Ramadan Lecture Series 1445 A.H.

Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi

Lecture Thirteen

Tuesday, 16 Ramadan 1445 A.H. (26 March 2024 A.D.)

The Day of Criterion
The Great Battle of Badr (Part One)

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.

One of the most important and prominent events in the life of the Prophet Muhammad (PBUH&F) and in the history of Muslims is the great Battle of Badr, which took place on the seventeenth of the blessed month of Ramadan, in the second year after the Hijra. Another very important event that occurred in the month of Ramadan was the Conquest of Mecca, which took place in the eighth year of the Prophetic Hijra, some years after the Battle of Badr. Both the Battle of Badr and the Conquest of Mecca have great importance, as we have mentioned, in the life and jihad of the Prophet (PBUH&F) and in the history of Muslims, considering the profound impact of each of them in the reality of Muslims until the Day of Resurrection.

When we reflect on the Battle of Badr, we reflect on the life of the Messenger of Allah (BPUH&F) who is our role model and example. Turning to his life is essential for us in our faith and to draw lessons and insights from the teacher and the role model who was granted by Allah (the Almighty) light, guidance, and wisdom to teach us, save us, and lead us. When Allah (Glory be to Him) tells us in the Holy Quran, {'Indeed in the messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often'}, this came in the context of jihad in the path of Allah, confronting the enemies of Allah, and facing dangers and challenges. However, the Prophet is our example in all matters of our religion. Therefore, reflecting on his life is a vital aspect for us in both our faith and worldly affairs, and we benefit from it on every level, as it holds great significance in terms of our beliefs and the realities we face.

As a targeted nation, Muslims are in dire need of returning to the example of the noble Prophet (PBUH&F).

In these important, sensitive, and dangerous circumstances that our Ummah keeps enduring while being targeted by its enemies at all levels, including the military level—in fact, of all nations on the earth, there is no ummah that has been and continues to be targeted militarily like Muslims: Their enemies keep invading them in their own lands, occupying their homelands, plundering their wealth, insulting them, and killing them. Muslims have never been left alone without being killed, targeted, and exterminated. They move from one war to another, facing one invasion after another and experiencing targeting in one country after another, whether through direct attacks by the enemies themselves, with their armies and capabilities, or through conspiracies they engineer, fueling discord among the Ummah's members and pitting some against others. Thus, we are a targeted ummah, whether we like it or not, and we need to return to the life of the Messenger of Allah (PBUH&F) and to his jihad, through what is presented in the Holy Quran and what is authentic in the books of biography and history. We should draw lessons from this for our current reality, as it is relevant to us both in terms of our faith and religious identity and in terms of the challenges and dangers we face in our reality today.

The immense significance of the Great Battle of Badr lies in how the Islamic Ummah rose to victory and faced the challenges and dangers of that time, and it also lies in the rise and spread of the light of Islam and the triumph of Muslims, as well as the transformation of the dark ignorant reality in the Arabian Peninsula and what followed that: the spread of the light of Islam to vast regions of the earth, leading to its global dissemination.

That’s why the Battle of Badr in the Holy Quran is given a distinctive name of great significance, summarising the profound importance that we may not fully grasp regarding this battle. Allah (Glory be to Him) referred to it as the Day of Criterion: He (the Almighty) says, {'If you believe in Allah and what We revealed to Our servant on the Day of Criterion when the two armies met'}. It truly was a pivotal day, a turning point, as what came after that day was not like what took place before, and it was in favour of Muslims, the divine message, and the values of goodness, justice, and truth. It also helped eradicate the state of superstition, ignorance, darkness, falsehood, polytheism, and disbelief.

The Day of Criterion is a tremendous blessing, with its important effects and outcomes extending across generations. It serves as a crucial milestone for reviving the Ummah, especially as it faces significant challenges that pose a serious threat. The greatest danger lies in its stagnation, passivity, and reluctance to confront these threats, which cannot be dealt with through ignorance, evasion of responsibility, or negligence that some insist on remaining in. The Ummah desperately needs to be awakened and inspired by the lessons and insights from history, and there are no lessons more profound than those we can learn from the life of the Messenger of Allah (PBUH&F).

