النص المفهرس

Rasūlullah # consulting the Sahabah
The moment Rasulullah # received this intelligence, he despatched Anas % and Munis % to get additional information about the
Quraysh. They returned and informed Rasulullah # that the Quraysh army is almost upon Madinah. Thereafter, Rasūlullah # sent
Habbab bin Munzir % to determine the number of people in the army. He returned and provided an accurate estimate to Rasulullah .
All night long, S'ad bin Mu'az, Usaid bin Hudair and S'ad bin 'Ubadah & were on guard in Musjidun-Nabawi and sentinels were
posted all around the town as well.
This occurred on Friday night. The next morning, Rasulullah # consulted with the Sahabah & and invited them to express their
opinions. The senior Muhajirin and Ansar proposed that the Muslims engage the enemy whilst taking refuge within the boundaries of
the city. However, the younger Sahabah , who were unable to participate in Badr and were ardently enthusiastic to drink the cup of
martyrdom, suggested that they attack the enemy outside Madinah.
After giving them all a hearing Rasūlullah % said: "I saw a dream wherein I am dressed in a strong impregnable armour whilst a
cow is being slaughtered nearby. I interpret this dream to mean that Madinah is this impregnable armour whilst the slaughter of the
cow suggests that some of my Sahabah will soon die as martyrs. So, my suggestion is that we engage the enemy whilst taking refuge
in Madīnah."
Rasūlullah % continues: "I also saw in a dream that as I shook my sword, its tip broke and fell off. I then shook the sword once
again and it transformed itself into better than what it was previously. The interpretation of this dream is that the Sahabah are like the
sword, which would strike the enemy. Taking the Sahabah into battle is like shaking the sword. When I shook it the first time i.e. in
the battle of Uhud, the tip of the sword broke off. In other words, some of the Sahabah will be killed as martyrs. Thereafter the sword
was employed in another battle and it turned out to be far better and sharper and was used much more liberally on the enemy."
Since 'Abdullah bin Ubayy, the chief of the hypocrites, was a talented and experienced man in such affairs, he was also consulted.
He said: "Past experience will attest to the fact that whenever an enemy attacked Madinah and the residents of Madinah confronted
the enemy within the boundaries of the city, the Madanīs triumphed. On the contrary, whenever they challenged the enemy on the
outside, they were defeated. O Rasūlullah! Do not step out of the boundaries of the city. By Allah! Whenever we stepped out of
Madinah we were subject to a great deal of suffering at the hands of the enemy and when the enemy launched an attack upon us whilst
we took up a defensive position within the boundaries of Madinah, the enemy suffered a dreadful thrashing at our hands. Why don't
you blockade and fortify the entire city and if, per chance, the enemy somehow manages to breach this blockade, the men will
confront them with swords whilst the women and children will rain down volleys of stones upon them. And if the enemy retreats
disappointed without penetrating the city, then the objective is fulfilled."
Nonetheless, some of the senior Sahabah also joined the ranks of the younger Sahabah & and insisted even further that the enemy
be engaged out of the city of Madinah. They said: "O Rasulullah! We were eagerly expecting such a day and we begged Allah Ta'ālā
to show us this day soon. Now Allah Ta'ala has given us the chance and the journey is also a short one."
Hadrat Hamzah, S'ad bin 'Ubādah and N'uman bin Malik & said: "O Rasūlullah! If we defend ourselves whilst holed up within
the boundaries of the Madinah, our enemy will disdainfully regard us as chickenhearted cowards in the path of Allah Ta'ālā."
Hadrat Hamzah % said: "I swear by the Being Who has revealed the book upon you! I will not eat until I have engaged the enemy
with my sword out of Madinah."
N'umān bin Mālik Ansārī % said: "O Rasūlullah! We beg of you not to deprive us of this opportunity to enter Jannah. I swear by
the Being Who has sent you with the truth! I will surely enter Jannah."
Rasūlullah asked: "On what grounds?" N'uman 46 replied: "Owing to the fact that I testify that there is none worthy of worship
but Allah and that you are His messenger and also due to the fact that I am not prone to flee from the battlefield."
According to another narration, he said: "Owing to the fact that I love Allah and His Rasul."
To this Rasūlullah # remarked: "You have spoken the truth."
When Rasulullah # noticed the enthusiasm of the devotees of Jannah, i.e. the younger Sahabah, to fight out of Madinah and when
he detected a similar passion for martyrdom from some of the senior Muhajirin and Ansar like Hadrat Hamzah % and S'ad bin
'Ubadah %, then Rasūlullah # also elected to do the same.
This happened on Friday. After the Jumu'ah Salah, Rasulullah # delivered a sermon in which he aroused their enthusiasm for
Jihad and charged them to prepare for battle.
The moment the sincere devotees, the dear lovers, the earnest worshippers and those who are keen to meet Allah Ta'ala heard this,
it was as though a new spark of life was infused within their souls and they deduced that now the time has finally arrived for their
liberation from the 'jail' of this world.
Rasūlullah #'s preparation and donning the armour
Following the performance of 'Asr Salah, Rasulullah # went into his room accompanied by Sahibain (his two closest companions
who would accompany him in this world, in the realm of Barzakh, on the filed of resurrection, at the fountain of Kawthar and in
Jannah - Abu Bakr 4% and 'Umar 4%.
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Rasūlullah hadn't emerged from the room as yet when S'ad bin Mu'az % and Usaid bin Hudair % addressed the people and
said: "You compelled Rasulullah # to go out of the city and engage the enemy whereas divine revelation of Allah Ta'ala continues to
descend upon him. Perhaps it would be most appropriate to leave this decision solely up to him. In the meantime, Rasūlullah
emerged donned two suits of armour. Startled, the Sahabah & said: "O Rasūlullah! We slipped up by insisting on a proposal that was
entirely against your blessed opinion. This was undeniably inappropriate and unseemly for us. Please do whatever you deem fit."
To this Rasūlullah % replied: "It is not permissible for a Nabi to arm himself in preparation for war and subsequently remove his
armour without engaging the enemy of Allah in war. Now I urge you to take the name of Allah and set forth and do as I command you
to do. And remember if you adopt resoluteness and patience, you will certainly enjoy divine victory and assistance."
Rasūlullah #'s departure and inspection of his forces
On Friday, the eleventh of Shawwal, after 'Asr Salah, Rasulullah # set out from Madinah in the company of one thousand men.
Rasūlullah was mounted on a horse with S'ad bin Mu'az % and S'ad bin 'Ubadah 4% in full armour walking ahead of him whilst the
rest of the Muslims were walking to his right and left.
As he reached the outskirts of Madinah at a place called Shaykhayn, Rasulullah # made a careful inspection of the army. The very
young amongst them were sent back home. Some of these boys who were sent back were:
Usāmah bin Zaid 4%,
Zaid bin Thabit %, Abū Sa'īd Khudrī 4%, ‘Abdullah bin 'Umar 4%, Usaid bin Zuhair 4%, 'Irabah bin Aws
Barā bin 'Azib 4%,
Zaid bin Arqam 4%,
Imam Shafī Ale all iny says: "Seventeen young Sahabah , all of whom were fourteen years of age, were presented to
Rasūlullāh . Rasūlullah % declared them to be immature and sent them back home. A year later, when they were fifteen, he
permitted them to join the ranks of the warriors."
Raf i bin Khadīj % was also amongst these youngsters who were presented to Rasulullah . He was astute enough to stand on the
tips of his feet to appear far taller than his age. Rasulullah # permitted him to join the army. Also, it is said that he was a well-skilled
archer.
Once 'Umar bin 'Abdul-'Aziz Ale dul ina asked Naf'i: "On which expeditions did 'Abdullah bin 'Umar % accompany Rasūlullah
?" Naf i replied: "Ibn 'Umar 4 himself recounted to me his expeditions with Rasulullah . He narrated: "I was merely thirteen
when the battle of Badr occurred and I was fourteen during the expedition of Uhud. I had absolutely no intention of participating in
the battle of Badr but I was eager to join the forces of Uhud. I begged Rasulullah # to allow me to join the Mujahidin of Uhud but due
to my young age, he declined. Similarly, Zaid bin Thabit 4% and Aws bin 'Irabah % were also sent back due to their young age.
However, Raf'i bin Khadīj 4%, due to his tall stature, was allowed to join. On the occasion of Khandaq (the battle of the trench), I was
fifteen and subsequent to Rasūlullah # permitting me to join, I accompanied him on this expedition."
The moment 'Umar bin 'Abdul 'Aziz % heard this Hadith, he summoned his scribe and instructed him to promptly record this
Hadith. The reason for this is that a number of people apply to the Baitul-Mal (the public treasury) for an allowance in favour of their
sons and brothers. So, a more thorough investigation is required. Those who are found to be really fifteen or more should be included
in the register of Mujahidin and an allowance fixed from the Baitul-Mal (the public treasury) for them. As for those who are found to
be under fifteen, their names should be included in the list of Zuriyyah (children) of the Mujahidīn.
Samurah bin Jundub 4% was one of the children who was refused by Rasūlullah . With an expression of deep sorrow, he
lamented before his stepfather, Murī bin Sinan %: "O father! Raf'i (who is my contemporary) is permitted to join the army whilst I
get left behind? I am far stronger than him and I am certain that I will overpower him in wrestling."
Murī bin Sinan 4% went up to Rasulullah and submitted: "O Rasūlullah! You allowed Rafi to participate and sent my son
Samurah back whereas Samurah will surely be able to wrestle him to the ground." Rasulullah # then called on both the youngsters to
match their wits in wrestling. When Samurah prevailed, Rasulullah # permitted him as well. Young and old, child or adult, every
single one of them was intoxicated with the same heady spirit of self-sacrifice. Well before they were actually martyred, they were
martyred by the sword of submission.
Disengagement and return of the hypocrites
As Rasūlullah # approached Uhud, the chief of the hypocrites, 'Abdullah bin Ubayy bin Salul, who came with a group of three
hundred men, decided to turn back saying: "You disregarded my advice. Why should we now throw ourselves into danger needlessly?
This is certainly not a war. If we believed this to be war, we would have unquestionably joined you."
In regards to such people, the following verses were revealed: "and that He may test the hypocrites, it was said to them: 'come,
fight in the path of Allah or (at least) defend (yourselves)'. They replied: 'had we known that fighting would take place, we would
certainly have followed you.' They were that day, closer to disbelief than to faith, saying with their mouths that which was not in their
hearts. And Allah is most knowledgeable of that which they conceal." (Sūrah Al- 'Imran verse 167)
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Now only seven hundred Sahabah & were left with Rasulullah , of which only one hundred were dressed in body armour. The
whole army had just two horses; one for Rasulullah # and the other belonged to Abu Burdah bin Niyar Harithī 4%.
The Banu Salimah of the Khazraj tribe and the Banu Harithah of the Aws tribe also got cold feet and like 'Abdullah bin Ubayy,
were a bit reluctant to forge ahead in battle. They were almost on the point of deciding to turn back but divine guidance intervened
and they did not return. Both these tribes were commanding the two outer flanks of the Muslim army.
In regards to these people, the following verse was revealed: "Remember when two groups from amongst you almost lost heart but
Allah is their Walī (protector and supporter) and upon Allah should the believers place their trust." (Sūrah Āl-'Imran verse 122)
Whilst Rasulullah # was in Shaykhayn, the sun set and Hadrat Bilal % called out the Azan. Rasulullah # performed his Maghrib
Salah here and spent the night here as well. Muhammad bin Maslamah % kept guard on the army all night long. Periodically he would
go on a round of patrol and return to Rasulullah #'s tent where he would stand sentry.
Towards the latter part of the night, Rasulullah # set off and as he drew closer to Uhud, the time for Fajr Salah set in. Rasūlullah
instructed Hadrat Bilal % to call out the Azan. Hadrat Bilal > called out the Azan followed by the Iqamah. Thereafter, Rasūlullah
led his Sahābah & in Salāh.
Drawing up the battle lines
Following the performance of his Salah, Rasulullah # directed his attention towards the army. Facing Madinah with Uhud behind
him, Rasūlullah # drew up the battle lines. These columns of saintly souls who just before this were standing humbly before Allah
Ta'ala are now standing to sacrifice their lives in His path of Jihad.
Rasūlullah % positioned a division of fifty archers at the rear of Mount Uhud to forestall any attack by the Quraysh from this
direction. He appointed 'Abdullah bin Jubair % as their commander and sternly warned them: "Don't move from this point even if
you notice us prevailing over the polytheists and even if you catch sight of the polytheists overpowering us, don't ever abandon your
positions and don't come to assist us."
According to the narration of Zuhair, Rasūlullah # forewarned them: "Even if you catch sight of us being picked apart by birds, then
too don't move from this position."
