Battle of Uhud – Shawwal 3 A.H. (March 624 A.D.) — Seal of the Prophets Vol. 2
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Battle of Uhud – Shawwal 3 A.H. (March 624 A.D.).
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: VIII – Blow of a Misfortune, Law of Inheritance, Prohibition of Alcohol, Treachery of the Disbelievers and Two Tragic Incidents
Pages: Book pp. 319–350 (PDF pp. 343–374)
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Historical Account
As a result of the Battle of Badr, the grievous mourning which broke out in Makkah has already been alluded to in the events of the battle mentioned previously. The chieftains of the Quraish had taken vows that they would not rest until they had avenged those who had fallen at Badr. Moreover, their passion for revenge had been further inflamed by the secret incitement of the treacherous Jews of Madīnah. As such, after the Battle of Badr, the Quraish of Makkah began to severely incite the other tribes against the Muslims, and even themselves, constantly lay in ambush so that whenever an opportunity presented itself, they could attack the Muslims and crush them. The repeated mobilisation of the Banū Sulaim and Banū Ghaṭafān with the motive of attacking Madīnah, which has already been discussed above, was primarily a result of the incitement of the Quraish of Makkah. Even the Ghazwah of Sawīq, where Abū Sufyān had proposed to attack Madīnah at night was also a link in this very chain. By the Grace of God, since the Quraish were made to incur humiliation in this Ghazwah, their passion for revenge was further ignited. In order to keep their dignity before the rest of Arabia, although they proclaimed that their vow had been fulfilled, in their hearts, they knew that the Ghazwah of Sawīq had embossed another blemish of disgrace on their foreheads. Hence, after this they began to prepare for war with even greater zeal and fury. As
such, the Battle of Uḥud, which we are about to mention now was the outcome of this very preparation.
The revenues generated by the trade caravan which has been mentioned in the events of the Battle of Badr, amounted to 50,000 dinars. This amount was still secure in Dārun-Nadwah according to the decision of the chieftains of Makkah, in order to prepare for an attack against the Muslims. Now, this money was brought out and preparation for war began with full force and effort. Had it not been for the vigilance and precautionary measures of the Holy Prophetsa, the Muslims would not have even known of this preparation and the disbelieving army would have reached the very doorsteps of the Muslims. In other words, the Holy Prophetsa had emphatically instructed his paternal uncle, ‘Abbās bin ‘Abdil-Muṭṭalib, who in his heart, was with the Holy Prophetsa, to remain in Madīnah, and he would inform the Holy Prophetsa of the movements of the Quraish. As such, on this occasion as well, ‘Abbās bin ‘Abdil-Muṭṭalib dispatched a swift rider from the Banū Ghifār, towards Madīnah, promising him a hefty reward, and thus, informed the Holy Prophetsa of this motive of the Quraish by means of a letter. Furthermore, he strictly emphasized to this emissary that he should convey this letter to the Holy Prophetsa within three days. Incidentally, when the emissary reached Madīnah, the Holy Prophetsa had gone to Qubā’, which was situated to the outskirts of Madīnah. The emissary pursued the Holy Prophetsa to Qubā’ and presented this closed letter to him. The Holy Prophetsa immediately handed this letter to his personal scribe Ubayy bin Ka‘b Anṣārīra, and instructed him to read out the letter. When Ubayyra read out the letter, it contained
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, pp. 330-331, Bābu Ghazwati Badril-Kubrā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
the horrific news that a fierce army of the Quraish was approaching from Makkah. Upon hearing this, the Holy Prophetsa strictly instructed Ubayy bin Ka‘bra to keep the contents of the letter confidential. Thereafter, upon returning to Madīnah, the Holy Prophetsa dispatched two Companions on the road to Makkah, in order to obtain intelligence with regards to the army of the Quraish. It was perhaps on this occasion that in order to gauge the number and strength of the Muslims, the Holy Prophetsa instructed for a census of the entire Muslim population to be conducted. Thus, the census was conducted and it was ascertained that a total of 1,500 Muslims lived in Madīnah at the time. Under the circumstances of that era, this figure was considered to be a substantial one. In the zeal of their joy, some Companions went so far as to say, “Now that our number has reached 1,500, do we have anything to fear?” However, one Companion from among these very people said, “After this we were confronted with such trying times that on various occasions we were even compelled to offer our Ṣalāt in hiding.” On another occasion as well, the Holy Prophetsa instructed that a census be conducted, and at that time, the figure obtained was between 600 and 700.
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 392, Ghazwatu Uḥudin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Ṣaḥīḥul-Bukhārī, Kitābul-Jihād Was-Siyar, Bābu Kitābatil-Imāmin-Nās, Ḥadīth No. 3060 * Fatḥul-Bārī Sharḥu Ṣaḥīḥil-Bukhārī, By Al-Imām Aḥmad bin Ḥajar Al-‘Asqalānī, Volume 6, p. 219, Kitābul-Jihād Was-Siyar, Bābu Kitābatil-Imāmin-Nās, Ḥadīth No. 3060, Qadīmī Kutub Khānah, Ārām Bāgh, Karachi]
[Ṣaḥīḥu Muslim, Kitābul-Īmān, Bābu Jawāzil-Istasrāri Bil-Īmāni Lil-Khā’ifi, Ḥadīth No. 377]
Perhaps toward the end of Ramaḍān 3 A.H., or the beginning of Shawwāl, the army of the Quraish set out from Makkah. Many champions from other tribes of Arabia were also a part of the army. Abū Sufyān was the commander of the army. This was an army of 3,000 men, among whom 700 warriors were clad in armour. There was also ample means of conveyance; 200 horses and 3,000 camels. Equipment of war was also more than adequate. Some women also rode along, of whom Hind, the wife of Abū Sufyān; the wives of Ikramah bin Abū Jahl, Ṣafwān bin Umayyah, Khālid bin Walīd, ‘Amr bin Al-‘Ās; and the
idolatrous mother of Muṣ‘ab bin ‘Umairra are especially worthy of mention. According to the ancient custom of Arabia, these women had brought along their musical instruments, so that they could sing motivational couplets and beat their drums, in order to rouse the spirits of their men.
After a journey of about ten or eleven days, this army of the Quraish reached close to Madīnah, circled to the north of Madīnah and stopped near the mount of Uḥud. The lush green field of ‘Arīḍ was situated nearby, where the animals of Madīnah would graze and some farming took place here as well. Before anything else, the Quraish raided this pasture and wreaked havoc in it to their hearts’ content. When the Holy Prophetsa received news from his informants that the army of the Quraish had reached nearby, he sent a Companion named Ḥabbāb bin Mundhirra to obtain information as to the enemy’s number and strength. Moreover, the Holy Prophetsa also emphasized that if the strength of the enemy was greater than their own and the Muslims were in a state of danger, Ḥabbābra should not announce this news openly upon his return in the gathering; rather, he should convey this news privately, so that no one was disheartened. Ḥabbābra quietly left and returned with great skill in a short period of time submitting his report to the Holy Prophetsa. It was now Thursday, and news of the arrival of the army of the Quraish had spread throughout Madīnah. Their raid on ‘Arīḍ had also become widely known. Although the masses had not been given detailed knowledge with respect to the army of the disbelievers, even so, this night in Madīnah was one of great fear and danger. Select Companions guarded the home of the Holy Prophetsa all night long. The following day was a Friday. The Holy Prophetsa gathered the Muslims and sought their counsel with regards to this attack of the Quraish; whether they should remain in Madīnah, or set out to fight the
[Kitābul-Maghāzī, By Abū ‘Abdillāh Muḥammad bin ‘Umar bin Wāqidil-Wāqidī, Volume 1, pp. 191- 192, Ghazwatu Uḥudin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, (2004)]
enemy. ‘Abdullāh bin Ubayy bin Sulūl, who was actually a hypocrite, but after the Battle of Badr had become a Muslim at the outset, was also a part of this consultative meeting, and this was the first occasion upon which the Holy Prophetsa invited him to participate in consultation. Prior to beginning, the Holy Prophetsa mentioned the attack of the Quraish and their deadly intentions. Then, the Holy Prophetsa said, “Last night in my dream, I saw a cow, and I also saw that the tip of my sword had broken. Then, I saw the cow being slaughtered, and I also saw that I had placed my hand in a secure and strong coat of mail.” It has also been related in one narration that the Holy Prophetsa said, “I saw as if I was mounted on the back of a ram.” The Companions inquired, “O Messenger of Allāh! How have you interpreted this dream?” The Holy Prophetsa responded:
[Ṣaḥīḥul-Bukhārī, Kitābul-I‘tiṣāmi Bil-Kitābi Was-Sunnati, Bābu Qaulillāhi Ta‘ālā Wa Amruhum Shūrā Bainahum…..]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Man Qutila Minal-Muslimīna Yaumal-Uḥud, Ḥadīth No. 4081]
“I have understood the slaughtering of the cow to infer that some of my Companions shall be martyred, and it seems as if the breaking of the tip of my sword is an indication towards the martyrdom of someone from among my relatives, or perhaps I shall myself suffer an injury in this campaign. As for placing my hand in a coat of mail, I have understood this to infer that in order to fend off this attack, it is more appropriate for us to remain in Madīnah.”
