(198)

THE EXPEDITION OF UHUD

In Badr, seventy renowned warriors of the Quraysh were killed. The other troops were shamed and ran away showing their backs to the theatre of war. This defeat caused the silence of death on the streets of Makkah. This was like the quiet of the ocean under which strong currents struggle to rise. It was like a dormant volcano that might erupt any time. There was a wave of anger and sorrow in the hearts of the Quraysh. Their hearts were burning with the thought of revenge. With the fear that the anger might subside, they had prohibited people from shedding tears on the loss of the near and dear in the Battle of Badr. Besides, there was also a custom in the Arab society that women did not cry until they had avenged the loss of a dear person in a fight or a war. This spirit encouraged to wage another decisive war of revenge. Abū-Sufyan, who had dreams of leading the Quraysh, got an opportunity after Abū-Jahl and other chiefs died in the Battle of Badr. To win the support of the masses he took a public oath that he would not oil his scalp until he did not take revenge for every Quraysh life lost in Badr. Therefore, in Dhul-Hijjah 2 A.H. he went with a contingent of two hundred men to cause destruction in al-Madinah. When he reached the outskirts of al-Madinah, he killed two men of Ansar who were working in the farms. He also committed arson by setting fire to a date garden. When the Prophet (a.s) heard of this, he chased him up to a place called Kudr but he escaped with his men.

This was the preface for the preparations for a bigger campaign. `Ikrimah ibn Abi-Jahl, Safwan ibn Umayyah, `Abdullah ibn Rabi`ah and other important persons gave the previous year’s profits as their war effort to a common fund for the warlike preparations. This was fifty thousand miskal of gold and one thousand camels. They thought that their troops had to be financially strong to be able to fight a war successfully. Therefore, the Holy Qur’an says about them:

“These infidels spend their riches to stop men from taking the Path of Allah. They will soon spend these riches, it will become the cause of craving and sorrow for them, and then they will be

(199)

defeated. Those who adopted infidelity will be sent straight to the Hell.”

The Quraysh had no problems for funding the war. What they lacked were men of valor and bravery. To solve this problem they hired some poets who were capable of writing fiery patriotic poems. They sent their men to recite, and incite men, in the areas of different tribes far and near! One poet of Makkah, Abū-`Uzza `Amr ibn `Abdullah went to Tihamah and made the men of. Banū-Kinanah endorse his views and seven hundred of them joined the ranks of the Quraysh army. The recruitment proceeded in this manner and the number of men swelled to three thousand. These were committed men ready for any sacrifices!

Hind, the wife of Abū-Sufyan, whose father `Utbah, brother al-Walid and uncle Shaybah were killed in the Battle of Badr, made tireless efforts to prepare the Quraysh for another decisive campaign. She became chief of fourteen women who joined the army. Among these women was Khalid ibn al-Walid’s sister Fatimah, `Amr ibn al-`As’s wife Rita, `Ikrimah ibn Abi-Jahl wife Ummu-Hakim bint Harith, Sufyan ibn `Uwayf’s wife Qutaylah bint `Amr, al-`Azib ibn Sufyan’s wife `Amrah bint Harith, Talhah ibn `Uthman’s wife Saltah bint Sa`d, al-Harith ibn Sufyans wife Ramlah bint tariq and Safwan ibn Umayyah’s wife al-Barra’ bint Mas`ūd. The purpose of these women joining the army was to upbraid the feelings of the fighters in the theatre of the war and egg them on to fight more valiantly! They were to shame them and bring them back to the battlefield in the event of their trying to desert.

When this army, in the command of Abū-Sufyan, left Makkah, `Abbas ibn `Abd al-Muttalib thought that if it made a preemptive attack on al-Madinah, the Muslims would not be able to defend themselves. Therefore, through a person from Banū-Ghifar he sent word to the Prophet (a.s) that the troops of Quraysh have started for an attack on al-Madinah. Because of his timely warning the Prophet (a.s) deputed two men to keep a watch on the outskirts of al-Madinah. They went to some considerable distance and brought the intelligence that the report from `Abbas was correct. And the army of Quraysh causing destruction enroot had reached almost the out skirts of al-Madinah. Although these were the same people who were vanquished at Badr, they had refurbished their ranks with men from Tihamah and Kinanah. When the Muslims got the wind of fast approaching enemy, there cropped up differences in their ranks as to how best to tackle the attack. Some felt that since the Muslims had lesser numbers, and the infidels were many times

(200)

more, the best approach would be to take a defensive stance. They suggested that the stronger persons should guard the ways to the city with swords and lances. If some of the enemy’s men managed to sneak in, the women, children and the old persons should start throwing stones and other missiles to hurt them. When the enemy was weakened and confused, the men should organize to combat with them. Some other persons thought that under the circumstances only defensive fight was possible. The best approach for this defensive fight was for the men to go out and create a front at some distance from the ramparts of the city. Of those who were making this suggestion were Hamzah, Sa`d ibn `Abadah and the persons who did not join the combat in Badr and were keen to show their valor now. Those who wanted to fortify inside the city and fight were `Abdullah ibn Ubay, the infamous hypocrite, and some others. The mind does not accept the thought that this suggestion was made in the best interests of the Muslims while it was well-known that he was sagaciously scheming against them that they were evacuated from al-Madinah ignominiously.

