Expeditions Between Badr and Uhud

Shortly after returning to Madinah from the Battle of Badr, reports reached the Prophet Muhammad ﷺ that members of the Banū Sulaym tribe were assembling near the watering place of al-Kudr in the region of Najd. Intelligence suggested that the tribe was gathering a force that could potentially threaten Madinah or take advantage of the changing political situation following Quraysh's defeat at Badr.

Rather than allowing a hostile force to organise unchecked, the Prophet ﷺ acted swiftly. In Shawwāl 2 AH (approximately April 624 CE), he departed Madinah with a force of around two hundred Companions, appointing Sibāʿ ibn ʿUrfuṭah al-Ghifārī رضي الله عنه to oversee the affairs of Madinah during his absence.

The Muslim force travelled towards al-Kudr but found that the Banū Sulaym had dispersed before their arrival. Having learned of the Prophet's approach, the tribe abandoned its encampment and withdrew into the surrounding desert without offering battle. No fighting took place, and no casualties were suffered by either side.

Although the expedition did not result in combat, the Muslims secured a number of camels that had been left behind when the tribe hastily retreated. In accordance with the regulations governing the distribution of spoils that had recently been established following the Battle of Badr, the camels were distributed among the participants after the prescribed share had been set aside.

The expedition lasted only a few days before the Prophet ﷺ and his Companions returned safely to Madinah.

From a military perspective, the expedition demonstrated that the Muslims would not remain passive in the face of potential threats. The victory at Badr had transformed the strategic landscape of Arabia, and several tribes were carefully observing the growing influence of the Muslim community. By responding rapidly to reports of hostile mobilisation, the Prophet showed that Madinah possessed both the capability and the resolve to protect itself from emerging dangers.

The expedition also reinforced the developing intelligence network of the Muslim community. Information regarding the movements of neighbouring tribes enabled the Prophet ﷺ to respond before hostile coalitions could gather sufficient strength to launch attacks against Madinah. This approach became an important feature of the defensive strategy employed during the following years as tensions with Quraysh and certain allied tribes continued to increase.

The withdrawal of Banū Sulaym without engaging in battle illustrated the changing perception of the Muslims after Badr. Tribes that had previously regarded the Muslims as a vulnerable community now recognised that Madinah had become an organised and disciplined political and military force capable of responding quickly to threats beyond its immediate borders.

The defeat at Badr left Quraysh determined to restore its prestige and avenge the deaths of its leading nobles. Among those most affected was Abū Sufyān ibn Ḥarb, who had escaped capture when he successfully diverted the caravan that had originally prompted the Muslim expedition to Badr. As the new leader of Quraysh, he resolved that the defeat would not go unanswered.

According to the early Sīrah sources, Abū Sufyān made a vow that he would not wash after ritual impurity until he had led an expedition against Muhammad ﷺ and the Muslims. Although symbolic in nature, the vow reflected the determination within Quraysh to erase the humiliation they had suffered at Badr.

Approximately two months after the Battle of Badr, in Dhū al-Ḥijjah 2 AH, Abū Sufyān departed Makkah with a small mounted force of around two hundred men. Unlike the army assembled for Badr, this was not intended as a full-scale invasion of Madinah. Instead, it was a swift raid designed to demonstrate that Quraysh could still strike at the Muslims and return safely to Makkah.

Travelling under the cover of night, the force approached the outskirts of Madinah. Abū Sufyān sought assistance from Sallām ibn Mishkam, a leader of the Jewish tribe of Banū Naḍīr, who provided information concerning conditions around the city. The meeting took place discreetly, allowing the Quraysh force to continue its raid without immediately alerting the Muslims.

Before dawn, a small detachment from the Quraysh force attacked the agricultural district of al-ʿUrayḍ, located on the outskirts of Madinah. During the raid, they killed two Muslim allies from the Anṣār who were working in the area and set fire to several date palm orchards before rapidly withdrawing towards Makkah.

News of the attack quickly reached the Prophet ﷺ. Recognising that the raid was intended to provoke fear while avoiding direct confrontation, he immediately assembled a force of the Muhājirūn and Anṣār and pursued the retreating Quraysh. The Muslims followed the raiders for several days, but Abū Sufyān had already gained a considerable lead and was determined to avoid battle.

