The Battle of Badr

The Battle of Badr

According to another tradition Mohammed commanded the armies he sent forth on military expeditions :-Burn no date-trees, nor flood them to destroy them; cut down no fruit trees, nor burn any fields of corn; there will be times enough when you will need these resources. Destroy no animals whose flesh is lawful, except what are necessary for food. When you meet the enemy, offer them three conditions, which if they accept, leave them unmolested. First, summon them to become Musulmâns; if they consent, offer them no violence, but direct them to go to the capital of islam after embracing the faith. If they refuse to remove, and prefer to remain in their own country, they will be classed with the desert Arabs, and not be entitled to any share in the spoils taken by the Musulmân armies till they go and dwell at the capital of islam. If they will not receive the faith, offer them the condition of tribute, and the grade of servitude if they are people possessing a divine book. Should they agree to this, do not attack them; but if they refuse the condition of tribute likewise, seek help from God and fight them as truth requires. When you besiege a fortified place, and its garrison and people propose to surrender, make one of your number arbiter in the case, as you may not know the will of God in the matter, and if you pledge them security, do it on your own account and not on the authority of God and the prophet.

Mohammed forbade poisoning the water of infidels, and he never surprised and cut off his enemy by night. Sâduk says that the prophet had three hundred and thirteen men at the battle of Badr; six hundred at the battle of Ohod, and nine hundred at the siege of Khandak. The imâm Rezâ says that when Khyber was taken the inhabitants were laid under a tribute of half their annual produce, besides a tithe and a half for the poor Musulmâns. He likewise informs us that when an enemy returned from an expedition,

Mohammed was accustomed to say, "Happy are those who have overcome in the lesser contest, and will conquer in the greater war with their own carnal desires. Peace was made with the inhabitants of the wâdies, on condition that they might dwell in their own region, and yield their services in war when they should be needed. Mohammed took his wives with him to war, that they might attend the wounded, but he gave them no share in the spoil except small presents. Respectable traditions declare that Mohammed entered camels and horses for the race, and bet upon them, his object being to increase the power of those animals for war. In the beginning of the religious wars a rule was established that a hundred Musulmans should not flee before a thousand infidels. Afterwards the Most High sent an order that one hundred Musulmâns should engage two hundred infidels, but if the enemy was more than double their number, they fled.

Shaykh Tabersee relates that the first expedition which the prophet despatched against the idolaters was a party of mounted men, thirty in number, under the command of his uncle Hamzah bin-Abdulmutalib. They were sent to the sea-shore in the region of Jaheenah, where they met a kâravân in which was Abujahl and a hundred and thirty idolaters. Majdy-bin-Amer kept the parties from engaging, and the Musulmâns returned without fighting. The prophet himself, in the month of Sefer, the twelfth month of the hijret, started on an expedition against the Koraysh and Beenee Zamrah, and advanced as far as Abvâ, and returned without engaging the enemy. This was the first expedition he made in person. He next sent Abaydah-bin-Hâris, with sixty mounted Muhâjerees and not a single Ansâr with them, to fight the idolaters. Mohammed made his first banner for this expedition. Abaydah met the infidels at a water called Ahya -the Reviving. The enemy were commanded by Abusufeeân. A number of arrow-shots were exchanged, but the parties did not come to a close and decisive engagement. In the month of Rabeeâ-ul-akher, Mohammed went on another expedition against the Koraysh, and advanced to a place called Bavât, and returned without an engagement. He then made an expedition to Asheerah, a place of Yeny~, for the purpose of intercepting a kâfilah of the Koraysh. At Asheerah he stopped some time, and having concluded a peace with the Beenee Madlej, returned. Karz-bin-Hâris, of Fahr, having made a descent on Medeenah and carried off cattle, Mohammed pursued him to the wâdy of Safvân, belonging to the district of Badr; hence this expedition is called the first of Badr. In this affair Aly-bin-Abutâlib was standard bearer, and Zayd-binHârisah was the prophet's khaleefah in Medeenah. Not overtaking Karz, the party returned to Medeenah, where Mohammed remained the rest of Jamàdy-ul-akher, and the months of Rejeb and Shàbân. During this time he despatched Sad-bin-Abuvakàs with eight men who returned without fighting.