([As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 523, Ghazwatu Uḥudin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)])
The Holy Prophetsa interpreted the dream of himself being mounted on a ram to symbolize the leader of the army of the Quraish, i.e., its flag-bearer – who would, God-willing, be slain at the hands of the Muslims. After this, the Holy
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, pp. 392-393, Ghazwatu Uḥudin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996) * Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasūlillāhisa Uḥudan, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)]
Prophetsa sought the counsel of his Companions, as to what should be done in the current state of affairs. Upon weighing the pros and cons of the situation at hand, and perhaps being somewhat swayed by the dream of the Holy Prophetsa, some of the prominent Companions submitted the opinion that it was more appropriate to remain in Madīnah and fight. ‘Abdullāh bin Ubayy bin Sulūl, chief of the hypocrites, proposed the same. The Holy Prophetsa also preferred this proposal and said, “It seems more beneficial for us to stay in Madīnah and fight them.” However, a majority of the Companions, and especially those young men who had not participated in the Battle of Badr, and were restless to receive an opportunity to serve the religion by means of their own martyrdom, very forcefully insisted that they should go forth from the city and fight in an open field. This group presented their opinion with such persistence that upon witnessing their zeal, the Holy Prophetsa accepted their proposal and decided that the Muslims would fight the disbelievers in an open field. After the Friday Prayer, the Holy Prophetsa publicly urged the Muslims to attain spiritual reward through Jihād in the cause of Allāh by participating in this Ghazwah. Thereafter, the Holy Prophetsa retired to his residence, where he tied his turban, put on his equipment and took his arms with the assistance of Ḥaḍrat Abū Bakrra and Ḥaḍrat ‘Umarra, and came out in the name of Allāh. However, during this time, due to the admonishment of Sa‘d bin Mu‘ādhra, chief of the Aus tribe and other prominent Companions, the party of young men began to realize their mistake; in that they should not have insisted upon their own opinion in opposition to the view of God’s Messenger, and most of them were now inclined towards remorse.
When these people saw the Holy Prophetsa coming with his arms, clad in double the armour, and his helmet, etc., their regret grew even more. They almost unanimously submitted, “O Messenger of Allāh! We have committed a mistake in insisting upon our own view over your own. You should employ whatever strategy you deem most appropriate. God-willing, it shall be most blessed.” The Holy
[Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 268, Ghazwatu Rasūlillāhisa Uḥudan, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, pp. 395-397, Ghazwatu Uḥudin, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
Prophetsa said,
“It does not befit a Prophet of God to put on his arms and then lay them down before God issues forth a verdict.” So go forth now, in the name of Allāh and if you are steadfast, then be certain that the succour of Allāh the Exalted shall be with you.”
[Ṣaḥīḥul-Bukhārī, Kitābul-I‘tiṣāmi Bil-Kitābi Was-Sunnati, Bābu Qaulillāhi Ta‘ālā Wa Amruhum Shūrā Bainahum…..]
After this, the Holy Prophetsa instructed that three flags be prepared for the Muslim army. The flag of the Aus tribe was entrusted to Usaid bin Al-Ḥuḍairra, the flag of the Khazraj tribe was entrusted to Ḥabbāb bin Mundhirra, and the flag of the Muhājirīn was entrusted to Ḥaḍrat ‘Alīra. Then, after appointing ‘Abdullāh bin Ummi Maktūmra as the Imāmuṣ-Ṣalāt in Madīnah and observing ‘Asr Ṣalāt, the Holy Prophetsa set out from Madīnah with a large community of the Companions. The chieftains of the Aus and Khazraj tribe, Sa‘d bin Mu‘ādhra and Sa‘d bin ‘Ubādahra proceeded along, running slowly, just ahead of the mount of the Holy Prophetsa, and the rest of the Companions moved forwardpositioned to the right, left and behind the Holy Prophetsa. The mountain of Uḥud is situated approximately three miles to the north of Madīnah. At the half-way mark, at a place known as ‘Shaikhain,’ the Holy Prophetsa halted and ordered an inspection of the Muslim army. Minors who had come along in their eagerness to participate in Jihād were sent back. Accordingly, ‘Abdullāh bin ‘Umarra, Usāmah bin Zaidra and Abū Sa‘īd Khudrīra, among others, were all sent back. Rāfi‘ bin Khadījra was also the same age as these children, but possessed great skill in archery. Due to this quality of his, his father interceded on his behalf before the Holy Prophetsa so that he may be permitted to participate in this Jihād. When the Holy Prophetsa lifted his sights towards Rāfi‘,
he took a firm stance at attention in the likeness of warriors, so that he could appear strong and tall. As such, this plan succeeded and the Holy Prophetsa granted him permission to ride along. Upon this, another child by the name of Samurah bin Jundubra, who had been ordered to return, went to his father and said, “If Rāfi‘ has been granted permission, then I should be permitted as well, because I am stronger than Rāfi‘ and can put him down in a bout of wrestling.” The father was over-joyed at the sincerity of his son; both father and son presented themselves before the Holy Prophetsa and the father presented the desire of his son. The Holy Prophetsa smiled and said, “Alright then, let Rāfi‘ and Samurah wrestle one another, so that we may determine who is the stronger of the two.” Thus, the competition took place; Samurahra took hold of Rāfi‘ra and threw him to the ground in an instant. The Holy Prophetsa granted Samurahra permission to come along as well and this innocent child was delighted. Now that evening had arrived, Bilālra called the Adhān, and all of the Companions offered their Ṣalāt behind the Holy Prophetsa. Then, the Muslims set up camp for the night at this very place. The Holy Prophetsa appointed Muḥammad bin Maslamahra to arrange security for the night; alongside a group of fifty Companions he circled the Muslim army and stood guard all night long.
The following day, on the 15th of Shawwāl 3 A.H. or the 31st of March 624 A.D. on Saturday, before dawn, the Muslim army marched forward and offering their Ṣalāt en-route, reached the foot of mount Uḥud at the start of the morning. It was on this occasion that the evil ‘Abdullāh bin Ubayy bin Sulūl, chief of the hypocrites betrayed the Muslims, and separating himself along with 300 followers, returned to Madīnah saying, “Muḥammad[sa] did not pay heed to my advice, and being swayed by inexperienced youngsters has come out of Madīnah. Hence, I cannot remain with him and fight.” Some people admonished him of their own accord, saying that such betrayal was uncalled for, but he would not
have it, and continued to retort, “If this was a battle I too would have taken part, but this is not battle, it is suicide.” Now all that remained of the Muslim army was 700 souls, which was even less than a quarter of the 3,000 warriors of the Quraish. Furthermore, with respect to mounts and equipment of war as well, the Muslim army was very weak and insignificant in comparison to the army of the Quraish. The Muslim army only had a hundred men clad in mail, and a meagre two horses. By comparison, the disbelieving army boasted 700 men clad in mail, 200 horses, and 3,000 camels. In this state of weakness, which was strongly felt by the Muslims, the treachery of ‘Abdullāh bin Ubayy’s 300 men, had created a state of restlessness and anxiety in the hearts of various weakhearted Muslims, some of whom began to lose courage. Hence, as mentioned in the Holy Qur’ān, in this very state of distress and anxiety, two tribes from among the Muslims, the Banū Ḥārithah and Banū Salamah, had even planned to return to Madīnah, but since their hearts still possessed the light of faith, they managed to compose themselves. As far as apparent means were concerned, even as death stared them in the eye, they did not leave the side of their Master. Putting his trust in God, the Holy Prophetsa marched forward and setup camp on a plain at the foot of mount Uḥud, in such a manner that the mountain range fell behind the Muslims, and Madīnah was positioned in front of them, as it were. In this manner, the Holy Prophetsa managed to secure the rear of the army. There was a mountain pass in the valley to the rear from where an attack could be made. Thus, the plan which was devised by the Holy Prophetsa in order to secure it was that he positioned fifty archers from among his Companions at this location under the command of ‘Abdullāh bin Jubairra, and emphatically instructed them not to leave this place under any circumstances, and that they should continue to shower the enemy with arrows. The Holy Prophetsa was so greatly concerned for the security of this mountain pass that he repeatedly instructed ‘Abdullāh bin Jubairra:
[Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume]
[Āl-e-‘Imrān (3:123)]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Idh Hammat Ṭā’ifatāni Minkum….., Ḥadīth No. 4051]
“Look here, this mountain pass should not be left empty under any
circumstances. Even if you see that we have become victorious, and the enemy has fled in defeat, do not leave this place; and if you see that the Muslims have been defeated, and the enemy has prevailed upon us, do not move from this place.”