The historians generally have endorsed the opinion that the Prophet (a.s) himself was of the view that they must remain entrenched inside al-Madinah and fight from there. But because of the majority opinion, he condescended to go out for the fight. When he came out of his home fully equipped with the battle gear, the persons who were insisting on conducting the battle from outside al-Madinah told him that he might as well do the defense of al-Madinah from inside and there was no need for him to wear the battle gear. The Prophet (a.s) said:

“It is not proper for the Prophet that when he has worn the battle gear, to remove it before the battle is fought.”[1]

These words are a reflection of the confidence, and determination to do jihad with the enemy. This also proves that the Prophet (a.s) would not act under any external influence or pressure. In fact it was the need of the hour to take the enemy on in open ground and not to give him the freedom to cause destruction inside al-Madinah. The statement of the Prophet (a.s) is not only the proof of his indomitable courage but it is also a golden lesson for the Muslims to face the enemy with courage and valor. When the battle had become inevitable, there was no need for very defensive stances. In such circumstances, offence is the best form of defense! They have to fight with courage not showing their backs to the foe!

(201)

The Prophet (a.s) appointed Ummu-Maktūm as the administrator of al-Madinah and on the fourteenth of Shawwal 3 A.H., after the Friday Prayer, went out of the city with his contingent. From a shorter route, he moved towards the Mount Uhud where the armies of the Quraysh had been camping since the twelfth of Shawwal. The Prophet (a.s) would have traversed half the distance when, `Abdullah ibn Ubay along with his men, cut away from the Prophet’s party and returned to al-Madinah. He made the excuse that his suggestion of fighting from within al-Madinah was turned down and therefore he was not joining the combatants. Now the Muslims were only seven hundred, who had to contend with three thousand men of the Quraysh. From the seven hundred, men from the Ansar of Banū-Salamah and Banū-Harithah too were thinking of withdrawing. But better sense prevailed with them and they stayed on. The Holy Qur’an speaks about them like this:

“When two groups from you (from here only) determined to accept defeat.”

The Prophet of Islam (a.s) with these seven hundred established base at the foot of Uhud. The day was already over, and the next day, the fifteenth of Shawwal, Saturday, both the armies opened their fronts. The army of the infidels was large and there was excess of materials with them too. They had seven hundred armored men while the Muslims had only one hundred. The infidels had three thousand camels and two hundred horses and the Muslims had only two horses. One was with the Prophet (a.s) and the other with Abū-Buradah. Because of paucity of men and material, the troops had to be arranged in such a way that the enemy did not get the chance to attack from every direction. Therefore, with defensive tactic, the hill was placed in the back and the troops faced towards the city of al-Madinah on the left, in the Ravine of al-`Aynayn fifty men were stationed under `Abdullah ibn Jubayr. He was strictly instructed not to leave the station at any cost until further orders. From the strategic point of view, this was a very important requirement. If this was not done, the infidels could have attacked the Muslims from that end and decimated the Muslims. After this strategic arrangement, the remaining troops were arranged in order. On the Right Flank was Sa`d ibn `Abadah and on the Left Flank was Usayd ibn Hudayr. One standard was given to Mus`ab ibn `Umayr and the main standard of the Prophet’s Army, as in all the battles fought by him, was in the hand of Amir al-Mu’minin (a.s).

The infidels too arranged their troops. On the right flank was Khalid ibn al-Walid and on the left flank, the chief was `Ikrimah ibn Abi-Jahl. The chief of

(202)

cavalry was `Amr ibn al-`As and of the archers, `Abdullah ibn Rabi`ah. At the heart of the formation, the Quraysh had the idol of Hubal on a camel beside which Abū-Sufyan stood. The standard of the army was in the hand of a person from Banū-`Abd-al-Dar, Talhah ibn `Uthman. When the army was in full readiness, the Quraysh shouted praises for Hubal and Hind and other women stood in front of the troops and to promote enthusiasm in the men they started singing and dancing with drums in their hands:

“We are the daughters of stars. Walk on carpets demurely. Like the active birds. Musk in the parted hair. And pearls shining in the necks. If you advance, we shall embrace you. And spread carpets for you. If you turn your backs, we shall abandon you. In a way as if we never had any attachment”