The prophet now sent out a detachment under Abdullah-bin-Hàjish, who was not ordered to fight, as this was a month when war was unlawful among the Arabs. Mohammed gave Abdullah sealed orders, commanding him not to open them till after two days' march. On opening the letter he found this order: Go to Nakhlah and send me whatever news you hear of the Koraysh. So be it, said Abdullah; and then addressing his men, said, Whoever desires martyrdom, let him come with me. His party accordingly advanced with him to Nâkhlah. To this place, four men were coming with a quantity of skins, raisins and provisions, which they had purchased at Tâeef and were carrying to Mekkah. Seeing the Musulmàns, they feared to approach, but one of them signifying that they had come on a pilgrimage, and not for war, the idolaters, being assured of' security, joined the party of islam. This was the last day of Rejeb, a sacred month. The Musulmàns consulted together, saying, If we kill them at this unlawful time, we shall be slain for the deed; if we let them alone, they will enter Mekkah to-morrow and escape us altogether.

The book Mejma-ul-Byân says the Musulmâns were in doubt if Rejeb had commenced; however, they came to the conclusion of putting the merchants to death, and Vâkid-bin-Abdullah, who had beguiled them into security, discharged an arrow and killed one of them, upon which the other three fled, but two of them were overtaken and made prisoners. The Musulmâns plundered their kâfilah and carried the spoils to Medeenah. The prophet reproved them for what they had done, and would not accept the plunder they had brought, all which made the party ashamed. The Koraysh infidels then wrote a letter to Mohammed, reproaching him for shedding blood and taking spoils in a sacred month; upon which the Most High sent him this verse : "They will ask thee concerning the sacred month, whether they may war therein: Answer, To war therein is grievous: but to obstruct the way of God, and infidelity towards him, and to keep men from the holy temple, and to drive out his people from thence, is more grievous in the sight of God, and the temptation to idolatry is more grievous than to kill in the sacred months". (Surah 2:214) After this verse was communicated, the prophet took the spoils that had been brought, and freed the two prisoners. This was two months before the battle of Badr.

Among the events of the second year of the Hijret, My and Fàtimah were betrothed to each other at the close of the month Sefer, and were married in the month of Zeehejah. Some say that the betrothal was in the fifth month of the Hijret, and the marriage after the battle of Badr, while others place those events in the second year of the Hijret. Traditions affirm that the birth of the imâm Hasan was in the second year of the Hijret, or, as some say, in the third year, and that the birth of the iinâm Husayn was in the fourth year of the Hijret. The truth of all this will be stated in its proper place.

In the second year of the Hijret, the Keblah, or facing-point in prayer, was transferred from Bayt-uI-Mukaddes, to the Kabah. The reason of this change was, that the prophet when in Mekkah, turned his face both toward Bayt-ul-Mukaddes and the Kàbah in prayer, but after his flight to Medeenah, when he could no longer pray toward both places, the Most High commanded him to turn his face toward Bayt-ul-Mukaddes for the purpose of conciliating the Yehoodees, and that they might not charge him with falsehood, for in their books they had read that Mohammed would be the master of the two Keblahs. The prophet preferred the Kabah, which was the Keblah of Ibrâheem and of Mohammed's illustrious ancestors. Bayt-ul-Mukaddes was the Keblah for seven months, or sixteen months, or eighteen months, or nineteen months, for such is the diversity of accounts about this matter, and then the Kabah was restored as the Keblah of Musulmâns, as is declared in the illustrious Koran. The transference is said to have taken place after the battle of Badr. The Yehoodees were offended at the change, the circumstances of which were, that at the direction of Jibrâeel, in the middle of noon- prayers, the prophet and Musulmâns all wheeled round toward the Kabah. This occurred at the mesjid denominated from this fact the Mesjid-ut-keblatayn, or mesjid of two keblas. In the second year of the Hijret, the Zikât, or gift in charity of a proportion of one's income, was made obligatory.

The battle of Badr-e-Kubrà, or the great Badr, was a most important victory of islam, and full accounts of it are found in the histories of those times, an abridgment of which, according to several authors, is as follows :- A Koraysh kâfilah of forty men, under Abusufeeân, was returning from Sham with a very large amount of property in which all the tribe were more or less concerned. At the news of their returning, the prophet excited his followers to go and attack them, and commanded them either to accomplish their object, or be fairly conquered by the Koraysh. He roused in them the strongest desire to plunder the kâfilah, but the main object was to defeat the idolaters, exalt islam, and strengthen the Musulmâns. The prophet marched in person with three hundred and thirteen men, the number with which Tâloot overcame Jâloot. Ninety-seven of the army were Muhàjerees, and two hundred and thirty-six Ansârees: the standard of the former was borne by Aly-bin-Abutâlib, and Sadbin-Abâdah carried the banner of the latter. There were in the army seventy camels, two horses, or, as Sâduk says, one horse; eight suits of steel armor, and seven swords. The expedition left Medeenah on the twelfth of the month of Ramazàn, the second year of the Hijret. The army did not expect fight, but marched to plunder the kâfilah of Abusufeeân, who, hearing of this movement, retrograded towards Sham, and on his arrival at Mukrah, hired a man for ten deenârs, and gave him a camel to go and inform the Koraysh of the danger which threatened their merchandise and friends. Abusufeeân ordered Zemzem-bin-Amer, his courier, on arriving at Mekkah to cut off his camel's ears that blood might flow down the animal's head, and rend his garments before and behind, and on entering the city to turn his face towards the camel's tail, and yell to the people to protect their property, and arid, I do not fancy you can now save the kâfilah, for Mohammed and all his followers have advanced to capture it.