According to Musnad Ahmad, Rasūlullah instructed: "Remain here and protect us from the rear and even if you witness us
being massacred, don't ever leave your positions to assist us. And if you happen to see us gathering the war booty, then too stay where
you are and don't dare join us."
Condition of the Quraysh army
The Quraysh army had already reached the outskirts of Madinah on Wednesday and set up camp at the foot of Mount Uhud. They
numbered a daunting force of three thousand strong including seven hundred armour-clad warriors. They had two hundred horses and
three thousand camels. Accompanying them were the wives of the noblemen of Makkah, who roused the fighting spirit of the warriors
with the recitation of provocative poetry.
Some of these women were:
1.
Hindah bint 'Utbah - wife of Abu Sufyan and Hadrat Mu'awiyyah's mother.
2.
Ummu Hakīm bint Harith bin Hisham - wife of 'Ikramah bin Abū Jahal.
3.
Fatimah bint Walīd -wife of Harith bin Hisham.
4.
Barzah bint Mas'ūd - wife of Safwan bin Umayyah.
5.
Raytah bint Shaybah - wife of 'Amr bin 'Ās.
6.
Salāfah bint S'ad - wife of Talhah bin Abī Talhah Jumahī.
7.
Khannās bint Malik - mother of Mus'ab bin 'Umayr.
8.
'Amrah bint 'Alqamah.
Allāmah Zarqanī says: "Besides Khannas and ' Amrah, the rest of these women later embraced Islam iscalvey."
The Quraysh appointed Khalid bin Walid as a commander of the right flank, 'Ikramah bin Abī Jahal as commander of the left
flank, Safwan bin Umayyah or 'Amr bin 'As as commander of the infantry and 'Abdullah bin Abī Rabi'ah as commander of the
archers. All five officers later embraced Islam, %.
Rasūlullah # addressing the troops
As the opposing parties drew their battle lines, Rasulullah , grasping a sword in his hand, addressed the Sahabah & and asked:
"Who will take this sword with its due right?" On hearing this, a number of hands reached out to acquire this noble boon but
Rasūlullah held back. In the meantime, Abū Dujanah % stepped ahead and asked: "What is the right of this sword, O Rasūlullah!"
Rasūlullah # replied: "The right of this sword is that it be used to strike the enemies of Allah until they are overwhelmed."
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Abū Dujānah % said: "O Rasūlullah! I will take this sword with its due right." In other words, I will endeavour to fulfil its right."
Rasūlullah # right away handed over the sword to Abū Dujānah 4%.
Abū Dujānah % was a gallantly dauntless and chivalrous warrior. During the heat of battle, he would take on a distinctive prance and
be overwhelmed with an extraordinary degree of arduous passion. Whilst engaging the enemy, he would don his red 'imāmah (turban)
and stride with a charming grace. Perhaps this is why Rasulullah # handed the sword over to him as evidenced by his future skills as a
warrior.
The launch of the battle and the killing of the leading Qurayshi contenders
From the side of the Quraysh, the first person to stride onto the battlefield was Abū 'Amir who was the leader of the Aws tribe (of
Madīnah) during the pre-Islamic times of ignorance and due to his devoutness and religiousness, was famously known as Rāhib (the
pope). When the glow of Islam radiated in Madinah, he was unable to stomach this appealing sight and he left Madinah to settle down
in Makkah. Instead of Rāhib, Rasūlullah % named him Fasiq (transgressor).
This Fasiq came to Makkah and inflamed the Quraysh to take up arms against Rasūlullah # and he himself joined the Quraysh in
this campaign of Uhud. And he led them to believe that when the people of Aws catch sight of him, they would gleefully desert
Rasūlullah % and join forces with him.
The first contestant: In the frontline of Uhud, this same Abū 'Amir, the pope, stepped out as the first challenger and as he swaggered
onto the battlefield, he bellowed: "O people of Aws! I am Abū 'Āmir."
May Allāh Ta'ālā cool the eyes of the Aws tribe, who promptly responded: "O Fasiq! May Allah never cool your eyes."
On hearing this mortifying response, Abū 'Amir rapidly retreated, unsuccessful in his endeavours and exclaimed: "After I left
them, my people have turned for the worse."
The second contestant: He was followed onto the battlefield by the flag-bearer of the polytheists, Talhah bin Abī Talhah and with an
air of arrogance, he challenged: "O companions of Muhammad! You believe that Allah Ta'ala would promptly despatch us into hell
with the aid of your swords whilst He would swiftly admit you with the aid of our swords into paradise. So, is there anyone from
amongst you who would like to be swiftly admitted into paradise with my sword or whose sword would promptly despatch me to
hell?"
On hearing this, Hadrat 'Alī % strode forth and engaged him in a swordfight. Hadrat 'Alī delivered a slicing blow to his leg and he
fell face down to the ground exposing his satar (private part). Overcome with shame, Hadrat 'Alī % stepped back. Rasūlullah
asked: "O 'Alī! What made you withdraw?" He replied: "At the uncovering of his satar, I was overcome with shame."
Ibn S'ad says: "Hadrat 'Alī % smote him on his head so severely that his head split into two." This delighted Rasulullah % and he
cheered by exclaiming: "Allahu Akbar! And the Muslims also chanted exclamations of Allahu Akbar!
The third contestant: Thereafter, 'Uthman bin Abī Talhah, grasping the flag of the polytheists, stepped forth onto the battlefield,
reciting the following inflammatory stanza: "It is an obligation upon the flag-bearer to ensure that his spear is tinted with the blood of
the enemy or it breaks into pieces." In response, Hadrat Hamzah % strode up and attacked him, severing both his arms at the
shoulders. The flag fell and in an instant he was no more.
The fourth contestant: Thereafter, the flag was taken up by Abu S'ad bin Abī Talhah. S'ad bin Abī Waqqas % discharged an arrow
towards him. It pierced his neck with such force that his tongue was pushed out of his mouth. S'ad bin Abī Waqqas % then promptly
finished him off.
The fifth contestant: Thereafter the flag was taken up by Musaf'i bin Talhah bin Abī Talhah. With just one blow, Hadrat 'Asim bin
Thabit 4% put him to death.
The sixth contestant: The flag was then hoisted by Harith bin Talhah bin Abī Talhah. He too was finished off with just one blow by
Hadrat 'Āsim bin Thabit 4%. Some historians say that he was killed by Hadrat Zubair 4%.
The seventh contestant: Kilab bin Talhah bin Abī Talhah then stepped out with the flag. Hadrat Zubair 4% stepped ahead and did away
with him.
The eighth contestant: Thereafter the flag was taken up by Julas bin Talhah bin Abī Talhah. The moment he stepped out, Hadrat
Talhah % finished him off.
The ninth contestant: The flag was then taken up by Artat Shurahbil. Hadrat 'Alī % swiftly eliminated him.
The tenth contestant: Shuraih bin Qariz then took up the flag and strode out. He too was instantaneously finished off. The killer of
Shuraih could not be ascertained.
The eleventh contestant: Therafter, their slave by the name of Suwab stepped out holding the flag. Either Hadrat S'ad bin Abī Waqqas
4% or Hadrat Hamzah % or Hadrat 'Ali % finished him off too.
In this manner, twenty-two chieftains of the Quraysh were eliminated. 'Allamah Ibn Hisham Ale ad iny gives an account of their
names together with details about which chieftain was killed by which Sahābī.
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The valour of Abū Dujānah
Abū Dujānah 4%, to whom Rasūlullah % conferred his blessed sword, was a gallant warrior. Firstly, he produced a red 'imāmah
(turban) and tied it onto his head. He then paraded onto the battlefield reciting some poetry. When Rasūlullah % caught sight of Abū
Dujānah % swaggering in this manner he commented: "Allah abhors such a gait except on such occasions." In other words, when
engaging the enemy, this (pride) is for the sake of Allah Ta'ala and His Rasul % and not for selfish reasons of pride and arrogance.
Tearing through the ranks of the enemy, whoever Abu Dujanah 4% came across would fall dead to the ground. He ploughed ahead
until Hindah, the wife of Abu Sufyan, confronted him. Abū Dujanah % raised his sword to strike her but restrained himself thinking
that it is downright unbecoming of to him to use Rasulullah 's sword against a woman.
Valour and martyrdom of Hadrat Hamzah 4%
The dauntless array of attacks launched by Hadrat Hamzah % lobbed the disbelievers into a state of overwhelming panic. The
moment he raised his sword upon anyone, the next instant his body fell to the ground. Wahshi bin Harb was the slave of Jubair bin
Mut'im. During the battle of Badr, Jubair's uncle Tu'aymah bin 'Adī was slain by Hadrat Hamzah . Jubair was heartbroken at the
death of his uncle. Jubair promised Wahshi that if he kills Hamzah in revenge for his uncle, he would set him free. When the Quraysh
set out for the battle of Uhud, Wahshi also accompanied them.
As the opposing parties formed their ranks at Uhud and the battle got underway, Sib'a bin 'Abdul-'Uzza swaggered onto the
battlefield yelling: "Is there anyone who dares to challenge me?" Heading up towards him, Hadrat Hamzah > replied: "O Sib'a! O
son of the woman who specialises in female circumcision! How dare you brazenly defy Allah and His Rasul?" Saying this, Hadrat
Hamzah 4% attacked him with his sword and in just a single thrust, he promptly despatched him to his death.
Meanwhile, Wahshi hid behind a boulder lying in ambush for Hadrat Hamzah %. The moment Hadrat Hamzah % passed by, he
struck him on his back with such force that it penetrated through his abdomen emerging at his navel. Hadrat Hamzah managed
tottering a few steps but eventually succumbed to his injury and 'drank from the cup of martyrdom'.
Wahshī relates: "After I killed Hamzah, I detached myself from the army and sat down away from the fighting because I had no
other intention. I joined them purely with the intention of securing my freedom by assassinating Hamzah 46."
Note: Following the conquest of Makkah, Wahshi accompanied the delegation of Taif to Madinah with the intention of embracing
Islam. When the people caught sight of him, they exclaimed: "O Rasūlullah! This is Wahshi." In other words, this is the killer of your
beloved uncle. To this, Rasūlullah # replied: "Let him be because the Islam of just one person is more dear to me than the elimination
of a thousand disbelievers."
Thereafter, Rasulullah % requested Wahshi to give an account of the assassination of Hadrat Hamzah 4%. With extreme shame and
intense discomfiture, in fulfilment of the command of Rasulullah , he narrated the incident of his assassination of Hadrat Hamzah
%. Rasūlullah # then accepted his Islam but added: "If possible, avoid appearing before me because the death of my uncle is revived
whenever I see you." Since Wahshi had no intention of harassing Rasulullah #, he would sit behind him (or at the back). Wahshi was
ceaselessly concerned about making amends. In reparation to his assassination of Hadrat Hamzah %, with the same spear he
despatched to Jahannam Musaylamah Kazzab (the impostor) who claimed prophethood after the death of Rasūlullah . And just as he
martyred Hadrat Hamzah % by impaling his navel, similarly, he killed Musaylamah Kazzab also by stabbing him through his navel.
In this manner, for killing the best of people, he made amends by slaying the worst of people.
Martyrdom of Hanzalah, Ghasīlul-Malāikah 4%
Hadrat Hanzalah , the son of Abu 'Amir, the Fasiq, also accompanied Rasulullah # on this campaign. Abu Sufyan and Hadrat
Hanzalah 4 clashed with one another in a fierce swordfight. Hadrat Hanzalah sprung forward to strike Abū Sufyan but Shaddad bin
Aws fatally attacked him from the rear rendering him a Shahid. On this occasion, Rasūlullah # remarked: "I witnessed the angels
bathing Hanzalah 4% with pure hail water from silver goblets."
Upon enquiry from his wife (JamĪlah, a Sahâbiyyah % who was the sister of 'Abdullah bin Ubayy), it was learnt that he set out for
Jihad in the state of Janabat and he was martyred in this state. On the termination of the battle, water was seen dripping down from
his body. This is why he was eminently known as Ghasīlul-Malaikah (the one bathed by the angels).
Since Hanzalah %'s father Abu 'Amir was fighting against Rasulullah , Hadrat Hanzalah % sought Rasulullah 's permission to
assassinate his own father but Rasūlullah % turned him down.
These valiant attacks of the Muslims brought the Qurayshi resistance to their knees on the battlefield leaving them turning their
backs and scurrying about for cover. Struck with chilling consternation, the ladies also fled towards the mountains whilst the Muslims
busied themselves in amassing the war-booty.
