REVENGE: A BINDING OBLIGATION
THE NEWS OF the disaster at Badr, in which a number of Quraysh nobles had fallen in the fray and the survivors had returned pell-mell to Makkah, was received with a dismay that completely bewildered the Quraysh. It had proved an unimaginable catastrophe for them. All those whose fathers, sons, or brothers had been killed at Badr met Abū Sufyān and others who had merchandise in the caravan brought back safely to Makkah. It was agreed to set aside the profits of the caravan for the conduct of a new war against the Muslims. The poets, as usual, began inciting the people with their songs of vengeance. To the pagan Arabs, blood was called for in order to vindicate their honor.
A well-equipped army set out from Makkah to fight the Apostle in the middle of Shawwāl, 3 AH. Quraysh had mustered an army of three thousand soldiers consisting of their own warriors and some from the tribes that used to obey them. Their women went with them, riding the dromedaries to stir their valor and prevent them from taking flight [1]. The nobles of Quraysh also took their wives with them. The army advanced by easy stages and camped at the gates of Madinah. The Apostle’s plan was to remain in the city, leaving the invading army alone, and fight only when it decided to enter the city. He was not for going out of the city to face the enemy on the battlefield. Abdullah ibn Ubayy, too, agreed with the Apostle, but some of the Muslims who had somehow missed the opportunity of engaging the enemy at Badr were more enthusiastic. They said, “O Apostle of Allah, go forth and smite our foes, otherwise they would think that we fear to leave the city and face them.” While they kept on urging the Prophet in this wise, he went into his house and put on his coat of mail. They, young men who had been keen on meeting the enemy outside the city, repented their imprudent zeal when they saw the Apostle putting on the armor. Realizing their mistake, they begged the Prophet to follow his first counsel, for they were mistaken in persuading him against his will. “If you wish to remain inside the city,” they said, “We will not oppose you.”
But the Apostle of God replied, “It befits not a prophet, once he has put on armor, to lay it off until he has fought.” [2] The Apostle marched out with an army of one thousand strong. But he had not gone far when Abdullah ibn Ubayy withdrew with a third of the army’s strength. Abdullah said to his comrades, “He disregarded my advice but accepted theirs.” [3]
THE PROPHET TAKES THE POSITION
The Prophet marched into the gorge of Mount Uḥud, about three kilometers north of Madīnah, and took up his position with the mount at his back. He also instructed his men, “Let none of you fight until I give you the word.”
The Apostle then drew up his troops for battle, which numbered 700 men in all.
On an adjoining mount, he established 50 archers under Abdullah ibn Jubayr. He instructed them to keep the enemy cavalry away, for he said, in no case should they be allowed to come on the Muslims from the rear, whether the Muslims won the day or lost it. [4] “Abandon not your position,” he commanded them sternly, “even if the birds snatch up these men.” [5]
The Apostle put on two coats of mail on the day of Uḥud and gave the standard to Muṣʿab ibn ‘Umayr.
ENTHUSIASM OF THE YOUNGSTERS
The Apostle had sent back two boys, Samurah ibn Jundub and Rāfî ibn Khadij, as they were but fifteen years of age. The Prophet later allowed Rāfî to join the troops on the recommendation of his father, who said that Rāfî was a good archer. When Samurah was asked to go back, he pleaded that the Prophet had allowed Rāfî, although he could throw Rāfî in wrestling. Thereupon, the two lads had a wrestling bout in which Samurah defeated Rāfî, and he was also allowed to go to battle. [6]
THE FIRST PHASE OF ACTION
The battle began, and each side hurled itself against the other, while a group of women, headed by the bloodthirsty Hind, rattling tambourines with singing, urged the Quraysh troops to deeds of valor. A general engagement ensued, and the battle grew hot. Abū Dujanah fought with the Apostle’s sword, killing everybody who came up against him, and advanced deep into the enemy’s ranks. [7]
MARTYRDOM OF HAMZAH AND MUSŚAB IBN ‘UMAYR
Hamzah fought gallantly and killed a number of notable Quraysh leaders. Nobody could stand his dashing charge. But Wahshi, the slave of Jubayr ibn Mu’im, was watching the movements of Hamzah, for he had been promised freedom by his master on the condition that he killed Hamzah. Hamzah had killed Jubayr’s uncle Tu’ayma at Badr, while Hind had also urged Jubayr to use Wahshi to assassinate Hamzah. At last, Wahshi got his chance and took Hamzah unaware. An expert javelin thrower as he was, he launched his javelin at Hamzah, piercing the lower part of his body. Hamzah staggered, then he collapsed and fell on the battlefield as a martyr. [8]