While Zemzem was on his way to Mekkah, Autekah, the daughter of Ahdulmutalib, dreamed that a mounted man entered Mekkah, and shouted to the people to repair to a place where in three days from that time they would be slain. She then saw the man ascend Mount Abukubays, and roll down a rock which broke into small fragments, one of which entered every Koraysh house. She then saw the brook of Mekkah full of blood, and awaking in fear, told the dream to her brother Abbâs, who related it to Atabah-bin-Rabeeàh, on which the latter observed, This dream indicates that a calamity is coming on the Koraysh. The story being circulated through Mekkah, Abujahl exclaimed, Autekah lies; she has had no such dream; she is the second prophet of the children of Abdulmutalib. He then swore by Lât and Uzzy, that if the dream was not verified in three days, a declaration should be signed that the Benee Hâshim were the greatest liars among the Arabs.

The third day after Autekah's dream, Zemzem appeared at Mekkah, in the woeful plight ordered by Abusufeeân, on which the whole city was thrown into a tumult, and preparations were hastily made to fly to the rescue of the kâfilah; several of the chiefs meanwhile proclaiming that if this were lost it would be the greatest calamity that had ever befallen the tribe. To provide for the expedition, Safrânbin-Amayah advanced five hundred ashrâfees, which example was followed, according to their ability or generosity, by all the Koraysh, and preparations for a rapid march were soon made. The army, mounted on strong, easy-paced camels, went off with teat impetuosity, as God declares in the Koran, "And be not as those who went out of their houses in an insolent manner, and to appear with ostentation unto men, and turned aside from the way of God; for God comprehendeth that which they do". (Surah 8:49) They said, Whoever does not come with us, we will destroy his house. By violence they compelled Abbâs-bin-Abdulmutalib, Nofal, the son of Hâris-bin-Abdulmutalib, and Akeel-bin-Abutâlib, to go with them. They took women to dance and sing, who drank wine on the way, beat tambours, sang and made merry.

The prophet was advancing with three hundred and thirteen men, and on arriving within a menzil or day's march of Badr, he dispatched Basheer-bin-Aboolzàbâ and Mejdy-bin-Amer to procure intelligence of the kâfilah. These men rode to the well of Badr, made their camels lie down, and drew water and drank. Their attention was now drawn to two women who were quarrelling about a dirhem which one had loaned the other. In the course of the dispute the debtor said, The Koraysh kâfilah came yesterday to such a place, and to-morrow they will be here, when I will do them some service and earn the money to pay you. The spies immediately returned to the prophet and reported what the woman had said. After the spies had left Badr, Abusufeeân and the kâfilah arrived near that place, and he himself came to the well, where he met Kasb, of the tribe of Jaheenah, and demanded if he knew anything about Mohammed and his army, to which he said, No. By Làt and Uzzy, rejoined Abusufeeân, if you have any knowledge of Mohammed's movements, and conceal it from me, the Koraysh will forever be your enemies, for they all have a pecuniary interest in the kâfilah. Kasb swore he knew nothing about Mohammed and his party, and all he could tell was, that two men came to the well to-day, made their camels lie down, and then drew water, after which they returned, but he did not know who they were. Abusufeeân went to the place where the camels had lain, and breaking what had fallen from them, found date-stones, and exclaimed, This is a sign of Medeenah camels, and added with an oath, The men were Mohammed's spies. Hastening back with all speed, he marched the kâfilah off by the sea-shore road to Mekkah with all possible expedition.