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ghazwati Uḥud, Ḥadīth No. 4043]
This instruction was so emphatic that in one narration, the following words have been related:
“Even if you see that vultures are tearing away at our remains, do not budge from this place until you receive an order to leave.”
[Ṣaḥīḥul-Bukhārī, Kitābul-Jihād Was-Siyar, Bābu Mā Yukrahu Minat-Tanāzu‘i Wal-Ikhtilāf….., Ḥadīth No. 3039]
In this manner, after completely fortifying his rear, the Holy Prophetsa began to arrange the Muslim army in battle array, and appointed separate commanders for the various sections of the army. On this occasion, the Holy Prophetsa received news that the flag of the army of the Quraish was in the hands of Ṭalḥah. Ṭalḥah was from that dynasty, who under the administration of Qusayy bin Kilāb, the paramount ancestor of the Quraish, held the right of standard-bearing in representation of the Quraish during wars. Upon becoming aware of this, the Holy Prophetsa said, “We are more worthy of demonstrating national loyalty,” and then, the Holy Prophetsa took the flag of the Muhājirīn from Ḥaḍrat ‘Alīra and entrusted it to Muṣ‘ab bin ‘Umairra, who was also a member of the very same dynasty to which Ṭalḥah belonged.
On the opposing end, the army of the Quraish had also aligned in battle array. Abū Sufyān was the commander in chief of the army. Khālid bin Walīd was the commander of the right-wing and Ikramah bin Abū Jahl commanded the left flank. The archers were lead by ‘Abdullāh bin Rabī‘ah. The women were positioned behind the army, and while beating their drums, they sang couplets to rouse the martial spirit of their men.
The first to advance from the army of the Quraish was Abū ‘Āmir and his followers (who has already been mentioned above). He was from the Aus tribe and used to reside in Madīnah, and was known by the name of ‘Rāhib.’ Shortly after the arrival of the Holy Prophetsa to Madīnah, this individual became full of malice and jealousy, and left for Makkah with a few supporters, and continuously incited the Quraish of Makkah against the Holy Prophetsa and the Muslims. Now, in the Battle of Uḥud, he came forth in war against the Muslims as a supporter of the Quraish. It is astonishing to note that Ḥanẓalah, the son of Abū ‘Āmir was a very faithful Muslim, who was a part of the Muslim army on the occasion of this war, and was martyred fighting valiantly. Since Abū ‘Āmir was from among the influential people of the Aus tribe, he was confident that after coming before the people of Madīnah following such a long period of separation, they would immediately abandon Muḥammad[sa] and join him. It was in this hope that Abū ‘Āmir advanced along with his followers before anyone else, and exclaimed in a loud voice, “O People of the Aus tribe! It is I, Abū ‘Āmir.” The Anṣār called out in a single voice, “Be gone you wicked man! May you never receive the delight of your eyes.” With this they showered him with stones and Abū ‘Āmir along with his followers lost their senses and fled back to where they had come from. Upon witnessing this sight, Ṭalḥah, the flag-bearer of the Quraish very vehemently marched forward and called for a dual in a very arrogant tone. Ḥaḍrat ‘Alīra advanced to confront him and cut him down in two or four blows. After this, ‘Uthmān, the brother of Ṭalḥah came forward; and from the opposing front, Ḥamzahra stepped forward to challenge him and put him to the ground. Upon witnessing this sight, the disbelievers became furious and launched an all out attack. Calling out slogans of God’s Greatness, the Muslims also marched forward, and both armies fiercely collided with one another. It was perhaps on this occasion that the Holy Prophetsa took his sword in hand and said, “Who shall take this sword and do justice to it?” Many Companions extended their hands in the desire of this
[Rāhib is an Arabic word for ‘Monk.’ [Publishers]]
[Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 270, Man Qutila Minal-Muslimīna Yauma Uḥud, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)]
honour, which included Ḥaḍrat ‘Umarra and Zubairra, and in light of various narrations, even Ḥaḍrat Abū Bakrra and Ḥaḍrat ‘Alīra. The Holy Prophetsa, however, restrained his hand and continued to say, “Is there anyone to do this sword justice?” Finally, Abū Dujānah Anṣārīra extended his hand and submitted, “O Messenger of Allāh! Grant me this honour.” The Holy Prophetsa endowed the sword upon him, and with this sword in hand, Abū Dujānahra strutted forward, marching proudly towards the disbelievers. The Holy Prophetsa addressed the Companions saying, “Allāh greatly abhors this gait, but not on an occasion like this.” Zubairra, who was most desirous of receiving the sword of the Holy Prophetsa, and who felt that he was more deserving due to his being a close relative of the Holy Prophetsa began to toss and turn in anxiety. He thought to himself why had not the Holy Prophetsa entrusted this sword to him, but endowed it to Abū Dujānahra instead. In order to alleviate his own distress, in his heart he vowed to remain close to Abū Dujānahra in the field of battle, so that he could witness how this sword was put to use. As such, he relates:
[Ṣaḥīḥu Muslim, Kitābu Faḍā’iliṣ-Ṣaḥābah, Bābu Faḍā’ili Abī Dujānah….., Ḥadīth No. 6353 * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 525, Ghazwatu Uḥud / Amru Abī Dujānah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)]
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 404, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
“Abu Dujānahra tied a red cloth on his head, and taking this sword in hand, whilst softly humming songs of God’s Praise, he penetrated the idolatrous ranks. I saw that wherever he would turn, it was as if he would go about scattering death, and I did not see a single man who came before him and was then spared. This was to such an extent that cutting his way through the army of the Quraish, he emerged from the opposite corner of the army, where the women of the Quraish were standing. Hind, the wife of Abū Sufyān, who was encouraging her men with great zeal and commotion came before him. Abū Dujānahra raised his sword upon her and Hind shrieked in a loud voice, appealing to her men for assistance, but no one came to her aid. However, then I saw that Abū Dujānahra lowered his sword on his own accord and moved away from that place.”
Zubairra relates:
“On this occasion, I inquired of Abū Dujānah, ‘What happened? First you raised your sword, but then lowered it.’ He responded, ‘My heart could not come to terms with the fact that I should use the sword of the Holy Prophetsa against a woman; and then such a woman, who at the time had no male protector.’” Zubairra relates, “It was then that I understood how Abū Dujānahra in fact did justice to the sword of the Holy Prophetsa and that I could perhaps not have done the same, and thus, the misgiving in my heart was dispelled.”
[As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 526, Taḥrīḍu Hinda Wan- Niswati Ma‘ahā, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, pp. 405-407, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996) * Tārīkhul-Khamīs Fī Aḥwāli Anfasi Nafīs, By Ḥusain bin Muḥammad bin Ḥasan, Volume 1, p. 425, Gharībatu Uḥud, Mu’assasatu Sha‘bān, Beirut]
Therefore, after the flag-bearer of the Quraish had been slain, both armies collided with one another and brutal carnage ensued, and for a period in time, this killing and bloodshed continued. At last, slowly but surely, the army of the Quraish began to lose their footing in the face of the Muslim army.