Mus’ab ibn ‘Umayr entrenched himself in the defense of the Prophet, exhibited singular courage in the thicket of the battle, and kept the attacking infidels at bay. He fell, at last, nobly discharging the duty he owed to Allah and His Messenger. [9]
VICTORY OF THE MUSLIMS
Allah fulfilled the promise He had made to the Muslims. The history of Badr was repeated once again. A number of Quraysh nobles fell in succession, and their troops took to their heels. The Muslims found Hind and her companions abandoning their songs and running away, tucking up their garments. [10]
THE TABLE TURNS ON THE MUSLIMS
The Quraysh had suffered an obvious rout. The ignominious retreat of the enemy troops and the women accompanying them, taking to their heels, made the archers confident of their victory. Uttering shouts of glee, they deserted their post to despoil the enemy camp of the booty won. ‘Abdullah ibn Jubayr, the leader of the archers, reminded his men of the command given by the Apostle, but none was prepared to listen to him. So sure were they of their victory that the return of the enemy running away for its life seemed inconceivable to them. Then the situation changed. No longer parried by the flying charge of arrows, the Makkan cavalry found its way to the unprotected rear of the Muslim army. [11]
The standard bearers of Quraysh had been killed. Their standard was lying in the dust, and nobody dared come near it. Suddenly, Quraysh came smashing through the Muslim rear, and someone called out: “Ha, Muhammad has been killed!” The Muslim troops, bounding after the fugitives, turned back to face the enemy in the rear. The decamping Quraysh soldiers were emboldened and returned to resume their attack on the Muslims. The situation now became critical for the Muslims-the enemy was bent upon taking full advantage of the opportunity afforded to it.
The surprise and confusion overtaking the Muslims was as sudden as the two-pronged attack by the Makkans was violent. Qurayshi troops, led by ‘Abdullah ibn Qumiyah and ‘Utbah ibn Abi Waqqās, made a bold charge and reached well-nigh the Apostle. The Muslim troops began to waver; several were honored with martyrdom, and a stone hit the Apostle. He fell on his side, one of his front teeth was smashed, his face was scoured, and his lip was injured. The Apostle wiped the blood running down his face, saying, “How can a people prosper who have stained their prophet’s face with blood while he summons them to their Lord?” [12]
The majority of the Muslim soldiers had been scattered, and nobody knew where the Prophet was. ‘Ali took hold of the Apostle’s hand while Talḥah ibn ‘Ubaydillāh lifted him up until the Prophet got on his feet. Mālik ibn Sinān was so carried away that he even licked the blood flowing from the Apostle’s face.
The Muslims had actually neither fled away nor had they been discomfited. Their flanks had folded up, and so they had to make good their retreat in order to gather their strength to face the suddenly altered situation.
It was, no doubt, a day of trial and adversity for the Muslims in which they lost a number of their gallant warriors and virtuous comrades of the Apostle, but all this had come to pass because of the mistake of the archers who had exposed the Muslim flank. They had disobeyed the Apostle by abandoning the post on which the Apostle had stationed them.
Allah verily made good His promise unto you when you routed them by His leave, until (the moment) when your courage failed you, and you disagreed about the order, and you disobeyed after He had shown you that for which you long. Some of you desired the world, and some of you desired the Hereafter. Therefore, He made you flee from them, that He might try you. Yet now He has forgiven you. Allah is the Lord of Kindness to believers. [13]
THE LOVING COMPANIONS
The battle of Uhud also gave occasion for reflection on the worthiness and ardent affection of the Companions for the Prophet. Two rings from the metal chain strap of the helmet put on by the Apostle had been driven into his cheek. Abū ‘Ubaydah ibn al-Jarrāh pulled out one of the rings, and one of his front teeth dropped out; he pulled out another ring, and another tooth dropped out. Abū Dujānah leaned over the Apostle to shield him from arrows until many were stuck in his back. Sa’d ibn Abī Waqqās stood by the Apostle, shooting arrows in his defense, while the Apostle handed him the arrows one by one, saying, “Shoot, may my father and my mother be your ransom.” [14]
Qatādah ibn an-Nu’mān received a blow on his face, which made one of his eyes come out of its socket. The Prophet restored it to its place with his own hand, and it was so completely healed that its eyesight became better than that of the other one.[15]
The bloodthirsty infidels surged toward the Apostle. They were ready to die a hundred times to kill the Apostle, but God had willed it otherwise.