Once this song was over, the drums of war were sounded and the fighting started. The standard-bearer of the Quraysh, Talhah ibn `Uthman came forward fully equipped and with proud gait. He said sarcastically, “O Muslims! It is your feeling that when one of you is killed, he goes to the Heaven and if anybody from our side dies, his place is the Hell! Therefore, anyone from your ranks who wishes to go to the Heaven or wants me to go to the Hell should come into the arena!” `Ali (a.s) came forward reciting the rajz waving his sword in his hand. The swords of the two warriors clashed. Talhah made a skirmish, and `Ali (a.s) made it go in vain and made a counter skirmish and with one stroke cut Talhah’s legs. He swayed and fell to the ground. The Prophet (a.s), when he saw him falling and the standard of the infidels dipping, said, allahu-akbar, and the Muslim, in unison, repeated the call! `Ali (a.s) wanted to sever Talhah’s head but he noticed that he was lying naked. He did not like to strike at him a second time in that condition and left him turning with pain on the ground. Some persons said, “Why did not you kill him?” He replied, “When he turned naked, my modesty did not permit me to strike him any further! He also pleaded with the mention of my relationship with him!” After wriggling on the ground for some time, Talhah died. With the killing of Talhah, the morale of the infidels’ nose dived! They had no courage left to come for man-to-man combat. Now they started to attack in groups. The Muslims came forward and quelled their onslaught. From both sides the bows twanged, swords clashed with swords and the fight became intense. Abū-Dujanah al-Ansari, Hamzah and `Ali (a.s) made repeated attacks and killed rows after row of the enemy. This created pandemonium in the ranks of the infidels.

(203)

The Prophet (a.s) had donated a sword to Abū-Dujanah at the start of this war. He tied a red scarf on his head, took the sword in his hand and dashed into the crowd of the enemy’s men. He thus reached the place where the women of the infidels were singing and beating the drums to enthuse their men to valor. He lifted his sword to hit Hind bint `Utbah for a moment. But he thought that he should not defile the sword given by the Prophet (a.s) with the blood of an infidel female!

Hamzah’s sword too was creating havoc in the ranks of the infidels. After the killing of Talhah ibn `Uthman, `Uthman ibn Talhah picked up the standard of the infidels. Hamzah struck him one blow and silenced him.

`Ali (a.s), keeping his standard aloft, attacked the enemy vigorously and continuously. Whosoever lifted the flag of the infidels, he was killed and the flag used to dip in this manner on a regular basis! In this short space of time, eight times they had to change the standard-bearer! When there was none left from Banū-`Abd-al-Dar to lift the flag, a slave of the family, Thaw’ab, lifted it! `Ali (a.s) came forward, hit him with his sword diagonally at his waist and cut him into two. Thus, all the standard-bearers of the infidels were finished. Ibn al-Athir writes:

“One who finished the standard-bearers (of the infidels) was `Ali (a.s).”[1]

The enthusiasm of the Quraysh sagged with the obliteration of all their standard-bearers. The spirit of the Muslims rose and they fought bravely although they were a fourth in numbers when compared with their adversaries. They continued to advance with valor. The infidels fled, in dire disarray, leaving behind the idol of Hubal flat on its face on the ground! The women of the Quraysh gathering their skirts ran for their lives! The Muslims, when they saw the enemy fleeing, were over whelmed with greed and, forgetting about the enemy, started gathering the booty of war. The keepers of the ravine, who were under strict instructions from the Prophet (a.s) not to leave their post at any cost, too abandoned their position, descended to loot, and plunder the defeated infidels. Al-tabari writes:

“Those persons were shouting “Booty! Booty!” `Abdullah asked them to stay that they were forgetting the Prophet’s orders. But they refused to stop and went in search of booty!”[2]

(204)

This irresponsible behavior of the guards gave Khalid ibn al-Walid and `Ikrimah ibn Abi-Jahl to bring two hundred men through the vacated ravine and attack the Muslims from the rear. `Abdullah ibn Jubayr valiantly defended the ravine with two to four men who stayed back with him, but they were all martyred by the infidels. Seeing this success of Khalid, the fleeing infidels started coming back. The fallen standard of the infidels was picked by a woman from Banū-`Abd-al-Dar, `Amrah bint `Alqamah al-Harithiyyah. The infidels rearranged their fleeing hordes and attacked the Muslims. The Muslims, oblivious of the developments, were busy collecting the booty was now facing the enemy onslaught from two fronts. This created confusion in their ranks and in some instances, they attacked their own comrades. Therefore, Usayd ibn Hudayr was injured by Abū-Buradah ibn al-Nayyir and Abū-Buradah was mistakenly struck by Abul-Dana. In spite of the shouting of Hudhayfah’s father, Muslims were killed at the hands of Muslims! The picture of the war suddenly reversed. The war that was almost won was now on the brink of defeat. Some Muslims were martyred, some were injured and some others fled showing their backs to the battlefield! The historian al-tabari writes:

“When the Muslims were inflicted with this calamity, a third of them were martyred, a third injured, and a third fled for their lives!”[1]

In this atmosphere of utter pandemonium, Suba` ibn `Abd al-`Uzza came in front of Hamzah. Hamzah called him “O son of mischievous woman!” Then he rushed towards him with his sword and killed him at that very spot. Jubayr ibn Mut`im whose uncle, Taymah ibn `Adi was killed by `Ali (a.s) in the Battle of Badr had promised his slave Wahshi that if he killed Muhammad (a.s), `Ali (a.s) or Hamzah, he would free him from slavery. For Wahshi it was difficult to attack the Prophet (a.s) or `Ali (a.s), but he determined to kill Hamzah. When he got the opportunity, he threw his lance with such dexterity that it pierced the umbilicus region of the body of Hamzah. Despite this mortal blow, Hamzah jumped towards his attacker but because of the effect of the injury, he fell down and joined the ranks of martyrs.

Ibn al-Athir writes in Usd al-Ghabah that when there was general pandemonium, the Prophet (a.s) was for a while out of `Ali’s sight. He looked around in the bodies of the dead Muslims but there was no sign of him. He thought for a moment if he had gone away from the theatre of the battle. But

(205)

then he felt that he was one who would never be a deserter. He also thought whether Allah had raised him alive to the Heaven in His anger against the misbehavior of the Muslims! He now thought that the best course for him would be to succumb fighting with the infidels. Therefore, he broke the sheath of his sword and attacked the columns of the enemy. When the crowd of the infidels thinned, he found the Prophet (a.s) determinedly fighting the enemy. Thus, he never left the battlefield for a moment. `Ali (a.s) stayed with the Prophet (a.s), defended him and fought bravely with the infidels. Ibn Sa`d Writes

“On the day of Uhud when the people ran away, `Ali (a.s) steadfastly stayed with the Prophet (a.s) and resolved that he would be with the Messenger until his own death.”[1]

In the meantime, a group of fifty men advanced to attack the Prophet (a.s). He told `Ali (a.s) to go ahead and quell them. `Ali (a.s) attacked them like a tiger and spread-eagled them. Thus, from whichever side the infidels appeared, `Ali (a.s) dealt with them severely. In these attacks Shaybah ibn Malik al-`Amiri and all the four sons of Sufyan ibn `Uwayf, Abul-Shu`a`, Khalid, Abul-Hamra’ and Ghurab were killed by `Ali (a.s) and he kept the Prophet (a.s) safe from their onslaught. Seeing this valor and the spirit of sacrifice of `Ali (a.s), Archangel Gabriel told the Prophet (a.s):

“O Prophet of Allah! This is truly sympathy and affection!”[2]

The Prophet (a.s) replied, “Why not! `Ali (a.s) is mine, and I belong to `Ali (a.s)! Archangel Gabriel then said, “I belong to both of you!” At that moment the sound of the Herald was heard saying, “There is no sword other than Dhul-Faqar and no victory without `Ali.” There were sounds of appreciation and approbation all around!

While `Ali (a.s) was busy combating, the infidels ambushed the Prophet (a.s) and `Abdullah ibn Shihab, `Utbah ibn Abil-Waqa’, Ibn Qamiyyah al-Laythi, Ubay ibn Khalaf attacked him and `Abdullah ibn Shihab hit on his forehead. `Utbah ibn Abi-Waqqas hurled at him four stones, one after another in quick succession and he lost four of his teeth and his lips were badly bruised with this attack. Ibn Qamiyyah came near him and hit his hood with a sword. As a result of this blow, the links of the hood hurt his forehead. The face of the Prophet (a.s) was red with the blood flowing from the forehead. Ubay ibn

(206)

Khalaf attacked the Prophet (a.s) and he snatched a lance from his companion, Harith ibn Suma`, and struck Ubay who died on his return journey at a place, Saraf, on the way. From these attackers, `Abdullah ibn Hamid was killed by Abū-Dujanah. Some men from the Ansar saw that the Prophet (a.s) was under attack and they came forward and intervened. Seeing the Ansar, the infidels retreated some distance and started throwing arrows from there. Abū-Dujanah al-Ansari became the shield for the Prophet (a.s) to save him from the arrows. He took the arrows on his back. Also near the Prophet (a.s), Mus`ab ibn `Umayr got busy stopping the attacks of the enemies. Ibn Taymiyah got an opportunity and martyred him. He thought by mistake that he had martyred the Prophet (a.s) himself in the confusion. Therefore, he approached close to his men and proudly announced that he had killed Muhammad (a.s)! Happily, they shouted, “Muhammad (a.s) has been killed!” From the Muslim ranks some had already deserted when they smelled defeat, most of those who remained was disheartened when they heard this announcement. Now there was a total chaos in their ranks. Some sat quiet on the hillocks keeping one hand over the other, and others ran speed haste to al-Madinah! Al-tabari writes:

