The Day of Criterion: The Great Battle of Badr (3)

Divine Providence Ordains Missing the Caravan and Encountering the Armed Foe!

Friday, 21 Ramadan 1446 A.H. (21 March 2025 A.D.)

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Compassionate, the Merciful.

Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that Muhammad, our master, is His servant, Messenger, and Last Prophet.

O Allah! Confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.

O Allah! Guide us and grant us acceptance, for You are the Hearing, the Knowing; accept our repentance, for You are the Relenting and the Merciful.

Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.

We continue our discussion of the Great Battle of Badr, as we truly need to benefit from its valuable lessons and recall the life of the Prophet (PBUH&F), our role model and guide. The challenges and threats facing our Muslim Ummah at this critical and historic stage make it more necessary than ever for us to turn to the life of the Prophet (PBUH&F) for guidance. We spoke about the context of this battle and presented an important introduction, and we have now reached the point at which the Messenger of Allah (PBUH&F) decided to set out from Medina in obedience to Allah’s command: {'For it was your Lord Who made you venture from your home for a just cause. Indeed, a group of the believers disliked it '}[Al-Anfal 8:5].

The right approach to dealing with political interests and diverse perspectives

It was Allah (Glory be to Him) Who directed the Messenger to move; he acted on His command, even though some believers held a different view based on assessments of capabilities, numbers, equipment, and surrounding circumstances. They had some fears that they might face disastrous consequences and end up defeated. Allah said about them, {'And they argued with you about the truth after it had been made clear, as if they were being driven towards a death they could see with their own eyes'}[Al-Anfal 8:6]. This sometimes happens among believers: While they may all agree on the rightness of a certain action, some may still have some fears and political calculations, thinking about the risks it might involve, potential reactions and consequences, and whether it is the right time for such an action.

Such calculations can exert a dangerously paralysing influence, freezing the Ummah and preventing action in critical and perilous phases. To act justly is of paramount importance, but then comes the importance of seeking guidance from Allah, the Almighty: One should realise the significance of any given action through this profound, guiding Quranic vision, which teaches us to be a proactive ummah that moves to eliminate any potential dangers before they accumulate and bring its collapse.

However, when we look at the views held by some regarding the situation of the Ummah, we find that they choose to let the enemy act freely until the Ummah has no choice but to act. Take, for example, the American and Israeli threat to our countries. Some argue we should allow the Americans and Israelis to occupy our lands and to consolidate their grip, stripping our Ummah of all its means of strength—and it is only then they will come to realise they must act. This is a mistaken outlook: It amounts to empowering the enemy first and resisting only after its control has become entrenched.

The Holy Quran is a book of guidance from Allah (Glory be to Him), and the Messenger of Allah (PBUH&F) is our model and exemplar. He acted proactively, without waiting for the enemy to strengthen and tighten its control before deciding to act. By that time, the Ummah would already have lost much of its spirit, and many of the conditions enabling a stronger, more effective response and greater success would have disappeared. This is an important point, for circumstances themselves exert a powerful influence on the Ummah’s reality.

Take, for instance, the case of Palestine. The situation would have been different had Muslims followed the guidance of the Holy Quran and understood that their early complacency—when the Zionist Jews began arriving in Palestine under British sponsorship—would enable those enemies to establish full control and build their strength, since this would make confrontation with them more difficult than ever before. In the beginning, they were mere Zionist gangs, lightly and moderately armed, as they were still in the early stages of their formation. Their reality at the time was largely different from what came later, as they grew more dominant, organised themselves, and built a large, powerful, and heavily armed army. Afterwards, they reinforced their domination through grave crimes that shattered the morale of the inhabitants and of the Arab world as a whole.

The situation would have been completely different had Muslims aligned their attitude and way of thinking with the Quranic perspective and vision and the example of the Messenger of Allah (PBUH&F) and taken action accordingly. In fact, that very stage required mobilisation. They should have set out, whether lightly or heavily equipped, fully aware of the seriousness of that threat. In fact, they could have realised the magnitude of the Jewish-Zionist threat to the entire region and the Ummah as a whole had they applied the Quranic vision.