Ten of his Companions laid down their lives, one by one, defending him. Talhah ibn ‘Ubaydillāh protected the Apostle from the arrows shot by the enemy with his hands, until his fingers bled profusely and his hands were paralyzed. The Apostle wanted to climb up a rock on the mountain. He tried to get onto it but could not do so owing to weakness caused by the injuries. Talhah ibn ‘Ubaydillāh squatted beneath him and helped him to clamber up the rock.
The Apostle performed the noon prayer on the rock while sitting, because of the wounds he had received. [16]
When the Muslims had been taken by surprise and dispersed by the enemy horsemen, prodding them on one side and the foot-soldiers on the other, Anas ibn an-Nadr [17] continued to fight valiantly, advancing far into the enemy ranks. Sa’d ibn Mu’adh happened to pass by him, and he asked, “Where do you intend to go?” Anas ibn an-Nadr replied, “Sa’d, I inhale the fragrance of paradise beyond the hill of Uḥud.” [18]
Anas ibn an-Nadr came by a few Ansār and Muhājirīn who were sitting gloomily. He asked them, “What makes you sit there?”
“Alas! The Prophet of God has gone to glory”, they replied.
“Then what’s the use of surviving him?” answered Anas ibn an-Nadr. “Come, let us die for what the Prophet gave his life.” Anas then advanced, dead set upon the enemy, and died fighting like a hero. His nephew, Anas ibn Malik, later counted seventy wounds his uncle had received that day. In fact, it was difficult to recognize the corpse of Anas ibn an-Nadr; his sister was able to identify him by a special mark on the tip of a finger. [19]
Ziyād ibn as-Sakan and five others of the Ansār were holding off the enemy bearing down on the Apostle. The friends of Ziyād fought and died, man by man, and Ziyād fell disabled with numerous wounds. The Apostle asked certain persons to bring Ziyād near him and to place his foot as a support for Ziyād’s head. Ziyād died in that condition, keeping his cheek on the Prophet’s foot. [20]
Amar ibn al-Jamūh was lame in one leg. He had four sons, all of them were young and sturdy, and each was anxious to take part in the battle. On the day of Uḥud, Amar ibn al-Jamūh expressed his desire to go to the battlefield, but his sons asked him to remain at home, saying that God had excused him. He called upon the Apostle and told him that his sons wanted to prevent him from taking part in the jihād. [21] “Yet, by God, I wish to be slain so that I may stroll lamely in the paradise,” said Amr ibn al-Jamūh. The Apostle replied, “God has not made jihād incumbent on you,” and to his sons he said, “What is the harm if you allow him to go? It may be that God intends martyrdom for him. Amr ibn al-Jamūh went with the army and was killed in the battle. [22]
Zayd ibn Thābit relates that on the day of Uḥud, the Apostle asked him to seek out Sa’d ibn ar-Rabiᵢ and ask Sa’d, after conveying his greetings to him, how he felt at the moment. Zayd searched for Sa’d ibn ar-Rabiᵢ and found him lying wounded among the slain, breathing his last. Zayd counted seventy cuts of swords, arrows, and javelins on his body. Zayd conveyed the message of the Apostle to Sa’d ibn ar-Rabiᵢ, to which he replied, “Convey my greetings to the Prophet and tell him that I am inhaling the fragrance of the Garden.” “And tell my people,” continued Sa’d ibn ar-Rabiᵢ, “you would have no excuse with God if the enemy lays its hand on the Apostle of God while you still live and breathe.” Sa’d had hardly finished his message when he gave up his life. [23]
Before departing for the battle of Uḥud, Abdullah ibn Jahsh had thus implored God, “Upon Your Word, O God, tomorrow I shall fight the enemy. They ought to slay me, rip up my belly, and cut off my nose and ears. Then thou should ask me: For what reason did it happen? And I would give the reply: For You, My Lord.” [24]
MUSLIMS REGAIN CONFIDENCE
A new life was put into the Muslims when they found that the Apostle was still alive. Many of them pulled round him and took him up towards the glen. Ubayy ibn Khalaf caught up with the Apostle’s party and said, “Muḥammad, if you escape, I will be doomed.” The Apostle, however, asked his Companions to let him be. But when Ubayy insisted on coming near the Apostle, he took the lance from one of his Companions. Then, turning to face him, the Apostle thrust it in the neck of Ubayy ibn Khalaf, who fell head over heels from his horse. [25]
On reaching the mouth of the glen, Ali brought water in his shield, and Fāṭimah washed the blood from the Apostle’s face. As, however, his wounds were still bleeding, Fāṭimah burnt a piece of mat and dressed the wounds of the Apostle with its ash, and then the bleeding stopped. [26]
‘A’ishah and Umm Sulaym brought drinking water on their backs in leather bags for the wounded [27] while Umm Salit drew water for them. [28]
While in the enemy camp, Hind ibn ‘Ubbah and the women accompanying her mutilated the dead bodies of Muslims and cut off their ears and noses. Hind cut out Hamzah’s liver and chewed it, but as she could not swallow it, she threw it away. [29]
Before ordering his army to retire, Abū Sufyān ascended a hillock and shouted, “Victory in wars goes by turns: one wins today and the other tomorrow-Glory be to Hubal.”
