The flanks were commanded by ‘Ali and Sa‘d ibn Mu‘adh. ‘Ali was famous for his courage and deep devotion to God’s Messenger. He was only nine or ten years old when he answered God’s Messenger, ‘I will help you’, when the Messenger gathered his kinsmen to call them to Islam at the outset of his mission and asked them: ‘Who among you will help me in this affair?’ (6) Again, on the night of the Prophet’s Emigration, he slept on the Prophet’s bed in order that God’s Messenger, upon him be peace and blessings, might be able to leave Makka in safety. (7) Those who surrounded the house of the Prophet had thought that it was God’s Messenger who was sleeping in the bed and waited until daybreak. By the time they rushed into the house only to find ‘Ali in the Prophet’s bed, God’s Messenger had already reached the Cave of Thawr outside Makka. ‘Ali was a man wholly dedicated to the cause of God.

God’s Messenger, upon him be peace and blessings, had not neglected to take all the necessary precautions and perfect all the preparations for the war. He had mobilized all the resources available to him and chosen his best and most qualified men as commanders. He had stationed his army at the upper part of the valley and pitched his tent at a place from where he would be able to see the whole of the battlefield and have all his commands conveyed to his soldiers instantaneously. And, as the final prerequisite, for the desired result, he outstretched his arms and prayed with great earnestness and humility:

O God! Here are the Quraysh who in their vainglory seek to deny and cry lies against Your Messenger. O God! Support us with the help You promised me. O God! Were this small group of Muslims to perish, none in the whole earth would remain to worship You. (8)

After the prayer, he threw a handful of dust at the enemy saying: May their faces be scorched! (9)

The Battle of Badr was a severe test for all the Muslims. They would either gain the victory or be martyred. They were not to flee the battlefield. Although they were not forbidden to retreat in orderly fashion under strong pressure from the enemy provided the retreat was resorted to as a stratagem of war – for example, seeking reinforcements or regrouping with another party in the rear (al-Anfal, 8.15) – any disorderly flight because of cowardice and defeatism was strictly forbidden. That kind of retreat takes place because the deserter holds his life dearer than his cause, and such cowardice has been characterized as one of the major deadly sins.

The battle began. In the first frontline of the Quraysh were ‘Utba ibn Rabi‘a and his brother, Shayba, and his son, Walid. They challenged the Muslims to single combat. Three young men of the Helpers went forward against them. ‘We will not fight with the farmers and spherherds of Madina,’ ‘Utba shouted out of an arrogance which would cause their perishing. This was, in fact, what God’s Messenger expected. He ordered ‘Ali, Hamza and ‘Ubayda ibn Harith to go forth for single combat. Hamza, may God be pleased with him, advanced against ‘Utba and killed him. ‘Ali killed Walid with two blows. ‘Ubayda, who was old, marched against Shayba. They exchanged blows, and the sharp edge of Shayba’s sword struck ‘Ubayda’s knee and cut it. However Hamza and ‘Ali rescued him from Shayba. They killed Shayba and carried ‘Ubayda away. (10)

The Quraysh were shocked at the beginning of the war. The belief and sincerity of the Muslims won them God’s help. The Quraysh, who had exulted in their power, suffered a decisive defeat at the hands of the ill-equipped Muslims. Seventy of the Quraysh were killed. The two young brothers, ‘Awf and Mu‘awwidh, from the Helpers, together with ‘Abd Allah ibn Mas‘ud, killed Abu Jahl, who had been described by God’s Messenger as the Pharaoh of the Muslim Ummah. (11) Almost all the leaders of the Quraysh, including Abu Jahl, Walid ibn Mughira, ‘Utba ibn Rabi‘ah, ‘As ibn Sa‘id, Umayya ibn Khalaf, and Nawfal ibn Khuwaylid were killed. Prior to the battle, God’s Messenger, upon him be peace and blessings, had indicated the spots where they were killed, saying: ‘Utba will be killed here; Abu Jahl here, Umayyah ibn Khalaf here, and so on. (12)

Another seventy of the Quraysh were taken as war prisoners. God granted the Muslims permission to accept ransom for them. God’s Messenger released some of them in return for ransom, and the others who knew how to read and write, on the condition that they should teach the unlettered Muslims how to read and write.

Such treatment of the captives proved very beneficial for the Muslims. For those people who had expected execution welcomed the chance to pay ransom and paid it. Second, the rate of literacy in Madina was very low, and, in order to propagate Islam, the Muslims had to know how to read and write. Besides, the Muslims had to be culturally superior to the polytheists. Third, those who were kept in Madina to teach the Muslims how to read and write would be able to learn Islam better than before and find the opportunity to be in close contact with the Muslims. This was certain to soften their hearts toward Islam and accelerate their conversion, together with that of their families. Fourth, the families and relatives of those captives had despaired of their lives. But, when they saw them before them unexpectedly, their enmity to Islam was considerably lessened or broken.

The decisive victory gained at Badr made Islam a force to reckon with across all of Arabia, and many hardened hearts were inclined to accept the message of Islam.