Allah (Glory be to Him) describes the state of certain believers who set out alongside the Messenger of Allah (PBUH&F) after they failed to influence his decision and delay moving to confront Quraysh. They had no hope for victory based on the prevailing material calculations and the balance of power: The Muslims were in a state of utter weakness, having never before engaged in a major military battle but only limited skirmishes through expeditions dispatched by the Messenger of Allah (PBUH&F).

Allah says about them, {'And they argued with you about the truth after it had been made clear}—although the truth and the right stance had become evident, their psychological state and narrow, limited vision influenced their position—{as if they were being driven towards a death they could see with their own eyes'}[Al-Anfal 8:6]. That means they had no expectation of victory.

The movement of hypocrisy: Its main characteristics and the need to recognise its dangers

The Messenger of Allah (PBUH&F) set out with those Muslims who responded to his call. He urged the believers to march alongside him, and three hundred answered his call—some narrations say three hundred and fourteen. From the very beginning, however, a campaign of rumour-mongering, alarmism, and demoralisation took shape in Medina, led by the hypocrites and those with sickness in their hearts.

A recurrent Quranic hallmark of the hypocrites and those with sickness in their hearts—highly instructive for our Ummah today—is that they dissuade the Ummah from confronting disbelieving enemies, unsettle it from within, and proceed by spreading rumours, amplifying fears, and sapping morale. This hallmark of theirs is very prominent in the Holy Quran, as it highlights this with clarity in many surahs, including Ali 'Imarn, Al-Anfal, At-Tawbah, Al-Ahzab, and Al-Fath.

This matter is of great importance, for one of the most important needs of the Ummah is to have sufficient Quranic awareness concerning the hypocrites:

• who they are,
• what their characteristics are,
• what deeds they commit,
• what dangers they pose to the Ummah,
• how they are linked to the disbelievers, and
• what role they play within the framework of the disbelievers' targeting of our Ummah.

This awareness is one of the most crucial needs of our Ummah and should pervade all its ranks, for it is the hypocrites who pose the gravest internal threat to this Ummah. In fact, they render a substantial service to the disbelievers and align themselves with them. This is the major problem that makes them hypocrites. They might have been branded as mere sinners, evildoers, or any other reproachful label, but the essence of hypocrisy is to belong to Muslims while aligning yourself with the enemies of Islam and of Muslims. That is the reality of hypocrisy; however, this very definition of hypocrisy and what makes one a hypocrite is now altered.

A hypocrite is a person who belongs to Islam, yet his allegiance lies with the enemies of Islam. Hypocrites stand with the enemies of Islam: {'But when alone with their devils, they say, “We are definitely with you"'}[Al-Baqarah 2:14]. This fellowship with the disbelievers marks them out as supporters of the Ummah's enemies. Meanwhile, Allah describes them in Surah An-Nisa saying, {'those who take unbelievers as Auliya rather than believers'}[An-Nisa 4:139]. So Allah defines them as being like this: They are {'those who take unbelievers as Auliya rather than believers'}. {'To the hypocrites give the tidings that there is for them [but] a grievous penalty, those who take unbelievers as Auliya rather than believers. Do they seek with them honour [through power]? But indeed, honour belongs to Allah entirely'}[An-Nisa 4:138-139].

When one reflects on the Holy Quran—whether in Surah Al-Baqarah, Ali 'Imran, An-Nisa, Al-Anfal, At-Tawbah, Al-Fath, Al-Munafiqun, or other surahs—he will clearly recognise a distinct and prominent trait of the hypocrites: They focus on destabilising the Ummah to weaken its stance against its enemies from among the disbelievers. They also seek to obstruct the believers from taking action against the disbelievers. They are actively engaged in opposing the believers and any position of faith, particularly when it comes to striving in the path of Allah and establishing justice. Indeed, they attempt to undermine anything that brings goodness, strength, and dignity to the Ummah from within.