Jibrâeel now descended to inform the prophet that the kâfilah had escaped, and that an army of Koraysh infidels were advancing against him, whom he must fight, for God would succor him. He was then encamped at a menzil called Safrâ, one march from Badr. The news which Jibrâeel brought, Mohammed announced to his army, on which they were struck with great fear and dejection. The prophet, in a council of war, directed his followers to speak their minds. Abubekr rose, and after commenting on the pride and power of the Koraysh, remarked that the Musulmâns had not come prepared for action, and were not able to give the enemy battle. This speech displeasing Mohammed, he ordered Abubekr to take his seat, on which Omar rose and repeated Abuhekr's advice. The prophet ordered him to be seated, when Mikdâd arose and said, The Koraysh crowd come in all their arrogance and pride, but we have believed in thee and have declared thee a true prophet. We witness that what you have received from God is true, and if you command us to go into the fire, or to scourge our own bodies with the thorns of the desert, we will not flinch from it. We will not say to you as the Benee Isrâeel did to Moosâ, "Go, therefore, thou and thy Lord, and fight; for we will sit here". (Surah 5:27) God give you a good reward, added the prophet, as Mikdâd took his seat, and again called on his followers to express their minds, his object being to bring out the Ansârees, who composed the greater part of his army, and who had pledged themselves at Akabah that if he came to Medeenah they would protect him as they did their nearest relatives. His fear was that they would consider themselves obligated by the league to protect him at the city only.

One of their number now arose, Sمd-bin-Maâz, and said, "My father and mother be your sacrifice! O prophet of God, perhaps we are the cause of your requiring public advice to be given several times." "Yes, said Mohammed. I suppose, then, resumed Sad, that you started on one business and are now commanded to attend another. Yes, replied the prophet, I marched to intercept the kafilah, and am now commanded to fight the idolaters. Sad rejoined, My father and mother be your sacrifice! O prophet of God, we have believed in you, confessed you to be true, and testified that all you have received from the Most High is true. Command what you please and we will obey. Take what you like of our property, and what you take shall please us more than what you leave. If you order us to plunge into the sea, we will not flinch from it. There are many at Medeenah whose faith and ardor is not inferior to ours, who, had they known that a battle was before us, would have been here; but few as we are, let us get the camels ready and advance against the enemy and attack them like heroes, and we are hopeful God will cause you to rejoice victorious. But if we are overcome and slain, fly on our camels to our kindred, who after us will be your helpers. The prophet rejoiced at this speech and replied, Inshallah, there will be no occasion for fleeing, for the Most High has promised me victory. Advance under the blessing of God; as it were I see the place where such and such an one of the enemy will fall-naming Abujahl, Atabah and other idolatrous chiefs of the Koraysh, and describing the manner in which they would be slain.

In the evening, the prophet ordered his companions to advance, and accordingly they marched to the well of Badr, where they encamped. The Koraysh infidels came and halted at a well of the same place, which was then dry, and sending their servants to the other well for water, the Musulmâns made them prisoners and brought them to Mohammed, who was then engaged in performing prayers. Meanwhile the captors demanded of their prisoners where the Koraysh kâfilah was, and on their affirming that they had no intelligence of it, they were beaten very severely by the Musulmans. When the prophet had finished prayers he demanded of the captors, Will you beat your prisoners for telling the truth; but if they lie, let them alone? He then ordered the prisoners to be brought to him, when he inquired, Who are you? They answered, We are servants of the Koraysh. Of how many men does their army consist? They replied, We do not know the number. how many camels do they slaughter daily? Sometimes nine and sometimes ten, said the prisoners : on which the prophet remarked, There must be from nine hundred to a thousand persons. The night before the battle the whole army went to sleep as usual, but Mohammed stood under a tree and continued in prayer and supplication till morning.

When the Koraysh army were informed that their kâfilah had escaped the threatened danger, their commander, Atabah-bin-Rabeeah, proposed to return and not hazard an engagement with Mohammed. Atabah offered to give pecuniary satisfaction for the death of Ibn-ul-Hazramy, who was slain by some of Mohammed's followers at Nakhlah, but Abujahl declared that he would pursue the Musulmâns even to Medeenah, and take them all prisoners and lead them to Mekkah. Meanwhile the kâfilah reached home in safety, and Abusüfeeàn sent to assure the army of the fact, and advise their return, as the object for which they had marched was accomplished; or at least to send back the female singers and dancers, lest they should be taken prisoners. The women were accordingly sent home, although Abujahl and his clan would listen to nothing but war.

The Musulmâns on being apprised of tile number of the Koraysh were greatly alarmed, wailed and wept and sought refuge in God, on which the Most High sent this verse to console them: "When ye asked assistance of your Lord, and He answered you, Verily I will assist you with a thousand angels, following one another in order." (Surah 8:9) On comparing the number of the idolaters with his own little band, the prophet turned his face toward the Keblah and said, O Lord, fulfil the promises thou hast made me: if this company of Musulmâns should be destroyed, none will be left on earth to worship Thee. Mohammed kept his hand raised toward heaven and prayed and supplicated till his cloak fell from his blessed shoulders. The Most High then communicated this verse: "And this God designed only as good tidings for you, and that your hearts might thereby rest secure: for victory is from God alone; and God is mighty and wise." (Surah 8:10) Aly-bin-Ibrâheem represents the circumstances of the Musulmâns in a different and more unfavorable light.