The Arabian Peninsula at the start of the Meccan era

When we look back to the period before the Day of Criterion (before the Battle of Badr), starting from the Meccan phase—specifically, from the moment Allah sent the Prophet Muhammad with His message until before the Prophet's migration from Mecca—we see that the Messenger (PBUH&F) took action to convey Allah's message and spread its light to the people. He set forth with the divine message that was meant to save humanity, beginning with that very society and its surroundings in the Arabian Peninsula. He set forth with that message that was meant to rescue them from polytheism, superstition, falsehood, misguidance, disbelief, and oppression and to save them from the fire of Jahannam and from the great loss in this life and the Hereafter. He moved with that message meant to liberate them from the dark, ignorant reality that had diminished their human value, as they had turned into worshippers of idols. They had turned into worshippers of stone and wooden statues and other deities they crafted or purchased, and they would then surround these idols, treating them as gods, worshipping them, and submitting to them, which led to a horrific distortion in their beliefs and faith in the first place. They deified these idols made from stone and various materials, and they were experiencing a massive spread of moral corruption, injustice, and tyranny and leading a life devoid of purpose. It was a poor state that was reflected in every aspect of their lives. The details are extensive, as highlighted in the Holy Quran, which sheds light on their beliefs and their practices that were filled with injustice and brutality, to the point where they would kill their daughters—burying them alive—as well as other horrific superstitions, evil vices, and extremely harmful practices. Therefore, Islam represents salvation—a great honour that elevates humanity to its rightful level.

Throughout the movement of the Prophet (PBUH&F) to convey the message in Mecca, he faced widespread denial, disbelief, rejection, defamation, and propagandistic campaigns from most of the Quraysh tribe. Their aim was to distort his image, discredit the Quran, and undermine the divine message, despite its clarity, its strong argument and evidence, and its alignment with human nature. In fact, they persisted in their stubbornness because they were associated with a group of tyrants, criminals, oppressors, and chiefs who were driven by personal motives rooted in selfishness, animosity, greed, arrogance, and conceit, as well as the preservation of their influence, which relied on that and the injustice and tyranny they practised. Such people wanted to maintain the situation as it was, but Islam, with its justice, light, and guidance, does not align with such ambitions, personal goals, selfishness, and oppressive practices. Therefore, they found themselves in conflict with the light of Islam, its justice, its guidance, and its lofty and elevated values. In addition to that, they attempted to prevent people from embracing Islam, especially the oppressed, those without tribal support or protection. In fact, some of the tribes and influential households were the ones perpetrating persecution, oppression, and injustice against those who converted to Islam. So Muslims endured persecution, injustice, and suffering in Mecca to the extent that some of them were forced to migrate to Abyssinia . A number of them migrated to Abyssinia and stayed there to escape the persecution.

The situation of disbelief, opposition, and persecution intensified. The Quraysh tried to convince the delegations coming to Mecca for pilgrimage or trade not to listen to the Prophet, not to pay attention to him, and not to accept his message. They actively worked to discourage and distort his teachings even before these people had the chance to meet the Messenger or hear him (PBUH&F).

The polytheists' distress over the Prophet’s migration and the beginning of their major movement against the divine message!

After the death of the Prophet's uncle Abu Talib, who played a crucial role in protecting him (PBUH&F) in Mecca due to his influence and status along with the Banu Hashim clan, the targeting of the Prophet increased significantly. In the final phase, there were even plots to assassinate him. Consequently, Allah permitted His Messenger (PBUH&F) to migrate, as the situation in Mecca reached a point where there was little hope that the people would embrace Islam or support it as a nurturing community to carry and spread its light throughout the Arabian Peninsula. Most of them—except for a few—turned to opposing and fighting against Islam and hindering others from it. Allah mentions this in the Holy Quran, saying, {'The word has been confirmed against most of them, so they do not believe'}. Their hostility even escalated to attempts on the Prophet's life. However, Allah prepared a new alternative—the Ansar—who would become the supportive community for the divine message, carrying the banner of Islam and attaining this great honour. Thus, Allah allowed His Messenger (PBUH&F) to migrate to them.

The Prophet (PBUH&F) migrated to Yathrib, later known as Medina, to join the Ansar, marking the beginning of a new phase. This greatly disturbed the polytheists in Mecca and moved to take action after, embarking on several paths, including:

• forming alliances and coordinating with other Arab tribes close to Medina or along the routes between Mecca and Medina,
• and engaging in secret coordination with the Jewish tribes.