In an effort to increase the speed of their retreat, the Quraysh force discarded much of the food they had been carrying. Among the supplies were sacks of sawīq, a roasted barley or wheat meal commonly mixed with water and eaten during journeys because it was light, nutritious and easy to prepare. The Muslims later recovered many of these abandoned provisions along the route.

Because of the large quantity of sawīq left behind by the fleeing Quraysh, the expedition became known as the Expedition of al-Sawīq.

Although no battle took place, the expedition failed to achieve its principal objective. The raid caused only limited material damage, while the rapid response of the Prophet ﷺ demonstrated that Madinah remained vigilant and capable of mobilising quickly against external threats. Abū Sufyān succeeded in escaping, but he had neither inflicted a significant military defeat nor restored the prestige lost by Quraysh at Badr.

The expedition nevertheless illustrated that the conflict between Quraysh and the Muslims had entered a new phase. Rather than isolated confrontations over trade routes, both sides were now engaged in an ongoing struggle involving intelligence gathering, reconnaissance, rapid military movements and retaliatory raids. The determination of Quraysh to avenge Badr continued to grow, setting the stage for the larger military campaign that would eventually lead to the Battle of Uḥud.

Following the Battle of Badr, the political landscape of Madinah changed considerably. The Muslim victory strengthened the position of the Prophet Muhammad ﷺ and the Muslim community, while many groups that had previously remained neutral began reassessing their relationships with the emerging Islamic state. Among those affected were the Jewish tribes of Madinah, including Banū Qaynuqāʿ.

Before the Hijrah, the Prophet ﷺ had concluded the Constitution of Madinah with the various tribes and communities of the city. The agreement recognised each community's religious freedom while establishing mutual obligations for the collective defence of Madinah. Each signatory agreed not to aid the enemies of another party, not to violate the peace of the city, and to refer serious disputes to the Prophet ﷺ for judgement.

Banū Qaynuqāʿ were the smallest of the three principal Jewish tribes of Madinah but were among its wealthiest inhabitants. They lived in fortified settlements within the city and were particularly renowned as skilled goldsmiths, jewellers and craftsmen. Their markets attracted merchants from across the region, giving the tribe considerable economic influence despite its relatively small numbers.

The early Sīrah sources relate that after the Muslim victory at Badr, the Prophet ﷺ visited Banū Qaynuqāʿ and urged them to honour their covenant before they experienced a fate similar to that of Quraysh. Rather than accepting his warning, some members of the tribe reportedly responded defiantly, declaring that Quraysh had been inexperienced in warfare and warning that if the Muslims fought them, they would encounter a very different opponent.

Tensions continued to rise until an incident occurred in the marketplace of Banū Qaynuqāʿ that became the immediate cause of the conflict. According to the earliest Sīrah accounts, a Muslim woman entered the market and sat near a Jewish goldsmith. While she refused repeated requests to uncover her face, some individuals in the market secretly fastened the lower part of her garment to her clothing while she was seated. When she stood to leave, part of her clothing was pulled aside, exposing her and causing her great embarrassment. She cried out for help, whereupon a Muslim man nearby intervened and killed the goldsmith responsible. Members of Banū Qaynuqāʿ then attacked and killed the Muslim in retaliation.

The incident transformed an already fragile situation into open hostilities. From the Muslim perspective, the killing of a Muslim after the public humiliation of the woman, together with the tribe's increasingly hostile conduct, constituted a violation of the covenant governing relations within Madinah.

The Prophet ﷺ assembled the Muslim forces and marched against the fortified quarter of Banū Qaynuqāʿ. The tribe withdrew into its strongholds, where it remained under siege for approximately fifteen days. Although the exact duration differs slightly among the historical sources, all agree that the siege ended without a major battle.

Eventually, Banū Qaynuqāʿ surrendered. Some members of the Muslim community favoured severe punishment for what they regarded as treason during a time of war. However, ʿAbdullāh ibn Ubayy ibn Salūl, who had longstanding alliances with Banū Qaynuqāʿ dating from before Islam, strongly appealed for clemency. After considerable discussion, the Prophet ﷺ ordered that the tribe should leave Madinah rather than face execution.

Banū Qaynuqāʿ were permitted to depart with their families and movable possessions, although they left behind weapons and certain property. They travelled north and eventually settled in the region of Wādī al-Qurā before many later migrated towards Syria.

