Lessons learned from the battle of Badr
Lessons learned from the battle of Badr
Then the Muslims had done Ah, the Meccans did not hesitate to appropriating goods they had left to Mecca and were going to sell them in Syria. The Mohajirines asked the Prophet (
) to fight for their rights
.
The Prophet () did nothing until the day where God the most high gave the order by the revelation. The Messenger of God () and his supporters went to the evening of Friday 17th of the month of ramadan in the year II of the Hegira, they were about 314 accompanied by men of 70 camels each which was three men in turn.
They were going to intercept the Abou Sofiane Caravan that was returning to Mecca. Of course, the Meccans saw in this an opportunity to fight the Muslims and to exterminate them, also, they created a three times as many army and were equipped with a superior weapons. In addition, they sent Abu Jahl to Abou Sofiane that latter join the meccan army forces. Abou Sofiane preferred to dodge the battle to save the goods they carried, and he borrowed another path.
During this time, Muslims, informed by their spies, hesitated in the decision: intercept the caravan or even fight the meccan army. After a consultation is made at the request of the Prophet (), Mohajirines and Ansar decided to fight the meccan army. The strategy adopted by Muslims was according to the suggestions of Al Habab (raa) to go to the nearest enemy (the Badr wells) wells and dry out other wells, forcing the Meccans to come to the chosen location and leaving them more in extreme thirst.
The Prophet () implored God in these terms "O God, here is coming Qoreich defy and deny your Prophet, in his vanity and his arrogance. Give me the support that you promised me. Do our enemies are defeated within one morning..."." Furthermore, the Prophet () reassured his companions by promising them the support of God and spoke to them, saying "such polytheist will die here, so-and-so died there your hand on the Earth at any one location".
When the battle began, the Prophet () took a handful of sand and threw it in the direction of polytheists who had filled eyes. Muslims came out winner of the battle in having had the help of God who sent assistance thousand angels. Muslims had 15 martyrs, and as the Prophet had predicted, at each place that he had previously appointed was a dead polytheistic.
The battle was over, the Prophet () had to settle the fate of 70 prisoners made by Muslims and on this subject he consulted his companions. Some suggested that they be released for a ransom and others however proposed to be carried out. The Prophet () opted for the first solution, thus favouring the life and pity. On the other hand, earned money for ransom would contribute to help Muslims. However, God revealed a verse from rebuke the Prophet () on the choices he stopped.
- Initially, the Prophet () and Muslims simply wanted to intercept the Caravan and without combat. God glory be to Allaah he put them to the test; namely that Muslims didn't know what was the best lens: intercept the caravan or fight for the cause of God. After consultation, the Muslims decided at the price of their lives to fight for the cause of God, this was possible thanks to the faith they had in God and his Messenger. The Muslims knew in full awareness that they would face an army three times and a half higher than them! How would we act in such case! shall we go to the fight?or well prepiterions us on wealth?
- The Prophet () did not hesitate to consult with his companions. He used this method as soon as it was a subject for which there was no specific revelation and Government policy. This has remained and will remain a constant law until the end of time for all thorny topics which Muslims have point of response in the Koran and the Sunna. But the consultation, "Shura" does not apply to the subjects covered permanently by the Koran, or in Tradition and no authority cannot remedy. The decision to fight the meccan army was a collective decision, this proves that allegiance made in Aqaba by the Ansar was not limited to the floor but resulted also in the acts and that this allegiance was for God.
- It is permitted to use spies and observers that Muslims can send into enemy territory. This to discover the position of the enemy and his plans and know its force in weapon and strength. To this end, the Muslim leader can use this way as long as they serve the interest of the Muslims and to ensure their survival.
- The Prophet () thought the victory of Muslims and the promise of God, who never fails in his word.The imploration of the Prophet () is just an illustration of the essential function of the man who is none other than the worship of God.
- The request to God in all circumstances shows us that the hardships and woes that threaten human in this life or which concerned against him are all ways to remind him of his capacity as servant of God and lead his hope and his thoughts to God's greatness and its formidable power. The woes bring back us to God forcing us to confess our weakness to admit before God our condition of servants to seek protection against all the misfortunes to him.When a man becomes aware of this truth, and adjusts his conduct above, this means that it has reached the degree of perfection that God has set for all men.
- The reinforcement of angels during the expedition, one of the most important miracles to support authentic Muslims and rescue them occurred at Badr. This aid was not spiritual order or moral force as some have imagined but it was a real strength of 1000 Angels. They actually participated in combat to reassure Muslims in responding effectively to their call for help. But victory is from God alone, it owes nothing to the angels. This fact has been reported in the two Saheeh.
- The Prophet spoke to the polytheistic dead and Omar, being amazed, received as a response of the Messenger of God () "By one who holds my soul, they hear me as well as you hear me". This statement tells us that the deceased to a spiritual life which we do not know the nature or the terms and conditions and that the souls of the dead hovering around their body.