The Apostle told ‘Umar to get up and say in reply, “God is the Highest and Most Majestic; None exists besides him. Our dead are in paradise and yours in hell.” [30]
Abū Sufyān came back with a reply, “We have the idol ‘Uzzā while you have none.” “The Prophet said: ‘Answer him.” They asked what to say, and he (the Prophet ) said: “Say: ‘God is our Guardian but you have none.'” [31]
Before Abū Sufyān departed, he called out, “We shall meet again at Badr next year.” Thereupon, the Apostle asked a companion to say, “Yes, it is an appointment between us.” [32]
The people searched for their dead and gave them a burial. The Prophet was visibly moved by the death of Hamzah, his uncle as well as foster-brother, who had always been a source of strength to him.
THE EXEMPLARY ENDURANCE
Şafiyyah bint ‘Abd al-Muttalib was the full-sister of Hamzah. When she stepped forward to see her brother, the Prophet asked her son, Zubayr ibn al-Awwäm, to send her back so that she might not see her brother’s dead body, which had been mutilated. Accordingly, Zubayr said to her, “Mother, the Prophet wants you to go back.” She replied, “Why? I know that my brother has been mutilated, but it was for the sake of God. I hope for a goodly return to him and shall be patient, if God wills.” She went to see her brother and prayed for him. Then the Apostle ordered that he should be buried at Uḥud, where his grave still is. [33]
BURIAL OF MUSĀAB IBN ‘UMAYR
The standard bearer of the Prophet on the day of Uḥud was Mus’ab ibn ‘Umayr.
Before his conversion to Islam, he was one of the best-dressed young men among the Quraysh, brought up in the lap of luxury. Only a piece of coarse cloth could be found as a shroud for his burial when he was slain in the battle of Uḥud. The cloth was so small that when his head was covered, his feet were exposed, and when his feet were covered, his head was exposed; so the Apostle said, “Cover his head and put some rushes over his feet”. [34]
The Apostle instructed that the martyrs be shrouded in pairs and that the corpse of that martyr who had learnt more of the Qur’ān be lowered first into the grave. While the martyrs were being buried, he said, “I shall be a witness unto them on the Day of Resurrection.” He also ordered to bury them in the condition in which they had fallen. [35]
THE PROPHET’S INFLUENCE ON THE WOMENFOLK
On their way back to their homes, certain Muslims passed by a woman whose husband, brother, and father had been killed at Uḥud. When she was told of their death, she asked, “Tell me first about the Apostle ?” The people replied, “Thank God, the Apostle is safe.” But she was not satisfied and asked whether she could see the Apostle herself. When the people brought her to the Apostle, she said, “Now that you are safe, every adversity is gone”. [36]
DEVOTION AND FAITH
The Makkan army had departed from Uḥud, but they had not gone far before they were heard complaining against one another and accusing their leaders of withdrawing without pressing home their advantage. On the other hand, the Prophet decided the very next day, which was a Sunday, to set out in pursuit of the retreating enemy. It was at a time when most of the Muslims were tired and wounded, but the Apostle sent a crier to announce that everybody who had been present in the Battle of Uḥud should get ready to pursue the enemy. None demurred, none protested; every Muslim who had fought at Uḥud the day before followed the Apostle on his way out of Madīnah in spite of his fatigue and wounds. The Prophet camped with his followers at Hamra’ al-Asad, about 13 kilometers from Madīnah, where he remained from Monday to Wednesday. The Prophet returned when there was no more possibility of the enemy’s return. [37] The dutiful compliance of the Companions to the Prophet’s command at this difficult hour exhibits their love for him, felt all too deeply, which has been made immortal by God through the exquisite expression of the Qur’an:
As for those who heard the call of Allah and His Messenger after the harm befell them (in the fight), for such of them as do right and ward off (evil), there is great reward.