“The Prophet’s Companions fled leaving him behind. Some sped Away to al-Madinah and some others climbed the hillocks for shelter. The Prophet (a.s) called them, ‘O Creatures of Allah! O Creatures of Allah! Come to me! Come to me!”[1]

The Holy Qur’an records the event in this manner:

إِذْ تُصْعِدُونَ وَلا تَلْوُونَ عَلَى أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ

“When you were scaling the hillock and the Prophet was calling you, you did not turn back to look! (3:153)”

In this state of pandemonium and selfishness Anas ibn Nizar happened to pass by the hillock where the Muhajirūn and Ansar were sitting with bowed heads. He looked at them in surprise and asked them, “why you people are sitting here?” They said, “The Prophet (a.s) has been martyred!” He repudiated them saying, “What will you do living after he has gone? Rise, and defend the Faith for which he laid down his life!” Saying this Anas rushed towards the theatre of war. There he met Sa`d ibn Mu`adh and told him that he was getting the fragrance of the Heaven from the Mount Uhud. Saying this he rushed into the rain of arrows and the swords to attack the infidels. Thus, he was martyred

(207)

fighting with valor. Al-tabari has particularly taken the names of `Umar ibn al-Khattab and Talhah ibn `Ubaydullah amongst those who were sitting on the hillock while the Prophet (a.s) was at great risk and even they heeded the rumor that he had been martyred and had no concern for defending the Faith and resigned to their fate that everything was lost. Al-tabari has recorded their conversation that illustrates their bent of mind:

“Some of the men sitting on the hillock said how much they wish to get a messenger, whom they could send to `Abdullah ibn Ubay, who would request Abū-Sufyan to give us amnesty. O People! Muhammad (a.s) has been killed, return to your tribe, Quraysh, lest they come and kill you too![1]

The Holy Qur’an tells about these people:

أَفَإِيْن مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

“If the Prophet (died his natural death or) was martyred, then will you return towards infidelity? And those who revert to infidelity cannot harm Allah in any way. Soon Allah shall give Good Reward to those who are thankful to Him (3:144)”

The Prophet (a.s) gave the Lava to `Ali (a.s) after Mus`ab was martyred. He was occupied in quelling the enemy when he heard that the Prophet (a.s) had been martyred. He cut through the crowd of men to the place where he had left the Prophet (a.s) a short while ago. He found him alive and his anxiety was relieved. Although he was himself contending with injuries, he forgot his own condition when he found the Prophet (a.s) bleeding. He supported him and led him toward the ravine. When Ka`b ibn Malik saw the Prophet (a.s), he was happy and instantaneously said, “This is the Prophet of Allah (a.s)!” `Ali (a.s) cautioned him to be quiet and went with the other Muslims in the surroundings to the ravine. Then he went to the Pond of Mihras and fetched some water in his shield. At that moment, Fatimah al-Zahra’, with some other ladies, came to the ravine having heard the rumors that the Prophet (a.s) had been martyred. She was relieved to see her father alive, but started crying when she saw his forehead bleeding. She instinctively embraced her father and then, with the assistance of `Ali (a.s), nursed his wounds. She burned a piece of rug and applied the ash as an astringent to the wounds.

(208)

The battle was almost over the infidels were happy over their victory and the defeat of the Muslims. Abū-Sufyan climbed one of the peaks and asked the Muslims, “Is Muhammad (a.s) alive?” The Prophet (a.s) asked his men not to give him any reply. He again repeated the question. He asked, “Is the son of Abū-Quhafah there? He did not get any reply. Then he asked, “Is `Umar ibn al-Khattab there?” Even then, he did not get any reply! He now told his men that perhaps they had all been killed. `Umar. Despite the Prophet’s warning could not control him and said that they were all alive. Abū-Sufyan shouted the slogan, “Exalted is Hubal!” On the advice of the Prophet (a.s), the Muslims echoed in unison, “Allah is Most Exalted and Most Majestic!” Abū-Sufyan said, “We have al-`Uzza and you do not have it!” The Muslims replied, “Allah is the Guardian for us and you do not have any!” He then said that they won yesterday and he was the winner today. He added that they have avenged the death of those killed at the Battle of Badr. He also warned that during the same month next year they would again confront the Muslims for a war at Badr. He proudly announced, “Muslims! Our people have retaliated upon some of your dead. I neither permitted nor stopped them from doing it!” Saying this, Abū-Sufyan marched towards Makkah with his men and materials!

