Ar-Raheeq Al-Makhtum (The Sealed Nectar).* Excellent Biography of Prophet Muhammad ﷺ Episode 73

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*Ar-Raheeq Al-Makhtum (The Sealed Nectar).*

Excellent Biography of Prophet Muhammad ﷺ

Episode 73

*PRE-BADR MISSIONS AND INVASIONS*

With a view to implementing these plans, the Muslims commenced real military activities, which at 

first took the form of reconnaissance patrols delegated to explore the geopolitical features of the 

roads surrounding Madinah and others leading to Makkah, and building alliances with the tribes 

nearby. The Prophet wanted to impress upon the polytheists and Jews of Madinah as well as the 

bedouins in its vicinity, that the Muslims had smashed their old fears, and had been too strong to be 

attacked with impunity. He also wanted to display the power of his followers in order to deter 

Quraish from committing any military folly against him which might jeopardize their economic life 

and means of living, and to stop them from persecuting the helpless Muslims detained in Makkah, 

consequently he would avail himself of this opportunity and resume his job of propagating the 

Divine Call freely. 

The following is a resume of these missions and errands: 

1. Saif Al-Bahr Platoon sent in Ramadan 1 A.H., i.e. 623 A.D. led by Hamzah bin ‘Abdul 

Muttalib and comprising 30 Emigrants with a definite task of intercepting a caravan 

belonging to Quraish. It was a caravan of 300 people including Abu Jahl bin Hisham. The 

two parties encountered each other and aligned in preparation for fighting. Majdi bin ‘Amr, 

on good terms with both sides, happened to be there and managed to prevent an imminent 

clash. 

• On that occasion, the Prophet (Peace be upon him) accredited the first flag in the history 

of Muslims. It was white in colour and was entrusted to Kinaz bin Husain Al-Ghanawi, to 

carry. 

2. In Shawwal, 1 A.H., i.e. April 623 A.D. The Messenger of Allâh (Peace be upon him) 

despatched ‘Ubaidah bin Al-Harith bin Al-Muttalib at the head of 60 horsemen of Emigrants 

to a spot called Batn Rabegh where they encountered Abu Sufyan at the head of a caravan 

of 200 men. There was arrow shooting but no actual fighting. 

• It is interesting to note that two Muslims, Al-Miqdad bin ‘Amr Al-Bahrani and ‘Utbah bin 

Ghazwan Al-Mazini, defected from the caravan of Quraish and joined the ranks of ‘Ubaidah. 

The Muslims had a white flag carried by Mistah bin Athatha bin Al-Muttalib bin ‘Abd Munaf. 

3. In Dhul Qa‘dah 1 A.H., i.e. May 623 A.D. the Prophet (Peace be upon him) despatched Sa‘d 

bin Abi Waqqas at the head of 20 horsemen, and instructed them not to go beyond Al Kharrar. After a five-day march they reached the spot to discover that the camels of Quraish 

had left the day before; their flag, as usual, was white and carried by Al-Miqdad bin ‘Amr. 

4. Ghazwa Al-Abwa’ or Waddan. It was in Safar 2 A.H., i.e. 623 A.D. The Messenger of Allâh 

(Peace be upon him) set out himself at the head of 70 men, mostly Emigrants, to intercept a 

camel caravan belonging to Quraish, leaving behind Sa‘d bin ‘Ubadah to dispose the affairs 

in Madinah. When he reached Waddan, a place between Makkah and Madinah, he found 

none. 

• In the process of this campaign, he contracted a non-aggression act with ‘Amr bin Makhshi 

Ad-Damari. The provisions of the pact go as follows: 

• “This is a document from Muhammad, the Messenger of Allâh concerning Bani 

Damrah in which he established them safe and secure in their wealth and lives. They 

can expect support from the Muslims unless they oppose the religion of Allâh. They 

are also expected to respond positively in case the Prophet sought their help.” 

This was the first invasion under the leadership of the Messenger of Allâh. It took fifteen 

days, with a white flag carried by Hamzah bin ‘Abdul Muttalib. 

5. Buwat Invasion. It took place in Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. The Prophet (Peace be 

upon him), at the head of 200 companions, marched for Buwat to intercept a caravan

belonging to Quraish comprising 100 Quraishites, Omaiya bin Khalaf among them, and 2500 

camels. When he reached Buwat, the caravan had left. Before leaving Madinah, he 

mandated Sa‘d bin Mu‘adh to dispose the affairs until his return. 

