THE CASTING OF THE LEADERS OF THE KUFFAR INTO THE WELL OF BADR
Ibn Ishaq related that ‘A’ishah said: When Allah’s Messenger ordered that the all the corpses (of the Kuffar) be thrown into the pit, they were all thrown with the exception of Umayyah Ibn Khalaf who had become swollen in his armor to the extent that it filled it. When they tried to carry his corpse, it disintegrated, so they left it where it was and heaped sand and stones on his corpse to cover it up.
After they had thrown the corpses into the pit, the Messenger of Allah, peace and blessings of Allah be upon him, stood over them and said: “O people of the pit, you have found true what your Lord had for you, I have found true what my Lord had promised me.”
‘A’ishah added that his Companions said to him, “O Messenger of Allah, are you speaking to people who are dead?” He said: “They know that what Allah had promised them is true.” ‘A’ishah continued: The people said that they had heard what you said to them and the Messenger of Allah, peace and blessings of Allah be upon him, merely said: “They have realized.”
I said, this is from ‘A’ishah’s interpretation of the Hadith as has been compiled in a section indicating that she considers it to be contradictory to some Verses of the Qur’an. According to this position, to claim that she had heard what the Prophet said to them contradicts this Verse: …but you cannot make hear those who are in graves. (Soorah Fatir 35:22)
However, there is no contradiction whatsoever; the correct view is that of the majority of the Companions and those who came after them, that the said Hadith is a textual proof against her opinion, may Allah be pleased with her.
Al-Bukhari related that it was mentioned before ‘A’ishah that Ibn ‘Umar attributed the following statement to the Messenger of Allah, peace and blessings of Allah be upon him: “The dead person is punished in the grave because of the crying and lamentation of his family.” On that, ‘A’ishah said, “But Allah’s Messenger said, ‘The dead person is punished for his crimes and sins while his family cry over him then’.” She added, “And this is similar to the statement of Allah’s Messenger when he stood by the (edge of the) well which contained the corpses of the pagans killed at Badr, ‘They hear what I say.’ She added, “But he said now they know very well what I used to tell them was the truth.” ‘A’ishah then recited: Verily, you cannot make the dead to hear. (Soorah An-Naml 27:80) and …but you cannot make hear those who are in graves. (Soorah Fatir 35:22) that is, when they have taken their places in the (Hell)Fire.
The possibility of the dead hearing after being buried has been categorically established by more than one Hadith as shall be clarified in the Book Al-Jana’iz Min Ahkam Al-Kabeer by the permission of Allah.
Al-Bukhari related that Ibn ‘Umar said: “The Prophet stood at the well of Badr (which contained the corpses of the pagans) and said, “Have you found true what your lord promised you?” Then he further said, “They now hear what I say to them.” This was mentioned before ‘A’ishah and she said, “But the Prophet said, ‘Now they know very well that what I used to tell them was the truth.’ Then she recited: Verily, you cannot make the dead to hear, … till the end of Verse. (Soorah An-Naml 27:80)
Al-Bukhari related that Abu Talhah narrated that on the day of Badr, Allah’s Messenger, peace and blessings of Allah be upon him, ordered that the corpses of twenty-four leaders of Quraish be thrown into one of the dirty dry wells of Badr. (It was a habit of the Prophet that whenever he conquered some people, he used to stay at the battlefield for three nights.) So, on the third day of the Battle of Badr, he ordered that his she-camel be saddled, then he set out, and his Companions followed him saying among themselves: “Definitely he (i.e. the Prophet) is proceeding for some great purpose.” When he halted at the edge of the well, he addressed the corpses of the Quraish infidels by their names and their fathers’ names, “O so-and-so, son of so-and-so; and O so-and-so, son of so-and-so! Would it have pleased you if you had obeyed Allah and His Messenger? We have found true what our Lord promised us. Have you too found true what your Lord promised you?” ‘Umar said, “O Allah’s Messenger! You are speaking to bodies that have no souls!” Allah’s Messenger said, “By Him in Whose Hands is Muhammad’s soul, you do not hear what I say better than they do.” (Qatadah said, “Allah brought them to life (again) to let them hear him, to reprimand them and slight them, and to take revenge over them and to cause them to feel remorseful and regretful.”)