Those unto whom men said: Lo! The people have gathered against you, there-fore fear them. (The threat of danger) but increased their faith, and they cried; Allah is sufficient for us! Most Excellent is He Whom we trust!
So they returned with grace and favor from Allah, and no harm touched them. They followed the good pleasure of Allah, and Allah is of infinite bounty.
It is only the devil who would make (men) fear his partisans. Fear them not; Fear Me, if you are true believers.” [38]
Seventy were martyred on that day, the majority being from among the Anṣār-may Allah be pleased with them all, while the Makkans lost twelve altogether. [39]
A LESSON FOR THE MUSLIMS
Indeed, the events of Uḥud were a great trial for the Muslims. It demonstrated that faith should not be placed in groups or numbers or the certainty of victory. No one is safe from trials and loss, which is a means for the Almighty to test people’s faith. Thus God says:
And remember when you ran away (dreadfully) without even casting a side glance at anyone, and the Messenger was in your rear calling you back. There did Allah give you one distress after another by way of requital to teach you not to grieve for that which had escaped you, nor for that which had befallen you. And Allah is Well-Aware of all that you do. [40]
Uḥud was also a pre-warning and preparation for the death of the Apostle . It came to caution the Muslims against turning their backs on Islam after the inevitable demise of the Apostle:
Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful. [41]
APPLE OF THE EYE
In the third year after hijra, the tribes of ‘Adal and Qārah sent an embassy to the Prophet asking for missionaries who could teach them the rudiments of faith. The Apostle sent them six of his Companions, who included ‘Āṣim ibn Thabit, Khubayb ibn Ādi, and Zayd ibn Dathinah. When this party reached ar-Rajī’, a place between ‘Asfān and Makkah, the two tribes treacherously fell on them. The Muslims took out their swords to fight them. Three of the Muslims replied that they could not accept any undertaking given by the pagans; so they fought and were killed. The remaining three, Zayd, Khubayb, and Abdullah ibn Tāriq, surrendered. The last one also broke loose on the way but was killed by the polytheists while they sold the remaining two to the Quraysh. Hujayr ibn Abī Ahāb bought Khubayb to even the score of his father Ahāb, and Safwān ibn Umayyah purchased Zayd to have his revenge for Umayyah ibn Khalaf.
When Zayd was taken out for execution, a number of Qurayshites, including Abū Sufyān, gathered to witness the barbaric spectacle.
Abū Sufyān asked Zayd, “Verily, for God’s sake, O Zayd, don’t you wish that Muhammad had now been in your place and you with your family?” “By God,” replied Zayd, “I don’t wish Muhammad to be hurt even by a thorn when I should be in sweet repose with my family.” Thereupon Abū Sufyān remarked: “I have never seen any man so much adored as Muhammad is loved by his Companions.” Zayd was killed thereafter. [42]
Then they brought Khubayb to be crucified. He asked his executioners to allow him to offer two rak’ās of prayer. Having performed the prayers in complete repose, Khubayb said to them, “Were it not that you would think that I only delayed out of fear of death, I would have prolonged my prayer.” Then he recited these verses:
When I am killed as a Muslim, I do not care on which side I fall in the path of God;
It’s all for God, who will bless the limbs taken apart.
