The Great Battle of Badr was not just a fight between Arab swords that have long been composed by pumpkins and taan for centuries, but it was a turning point in the course of days, and the starting point of a new history, and the decline of a nation, thought, culture and another history, the difference between truth and falsehood, where the prophetic swords made noses as long as they were struck by pride and arrogance in the face of the Muhammadan message.
But this "Day of the Furqan" was also a multi-featured approach to conflict management strategies, leading wars and investing in their results, and a very clear manifestation of the prophetic genius in combining revelation and management, between work and trust, and between planning and drawing the absent from victory and empowerment.
Great Badr. The swords of truth in the throat of ignorance
Since the permission to fight was issued and the Qur'an resounded in the hearts and ears of Muslims that "permission is given to those who fight that they have been wronged and that God is Almighty (39- Surat Al-Hajj), a new path has begun in building the Islamic state, moving from "stop your hands and establish prayer" to a new area of "strive in God the right of his jihad" so that the military confrontation will be a matter of time, and the management of a few days.
Before reaching a decisive confrontation, the Prophet (peace and blessings of Allaah be upon him) began a series of military operations, which achieved various objectives, including:
– Practical preparation for confrontation through multiple detachments, which established the nails of revenge in a number of fragile waists of the Quraysh, and raised the level of readiness among the Companions, may God be pleased with them, and the most prominent of these companies are:
– Saif al-Bahr Company: led by Hamza bin Abdul Muttalib, may God be pleased with him, in order to intercept Ir Quraysh coming from the Levant.
- Rabigh Company: In the month of Shawwal, led by Ubaidah bin Al-Harith bin Al-Muttalib, Saad bin Abi Waqqas participated as the first to throw an arrow for the sake of Allah.
– Nakhleh Company: It was in Rajab of the second Hijri year, and it was the first confrontation and direct fighting between the infidels and the Muslims led by Abdullah bin Jahsh, where the Muslims killed one of the elements of the Quraish Company, and the Prophet, may God bless him and grant him peace, intervened to pay blood money for this who was killed by Muslims in the sacred months, and the prisoners were released.
Great Badr. The bloody difference between right and wrong
Events and facts accelerated after the Nakhleh Company, and the Prophet (peace and blessings of Allaah be upon him) intensified the tasks of inquiry, until the Muslims learned the news of Ir Quraish coming from the Levant and led by Abu Sufyan bin Harb, so the Messenger of Allaah (peace and blessings of Allaah be upon him) decided to go out to it. As for Abu Sufyan, when he learned of the Muslims watching them, he walked cautiously, until he found traces indicating the passage of the vanguard of the Islamic army, so he slumped through the convoys to the way of the sword of the sea, and sent his famous messenger Damdum Al-Ghafari, who entered Mecca in an exciting scene after he overturned his departure and tore his clothes and shouted at the people of Mecca, warning and denouncing, "O Mu'asher Quraish, Lattima Latima, your money with Abu Sufyan has been offered by Muhammad in his companions, I do not see that you realize it, relief relief."
On the other enemy, the Prophet (peace and blessings of Allaah be upon him) mobilized the Companions and did not resolve against them, so he did not expect that he would meet a fight, and did not prepare for it, but circumstances imposed otherwise, and the days went quickly to bring the spears and the horse stream closer between the two parties. It was Badr.
The Quraysh marched its army, which was about a thousand fighters, and the enthusiasm for the goal was very strong, saving the convoy, and breaking the "provocations" of the Muslims, and soon the army reached the outskirts of the military promised land, and the Quraish learned again from Abu Sufyan that he survived his eye, and began to hesitate, between the call to return and the flame of enthusiasm raised by Abu Jahl, questioning the courage of some Quraysh leaders, before swearing not to return until he achieves the media aura that he wants behind the victory over the Muslims "We reside in Badr, we descend the islands, She sings to us, we drink wine, and the Arabs hear about us, and she still fears us forever."
On the other hand, the Prophet (peace and blessings of Allaah be upon him) chose very carefully the plain of Badr to be the course of fighting, and opened the door for consultation with the Companions, especially with the Ansar who will fight their first war with an external enemy under the banner of the Prophet (peace and blessings of Allaah be upon him), and their response was soon decisive: "By God, if you waded us through this sea, we would have fought it with you and what was left of us is one man, and what we hate to throw our enemy tomorrow, we are patient when war, believe when meeting, may God show you in us Whatever your eye recognizes, walk us on the blessing of God."
