Surat Āli Imrān - Family of Imran
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وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
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Wa-ith ghadawta min ahlika tubawwi-oalmu/mineena maqaAAida lilqitali wallahusameeAAun AAaleem
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And [remember] when you, [O Muhammad], left your family in the morning to post the believers at their stations for the battle [of Uhud] - and Allah is Hearing and Knowing -
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From here begins the fourth discourse, which was revealed after the battle of Uhd. It has been beautifully connected with the previous discourse which ended with the admonition that the machinations of their enemies could do them no harm, if they would show restraint, and fear Allah. This discourse is an apt continuation of the same theme, because the setback in the battle of Uhd was due to lack of restraint and lack of fear of Allah.
As a review has been made of all the important events of the battle in order to bring home the lessons, it will be very useful to keep in view their background, because in the discourse only passing references have been made to them without any details.
In the beginning of Shawwal (A.H. 3), the Quraish attacked Al-Madinah with an army of 3,000 men. They not only out-numbered the Muslims but were also much better equipped. Besides this, they were filled with passion to avenge their defeat at Badr. The Holy Prophet and his experienced Companions were of the opinion that they should defend Al-Madinah from within the walls, but some young men, who had not taken part in the battle of Badr, were so imbued with the spirit of martyrdom that they insisted on going out to meet the enemy. At last on their persistence, the Holy Prophet decided to go out to fight. So he led out an army of 1,000 men but at Shaut, `Abdullah bin Ubayy, the ring leader of the hypocrites, deserted him with his 300 men. Naturally this treacherous act produced much confusion in the Muslim army. So much so that two parties, Banu Salmah and Banu Harithah, were so disheartened that they began to waver in their minds and were about to turn back, but were dissuaded from this by those Companions who had remained firm and constant.
Then the Holy Prophet marched to Mount Uhd with the 700 men left with him after the desertion of `Abdullah bin Ubayy. He arrayed his men at the foot of the Mount so that the army of the Quraish was in their front and Mount Uhd at their back. Thus the only vulnerable point was a pass on one side, where he posted 50 archers under the command of `Abdullah bin Jubair, saying, " to let not any enemy come near us and do not leave your posts in any case whatsoever. Even if you see birds peck at our flesh, you should not abandon your posts at all. "
In the initial stage of the battle, the Muslim army had the upper hand and succeeded in creating great confusion in the army of the enemy. But instead, of pursuing this initial success to the final victory, they were so lured by their greed for booty that they began to loot the spoils. When the archers, who were guarding the pass, saw their comrades plundering the fleeing enemy, they also deserted their posts in order to join the looters. In vain did Hadrat `Abdullah bin Jubair remind them of the strict command of the Holy Prophet to dissuade them from this, but only a few of them listened to him. Khalid bin Walid, who was commanding the cavalry of the enemy, made full use of this opportune moment. He rode round the Mount and attacked the Muslims from behind through the pass. Hadrat `Abdullah . bin Jubair did his best to defend it with the few men left with him, but in vain, and Khalid fell upon the Muslims who were engaged in the plunder of spoils. They were so overwhelmed by this sudden attack from behind that they took to their heels in confusion. To add to their misery, the Quraish who were in flight before them also turned back to attack them from the front. This turned the scale of the battle against the Muslims who were put to rout by this unexpected situation. Still there were some brave Muslims who stood firmly in the battle-field. But then a rumour started that the Holy Prophet had been martyred, and his Companions were so stunned by this rumour that even those who were standing firm in the battle-field lost heart and only a dozen or so of the devoted ones were left with him. Thus it was about to turn into an utter rout, when his Companions heard that, though he was wounded, he was alive. Then they again rallied round him and took him to a safe side of the Mount.
In this connection it is very important to note the strange thing that happened: the Quraish did not make full use of this opportunity but marched back to Makkah instead. This is an enigma, for, if they had pursued their success to complete victory, nothing would have checked them, because the Muslims had been so utterly routed that they could not have given them a battle.
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Lessons for All Muslim Generations
Overview
From the battlefield of words and ideas and concepts the sūrah turns now to that of armed combat: the Battle of Uĥud.
Uĥud was not, however, solely an armed confrontation; it was rather a struggle within the Muslim conscience. Its scope encompassed the whole gamut of human behaviour, feelings, emotions, aspirations, instincts and limitations. The Qur’ān was there to coach the human soul in the most caring and gentle way, and in a manner that is more comprehensive and effective than any forceful confrontation.
First came the victory, and then the setback. The sweeter and greater triumph, however, was still to come. It was the triumph of enlightenment and of a clarity of understanding the facts as the Qur’ān lays them down. A triumph of having those facts established as convictions. Muslim hearts were put to the test and purified, their ranks were set apart and the whole community proceeded with clearer concepts, more definite values, and stronger feelings than before. Furthermore, the hypocrites were largely set apart. In what ensued, the characteristics of hypocrisy and sincerity, as manifested in feelings, words, behaviour and actions, became much clearer, as did the obligations of faith and the responsibilities attendant on it. The battle clearly defined the preparations required of the Muslims in knowledge, devotion, organisation, compliance and total dependence on God Almighty, every step of the way. Everything was and is up to Him alone, in times of victory as in times of defeat, in life as in death.