In this bloody encounter, two ladies were in the theatre of war to nurse and help the wounded and to give water to the fighting men. One of them was Ummu-`Imarah Nasibah bint Ka`b. Her husband, Zayd ibn `Asim and two sons, Habib and `Abdullah, were martyred fighting in the Cause of Islam. When this lady saw that the Prophet (a.s) was in the range of the enemy’s arrows, she stood in front of him and took the arrows on her chest. When Ibn Qamiyyah came with a sword to attack the Prophet (a.s), she took a sword to defend him until her arm was badly injured. The other lady was Ummu-Ayman who, when she saw the Muslims deserting the arena and running away, she tried to stop them from this shameful act. When her appeals fell on deaf ears, she was throwing sand on their faces and telling,

“Go and sit at home (like women) spinning the cotton and leave behind your sword with me!”[1]

Compared to the boldness and character of these ladies, there is a sizeable list of men who timidly deserted the theater of the war. In this roster are names of men who could definitely be expected to remain committed and provide help, protection and support to the Prophet of Islam (a.s). This is an irrefutable fact

(209)

of history. The only persons who remained steadfast were `Ali (a.s), Abū-Dujanah al-Ansari, Sahl ibn Hunayf, `Asim ibn Thabit, al-Miqdad ibn `Amr, Sa`d ibn Mu`adh, Usayd ibn Hudayr, Talhah ibn `Ubaydullah and al-Zubayr ibn al-`Awwam. The rest were in the roster of deserters. Some of them did flee, but returned after things cooled down. Among the returnees was Abū-Bakr himself who said:

“On the day of Uhud, people deserted the Prophet (a.s) and I was the first to return to him.”[1]

Although there is no clarification in this statement as to when this ‘return’ came about, but the events are indicative that this happened only after the battle was over. If this ‘return’ was in the midst of the battle, history would certainly have recorded about his valorous conduct of inflicting blows on the adversaries or of suffering wounds at their hands! Imagine, one of the fingers of Talhah was injured during the battle and history has the record of this minor hurt! If such an august personality had undergone any hardship, its remaining unreported is not at all possible!

It has already been mentioned that `Umar was spotted at a safe distance from the theatre of the battle on the top of a hillock! Therefore, he himself says:

“We got separated from the Prophet (a.s) on the Day of Uhud and I was (safe) atop a hill!”[2]

`Uthman was in the group that appeared after full three days of the battle. Therefore, Ibn al-Athir writes:

“Among those deserters was `Uthman ibn `Affan and others who remained in Uways for three days and then returned (safely) to the Prophet (a.s). He saw them and said: ‘You had gone too far!’”[3]

The bravery and valor that `Ali (a.s) showed in this ghazwah is a great example of Islamic jihad. At a time when the feet of the Islamic army had shaken with the concerted attack of the enemy, he combated all alone, curbed their advances with his indomitable courage, and protected the Founder of Islam (a.s). As long as the combat lasted, he neither took his hand away from the scabbard of his sword nor his feet at all swayed! Although he was fatigued with constant fighting throughout the day and he had several injuries caused

(210)

by arrows, spears and swords, his spirit was indomitable! `Allamah al-Suyūti writes:

“On the Day of Uhud `Ali (a.s) was inflicted with sixteen sword injuries”[1]

Although Muslims did not achieve victory in this ghazwah, `Ali’s and Hamzah’s exploits of valor and the brave support of some other persons saved the Muslims from total defeat. This situation did not crop up because of some unexpected and accidental event. But the main cause was misunderstandings and lack of discipline in carrying out strict commands. Even before the battlefront was created, the opinion of the Muslins was divided as to the strategy to be adopted. One group insisted on fighting from within al-Madinah and the other, rightly, wanted to meet the enemy outside the city. And when the Prophet (a.s) came from his house in readiness for the battle, there was another change in the opinion suggesting that he stayed in the city to conduct the war. One group did withdraw into al-Madinah because their suggestion was not accepted. This affected the morale of the men and two tribes of Ansar, Banū-Salamah and Banū-Harithah were thinking of withdrawing from the conflict. These events prove that the Muslims, from the very beginning, were showing signs of indiscipline and the spirit that is imperative for jihad was absent in most men. This resulted in the set backs that have been described in the earlier paragraphs. This situation was not because of the superior numerical and material strength of the enemy, but it was due to lack of determination in the Islamic troops. Therefore, the indomitable spirit exhibited by a handful of the Muslim participants limited the enemy’s success to partial win. The main culprits in the poor performance of the Muslim army were the men who were under strict instruction from their Commander, The Prophet (a.s), not to leave the post of vigil at the ravine, but out of avarice for the booty from the deserting enemy troops, they did leave their post and the enemy attacked from that end and made the Muslims a sandwich between the two fronts. They neither remembered the Prophet’s strict orders nor did they listen to their supervisor who repeatedly asked them not to abandon their post. If they had not done, what they did, the result would have been different from what it was. The Holy Qur’an observes about these men of avarice:

“Some men amongst you are desirous of the world and others want the Hereafter.”