That’s why when the Messenger of Allah (PBUH&F), along with those Muslims who responded to his call, took action, an internal campaign immediately emerged in Medina, aimed at spreading fear and despair, demoralising people, and inflating threats. Some would say, 'This is pointless. You cannot win or overcome the enemy; what you are doing is pointless—it’s nothing but suicide and sheer danger.' {'[Recall] when the hypocrites and those in whose hearts is sickness said, “These people's religion has deceived them.” But whoever places his trust in Allah, then indeed, Allah is Almighty, Wise'}[Al-Anfal 8:49]. In fact, they regard the believers as arrogant and misled and view their reliance on Islamic principles, their trust in Allah (Glory be to Him), and their belief in placing reliance on Him as empty notions—meaningless, worthless, unrealistic, and incapable of standing up to harsh realities and serious challenges. Thus, they mock the believers and consider them to lack realism and an accurate perspective regarding reality, including the power and influence of the enemies.

With arrogance and pride, Quraysh marched forth, but the Prophet was vigilant and preparing!

When the Messenger of Allah (PBUH&F) set out from Medina, news of his movement reached the Quraysh tribe in Mecca. Abu Sufyan, for his part, stirred them to action by sending a messenger to incite them using ways typical of the time for seeking help and stirring people into immediate action. The Quraysh tribe responded swiftly and mobilised without delay. Yet they were able to muster vast resources, thanks to full preparations and the general mobilisation. Indeed, they were military and economically strong, so they had both numbers and equipment. They moved out with nearly a thousand heavily armed fighters: Some even wore two suits of armour and carried two swords. This is how they set out with vast resources, bringing a large number of camels, from which they slaughtered some each day for meat, drank wine, and openly displayed their strength. All of this stood in stark contrast to the difficult conditions faced by the Muslims, even as they departed from Medina.

Quraysh decided to turn this situation to their advantage to eliminate the Prophet (PBUH&F). They had already been planning a major military operation aimed at targeting the Prophet and the Muslims to completely eradicate them. They saw this moment as the right opportunity, believing that the circumstances were favourable for them—in terms of resources, numbers, and equipment. They felt confident that they had the necessary means and ability to accomplish that goal, and thus began to move towards its execution.

In addition to this aim—to eliminate the Prophet (PBUH&F) and the Muslims, and to end the matter of Islam—they sought to bolster their influence and prestige across the Arabian Peninsula before other tribes and powers, so that the event would enhance their stature, sway, and power. They intended by this to reinforce their standing and prestige among other Arab tribes and foreign powers, at the regional and broader level; they wished to turn the moment into an opportunity for that purpose.

They focused on displaying their capabilities so that people would hear that they went forth in such large numbers and with great resources. Allah described this very scene: {'They went out in arrogance and to be seen by people, and they hinder others from the path of Allah'}[Al-Anfal 8:47]. The primary mission they set for themselves was to block the path of Allah and to bring Islam to an end. They did so {‘in arrogance`}—arrogance that stemmed from their blessings and resources, reflecting their ingratitude for Allah’s favours upon them. They also sought to {'be seen by people'}, as they wanted to ensure that all Arabs would hear of their march and the immense capabilities they possessed.

After his departure from Medina, the Messenger of Allah (PBUH&F) became aware that Quraysh too had mobilised their forces. Though he could receive news through divine revelation, he paid great attention to mentoring the enemy’s movements, as he maintained an intelligence network—individuals known in those days as 'the eyes'—who monitored enemy movements and delivered reports to him. Soon, he received some news that Quraysh had marched forth with that powerful military force. Despite this development, the Messenger of Allah (PBUH&F) did not waver; instead, he remained determined to proceed towards the caravan and intercept it. Allah (Glory be to Him) had promised him and the believers victory over one of the two parties—either the caravan led by Abu Sufyan and his men, or the military force that had set out from Quraysh to confront them: {'And [recall] when Allah was promising you that one of the two groups would be for you'}[Al-Anfal 8:7]. This is a divine promise of victory. {'And you were wishing that the unarmed one would be for you'}[Al-Anfal 8:7]: What the Muslims primarily sought was to gain control of the trade caravan, not to confront the military force. Although they were promised victory over the military force, they wanted the spoils of the caravan.