The expulsion of Banū Qaynuqāʿ marked the first removal of one of the major tribes from Madinah following the establishment of the Islamic state. It also demonstrated that the Constitution of Madinah was regarded as a binding political agreement whose violation carried serious consequences, regardless of tribal affiliation or religious identity.

Explanatory Note

The expulsion of Banū Qaynuqāʿ is frequently presented by critics as evidence that the Prophet Muhammad ﷺ expelled a Jewish tribe simply because of its religion. The earliest Islamic sources, however, consistently present the dispute as a political and treaty-related conflict rather than one based solely on religious identity.

The Constitution of Madinah recognised the Jewish tribes as members of the wider political community while allowing them to retain their own religion, laws and internal affairs. The agreement imposed obligations on all signatories equally, including mutual defence of the city and the prohibition of assisting hostile forces or violating public security.

Classical Muslim historians understood the action taken against Banū Qaynuqāʿ as resulting from an alleged breach of these obligations and the subsequent outbreak of violence. Whether every detail of the marketplace incident can be independently verified is discussed by modern historians, since the principal accounts derive from the early Sīrah tradition. Nevertheless, there is broad agreement among both classical Muslim scholars and many modern historians that relations between the Muslims and Banū Qaynuqāʿ had deteriorated significantly after Badr and that the confrontation arose within the broader context of an increasingly fragile political and military situation in Madinah rather than from religious differences alone.

In Rabīʿ al-Awwal 3 AH, reports reached the Prophet Muhammad ﷺ that members of the powerful Ghatafān confederation, particularly the Banū Thaʿlabah and Banū Muḥārib, were gathering near a watering place known as Dhū Amr in the region of Najd. Intelligence suggested that the tribes were considering an attack upon Madinah, taking advantage of the growing instability in central Arabia following the events of the previous year.

The Ghatafān confederation occupied a vast area east of Madinah and was among the strongest tribal alliances in the Arabian Peninsula. Although no open conflict had yet occurred between them and the Muslims, their increasing military activity posed a potential threat to the security of Madinah and the surrounding trade routes.

Rather than waiting for a hostile force to advance, the Prophet ﷺ assembled a force of approximately four hundred and fifty Companions and departed Madinah to investigate the reports. As on previous expeditions, a deputy was appointed to oversee the affairs of the city during his absence.

The Muslim force travelled into Najd towards the reported gathering place. News of the Prophet's approach spread rapidly among the Ghatafān tribes. Rather than remaining to fight, the tribes dispersed into the mountainous terrain and surrounding valleys before the Muslims arrived. No battle took place.

The Prophet ﷺ remained in the area for several days to confirm that the immediate threat had passed and that no enemy force remained assembled nearby. During this period, the Muslims encountered no organised resistance and eventually began the journey back to Madinah.

The early Sīrah sources record an incident during the return journey that illustrates the confidence and composure of the Prophet ﷺ even when separated from his Companions. While the army rested in a valley after rainfall, the Prophet hung his sword upon the branch of a tree and lay down beneath it.

A man named Ghawrath ibn al-Ḥārith, who belonged to one of the hostile tribes, saw the Prophet ﷺ alone and quietly approached him. Seizing the sword, he stood over the Prophet and asked, "Who will protect you from me now?"

The Prophet ﷺ replied calmly, "Allah."

The sudden confidence of the Prophet reportedly caused the man to lose his composure. The sword fell from his hand, whereupon the Prophet ﷺ picked it up and asked, "Now who will protect you from me?"

Unable to answer, the man stood before the Prophet without resistance. Rather than seeking revenge, the Prophet forgave him and allowed him to depart unharmed.

According to the early reports, the man returned to his people deeply impressed by what had occurred and declared that he had encountered the best of mankind. Although the historical sources differ regarding whether he accepted Islam immediately or at a later time, they agree that the encounter ended peacefully without bloodshed.

The Expedition of Dhū Amr concluded without military engagement, yet it achieved its strategic objective. The suspected tribal mobilisation dispersed before it could develop into an organised threat, demonstrating once again that the Muslim community possessed both the intelligence network and the military capability to respond rapidly to potential dangers beyond the immediate vicinity of Madinah.