All of this was aimed at opposing the Prophet (PBUH&F) and targeting the Muslims, starting with economic pressure. The Quraysh tribe agreed with many tribes to prevent Muslims from accessing their markets and engaging in any trade or economic activities in their territories. They also started preparations for a military invasion, planning an attack against the Prophet (PBUH&F) in Medina. To this end, they sent a large caravan—one of their biggest trade caravans—to the Levant to secure substantial profits. The Quraysh community decided to allocate the revenues and profits from this caravan to fund a military operation aimed at attacking the Prophet (PBUH&F) and the Muslims in Medina.

Quraysh’s military preparations and the Prophet’s preemptive move to repel them: An important lesson!

The Messenger of Allah (PBUH&F) was constantly attentive, monitoring the movements of the enemies. He was never in a state of negligence and worked diligently to prepare the Muslims for the new phase, which would involve military confrontations and jihad. He was keen to keep a close watch on enemy activities while also mobilising the Muslims, starting with reconnaissance groups tasked with gathering intelligence. He wanted people to be familiar with this reality and create an environment where Muslims in Medina would not remain isolated, stagnant, or inactive, as this would negatively affect their morale and create a closed-off atmosphere. The Prophet (PBUH&F) wanted the Muslims to become accustomed to moving out and participating in these reconnaissance groups. This preparation would mentally and psychologically equip them for the upcoming confrontations with the enemies, energising them while simultaneously opening the space around them to be more receptive to their movements, rather than leaving them in a restricted environment.

When the Messenger of Allah (PBUH&F) learned about the arrangements and preparations being made by the Quraysh tribe for a military mission targeting the Muslims in Medina, he took action as the caravan was returning from the Levant, led by Abu Sufyan. The Prophet (PBUH&F) gathered those who responded to his call among the Muslims to move against that caravan. It was expected that this step would provoke an immediate military response from the polytheists in Mecca, and this risk was considered from the start. Therefore, the Prophet (PBUH&F) personally led this mission, setting out with more than three hundred companions. According to some accounts, the number varied between three hundred and three hundred fourteen individuals, who answered his call to join him in this endeavour.

The Holy Quran presents a significant account of the sequence of events surrounding the Battle of Badr. Surah Al-Anfal presents a remarkable and detailed narrative from beginning to end, filled with lessons and insights. This account serves to build the Ummah, both during the time of the Prophet (PBUH&F) and beyond, preparing it to be strong, resilient, and proactive in facing threats.

Allah (Glory be to Him) says in the Holy Quran, {'Permission has been given to those who are being fought, for they have been wronged. And indeed, Allah is competent to give them victory'}. This verse signifies Allah's permission to the Prophet (PBUH&F) and the Muslims to engage in military action. After they had settled in Medina, this verse marked the beginning of a new phase in which the Muslims would confront their enemies and face the challenges and threats directed against them militarily.

As for the movement that began, as we said, during the return of that caravan, which had its profits allocated for planning a military operation against the Muslims, Allah (Glory be to Him) says, {'Similarly, when your Lord brought you out of your home for a just cause. Indeed, a group of the believers disliked it, and 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'}. Here, we see that it was Allah (Glory be to Him) Who commanded His Messenger (PBUH&F) to move out. This movement was not merely a personal opinion of the Prophet or a few Muslims; rather, it was a command from Allah (the Almighty) within His planning, instructions, and teachings. This serves as an important lesson for us (Muslims) in this era, especially for those who hesitate to act even when danger approaches our very homes. The Prophet took a proactive approach; he and the Muslims who responded to him did not remain in Medina, waiting for the enemy to attack and invade their homes before deciding to move.

Islam and divine guidance encourage the Islamic Ummah to be proactive and to take initiative, moving to confront danger before it strikes and taking a proactive approach to facing its enemies. This is why we see that the Messenger of Allah (PBUH&F) was commanded by Allah to go out, and he did so, moving with those Muslims who responded to him, even though some of them were reluctant to go out under those circumstances. They faced difficult conditions, particularly economically, and were in a challenging situation compared to the capabilities and circumstances of their enemies. The enemies surrounded them on all sides, and they were carrying the divine message in a hostile, unaccepting environment. They experienced significant isolation and hardship and had limited capabilities. So they faced difficult circumstances in terms of resources, numbers, and capabilities. In contrast, their enemies had substantial military and material capabilities and surpassed them in numbers and equipment. This led to considerable anxiety among some regarding moving out with the Prophet (PBUH&F), to the extent that Allah described them, {'As if they were being driven towards a death they could see with their own eyes'}. In other words, some had lost hope in victory. They viewed success as nearly impossible given their challenging situation and modest capabilities. They thought that going out would lead only to death, akin to a form of suicide, as they believed that such a venture would not result in success or victory.