However, Allah planned for something more important: {'And Allah wanted to establish the truth through His words and to cut off the very root of the disbelievers'}[Al-Anfal 8:7]. Through this, Allah willed a military victory—which was far more significant than the spoils of the caravan—because such a victory better secures the situation and strengthens the cause, making truth prevail and falsehood fail.

This is an important lesson for Muslims on weighing alternatives: When options are assessed within the context of taking action against the enemy, priority should be given to the course of action that most affects the enemy and best serves the cause.

The two armies meet at Badr, and the Muslims cry out to their Lord for help!

The Messenger of Allah (PBUH&F) continued his movement, accompanied by his fellow Muslims, with the objective of reaching the route taken by the Quraysh caravan. He eventually arrived at the outskirts of Badr, located approximately 155 kilometres from Medina. This distance was quite far from Medina. At the same time, the army marching from Mecca—Quraysh’s army—had also arrived near Badr. Thus, both sides reached the area almost simultaneously. In accordance with divine planning, the caravan had already slipped away: {'and the caravan was lower '}[Al-Anfal 8:42]. The Muslims missed the caravan, as Abu Sufyan had diverted its route away from the usual path—the path the Messenger of Allah had been aiming for to intercept the caravan. As a result, the caravan slipped away, but the Quraysh army remained stationed nearby, close to the Muslim army.

Before the armies met and the battle began, Allah (Glory be to Him) arranged a series of measures and granted support to the Muslims, accompanying Allah’s earlier promise: {'And [recall] when Allah was promising you that one of the two groups would be for you'}[Al-Anfal 8:7]. Along with this promise, Allah provided glad tidings, affirming His support and granting more assurance to the believers.

On the night before the confrontation, the Muslims spent the night at Badr, in close proximity to the army of the polytheists. By then, it was clear that the military clash was inevitable. Despite the difficult circumstances they were facing—fatigue from the long journey, hardship, fear, danger, and tension—the Muslims turned to Allah (Glory be to Him): {'When you were asking help of your Lord''}[Al-Anfal 8:9]. This is a matter of the utmost importance.

Striving in the cause of Allah is, at its heart, founded on seeking refuge in Him, relying entirely upon Him, and placing full trust in Him, the Almighty. A believer should neither sink into a state of arrogance and self-reliance nor fall into despair and hopelessness. Therefore, this is a key source of strength on the spiritual and emotional level and in terms of the divine care, facilitation, and the vast and varied support that believers receive from Allah, the Almighty.

Therefore, seeking help from Allah is a profoundly important matter. We are servants of Allah (Glory be to Him). He is our Lord, the One Who cares for us, nurtures us, owns us, and bestows His blessings upon us. We turn to Him alone, rely on Him alone, for He is the One Who can help us. In our present era, Muslims have not found any real help in the global powers. Some may place their hopes in China, others in Russia, or some other power here or there, but none of them will be of any benefit.

{'When you were asking help of your Lord''}[Al-Anfal 8:9]. One of the most important things for a believing and striving community is to be in a constant state of seeking help from Allah, turning to Him, and standing before Him in supplication. This is a critical matter. On the battlefield as well—in the midst of confrontation and in the execution of jihad-related tasks—it is essential to focus on frequent remembrance of Allah (the Almighty) and on seeking His help and protection.

The divine aid comes—morale soars, and tranquillity fills the hearts!