In Upper Badr, the Prophet (peace and blessings of Allaah be upon him) descended at the end of the valley, and the wise companion Al-Habab bin Al-Mundhir advised him to descend at the farthest point of the valley, and to deceive the wells and eyes, except for what the Muslims have, so that the site is imposed and the corners of the other side are shaken with thirst, so that he will be in control of the land and its water, and the Prophet (peace and blessings of Allaah be upon him) implemented this opinion.
Chronicle of the battle
On the morning of Badr the seventeenth of Ramadan, the spark began through an exploration course carried out by Umair bin Wahb Al-Jamhi, where the image of Muslims grew in his soul and his heart was filled with horror from the glitter of determination in their eyes, so he returned to Quraish in panic while chanting, "Intentions carry Manayas."
The first skirmishes began when Sayyid Quraish Utbah bin Rabi'ah and his son and brother went out asking for a duel, so the Prophet (peace and blessings of Allaah be upon him) chose his uncle Hamza bin Abdul Muttalib and his nephews Ubaidah bin Al-Harith bin Abdul Muttalib, and Ali bin Abi Talib, and the confrontation began, which ended quickly with the death of the three leaders of the Quraysh, and the fatal injury of Ubaidah bin Al-Harith after the return of Muslims from Badr.
This bloody initiative shook the hearts of the Quraysh, and they initiated a sweeping attack, which also quickly broke under the wall of darts erected by the Muslims, where bloody bursts massively captured the Quraysh fighters and threw the knights from their saddles to the shafts of the rud.
Then began the third and final phase of the fighting, which is gladiator with swords and the Muslims prevailed, and horses began to trample the sandals of Quraish and they are ignorant and misguided, and it did not take long until the fugitives surrendered their feet to the wind, and the restrictions and shackles began to revolve in the necks and feet of the fallen on the riches of Badr, and the "Day of the Furqan" was released from 70 dead from the Quraysh, 70 prisoners and 14 martyrs of Muslims, and the echo of Badr flooded the horizons of time and values, Fahd in his early days the legend of the invincible Quraish, and spread terror In the ranks of many Arab tribes, raising the morale of Muslims to unprecedented degrees of faith radiance.
As for the Quraish, it returned to Mecca bloody ulcer, after losing many of its boxes, and death and time wrote to show a new leadership and a new method in dealing with the post-Badr, and the death bells rang a pulse skeptical in the souls of many of the pagans of Mecca, and existential questions leaked into their souls in parallel with the outburst of anger and anger, and contradictory feelings coexisted in the souls, the prestige and awe of Muhammad peace be upon him and thinking about the credibility of what he calls for and the values of his divine victory over souls, and then anger They were angry and muffled crying, because Quraysha forbade crying for her dead in preparation for revenge.
The strategy of making victory and investing its results
It can be asserted that the Battle of Badr, with its causes, course and results, represents a strategic map for managing the conflict and making victory, and to invest its results, and we can review some features of the Prophet's strategy in the following elements:
– Economic exhaustion of the opponent: through surveillance and sudden response, which doubled the distance and cost of the Quraysh, and introduced them into psychological alert and unprecedented turmoil, and made them in constant anticipation and transferred from the repellent force to the chased air.
– Psychological and practical preparation for war: The Prophet's exercises were not only a warm-up, but also an actual confrontation, in which multiple elements gathered, including training to fight in different temporal environments, including inquiry and surveillance, and training through trial and error, including surprise operations, as happened in the Nakhleh Company, whose goal was not finally revealed by the Prophet, may God bless him and grant him peace, until days after the march of its leader.
– Consultation and coordination: with the army, all its elements have become directly concerned not only with the strike and war, but also with the creation of the scene in terms of opinion, planning and participation.
– Modernizing the system of internal relations: through the development of the relationship with the Ansar and their consultation in particular in the war outside their land and confronting their opponent, and this consultation was a complementary supplement to the pledge of allegiance under which they entered the religion of God in droves and the Prophet, may God bless him and grant him peace, sided with them after Mecca narrowed it with what it welcomed.