Ibn Ishaq related that when the Messenger of Allah, peace and blessings of Allah be upon him, commanded that they (the corpse of the polytheists) be thrown into the pit, the corpse of ‘Utbah Ibn Rabi’ah was dragged and thrown in the Qaleeb (the well) at Badr. Abu Hudhayfah stared at his father’s corpse with a changed complexion. When the Prophet, peace and blessings of Allah be upon him, saw him, he said: “Abu Hudhayfah, perhaps you are nursing some feelings regarding your father?” “No, O Messenger of Allah, I do not have any doubt about my father’s death nor about where he is going; rather, I had always known my father of having the qualities of intelligence, insight and grace, and I had hoped that these qualities will guide him to Islam. When I saw the fate that eventually befell him then I called to mind the polytheism upon which he died and the hope I had always nursed for him and that really saddened me.” Then Allah’s Messenger, peace and blessings of Allah be upon him, prayed for him and said good things about him.
Al-Bukhari related that Ibn ‘Abbas said concerning the Verse: “Have you not seen those who have changed the Blessings of Allah into disbelief (by denying Prophet Muhammad and his Message of Islam)…” (Soorah Ibrahim 14:28) the people meant here by Allah are the pagans of Quraish and Muhammad is Allah’s blessings. Concerning the statement: “…and have caused their people to dwell in the house of destruction?” Ibn ‘Abbas said: “It meant the Fire they will suffer in (after their death) on the day of Badr.”
Imam Ahmad related that Ibn ‘Abbas said: “When Allah’s Messenger, peace and blessings of Allah be upon him, was through with the corpses, it was said to him: ‘Take to ‘Al-‘Eer’, nothing lies before it.” Then Abbas called on him while he was in fetters: “It will not be permissible for you.” “Why?” the Messenger of Allah, peace and blessings of Allah be upon him, asked. ‘Abbas replied: “Because Allah promised you one of two groups and He has fulfilled what He has promised you.”
Allah had legalized the fighting of the Muslims against the disbelievers and had explained its wisdom in this regard. So, when you meet (in fight Jihad in Allah’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 Allah to continue in carrying out Jihad against the disbelievers till they embrace Islam (i.e. are saved from the punishment in the Hellfire) or at least come under your protection], but if it had been Allah’s Will, He Himself could certainly have punished them (without you). But (He lets you fight), in order to test you, some with others. (Soorah Muhammad 47:4)
Allah (SWT) also says: Fight against them so that Allah will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people, And remove the anger of their (believers’) hearts. Allah accepts the repentance of whom He wills. Allah is All-Knowing, All-Wise. (Soorah At-Tawbah 9:14,15)
Abu Jahl was killed by the hands of a youth from the Ansar and afterwards ‘Abdullah Ibn Mas‘ood came upon him, decapitated him and brought his head to the Messenger of Allah, peace and blessings of Allah be upon him. Allah gladdened the heart of the Muslims because this kind of death is more humiliating than a thunder bolting striking him, or the roof of his house collapsing on him, or him dying naturally.
Ibn Ishaq related that among those who were killed along with the polytheists on the day of Badr were those who came to the battlefield out of dissimulation and a number of them had been tortured to abandon Islam. Among them were Al-Harith Ibn Zam‘ah Ibn Al-Aswad, Abu Qais Ibn Al-Fakih, Abu Qais Ibn AlWaleed Ibn Al-Mugheerah, ‘Ali Ibn Umayyah Ibn Khalaf and Al-‘As Ibn Munabbah Ibn Al-Hajjaj.