Muslim archers abandoning positions and the reversal of the war-scales
When the group of archers who were appointed to guard the rear mountain pass, noticed the victory of the Muslims and their
subsequent amassing of the war booty, they also decided to abandon their positions and dash forth. Their leadr, 'Abdullah bin Jubair
% repeatedly pleaded with them not to abandon their positions and reminded them about Rasūlullah #'s emphatic order about not
yielding their positions under any circumstances whatsoever. However, these people refused to take heed and they deserted their
positions and proceeded to collect the booty.
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Martyrdom of 'Abdullah bin Jubair % and his ten companions
Now just 'Abdullah bin Jubair 4% and his ten companions were left at this tactical position. Since the Muslims refused to comply
with the wishes of Rasulullah , the victory swiftly turned into defeat. When Khalid bin Walid, who was with the right flank of the
Mushrikīn, caught sight of the vulnerable pass, he attacked from the rear. This attack rendered 'Abdullah bin Jubair and ten of his
companions as martyrs.
Martyrdom of Mus'ab bin 'Umair 4
This surprisingly sudden and unexpected attack by the polytheists left the ranks of the Muslims in a bewildering mess and the
enemy managed to draw threateningly close to Rasūlullah . The flag-bearer of the Muslims, Mus'ab bin 'Umair % was standing
close to Rasūlullah . He valiantly tackled the disbelievers in defence of Rasulullah # until he himself was martyred. Thereafter,
Rasūlullah consigned the flag to Hadrat 'Alī %. Since Mus'ab bin 'Umair % closely resembled Rasulullah , a certain Shaytan
circulated a rumour that Rasūlullah , the target of the disbelievers, was martyred. Immediately, a sad mood of bewilderment and
apprehension spread throughout the Muslim ranks. The moment they heard this harrowing news, they lost their senses and fell into
chaos. In this state of panic, they were unable to differentiate between friend and foe and they started attacking one another.
Huzaifah's father erroneously martyred by the Muslims
Hadrat Huzaifah 's father Yaman % was also caught up in this state of chaos. From a distance, Huzaifah % caught sight of his
father coming under attack from the Muslims. He yelled at them: "O servants of Allah! That is my father." But who could have heard
him in this state of utter pandemonium and they eventually killed him. When the Muslims learnt that they erroneously killed Huzaifah
4%'s father, they were dreadfully ashamed and in a tone of downright remorse they said: "By Allah, we failed to recognise him."
Hadrat Huzaifah remarked: "May Allah forgive you. He is the most merciful of the merciful." Rasulullah # offered to pay him the
Diyat (blood money) in compensation but Hadrat Huzaifah % declined to accept it. This further enhanced Huzaifah's (4%) esteem in
the eyes of Rasūlullah .
The attack of Khalid bin Walīd
Although a great many souls were left floundering on the battlefield following the unanticipated attack of Khalid bin Walīd,
nothing could shake the resoluteness and perseverance of Rasūlullah . And how could anything agitate his steadfastness because the
Nabī of Allah can never be, Allah forbid, a timid coward. The mountains may move but the messengers of Allah Ta'ala all gde
will surely stand their ground. The valour of a single messenger far outweighs the valour of the entire world of champions. Rasūlullah
#'s feet did not budge an inch in his resolute stance against the disbelievers. A group of the Sahabah would sometimes come to his
assistance and sometimes they would disperse and quite often I witnessed Rasūlullah # discharging arrows and hurling stones at the
disbelievers until the enemy melted away."
Bodyguards of Rasūlullah #
Ibn S'ad says that during this state of turmoil, fourteen Sahabah stood their ground with Rasulullah ; seven from the Muhajirin
and seven from the Ansar. They were:
No.
Muhājirīn
No.
Ansār
1
Abu Bakr 4%
1
Abū Dujānah 4%
2
'Umar bin Khattab 4%
2
Habbāb bin Munzir 4%
3
'Abdur-Rahman bin 'Awf 4%
3
'Āsim bin Thabit 4%
4
S'ad bin Abī Waqqās 4%
4
Harith bin Sammah 4%
5
Talhah 4%
5
Suhail bin Hunaif 4%
6
Zubair bin 'Awwam 4%
6
S'ad bin Mu'az 4%
7
Abū 'Ubaidah 4%
7
Usaid bin Hudair
Hadrat 'Alī %'s name was not mentioned in the Muhajirin because following the martyrdom of Mus'ab bin 'Umair 46, Rasūlullah
# appointed him the flag bearer of the Muslim army. He was engaged in fighting the enemy.
These fourteen gallant personalities were constantly with Rasūlullah . Occasionally when the need arose, some of them would go
away but swiftly return. This is why Rasulullah # was sometimes left with twelve people and sometimes eleven people remained.
And at times just seven people remained with Rasūlullah . Due to the conflicting occasions and the fluctuating conditions, the
narrations describing the number of people accompanying Rasūlullah # have also differed.
Unexpected attack of the Quraysh against Rasulullah # and the valiant sacrifice of the Sahabah 4%
When the Quraysh launched an attack on Rasulullah , he invited: "Who will rid these people of me and render himself my
companion in Jannah?" Hadrat Anas % says: "There were seven Ansar with Rasulullah # and every one of them fought valiantly
until, one by one, they were all rendered Shahid."
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Martyrdom of Ziyād bin Sakan
Ziyad was blessed with an additional privilege. When he fell wounded to the ground, Rasūlullah # said: "Bring him closer to me."
When his companions brought him to Rasūlullah , Ziyad placed his cheek on the blessed foot of Rasulullah # and consigned his life
over to Allāh Ta'ālā.
Attack of 'Utbah bin Abī Waqqās upon Rasūlullah #
Availing himself of an opportune moment, 'Utbah bin Abī Waqqas, the brother of S'ad bin Abī Waqqās % hurled a stone upon
Rasūlullah % with such force that Rasulullah # lost a lower tooth and his lower lip was injured. S'ad bin Abī Waqqās % says: "As
much as I was eager to kill my brother 'Utbah bin Abī Waqqas, I was not as eager to kill anyone else.
Attack of 'Abdullah bin Qumayah upon Rasūlullah
'Abdullah bin Qumayah, a celebrated wrestler of the Quraysh, attacked Rasūlullah # with such force that his blessed cheek got
injured and two links of his armoured helmet pierced his cheek. Meanwhile, 'Abdullah bin Shihab Zuhrī52 hurled a stone at Rasūlullah
# injuring his blessed forehead. When his blessed face started bleeding, Abu Sa'īd Khudrī 's father Malik bin Sinan % sucked up
the blood and cleaned his blessed face. Rasulullah # promised: "The fire of Jahannam will never strike you." After inflicting this
injury to Rasūlullah , Ibn Qumayah taunted: "Here, take it! I am the son of Qumayah." Rasūlullah % replied: "Aqma-akallāh!" (May
Allah disgrace and destroy you.)" Barely a few days later, Allah Ta'ālā set a mountain goat over him that tore him to pieces with its
horns."
Support of Hadrat 'Alī and Hadrat Talhah to Rasulullah #
Since Rasūlullah was also donning a pair of heavy steel armour, he fell into a hole dug by 'Abū 'Amir the Fasiq for the
Muslims. Hadrat 'Alī % held his hand and Hadrat Talhah . supported his waist and only then did he manage to stand upright.
On this occasion, he remarked: "If you wish to see a living martyr walking the surface of this earth, take a look at Talhah."
Hadrat 'Ayeshah Licaly, narrates from her father Abu Bakr % that when two links of the armoured helmet embedded
themselves into the cheeks of Rasūlullah , Hadrat Abu 'Ubaidah bin Jarrah % gripped them with his teeth and plucked them out. He
lost 2 of his teeth in the process."
When Rasulullah # attempted to ascend one of the peaks of the mountain, his fatigue and weakness compounded by the burden of
his double armour left him helpless. Hadrat Talhah . positioned himself in submission before Rasulullah . Placing his foot on
Talhah %, Rasūlullah % managed to climb up. Hadrat Zubair % narrates: "On this occasion, I heard Rasūlullah # declaring: "Talhah
has made Jannah compulsory for himself." Qays bin Abī Hazim says: "I saw the hand of Talhah % that he used as a shield in defense
of Rasūlullah % on the day of Uhud. His hand was completely paralysed." On that day Hadrat Talhah sustained thirty five or thirty
nine wounds to his body. Whenever Abu Bakr % mentioned the battle of Uhud, he would reminisce it thus: "That day was exclusively
for Talhah."
Hadrat Jābir % narrates: "Whilst deflecting the attacks of the enemy, Hadrat Talhah's fingers were severed. Impulsively he cried
out: "hasan or hiss." Upon this Rasūlullah # remarked: "If you uttered Bismillah instead of Hasan, the angels would have raised you
high up where the people would have been able to see you entering the atmosphere of the sky." Hadrat 'Ayeshah Licala, narrates
from Hadrat Abu Bakr % who says: "On the day of Uhud, we counted more than seventy wounds on the body of Talhah %."
Hadrat Anas %'s stepfather Hadrat Abu Talhah % was protecting Rasulullah # with a shield. He was a master archer. On that day,
he broke two or three bows. Whoever happened to pass by with a quiver of arrows, Rasulullah # would say: "Go and empty out your
quiver before Abū Talhah."
Whenever Rasulullah % planned to stick his head out to check on the people, Abu Talhah % would plead with him: "May my
parents be sacrificed for you, O Rasūlullah! Do not stick your head out. An arrow of the enemy may strike you. Rather it strikes my
chest instead of yours."
S'ad bin Abī Waqqas % too was a professional archer. On the day of Uhud, Rasulullah # took out all his arrows from his quiver
and placed them before S'ad % and said: "Go on, shoot the arrows. May my parents be sacrificed for you."
Hakim narrates that on the day of Uhud, Hadrat S'ad % discharged one thousand arrows.
The gallant sacrifice of Abū Dujānah
Abū Dujānah53 % stood before Rasūlullah % as a human shield with his back facing the enemy. Scores of arrows landed on his
back but for fear of an arrow wounding Rasūlullah , Abū Dujanah % didn't budge an inch.
52 During the battle of Uhud, 'Abdullah bin Shihab Zuhrî joined the ranks of the disbelievers but he later embraced Islam and passed
away at Makkah. [Zarqânî volume 2 page 38]
53. Hâfiz Ibn 'Abdul-Barr says that Abū Dujânah participated in the assassination of Musaylamah Kazzâb, the impostor and he was
martyred in this campaign. [Istî‘âb]
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Note: Rasūlullāh % was Khātamun-Nabiyyin (the seal of the Prophets). All the perfections of prophethood were concluded upon him.
Similarly, the attribute of love was perfectly concluded upon Rasulullah # whilst the trait of adoration was also perfectly concluded
by the Sahabah . By Allah, the chronicles of Layla and Majnun pale in comparison to the arduous sacrifices of the Sahabah.
Rasūlullah # lamenting over the disbelievers
Hadrat Anas % narrates: "On the day of Uhud, Rasulullah # would continue wiping the blood off his blessed face and lament in
the following words: "How can a people who stained the face of their Nabi with blood ever be successful whilst the Nabī is merely
inviting them towards their Lord?"
Rasūlullah # cursing some of the Qurayshi chieftains
Rasūlullāh % cursed Safwan bin Umayyah, Suhail bin 'Amr and Harith bin Hisham. Upon this, Allah Ta'ālā revealed the
following verse: "The decision is not for you to make (O Muhammad, but for Allah alone). He may pardon them or He may punish
them because they are sinners." (Sūrah Al-'Imran verse 128)
Hafiz 'Asqalānī says: "All three of them embraced Islam at the conquest of Makkah. Perhaps this is why Allah Ta'ala forbade
Rasūlullah % cursing them and revealed the aforementioned verse."
'Abdullah bin Mas'ūd 4% says: "I can still distinctly visualise the scene where Rasulullah # was busy wiping the blood off his face
and pleading with the Allah: "O my Lord! Forgive my people because they do not know."
Spurred by his extreme affection and compassion, Rasulullah # used the words 'they do not know' in his Du'a. In other words,
'my people are unaware and naïve'. He didn't say 'my people are ignorant'.
Although ignorance is no excuse especially after witnessing clear proof, yet Rasūlullah , who was an embodiment of compassion
and mercy, apologised before the most merciful on their behalf citing their ignorance. Perhaps, he thought, Allah Ta'ala would
extricate them from the web of kufr and disbelief and admit them into the ambit of Islam and peace. Perhaps Allah Ta'ala would make
them drink the 'wine' of Ikhlas (sincerity and devotion) and intoxicate them with His celestial love to such an extent that the
decadence of this world and the reverence of the hereafter becomes almost visible to them. Perhaps they will be set free from the
prison of kufr and transgression and released forever into the sheltered splendour of Iman, Ikhlas, and Ihsan never to depart from there
again.