Khubayb was struck dead with the song of love on his lips. [43]
BI′R MA′U¨NAH
Another act of treachery took place shortly thereafter. A tribal chief, Amir ibn Mālik, expressed the desire to have the doctrines of Islam explained to his people. The Apostle deputed 70 persons, some of whom were his eminent Companions, but when they reached the place called Bí’r Ma’únah, the tribesmen of Banü Sulaym, Usayyah, Ri’l, and Dhakwān ambushed the party. The Muslims fought bravely, and all were killed except one. Kā’b ibn Zayd returned to tell the story. He later died in the Battle of the Trenches. [44]
DYING DECLARATION OF A MARTYR
One of the Muslims who was killed treacherously on this occasion was Harām ibn Milhān. The words he uttered at the time of his death brought about the conversion of his killer, Jabbār ibn Salmā, to Islam. Jabbār would later relate that what led him to accept Islam was his attack on a man with his spear, and when he saw the point of his spear coming out of his chest, he also heard him crying, “By the Lord of Ka’bah, I have succeeded!” Jabbār further says that he wondered what sort of success it was. Had he not killed the man? Jabbār enquired of another, who told him that the man had meant martyrdom, and thus he was convinced that his victim had really been successful. [45]
EXPULSION OF BANÜ NADIR
The Apostle approached Banü ‘Nadír to demand a contribution to be paid as blood-money to the Banü Amir since two men had been killed inadvertently by the lone survivor of Bí’r Ma’únah. Banü ‘Nadír, being one of the two influential tribes of the Jews settled in Madinah, were in alliance with Banū ‘Āmir and were thus liable to pay the blood writ. They feigned willingness to accept the demand with pleasure, but kept themselves busy in plotting against the Prophet. While the Apostle was asked to make himself comfortable by the side of a wall of one of their houses, they took counsel with one another, saying: “Never would you get such a golden chance. If one of us drops a rock on him from the top of the house, we shall all get rid of him.” Abū Bakr, ‘Alī, and Umar, and a few more Companions were with the Apostle on this occasion.
God informed the Prophet of the treacherous plan of the Jews. He went back to Madinah and ordered to make preparations for war against the Banū ‘Nadir. Thus, the Apostle came upon them in Rabī al-Awwal, 4 AH. The siege of Banū ‘Nadir lasted for six nights whilst God cast terror in the hearts of the Jews. They told the Prophet that if he agreed to spare their lives, they would quit the city with their belongings except their arms. The offer was accepted, and Banū ‘Nadir departed from Madinah after destroying their houses and loading all that they could on their camels. [46]
The Surah al-Hashr (“Exile”) in the Qur’ān calls attention to the punishment of Banū ‘Nadir.
He it is Who has caused those of the People of the Scripture who disbelieved to go forth from their homes into the first exile. You deemed not that they would go forth, while they deemed that their strongholds would protect them from Allah. But Allah reached them from a place whereof they reckoned not and cast terror in their hearts, so that they ruined their houses with their own hands and the hands of the believers. So learn a lesson. O you who have eyes! [47]
Many of these exiles settled in Khaybar, the Jewish center in the north of Hijāz; others went away to the far-off lands of Syria, and the Muslims got rid of an enemy without having to meet them in an open fight. The lands and groves left by the Jews were divided among the first Makkan emigrants.
THE RAID OF DHĀT AR-RIQĀ’
In the fourth year of the hijrah, the Apostle of God decided to make a raid into Najd. With six of his Companions, of whom Abū Mūsā al-Ash’ari was one, he made for an oasis in that area. The party had to cover the distance mostly on foot, as only one camel was at their service. The incursion was called Dhātar-Riqā’ as the Companions taking part in the expedition had to bandage their injured feet and toes. [48]
The Apostles’ party approached the enemy, but there was no fighting, for each feared the other. The Apostle led the prayer of fear in this expedition. [49]
WHO NOW CAN SAVE YOU?
While the Prophet was on his way back to Madīnah, he happened to lie down to take rest under the shade of a thicket of acacia trees after hanging his sword on a branch.
Jābir related that he was taking a nap along with his friends when they heard the Apostle calling them. There was a Bedouin sitting by the side of the Apostle, and when they went to him, he said, “I was sleeping when this man came and took hold of my sword. As I woke up, I saw him with the sword drawn over my head, and he was asking me, ‘Who now can save you from me?’ I replied, ‘Allāh’. Now he is sitting before you.” The Apostle did not, however, punish the Bedouin. [50]
EXPEDITIONS WITHOUT FIGHTING
The same year, in Sha’bān, the Prophet went forth to Badr to keep his appointment with Abū Sufyān at Uḥud. He remained at Badr for eight days with a large force awaiting the arrival of the Makkan army. Abū Sufyān did come out of Makkah to vindicate his call, but he did not venture to advance more than a few miles into the desert. He persuaded his men to return since it was a season of drought in which his people were in a bad shape. There was thus no fighting, and the Muslims returned with their prestige and morale higher than before.