{'When you were asking help of your Lord, and He answered you'}[Al-Anfal 8:9]. The response comes from Allah—He is the Most Merciful, the Best of Helpers, the Protector of the believers. He (the Almighty) says, {'This is because Allah is the Patron of the believers'}[Muhammad 47:11]. He watches over them with His care, His support, His victory, and His mercy. {'And He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another." And Allah made it not but good tidings'}[Al-Anfal 8:9-10]. He responds with His mercy and His grace: He assists, supports, grants victory, guides, and makes things easy.

He reinforced them with a large number of angels, multiplying their number more than threefold: {'Indeed, I will reinforce you with a thousand from the angels, following one another. And Allah made it not but good tidings and so that your hearts would be assured thereby'}[Al-Anfal 8:9-10]. Allah provides moral support, for morale is the greatest and most crucial need for those striving in His path and the most significant factor in any military situation. With high morale, one can remain steadfast and resilient, since the strength of a position and the ability to endure are directly tied to morale.

{'And victory is not but from Allah. Indeed, Allah is Exalted in Might and Wise'}[Al-Anfal 8:10]. This is a profound principle: {'And victory is not but from Allah.'} Therefore, we must always turn to Allah, rely on Him, trust in Him, seek His help, and have unwavering faith that He is capable of fulfilling His promise of victory, no matter the challenges, no matter the enemy, and no matter the resources the enemy may possess. {'If Allah helps you, none can defeat you'}[Ali 'Imran 3:160]. Hence, such support and aid were granted.

This good news had a tremendous impact on the hearts of the believers, as they believed in the angels as soldiers of Allah, sent to aid them on the battlefield and to strengthen their morale and spirit. Indeed, the presence of angels alongside the believers during a battle is of a powerful influence on morale, resulting in tranquillity, peace in hearts and souls, confidence, and a sense of strength. These are critically important factors on the battlefield.

Moreover, among the manifestations of care, mercy, assistance, and glad tidings that Allah bestowed upon the believers is His saying, {'When He covered you tightly with drowsiness, as security from Him'}[Al-Anfal 8:11]: 'Drowsiness' refers to light sleep. This came on the night before the battle. This was important for the Muslims because it gave them a vital relief from psychological, emotional, and nervous tension—matters crucial for readiness in battle. The more tranquil and less anxious a person is—mentally and emotionally—the more steadfast, resolute, and capable he becomes. So the drowsiness brought them comfort—it relaxed their bodies and calmed their nerves—and they benefited from it. However, it was not a deep sleep, so that the enemies would not seize the opportunity while they were asleep, sunk in slumber after the long journey and exhaustion. This also had a positive effect as part of the tranquillity that descended upon them: {'as security from Him'}[Al-Anfal 8:11].

{'And He sent down water upon you water from the sky to purify you with it and to remove from you Satan's filth'}[Al- Anfal 8:11]. The rainfall from the sky was also one of the glad tidings and preparations by which Allah reassured them and made them sense His great care for them, for they were in urgent need of water:

• for drinking—an absolute necessity;
• for ritual purification—vital for worship;
• for cleanliness;
• for physical refreshment and renewed vitality; and
• for ridding oneself of the whispers of Satan related to water. He would possibly whisper to them, 'How will you get water? You’ll be exhausted from thirst and die; you won’t be able to endure. Look! The enemies have seized the key water wells.'

This concrete care that Allah bestowed upon them was also among the glad tidings for them.

The rain also prepared the battlefield: The sandy or semi-sandy ground was compacted and firmed by the rainfall, making it easier to fight on. Even the battlefield Allah prepared for them! It reflects a care in a way that no one else could possibly provide, truly extraordinary care!

That is enough for today.

We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah! Have mercy on our virtuous martyrs, heal the wounded among us, and set free our captives. You are the Hearer of Prayer!

Peace be upon you and the mercy of Allah and His blessings.

 

#Yemen #Sayyed Abdulmalik Al-Houthi #Ramadan Lecture 25-11-07