The renowned British historian, Sir William Muir writes:
“Pressed by the fierce ardour of the Muslims, the Meccan army began to waver. Their horse sought repeatedly to turn the left flank of Moḥammad; but they were each time forced back by the galling archery of the little band which Moḥammad had posted there. The same daring contempt of danger was displayed as at Bedr. The Meccan ranks might be seen to quiver as Abū Dujana, distinguished by a red kerchief round his helmet, swept along the enemy’s ranks, and with a sword given him by Moḥammad, dealt death on every hand. Hamza, conspicuous from his waving ostrich feather; ‘Ali, known by his long white plume, and Az-Zubeir, by his bright yellow turban, like heroes of the Iliad, – carried confusion wherever they appeared. Such were the scenes in which were reared the great leaders of the Muslim conquests.”
[The Life of Mahomet, By Sir William Muir, Chapter XIV (Battle of Ohod), Coreish are pressed and waver, p. 269, Published by Smith, Elder & Co. London (1878)]
Hence, battle was waged, and fierce indeed it was, and for quite a while, victory remained obscure. Eventually, however, by the Grace of God,
the Quraish began to lose footing, and signs of confusion and disarray began to prevail throughout the army. The flag-bearers of the Quraish were slain one after the other, and about nine of them took up the national flag in turns, but one by one, all of them were cut down at the hands of the Muslims. Finally, an Abyssinian slave of Ṭalḥah whose name was Ṣawāb, courageously advanced and took hold of the flag, but he too was met by a Muslim, who stepped forward, and severing both his hands with a single blow, mixed the flag of the Quraish to dust. However, Ṣawāb was a brave and passionate man – he dived to the ground along with it, and attempted to raise the flag with the support of his chest, but that Muslim who knew well the worth and value of a downcast flag, struck his sword from above and finished Ṣawāb there and then. After this, not a single individual from the Quraish could muster the courage and strength to take up the flag. On the opposing end, upon orders from the Holy Prophetsa, whilst calling out slogans of God’s Greatness, the Muslims waged another fierce onslaught. Piercing through and scattering the odd enemy ranks which had remained, they reached the opposite end of the army where the women of the Quraish were positioned. Absolute chaos broke out within the Makkan army, and in no time, the field was more or less cleared; so much so that the Muslims were put to such ease that they became occupied in gathering spoils of war. When the Companions of ‘Abdullāh bin Jubairra saw that victory had been secured, they said to their Amīr, ‘Abdullāh, “Now victory has been secured and the Muslims are collecting spoils of war. Permit us to join the army as well.” ‘Abdullāhra restrained them and reminded them of the strict order of the Holy Prophetsa, but they were becoming heedless in the joy of victory, and therefore, did not abstain, and left their positions saying, “All that the Holy Prophetsa inferred was that the mountain pass should not be left empty until security fully prevailed, and now that victory has been clinched, there is nothing wrong with proceeding forward.” Hence, except for ‘Abdullāh bin Jubairra and five or seven Companions, there
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ghazwati Uḥud, Ḥadīth No. 4043]
remained no one to secure the mountain pass. When the sharp eye of Khālid bin Walīd caught sight of the mountain pass from afar, he found it to be an empty field, upon which he quickly gathered his riders and immediately proceeded towards it. Behind him, Ikramah bin Abū Jahl also followed suit with whatever was left of the detachment, and quickly reached there. Both of these detachments instantly martyred ‘Abdullāh bin Jubairra and the few Companions which stood by his side and suddenly attacked the Muslim army from the rear. Assured of their victory, the Muslims, who were unmindful and dispersed, became flustered by this sudden misfortune. Yet, despite this, they managed to regain themselves and attempted to fend off this attack by the disbelievers. At this instance, a cunning enemy called out, “O Ye Muslims! The disbelievers have launched an attack from the opposing front as well!” Taken aback, the Musims turned upon their heels again, and in a state of confusion, without thinking, they began to swing their swords at their own men. On the other side, when ‘Umrah bint ‘Alqamah, a brave woman from Makkah, witnessed this sight, she immediately moved forward, and took hold of the Quraish flag, which had until now been laying in the dust, and raised it in to the air. Upon witnessing this, the dismembered army of the Quraish once again regrouped, and in this manner, the Muslims became completely surrounded by the enemy from all four sides. An awful state of panic erupted within the Muslim army. The Holy Prophetsa who was witnessing this entire sight from an elevated location called out to the Muslims again and again, but his voice would drown in the noise and commotion. Historians write that all this transpired in such a short period of time, that most of the Muslims even began to attack each other, and no distinction remained between friend and foe. As such, certain Muslims were wounded at the hands of other Muslims, and Yamānra, the father
[Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 270, Ghazwatu Rasūlillāhisa Uḥudan, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 411, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 415, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Idh Hammat Ṭā’ifatāni Minkum….., Ḥadīth No. 4064 * Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 270, Ghazwatu Rasūlillāhisa Uḥudan, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)]
[Āl-e-‘Imrān (3:152-156)]
of Ḥudhaifahra, was even martyred accidentally by the Muslims. At the time, Ḥudhaifahra was present nearby. He continued to exclaim, “O Ye Muslims! This is my father,” but at the time, who would pay heed? Afterwards, the Holy Prophetsa desired to pay the blood money for Yamānra on behalf of the Muslims, but Ḥudhaifahra refused to accept and said, “I forgive the Muslims for the blood of my father.”
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Idh Hammat Ṭā’ifatāni Minkum….., Ḥadīth No. 4065]
Ḥaḍrat Ḥamzahra, who in addition to being the real paternal uncle of the Holy Prophetsa, was also his foster brother, fought valiantly. Wherever he would turn, the ranks of the Quraish would be torn apart. However, the enemy also lay in ambush of him. Jubair bin Muṭ‘im had especially brought along an Abyssinian slave by the name of Waḥshī and promised to free him on the condition that he should find some way and seek revenge by slaying Ḥamzahra, who had killed Ṭa‘īmah bin ‘Adiyy, the paternal uncle of Jubair on the occasion of Badr. As such, Waḥshī hid somewhere and lay in ambush of him. When Ḥaḍrat Ḥamzahra attacked someone and passed by this place, the assassin took good aim and threw his small lance below the naval, which immediately penetrated the body and came out the opposite end of his body. Ḥamzahra staggered and dropped to the ground, but mustered the strength to stand up again and endeavoured to make a leap towards Waḥshī, but stumbled to the ground again and gave his life. Thus, a strong pillar of the Muslim army was shattered. When the Holy Prophetsa was informed that Ḥamzahra had been slain, he was deeply saddened. There is a narration that after the Ghazwah of Ṭā’if, when the assassin of Ḥamzahra came before the Holy Prophetsa, although he forgave him, due to his love for Ḥamzahra, he instructed that Waḥshī should not come before him. On that occasion, Waḥshī resolved in his heart that until he used the same hand by which he martyred the paternal uncle of the Messenger of God, to slay a great enemy of Islām, he would not rest. As such, in the Khilāfat of Ḥaḍrat Abū Bakrra, in the Battle of Yamāmah, he fulfilled this vow by slaying Musailamah Kadhdhāb, a false claimant of prophethood. In this time of havoc, the Muslim women who had come along in this Ghazwah, were engaged in their work with remarkable diligence and zeal. They were running back and forth offering water to the Companions and tending to
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Qatli Ḥamzah bin ‘Abdil-Muṭṭalibra, Ḥadīth No. 4072]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Qatli Ḥamzah bin ‘Abdil-Muṭṭalibra, Ḥadīth No. 4072]
wounds, and were offering other services of this nature. Among these ladies, the names of Ḥaḍrat ‘Ā’ishahra, Ummi Sulaimra, and Ummi Ṣalīṭra are especially recorded in the context of their service of bringing drinking water to the Companions.
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Idh Hammat Ṭā’ifatāni Minkum….., Ḥadīth No. 4065 * Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Idh Hammat Ṭā’ifatāni Minkum….., Ḥadīth No. 4071]
As mentioned above, this was an hour of great distress for the Muslims. The army of the Quraish had pretty much surrounded them from all four fronts and continued to crush the Muslims moment by moment through repeated attacks. Yet, even after all this, the Muslims probably would have may well regained themselves shortly thereafter, but the outrage was that a bold warrior from among the Quraish named ‘Abdullāh bin Qum’ah attacked Muṣ‘ab bin ‘Umairra, the flag-bearer of the Muslims and severed his right hand with the blow of his sword. Muṣ‘abra immediately clutched the flag with his other hand and advanced to confront Ibni Qum’ah, but in his second blow, the other hand was severed as well. Upon this, Muṣ‘abra joined both of his severed hands together in an endeavour to keep the Islāmic flag from falling, and held it to his chest, upon which Ibni Qum’ah struck him a third time, and this time Muṣ‘ab was martyred and fell to the ground. As far as the flag was concerned, another Muslim immediately advanced and took hold of it, but since the size and figure of Muṣ‘ab resembled the Holy Prophetsa, Ibni Qum’ah thought that he had slain the Holy Prophetsa. It is also probable that this scheme of his was merely guided by motives of mischief and deceit. In any case, when Muṣ‘abra was martyred and fell, Ibni Qum’ah exclaimed that he had slain Muḥammad[sa]. At this news, the Muslims lost whatever composure was left in them and their force was scattered completely. Many Companions fled from the field of battle in a state of dismay.