Note: As long as the disbeliever does not die with kufr, it is permissible to make Du'a of forgiveness for him in a sense that Allah
Ta'ālā guides him to renounce kufr and shirk and steers him in the direction of Iman so that he becomes the vessel of Allah Ta'ālā's
Maghfirat and forgiveness. Yes, once he dies with kufr and shirk, it is not permissible to make Du'a of Maghfirat (forgiveness) for
him. As Allāh Ta'ālā declares: "It is not befitting for a Nabī and the believers to seek forgiveness for the polytheists even though they
may be relatives, after it becomes apparent to them that these people are destined to hell." (Sūrah Tawbah verse 113)
Qatādah bin N'uman losing an eye
Qatādah bin N'uman % narrates: "On the day of Uhud, I stood in front of Rasulullah #'s face and directed my face towards the
enemy so that my face may bear the brunt of the arrows instead of the blessed face of Rasulullah . One of the last arrows of the
enemy landed with such force on my face that my eyeball popped out. Holding it in my hand, I turned towards Rasulullah . When he
caught sight of my eye, his eyes welled up with tears and made Du'a for me: "O Allah! Just as Qatādah protected the face of your
Nabī, protect his face and restore his eye to a condition better and sharper than what it was." Saying this, Rasulullah # took the
eyeball and replaced it into its socket. Instantaneously, my eyesight was restored. In fact, my eyesight turned out to be better and
sharper than what it originally was.
According to another narration, Qatadah % held the eyeball in his hand and appeared before Rasūlullah , who said: "If you
exercise patience, you will be rewarded with Jannah and if you wish I will replace your eyeball on its original position and make
Du'a for you." Qatadah % replied: "O Rasulullah! I have a wife whom I love dearly. I fear that if I am left with one eye, she may find
it revolting and she may develop feelings of disdain and hatred towards me." Taking hold of the eye, Rasūlullah # replaced it into its
socket and made the following Du'a: "O Allah! Grant him beauty and handsomeness."
Rumour of Rasūlullah #'s martyrdom
When a false rumour of Rasulullah 's assassination - the very target of the enemy - started making its rounds, some Muslims
lost courage and 'threw in the towel'. Resignedly they said: "Since Rasūlullah # is martyred, what is the need for fighting now?" To
this, Hadrat Anas %'s paternal uncle countered: "O people! Muhammad may have been killed but the Lord of Muhammad hasn't
been killed. Continue fighting for whatever cause you had been fighting previously and sacrifice your lives for the same. What would
you stay alive and do after the demise of Rasūlullah ?" Saying this, he pitched himself in the ranks of the enemy and fought them
until he was martyred."
Martyrdom of Anas bin Nadr
In Sahīh Bukhārī, Hadrat Anas % narrates: "My paternal uncle Anas bin Nadr % was profoundly distressed for failing to take part
in the battle of Badr. Once, he mentioned to Rasulullah : "O Rasulullah! How lamentable that I couldn't participate in the foremost
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battle of Islam against the polytheists. If Allah Ta'ala grants me the ability to participate in another Jihad in the future, Allah will
witness my gallant efforts and my heroic spirit of sacrifice." During the battle of Uhud, when some people fled in defeat, Anas bin
Nadr % submitted before Allah: "O Allah! I beg your forgiveness from what some of the Muslims have done - fleeing from the
battlefield and I isolate myself from what the polytheists have done." Saying this, he advanced towards the enemy with a sword in his
hand. When he caught sight of S'ad bin Mu'az % before him, he said: "Where to? O S'ad! I perceive the fragrance of Jannah beyond
Uhud."
Hafiz Ibn Qayyim ule dul aney says: "Occasionally Allah Ta'ala makes some of His special servants perceive the fragrance of
Jannah not in its figurative but its literal and physical sense in this very world. Just as they perceive the pleasant aroma of rose and
jasmine, similarly they are, with the grace of Allah, occasionally able to perceive the fragrance of Jannah in this world, the scent of
which can be perceived from a distance of five hundred miles. So it wouldn't be strange to imagine that Hadrat Anas % actually
perceived the fragrance of Jannah in this very world."
Stridently declaring: "Ah! I can smell the fragrance of Jannah emanating from the mountain of Uhud", Hadrat Anas 4% strode
forth and engaged the enemy until he was martyred. More than eighty wounds inflicted by sword and arrows were found on his body.
In his regard, the following verse was revealed: "Amongst the believers are men who have been true to their covenant with Allah."
(Sūrah Ahzāb verse 23)
The chief reason for the anguish facing the Muslims on this occasion was that they were unable to catch sight of Rasūlullah . The
first person to recognise Rasulullah % during this upheaval was K'ab bin Malik %. Rasulullah # was wearing a helmet that was
concealing his blessed face. K'ab 4% says: "I recognised Rasūlullah from his radiant eyes." The moment I caught sight of him, I
yelled: "O Muslims! Glad tidings for you. There's Rasulullah # over there." Raising his hand to his face, Rasulullah # signalled him
to maintain silence. Although Rasūlullah # forbade him to mention this a second time, their hearts and minds were focused in that
direction. This is why, following the single cheerful announcement of K'ab 4%, a few Muslims dashed off towards Rasūlullah # like
moths to a flame. K'ab 4% says: "Thereafter Rasulullah dressed me in his armour whilst putting my armour on. Deluded into
thinking that I am Rasulullah , the enemy started letting loose a torrent of arrows upon me. I sustained more than twenty wounds on
this occasion."
As a few Muslims gathered around Rasūlullah , he set off for the mountain pass. Amongst others, accompanying him were Abū
Bakr, 'Umar, 'Alī, Talhah and Harith bin Simmah . Rasulullah % attempted to climb the mountain but due to weakness, exhaustion
and the weight of the double armour, he was unable to climb up. This is why Hadrat Talhah 4% sat down before him. Placing his foot
on Talhah , Rasulullah % clambered over.
Assassination of Ubayy bin Khalaf
In the meantime, Ubayy bin Khalaf came galloping on his horse, a horse that he fed and fattened with the sole intention of sitting
astride it and killing Rasūlullah . When Rasulullah # got wind of his intentions, he at once said: "Insha Allah, I will kill him." As he
drew closer to the Muslims, the Sahabah & sought Rasulullah 's permission to finish him off. Rasulullah # said: "Leave him. Allow
him to get closer." As he came up to them, Harith bin Simmah % inflicted a slight spear-jab to his neck. He started shrieking at the
top of his voice and returned to his people bellowing: "By Allah! Muhammad has killed me." His people attempted to console him
saying: "It is nothing but a slight prick. It is not such a serious wound that you have to scream like this." Ubayy retorted: "Don't you
know? Muhammad himself told me in Makkah: 'I will kill you'. Only my heart understands the severity of this 'prick'. By Allah! If
this prick were to be distributed amongst the inhabitants of Hijaz, just this one prick would be sufficient for their destruction." Ubayy
continued bellowing like this until he reached a place called Sarif where he died.
Hadrat 'Alī and Hadrat Fatimah bathe the wounds of Rasulullah #
By the time Rasulullah # got to the valley, the battle had ended. He sat down and Hadrat 'Alī % brought some water and cleaned
the blood off his blessed face. He also poured some water over his head. Rasulullah # then performed Wudu and led the Salah whilst
seated. The Sahabah also performed their Salah whilst seated behind Rasulullah .
Mutilating the corpses of the Muslims
During the battle, the polytheists started mutilating the bodies of the Muslims. They severed the nose and ears. They ripped open
their bellies and lopped off their private parts. Even the womenfolk joined the men in this macabre task. Hindah, whose father was
killed at the hands of Hadrat Hamzah % in the battle of Badr, defaced the body of Hadrat Hamzah . She cut his stomach open and
hacked off a piece of his liver. She then tried to swallow it but since it refused to go down her throat, she spat it out. Elated by this
satisfying moment, she removed all her jewellery and handed it over to Wahshi. And the Muslims whose ears and noses were cut off,
she made a necklace out of them and hung it around her neck.
Abū Sufyan's taunts and Hadrat 'Umar's rejoinder
When the Quraysh elected to leave the battlefield, Abu Sufyan ascended the mountain and yelled: "Is Muhammad alive amongst
you?" Rasūlullah # asked his companions to refrain from responding to his provoking taunts. Abu Sufyan yelled out thrice but each
time he was greeted with absolute silence. He then called out: "Is the son of Abū Quhafah (Abu Bakr %) alive amongst you?"
Rasūlullah again asked the Sahabah & to remain silent. Repeating this question three times, he kept quiet. A little while later, he
69

asked: "Is 'Umar bin Khattab alive?" He repeated this thrice but this statement also failed to evoke a response. He gleefully shrieked
out to his cohorts: "As for that lot, they have been killed. If they were alive, they would have surely responded."
However, Hadrat 'Umar 4% was unable to maintain his patience any longer and he screamed: "By Allah! You are lying, O enemy
of Allah! Allah has set aside something for you that would bring grief and anguish to you." Thereafter, taking the name of a national
deity, Abū Sufyan yelled: "Rise, O Hubal! May your religion thrive, O Hubal."
In response, Rasūlullah # asked Hadrat 'Umar % to say: "Allah is the most exalted and elevated."
Abū Sufyan retorted: "We have 'Uzzā (name of a deity) whilst you have no 'Uzza." (In other words you have no 'Izzah, honour.)
Rasūlullah instructed Hadrat 'Umar % to reply: "Allah is our Mawla (Lord, master) whilst you have no Mawla." In other words,
honour lies only in one's association with Allah. Association with 'Uzza has no honour but dishonour.
Abū Sufyan said: "This day is in response to the day of Badr. War has its ups and downs."
According to Ibn 'Abbas 4%, Hadrat 'Umar % responded: "We can never be the same because our casualties are in Jannah whilst
your victims are in Hell."
Since Abu Sufyan's statement 'war has its ups and downs' was true, this statement was not responded to. Allah Ta'ālā's
declaration in the Quran 'those are the days we rotate around people' confirms this fact.
Thereafter, Abu Sufyan summoned Hadrat 'Umar 4% saying: "O 'Umar! Come towards me."
Rasūlullah asked Hadrat 'Umar 4% to go and note what he wants. When Hadrat 'Umar 4% drew closer to him, Abu Sufyan asked:
"I beg you to pledge in the name of Allah, O 'Umar! Did we manage to kill Muhammad?"
Hadrat 'Umar % replied: "By Allah! Certainly not! He is alive and listening to you as we speak."
Abu Sufyan commented: "According to me, you are more truthful than Ibn Qumayah (the celebrated wrestler of the Quraysh who
was killed by a mountain goat, as explained earlier) and you are more pious than him"
Abu Sufyan also added: "A number of your victims were subjected to physical mutilation by our people. By Allah I swear that I
am neither delighted with this nor am I annoyed. I did not prevent this nor did I decree it."
As he was heading off, Abu Sufyan cried out: "Our rendezvous is Badr in the forthcoming year."
To this Rasūlullah # asked one of the Sahabah to reply: "Yes, this is a pledge between you and us, Insha Allah.
On the departure of the polytheists from the battlefield, the womenfolk of the Muslims left Madinah to ascertain the conditions of
the Muslims. Hadrat Fatimah Licall , noticed blood running down the blessed face of Resulullah . Hadrat 'Ali fetched some
water in his shield and Hadrat Fatimah Licalò, bathed his wound. However the more she cleansed the wound, the more the blood
trickled out. They then burnt a piece of a grass-mat and filled its ash into the wound. This helped in stanching the blood.
Notes:
1. On the basis of this Hadith we learn that medical treatment in illness is permissible.
2. Furthermore, treatment is not contrary to Tawakkul (reliance upon Allāh Ta'ālā alone).
3. We also learn that the Ambiya & are also afflicted with physical ailments and illnesses. This is to enhance their status and to
teach their followers a lesson in patience and fortitude. Furthermore, on observing these mortal frailties and human handicaps, the
followers will realise that these are simply the sincere and devoted servants of Allah and Allah forbid, they are not deities of any
sort. Yes, their miraculous feats should be considered as indisputable evidence of their divine prophethood. They should not fall
into fitnah like the bewildered Christians and regard them as deities. "I bear testimony that none is worthy of worship except
Allah, He is alone and He has absolutely no partner. And I bear witness that Muhammad is His slave and messenger, peace and
abundant salutations be upon him, his family, his companions, his wives and his descendants." (Zarqanī volume 2 page 49)
4. Furthermore, we evidently learn from this Hadith that after Rasulullah # comes the rank of Abu Bakr % followed by the status of
'Umar 4%. This order of merit was so obvious that even the disbelievers came to accept this order of succession. In short, the
superiority of Abu Bakr 4% and 'Umar 4% was acknowledged by the disbelievers too. Based on their personal observation, they
realised that Abu Bakr 4% occupies first position in the court of Rasulullah # followed by 'Umar % and that both these august
personalities are the prudent ministers of Rasūlullah
Martyrdom of S'ad bin Rab'ī
Following the departure of the Quraysh, Rasulullah # instructed Zaid bin Thabit 4% to search for the whereabouts of S'ad bin
Rab'7 46. He instructed him thus:
"If you manage locating him, pass on my Salam to him and inform him that the Prophet of Allah asks: 'what condition do you find
yourself in now'?"