According to previous statements, the army of Mohammed consisted of three hundred and thirteen men, while that of the Koraysh was between nine hundred and a thousand, and they had four hundred horses. One tradition says that the Most High, in order to bring on this engagement and give the victory to the Musulmâns, caused both armies to appear very small and inconsiderable to each other, so that each was encouraged to begin the attack. But after the first onset, when the armies fairly closed with each other, the infidels thought the Musulmâns double their own number, and were consequently dispirited and defeated. The battle was fought on Friday, the seventeenth or nineteenth of Ramazân, the first date being most probable, and in the second year of the Hijret.

When the prophet had formed his line of battle, he took post behind it, and commanded his men to cover their eyes and not begin the fight nor utter a word till he should give the order. Their small number led Abujahl to say, They are only a morsel for us; our servants could take them all prisoners. Atabah replied, Perhaps they have a large division in ambush; on which one of the Koraysh heroes was sent to reconnoiter. He approached very near the Musulmans, and then ascended an eminence, and seeing no reserve, returned and reported accordingly to the Koraysh. He said, moreover, that the camels of the Musulmans were poor creatures, used at Medeenah for carrying water. Do you not observe, continued he, that their tongues are tied? and that they dart about their mouths like vipers? They have no refuge but in their own glittering swords, and my opinion is they will not turn their backs, nor will they be killed till they have slain a number equal to themselves. Make a skilful attack, therefore, and do not rashly engage them. Abujahl retorted with his usual courtesy, saying to the spy, You lie; the sight of their glittering words has turned your gall to water.

As the Musulmâns feared the formidable numbers of the enemy, the Most High sent this verse: "And if they incline unto peace, do thou also incline thereto; and put thy confidence in God." (Surah 8:63) lie knew they would not incline to peace, but He wished to gladden the hearts of believers. The prophet then sent a party to the Koraysh, saying he did not wish his first war to be against them, and proposing they should leave him to the Arab tribes, which, if he overcame, the Koraysh would still be dear to him, as they were his tribe and kindred, but if he was a liar and false prophet, the said Arab tribes were enough to free the Koraysh of him. On hearing the message, Atabah swore that whoever did not accede to such terms would not escape. He then mounted a red camel, called the Koraysh about him, and adjured them to obey him that day if they never did again, and return immediately to Mekkah and taste the joys which there awaited them, and not shed the blood of their kindred who were in the army of Mohammed, and who was himself their relative and of their noblest ranks. He concluded by again offering to pay the blood-ransom of the man slain at Nakhlah.

Abujahl was enraged at this address, and after taunting Atabah with being eloquent and plausible, charged him with cowardice and meanly giving up the victory when it was in their hands, and when they were able to wreak their hatred on the Musulmâns. At this reproach, Atabah leaped from his camel, tore Abujahl from his horse, and dashed him so violently on the ground, that it was thought he intended to kill him. However, he turned from him and hamstrung' Abujahl's horse, saying to him, Do you charge me with cowardice~ The Koraysh will know to-day which of us is a coward and corrupter of our people. Come with me, if you dare, and let us two, unaided, attack the Musulmàns, and make it obvious which is the braver. The chiefs interposed, and begged Atabah by all that was sacred to quit Abujahl, and not himself begin the overthrow of their army.

Atabah now turned to his brother Shaybah and his son Valeed, and ordered them to put on their helmets and coats of mail. He himself called for a helmet, but his head was so large the helmet would not fit him, and as a substitute he bound two turbans on his head, and drawing his sword, advanced with his brother and son, and challenged Mohammed for antagonists equal in number and renown. Three of the Ansfrrees accordingly advanced against them, but Atabah demanding who they were, ordered them to retire, as he would engage with none but his Koraysh equals. Neither did the prophet wish the Ansârees to begin the fight, and therefore himself ordered the three volunteers to return. He then turned to his cousin Abaydah-bin-Hàris, who was seventy years of age, and to Hamzah his illustrious uncle, and to the youthful My, and commanded them to engage the Koraysh champions. The three Musulmâns, sword in hand, stood before the prophet, and were exhorted by him to implore assistance from God who would not suffer His own light and truth to be extinguished. He then directed Abaydah to attack Atabah, Hamzah to engage Shaybah, and My Valeed. When the Musulmàn heroes approached their antagonists, Atabah was so blinded by rage that he did not recognize them, and demanded who they were; and on learning they were of the renowned family of Abdulmutalib, observed, You are worthy antagonists, but may the curse of God rest on Abujahl who has forced us to this encounter.