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 414, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
At the time, the Muslims were divided into three groups. One group was of those who had fled from the field of battle upon hearing news that the Holy Prophetsa had been martyred, but this group was the smallest of all, and
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 415, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 415, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
included Ḥaḍrat ‘Uthmān bin ‘Affānra as well. However, as mentioned in the Holy Qur’ān, taking into consideration the special circumstances of that time, and the heartfelt faith and sincerity of these people, Allāh the Exalted forgave them. From among these people, some had even reached Madīnah, and in this manner, news of the so-called martyrdom of the Holy Prophetsa and defeat of the Muslim army managed to reach Madīnah as well. A state of lamentation broke out in Madīnah, and the Muslim men and women, both young and old, all came out of the city in a state of immense dismay, and set out towards Uḥud. Some made haste to the field of battle and plunged into the enemy ranks in the name of Allāh. The second group consisted of such people who had not fled, but upon hearing news of the martyrdom of the Holy Prophetsa, had either lost determination or felt that now it was useless to fight. Hence, they had moved to one side of the battlefield, and sat down with their heads hanging low. The third group was of those who continued to fight on without fail. Among them, some consisted of those people who were gathered around the Holy Prophetsa and were exhibiting unprecedented feats of valour, and most of them were fighting in the field of battle scattered apart from one another. As these people, and those from the second group continued to discover that the Holy Prophetsa was alive, these people would continue to fight and close in around the Holy Prophetsa in the likeness of those possessed by madness. The state of war at the time was such that the army of the Quraish would push forward from all four fronts in the likeness of ferocious ocean waves. A rain of arrows and stones was falling upon them in the battlefield from all directions. Upon witnessing this state of danger, these devotees surrounded the perimeter of the Holy Prophetsa and shielded his blessed body with their own. However, despite this, whenever the force of the attack would surge forward, this handful of men would be jostled here and there, and in this state, at times, the Holy Prophetsa would almost be left standing alone. Upon one such instance, a stone thrown by ‘Utbah bin Abī Waqqāṣ, the idolatrous brother of Sa‘d bin Abī Waqqāṣra, struck the blessed countenance of the Holy Prophetsa, which broke his tooth and also wounded his lip. Shortly after, another stone thrown by
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Qaulillāhi Ta‘ālā Innalladhīna Tawallau Minkum….. Ḥadīth No. 4066]
[Āl-e-‘Imrān (3:156)]
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 416, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
‘Abdullāh bin Shahāb wounded the forehead of the Holy Prophetsa. Then, a third stone thrown by Ibni Qum’ah struck the blessed cheek by which two rings on the ‘Mighfar’ (or helmet) of the Holy Prophetsa pierced into his cheek. Sa‘d bin Abī Waqqāṣra was so enraged at this action of his brother ‘Utbah, that he would say he never felt so eager to kill an enemy, as he was to kill ‘Utbah on the day of Uḥud.
[As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 533, Sha’nu ‘Āṣimibni Thābit, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, pp. 423-424, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
At the time, a very dangerous war ensued, and this was a time of great trial and tribulation for the Muslims. As mentioned above, upon hearing news of the martyrdom of the Holy Prophetsa many Companions lost their spirit and thrown in their arms and moved to one side of the battlefield. Ḥaḍrat ‘Umarra was also among these people. These people were sitting to one side of the battlefield, when a Companion named Anas bin Naḍr Anṣārīra happened to arrive, and upon seeing them, began to say, “What are you doing here?” They responded, “The Holy Prophetsa has been martyred. What now, is there to gain from battle?” “This is the very time for battle,” replied Anasra “so that we may also attain the death, which has been acquired by the Holy Prophetsa; and then what pleasure is there in life after the demise of the Holy Prophetsa anyway?” Then Sa‘d bin Mu‘ādhra came before him and Anasra said, “Sa‘d, I can smell the fragrance of paradise from this mountain.” After this, Anasra penetrated the enemy ranks and was martyred in battle. After the war, his body was found to have sustained more than eighty wounds, and no one could recognize his dead body. Finally, his sister identified him by a mark on his finger.
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ghazwati Uḥud, Ḥadīth No. 4048]
The feats of valour that were displayed by the Companions who had gathered around the Holy Prophetsa were such that history is unable to present the like thereof. These people would revolve around the Holy Prophetsa like moths around a flame and continuously put their lives at stake for the Holy Prophetsa. The Companions would take every blow upon themselves and along with protecting the Holy Prophetsa they would continue to strike the
enemy. Ḥaḍrat ‘Alīra and Zubairra attacked the enemy countless times and persistently drove back their ranks. In the course of this rain of arrows, Abū Ṭalḥah Anṣārīra broke three bows, and stood firm like a rock and covered the body of the Holy Prophetsa with his own shield. The Holy Prophetsa would hand arrows to Sa‘dra himself and Sa‘dra would continue to shower the enemy with arrow upon arrow. At one instance, the Holy Prophetsa addressed Sa‘dra saying, “May my mother and father be sacrificed upon you – go on shooting arrows!” Even to the very end of his life, Sa‘dra would recall these words of the Holy Prophetsa with great pride. For a very long time, Abū Dujānahra shielded the body of the Holy Prophetsa with his own, and would take every arrow and stone to his own body. This was to such an extent that his body became heavily pierced with arrows, but he did not even sigh, lest his body flinched and the Holy Prophetsa became even slightly exposed to a single arrow. In order to protect the Holy Prophetsa, Ṭalḥahra took countless blows to his own body, and it was in this very attempt that his hand was paralyzed and rendered useless forever. But how long could these few devotees withstand this grand flood, which was ravaging forward moment by moment from all fronts with its horrific waves. The Muslims would sway from side to side with every wave of every attack waged by the enemy, but as soon as its force would somewhat subside, these helpless Muslims would continue fighting and close in around their beloved Master. At times, the force of the attack would be so perilous that the Holy Prophetsa would practically be left standing alone. There was one occasion when only twelve men were left standing around the Holy Prophetsa, and there was even a time when only two people were left standing by the Holy Prophetsa. Among these devotees the names of Ḥaḍrat Abū Bakrra, ‘Alīra, Ṭalḥahra, Zubairra, Sa‘d bin Waqqāṣra, Abū Dujānah Anṣārīra, Sa‘d bin Mu‘ādhra and Ṭalḥah Anṣārīra have been especially recorded. On one occasion, when an extraordinary wave of an attack by the Quraish arose, the Holy Prophetsa said, “At this time, who offers to sacrifice his life in the cause of Allāh?” This voice happened to reach the ears of an Anṣārī, who along with six other Companions from among the Anṣār
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Idh Hammat Ṭā’ifatāni Minkum….., Ḥadīth No. 4064]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Idh Hammat Ṭā’ifatāni Minkum….., Ḥadīth No. 4055]
[As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, pp. 534-535, Sha’nu ‘Āṣimibni Thābit, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 431, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Idh Hammat Ṭā’ifatāni Minkum….., Ḥadīth No. 4063]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Idh Hammat Ṭā’ifatāni Minkum….., Ḥadīth No. 4060, 4061]
advanced, and each and every one of them gave their lives, fighting around the perimeter of the Holy Prophetsa. The head of this party was Ziyād bin Sakanra. After this attack, the Holy Prophetsa ordered that Ziyadra be brought to him. The people brought him and presented him before the Holy Prophetsa. At the time, there was still some life left in Ziyadra, but he was in his last breaths. In this condition, he raised his head with immense effort and placed his face upon the footsteps of the Holy Prophetsa, and it was in this very state that he gave up his life There was also a Muslim lady by the name of Ummi ‘Ammārahra, who fought her way through to the Holy Prophetsa. At the time, ‘Abdullāh bin Qum’ah was advancing to strike the Holy Prophetsa. This Muslim lady immediately moved forward and took the blow to herself. Then she took firm grip of her sword, made aim, and retaliated with her own blow. However, he was a man clad in double armour, and this was a weaker woman, for this reason, her strike was unable to penetrate the target. Ibni Qum’ah boldly cut straight through the Muslim ranks, and just before the Companions could stop him, reached in close range of the Holy Prophetsa. As soon as he reached there, he took a strike at the blessed countenance of the Holy Prophetsa with such force and so ruthlessly that the hearts of the Companions trembled in fear. The courageous Ṭalḥahra dashed forward and took the blow to his bare hand, but the sword of Ibni Qum’ah severed his hand and fell upon the flank of the Holy Prophetsa. By the Grace of God, no wound was sustained because the Holy Prophetsa was clad in double armour and the force of the blow had also fallen weak due to the courageous act of Ṭalḥahra, but due to this shock, the Holy Prophetsa took a spin and fell to the ground. Ibni Qum’ah raised another slogan of joy saying, “I have killed Muḥammad[sa]!”
[Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābu Ghazwati Uḥud, Ḥadīth No. 4641]
Upon striking the Holy Prophetsa Ibni Qum’ah fell back calling out a slogan of joy and in his own fancy, thought that he had killed the Holy
Prophetsa. However, as soon as the Holy Prophetsa hit the ground, Ḥaḍrat ‘Alīra and Ṭalḥahra raised him up. When the Muslims were assured that the Holy Prophetsa was alive and safe, their faded countenances lit up in joy. Now, slowly and gradually the heat of battle began to subside, partly due to the reason that the disbelievers had become somewhat relaxed in the belief that Muḥammad[sa], the Messenger of Allāh, had been martyred. Hence, they diverted their attention from battle and began to tend to their dead, while others began to mutilate the bodies of the Muslim martyrs. On the other side, most of the Muslims had also scattered. After the Quraish had fallen back to some extent and the Muslims who were present in the battlefield caught sight of the Holy Prophetsa, they gathered around him. With this party of Companions, the Holy Prophetsa slowly began to climb to the mountain top and reached a secure mountain pass. On the way, Ubayy bin Khalf, a chief of Makkah caught sight of the Holy Prophetsa. Blinded by his enmity and malice, he ran towards the Holy Prophetsa calling out the words, َ لَا نَجَ وْتُ اِنْ نَجَ وْتi.e., “If Muḥammad[sa] escapes alive then I am finished.” The Companions attempted to restrain him, but the Holy Prophetsa said, “Leave him and let him come to me.” When he reached in close range of the Holy Prophetsa in order to attack him, the Holy Prophetsa took a lance and administered a single strike, by which he took a spin and fell to the ground. Then he stood up and ran back yelling and screaming, and although the wound was not too severe, he was laid to rest before reaching Makkah. When the Holy Prophetsa had arrived at the mountain pass, a contingent of the Quraish headed by Khālid bin Walīd attempted to ascend the mountain and wage an attack, but on the command of the Holy Prophetsa, Ḥaḍrat ‘Umarra fought them along with a few Muhājirīn and drove them off.
[Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 272, Man Qutila Minal-Muslimīna Yauma Uḥud, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, pp. 535-536, Sha’nu ‘Āṣimibni Thābit, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)]
Upon reaching the mountain pass, with the assistance of Ḥaḍrat ‘Alīra, the Holy Prophetsa cleaned his wounds. With great difficulty, Abū ‘Ubaidah bin Al-Jarrāḥra used his teeth to force out the two rings which had sunk deep into the cheek of the Holy Prophetsa; in this effort two of his own teeth were broken as well. At the time, the wounds of the Holy Prophetsa were bleeding very heavily, and upon seeing this blood, with intense grief the Holy Prophetsa said:
ْكَیْفَ یُفْلِحُ قوْمٌ خَ ضَ بُوْا وَجْ هَ نَبِیِّھِمْ بِالدَّمِ وَھُوَ یَدْعُوْھُمْ اِلیٰ رَبِّھِم
“How will such a people prosper who have tainted the countenance of their Prophet with his own blood, only in the crime that he calls them towards God.”
([Tārīkhur-Rusuli Wal-Mulūk (Tārīkhuṭ-Ṭabarī), By Abū Ja‘far Muḥammad bin Jarīr Aṭ-Ṭabarī, Volume 3, p. 69, Thumma Dakhalatis-Sanatuth-Thālithatu Minal-Hijrah / Ghazwatu Uḥud, Dārul- Fikr, Beirut, Lebanon, Second Edition (2002) * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 537, Sha’nu ‘Āṣimibni Thābit, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)])
After this, the Holy Prophetsa became silent for some time, and then he said:
َاَللّٰھُمَّ اغْفِرْ لِقَوْمِیْ فَاِنَّھُمْ لَا یَعْلَمُوْن
“O My Allāh! Forgive my people, for they have committed this mistake out of ignorance and they know not.”
[Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābu Ghazwati Uḥud, Ḥadīth No. 4646 * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 429, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
It is narrated that on this occasion, the following verse was revealed:
“The matter of punishment and forgiveness is in the hand of Allāh. You have no concern of this. Allāh shall forgive whomsoever He pleases and punish whomsoever He pleases.”
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Laisa Laka Minal-Amri Shai’un…..]
Fāṭimatuz-Zahrāra, who had come out of Madīnah upon hearing terrible reports regarding the Holy Prophetsa, also reached Uḥud shortly
thereafter. As soon as she arrived, she began to wash the wounds of the Holy Prophetsa, but the bleeding just would not stop. Finally, Ḥaḍrat Fāṭimahra burnt a mat of straw and applied its burnt ashes to the wound of the Holy Prophetsa. It was only then that his blood was staunched. On this occasion, other women tended to wounded Companions as well and consequently earned spiritual reward.
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Mā Aṣāban-Nabiyyasa Minal-Jirāḥi Yauma Uḥud, Ḥadīth No. 4075]
While the Muslims were busy tending to the wounded, on the opposing end, in the battlefield below, the Quraish of Makkah were most ruthlessly mutilating the bodies of the Muslim martyrs. The savage custom of Muthlah was carried out with all its barbarity and the bloodthirsty beasts of Makkah did whatever their hearts desired with the bodies of the Muslim martyrs. The women of the Quraish severed the noses and ears of the Muslims and wore them as garlands. Hind, the wife of Abū Sufyān cut out the liver of Ḥaḍrat Ḥamzahra and chewed it. Hence, in the words of Sir William Muir, “Many acts of barbarous mutilation were committed on the slain.” The chieftains of Makkah searched long and hard for the body of the Holy Prophetsa in the field of battle, and their eyes eagerly craved to witness this sight, but that which was not to be found could not be found. When Abū Sufyān had lost hope in this search, he took a few of his followers and proceeded to the mountain pass, where the Muslims had gathered and standing next to it, called out, “O Muslims! Is Muḥammad[sa] among you?” The Holy Prophetsa forbade anyone from responding, and thus, the Companions remained silent. Then, he inquired about Abū Bakrra and ‘Umarra, but even at this, in accordance with the instruction of the Holy Prophetsa, no one responded. Upon this, in a most arrogant tone, he called out in a loud voice, “All of these people have been slain, for if they had been alive, they would have responded.” At this, Ḥaḍrat ‘Umarra was unable to restrain himself, and uncontrollably said, “O enemy of Allāh! You lie! We are all alive and Allāh shall disgrace you at our hands.” Upon recognizing the voice of Ḥaḍrat
[The Life of Mahomet, By Sir William Muir, Chapter XIV (The Battle of Ohod), The Coreish Retire, Colloquy between Abu Sofiân and Omar, p. 272, Published by Smith, Elder & Co. London (1878)]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ghazwati Uḥud, Ḥadīth No. 4043 * Ṣaḥīḥul-Bukhārī, Kitābul-Jihād Was-Siyar, Bābu Mā Yukrahu Minat-Tanāzu‘, Ḥadīth No. 3039]
‘Umarra, Abū Sufyān said, “Tell the truth ‘Umar! Is Muḥammad[sa] alive?” “Indeed! Indeed!” said Ḥaḍrat ‘Umarra, “By the Grace of God he lives and is listening to your every word.” In a relatively low voice, Abū Sufyān said, “Then, Ibni Qum’ah has lied, because I consider you to be more truthful than he.” After this, Abū Sufyān exclaimed, ْ ,اُعْلُ ھُبَلi.e., “O Hubl! Exalted by thy name!” Upon the instruction of the Holy Prophetsa, the Companions remained silent, but the Holy Prophetsa who ordered silence for his own name, became restless upon hearing the name of an idol in contestation with the name of God the Exalted. “Why do you not respond?” said the Holy Prophetsa. The Companions submitted, “O Messenger of Allāh! How shall we respond?” The Holy Prophetsa said, “Proclaim ّ ,اَللّٰهُ اَعْلیٰ وَاَجَ لi.e., “Greatness and grandeur belongs to Allāh the Exalted alone.” Abū Sufyān responded,
[ A principal idol of the Quraish]
ْ ,لَنَا الْعُزّٰی وَلَا عُزّیٰ لَكُ مi.e., “We have ‘Uzza but you have no ‘Uzza!” The Holy Prophetsa instructed the Companions to say, ْ ,اَللّٰهُ مَوْلٰنا وَلَا مَوْلیٰ لَكُ مi.e., “We have Allāh, Who is our Helper, but you have no Helper.” After this, Abū Sufyān said:
[ The name of another idol]
“Battle is like a pail, at times, it rises and at times it falls. Consider this day to be a recompense for Badr. You shall find such bodies in the field of battle that have been mutilated. I did not order this, but when I found out about it, I did not find this action of my men displeasing either. Next year, we shall meet again at Badr in the same days.”