Hadrat Zaid bin Thabit 4% narrates: "I went out in search of him and located him whilst he still had some life left in him. He had
sustained seventy sword and arrow wounds to his body. When I delivered Rasulullah 's message to him, S'ad % replied:
"Salām upon Rasūlullah % and Salām upon you as well. Inform Rasulullah % that at this moment I am able to perceive the
fragrance of Jannah and inform my people, the Ansar, that if Rasulullah # is inconvenienced in any way and they have one eye left
(i.e. even if there is just one person left amongst them), none of their excuses will be accepted in the court of Allah." Saying this, he
breathed his last and bade farewell to this world. 4%."
According to another narration, S'ad bin Rab'ī addressed Zaid bin Thabit 4% thus: "Inform Rasulullah % that at this time I am about to
pass on. After conveying my Salam to him, inform him that S'ad says: 'May Allah reward you with the best of rewards on our behalf
and on behalf of the entire Ummah'."
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Ubayy bin K'ab says: "I returned to Rasulullah # and notified him of S'ad's message. He commented: May Allah shower His
mercy upon him. In life and in death, he was loyal and he wished well for Allah and His Rasul."
The search for the body of Hadrat Hamzah 4
Rasūlullah % went out in search for his uncle, Hadrat Hamzah 4%. He found his mutilated body in the depth of the valley. His nose
and ears were lobbed off. His stomach and chest were ripped apart. On catching sight of this heartrending and agonising scene,
Rasūlullah was spontaneously moved to tears. He mournfully commented: "May Allah shower you with His mercy. As far as I am
aware, you were exceedingly charitable and you maintained favourable family ties. If it wasn't for the anguish and heartache of
Safiyyah, I would have left you like this for the vultures and beasts. They would have devoured you and on the day of judgement you
would have been resurrected from their bellies."
Also standing at the same spot, Rasūlullah % vowed: "By Allah I swear! If Allah grants me victory over the disbelievers, I would
mutilate seventy of them in retaliation for what they have done to you." Rasulullah # barely moved from this spot when the following
verses were revealed: "And if you retaliate then retaliate in a manner corresponding to the adversity you were afflicted with. And if
you exercise patience, it is best for the patient ones. And exercise patience and your patience is only with the divine guidance of Allah
and do not be grieved over them (disbelievers) and do not be distressed by what they plot. Verily, Allah is with those who have
Taqwa (Allah-consciousness) and with those who perform good deeds." Rasulullah # then exercised patience, paid kaffarah
(expiation) for breaking his oath and abandoned this idea (of retaliation).
Hadrat Jābir % narrates that when Rasulullah % glimpsed at the body of Hadrat Hamzah %, he burst out crying and in a
hiccupping voice he declared: "On the day of judgement, Hamzah would be the leader of all the martyrs in the sight of Allah."
It is narrated in M'ujam Tabranī on the authority of Hadrat 'Alī % that Rasulullah % said: "Hamzah bin 'Abdul-Muttalib is
Sayyidus-Shuhada (the leader of all the martyrs)." This is why he was distinguished with the title of Sayyidus-Shuhada.
Martyrdom of 'Abdullah bin Jahsh
Also in this battle, 'Abdullah bin Jahsh % was martyred. S'ad bin Abī Waqqas % reports: "On the day of Uhud, prior to the actual
battle erupting, 'Abdullah bin Jahsh 4% called me aside and very discreetly said: "Come let us sit in one corner and make Du'a and we
will say Āmīn to one another's Du'a."
S'ad % continues: "Both of us went to a secluded corner of the field and seated ourselves. I made a Du'a first in the following
words: "O Allah! Let today's confrontation with the enemy be valiant, dauntless and plump with fury so that I may challenge him for
some time and he may contend with me. Thereafter, O Allah, grant me victory over him so that I may slay him and seize his
possessions."
To this, 'Abdullah bin Jahsh 4% said: "Amin." He thereafter made the following Du'a: "O Allah! Today let me encounter an
adversary who is brave, strong and furious. May I challenge him solely for Your pleasure and he in turn fights me and subsequently
kills me. May he cut off my nose and ears and when I ultimately appear before You, you ask me: "O 'Abdullah! Where did you lose
your nose and ears?" I would submit: "In Your path and the path of Your Nabi ." And to this You would reply: "You have spoken
the truth." S'ad bin Abī Waqqas % says: "Allah accepted my Du'a. I also killed an exceptionally powerful disbeliever and took hold
of his possessions."
Sa'īd bin Musayyib ule dul aney says that 'Abdullah bin Jahsh made the following Du'a: "O Allah! I make a pledge unto you that I
confront the enemy and they kill me and cleave my stomach apart and cut off my ears and then You would ask me why this happened
and I would reply: "Solely for You."
Sa'īd bin Musayyib Ale dul aney says: "Just as Allah Ta'ala accepted his Du'a of martyrdom in this extraordinary manner, in the
same vein, I confidently expect Allah to accept the second part of his Du'a as well, i.e. Allah's question of why this happened and his
response." The condition of the sincerely dedicated and the ardent lovers of Allah Ta'ala is always like this. They regard the sacrifice
of their lives in the path of Allah Ta'ala as the ultimate fortune. In contrast to life, death to them is exceptionally delectable and more
satisfying than life. This is why they consider death as a vehicle to meet the true beloved (Allah Ta'ala) and a means to be released
from the incarceration of this world to the eternally blissful delights of Jannah.
Martyrdom of 'Abdullah bin 'Amr bin Haram
Hadrat Jābir 4%'s father, 'Abdullah bin 'Amr bin Haram % also passed away as a martyr in this battle. Hadrat Jābir 4% narrates:
"My father was martyred in the battle of Uhud and the disbelievers subjected his body to dreadful mutilation. When his body was
placed before Rasūlullah , I attempted to lift the cloth covering his face to take a peek but the Sahabah & prevented me from doing
so. When I attempted to raise the cloth a second time, again they prevented me, but Rasūlullah # allowed me to take a look.
"When my aunt (my father's sister), Hadrat Fatimah bint 'Amr Licala, burst out weeping, Rasūlullah # remarked: "Why do
you weep? The angels are constantly casting shade over him." This continued until his Janazah (bier) was lifted."
Hadrat Jābir % narrates: "Once when Rasulullah # caught sight of me, he asked in concern: "O Jābir! What is the matter? I notice
that you are looking somewhat depressed?" I replied: "O Rasulullah! My father was martyred in the battle of Uhud and he left behind
a burden of young children and debts." Rasūlullah # replied: "Should I not convey a glad tiding to you?" "Surely", I replied. "Why
not? Please do tell me."
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Rasūlullah % said: "Allah hasn't engaged anyone in conversation but through a veil but in the case of your father, Allah resuscitated
him and spoke to him openly, face-to-face and said: "O My servant! What do you desire? Present whatever wish you have before
Me." To this your father replied: "I wish to be resuscitated and killed once more in Your path." Allah Ta'ala responded: "No, this
cannot happen because it has been decisively decreed that there is no return (to earth) after death."
'Abdullah bin 'Amr bin Haram says: "A few days before the battle of Badr, I saw Mubashhir bin Munzir in a dream addressing me
thus: "O 'Abdullah! Soon you will be joining us." I asked: "Where are you?" He replied: "In Jannah where we move about and
saunter as we please." I asked: "Were you not killed in the battle of Badr?" Mubashhir replied: "Yes but I was resuscitated."
'Abdullah says: "I narrated this dream to Rasūlullah % who remarked: "O Abū Jabir! The interpretation of this dream is martyrdom."
Martyrdom of 'Amr bin Jamuh 4
In the same battle, 'Abdullah bin 'Amr bin Haram %'s brother-in-law (sister's husband) 'Amr bin Jamuh 4% was martyred. The
account of his martyrdom is also rather astounding. 'Amr bin Jamuh % was lame and this lameness on his leg was not mild but
incredibly severe. He had four sons, all of whom accompanied Rasulullah % in every one of his battles. Before their departure for
Uhud, he apprised them: "I am also coming with you in Jihad." They responded: "You are excused. Allah has offered you respite. It is
better if you stay here."
But where would these enthusiasts of determination ever submit to the proposals of respite? He became so restless with the
exuberance of martyrdom that limping heavily he appeared before Rasūlullah and submitted: "O Rasūlullah! My sons forbid me
from joining you. By Allah! I hope to trample the (soil of) Jannah with this lameness of mine." Rasulullah # responded: "You have
been pardoned by Allah. Jihad is not compulsory upon you." Rasūlullah # then addressed his sons saying: "What is the problem if
you don't prevent him?" Perhaps Allah Ta'ala will bless him with martyrdom." He then set out for Jihad where he was martyred. 4%.
Whilst setting out from Madinah, he faced the Qiblah and made the following Du'a: "O Allah! Bless me with martyrdom and do not
return me to my family." In the same battle, his son Khallad bin 'Amr bin Jamuh was also martyred.
'Amr bin Jamuh's wife, Hindah bint 'Amr bin Haram (sister of 'Abdullah bin 'Amr bin Haram and the aunt of Hadrat Jabir 4%)
decided to load all three bodies (the body of her brother Abdullah bin 'Amr bin Haram, the body of her son Khallad bin 'Amr bin
Jamuh and the body of her husband 'Amr bin Jamuh) onto one camel and transport them to Madinah for burial there. However, the
camel would sit down whenever it was directed towards Madinah but it would quicken its pace when directed towards Uhud.
When Hindah Licale, appeared before Rasulullah # to apprise him of this strange phenomenon, he asked: "Did 'Amr bin
Jamuh make any Du'a whilst departing from Madinah?" "Yes", she replied and then went on to mention the aforementioned Du'a.
Rasūlullah % commented: "This is why the camel refuses to return towards Madinah."
Rasūlullah then remarked: "I swear by the Being in whose absolute control lies life, verily there are some amongst you who, if
they take an oath against Allah Ta'ala, He would ensure that the oath is fulfilled. One of such people is 'Amr bin Jamuh. I beheld him
strolling in Jannah with the same limp." 'Abdullah bin 'Amr bin Haram % and 'Amr bin Jamuh % were both buried in one grave
close to the mountain of Uhud.
Martyrdom of Khaythamah
Hadrat Khaythamah % (whose son S'ad was martyred whilst fighting alongside Rasulullah # in the battle of Badr) appeared
before Rasūlullah % and said: "O Rasūlullah! It's a pity I missed the battle of Badr. I was extremely eager to participate in that battle.
In fact, I was so keen that my son S'ad and I drew lots to determine who would be blessed with this good fortune. However, this
fortune was decreed for my son S'ad. His name came up in the lot and he was blessed with martyrdom whilst I was left behind.
Last night I saw my son in a dream. He was looking extremely handsome and exceptionally attractive. I saw him strolling about in
the gardens and streams of Jannah. He said to me: "O father! Why don't you join me? Both of us will live together in Jannah.
Whatever promises my Lord made unto me, I found them to be absolutely true."
"O Rasūlullah!" Hadrat Khaythamah % said: "I look forward to my son's company in Jannah. I am now an old man and my bones
are gone weak but my heartfelt desire is to somehow meet my Lord. Make Du'a that Allah Ta'ala blesses me with martyrdom and
grants me the company of S'ad in Jannah." Rasulullah # then made Du'a for Hadrat Khaythamah %. Allah Ta'ala accepted this Du'a
and he was martyred in the battle of Uhud.
Martyrdom of Usayrim
'Amr bin Thabit who was commonly known by his title Usayrim always remained aloof from Islam. On the day of Uhud, Islam
penetrated his heart and clutching a sword in his hand, he strode onto the battlefield and valiantly fought the disbelievers until he fell
down wounded. When the people discovered that it was Usayrim, they were stunned and asked: "O 'Amr! What prompted you of all
people to engage in this battle? Were you prompted by an earnest desire for Islam or was it due to fanatical patriotism and
nationalistic zeal?"
Usayrim replied: "In fact my participation in this battle was prompted solely by my earnest desire for Islam. So I embraced Islam
and put my faith in Allah and His Rasul and clutching a sword I fought on the side of Rasulullah # until I was afflicted with these
wounds." He barely finished uttering these words when he was also finished. "Surely he is amongst the inhabitants of Jannah."