The unexpected defeat suffered by the Muslim community in battle, however, was immeasurably less crucial than the Qur’ānic guidelines and recommendations that followed it. The Muslims, at that time, were in desperate need of such guidance; they needed it a thousand times more than they needed a military victory or the spoils of war. The benefits of that result were even more important and enduring for later Muslim generations. In short, there was a supreme Divine purpose behind the defeat suffered by the Muslims. As far as we can ascertain from its outward natural causes, what happened conforms to the normal pattern of things. The Muslims had, in essence, the great privilege of learning from their experience, of gaining more enlightenment and maturity, and of cleansing their ranks and reorganising and coordinating their plans. The whole experience has proved immensely valuable for later Muslim generations as well.
As soon as the battle on the ground was over, the Qur’ān moved to a wider arena, the human soul and the whole life of the Muslim community. It goes on to mould the community according to God’s will, knowledge and purpose. What God designed for the Muslim community was achieved and it was all for their good, despite the hardships, the travails and the trials and tribulations they experienced.
When discussing the aftermath of the Battle of Uĥud, the Qur’ān combines in a remarkable way its review of the events, portrayal of the scenes of conflict, with its pointed commentary and specific directives. These emanate from the events themselves, and they advance specific exhortations and prescriptions for purifying souls, clarifying concepts and freeing hearts and minds from the negative and dark effects of desire, greed, hatred, guilt, negligence, and coveted aspirations.
What is even more interesting is how, while reviewing a military confrontation, the sūrah goes on to discuss the evils of usury and the merits of consultation and collective decision-making, or shūrā, despite the fact that at Uĥud it led to a disappointing outcome. Furthermore, the sūrah deals in a vigorous and thorough style with a wide range of human behaviour.
This richness, vitality and comprehensiveness come as no surprise to those who are aware of the Divine method. In the dynamics of Islam, an armed confrontation is not merely a clash of artillery, cavalrymen and fighters, nor does it involve pure military planning alone. Rather, such a confrontation cannot be isolated from the greater struggle that takes place inside human consciousness and in the social organisation of the Muslim community. The physical battle is closely linked to the purity and dedication of the human conscience and its freedom from the shackles that darken its vision or prevent it from turning to God Almighty. Likewise, it is firmly linked to the foundations and structure on which the life of the Muslim community is organised, in accordance with God’s straight and sound order. The Divine way of life is built on mutual consultation in all aspects of life, not only in matters of state and governance. It is based on a system of cooperation rather than usury, and the two can never be part of the same structure.
The Qur’ān was addressing a Muslim community in the wake of a battle which, as we have already pointed out, went far beyond a simple armed expedition. It was a battle of wider extent and implication, for individuals as well as for life as a whole. This is the reason for raising in this context subjects such as the condemnation of usury, giving charitably at times of prosperity and need, obedience to God as a condition for His mercy and generosity, the restraint of anger, kindness and the purification from sin through appealing to God for forgiveness, and repentance as a condition for gaining God’s pleasure and goodwill. The sūrah also talks of God’s mercy as reflected in the benevolence of the Prophet Muĥammad and his kindness towards others. Towards the end of the review, the sūrah establishes the principle of mutual consultation, or shūrā, as necessary even at the most difficult of times; it stresses honesty and sacrifice and warns against parsimony.
These aspects were all ingredients for raising and preparing the Muslim community for the bigger and wider battle which included armed combat but which was not restricted to it. It remains the battle for the greater prize: overcoming the powers of self-interest, desire, greed and hatred, and establishing values and healthy foundations for the total life of the community.
The object here is to highlight the integrity and the unity of the Islamic faith in dealing with the human individual and all aspects of his behaviour and activity. These should revolve around one fundamental principle: worship of, and submission to, God with sensibility and full consciousness. The sūrah draws one’s attention to the consistency of God’s method in dealing with the totality of the human being in every situation, and to the coherent and final outcome of human activity, and to the influence of every move and every action on that outcome.
The all-ranging advice given here is not altogether removed from the context of the battle. People do not triumph in war until they prevail in emotional, moral and organisational struggles. Those who retreated at Uĥud were misled by Satan as a result of some misdemeanour. We are reminded that those earlier communities whose prophets led them to victory in battles of faith only triumphed because they started their march with seeking God’s forgiveness and support and by cleansing their hearts of all wrongdoing. To abandon usury and adopt an equitable financial system is an essential preparation for victory. An equitable society is more likely to prevail than an exploitative one. Suppression of one’s anger and forgiving others are essential for victory, because self-control, solidarity and kindness are highly potent forces in a tolerant society.
Another fundamental tenet in this context is recognition of God’s will and the attribution of all eventualities to His wish and command, a concept which this sūrah defines clearly and decisively. In the meantime, it confirms God’s way of basing the effect of people’s behaviour on the nature of their activities, whether right or wrong, compliant or rebellious. People are no more than an image of God’s will and an instrument of His command which He puts to whatever purpose He chooses.
Last, but not least, the sūrah impresses upon the Muslims the fact that victory is not a matter for them to decide. It is up to God’s will which is translated through their struggle, for which they will be rewarded. The material fruits of victory are not theirs to reap, nor is victory granted to them for their own special gratification. It is brought about for the sake of higher objectives decided by God Almighty. The same applies to defeat, which is brought about in fulfilment of God’s will, pursuant to the performance of the Muslim community and whether they discharged their obligations or not. Defeat comes about to achieve certain purposes, predetermined by God and known only to Him, to test people and purify their ranks, establish facts, values and standards, and in order to reveal God’s laws for all to see.