The Apostle undertook another expedition to Dūmat al-Jandal a few months later, but the Muslims returned to Madīnah without any fighting. [51]
***
[1] Ibn Hishâm, vol. II, pp. 60-62.
[2] Ibid., p. 63.
[3] To get a clear picture of the disposition of troops, see The Battlefield of the Prophet Muhammad, by Dr. Muhammad Hamidullah, pp. 24-25.
[4] Ibn Hisham, vol. II, p. 66.
[5] Zād al-Ma’ād vol. I, p. 349 and Bukhāri: Kitāb al-Maghāzi: on the “Battle of Uḥud.”
[6] Ibn Hishám, vol. II, p. 66.
[7] Ibid., pp. 67-68.
[8] Ibn Hishám, vol.II pp. 70-72. Wahshi himself later narrated the event as related in Sahih Bukhari: “Battle of Uhud.”
[9] Ibn Hishám, vol. II, p. 73.
[10] Ibid., p. 77.
[11] Zad al-Ma’ād, vol.I, p. 350.
[12] Ibn Hishâm, vol. II, pp. 78-80.
[13] Qur’ān 3:152.
[14] Ibn Hishâm, vol. II, pp. 80-82; Bukhārī.
[15] Ibn Hishâm, vol. II p. 82.
[16] Ibid., p. 67; Zād al-Ma’a’d, vol. I, p. 350.
[17] Uncle of Anas ibn Malik, the personal attendant of the Prophet
[18] Zād al-Ma’a’d, vol. I, p. 350.
[19] Ibn Hisham, vol. II, p. 8.3
[20] Ibid., p. 81.
[21] Lit. An effort or striving: fighting in the way of God. It may include offensive attacks, but solely for a cause just and right.
[22] Zād al-Ma’ād, vol.I., p. 353.
[23] Ibid.
[24] Ibid.
[25] Ibn Hishām, vol. II., p. 84.
[26] Ibid., p. 85; Bukhāri and Muslim: “Battle of Uḥud.”
[27] Bukhāri: “Battle of Uḥud.”
[28] Bukhāri, “Umm Salit.”
[29] Ibn Hishâm, vol.II, p. 91.
[30] Ibid., p. 93.
[31] Ibn Hishâm, vol. II, p. 94.
[32] Bukhāri, “Battle of Uḥud.”
[33] Ibn Hishâm, vol.II, p. 97.
[34] Bukhāri, “Battle of Uḥud.”
[35] Bukhāri, “Battle of Uḥud.” There is no difference of opinion in regard to burying the martyrs, without washing them, so that they present themselves before God in the condition they were slain. As for the burial service, Imām Mālik, Imām Shāfi, and Imām Ahmad do not consider it necessary, while Imām Abū Ḥanifah (and others like Imām Awzā’i, Sufyan Thawri, and Isḥāq ibn Rāḥawayh) say that the burial service should be performed. Imām Ahmad also relates a tradition about the offering of burial service over the martyrs. Bukhāri has also related a tradition on the authority of ‘Uqbah ibn ‘Amr that once the Prophet went to Uḥud and recited the burial service for the martyrs.
[36] Ibn Hishām, vol.II, p. 99.
[37] Ibn Kathir, vol.III, p. 97.
[38] Qur’an 3:172-75.
[39] Ibn Hisām, vol.III, pp.101-102
[40] Qur’ān 2:153.
[41] Qur’ān 2:144.
[42] Ibn Hishām, vol.II, p. 169-76, Bukhāri, “Kitāb al-Maghāzi.”
[43] Ibid., p. 174; Ibn Kathír, vol.III, pp. 123-25.
[44] Bukhāri, Muslim and Ibn Hishām, vol.II, p. 186.
[45] Ibn Hishām, vol.II, p. 187.
[46] Ibid., pp. 190-91.
[47] Qur’ān 592.
[48] Bukhārī, “Expedition of Dhāt ar-Riqā’.
[49] Ibn Hishām, vol.II, p. 204.
[50] Bukhārī, “Expedition of Dhāt ar-Riqā’.
[51] Ibn Hishām, vol.II, pp. 209-213
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