Abū Hurayrah % would often ask: "Tell me, who was admitted into Jannah without performing a single Salah?" It was none other
than this Sahābī
.
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Ascertaining the well-being of Rasūlullah #
Since some horrific stories about the war had reached Madinah, the men, women, children and the elderly were eager to see
Rasūlullah , more than their own relatives, safe and sound.
Hadrat S'ad bin Abī Waqqas % narrates: "On his return from this battle, Rasūlullah # passed by an Ansari woman who lost her
husband, brother and father in this battle. When she was informed of the martyrdom of her husband, brother and father, she said: "No,
tell me how is Rasūlullah ?" The people replied: "Alhamdulillah! He is well." The lady replied: "Show me his blessed face. I will be
at ease once I set eyes on him." When the people pointed out Rasulullah # to her, she exclaimed: "Every calamity after you is trivial
and insignificant."
A special favour upon the sincere Sahabah during the anxiety of battle
When a certain Shaytan circulated a rumour of Rasūlullah #'s martyrdom, some Muslims, due to their basic human temperament,
were thrown into a state of mental turmoil. And during this state of anguish and bewilderment, their feet staggered away from the
battlefield for a little while. During this period, those who were destined for martyrdom were martyred and those who were destined
to break away from the field moved off. As for those who were left on the battlefield, the devout, sincere and divinely reliant amongst
them were overcome with drowsiness. They were dozing off whilst standing. One of them was Abū Talhah 45.
Abū Talhah % narrates: "A number of times my sword fell from my hands onto the ground. Each time my sword fell down, I
would retrieve it."
This was the inner tranquillity that Allah Ta'ala had bestowed upon the people of faith and this inner calm instantly dispelled the
fear of the disbelievers from the hearts of the Muslims. As for the hypocrites who were ostensibly taking active part in the battle, they
were absolutely perturbed. Their sole concern centred on saving their own lives. These unfortunate ones were not overcome with
drowsiness. In this regard the following verses were revealed:
"Then after the distress, He sent down peace (and security) for you. Slumber overtook a party of you, while another party was
concerned (solely) about themselves and they indulged in thinking wrongly of Allah, thoughts of ignorance." (Sūrah Al'Imran verse
154)
Hafiz Ibn Kathir says: "The group that was overcome with slumber was made up of the believers who were accredited with
unwavering faith, steadfastness and true reliance upon Allah Ta'ālā. They had firm conviction that Allah Ta'ala would certainly assist
His Rasul and He would definitely fulfil the promise He made to His Rasul.
And the second group who were merely concerned about saving themselves and they were fretful to be overcome with sleep
comprised of the hypocrites. Their only concern was their own personal safety. They were deprived of the slumber of peace and
tranquillity."
Participation of women in war
A few Muslim women also participated in this war. It is cited in Sahih Bukharī that Hadrat Anas % narrates: "On the day of Uhud,
I witnessed Hadrat 'Ayeshah رضي الله عنها and my mother Ummu Sulaim رضي الله عنها working diligently, filling water skins, carting
them on their backs and providing water to the thirsty. When the water skin was empty, they would refill it and return."
On the day of Uhud, Abu Sa'īd Khudrī %'s mother Ummu Salit Licala, also filled her water skin repeatedly and provided
water for the mujahidin to drink. Rab'i bint Mu'awwiz Licall , narrates: "We (womenfolk) would accompany Resulullah on his
military expeditions. We would provide water to the people, tend to the injured and bear away the martyrs."
According to the narration of Khalid bin Zakwan, this narration contains the following additional words: "but we did not take part
in the actual combat." It is narrated in Sunan Ibn Mājah that Rasūlullah * was asked: "Is Jihad mandatory upon women?" Rasūlullah
replied: "Yes! There is Jihad without any combat; in Hajj and 'Umrah." Ummu 'Atiyyah Lical, narrates: "We would
accompany Rasūlullah # with the intention of attending to the sick and nursing the wounded."
These women only provided water to the people and attended to the sick and wounded. They did not take part in the actual battle.
However, when Ummu 'Ammarah Licalà, caught sight of Ibn Qumayah on the verge of launching an attack on Rasūlullah , she
daringly advanced and engaged him. He suffered a deep gash to his shoulder. Ummu 'Ammarah Licalà, says: "I pressed ahead
and attacked Ibn Qumayah but the 'Aduwullah (enemy of Allah) was clad in double armour." In this battle only Ummu 'Ammarah
Licalà, actively engaged in physical combat. Apart from this and with the exception of a few isolated cases where one or two
women took part in combat, the active participation of women in combat is neither established in the treasures of Ahadith nor is there
a single Hadith wherein Rasūlullah % encourages women to actively participate in battle.
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This is why the entire Ummah unanimously agrees that women are not compelled to participate in Jihad except in the case where
the disbelievers launch an attack against the Muslims and circumstances force the womenfolk to get defensively involved in the actual
battle.
Shrouding and burial of the martyrs of Uhud
In this battle seventy Sahabah were martyred, most of them from the Ansar. They were so destitute that they didn't even possess
sufficient cloth to shroud their dead. When Mus'ab bin 'Umair 4% was martyred, the sheet for his burial shroud was so short that when
his head was covered, his feet would be exposed and when his feet were covered, his face would be exposed. Eventually, Rasūlullah
# advised them to cover his head with the sheet and his feet with Izkhir leaves. A similar incident is recorded about Sayyidush-
Shuhada Hadrat Hamzah 4%. Some of the martyrs were not favoured even with a single sheet of cloth. Some of them were shrouded in
pairs with a single sheet of cloth between the two of them. And then in sets of twos and threes, they were buried in a single grave. At
the time of burial, Rasulullah # would ask: "Who knows more of the Quran from amongst them?" He would then place whoever was
pointed out to him towards the front of the grave facing the Qiblah. The others would then be placed after him. Rasūlullah # would
then remark: "I will bear witness in their favour on the day of judgement." Rasulullah # also instructed them to bury these martyrs
without ghusl in their same blood-spattered clothing.
It is mentioned in Sahīh Bukhārī that Rasūlullah # did not perform Janazah Salah for the martyrs of Uhud. However, the scholars
of Sīrat unanimously agree that Rasūlullah % performed Janazah Salah upon the martyrs of Uhud. A number of Ahadith corroborate
this view. In his Sirat, Hafiz 'Alaud-Din Mughaltai records Ijm'a (unanimity) over this view. Some of the Sahabah & expressed a
desire to take the bodies of their loved ones back to Madinah for burial but Rasulullah # turned them down and bade them to bury
their dead where they were martyred.
Patriotic martyrdom
On the day of Uhud, a man by the name of Qazman fought with consummate valour and he single-handedly killed seven or eight
disbelievers. Eventually, he was also wounded in battle. When he was carried back home, some Sahabah remarked: "Qazman! By
Allāh, today you have displayed unrivalled feats. Congratulations to you."
Qazman replied: "Why do you congratulate me? By Allah, I did not engage in battle for the pleasure of Allah and His Rasul. I
fought solely in defence of my people. If it wasn't for this, I wouldn't have fought." When he was unable to bear the pangs of pain
any longer, he committed suicide. Actually, this man was a hypocrite. The valiant accomplishments he displayed whilst fighting with
the Muslims against the disbelievers was prompted by sentiments of patriotism and he lost his life in this condition. This is why
Rasūlullah # declared him to be from the dwellers of hell fire. A martyr is he who engages in Jihad 'to elevate the word of Allah'. He
who fights and gives his life on grounds of patriotism and ethnicity, may be referred to as a "patriotic martyr" in today's vernacular
but in Islam he is not referred to as a true Shahīd (martyr).
Mystery and wisdom behind the defeat of Uhud
Allāh Ta'ālā revealed sixty verses about the battle of Uhud starting from the verse: "And remember when you left your family in
the early morning straightening the ranks of the believers for battle .... " In some of these verses, Allah Ta'ala sheds light on the
wisdom, mystery and reasons for the defeat of the Muslims in the battle of Uhud. A brief account of this is presented here to the
reader.
1. One of the reasons of this temporary defeat is to demonstrate the consequences of disobeying Rasulullah # and the consequences of
losing courage and internal dissension.
"And Allah fulfilled His promise to you when you were slaying them (the enemy) with His permission until you lost your courage and
you plunged into dispute about the commandment and you disobeyed after He showed you from that (booty or victory) which you
desire. Amongst you are some who desire the world and some who desire the hereafter. Then He turned you away from them (by
making you flee and bringing about your defeat) so that He may test you. Allah has forgiven you (this error) and Allah is most
gracious to the believers." (Sūrah Al-'Imran verse 152)
2. Another reason for this defeat was to make a distinction between the fake and the genuine, between the sincere and hypocritical and
between the true and false in such a manner that not an iota of doubt remains.
3. Another reason for this defeat was that Allah Ta'ala wished to bless His sincere devotees and those who looked forward to meeting
Him with the magnificent gift of martyrdom in His path, which they were exceedingly eager to acquire. Allah Ta'ala declares:
"So that Allah may set apart the devoted believers amongst you and render some of you as martyrs. And Allah Ta 'ālā does not like
the Zālimīn (evildoers, polytheists)." (Sūrah Āl-'Imran verse 140)
4. Another reason for this defeat and preponderance of martyrs was to spiritually cleanse the Muslims of sins and to forgive their
shortcomings with the blessing of this martyrdom.
5. Allāh Ta 'ālā declares: "So that Allāh may purify the believers and annihilate the disbelievers. " (Sūrah Al- 'Imran verse 141)
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6. Furthermore, so that the people become conscious of the Sunnah (divine trend) of Allah Ta'ala in that Allah Ta'ala continues to
bring about a fluctuation in conditions; sometimes He blesses His friends with victory and divine assistance and sometimes affords
His enemies an opportunity of dominance. As Allah Ta'ālā says: "And those are the days we revolve amongst the people." (Ibid)
But the ultimate outcome is always in favour of His friends, as He declares: "and the final outcome is (in favour) of the Muttaqin
(Allāh-conscious)." Because if the believers always had the upper hand of dominance without any losses, a number of hypocrites will
also join the ranks of the Muslims. In this case, there wouldn't remain any distinction between a believer and hypocrite. And it would
be difficult to ascertain who is the sincere servant of Allah and who is the devoted servant of dirhams and dīnārs.
And conversely, if the Muslims were to suffer eternal defeat, the objective of prophethood (i.e. raising the word of Allah) would
not have been accomplished. Therefore, the divine wisdom of Allah demands that sometimes the Muslims enjoy victory and
sometimes they suffer defeat and loss, to test the 'genuine' from the 'counterfeit'. Allah Ta'ala says: "Allah will not leave the
believers on the condition they are on now until He distinguishes the wicked from the good." (Sūrah Al-'Imran verse 179) And
ultimately, the outcome will favour the people of truth.
7. Furthermore, if His friends always enjoyed victory and in every battle they were riding the waves of triumphant success, there
would have been a fear of these spiritually pure souls being contaminated with pride and arrogance. This is why sometimes there is
comfort and sometimes discomfort, sometimes ease and sometimes difficulty.
8. And when they suffer defeat, these disheartened and depressed souls will turn to Allah Ta'ala in humility, dejection and
despondency. Subsequently, Allah Ta'ālā will bless them with true honour and respect because honour and divine assistance only
comes about after being attired in robes of humility and dejection. As Allah Ta'ālā indicates: "And verily Allah had assisted you in
(the battle of) Badr whilst you were meek (without any means)." When Allah Ta'ala wishes to bestow divine assistance and victory
upon His special servants, He initially afflicts them with abasement, humility and helplessness in order to spiritually cleanse them and
to summarily eliminate arrogance and vanity. In this manner, Allah Ta'ālā blesses them with honour after degradation, victory after
defeat and immortality after annihilation.