Despite all these difficult circumstances and the limited numbers and capabilities, the Messenger of Allah (PBUH&F) moved out and did not heed the objections raised. The command came from Allah (Glory be to Him), so the Prophet did not accept any dissent from those who opposed him or listen to those who tried to convince him not to move out. He also disregarded the hypocrites and those with sickness in their hearts who sought to dishearten people and spread fear and panic: {' 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'}.

Quraysh mobilises militarily, and the divine promise foretells victory over one of the two groups!

News reached the polytheists in Mecca that the Messenger of Allah (PBUH&F) was moving from Medina with his companions to target that caravan. In response, they mobilised and prepared their forces and capabilities for military action against the Prophet and the Muslims. They set out with an army of nearly a thousand men, equipped with significant capabilities. Some of them carried two swords and wore two suits of armour. They brought with them a large number of camels and a substantial cavalry, so they had horses, which were crucial for combat at that time.

As Allah described them, {'They went out in arrogance and to be seen by the people, and they hinder others from the path of Allah. And Allah is surrounding all they do'}. They viewed this as an opportunity to achieve two main objectives:

• The first goal was that they believed that they would eliminate the Prophet (PBUH&F) and those Muslims with him.
• The second goal was to reinforce their influence, prestige, and impact throughout the Arabian Peninsula and among the other Arab tribes.

They marched out in arrogance, flaunting the immense material capabilities at their disposal. As they marched out, they displayed their riches, weapons, equipment, and numbers. They were keen to show that to people, as we said. Their main mission was to hinder others from the path of Allah.

What was their problem with the Prophet (PBUH&F) and the Muslims who followed him? Their issue lies with Islam itself. They sought to hinder people from following the path of Allah, attempting to extinguish His light and eradicate Islam and this divine project so that it would never appear again and never gain strength. Their main goal was to hinder the spread of Islam, and this was their fundamental problem with the Prophet (PBUH&F) and his followers.

The Prophet (PBUH&F) and those Muslims who responded to him marched out, and so did the polytheists’ army from Mecca, equipped with their capabilities and weaponry. The caravan was also making its way towards Mecca. In these very circumstances, while the Prophet and the Muslims were on the move, Allah (Glory be to Him) promised the believers that they would be granted victory over one of the two groups. This departure was certain to be victorious and would yield significant results in accordance with Allah's promise. However, the Muslims did not know for sure what the outcome would be at the beginning, as Allah had promised them to achieve victory over one of the two groups:

• either the returning caravan loaded with trade goods that was designated to fund an attack on the Muslims
• or the military army that had set out from Mecca.

Allah (the Almighty) says, {'And when Allah was promising you that one of the two groups would be for you, and you were wishing that the unarmed one would be for you'}. The Muslims had a strong desire to capture the caravan to benefit materially and to avoid military confrontation. They were not eager for battle; rather, they wanted an easy victory without fighting, hoping to sidestep any military confrontation. They aimed to benefit from the caravan’s resources, especially given the difficult circumstances they were facing and their hope that those funds could help them meet their needs, even in military confrontation. However, while their desires leaned in one direction, Allah’s divine plan was set for something entirely different.

Therefore, Allah (Glory be to Him) says, {'And Allah wanted to establish the truth through His words and to cut off the very root of the disbelievers. That He should establish the truth and abolish falsehood, even if the criminals disliked it'}. Confronting the army and gaining a military victory was what could yield significant results of a profound impact on Islam and the Muslims. This would yield far more important results than simply capturing the caravan and seizing its wealth. This serves as a lesson for Muslims regarding what choice and goal can be more important and have a greater impact on their reality. Consequently, both sides moved forward, and the caravan was already gone. It became clear that a military confrontation was imminent, and there was a prior promise from Allah to the Muslims.