- Decision that took the Prophet on the fate of the prisoners was not good. This tells us that the Prophet () had right to make mistakes, but mistakes were never approved, on the contrary, they were quickly alleged by the revelation of verses.Some say the Prophet () could not commit error, what is wrong because God said in the Quran "that God forgive you! "why did you them exempt from the fight..." (verse 43/9). Many might be shocked by the awarding of errors to the Messenger of God ().They see in the error a crime, an aberration, an act in perfect contradiction with infallible righteousness of the prophets. However, in this context, means "error" that at one point, the case law of the Prophet ()failed with God to the perfection but his "error" does not contradict his irreproachable virtue, on the contrary, it is somehow a gratuity of God. On the other hand, the Prophet () is constantly, so that he considered still imperfect exceeded its past actions, compared to the level of perfection that was subsequently. He often begged God to forgive him these 'errors' like we implore us same forgiveness for our sins.
- On the other hand, God in his wisdom did not want that Muslims resolve their issues wholly or in part through money while they should only consider the point of view of religion in all circumstances. They should not even lucrative materialistic solutions, as in this case, they would soon to be regarded as a rule of conduct that they should always follow.Materialistic perspective would take the top, while the rules that guide the Muslims must remain sublime and rise constantly above the lusts of this world. It is difficult for one who dug into the pleasures of this world and in enjoyed the taste to give up and never to return.
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Then the Muslims had done Ah, the Meccans did not hesitate to appropriating goods they had left to Mecca and were going to sell them in Syria. The Mohajirines asked the Prophet () to fight for their rights
. The Prophet (
) did nothing until the day where God the most high gave the order by the revelation. The Messenger of God () and his supporters went to the evening of Friday 17th of the month of ramadan in the year II of the Hegira, they were about 314 accompanied by men of 70 camels each which was three men in turn.), Mohajirines and Ansar decided to fight the meccan army. The strategy adopted by Muslims was according to the suggestions of Al Habab (raa) to go to the nearest enemy (the Badr wells) wells and dry out other wells, forcing the Meccans to come to the chosen location and leaving them more in extreme thirst.) implored God in these terms "O God, here is coming Qoreich defy and deny your Prophet, in his vanity and his arrogance. Give me the support that you promised me. Do our enemies are defeated within one morning..."." Furthermore, the Prophet () reassured his companions by promising them the support of God and spoke to them, saying "such polytheist will die here, so-and-so died there your hand on the Earth at any one location".) took a handful of sand and threw it in the direction of polytheists who had filled eyes. Muslims came out winner of the battle in having had the help of God who sent assistance thousand angels. Muslims had 15 martyrs, and as the Prophet had predicted, at each place that he had previously appointed was a dead polytheistic.) spoke to the polytheists dead saying "O so-and-so, O so-and-so... You should listen to God and his Prophet. We got what God promised us! Is it the same for you? Omar said to him "You you addresses of bodies!" The Messenger replied "That who is my soul, they hear me as well as you".) had to settle the fate of 70 prisoners made by Muslims and on this subject he consulted his companions. Some suggested that they be released for a ransom and others however proposed to be carried out. The Prophet () opted for the first solution, thus favouring the life and pity. On the other hand, earned money for ransom would contribute to help Muslims. However, God revealed a verse from rebuke the Prophet () on the choices he stopped.) and Muslims simply wanted to intercept the Caravan and without combat. God glory be to Allaah he put them to the test; namely that Muslims didn't know what was the best lens: intercept the caravan or fight for the cause of God. After consultation, the Muslims decided at the price of their lives to fight for the cause of God, this was possible thanks to the faith they had in God and his Messenger. The Muslims knew in full awareness that they would face an army three times and a half higher than them! How would we act in such case! shall we go to the fight?or well prepiterions us on wealth?) did not hesitate to consult with his companions. He used this method as soon as it was a subject for which there was no specific revelation and Government policy. This has remained and will remain a constant law until the end of time for all thorny topics which Muslims have point of response in the Koran and the Sunna. But the consultation, "Shura" does not apply to the subjects covered permanently by the Koran, or in Tradition and no authority cannot remedy. The decision to fight the meccan army was a collective decision, this proves that allegiance made in Aqaba by the Ansar was not limited to the floor but resulted also in the acts and that this allegiance was for God.) thought the victory of Muslims and the promise of God, who never fails in his word.The imploration of the Prophet () is just an illustration of the essential function of the man who is none other than the worship of God.) "By one who holds my soul, they hear me as well as you hear me". This statement tells us that the deceased to a spiritual life which we do not know the nature or the terms and conditions and that the souls of the dead hovering around their body.) had right to make mistakes, but mistakes were never approved, on the contrary, they were quickly alleged by the revelation of verses.Some say the Prophet () could not commit error, what is wrong because God said in the Quran "that God forgive you! "why did you them exempt from the fight..." (verse 43/9). Many might be shocked by the awarding of errors to the Messenger of God ().They see in the error a crime, an aberration, an act in perfect contradiction with infallible righteousness of the prophets. However, in this context, means "error" that at one point, the case law of the Prophet ()failed with God to the perfection but his "error" does not contradict his irreproachable virtue, on the contrary, it is somehow a gratuity of God. On the other hand, the Prophet () is constantly, so that he considered still imperfect exceeded its past actions, compared to the level of perfection that was subsequently. He often begged God to forgive him these 'errors' like we implore us same forgiveness for our sins.Category: Islamic stories
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