Military, political or economic predominance has no value or weight, according to Islam, unless it is based on the Divine way which requires the exercise of proper control of personal desires and greed and the upholding of the way of life chosen by God for mankind. Victory must be totally for God and His way, and every human effort must be made for the sake of God and His cause. Otherwise, it is a triumph of one godless group over another godless group, with no benefit for mankind or for human life. Real advantage is gained only when the truth, the indivisible truth, of God’s way prevails. There is no other truth in this world. But for this truth to prevail it must conquer the human soul and the daily system of human life. This can only be achieved when human beings conquer their own self-interest, desires, greed and prejudice, when they break free from the chains of materialism and seek God’s pleasure and put their trust fully in His hand. It happens when people do their utmost to comply with God’s command in every aspect of their lives. Only then can a military, economic or political victory be considered a real one, in God’s sight; otherwise it is a godless victory that carries no weight or value whatsoever.
Thus, we are able to appreciate the approach of the sūrah in its appraisal of the Battle of Uĥud and why it takes the wider view of the human struggle, of which the battlefield represents only one aspect.
A Brief Account of the Battle of Uĥud
Before we go into the Qur’ānic review of the Battle of Uĥud, it is fitting to give a brief account of the events of that battle, as recorded in the biographies of the Prophet, in order to gain a better understanding of the Qur’ānic appraisal of the battle and of God’s approach in educating and nurturing the Muslim community through the Qur’ān.
The Muslims scored a total victory against the non-Muslim Arabs at Badr in the second year of the Islamic calendar, 623 CE. That victory had the makings of a miracle about it. The Quraysh lost its most eminent personalities and its leadership fell to Abū Sufyān, who spared no effort in launching a revenge campaign. The trade caravan carrying a substantial portion of the Quraysh’s wealth, which had precipitated the Badr confrontation in the first instance, escaped the fighting and it was that wealth which the Arabs of the Quraysh used to finance the planned retaliation.
Abū Sufyān was able to recruit around three thousand fighters from among the Quraysh and their allies, the Aĥābīsh (Abyssinians), who were accompanied by some of their women so as to deter them from running away. The army left for Madinah in the ninth month, Shawwāl, of the third year of the Muslim calendar, and camped near Mount Uĥud on the outskirts of Madinah.
The Prophet Muĥammad consulted with his people over whether they should meet them outside the city or stay put inside. According to Ibn Qayyim al-Jawziyyah, in his biography of the Prophet, Muĥammad’s own view was to remain in the city and fortify their defences around it; if the Arabs decided to enter, the Muslims could engage them in the streets and the women could give support from the rooftops. He was supported by `Abdullah ibn Ubayy [the chief of the hypocrites], but a large number, mainly young men who did not attend Badr, insisted that they should go and meet the enemy outside Madinah. As this view seemed to prevail, the Prophet stood up and went to `Ā’ishah’s room, donned his fighting attire, and emerged again ready to move. By that time the people had changed their mind and decided that they should not force the Prophet to leave the city. Some of them said: “Messenger of God, if you prefer you can stay in Madinah.” His reply was: “It does not befit a prophet to take off his fighting attire once he has put it on until God decides the duel between him and his enemies.” That was the first lesson the Muslims were to learn: once a collective decision has been arrived at by public consultation, there is no way to go but forward. There is no room for dithering, re-consultation and indecision. Things must be allowed to take their natural course and God will decide the outcome.
Shortly prior to this, the Prophet saw in a dream that his sword was cracked, and saw cows being slaughtered, and that he had put his hand inside a strong shield. He interpreted the crack as someone from his household being hit, the cows as some of his Companions being killed and the shield as the city of Madinah. He was, therefore, aware of the outcome of the confrontation, but decided, nevertheless, to comply with the consensus arrived at with his Companions. He was also educating his followers through practical experience. Above all, he was submitting to God’s will which in his heart he felt happy and contented to do.
The Prophet left the city with a thousand Muslims, leaving Ibn Umm Maktūm in charge of leading the prayer during his absence. When they were half-way between Madinah and Uĥud, `Abdullāh ibn Ubayy, and around one-third of the Muslim contingent withdrew from the expedition, protesting that the Prophet had not respected his views, and that he listened to the boys, so to speak. `Abdullāh ibn `Amr ibn Ĥarām, the father of Jābir ibn `Abdullāh, went after the retreating company, cursing, scolding, and urging them to rejoin the Muslim fighters. He called to them: “Come and fight for the cause of God or lend support.” They replied: “If we knew that you would fight we would not have retreated.” Eventually he gave up on them, cursed them and rejoined the Muslim army.
Some of the Anşār, i.e. Muslims from Madinah, asked if they could seek the support of their Jewish allies, but the Prophet refused: the Jews had no part in the confrontation between Islam and the idolaters. When one puts one’s trust in God and dedicates one’s heart and soul to Him, victory will be granted. The Prophet asked his Companions whether anyone of them could lead them closer to the Quraysh and this some of the Anşār did until the party came down the slope of the Valley of Uĥud with the mountain to their backs. The Prophet asked his Companions not to start the fighting until he had given the order.
The following morning, the Prophet marshalled around 700 men for battle, including 50 cavalrymen and 50 archers under the command of `Abdullāh ibn Jubayr. The Prophet ordered Ibn Jubayr and his men to hold their positions behind the main army and not to leave them no matter what happened, even if “you see birds picking up troops” one by one. He ordered them to repel the Quraysh attackers with their arrows so that they could not attack the Muslims from the rear.