The two sides finally met: the polytheist army that had come from Mecca, and the Prophet (PBUH&F) along with his Muslim companions, who had travelled from Medina in pursuit of the caravan. They arrived at Badr, a location situated between Mecca and Medina, which had a well and a valley. Each side positioned itself: The polytheist army was on the side closest to Mecca, while the Muslims were on the side of the valley that was nearer to Medina. This is why Allah (Glory be to Him) says, {' when you were on the near side of the valley, and they were on the farther side, and the caravan was lower than you. If you had made an appointment , you would have missed the appointment. But so that Allah might accomplish a matter already destined, so that those who were to perish would perish upon evidence and those who were to live would live upon evidence; and indeed, Allah is Hearing and Knowing'}.

Allah (Glory be to Him) made the Muslims confront the military force that had come out from Mecca. When they arrived at Badr on the first day, before the actual Battle of Badr took place, their geographical positions were as described in the blessed verse: The polytheists were on one side of the valley that was nearer to them, while the Muslims were on the opposite side that was nearer to Medina. From that moment, it became clear that there would be a military clash and that the Muslims were about to engage in this battle, which many Muslims did not want to engage in due to their circumstances, small numbers, and limited capabilities. This anxiety about the outcome of the battle affected many of them. However, Allah (Glory be to Him) prepared them through His support even before the battle commenced.

A profound lesson: The Muslims plead to Allah, and divine support follows!

On the first day, before the second day when the battle took place, Allah (Glory be to Him) said, {'When you were asking help of your Lord, 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 and so that your hearts would be assured thereby. And victory is not but from Allah. Indeed, Allah is Exalted in Might and Wise'}. They turned to Allah (the Almighty), which is a very important aspect: In every situation one finds himself in, especially during the struggles of jihad in the path of Allah and in the face of challenges and dangers, a Muslim must seek refuge in Allah (Glory be to Him) and ask help of Him. So Allah responded to them and promised to support them with a large number of angels: {'with a thousand from the angels, following one another'}.

The aim of sending the angels in this number and of this enforcement had to do with the critical role they would play:

• They would boost morale: Their presence among the Muslims would foster a sense of calm and serenity. The angels have their own way of uplifting the spirits of the believers, which is essential on the battlefield. High morale is what any fighter needs most; it is one of the most important factors of victory. It plays a significant role in resilience, combat performance, and ultimately, the successful outcomes of the battle.
• They would also affect the hearts and minds of the enemies in various ways.

The role of the angels that Allah (the Almighty) sent as support for His believing servants in the Battle of Badr was not to fight on behalf of the Muslims while they sat idle. Rather, it was the responsibility of the Muslims to engage in the battle themselves. The Muslims were required to fulfil this role. As for the angels, they provided moral support, uplifting the spirits of the believers. Additionally, their presence had other effects, enhancing the effectiveness and performance of the Muslims in combat and influencing the morale of the enemies. This divine assistance was crucial and is a promise that Allah extends not only for that particular campaign or battle but as an open promise to His believing servants who actively promote the message of Islam, its goals, teachings, and laws.

Furthermore, among the support Allah granted to the Muslims on that night, the night preceding the battle, was the state of drowsiness. Allah (Glory be to Him) said, {'When He covered you tightly with drowsiness, as security from Him'}. This indicates the state of tranquillity and peace that Allah bestowed upon them to the extent that they would feel drowsiness, which is the initial stage of sleep or light sleep experienced by a person. They experienced drowsiness while maintaining their state of alertness and vigilance. At the same time, they felt a sense of reassurance, tranquillity, and a positive impact on their nerves and overall mental state.

{'And He sent down water upon you water from the sky to purify you with it and to remove from you Satan's filth and to fortify your hearts and to strengthen your foothold'}. Among the divine support they received was rain, which was crucial because the polytheists had reached the well in that area first, and the Muslims needed water for drinking as well as for the battlefield: The ground was sandy, and without water to solidify it, fighting would be difficult. In sandy conditions, a fighter's foot can sink, making it hard to move quickly and effectively, which is essential for combat.

Allah provided them with rain for several reasons:

• First, to meet their water needs—they built a basin to collect the rainwater.
• Additionally, it allowed them to wash up, feel refreshed, and regain their energy.
• Finally, the rain helped stabilise the sandy ground where they would be fighting.

We can see how divine support manifested itself. Allah promises His believing servants assistance, which comes in various forms to help them fulfil their mission. We find here that the Muslims enjoyed preparation at the spiritual level and at the level of the battlefield, which proved to be beneficial to them.

That is enough for today. We will pick up where we left off in the next lecture.

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, set free our captives, and grant us victory. You are the Hearer of Prayer!

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