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ghazwati Uḥud, Ḥadīth No. 4043]
As per the instruction of the Holy Prophetsa a Companion responded, “Very well then, we shall meet again.”
After saying this Abū Sufyān descended with his followers and quickly thereafter, the army of the Quraish took the road to Makkah. It is strange to note that on this occasion, although the Quraish had attained victory against the Muslims, and with respect to their apparent means, if they had desired, they could have further capitalized on this opportunity; not to mention, the opportunity to attack Madīnah was open to them in any case. However, the Power of God was such that despite this victory, in their hearts, the Quraish were struck with awe, and considering the victory attained in the field of
Uḥud as being lucky enough, they thought it wise to make haste to Makkah. Nevertheless, despite all this, as an act of further precaution, the Holy Prophetsa immediately dispatched a party of seventy Companions, which also included Ḥaḍrat Abū Bakrra and Ḥaḍrat Zubairra, in pursuit of the army of the Quraish. This is the narration, as it is related in Bukhārī. The manner in which most historians describe the account is that the Holy Prophetsa sent Ḥaḍrat ‘Alīra, or in light of various narrations, Sa‘d bin Abī Waqqāṣra in the footsteps of the Quraish and instructed him to bring news as to whether the army of the Quraish intended to attack Madīnah. The Holy Prophetsa went on to tell him that if the Quraish were mounted on their camels and were taking their horses along unmounted, then they should rest assured that they were returning to Makkah, and did not intend to attack Madīnah. However, if they were mounted on horses then they would know that their intention was not good. The Holy Prophetsa strictly instructed him that if the army of the Quraish was heading towards Madīnah, he should be informed at once and in a state of great passion, he said, “At this time, if the Quraish attack Madīnah, by God, we shall fight them and give them a taste of their own.” Thus, the men dispatched by the Holy Prophetsa went and quickly returned with the good news that the army of the Quraish was proceeding towards Makkah.
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Alladhīnastajābū Lillāhi Warrasūli, Ḥadīth No. 4077]
Now the Holy Prophetsa had also descended into the battlefield and the work of tending to the bodies of the martyrs was underway. At the time, the sight that was before the Muslims was one to bring forth tears of blood. Seventy Muslims were laying in the field of battle smothered in dust and blood, and they displayed a horrific scene of the barbaric Arab tradition known as Muthlah. Among the casualties, there were only six Muhājirīn and the rest were all from the Ansar. The number of men slain from among the Quraish was twenty-three. When the Holy Prophetsa came to the body of
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Man Qutila Minal-Muslimīna Yauma Uḥud, Ḥadīth No. 4078]
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, pp. 457-458, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 2, p. 271, Man Qutila Minal-Muslimīna Yauma Uḥud, Dāru Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996)]
his paternal uncle and foster brother, Hamzah bin ‘Abdil-Muṭṭalibra, he was stunned because Hind, the barbaric wife of Abū Sufyān had severely spoiled his dead body. For some time, the Holy Prophetsa stood there silently, and signs of grief and anger were evident upon his countenance. For a moment’s time, the Holy Prophetsa even thought to himself that until these bloodthirsty beasts of Makkah were not given a taste of their own medicine, perhaps they would never come to their senses, but then the Holy Prophetsa refrained from this idea and exhibited patience. As a matter of fact, after this, the Holy Prophetsa prohibited the custom of Muthlah in Islām forever, and said that the enemy may do as it pleases, but the Muslims should in any case refrain from such a barbaric practice, and follow a course of virtue and benevolence. Ṣafiyyah bint ‘Abdil-Muṭṭalibra, the paternal aunt of the Holy Prophetsa, loved her brother Ḥamzahra very dearly. Upon hearing news of the defeat of the Muslims, she had also come out of Madīnah. The Holy Prophetsa instructed her son Zubair bin Al-Awwamra not to show his mother the body of his maternal uncle, but how could a sister’s love allow her to sit at rest? “Let me see the body of Ḥamzahra,” she insisted, “I promise to demonstrate patience and shall not utter a word of complaint or lament.” Hence, she went and upon seeing the body of her brother said:
2-
After this, she did not say a word. The Quraish had more or less meted out the same barbaric treatment to the bodies of other Companions as well. Hence, the body of ‘Abdullāh bin Jaḥashra, the paternal cousin of the Holy Prophetsa had also been severely disfigured. As the Holy Prophetsa would move from one body to the other, signs of pain and anguish would become more and more evident upon his countenance. It was perhaps at this occasion when the Holy Prophetsa said, “Someone go and inquire about the state of Sa‘d bin Ar-Rabī‘,
chief of the Anṣār. Is he alive or has he been martyred? During battle I saw that he was perilously surrounded by the lances of the enemy.” Upon the instruction of the Holy Prophetsa, Ubayy bin Ka‘bra, a Companion from among the Anṣār began to search for Sa‘dra here and there on the battlefield, but to no avail. Finally, he began to exclaim in a loud voice, and called out the name of Sa‘dra again and again, but no sign of him could be found. Losing hope, he was about to return when he suddenly thought that he should call out with the name of the Holy Prophetsa, and perhaps in this manner a clue may be found. As such, he began to call out, “Where is Sa‘d bin Ar-Rabī‘? The Messenger of Allāh has sent me to him.” At the sound of this, an electric current surged through the half-dead body of Sa‘dra; suddenly becoming alert, but in a very soft voice, he responded, “Who is it? I am here.” When Ubayy bin Ka‘bra peered into the distance, amongst a pile of dead bodies, he caught sight of Sa‘dra, who at the time was in his final breaths, giving up his life. Ubayy bin Ka‘bra said, “The Holy Prophetsa has sent me so that I may inform him of your condition.” Sa‘dra responded:
“Submit my greetings of peace to the Messenger of Allāh, and tell him: May Allāh grant you the spiritual reward which is given to all the Prophets of God due to the sacrifice and sincerity of their followers to a greater extent than all the other Prophets, and grant you the delight of your eyes. Convey my greetings of peace to my Muslim brethren as well and tell my people that: If the slightest injury is inflicted upon the Holy Prophetsa while even a breath of life remains in you, then remember that you shall have no excuse before God.”
After these words, Sa‘dra gave his life.