(211)

Al-tabari has written that from the words “desirous of the world” are meant those persons who left the ravine unprotected to loot and plunder the fleeing troops of the enemy and those who wanted the “Hereafter” remained steadfast with the Prophet (a.s) to defend him and the Faith. Ibn Mas`ūd says:

“I never thought before this day that from the Companions of the Prophet (a.s) there were men who cherished the worldly wealth.”[1]

Besides these guards, the responsibility for the poor performance also goes to those who left the Prophet (a.s) encircled by the enemy and fled, despite the Prophet (a.s) repeatedly asking them to be courageous and to stay back! Allah says in the Holy Qur’an:

“O people of the Faith! When you are confronted with the enemy in the battlefront, Beware! Do not flee showing your backs!

Although the Muslims had to suffer severe casualties, they learnt a lesson that they should not allow indiscipline and differences to creep into their ranks. They must remain disciplined at all times and obey their Commander implicitly. They should remember that differences, selfishness and controversy are the precursors of defeat. This battle also proves that the apparent victory or defeat is not the touchstone of right and wrong. Sometimes, those who are on the Right Path have to face defeat! There was another very important benefit to the Ummah that the faces of the Hypocrites were blatantly exposed by their own behavior. The cowards in the ranks of the Muslims too were exposed that they did not have the spirit of sacrifice that a true Muslim must have!

During this ghazwah, seventy Muslims were martyred and twenty-two infidels were killed. Although the hypocrites of Quraysh avenged their dead from Badr, the fires of revenge were still burned in their hearts. In the intoxication of success, they ill-treated the Martyrs bodies that were lying in the battlefield. Therefore, Mu`awiyah ibn Mughirah ibn Abil-`as cut the ears of Hamzah’s dead body. Hind bint `Utbah cut asunder his stomach, extracted the liver and chewed it. She severed the different parts of his body, made garland from them, and wore around her neck. The other women too followed suit and did the same heinous things to the bodies of other martyrs. Abū-Sufyan too, keeping aside all norms of decency, desecrated the dead body of Hamzah; hit

(212)

the point of a spear on his face. At this point one person, Halis ibn `Alqamah shouted, “See! What treatment Abū-Sufyan is giving to the dead body of a person from a noble tribe!” When Abū-Sufyan heard this, he withdrew in shame!

Abū-Sufyan’s spirit of revenge remained in his nature even after embracing Islam. Therefore, during the reign of `Uthman, he kicked the grave of Hamzah and said:

“O Abū-`Imarah (Hamzah)! The State for which we clashed swords, is today in the hands of our children, with which they are playing!”[1]

This was Abū-Sufyan’s spirit of revenge which continued with his progeny after his death. Therefore, Mu`awiyah ibn Abi-Sufyan, at the Battle of Siffin, wanted to give the same treatment to the body of martyred `Abdullah ibn Badil. At that point a man from his own army, `Abdullah ibn `Amir, said,

“As long as I live you cannot do defiling of his body!”[2]

Mu`awiyah was forced to desist from the heinous act. Similarly Abū-Sufyan’s grandson, Yazid ibn Mu`awiyah, desecrating the severed head of Imam al-Husayn (a.s) perpetrated the foul tradition of his accursed father and grandfather! He proved the heinous nature of Banū-Umayyah by ordering the perpetration of the Tragedy of Karbala’.

The Prophet of Islam (a.s) had already heard that the bodies of the martyrs had been desecrated and defiled by the tyrants. He asked the people to find about the condition of the body of his uncle, Hamzah. Harith ibn Suma`ah said that he had seen the place where Hamzah was martyred and that he would go there forthwith and bring back the information. Saying this he went to the base of the hill to find about the body. But on returning he could not muster courage to relate the condition of the body to the Prophet (a.s).The Prophet (a.s) sent `Ali (a.s) to find out the condition of the body. He too could not relate the details to the Prophet (a.s). In the end, the Prophet (a.s) himself went personally. When he saw the body and its severed parts, he cried inconsolably.

Ibn Mas`ūd says:

“We had never seen the Prophet (a.s) cry so inconsolably.”[3]

(213)

When some people told that Hind had chewed the liver of Hamzah, he asked whether she ate a part of it. They said she just chewed and threw it away. The Prophet then said:

“Allah will not tolerate that any part of Hamzah’s body went to the Hell.”[1]

When the news reached al-Madinah that Hamzah was martyred, his sister Safiyyah came running from there. The Prophet (a.s) tried to dissuade her from seeing her brother’s body. But she said that there was no use preventing her from setting eyes on her brother’s remains. She told that she knew what heinous treatment was given to him by the infidels. Then the Prophet (a.s) put his shawl on the body of Hamzah. The shawl was small; therefore, they put some grass and leaves to cover his feet. Now the Prophet (a.s) allowed Safiyyah to see him. When Safiyyah saw the body, she uttered, “We are Allah’s and to Him shall we return.” Despite all her efforts to control herself, she could not stop her tears and sobs. The Prophet (a.s) too cried.