– Imposing time and place: The Prophet's choice of place was decisive, and the imposition of the place was not arbitrary, but rather an imposition of all its details, a change of wells and the manufacture of the command center (the Prophet's throne).
– The motivating beginning: The choice of the Prophet, may God bless him and grant him peace, 3 of his greatest family members was a motivational message towards the Prophet's army, that their leadership is advancing risks, and the victory that the companions duelists returned was very important, as the Muslims grew to him until the earth was almost stretched, and thus shook the hearts of the Quraishites and sent the flame of psychological defeat.
– Bloody steadfastness: The Qurashi attack after the killing of its three leaders was very strong, but it was broken due to the intensity of the throwing faced by the Muslim archers, who lined up like a fence and fired a bloody nobility machine gun, so the first attack broke and the horses trampled the bodies of the epilepsy, which compounded the psychological defeat and increased the enthusiasm of faith.
– Installation and field participation: The Prophet (peace and blessings of Allaah be upon him) was not a leader who followed the war through watchtowers or through messages coming from the field, but he was in the field a leader, mentor and educator, but the Companions often took refuge in him if he was hot, as Ali bin Abi Talib (may Allaah be pleased with him) says.
– Trust and reliance on supplication: In parallel with the field effort and the material factor in training, planning and perseverance in combat, the Prophet, may God bless him and grant him peace, tended to a corner of supplication and supplication until his robe fell from his shoulders from the intensity of immersion in the Lordship of invocation, until his friend said to him, "I have insisted on your Lord" and in supplication also another pillar of the victory strategy, which is to exert the maximum possible effort, and then draw help and victory from the mighty king.
The divine intervention was decisive and influential through the angels who fixed the Muslims or participated in the fighting, unlike among the historians of the Prophet's biography, where some of them tended to believe that the presence of the angels was material, as narrated in multiple hadiths, but their influence was moral stability in the souls, and a shadow of faith radiance on the hearts, and awe and earthquake of terror in the hearts of the participants until some scholars said:
And it was said that the angels did not fight. For a feather of them is a destructive people.
– Protecting victory and not distracting efforts: The Prophet, may God's prayers and peace be upon him, did not bother himself and his soldiers with the task of tracking the fugitives and chasing the defeated, and this is an essential element in making and protecting victory, but rather sided with a convoy to the city carrying with it the omens of victory, and the songs of the heavens are constantly resonating in the ears of history, and songs that extend the fronds of the palm trees of good glue.
– Knowledge investment for prisoners: Muslims benefited from prisoners and prisoners also benefited from Muslims, as the Prophet, may God bless him and grant him peace, left the habit of killing the prisoner and turned it into redemption, which is an element that preserves the life of the prisoner, and enables Muslims to obtain material gain that enhances their moral gain with victory.
This redemption was in two parts 4 thousand dirhams for the affluent, and teaching Muslim boys to read and write for those who cannot pay money, and so the poor prisoner felt for the first time that he was no longer just a counter for close days in which swords topple his head from his neck, but rather a person full of knowledge and has something to offer, and in that a symbolic message that knowledge is one of the easiest and strongest ways of life, while Muslims have introduced their children into a continuous knowledge cycle.
The treatment of prisoners was also a civilized message with multiple shades, as the prisoners did not find the stubbornness and trouble that they were facing in their previous captives, but the Companions left them the Zad, which instilled in them great prestige and pride, and their vision of prayer, prophetic love and relations in the Islamic community was another message of the prophetic call to hearts.
With the victory of the Muslims in Badr, the index of pride rose in the hearts of Muslims, and the pioneers of jihad cut a new stage, and their strength was based on a new basis of sacrifice, redemption and victory, and new balconies of the walls of Quraish and their prestige were broken and moved from attack to defense, and from arrogance to reunite the pieces of defeat and humiliation, and more than that, the Quraysha returned without Abu Jahl (Amr bin Hisham) and without Umayyah bin Khalaf, and no longer with Uqba bin Abi Maait nor Al-Nadr bin Al-Harith, and in that a new roundabout In the Quraysh consciousness, if led by a new generation more flexible and less aggressive towards Muslims.