It is concerning them that this Verse was revealed: Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on earth.” They (angels) say: “Was not the earth of Allah spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! (Soorah An-Nisa’ 4:97)
The number of those who were captured on the day of Badr was seventy, as shall be discussed shortly, insha’Allah. Among them were members of the family of Allah’s Messenger – his uncle, Al-‘Abbas Ibn ‘Abdul-Muttalib, his cousin Aqeel Ibn Abi Talib, Nawfal Ibn Al-Harith Ibn ‘Abdul-Muttalib. Imam AshShafi‘i, Al-Bukhari and others have deduced from this the evidence that not everyone who had some relationship and was captured was forbidden to be liberated. They cited the Hadith of Al-Hasan from Samurah regarding that. And Allah knows best. Among this group was Abul-‘As Ibn Ar-Rabee‘ Ibn ‘Abd Shams Ibn Umayyah, the husband of Zainab, who was the daughter of the Prophet.
The Companions’ views were divided over the fate of the captives – should they be killed or ransomed? Al-Hasan said: The Messenger of Allah, peace and blessings of Allah be upon him, sought the advice of the Muslims concerning the captives of Badr. He said: “Allah has given you power over them.” ‘Umar rose and said: “O Messenger of Allah, chop off their necks.” The Prophet turned away from him. The Prophet again turned to the people for another advice. Abu Bakr As-Siddiq got up and said: “O Messenger of Allah, our view is that you should forgive them and accept their ransom.” Then, the gloom on the face of Allah’s Messenger, peace and blessings of Allah be upon him, was dissipated and he forgave them and accepted their ransom. Then Allah revealed: Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took. (Soorah Al-Anfal 8:68) This Hadith is exclusively related by Ahmad.
Ibn ‘Umar narrated that when the Kuffar were captured on the day of Badr, ‘Abbas was among them; he was captured by one of the Ansar men. The Ansar had threatened to kill him and when that got to the Prophet, he said: “I could not sleep overnight owing to anxiety over my uncle. I thought the Ansar had killed him.” ‘Umar said: “Should I approach them?” and the Prophet answered in the affirmative. So ‘Umar approached the Ansar and said to them: “Release ‘Abbas.” They said: “By Allah we shall not release him.” ‘Umar said: “Even if that is pleasing to the Messenger of Allah?” The Ansar said: “If that pleases him, then you may take him.” When ‘Umar took him, he said to ‘Abbas: “O ‘Abbas, accept Islam. By Allah, your acceptance of Islam is more pleasing to me than that of Al-Khattab and that is not so except owing to the fact your acceptance of Islam will delight the Messenger of Allah, peace and blessings of Allah be upon him. The Messenger of Allah, peace and blessings of Allah be upon him, sought Abu Bakr’s advice and he said: “They are your relatives, so release them.” He sought ‘Umar’s advice and he said: “Kill them.” Eventually, the Prophet accepted their ransom and Allah revealed: It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. (Soorah Al-Anfal 8:67)
Al-Mujahid and Ath-Thawree said concerning Allah’s statement: Were it not a previous ordainment from Allah. (Soorah Al-Anfal 8:68) it means ordainment of forgiveness.
Al-Walibee related that Ibn ‘Abbas said: It is recorded in the first Umm Al-Kitab that the booty and ransom of the captives of Badr are permissible for them. This is why Allah says thereafter: So enjoy what you have gotten of booty in war, lawful and good… (Soorah Al-Anfal 8:69)
This has also been related from Abu Hurairah, Ibn Mas‘ood, Ibn Jubair, ‘Ata’, Al-Hasan, Qatadah, Al-A’mash and it is also the preferred opinion of Ibn Jareer. This preference for this view is corroborated by what is recorded in the Saheehain from Jabi Ibn ‘Abdullah that Allah’s Messenger, peace and blessings of Allah be upon him, said:
“I have been given five things which were not given to any amongst the Prophets before me. (They are):
Allah made me victorious by awe (by His frightening my enemies) for a distance of one month’s journey.