[Al-Muwaṭṭā, By Imām Mālik bin Anas, Kitābul-Jihād, Bābut-Targhībi Fil-Jihād, Ḥadīth No. 1013 * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, pp. 445-446, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996) * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Mālik bin Hishām, p. 542, Sha’nu ‘Āṣimibni Thābit, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001)]
One honourable man from among the martyrs of Uḥud was Muṣ‘ab bin ‘Umairra. He was the first Muhājir who came to Madīnah as a missionary of Islām. In the era of the Jahiliyyah, among the young men of Makkah, Muṣ‘abra was considered to be the most well-dressed and elegant, and lived in great comfort and luxury. After accepting Islām, his condition was
[Al-Iṣābah Fī Tamīziṣ-Ṣaḥābah, By Aḥmad bin ‘Alī bin Ḥajar Al-‘Asqalānī, Volume 6, p. 98, Muṣ‘abubnu ‘Umair, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon (2005)]
transformed completely. In fact, there is a narration that on one occasion, the Holy Prophetsa saw him dressed in a cloth which was covered with numerous patches. At this, the Holy Prophetsa was reminded of his earlier life, and the eyes of the Holy Prophetsa began to glisten with tears. When Muṣ‘abra was martyred at Uḥud, he did not even have enough cloth by which his body could be covered fully. If his feet were covered his head would become exposed, and if his head was covered, his feet would become bare. As such, according to the instruction of the Holy Prophetsa, his head was covered with cloth and his feet were covered with grass.
[Sunanut-Tirmidhī, Kitābul-Qiyāmati War-Raqā’iq, Chapter 100/35, Ḥadīth No. 2476]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ghazwati Uḥud, Ḥadīth No. 4047]
After the dead bodies had been tended to, the task of burial began. The Holy Prophetsa instructed that the clothes on the bodies of the martyrs should be left as they were, and that the martyrs should not be bathed. Albeit, if someone had extra cloth which could be used as a shroud, the Holy Prophetsa instructed that it should be wrapped around the existing clothes worn by the martyrs. The funeral prayer was also not offered at the time. As such, the martyrs were buried without being bathed and without a funeral prayer. Generally, two Companions were shrouded together in a single cloth and buried together in a single grave. According to the instruction of the Holy Prophetsa, a Companion who knew more of the Holy Qur’ān was lowered into the grave first. Although a funeral prayer was not offered at the time, afterwards, close to the era of his demise, the Holy Prophetsa especially offered a funeral prayer for the martyrs of Uḥud, and prayed for them with great anguish. The Holy Prophetsa would remember the martyrs of Uḥud with special love and respect. On one occasion, when the Holy Prophetsa passed by the graves of the martyrs of Uḥud, he said, “These are such people whose faith I am a witness to.” Ḥaḍrat Abū Bakrra submitted, “O Messenger of Allāh! Are we not their brothers? Have we not also accepted Islām as they did? Have we not also partaken in Jihād for the sake of Allāh as they did?” The Holy Prophetsa said, “Indeed! But how do I know of what you shall do after my demise?” Upon this Ḥaḍrat Abū Bakrra began to weep, and continued to weep profusely. Then he said, “O Messenger of
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Man Qutila Minal-Muslimīna Yauma Uḥud, Ḥadīth No. 4079 * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 451, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābun Uḥudin Yuḥibbunā Wa Nuḥibbuhū, Ḥadīth No. 4085]
Allāh! Shall we be able to live after your demise?” The Companions also held the martyrs of Uḥud in high esteem, and always kept the memory of Uḥud alive in their hearts as a sacred event. As such, on one occasion after the demise of the Holy Prophetsa, Ḥaḍrat ‘Abdur-Rahman bin ‘Auf was presented with some food to break his fast, which was perhaps somewhat elaborately prepared. At this, he was reminded of the time of Uḥud, when the Muslims did not even possess enough cloth to shroud their martyrs, and they would cut grass to cover their bodies. ‘Abdur-Rahman bin ‘Aufra was so greatly disturbed by this memory that he began to weep restlessly and left without eating, although he was fasting.
[Al-Muwaṭṭā, By Imām Mālik bin Anas, Kitābul-Jihād, Bābush-Shuhadā’i Fī Sabīlillāh, Ḥadīth No. 1004]
[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ghazwati Uḥud, Ḥadīth No. 4045]
After having discharged all relevant engagements, the Holy Prophetsa set back to Madīnah, as evening drew near. The faithful had come out to great distances. A lady from the Anṣār was rushing towards Uḥud in a state of great anxiety, when she happened to meet the Companions who were returning from Uḥud. The Holy Prophetsa was also among them. The Companions informed her that her father, brother and husband had all been martyred at Uḥud. This faithful lady who was restless to hear news of the safety of the Holy Prophetsa anxiously said, “Tell me of the condition of the Holy Prophetsa.” They responded, “The Messenger of Allāh is safe by the Grace of God, and is coming along.” When she caught sight of the Holy Prophetsa she uncontrollably said, ُ ,كُلُّ مُصِ یْبَةٍ بَعْدَكَ جَ لَل meaning, “If the Holy Prophetsa is alive then all other misfortunes amount to nothing.” When the Holy Prophetsa arrived to Madīnah and passed by the homes of the Ansar, sounds of weeping and wailing could be heard from every home, and according to the ancient tradition of Arabia, the women were lamenting. When the Holy Prophetsa witnessed this sight, due to the anguish of the Muslims, the eyes of the Holy Prophetsa began to glisten with tears. Then, in order to console them the Holy Prophetsa said, ٗ ,لٰكِ نْ حَ مْزَةُ لَا بَوَاكِیَ لَهi.e., “Our paternal uncle and foster brother Ḥamzahra has also been martyred, but no woman has mourned for him in this manner.” The chieftains from among the Anṣār thought that the Holy Prophetsa was perhaps expressing his regret that whilst being in a foreign land there was no one to mourn for Ḥamzahra. Thus, they immediately went to their women and said, “Enough, now stop mourning the death of your men and go to the home of the Holy Prophetsa and lament upon the death of Ḥamzahra.” Goodness Gracious!
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 9, p. 79, Al-Faṣlul-Awwal Fī Wujūbi Maḥabbatihī Wa Ittibā‘i Sunnatihī, Dārul-Kutubil- ‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
What emotions of sincerity were hidden even in this misunderstanding. When the Holy Prophetsa heard the commotion of women mourning outside his home, he inquired, “What is this noise?” It was stated that the women of the Anṣār were lamenting the demise of Ḥamzahra. Paying regard to their love, the Holy Prophetsa supplicated for their prosperity, but along with this, he also said, “It is forbidden in Islām to mourn in this way.” Thereafter, the tradition of mourning, i.e., wailing loudly, striking the body, pulling hair and other customs of this nature were forbidden in Islām. A young Companion came to the Holy Prophetsa, and the Holy Prophetsa noticed that the young man’s face was saddened by the martyrdom of his father. The Holy Prophetsa said, “Jabir, shall I tell you some good news?” Jabirra said, “Yes, O Messenger of Allāh!” The Holy Prophetsa said:
[Tārīkhul-Khamīs Fī Aḥwāli Anfasi Nafīs, By Ḥusain bin Muḥammad bin Ḥasan, Volume 1, p. 444, Gharībatu Fī Amri Mu‘āwiyyata….., Mu’assasatu Sha‘bān, Beirut]
“When your father was presented before Allāh after being martyred, Allāh the Exalted conversed with him directly without a veil and said, ‘Ask of Me whatever it is you desire.’ Your father submitted, ‘O My Allāh! Your favours are endless, but my desire is that I should be sent back to the world, so that I may give my life for the sake of Your faith once again.”
God responded, “We would have fulfilled this desire of yours except that We have vowed that َ ,اَنَّھُمْ لَا یَرْجِ عُوْنi.e., “No deceased person shall be given life and returned to the world.” The father of Jabirra said, “Then, convey news of me to my brothers, so that they develop greater love for Jihād.” Upon this, the verse was revealed that, “Those who are martyred in the way of God are not dead, rather, they are living and they are spending a life of joy in the presence of their God.” When Ḥaḍrat Sa‘d bin Mu‘ādhra, chief of the Aus tribe presented his elderly mother before the Holy Prophetsa, he offered his condolences to her on the martyrdom of her son ‘Amr bin Mu‘ādhra. She replied, “O Messenger of Allāh! If you are safe then what have we to grieve.”
[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 452, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Tārīkhul-Khamīs Fī Aḥwāli Anfasi Nafīs, By Ḥusain bin Muḥammad bin Ḥasan, Volume 1, p. 444, Gharībatu Fī Amri Mu‘āwiyyata….., Mu’assasatu Sha‘bān, Beirut]
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: VIII – Blow of a Misfortune, Law of Inheritance, Prohibition of Alcohol, Treachery of the Disbelievers and Two Tragic Incidents | Navigation: « Previous: [Birth of Imam Ḥasan – Ramadan 3 A.H.] | Next: [Ghazwah of Hamra’ul-Asad] »