The expedition also reinforced a pattern that had emerged after the Battle of Badr. Several tribes were carefully observing the rise of the Muslims, but many hesitated to engage them directly once confronted by a disciplined and organised force. Through these expeditions, the Prophet ﷺ maintained the security of Madinah while discouraging hostile alliances from forming against the young Islamic state.

In Jumādā al-Ūlā 3 AH, the Prophet Muhammad ﷺ received reports that members of the Banū Sulaym tribe were once again gathering in the region of Buḥrān, a mining district situated in the Ḥijāz between Madinah and Makkah. Although no attack had yet been launched, the intelligence suggested that a concentration of armed tribesmen could pose a future threat to the security of Madinah and to the routes used by the Muslims.

Having previously dealt with Banū Sulaym after the Battle of Badr, the Prophet ﷺ understood the importance of responding promptly to reports of military mobilisation. Rather than allowing hostile forces time to organise or unite with other tribes, he assembled a force of approximately three hundred Companions and departed Madinah. As was customary, he appointed a deputy to oversee the affairs of the city during his absence.

The Muslim force travelled south-east towards Buḥrān, covering the considerable distance across the rugged volcanic plains and desert valleys of the Ḥijāz. The journey demonstrated the increasing mobility of the Muslim community, which had become capable of undertaking extended expeditions while maintaining the security of Madinah.

Upon reaching Buḥrān, the Muslims found no organised enemy force. The reported gathering had dispersed before their arrival, and no engagement took place. The Prophet ﷺ remained in the area for several days, confirming that there was no immediate threat before ordering the return to Madinah.

Like several of the expeditions that followed the Battle of Badr, the Expedition of Buḥrān ended without combat. Nevertheless, it served an important strategic purpose. The repeated appearance of Muslim forces beyond Madinah discouraged neighbouring tribes from believing that they could prepare attacks without being detected. It also demonstrated that the Muslims were prepared to defend their community through vigilance and rapid mobilisation rather than waiting for hostile forces to reach the city.

These expeditions formed part of a broader strategy of securing Madinah during a period of growing uncertainty throughout Arabia. Although Quraysh remained the principal enemy, other tribes were carefully observing the changing balance of power. Some considered forming alliances with Quraysh, while others remained undecided. By maintaining a visible presence across the surrounding regions, the Prophet ﷺ reduced opportunities for hostile coalitions to gather strength and ensured that the initiative did not pass to his opponents.

As the months passed, however, it became increasingly clear that Quraysh had not abandoned its determination to avenge the defeat at Badr. While the Muslims were securing the approaches to Madinah, the leaders of Makkah were preparing a far larger and more determined military campaign. Their preparations would soon culminate in one of the most significant battles in the life of the Prophet ﷺ: the Battle of Uḥud.

The defeat at Badr left Quraysh militarily weakened but more determined than ever to destroy the Muslim community in Madinah. The deaths of many of their most respected leaders had shaken the tribe's authority throughout Arabia, while the successful return of Abū Sufyān's caravan shortly before the battle had preserved much of Quraysh's commercial wealth. Rather than distributing the profits among those who had invested in the caravan, the leading men of Quraysh agreed that the proceeds should be reserved to finance a campaign against the Muslims.

Abū Sufyān ibn Ḥarb, who had emerged as the principal leader of Quraysh after Badr, played a central role in organising the preparations. The merchants whose goods had been saved were urged to contribute their profits towards raising a new army. Their objective was no longer merely to protect trade routes but to inflict a decisive defeat upon the Muslims and restore the prestige that Quraysh had lost.

As preparations continued, Quraysh sought support from neighbouring tribes with longstanding ties to Makkah. Among those who responded were members of Kinānah and the Aḥābish, who agreed to join the campaign. The resulting force was considerably larger than the army that had marched to Badr and reflected the seriousness with which Quraysh regarded the coming conflict.

The desire for revenge was not limited to the political leaders of Makkah. Many families had lost fathers, sons and brothers at Badr, and the memory of those deaths remained vivid. Men who had escaped the battlefield at Badr now sought an opportunity to redeem themselves, while younger members of Quraysh viewed the coming expedition as a chance to restore the honour of their tribe.