9. And to demonstrate that without relentless sacrifice and absolute devotion, it is inappropriate to harbour high hopes of acquiring
eminent status. As Allāh Ta'ālā says: "Do you think you will enter Jannah whereas Allah hasn't tested the Mujahidin (those who
strive in His path) and the patient ones." (Sūrah Āl-'Imran verse 142)
10. And to ensure that your spiritually clean hearts are absolutely untainted by their inclination towards the dunya and to ensure that in
the future not even the thought of Halal worldly earnings (war booty etc.) ever seeps into the hearts. Why did you disobey Our Rasul
and descend the mountain scurrying towards the war booty? At that moment in time, We transformed your virtual victory into
apparent defeat so that in future your hearts are totally devoid of any partiality towards the Halal of the dunya (war booty etc.) and to
ensure that whether you acquire these worldly goods or you are deprived of them, it is one and the same thing in your eyes. As Allah
Ta'ālā says: "(In requital of you abandoning your posts and dashing towards the war booty), Allah Ta 'ala inflicted upon you one
distress after another so that (in future your condition becomes such) that you do not lament over what escapes you nor over what
befalls you. And Allah is well-aware of what you do." (Sūrah Al- 'Imran verse 153)
A lack of delight on acquiring some worldly possession and the absence of sorrow on losing some worldly possession, this is really
the highest stage of Zuhd (abstinence) and patience. Furthermore, this incident was a precursor to the demise of Rasūlullah %. The
aim of this exercise was to demonstrate to you that although some of you, driven by instinctive human disposition, lost their nerve in
panic when they heard that Rasulullah # is slain but this was not brought about by cowardice and hypocrisy but by their absolute
faith, devotion and love for him. Their hearts were unable to withstand this terrifying news and they were thrown into such a state of
trepidation that they lost their nerve on the battlefield but they were forgiven for this oversight. As Allah Ta'ālā says: "And Allāh has
forgiven you and Allah is most gracious upon the believers." (Sūrah Al-'Imran verse 152) However, be on your guard in the future.
Let it not be such that you turn away from his religion, shun his Sunnah and relinquish his spirit of steadfastness after his demise.
A synopsis of the wisdom behind the defeat at Uhud
According to the divine assurance of Allah Ta'ala, the Muslims prevailed over the disbelievers at the beginning of the battle but
when they abandoned their positions, which Rasulullah # had assigned to them and they darted down the mountain in quest of the war
booty, the tide of the war rapidly altered and the imminent victory was turned into humiliating defeat. In the divine court of Allah
Ta'ālā, the devoted servants and the sincere lovers are taken to task for even the most apparently 'trivial' infraction. In this case, Allah
Ta'ālā did not like His sincere and devoted servants (the Sahabah ) to infringe, even modestly, the commandments of Rasūlullah
even though this infringement was induced by misunderstanding or oversight. The war booty for which the Sahabah & abandoned
their positions and rushed down the mountain was absolutely Halal and pure for them as Allah Ta'ala declares in another verse: "So
eat from what you have acquired as war booty Halal (lawful) and Tayyib (pure)." (Sūrah Anfal verse 69)
However, it was inappropriate for lovers of the Sahabah's calibre to chase after something without the permission of Allah Ta'ālā
even though it may be Halal and Tayyib.
As a form of admonishment, Allah Ta'ālā transformed the imminent victory of his devoted servants into a temporary defeat to
warn them of pinning their hopes on anyone other than Allah. And although this short-lived defeat was already preordained in the
knowledge of Allah, but amends for this defeat would be made at the conquest of Makkah and in the future, the treasures of Caesar
and Chosroe would be granted to them. In short, the hearts of the devoted lovers should be cleansed of even the inclination towards
the permissible things of this dunya. In this regard, Allah Ta'ala revealed the following verses:
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"And Allāh fulfilled His promise (of victory) to you when you were slaying them (the enemy) with His permission (and you
managed to kill seven polytheists who were the flag bearers of the army) until you lost your courage and you plunged into dispute
about the commandment and you disobeyed after He showed you from that (booty or victory) which you desire. Amongst you are
some who desire the world and some who desire the hereafter. Then He turned you away from them (by making you flee and bringing
about your defeat) so that He may test you. (In short, He changed this victory to defeat to test you and to clearly establish who is
genuine and who is phoney) and Allāh has forgiven you (this error. Hence, to criticise any of them or even to pass judgement on any
of them is impermissible.) And Allāh is most gracious to the believers." (Sūrah Āl- 'Imran verse 152)
In these verses, Allah Ta'ala explains that the tables have suddenly turned. The army of the disbelievers who was getting a
thrashing at the hands of the Muslims is now absorbed in killing the Muslims. One of the reasons for this rapid change was that some
of you refused to comply with the instructions of Rasulullah # and shifted away from the 'mountain of steadfastness' and lunged
towards the transitory wealth of this world. The result of this indiscretion was that due to the shortcomings of a few, the whole army
had to suffer the consequences of defeat. Innā Lillahi wa Innā Ilayhi Rāji 'ūn.
However, the infinite benevolence and immeasurable compassion of Allah Ta'ālā was not interrupted. In spite of the Muslims
being lovingly reprimanded, Allah Ta'ala consoled them repeatedly and encouraged them not to lose hope. He has forgiven them their
indiscretions. Allah Ta'ālā proclaims His forgiveness in this verse "And Allah has forgiven you and Allah is most gracious to the
believers' and at the end of the Ruk 'ū, as an additional consolatory measure, Allah Ta'ala once again announces His forgiveness when
He declares: "Verily those who fled on the day both the armies confronted one another, the only reason for this was that Shaytan
caused them to stumble. Verily, Allah has forgiven them. Indisputably, He is all-forgiving, all-merciful." (Āl-'Imran verse 155)
Allāh Ta'ālā declares this offence as a blunder or oversight. The words Istazallahumush-Shaytan alludes to this meaning. And an
oversight refers to an inadvertent mistake. A person decided to do something else but unintentionally he slipped up and made a
mistake. As though Allah Ta'ālā is saying: 'you made a mistake, you did not do it intentionally. Notwithstanding this, out of Our
boundless compassion, We have forgiven you this indiscretion. We have informed of your pardon so that you don't get disheartened
and We also proclaimed your pardon to the world to demonstrate to the world the infinite compassion We had showered upon the
Sahābah of Rasūlullah , And We continued comforting you so that on the day of judgement nobody has the nerve to censure the
Sahabah . Now when Allah Ta'ala has forgiven them and when He has expressed His pleasure in them, there is no need for the
pardon and pleasure of anyone else.
Furthermore, one of the reasons for the divine admonishment on the acceptance of ransom in the battle of Badr was to reproach
the Sahabah. Instead of overwhelming the enemy, why did you give preference to the accumulation of worldly wealth and booty?
Similarly, in the battle of Uhud, they were divinely admonished for their disposition towards worldly goods but they were
subsequently pardoned.
Subsequent to the rationale behind the defeat of Uhud
Subsequent to explaining the rationale and wisdom behind the defeat at Uhud, Allah Ta'ala sheds light on the conditions of the
close disciples of the past prophets. They were subject to such agonizing pain and harrowing difficulties but they didn't lose their
nerve nor did they succumb to the onslaught of the enemy. With loyal dedication and exemplary forbearance, they stood their ground
against the enemies of Allah Ta'ala. Notwithstanding this, their gaze was not focused upon their own valour, courage and resoluteness
but their gazes were focused upon Allah Ta'ala and they continued making Du'a for forgiveness and steadfastness. Allah Ta'ālā
rewarded them for this in this world as well as the hereafter.
Allāh Ta'ālā says: "And there were many a Prophet who fought (in the path of Allah) and along with him fought large bands of
religious men, but they never lost heart for what had befallen them in the path of Allah and they did not weaken nor degrade
themselves. And Allah loves the patient. And they said nothing but 'Our Lord! Forgive us our sins and our transgressions in our
affairs and establish our feet firmly and grant us victory over the disbelievers. So Allah Ta 'ala gave them the reward of this world and
the excellent reward of the hereafter and Allah loves those who do good." (Sūrah A'- 'Imran verses 146-148)
Campaign of Hamraul-Asad - Sunday 16th Shawwal 3 A.H.
As the Quraysh returned from Madinah after the battle of Uhud and they camped at a place called Rawha, they reckoned that their
mission is still unaccomplished. They reflected that since we have already killed so many of Muhammad's companions and injured so
many more, we should rather return to Madinah and once and for all launch a decisive attack on them. The Muslims, they thought, are
fatigued and wounded. They won't be able to weather another attack. However, Safwan bin Umayyah suggested: "It would be best if
we returned to Makkah. Muhammad's companions are currently fired by an arduous zeal and fanaticism. Perhaps you would be
unsuccessful in your next attack."
On Saturday evening, the 15th of Shawwal, the Quraysh landed in Rawha. The aforementioned discussion took place the same
night. The night barely passed when at the time of true dawn, the informer of Rasulullah # alerted him to this discussion. Without
delay, Rasūlullah # despatched Hadrat Bilāl % to enjoin the people of Madinah to make preparations to depart for battle. Further, it
was announced that only those who participated in the battle of Uhud may accompany them on this expedition. Following this
announcement, Hadrat Jābir bin 'Abdullah % appeared before Rasūlullah % and submitted: "O Rasūlullah! My father was martyred in
the battle of Uhud and since I was caught up in taking care of my young sisters, I was unable to participate in the battle of Badr. I beg
you to allow me to accompany you on this expedition." Rasulullah # thus allowed him to join in.
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The objective of this advance was to demonstrate to the enemy that the spirit of the Muslims is not broken. The Muslims are not
weak and vulnerable. Although the Sahabah & were seriously wounded and they barely managed to get a single night's sleep, they
promptly heeded to the call of Rasulullah # and set out for war.
On Sunday the sixteenth of Shawwal, Rasulullah # set out from Madinah and halted at a place called Hamraul-Asad, which is
about eight to ten miles from Madinah. Whilst Rasulullah # was encamped at Hamraul-Asad, the leader of the Khuza'ah tribe,
M'abad Khuza'ī, appeared before Rasulullah # to offer his condolences on the defeat of the Muslims in the battle of Uhud.
When M'abad left Rasulullah , he proceeded to Abu Sufyan who expressed a keen desire to launch a fresh attack on Madinah.
M'abad remarked: "Muhammad has set out with an enormous force to fight and hound you." The moment Abu Sufyan heard this, he
promptly left for Makkah. Rasūlullah % stayed for three days at Hamraul-Asad and left for Madinah on Friday. In this regard, the
following verse was revealed: "Those who responded to the call of Allah and His messenger after being wounded; for such people
who perform good deeds and cherish Allah-consciousness, there is a great reward." (Sūrah Al- 'Imran verse 172)
Miscellaneous events of 3 A.H.
1. In the same year during the month of Sh'aban, Rasulullah # married Hadrat Hafsah Lical), the daughter of Hadrat 'Umar 4%.
2. On the fifteenth of Ramadan, Hadrat Hasan % was born and just fifty days later, Sayyidah Fatimah Licalgo, fell pregnant with
Hadrat Husain 4%.
3. During the month of Shawwal, the prohibition of liquor was revealed.
The Fourth Year of Hijrah
Sariyyah (expedition) of Abū Salamah 'Abdullah bin 'Abdul-Asad 4%
On the first of Muharram 4 A.H. Rasulullah % received information that the sons of Khuwaylid, Talihah54 and Salamah, are
mobilising their people to launch an attack on Rasūlullah . In response, Rasulullah # despatched one hundred and fifty Muhajirin
and Ansar under the command of Abu Salamah bin 'Abdul-Asad % to fend off any attack. The moment the enemy got wind of their
incursion, they took flight and dispersed. A number of camels and goats were captured, which they brought back to Madinah. This
war booty was distributed amongst the participants of this battle. After deducting the one khumus (one fifth) from the booty, each of
them ended up with seven camels and seven goats each.
Sariyyah (expedition) of 'Abdullah bin Unais 4%
On Monday the fifth of Muharram, Rasulullah % received information that Khalid bin Sufyan Huzalī Lihyanī is diligently
amassing a force to attack Rasūlullah . As a pre-emptive measure, Rasūlullah % sent 'Abdullah bin Unais 4% to assassinate him.
'Abdullah bin Unais 4% met with him and with elusive tricks, when he was presented with an opportunity, he killed him and
grasping the severed head, he fled into a cave. A spider wove a web over the mouth of the cave. When his pursuers searched the area
and they came across the spider's web covering the mouth of the cave, they went away. In due course, Hadrat 'Abdullah left the cave.
He would travel at night and go into hiding during the day. Thus he made his way to Madinah on the 23rd of Muharram and dumped
Khalid's head before Rasūlullah .
Rasūlullāh % was exceptionally delighted and presented him with a rod saying: "Hold onto this rod and enter Jannah. People
holding rods and entering Jannah would number very few." He then added: "This would be a symbol between you and I on the day of
judgement."
All his life thereafter, Hadrat 'Abdullah % took painstaking care of this rod. On his deathbed, he willed that the rod be placed with
his shroud (kafan). His wish was carried out accordingly. It appears from the narration of M'ujam Tabrānī that this man (Khalid bin
Sufyan) was also rude and abusive (towards Rasūlullah ). Mūsā bin 'Aqabah says: "People claim that even before the arrival of
Abdullah bin Unais %, Rasūlullah had already updated the Sahabah on the assassination of Khalid bin Sufyan."