Now the martyrs had to be interred. First, the Prophet (a.s) led the funeral prayer for Hamzah and then for the other martyrs in a manner that Hamzah too was in the rows of the persons praying behind the Prophet (a.s). Then, two martyrs at a time were interred in their own bloodied clothes. With Hamzah, his sister’s son, `Abdullah ibn Jahsh too was buried. In one narration, it is mentioned that he was buried alone. Some of the martyrs were also buried in al-Madinah at Jannat al-Baqi`. Their relatives took these bodies away before the Prophet (a.s) had asked not to remove any bodies from Uhud.

On the twenty second of Shawwal, the Prophet (a.s) moved to al-Madinah. When he passed through the locality of the Ansar he heard the wails and cries of the women. On inquiry, he was told they were mourning those who were martyred at Uhud. Tears came to the eyes of the Prophet (a.s). He said, “There is none to cry for Hamzah!” When the Ansar heard this, they asked their women to visit Hamzah’s place and give their condolences. Therefore, the ladies went and gathered at the house of Fatimah and condoled Hamzah’s death. The Prophet (a.s) went to the Mosque and hearing the sound of the cries of the condoling women he prayed for their welfare. Ibn Sa`d writes:

“It is a custom among the women of the Ansar that whenever there is a death in their families, they first cry over the

(214)

martyrdom of Hamzah and then cry over the person who was dead.”[1]

This should be an eye-opener for the people who, against the example set by the Prophet (a.s) himself, say that those who believe that the martyrs are dead might cry over them and not those who believe that the martyrs are not dead!

On return from the Battle of Uhud, two persons from the army of the infidels were taken prisoner who was killed. One of them was Abū-`Uzza al-Jamahi who had motivated the people of Tihamah and Kinanah through his oratory to join the ranks of the Quraysh army. He was also among those who were taken prisoner at Badr and taking pity at his poverty, the Prophet (a.s) had released him without paying any ransom. He had taken a vow at that time that in future he would not take part in any activity against the Muslims. Again, he growled for release in front of the Prophet (a.s) who said:

“A mu’min (true believer) cannot be bitten (by a snake) from the same pit twice!”[2]

He was now killed for his breach of promise. The second person was Mu`awiyah ibn Mughirah who had taken part in perpetrating retaliation with the dead body of Hamzah. He spent the night hiding in the out skirts of al-Madinah but came in the morning to the residence of his relative, `Uthman. On enquiring, he was told that `Uthman was not home. He said that he had bought a camel from him and had come to pay for it. Therefore, he must be asked to come home wherever he was. Therefore, `Uthman was fetched home. When he saw the enemy of Allah and the Prophet (a.s) at his threshold, he was much worried. He asked, “Why he had come?” The man said that he was his near relation and wanted shelter from him. `Uthman took him to a dark corner of the house and hid him there and returned to the Prophet (a.s). There he heard him say that Mu`awiyah was in al-Madinah and was loitering inside the city in the morning. He must be searched and apprehended. Some persons said that he had no place to go in al-Madinah other than `Uthman’s home. They left `Uthman with the Prophet (a.s) and went to his house. On inquiry, the inmates did not utter any word but pointed towards a dark corner of the house where the person was hiding. They apprehended him and brought him to the Prophet (a.s). `Uthman now knew that the secret was out. He told the Prophet (a.s), “I had come to you early morning to request for granting amnesty to this person!” The Prophet (a.s), on the request of `Uthman, gave a

(215)

respite of three days to the person to get away from al-Madinah or else he will be executed. `Uthman arranged a means of transport and money for him so that he could go anywhere he wanted to. But Mu`awiyah was still in the limits of al-Madinah after expiry of the three days. On the fourth day the Prophet (a.s) ordered people to chase Mu`awiyah and apprehend him. Hearing this, Zayd ibn Harithah and `Ammar ibn Yasir, searched for Mu`awiyah and apprehended near al-Jamar. `Ammar threw an arrow at him and Zayd killed him with his sword. Another narration is that `Ali (a.s) had killed him. Al-Buladhari writes:

“`Ali (a.s) killed Mu`awiyah ibn Mughirah.”[1]

Some historians say that Mu`awiyah had left al-Madinah, lost his way and again entered the limits of the city and had the hope that `Uthman would again obtain his release. He therefore came to `Uthman’s home and was hiding there. But the Muslims apprehended him before `Uthman could petition the Prophet (a.s) in the person’s favor. The story that he lost the way and wandered back to al-Madinah does not sound plausible. The route to and from al-Madinah was very clear and there was no wilderness on the outskirts for long distances that a person could get lost. The ostensible purpose of the person, perhaps, was to linger on in al-Madinah and spy on the Muslims about their future course of action!