Among those who encouraged the campaign were several prominent women of Quraysh whose close relatives had been killed at Badr. Hind bint ʿUtbah, whose father, uncle and brother had all fallen in the battle, openly urged the men of Quraysh to continue the struggle against the Muslims. Along with other women, she accompanied the army, intending to encourage the warriors through poetry and tribal songs, a recognised custom in Arabian warfare intended to strengthen morale and discourage retreat.

While Quraysh prepared for war, the Prophet Muhammad ﷺ remained informed through the intelligence network that had gradually developed around Madinah. Travellers, allied tribes and individual informants reported increasing military activity in Makkah, making it clear that Quraysh was assembling a force far larger than any previously sent against the Muslims.

The Prophet ﷺ did not respond by marching towards Makkah. Instead, he remained in Madinah, continuing to strengthen the community and preparing to defend the city should Quraysh advance. As news of the enemy's preparations became more certain, the Muslims understood that another major confrontation was inevitable.

By the beginning of Shawwāl 3 AH, Quraysh had completed its preparations. Approximately three thousand men, accompanied by cavalry and camels, departed Makkah under the overall command of Abū Sufyān ibn Ḥarb. Their destination was Madinah, and their objective was to avenge the defeat at Badr by delivering a decisive blow to the growing Muslim community.

The march of the Quraysh army towards Madinah marked the beginning of the campaign that would culminate in the Battle of Uḥud, one of the most significant and consequential events in the life of the Prophet Muhammad ﷺ.

As the Quraysh army advanced northwards towards Madinah, news of its movements reached the Prophet Muhammad ﷺ through his scouts and allied tribes. The reports confirmed that the army numbered approximately three thousand men, including around two hundred cavalry and several thousand camels, making it considerably larger and better equipped than the force that had fought at Badr. Their determination was unmistakable: they had not come to threaten Madinah or intercept caravans but to seek a decisive military victory.

When the Quraysh army reached the vicinity of Madinah, they camped near the plain below Mount Uḥud and allowed their animals to graze upon the surrounding fields and orchards. Their arrival confirmed that the long-anticipated campaign of revenge had begun.

Recognising the seriousness of the situation, the Prophet ﷺ gathered his leading Companions to consult them regarding the best strategy for defending the city. Although he was the Messenger of Allah and received divine revelation, he consistently practised consultation in matters of military strategy and public affairs. This reflected both the importance of collective deliberation and the principle of involving the Muslim community in decisions that affected its future.

During the consultation, differing opinions were expressed.

The Prophet ﷺ and several senior Companions were inclined to remain within Madinah. The city possessed natural defensive advantages, with its densely built neighbourhoods and fortified houses making it difficult for a large army to manoeuvre. Fighting within the city would reduce the effectiveness of the Quraysh cavalry and compel the enemy to engage under less favourable conditions. Women and children could also assist from the rooftops by supplying water and, if necessary, defending the streets.

Many younger Companions, however, particularly those who had not participated in the Battle of Badr, favoured marching out to meet Quraysh in open battle. They feared that remaining within Madinah might be interpreted by the Arabs as weakness or reluctance to confront the enemy. Others expressed a sincere desire to attain martyrdom in the path of Allah, hoping to emulate the honour gained by those who had fallen at Badr.

The discussion continued until the majority opinion favoured leaving the city and confronting Quraysh outside Madinah. Although the Prophet ﷺ had initially preferred a defensive strategy, he accepted the decision reached through consultation and prepared the Muslim army for battle.

After the consultation concluded, the Prophet ﷺ returned to his home and put on his armour in preparation for the campaign. During this interval, some of the Companions reflected upon the discussion and became concerned that they might have urged the Prophet ﷺ to abandon the strategy he personally considered preferable. They approached him and suggested that if he wished, they would support his original opinion and remain within Madinah.

The Prophet ﷺ declined to reverse the decision once preparations had begun. He explained that it was not fitting for a Prophet who had put on his armour to remove it before Allah had judged between him and his enemy. With the decision now made, the Muslims committed themselves to the course they had chosen and began preparing to march from Madinah to meet the approaching Quraysh army.

The consultation before the Battle of Uḥud remains one of the clearest historical examples of the Prophet's leadership. Although he possessed the authority to decide the matter himself, he demonstrated the importance of consultation, accepted the opinion of the majority in a matter of military judgement, and then remained resolute once the decision had been reached. These events set the stage for the march towards Mount Uḥud, where the two armies would soon meet in one of the defining battles of early Islamic history.