The Prophet put on two layers of body armour and handed the standard over to Mus`ab ibn `Umayr. He placed Al-Zubayr ibn al-`Awwām on one flank and Al- Mundhir ibn `Amr on the other. He surveyed the younger recruits and ordered those he thought were under age to go back. These included `Abdullah ibn `Amr, Usāmah ibn Zaid, Usayd ibn Żahīr, al-Barā’ ibn `Āzib, Zaid ibn Arqam, Zaid ibn Thābit,
`Urābah ibn Aws, and `Amr ibn Ĥizām. Those he allowed to remain with the troops included Samurah ibn Jundub and Rāfi’ ibn Khudayj who were both 15 years of age.
The Quraysh similarly mustered their troops, numbering around 3,000, and including 200 horsemen, with Khālid ibn al-Walīd in charge of the right flank and `Ikrimah ibn Abī Jahl commanding the left one.
The Prophet gave his sword to Abū Dujānah Sammāk ibn Kharshah, a brave fighter who showed real enthusiasm for battle.
Old Loyalties Totally Disregarded
The first man to come forward from the Quraysh was Abū. `Āmir, known as “the Monk”, but whom the Prophet nick-named “the Transgressor”. He was a leader of the Aws tribe before Islam but he refused to accept Islam and declared open hostility towards the Prophet. He had left Madinah to join the Quraysh in Makkah with the aim of rallying them against the Muslims. He enticed the Makkans to go to war against the Muslims, promising them the support of his tribe, the Aws, whom he said would follow him as soon as they saw him. He was the first man to step into the fighting arena, introduced himself and called over to his people among the Prophet’s army to come over to his side. He was rejected and cursed. Declaring that “some evil” had befallen his people, he went on to fight the Muslims with fanatical zeal.
Abū Dujānah, Ţalĥah ibn `Ubayd Allah, Ĥamzah ibn `Abd al-Muţţalib, `Alī ibn Abī Ţālib, al-Nađīr ibn Anas, Sa`d ibn al-Rabī`, to mention but a few, showed tremendous courage when the combat started.
In the early part of the day, the Muslims prevailed and 70 of the most valiant of the Quraysh fell. The bulk of the Arab troops were scattered and ran back to where the women were camped. The women lifted their dresses and themselves took flight.
As the Muslim archers saw the non-believers withdrawing, they abandoned their assigned positions which the Prophet had ordered them never to leave. They were shouting: “The booty. The booty.” Their commander ordered them back, recalling the Prophet’s instructions, but they took no notice. They went after the loot leaving the Uĥud positions undefended.
At that precise point, Khālid ibn al-Walīd led the Makkan cavalry in a pincer movement to occupy the Mount abandoned by the archers, so as to attack the Muslims from the rear. When the fleeing Quraysh men saw Khālid and his troops occupying the high ground, they rallied to join them.
The tables were turned. The Muslims went on the defensive and chaos broke out all over the battlefield. The surprise attack from the Quraysh had thrown the Muslims into disarray; they lost control and panicked. Many Muslims were killed in what ensued and the Makkans were even able to get very close to the Prophet himself who was being defended by a handful of followers. Although they fought back bravely, all were killed. As for the Prophet, he sustained a wound to his face, and a broken lower incisor. His helmet was shattered. A volley of stones was hurled at him by the Makkans, causing him to fall on his side into a camouflaged ditch which Abū `Āmir “the Transgressor” had dug to entrap the Muslims. Two metal rings from his visor pierced his cheek.
Amid this confusion, someone shouted: “Muĥammad has been killed.” Whatever morale the Muslims had left was shattered and they were put to flight. Overcome with despair and exhaustion, they were routed and soundly defeated.
As people moved back, some stayed behind, among them Anas ibn al-Nađr. He saw `Umar ibn al-Khaţţāb, among other Muslims from both Makkah and Madinah, looking dejected and despondent. He enquired why they were sitting there. When they replied that it was because Muĥammad had been killed, he said: “What is your life worth after him, then? Get up and die for what he died for.” He turned towards the enemy camp and as he passed by Sa`d ibn Mu`ādh, he said: “Sa`d, how wonderful is the scent of Paradise. I can smell it behind Mount Uĥud.” He fought until he was killed, with some seventy wounds to his body. Only his sister was able to identify him, only by a mark on his finger.
The Prophet, however, was able to make his way back to the Muslims and the first person to recognise him from behind his visor was Ka`b ibn Mālik who shouted at the top of his voice: “Muslims. Hear the good news. Here is the Messenger of God.” The Prophet gestured to him with his hand not to say any more, and the Muslims, Abū Bakr, `Umar and Al-Ĥārith ibn al-Şimmah among them, flocked to him. He led them towards and up the mountain pass. Then they were seen by Ubayy ibn Khalaf on a horse called al-`Awd which he used to feed in Makkah, saying: “I shall ride this horse to kill Muĥammad.” When the Prophet heard this he said, “It is I who will kill him, by God’s will.” As Ubayy charged towards the Prophet aiming to fulfil his intention, the Prophet took a lance from al-Ĥārith and threw it at Ubayy hitting him in the collar bone, whereupon he fell down like a bull. The Prophet was sure the man would never recover, as he had said, and he did indeed die on the way back to Makkah.