The parley ended, Abaydah assaulted Atabah, and at a single stroke cleft his head in two, receiving at the same instant his antagonist's blow, which was aimed at, and cut off both his legs, so that the two heroes fell together. Hamzah and Shaybah mutually warded each other's blows with their shields till their swords were blunted. The youngest champions were by no means idle, for the commander of the faithful aimed so powerful a stroke at Valeed's right shoulder that he cut off the whole limb, upon which, said My, he seized his amputated arm with his left hand, and gave me such a blow with it on the head, that I thought the heavens had fallen on me. Valeed, continued My, had a gold ring on his hand, the gleam of which when he swung round his arm illumined the desert, and he uttered such a yell that both armies trembled. The wounded champion ran towards his father, but Aly pursued and gave him another blow which brought him to the ground. He then chanted a triumphant ode celebrating his own, and the glory of his ancestors. Hamzah and Shaybah, after many ineffectual passes, grappled with each other, upon which the Musulmâns shouted to Aly, Do you see how the dog has seized your uncle? Rushing to the struggling champions, he told Hamzah to bow his head, which he did on Shaybah's breast, when Aly at a blow struck off the upper part of the infidel's head. My then advanced to Atabah, in whom the last breath of life still remained, and finished him. My and Hamzah then carried Abaydah to the asylum of prophecy, who wept over him. The dying man exclaimed, "O prophet of God, my father and mother be your sacrifice! Am I a martyr? Yes, replied Mohammed, the first martyr of my kindred.

Abujahl now endeavored to rally the Koraysh, who were thrown into confusion and alarm by the fate of their champions, but what conduced most to raise their courage was the appearance of Iblees at this juncture, in the form of Surâkah-bin-Malik, with a large army of demons in the shape of the people of Surâkah. Iblees himself took the Koraysh banner, to lead on the attack. The prophet seeing this ordered his companions to cover their eyes, and not draw their swords till he gave permission. Then raising the hand of' necessity to Him who is above all necessity, he prayed and supplicated, saying,

O Lord, this band are the helpers of thy faith; should they be killed, no one will worship thee again on earth. The prophet then swooned, which was the sign that a divine communication was being made to him. When he recovered, perspiration flowed from his luminous forehead, and he exclaimed to his followers, Jibrâeel is now coming to your aid with a thousand angels. A black cloud appeared attended with thick flashes of lightning, and standing over the army of the prophet; the Musulrnâns heard from it the clang of arms, and a voice saying, Approach, O Hayzoom! which was the name of Jibraeel's horse. At the appearance of Jibrâeel, Iblees threw down the banner and was fleeing, when Butyah-bin-Hujâj caught him by the collar and demanded where he was going, and if he intended to occasion the defeat of the army. Iblees gave him a blow on the breast, saying, Be off! I see some things which you do not; I fear the Lord of the universe. After the defeat and flight of the Koraysh to Mekkah, they declared that Surâkah had occasioned the rout, but he affirmed that he knew nothing at all of their expedition till he heard of their overthrow, and after they became Musulmâns they knew it was Shaytân that had deceived them at Badr.

Abujahl advanced between the two armies and cried, O Lord, our faith is old, Mohammed's is new, aid that which pleases thee best. As the armies were now coming to an engagement, Aly took up a handful of sand and gave it to the prophet, who, at the command of Jibrâeel, cast it at the enemy, repeating the Arab execration, Ugly be these faces! At that instant the Most High sent a wind which drove the sand in the enemy's face and they fled, and on whomsoever a particle of the sand fell he was slain that day. This act of casting the sand is thus noticed in the Koran: "Neither didst thou, O Mohammed, cast the gravel into their eves, when thou didst seem to cast it; but God cast it." (Surah 8:17) Seventy of the infidels were slain in the battle, and seventy taken prisoners. The prophet gave orders not to let Abujahl escape. Amer-bin-Jamooh coming up with him, gave him a blow on the thigh, which the curse returned by nearly cutting off Amer's hand, which he put under his own foot, and giving it a violent jerk, entirely sundered it and engaged again in the contest.

Ahdullah-bin-Masood here takes up the story and says, When I came up with Abujahl he had fallen from his camel, and was splashing about with his hands and feet in his own blood. Thanks to God, said I, who has thus abased thee! He raised his head, saying, May God abase thee! whom is religion for? I replied, For God and his prophet; and now I will kill thee, at the same time putting my feet on his neck. The curse cried, You have gained a difficult eminence, thou mean sheep-feeder! Nothing is so grievous to me as to die by the hand of such a fellow as thou art. Would that a son of Abdulmutalib might slay me, or a Koraysh Musulmân! I then, said Ahdullah, cut off his head and carried and cast it at the blessed feet of the prophet, who, at the sight, fell in adoration and rendered thanks to God. And looking over the slain he said, May God give you a bad award for calling me a liar when I was true. Going to the body of Abujahl he said, This man was more rebellious than Faroun, who confessed the unity of God when certain destruction threatened him, whereas Abujahl in such circumstances called on Lât and Uzzy.