The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum. The booty has been made Halal (lawful) for me (and was not made so for anyone else). I have been given the right of intercession (on the Day of Resurrection). Every Prophet used to be sent to his nation exclusively but I have been sent to all mankind.”
Al-A‘mash related from Abu Saleh that Abu Hurairah narrated that the Prophet said: “War booty was not permitted other than for us.” This is why Allah said: So enjoy what you have gotten of booty in war, lawful and good… (Soorah Al-Anfal 8:69) Thus Allah permitted the consumption of war booties and ransom of war captives.
Abu Dawood had related that Ibn ‘Abbas narrated that Allah’s Messenger, peace and blessings of Allah be upon him, fixed the ransom of the captives of the Battle of Badr at four hundred. That was the least amount of ransom taken from anyone of them. The highest amount taken from one person was four thousand dirham.
Ibn Ishaq related that Ibn ‘Abbas said: “All the while the captives remained in bondage; the Messenger of Allah, peace and blessings of Allah be upon him, would spend the night awake. When he was asked why he could not sleep, he said, ‘I can hear the plaintive moaning of my uncle in captivity.’ When he was unfettered, ‘Abbas became quiet and the Prophet, peace and blessings of Allah be upon him, was able to sleep.
Ibn Ishaq added: He was a wealthy man, so he ransomed himself with one hundred uqiyah of gold.
I say: The hundred uqiyyah of gold was paid on behalf of himself, his two nephews – ‘Aqeel and Nawfal and his ally, ‘Utbah Ibn ‘Amr, one of the Banu Al-Harith Ibn Fihr as Allah’s Messenger, peace and blessings of Allah be upon him, had ordered when he claimed that he had accepted Islam. The Messenger of Allah, peace and blessings of Allah be upon him, said to him: “We will deal only with what is apparent from you and only Allah knows best the fact of your acceptance of Islam and He will reward you accordingly.” He claimed he had no money with him. The Messenger of Allah, peace and blessings of Allah be upon him, said to him: “Where is the money both you and Umm Fadl buried and you said to him: ‘If I am killed in this journey, this money is meant for Banu Fadl, ‘Abdullah and Qutham’?” He said: “By Allah, I know you are truly a Messenger of Allah for this matter known to no one other than myself and Umm Fadl.” Related by Ibn Ishaq from Ibn Abi Najeeh from ‘Ata’ from Ibn ‘Abbas.
Anas Ibn Malik narrated that: Some Ansari men asked permission from Allah’s Messenger, peace and blessings of Allah be upon him, saying, “Allow us not to take the ransom of our nephew ‘Abbas.” The Prophet replied, “Do not leave a single dirham from it.”
Al-Bukhari related that Anas narrated that some money from Bahrain was brought to the Messenger of Allah, peace and blessings of Allah be upon him. He said, “Spread it in the Mosque.” It was the biggest amount that had ever been brought to Allah’s Messenger. In the meantime, ‘Abbas came to him and said, “O Allah’s Messenger! Give me, for I gave the ransom of myself and ‘Aqeel.” The Prophet said (to him), “Take.” He scooped money with both hands and poured it in his garment and tried to lift it, but he could not and appealed to the Prophet, “Will you order someone to help me in lifting it?” The Prophet said, “No.” Then Abbas said, “Then will you yourself help me carry it?” The Prophet said, “No.” Then ‘Abbas threw away some of the money, but even then he was not able to lift it, and so he again requested the Prophet “Will you order someone to help me carry it?” The Prophet said, “No.” Then Abbas said, “Then will you yourself help me carry it?” The Prophet said, “No.” So, ‘Abbas threw away some more money and lifted it on his shoulder and went away. The Prophet kept on looking at him with astonishment at his greediness till he went out of our sight. Allah’s Messenger, peace and blessings of Allah be upon him, did not get up from there till not a single dirham remained from that money.
By: Ibn Katheer
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