Soon thereafter, Abū Sufyān, the Makkan chief, called from the top of the mountain: “Is Muĥammad among you?” Muĥammad told his Companions not to answer him, and he called again: “Is Ibn Abī Quĥāfah (Abū Bakr) among you?” No one answered. He called a third time: “Is `Umar ibn al-Khaţţāb among you?” Having received no answer, he turned to his own people and said: “You need no longer worry about these men.” However, `Umar could not restrain himself and called back: “You enemy of God, all the men you mentioned are still alive, and may God give you more bad news.” Abū Sufyān said: “There has been mutilation among your dead. I neither ordered it nor did it cause me any anger.” This was a reference to what his wife, Hind, had done to the body of Ĥamzah, the Prophet’s uncle, after her slave, Waĥshī, had killed him. She cut open his abdomen, pulled out his liver, chewed it and then threw it from her mouth.
Abū Sufyān then called upon the Makkan deity, saying: “Rise and prevail, Hubal.” The Prophet urged his people to answer him, but they did not know what to say, and he said: “Say, ‘God is higher and more exalted.”’ Abū Sufyān retorted: “We have al-`Uzzā and you do not.” The Prophet said: “Say to him, Allah is our Lord, and you have none.” Abū Sufyān said: “Today avenges the day of Badr, and victory in war goes by turns.” `Umar answered him, saying: “We are not equal. Our dead go to Paradise, but your dead go to Hell.”
When the fighting subsided and the Makkans had departed, the Muslims were nonetheless concerned that their enemies would head for Madinah, take their women and children and loot their possessions. The Prophet, therefore, ordered `Alī ibn Abī Ţālib to follow them to see which direction they followed and what their intention was. He said if they dismounted the horses and rode the camels, they would be going to Makkah; otherwise they would be going to Madinah. “By God in whose hand is my life,” the Prophet said, “if they go to Madinah I will go after them and fight them inside it.” `Alī, however, reported that he had seen them dismount their horses and ride their camels instead. They were moving in the direction of Makkah.
Somewhere along the way disagreement broke out among the Makkans. Some of them argued that they had achieved very little at Uĥud. The Muslim high command remained intact and they could easily regroup. Such contenders urged their people to go back to Madinah to annihilate the Muslims. This news soon reached the Prophet and he called his people to prepare to confront the enemy again, adding: “Only those who fought [on the preceding day] should join us.” `Abdullāh ibn Ubayy offered to join the expedition but the Prophet declined his offer. Many Muslims willingly and dutifully prepared themselves to go out to fight again, despite their wounds and their apprehensions. Jābir ibn `Abdullāh requested the Prophet to make an exception in his case and allow him to join the army. He said: “Messenger of God, I love to be with you in every battle, but my father asked me to look after his daughters on the day of Uĥud, and I ask you to let me join you this time.” The Prophet granted him permission and led the Muslims out in pursuit of the idolaters of the Quraysh. They went as far as Ĥamrā’ al-Asad, about 15 kilometres from Madinah.
A man by the name Ma`bad ibn Abī Ma`bad al-Khuzā`ī, came to see the Prophet who asked him to catch up with Abū Sufyān’s army and dissuade them from launching any attack on the Muslims. Ma`bad caught up with Abū Sufyān at al- Rawĥā. Unaware that Ma`bad had converted to Islam, Abū Sufyān asked him: “What news have you?” Ma`bad replied: “Muĥammad has come out with his Companions to pursue you with an army the like of which has not been seen before. Many of them regretted staying behind the first time round.” Abū Sufyān said: “So what do you think?” Ma`bad replied: “If you were to order your troops to march now, I would imagine that by the time you have started to move, you will be seeing their horses.”
Abū Sufyān said: “By God, we are determined to attack them and wipe them out.” Ma`bad answered: “But I advise you against it.” At that point Abū Sufyān led his people back towards Makkah.
Abū Sufyān also met with some non-Muslims heading for Madinah and he offered to load their camels with raisins when they returned to Makkah, if they would: “Tell Muĥammad from me that we are set to attack and wipe him and his Companions out.” When the Muslims heard the message, they said: “God is all-sufficient for us. He is the best protector.” Their resolve still strong, they waited for three more days and once they were certain that the unbelievers were well on their way to Makkah, they returned to Madinah.
Glimpses of Muslim Dedication
This summary by no means covers all aspects of the battle or details all the significant events of that day. As a complement, therefore, let us review some of the more remarkable incidents of that memorable episode.
At the climax of the fighting, following the Muslim archers’ desertion of their positions, the encirclement by the idolaters, the cry that “Muĥammad had been killed”, and the outbreak of mayhem among the Muslims, `Amr ibn Qamī’ah was one of the unbelievers who managed to get close to the Prophet. In that bewildering state of confusion, a lady called Nusaibah bint Ka`b al-Māziniyyah, also known as Umm `Imārah, was staunchly covering the Prophet. She hit `Amr ibn Qamī’ah several times with her sword, but he was well-protected by his two shields. In return, he hit Nusaibah on her shoulder with his sword, seriously wounding her.
Abū. Dujānah was also shielding the Prophet. Despite the volley of arrows that were hitting his back, he never wavered, all the while leaning over the Prophet.
At one point ’Ţalĥah ibn ‘Ubaid Allah rushed towards the Prophet and was the only one defending him. He took that position until he fell. Ibn Ĥibbān reports that `Ā’ishah, the Prophet’s wife, related that her father, Abū Bakr said: “When the Prophet was left on his own at Uĥud, I was the first to go to him. I found a man defending him and said, ‘Let it be Ţalĥah; let it be Ţalĥah. ‘Soon Abū `Ubaydah ibn al-Jarrāĥ came flying like a bird towards me and we both rushed towards the Prophet to find Ţalĥah having fallen wounded. The Prophet asked us to take care of him. The Prophet was hit by an arrow and two rings of his visor had found their way into his cheek. I went to pull one of them out when Abū `Ubaydah pleaded with me to let him pull it out. He grabbed the ring with his teeth and began to ease it out, taking care not to hurt the Prophet. He was able to pull it out, but his own front tooth came out. Then I went to pull the other ring out of the Prophet’s cheek, but Abū
`Ubaydah again pleaded with me to allow him to do it. He pulled it out carefully with his teeth and another of his front teeth fell out. The Prophet all the while urged us to go and help “Ţalĥah who had been hit in more than ten places.”