Suhayl-bin-Amer relates that at the battle of Badr he saw men arrayed in white, between heaven and earth, each with a banner in his hand, and they slew the infidels and took them prisoners. A great many hands were cut off, and other wounds inflicted that day, and no blood drawn, which circumstance was a sign that the blows had been given by angels. Abusufeeân being asked how the battle went, swore there was no battle, for the armies no sooner closed with each other than the Koraysh fled, the Musulmâns slaying and making prisoners at pleasure. Neither, added he, do I reproach our army for fleeing, for I myself saw men in the air clad in white and mounted on pied horses, and none could withstand them. Aburâfa, a servant of Abbâs, remarked, Those were angels; on which Abulaheb struck him on the face, and, as he was about to return the blow, caught him up and dashed him on the ground with the intention of beating him, but Umm-ul-Fazl, the wife of Abbâs, seized a tent-pole and struck Abulaheb such a blow as laid open his head, of which wound he died seven days afterwards. An angel assisted in taking Abbâs prisoner, and who, with all the angels that appeared at Badr, wore the form of Aly. The imàm Mohammed Baker declares there were five thousand angels at the battle of Badr, and that they will remain on earth till the coming of Sâhibul-Amr to aid him.

Accounts differ respecting the number of the infidels slain at Badr, and particularly as to the number which fell by the sword of My. Some say that the total list of slain amounted to forty-nine men, of whom twenty-two fell by the sword of the commander of the faithful. A majority of authors declare he killed twenty-seven, while very respectable traditions affirm that the slain amounted to seventy, of whom thirty-five were killed by Aly, and by his agency forwarded to infernal fire. The other thirty-five were slain by the angels and Musulmâns. The imâm Rezâ says that Mohammed gave orders at the battle of Badr that none of the Benee Abdulmutalib should be slain or taken prisoners, because they were brought thither by compulsion. Seventy of the enemy were taken prisoners. Nine Musulmâns were martyred, but none were taken prisoners.

Near sunset the prophet marched from the field, and encamped at Eesel, two fursakhs from Badr. He caused two of the prisoners to be beheaded by Aly. The Ansârees who did not forget the ransom, interposed to save the rest, who at first were led on towards Medeenah with ropes about their necks. Mohammed did not wish to take any ransom for the prisoners, but to put them all to death and burn the plunder; his companions, however, insisted on making the most of their advantages, although he forewarned them that in consequence of their cupidity an equal number of themselves would be killed the following year, which came to pass at Ohod. They accepted this condition, saying, This year we will take wordly gain, and next year be martyred and enter paradise.

The prisoners were at length ransomed by their relations at Mekkah. Mohammed's own daughter, Zaynab, sent for the ransom of her husband Aboolaus, a necklace which her mother Khadeejah had given her. This memento of his departed wife much affected the prophet, and he demanded no ransom of his son-in-law, on the condition that he should allow his wife to come to her father, which was complied with. The ransom of a prisoner was fixed at forty aukeeahs, or one hundred and sixty miskals of gold, except Abbâs, who was ordered to pay a hundred aukeeahs. At this demand Abbâs said he would go and beg among the Koraysh, and try to raise the sum, on which the prophet reminded him of the treasure he had entrusted to his wife. Notwithstanding this draft on his fortune, Abbâs, by the blessing of God, became very rich afterwards and master of the well Zemzem.

After the enemy were routed, Mohammed divided his army into three detachments, one of which guarded his tent, another gathered the spoils, while the third pursued the Koi'aysh. The first division fearing they should get no share in the plunder, asked Mohammed to whom it belonged. The response immediately sent down from heaven was, "They will ask thee concerning the spoils: Answer, The division of the spoils belongeth unto God and the apostle," (Surah 8:1) upon which they were much dejected. A verse then followed giving Mohammed a fifth, which, however, he gave up, and divided all the plunder among his followers. In connection with this battle is an account of a flag consisting of a leaf of a tree in paradise, and under which banner My subsequently gained the victory of Busrah. He then furled the banner, which will not be again unfurled till the triumph of Mohammed's family in the person of the imâm Mahdy. The victory of Badr occurred about noon.