6. Safwan Invasion. In Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. Karz bin Jabir at the head of a 

small group of polytheists raided the pastures of Madinah and looted some animals. The 

Prophet (Peace be upon him) at the head of 70 men left Madinah to fight the aggressors. He 

went in their pursuit till he reached a place called Safwan near Badr but could not catch up 

with them. This invasion came to be known as the preliminary Badr Invasion. During his 

absence, the Prophet (Peace be upon him) entrusted Zaid bin Harithah with the disposition 

of the affairs in Madinah. The standard was white in colour and entrusted to ‘Ali bin Abi Talib 

to carry. 

7. Dhil ‘Ushairah Invasion. It was in Jumada-al-Ula and Jumada-al-Akhirah the first or second 2 

A.H., i.e. November-December 623 A.D. The Prophet (Peace be upon him) at the head of 

150-200 Muslim volunteers, with 30 camels which they rode turn by turn, set out to 

intercept a Quraishite caravan. He reached Dhil ‘Ushairah but the camels had left some days 

before. These camels were the same that he went out to intercept on their return from 

Syria, and were the direct reason for the break out of the battle of Badr. In the process of 

this campaign, the Prophet Õáì Çááå Úáíå æÓáã contracted a non-aggression pact with Bani 

Madlij and their allies Bani Dhumrah. Abu Salama bin ‘Abd Al-Asad Al-Makhzumi was 

mandated to rule Madinah in his absence. 

8. The Platoon of Nakhlah. It took place in Rajab 2 A.H., i.e. January 624 A.H. The Messenger 

of Allâh (Peace be upon him) despatched ‘Abdullah bin Jahsh Asadi to Nakhlah at the head 

of 12 Emigrants with six camels. ‘Abdullah was given a letter by the Prophet (Peace be upon 

him) but was instructed to read it only after two days. He followed the instructions and 

discovered that he was asked to go on to a place called Nakhlah standing between Makkah 

and At-Ta’if, intercept a caravan for Quraish and collect news about their intentions. He 

disclosed the contents of the letters to his fellows who blindly obeyed the orders. At 

Nakhlah, the caravan passed carrying loads of raisins (dried grapes), food stuff and other 

commodities. Notable polytheists were also there such as ‘Amr bin Al-Hadrami, ‘Uthman and 

Naufal, sons of ‘Abdullah bin Al-Mugheerah and others... The Muslims held consultations 

among themselves with respect to fighting them taking into account Rajab which was a 

sacred month (during which, along with Dhul Hijja, Dhul Qa‘da and Muharram, war activities 

were suspended as was the custom in Arabia then). At last they agreed to engage with them 

in fighting. ‘Amr bin Al-Hadrami was shot dead by an arrow, ‘Uthman and Al-Hakam were 

captured whereas Naufal escaped. They came back with the booty and the two prisoners. 

They set aside one-fifth of the booty assigned to Allâh and His Messenger, and took the rest. 

The Messenger disapproved of that act and suspended any action as regards the camels and 

the two captives on account of the prohibited months already mentioned. The polytheists, 

on their part, exploited this golden opportunity to calumniate the Muslims and accuse them 

of violating what is Divinely inviolable. This idle talk brought about a painful headache to 

Muhammad’s Companions, until at last they were relieved when the Revelation came down 

giving a decisive answer and stating quite explicitly that the behaviour of the polytheists in the whole process was much more heinous and far more serious than the act of the 

Muslims: 

• “They ask you concerning fighting in the sacred months (i.e. 1st, 7th, 11th and 12th 

months of the Islamic calendar). Say, ‘Fighting therein is a great (transgression) but a 

greater (transgression) with Allâh is to prevent mankind from following the way of Allâh, to 

disbelieve in Him, to prevent access to Al-Masjid-Al-Harâm (at Makkah), and to drive out its 

inhabitants, and Al-Fitnah is worse than killing.” [2:217] 

The Words of Allâh were quite clear and said that the tumult created by the polytheists was 

groundless. The sacred inviolable sanctities had been repeatedly violated in the long process of 

fighting Islam and persecuting its adherents. The wealth of the Muslims as well as their homes had 

already been violated and their Prophet (Peace be upon him) had been the target of repeated 

attempts on his life. In short, that sort of propaganda could deservedly be described as impudence 

and prostitution. This has been a resume of pre-Badr platoons and invasions. None of them 

witnessed any sort of looting property or killing people except when the polytheists had committed 

such crimes under the leadership of Karz bin Jabir Al-Fahri. It was, in fact, the polytheists who had 

initiated such acts. No wonder, for such ill-behaviour is immanent in their natural disposition. 

Shortly afterwards, the two captives were released and blood money was given to the killed man’s 

father. 

After this event, Quraish began to realize the real danger that Madinah could present with. They 

came to know that Madinah had always been on the alert, watching closely their commercial 

caravans. It was then common knowledge to them that the Muslims in their new abode could span 

and extend their military activities over an area of 300 miles. and bring it under full control. 