`Alī ibn Abī Ţālib was cleaning the Prophet’s wound with water and Fāţimah, his wife and one of the Prophet’s daughters, was helping him. When she saw the blood oozing out of the wound, she burnt straw and put it on the wound to ensure that the bleeding stopped.
Mālik, father of Abū Sa`īd al-Khudrī, was sucking the blood out of the Prophet’s wound to clean it. The Prophet urged him to spit it out, but he refused. The Prophet used to point to Mālik and say: “Whoever wants to look at a man from Paradise, let him look at this man.”
Muslim reports that, at Uĥud, the Prophet was left alone with seven of his Companions from the Anşār and two from the Quraysh. When his attackers increased their pressure on him, he called: “Who would defend me and go to Paradise?” One by one, the Anşārī men came forward, fought the unbelievers but were themselves killed. Looking at them, the Prophet said: “We have not been fair to our Companions.” Then Ţalĥah fought hard to drive the enemy away from the Prophet, and Abū Dujānah shielded him as we have already mentioned. The Prophet was so exhausted that he was not even able to climb a rock on the mountain until Ţalĥah squatted to allow him to step over his back. When it was time for Prayer, he led the Muslims in Prayer sitting down.
On that momentous day also, Hanżalah al-Anşārī, nick-named al-Ghasīl, attacked Abū. Sufyān and managed to get a firm grip on him, Shaddād ibn al-Aswad, however, dashed forward and killed Hanżalah. Now when the Muslims were called to go out and fight earlier that day, Hanżalah was still in his wife’s arms. He got up immediately without taking the obligatory bath. This means that he was in the state of ceremonial impurity, which required that he should take a bath or a shower. When he was killed the Prophet told his Companions that the angels were washing him. He asked them to find out from his wife why the angels should be doing this, and she explained to them what had happened.
Zaid ibn Thābit related that, at Uĥud, the Prophet dispatched him to seek Sa`d ibn al-Rabī`. He found him in the throes of death, with seventy wounds on his body. He said to him: “Sa`d, the Messenger of God sends his greetings and is enquiring after you.” He replied: “Give God’s Messenger my greetings and tell him that I can smell the scent of Paradise. Tell my people, the Anşār, that they shall have no excuse with God if the Prophet comes to any harm and any of them is still alive.” With these words his soul departed.
A Makkan Muslim passed by one from Madinah bleeding profusely. He said to him: “Do you know that Muĥammad has been killed?” The man replied: “If he has, then he has fulfilled his mission, and you should fight for your religion.”
`Abdullāh ibn `Amr ibn Ĥarām said that, before Uĥud, he saw in a dream Mubashshir ibn `Abd al-Mundhir saying to him: “You will be visiting us within a few days.” `Abdullāh asked him where he was, and he replied: “In Paradise, where we do as we like.” `Abdullāh then asked: “But were you not killed at Badr?” Mubashshir replied: “Indeed, but I was brought back to life.” When `Abdullāh related his dream to the Prophet, he said to him: ’Abū Jābir, it is martyrdom.”
Khaythamah, whose son was martyred at Badr, said that he had been eager to go to Badr but had missed it because his son won the draw of lots and went with the Muslim army, fighting at Badr until he fell a martyr. He said that in a dream he had had the previous night he had seen his son, looking extremely handsome, strolling around the trees and rivers of Paradise saying: “Join our company in Paradise. I have found what my Lord promised me to be true.” He intimated to the Prophet his burning desire to join his son, even though he was old and frail. He asked the Prophet to pray to God to grant him martyrdom and the company of Said in Paradise. The Prophet prayed for him and he died a martyr at Uĥud.
`Abdullāh ibn Jaĥsh was heard that day, praying: “God, I beg of You to let me meet the enemies tomorrow, and let them kill me, cut open my abdomen and cut off my nose and ears, so that when You ask me the reason, I can say, ‘For Your sake.”’
`Amr ibn al-Jamūĥ was the father of four sons who used to go on military expeditions with the Prophet. Despite his bad limp, he wanted to join the fighting at Uĥud. His sons told him that God had granted him exemption. Hence, he did not have to go. He went to the Prophet to protest: “My sons are preventing me from going out to fight with you. By God, I pray to God that I am martyred and that, with this very limp, I would walk in Paradise.” The Prophet told him that God had exempted him from fighting on account of his lameness, but he then turned to his sons and said: “Why should you not let him go out to fight? God may indeed grant him martyrdom.” He fought at Uĥud and died a martyr.
In the heat of battle, Ĥudhayfah ibn al-Yamān saw some Muslim fighters going to attack his father, not knowing who he was, and thinking him to be one of the unbelievers. He called out to them that the man was his father but they did not understand what he was saying and they killed him. Ĥudhayfah asked for forgiveness for those Muslims. The Prophet offered to pay his ransom but Ĥudhayfah declined, saying that he would give it as a gift to the Muslims. In this way, the Prophet would think even more highly of Ĥudhayfah from then on.