The infidels slain at Badr were buried in the well at that place, by the order of Mohammed, who stood at the mouth of the well, and naming the dead one by one, demanded of them if they had found the promises of God true, as he had done. You were a~ bad kindred to your prophet, said he; others declared me true, but you called me a liar and drove me from my native place, while strangers gave me protection. The Musulmâns interrupted him by asking if he addressed the dead. They hear me as well as you do, he replied, although they cannot answer, and they now find true what I formerly declared to them. Some affirm the number of Musulmâns slain at Badr to be fourteen; six Muhâjerees and eight Ansârees; other accounts are given, but this number may be relied on as authentic; and the names of the six Muhâjerees and eight Ansârees are given at the close of the narrative of this battle, so important in the history of islam.

After the prophet returned from his victory to Medeenah, he assembled the Yehoodees in the public square of the Benee Keenkau and addressed them, O ye Yehoodees, fear God, lest you meet a calamity like that of the Koraysh at the battle of Badr. Become Musuhnâns ere the wrath of the Most high descends upon you. That I am a prophet you know, having read accounts of me in your own books. The Yehoodees replied, Be not deceived, 0 Mohammed, by your successful encounter with a company destitute of all military skill; adding with an oath, if he attempted anything against them he would find them heroes. This was forthwith put to the test, for the prophet besieged them in the middle of the month of Shevâl, twenty months after the Hijret, and in six days forced them to surrender unconditionally. Abdullah-bin-Aby, the Khazrej chief, interceded with the prophet to spare their lives, saying that these Yehoodees had always been their allies, and that they mustered three hundred men in complete armor, and four hundred unarmed; and will you, continued he, put them all to death this morning? Mohammed spared their lives, and they left Medeenah and went and settled at Azaraut, near Sham. In reference to Abdullah-bin-Aby and others of the Khazrej who united with him in protecting the Yehoodees, the Most High sent this verse: "O true believers, take not the Jews or Christians for your friends; they are friends to one another; but whoso among you taketh them for his friends, he is surely one of them: verily God directeth not unjust people." (Surah 5:56)

Seven days after the prophet's return to Medeenah he made an expedition against the Benee Saleem. There was no fighting, but he came back with a large amount of plunder. Not long after this event the prisoners of Badr were liberated on the payment of their ransom.

Mohammed next made the expedition of Saveek which was occasioned in the following manner :-Abusufeeân having made a vow that he would perform no ablutions till he gave Mohammed battle, left Mekkah with a hundred mounted Koraysh, and approaching within four fursakhs of Medeenah, came to the Benee Nazeer, who were a tribe of Medeenah Yehoodees. Abusufeeân went to the house of Hy-bin-Akhtab, one of their chiefs, and knocked at his door, which however was not opened to him. He then went to another chief of those Yehoodees, to whom he communicated some secrets, and rejoining his companions, sent a party of Koraysh on Medeenah. They came to A.reez and slew two of the Ansârees and retired. Information being given to the prophet, he pursued but did not over take Abusufeeân, who with the Koraysh fled in such haste that they cast away some of their provisions, particularly their flour, which the Musulmâns took, and hence the expedition was called that of Saveek, or Flour. After his return to Medeenah, the prophet remained there the rest of Zeehejah, and the month of Moharrem, when, being informed that the tribe of Ghatfàn had raised a force to attack his city, he marched against them with four hundred and fifty men, and on his approach the enemy fled to the mountains.

Six months after the battle of Badr, Mohammed sent out a detachment that captured a Koraysh kàravân under Abusüfeeàn. A fifth of the plunder, which was the prophet's share, amounted to twenty thousand dirhems. Only two prisoners were taken with the kâra van. This narrative is followed by some accounts of killing Yehoodees who were enemies of Mohammed and of Musulmâns, and an order the prophet issued to his followers, to kill every Yehoodee they overcame. A Musulmàn intending to assassinate a Yehoodee, concealed himself for that purpose in the yard of the man's house. At night he opened the door, and entering the house called the Yehoodee by name, and on receiving an answer, made a desperate blow at him in the dark, and then went out. Soon after, he returned, and disguising his voice, inquired what occasioned the noise there. The Yehoodee replied that some one had attempted to assassinate him. Guided by the voice, the Musulmân gave the Yehoodee a fatal thrust, but in escaping from the house, fell and broke his leg. however, he contrived to hop on one foot till he got out, where he had two comrades that assisted him in getting back to the prophet, who drew his hand over the broken leg and restored it to soundness. It is said that in the third year of the Hijret, in the month of Shabân, the prophet married Hafsah, the daughter of Omar, and in the month of Ramazân he married Zaynab, the daughter of Khazeemah. In the middle of the same month the imàin Hasân, the oldest son of Aly, was born.