However, the new situation borne in mind, the Makkans could not be deterred and were too 

obstinate to come to terms with the new rising power of Islam. They were determined to bring their 

fall by their own hands and with this recklessness they precipitated the great battle of Badr. 

The Muslims, on the other hand, and at the behest of their Lord, were ordered to go to war in 

Sha‘ban 2 A.H: 

• “And fight, in the way of Allâh those who fight you; but transgress not the limits. Truly, 

Allâh likes not the transgressors. And kill them wherever you find them, and turn them out 

from where they have turned you out. And Al-Fitnah (polytheism or calamity) is worse than 

killing. And fight not with them at Al-Masjid-Al-Harâm (the Sanctuary at Makkah), unless 

they (first) fight you there. But if they attack you, then kill them. Such is the recompense of 

the disbelievers. But if they cease, then Allâh is O ft-Forgiving, Most Merciful. And fight them 

until there is no more Fitnah (disbelief and worshipping of others along with Allâh) and (all 

and every kind of ) worship is for Allâh (Alone). But if they cease, let there be no 

transgression except against Az-Zalimûn (polytheists, and wrong-doers, etc.)” [2:190-193] 

Before long, Allâh again sent the Muslims a different sort of verses whereby teaching them ways of 

fighting, urging them to go to war and demonstrating relevant rules: 

• “So, when you meet (in fight - Jihâd in Allâh’s cause), those who disbelieve smite at their 

necks till when you have killed and wounded many of them, then bind a bond firmly (on 

them, i.e. take them as captives). Thereafter (is the time) either for generosity (i.e. free 

them without ransom), or ransom (according to what benefits Islam), until the war lays 

down its burden. Thus [you are ordered by Allâh to continue in carrying out Jihâd against 

the disbelievers till they embrace Islam (i.e. are saved from the punishment in the Hell-fire) 

or at least come under your protection], but if it had been Allâh’s Will, He Himself could 

certainly have punished them (without you). But (He lets you fight), in order to test you, 

some with others. But those who are killed in the way of Allâh, He will never let their deeds 

be lost. He will guide them and set right their state. And admit them to Paradise which He 

has made known to them (i.e. they will know their places in Paradise more than they used 

to know their houses in the world). O you who believe! If you help (in the cause of) Allâh, 

He will help you, and make your foothold firm.” [47:4-7] 

Shortly afterwards, Allâh began to dispraise the hypocrites, the weak at heart and cowardly 

elements: 

• “But when a decisive Sûrah (explaining and ordering things) is sent down, and fighting 

(Jihâd — the holy fighting) is mentioned (i.e. ordained) therein, you will see those in whose 

hearts is a disease (of hypocrisy) looking at you with a look of one fainting to death. ” 

[47:20] 

The prevalent exigencies required as a top priority exhorting the Muslims to fight. Any leader with a 

deep insight would order his soldiers to get ready for any sort of emergency, let alone the All-

Knowing Exalted Lord, Who is at all times omniscient of the minutest details of affairs. The event of that skirmish with the polytheists dealt a heavy blow to the pride of Quraish and created a sort of 

horrible restlessness amongst them. 

The aforementioned Qur’ânic verses, enjoining the Muslims to strive in the cause of Allâh, betrayed 

the proximity of blood clashes that would be crowned by a decisive victory for the Muslims, and final 

expulsion of polytheists out of the Sacred City, Makkah. They referred to rules pertinent to the 

treatment of captives and slaughtering the pagan soldiers till the war ended and laid down its 

burdens. All of these could act as clues to a final triumph that would envelop the strife of the 

Muslims towards their noble objectives. 

Another event of great significance featured the same month Sha‘ban 2 A.H., i.e. February 624 

A.D., which was a Divine injunction ordering that Al-Qiblah be changed from Jerusalem to the 

Sacred Mosque in Makkah. That was of a great advantage to the Muslims at two levels. First, it 

brought about a kind of social sifting, so to speak, in terms of the hypocrites of the Jews and others 

weak at heart, and revealed their true nature and inclinations; the ranks of the Muslims were 

thereby purged from those discord-prone elements. Second, facing a new Qiblah, the Sacred 

Mosque in Makkah, refers gently to a new role awaiting the Muslims to take up, and would start only 

after the repatriation of the Muslims to their Sacred City, Makkah for it is not logical for the Muslims 

to leave their Qiblah at the mercy of non-Muslims. 

The Muslims, therefore, at the behest of Allâh and on account of those Divine clues, augmented 

their activities and their tendency towards striving in the cause of Allâh and encountering His 

enemies in a decisive battle were greatly intensified.