Describing the fall of Ĥamzah, the Prophet’s uncle, at Uĥud, Waĥshī, a slave belonging to Jubayr ibn Mut`im, related that Jubayr offered him his freedom if he were to kill Ĥamzah. Being an Ethiopian, he was skilled in throwing the spear and, he said, he rarely missed. When the fighting started he went round looking for Ĥamzah until he saw him lashing out with his sword “like an angry camel”, nothing barring his way. Waĥshī stalked him, hiding behind trees and rocks, so as to get as near to him as possible. Suddenly, he saw someone else aiming to strike Ĥamzah, but Ĥamzah raised his sword and struck a mighty blow, cutting his head off. Waĥshī said he raised his spear, took aim and hit Ĥamzah in the belly until it came out in between his legs. He staggered towards Waĥshī but collapsed before he could get to him. Waĥshī said that he left him to die before he went to retrieve his spear and return to camp where he sat down, “because he was the only one I wanted to kill, and I only killed him to be set free”.
Hind, daughter of `Utbah and wife of Abū. Sufyān, then went and opened Ĥamzah’s abdomen, pulled out his liver and began to chew it. When she could not swallow it she spat it out.
When the fighting subsided and the Prophet saw Ĥamzah’s body, he stood next to him and, deeply overcome with grief, said: “I shall suffer no greater loss than this one. I have never been so angry as I am at this moment.” Then he asked whether Hind had eaten any of Ĥamzah’s liver and was told that she had not, and so he said: “God would not take any part of Ĥamzah’s body to Hell.”
The Prophet ordered that the martyrs of Uĥud be buried where they fell, rather than be taken back to the cemetery in Madinah. Some people had already removed their dead, but when they heard the announcement they took them back to Uĥud and buried them there. The Prophet supervised the burials, with two and three bodies interred in the same grave. He would enquire which of the dead had been more versed in the Qur’ān and he gave that person precedence. `Abdullāh ibn `Amr ibn Ĥarām and `Amr ibn al-Jamūĥ were buried together as they were known to have been very close friends. The Prophet said: “Bury them together; they loved each other when they were alive.”
Treatment of the Battle Events in the Qur’ān
These are some glimpses from the battlefield of a confrontation that oscillated between victory and defeat, separated only by a passing disobedience or a fleeting neglect of duty. Uĥud witnessed the highest of the high and the lowest of the low, and saw unique examples of bravery and courage as well as of hypocrisy and defeatism.
The overall picture reflects a lack of cohesion and inconsistency among the Muslims and a state of confusion and haziness in some of their minds. As was God’s will, the situation led to a bitter outcome and heavy sacrifices for the Muslims. The most serious of these was the wounding of the Prophet himself, which must have been extremely painful and distressing for his companions. Thus they paid a heavy price, but they learnt a most profound lesson. God wanted to test their hearts and cleanse their ranks. He also wished to prepare their community for the greater mission of leading humankind and establishing His order on earth in its most perfect but realistic form.
Let us now see how the Qur’ān, in its unique style, tackled the situation. The Qur’ānic text does not relate the events of battle in sequence, but traces what goes on inside the hearts and minds of the participants. Events and incidents are used as material for clarification and guidance.
The aim is not to give a chronological account of what took place, but rather to identify and discern lessons, morals and values that lie beyond the events for the purpose of education and enlightenment. The Qur’ān perceives the emotions and apprehensions that outline the prevailing mood and it introduces the basic Divine laws and principles that relate to it. The events, therefore, become a basis or pivotal points for a wealth of feelings, features, conclusions and inferences around which the whole discourse revolves. The Qur’ān explores the intricacies of the human conscience and human life. This pattern is repeated again and again, eventually providing a full account of events. The narration, in fact, is no more than a vehicle, or a means, to focus the arguments and to understand clearly the effect of those events upon the human conscience. In this way, one finds no difficulty in appreciating what happened, nor experiences any confusion as to its causes or objectives.
It is also clear that the Qur’ānic discussion of the events of the day is much more comprehensive and effective than any simple account of what took place. The discussion has a formidable impact on our hearts and minds, and it is more satisfying to our human needs of learning and understanding and our sense of curiosity. It is also more valuable for the Muslim community, when it comes to facing similar situations, because it presents facts, principles and values that endure beyond the transient events themselves. It carries solid benefits that transcend considerations of time and space.
This eternal wealth of ideals and standards the Qur’ān offers to every heart that is open to faith, anywhere and at all times. Let us now look at the Qur’ānic text in more detail.
Preparation for Battle
Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all. Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust. (Verses 121-2)
This is the opening scene, recalled in all its reality and vigour whilst still fresh and clear in the minds of those being so addressed. The sūrah, however, brings into focus other factors that were not visible at the time. First, God’s presence and knowledge of all that was going on. The Qur’ān always impresses this fact upon the Muslims so as to reinforce in their hearts a clearer and deeper faith and understanding. It is the major and most fundamental facet of the Islamic system and no one can claim a full understanding of this religion without it being firmly established in both their conscience and their mind.
“Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all.” (Verse 121) This is a reference to the Prophet setting out from `Ā’ishah’s home, having donned his battle dress, consulted with his Companions and all of them having arrived at the consensus that the Muslims should go and meet the enemy outside Madinah. The Prophet went on to organise the Muslim troops, including the archers, assigning them duties and positions around the battlefield. But the sūrah also introduces a new fact: “God hears all and knows all.” What a momentous event. God Almighty was witnessing the proceedings. How awesome! God was witnessing the consultation and was aware of what was going on inside the hearts and minds of all those present.
