
49. Quran: Al-i-Imran
3:123–125 (Yusuf Ali). "Allah

had helped you at Badr,

when ye were a
contemptible little force;
then fear Allah; thus May
ye show your gratitude.
Remember thou saidst to
the Faithful: "Is it not
enough for you that Allah
 should help you with three
thousand angels
(Specially) sent down?
"Yea, – if ye remain firm,
and act aright, even if the
enemy should rush here on
you in hot haste, your Lord
would help you with five
thousand angels Making a
terrific onslaught."
50. "Sahih Bukhari, Volume 4,
Book 52, Number 252" .
Archived from the original
on 13 October 2012.
Retrieved 20 September
2015. "Narrated Jabir bin
'Abdullah: When it was the
day (of the battle) of Badr,
prisoners of war were
brought including Al-Abbas
who was undressed. The
Prophet looked for a shirt
for him. It was found that
the shirt of 'Abdullah bin
Ubai would do, so the
Prophet let him wear it.
That was the reason why
the Prophet took off and
gave his own shirt to
'Abdullah. (The narrator
adds, "He had done the
Prophet some favor for
 which the Prophet liked to
reward him.")"
51. Muir, William (1861). The
Life of Mahomet (Volume
3 ed.). London: Smith, Elder
and Co. p. 122. Retrieved
26 February 2015.
52. William Muir (1861). "The
Life of Mahomet: With
Introductory Chapters on
the Original Sources for
the Biography of
Mahomet, and on the Pre-
Islamite History of Arabia" .
London: Smith, Elder and
 Co. p. ix. Retrieved
19 January 2016.
53. The Life of Muhammad
The Prophet
54. Mubarakpuri, The Sealed
Nectar (Free Version) , p.
129
55. Sahih Bukhari: Volume 1,
Book 4, Number 241
56. Sahih Bukhari: Volume 1,
Book 9, Number 499
57. Al Tabaqat-al-Kubra,
Muhammad Ibn Sa'd,
Volume 2, p. 260,
ghazwatul Badr, Darul
 Ihya'it-Turathil-'Arabi, Beirut,
Lebanon, First Edition,
(1996)
58. Hodgson, pp. 176–78.
59. Including the elderly Abu
Lahab, who was not at
Badr but died within days
of the army's return.
60. "Sahih al-Bukhari: Volume
5, Book 59, Number 357" .
Usc.edu. Archived from
the original on 16 August
2010. Retrieved
16 September 2010.
61. Sahih Al-Bukhari: Volume
 5, Book 59, Number 358
Archived 16 August 2010
at the Wayback Machine.
62. Paul K. Davis, 100 Decisive
Battles from Ancient Times
to the Present: The World's
Major Battles and How
They Shaped History
(Oxford: Oxford University
Press, 1999), 95–96.
63. al-Kulayni, Muhammad ibn
Ya‘qūb (2015). Al-Kafi
(Volume 8 ed.). NY: Islamic
Seminary Incorporated.
ISBN 9780991430864.
64. Ibn Hisham; Ibn Ishaq
(1998). The life of
Muhammad: a translation
of Isḥāq's Sīrat rasūl Allāh .
Translated by Alfred
Guillaume. Oxford
University Press. p. 304.
Retrieved 16 March 2016.
65. Wright, Robin (1989). In
the name of God: The
Khomeini decade . New
York: Simon and Schuster.
p. 133 .
ISBN 9780671672355.
66. Laub, Karin (21 August
 2011). "Libyan Rebels Say
They Are Closing In on
Tripoli" . Associated Press
(via The Atlanta Journal-
Constitution). Retrieved 21
August 2011.

References

Books and articles

Ali, Abdullah Yusuf (1987).

The Holy Qur'an: Text,
Translation & Commentary.
Tahrike Tarsile Qur'an;
Reissue edition.
ISBN 0-940368-32-3.
Armstrong, Karen (1992).
Muhmmad: Biography of the
Prophet. HarperCollins.
ISBN 0-06-250886-5.
Crone, Patricia (1987).
Meccan Trade and the Rise of
Islam. Blackwell.
Hodgson, Marshall (1974).
The Venture of Islam: The
Classical Age of Islam .
University of Chicago Press.
ISBN 0-226-34683-8.
Lings, Martin (1983).
Muhammad: His Life Based
on the Earliest Sources. Inner
Traditions International.
ISBN 0-89281-170-6.
Mubarakpuri, Safi-ul-Raḥmān
(2002). Ar-Raheeq Al
Makhtum: The Sealed
Nectar . Darussalam.
ISBN 9960-899-55-1.
Retrieved 16 March 2016.
Nicolle, David (1993). Armies
of the Muslim Conquest.
Osprey Publishing.
ISBN 1-85532-279-X.
Ramadan, Tariq (2007). In
the Footsteps of the Prophet .
United States of America:
 Oxford University Press.
ISBN 978-0-19-530880-8.
Watt, W. Montgomery (1956).
Muhammad at Medina.
Oxford University Press.

Online references

"Translation of Malik's
Muwatta" . USC-MSA
Compendium of Muslim
Texts. Archived from the
original on 17 October 2010.
Retrieved September 2010.
Check date values in:
|accessdate= (help)
"Translation of Sahih
Muslim" . USC-MSA
Compendium of Muslim
Texts. Archived from the
original on 17 October 2010.
Retrieved September 2010.
Check date values in:
|accessdate= (help)
"Translation of Sahih al-
Bukhari" . USC-MSA
Compendium of Muslim
Texts. Archived from the
original on 17 October 2010.
Retrieved September 2010.
Check date values in:
|accessdate= (help)
 "Partial Translation of Sunan
Abu-Dawud" . USC-MSA
Compendium of Muslim
Texts. Archived from the
original on 17 October 2010.
Retrieved September 2010.
Check date values in:
|accessdate= (help)

External links

Wikiquote has quotations

related to: Battle of Badr
Wikimedia Commons has
media related to Battle of
Badr.

Wikisource has original text

related to this article:
The Holy Qur'an/Al-Anfal

Battle of Badr, 17th

Ramadan 624 A.D
Badr at IslamAnswers.Net
The first battle of Islam at
Badr : Islamic Occasions
Network
Tafsir (Sura 8: verse 11 to
 18) – Battle of Badr :
Analysis of Qur'anic verses
by Irshaad Hussain.

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