The other dimension, however, is that some Muslim hearts vacillated. This was a result of the treachery perpetrated by the leader of the hypocrites, `Abdullāh ibn Ubayy ibn Salūl. Enraged by the Prophet’s acceptance of the views of his Companions, in preference to his own view, `Abdullāh ibn Ubayy broke away with one-third of the Muslim fighting force, refusing to join the expedition. Having said, as the sūrah puts it: “If we know for sure that there will be fighting we will come with you,” (Verse 167) `Abdullāh ibn Ubayy had demonstrated that his heart did not fully accept Islam and that his self-importance was in control of him. Islam demands total dedication and does not tolerate sharing a man’s heart with other beliefs.
- filter_vintageThe Battle of UhudAccording to the majority of scholars, these Ayat are describing the battle of Uhud, as Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others said. The battle of Uhud occurred on a Saturday, in the month of Shawwal on the third year of Hijrah. `Ikrimah said that Uhud occurred in the middle of the month of Shawwal, and Allah knows best.The Reason Behind the Battle of UhudThe idolators suffered many casualties among their noble men at the battle of Badr. The caravan that Abu Sufyan led (before Badr) returned safely to Makkah, prompting the remaining Makkan leaders and the children of those who were killed at Badr to demand from Abu Sufyan to, "Spend this money on fighting Muhammad!'' Consequently, they spent the money from the caravan on warfare expenses and mobilized their forces including the Ahabish tribes (tribes living around the city). They gathered three thousand soldiers and marched until they camped near Uhud facing Al-Madinah. The Messenger of Allah led the Friday prayer and when he finished with it, he performed the funeral prayer for a man from Bani An-Najjar called Malik bin `Amr. The Prophet then asked the Muslims for advice, if they should march to meet the disbelievers, or fortify themselves in Al-Madinah. `Abdullah bin Ubayy (the chief hypocrite) advised that they should remain in Al-Madinah, saying that if the disbelievers lay siege to Al-Madinah, the siege would be greatly disadvantageous to them. He added that if they decide to attack Al-Madinah, its men would face off with them, while women and children could throw rocks at them from above their heads; and if they decide to return to Makkah, they would return with failure. However, some companions who did not attend the battle of Badr advised that the Muslims should go out to Uhud to meet the disbelievers.The Messenger of Allah went to his home, put on his shield and came out. The companions were weary then and said to each other, "Did we compel the Messenger of Allah to go out'' They said, "O Messenger of Allah! If you wish, we will remain in Al-Madinah. '' The Messenger of Allah said,«مَا يَنْبَغِي لِنَبِيَ إِذَا لَبِسَ لَأْمَتَهُ أَنْ يَرْجِعَ حَتَّى يَحْكُمَ اللهُ لَه»(It is not for a Prophet to wear his shield for war then lay down his arms before Allah decides in his favor.)The Messenger of Allah marched with a thousand of his Companions. When they reached the Shawt area, `Abdullah bin Ubayy went back to Al-Madinah with a third of the army, claiming he was angry the Prophet did not listen to his advice. He and his supporters said, "If we knew that you would fight today, we would have accompanied you. However, we do not think that you will fight today.'' The Messenger of Allah marched until he reached the hillside in the area of Uhud, where they camped in the valley with Mount Uhud behind them. The Messenger of Allah said,«لَا يُقَاتِلَنَّ أَحَدٌ حَتَّى نَأْمُرَهُ بِالْقِتَال»(No one starts fighting until I issue the command to fight.)The Messenger prepared his forces for battle, and his army was seven hundred men. He appointed `Abdullah bin Jubayr, from Bani `Amr bin `Awf, to lead the archers who were fifty men. The Prophet said to them,«انْضَحُوا الْخَيْلَ عَنَّا، وَلَا نُؤْتَيَنَّ مِنْ قِبَلِكُمْ، وَالْزَمُوا مَكَانَكُمْ، إِنْ كَانَتِ النَّوْبَةُ لَنَا أَوْ عَلَيْنَا، وَإِنْ رَأَيْتُمُونَا تَخْطَفُنَا الطَّيْرُ فَلَا تَبْرَحُوا مَكَانَكُم»(Keep the horsemen away from us, and be aware that we might be attacked from your direction. If victory was for or against us, remain in your positions. And even if you see us being picked up by birds, do not abandon your positions.)The Prophet wore two protective shields and gave the flag to Mus`ab bin `Umayr of Bani `Abd Ad-Dar. The Prophet also allowed some young men to participate in fighting, but not others, whom he allowed to participate in the battle of Al-Khandaq two years later. The Quraysh mobilized their forces of three thousand men with two hundred horsemen on each flank. They appointed Khalid bin Al-Walid to lead the right side of the horsemen and `Ikrimah Ibn Abi Jahl on the left side. They also gave their grand flag to the tribe of Bani `Abd Ad-Dar. Allah willing, we will mention the details of this battle later on, if Allah wills. Allah said here,﴿وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّىءُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ﴾(And (remember) when you left your household in the morning to post the believers at their stations for the battle) ﴿3:121﴾, designating them to various positions, dividing the army to the left and right sides and placing them wherever you command them.﴿وَاللَّهُ سَمِيعٌ عَلِيمٌ﴾(And Allah is All-Hearer, All-Knower), He hears what you say and knows what you conceal in your hearts. Allah said next,