Incident of Raj'ī
During the month of Safar, some members of the 'Adal55 and Qarah tribes appeared before Rasulullah # and submitted: "O
Rasūlullah! Our people have embraced Islam. So we request you to send us some people who would impart to us knowledge of the
Quran and the teachings of Islam." Rasulullah # sent ten Sahabah along with them. Some of these Sahabah were:
'Āsim bin Thabit 4%, Marthad bin Abī Marthad 40, 'Abdullah bin Tariq %, Khubaib bin 'Adī 4%, Zaid bin Dathinah 45, Khalid bin
Abil-Bukair 4%, M'utab bin 'Ubaid 4%, consanguine brother of 'Abdullah bin Tariq 4%.
Rasūlullah # appointed 'Āsim bin Thabit 4% as an Amir over them. When these Sahabah & reached Raj'i, located between
Makkah and 'Asfan, these traitorous tribesmen fell foul of their promise (they made to Rasulullah ) and alerted the Banu Lihyan
54 Talîhah bin Khuwaylid embraced Islam but turned apostate after the demise of Rasulullah . He claimed prophethood. Hadrat Abū
Bakr 4% sent Khalid bin Walid 4% to deal with him but Talihah fled to Syria. He then repented and re-embraced Islam and continued
fighting with the ranks of the Muslims. During the Caliphate of Hadrat 'Umar 4%, he also participated in the battles of Qadisiyyah and
Nahâwand. It is said that he was martyred in 21 A.H. in the battle of Nahâwand. Talîha's brother, Salamah, did not embrace Islâm.
55 This is according to Ibn S'ad's narration. According to Bukharî's narration, Rasulullah # sent these ten men to get some
intelligence about the Quraysh of Makkah. Perhaps this was initially the intention but with the apt arrival of the 'Adal and Qârah
tribes, Rasūlullah % also included the teaching of the Quran and Dîn with the previous intention. [Zarqânî volume 2 page 65]
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tribe. Marshalling two hundred warriors, including one hundred archers, the Banū Lihyan set out in ardent pursuit. As they drew
closer, Hadrat 'Asim and his companions clambered up a hillock. The Banū Lihyan called out to the Muslims: "Come down, we
promise you refuge and sanctuary. But Hadrat 'Asim replied: "I will never resort to the sanctuary of a disbeliever."
He then made the following Du'a: "O Allah! Inform Your messenger of our plight."
This is according to the narration of Bukhari. According to the narration of Abū Dawud Tayālisī, Allah Ta'ala accepted the Du'a
of Hadrat 'Asim % and through divine revelation, He instantly enlightened Rasulullah # about their plight. Rasulullah # then notified
the Sahabah.
One of the Du'as Hadrat 'Asim % made was: "O Allah! Today I am safeguarding Your Din. I beg you to safeguard my flesh (my
body from the disbelievers)." Thereafter Hadrat 'Asim 4%, together with seven of his companions were martyred whilst engaging the
enemy in combat. The following poetic words were on his tongue as he was fighting:
"Death is inescapable whilst life is void. Whatever Allâh decrees for a person is bound to happen.
And the person inevitably advances towards it. If I do not engage you in combat, my mother is bereaved."
On the assurance of sanctuary and safety by the polytheists, the remaining three Sahabah 'Abdullah bin Tariq, Zaid bin Dathinah
and Khubaib bin 'Adī & descended from the hillock. However, the instant they came down, the polytheists tied up their arms and
legs. To this 'Abdullah bin Tariq % remarked: "This is the foremost betrayal. You are acting treacherously right at the beginning, I
wonder what the future would hold?" Saying this, he flatly refused to go with them. The polytheists dragged him on the ground and
killed him. His remaining two companions, Hadrat Khubaib % and Hadrat Zaid % were taken to Makkah where they were sold as
slaves.
Safwan bin Umayyah (whose father Ummayyah bin Khalaf was killed at Badr) purchased Hadrat Zaid % with the sole purpose of
putting him to death in retaliation for the death of his father. Harith bin 'Amir was killed in Badr at the hands of Hadrat Khubaib 4%.
So the sons of Harith purchased Khubaib. Safwan considered any delay in the killing of his prisoner to be inappropriate. So he sent
Hadrat Zaid % with his slave Nastas out of the Haram area to a place called Tan'im to kill him. A group of the Quraysh also gathered
to watch this spectacle of death. One of the spectators was Abu Sufyan bin Harb. As Hadrat Zaid % was brought for execution, Abū
Sufyan tauntingly asked: "O Zaid! I ask you to swear in the name of Allah, wouldn't you be delighted to be set free and Muhammad
executed in your place whilst you are relaxing comfortably in your home?"
Nettled by this remark, Hadrat Zaid % fervidly retorted: "By Allah! I will not tolerate even a thorn pricking Muhammad on his foot
whilst I am relaxing at home."
To this Abu Sufyan commented: "I haven't witnessed anyone as fanatically devoted, fervently committed and ardently selfless as
the companions of Muhammad are devoted to him." Thereafter, Nastas put Hadrat Zaid % to death. Afterwards, Nastas embraced
Islām.
Hadrat Khubaib , on the other hand, stayed in their detention until the end of the month of Muharram. As he was close to his
date of execution, he asked Zainab bint Harith (who later embraced Islam) for a blade to shave. She furnished him with a blade and
got busy with her housework. Zainab relates: "A little while later I was stunned to see my son placidly sitting on his lap with a blade
in his (our captive's) hand. I was somewhat alarmed at this sight." On witnessing my distress, Hadrat Khubaib commented: "Are you
apprehensive over me killing this child? Never! Insha Allah, I will never do something like this. We folks are not treacherous nor
deceitful." Hadrat Zainab % would frequently recall this moment and comment: "I haven't come across a captive better than Khubaib.
I noticed him eating from a bunch of grapes whereas there was not a sliver of fresh fruit available in Makkah at that time. And
furthermore, he was fettered in shackles. He couldn't have brought it from anywhere. This was nothing but the sustenance of Allah
provided to him."
As he was brought to Tan'im for execution, he appealed to them to allow him to perform two Rak'at of Salah. They permitted him
and as he completed his two Rak'at, he addressed the polytheists saying: "I did not prolong my Salah because you may accuse me of
doing so for fear of my imminent death." He then raised his hands and made the following Du'a: "O Allah, one by one kill them all
and do not leave anyone behind."
He then recited the following stanzas:
"I am not disturbed in the least if I am killed as a Muslim, regardless of the side I fall on provided it is for Allah alone.
And this is solely for the pleasure of Allah. If He wishes, He can bless the joints of my shattered body."
Hadrat Khubaib 4% was then crucified and martyred. For future generations, he also instituted a tradition of two Rak'āt Salah for
every person condemned to death.
Zaid bin Harithah 4% was also beset by a similar incident during the life of Rasulullah . On his return from Taif, Zaid 4% hired a
mule. The owner of the mule was also with him. En route, the owner manoeuvred the mule into an eerily desolate area where a
number of bodies of his previous victims were strewn about. As he was about to kill him, Zaid 4% asked him for a respite of just two
Rak'āt of Salah. The man mockingly remarked: "Well, go ahead and perform your Salah. Those before you also performed Salah to
no avail."
As Zaid 4% completed his two Rak'at, the man drew closer to finish him off. The moment Hadrat Zaid spotted his menacing
presence advancing towards him, he uttered: "Ya Arhamar-Rahimīn! (O Most Merciful of all the merciful)."
These words of Isme-A 'zam barely left his tongue when the man heard a voice from the unseen charging: "Do not kill him."
Terrified of this bewildering voice from the unseen, this man started peering about. When he detected no physical presence, he
advanced once again with this evil scheme. Hadrat Zaid 4% again uttered: "Ya Arhamar-Rahimin!" Once more the man heard an
ominous sound and he apprehensively withdrew. Like before, he again strode towards him and yet again, Hadrat Zaid > uttered "Ya
Arhamar-Rāhimīn!"
He barely said Ya Arhamar-Rahimin the third time when suddenly before him appeared a rider wielding a spear tipped with a
blazing coal. This rider propelled the spear with such force that it went straight through the murderer and emerged from his back. He
was dead before he fell to the ground.
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Thereafter, the rider addressed Hadrat Zaid % and said: "When you said Ya Arhamar-Rahimin the first time, I was on the seventh
sky and when you uttered these words a second time, I was at the sky of this world and I was already before you when you uttered
them the third time."
It is narrated in Mustadrak Hakim on the authority of Abū Umamah 4% that Rasūlullah % said: "A person who says Ya Arhamar-
Rahimīn thrice, a divinely appointed angel responds to his entreaty by saying: "Arhamur-Rāhimīn (Allāh Ta'ālā) has turned His
attention towards you. Lay bare your request before Him."
A similar incident also happened to Abū Mu'allaq Ansārī %. Ubayy bin K'ab 4% and Anas bin Malik % narrate: "Amongst the
companions of Rasūlullah , Abū Mu'allaq Ansarī % was an exceptionally ardent devotee and a very saintly man. He was a
phenomenally Allah-conscious man. He was also a prominent businessman. He would often undertake business journeys. On one of
his trade expeditions, he came across a fully equipped bandit armed with a sword, spear and cutlass. The bandit demanded: "Leave
your goods here. I want to kill you." Abū Mu'allaq Ansarī 4% said: "If wealth is what you seek, my goods are accessible to you. Why
do you need to kill me also?" The bandit replied: "No, it is only your life I desire." To this Abū Mu'allaq Ansarī % replied: "Okay, at
least allow me to perform my Salah." The brigand sarcastically remarked: "Sure, You may perform as much Salah as you wish." Abū
Mu'allaq Ansārī % performed Wudu, offered Salah and made the following Du'a:
"Yā Wadūdu Yā Zul-'Arshil-Majīd. Ya F'aālul-Limā Turīd. Asaluka Bi 'Izzatikallatī Lā Turām wa Mulkikallazī Lā Yudām wa Bi
Nūrikallazī Mala' Arkāna 'Arshika An Takfīyanī Sharra Hazallis. Ya Mughīth, Aghithnī."
He said the aforementioned words thrice. In an instant he caught sight of a rider armed with a spear looming towards the bandit
and he rapidly finished him off.
Abū Mu'allaq Ansarī % then gaped at the newcomer and asked: "Who are you?" He replied: "Allah despatched me to offer you
assistance. I am an angel of the fourth heaven. When you recited this Du'a the first time, I heard knocking sounds on the doors of the
heavens. When you recited it the second time, I heard the bellowing shrieks of the denizens of the heavens. When you recited the
Du'a for the third time, I said to myself, this is indisputably the voice of a person in distress and anguish. At that time, I requested
Allāh Ta'ālā to appoint me as that bandit's executioner."
The angel then added: "Glad tidings for you. Bear in mind that the person who offers four Rak'āt of Salah after performing Wudū
and then makes the aforementioned Du'a, his Du'a is certainly accepted, whether he is in distress or not."
In the battle of Uhud, Hadrat 'Asim % killed two sons of Salafah bint Sa'id. Fuelled by the rage of vengeance, she vowed to drink
wine in the skull of 'Asim 4%. Some people of the Huzail tribe went to fetch 'Asim's head with the aim of selling his head to Salafah
for a princely sum of money. Salafah announced that the person who brings 'Asim's head will be rewarded with a handsome prize of
a hundred camels.
Hadrat 'Asim % had already made Du'a previously for the safety and protection of his body. Allah Ta'ala made miraculous
arrangements for the protection of his body from his enemies by posting a swarm of wasps around his body. No disbeliever dared to
venture nearby. As they drew closer to his body and set eyes on this strange scene, they said: "We will return at night when the wasps
disappear and then we will sever his head. However, as the night approached, a sudden flood washed his body away leaving them all
furiously disappointed. Qatādah narrates that Hadrat 'Asim % pledged to Allah Ta'ala that neither should he touch a mushrik
(polytheist) nor should a mushrik touch him." Whenever Hadrat 'Asim % was mentioned in the presence of Hadrat 'Umar 4%, he
would comment: "Allah Ta'ala protects some of His special servants even after their death as He protected them during their
lifetime."
Hadrat Khubaib 's body was left suspended on the cross by the disbelievers of Makkah. Rasulullah # sent Hadrat Zubair 4% and
Hadrat Miqdad % from Madinah to Makkah to bring his body down. As they landed in Tan'im, they spotted forty guards lying around
the cross. Taking advantage of their negligence, they swiftly brought his body down from the cross and loaded it on their horse.
Although he was hanging for forty days on the cross, his body was still fresh without any perceptible change.
When the disbelievers opened their eyes and found the body missing, they scuttled about in search of it. They eventually trapped
Hadrat Zubair and Hadrat Miqdad. Hadrat Zubair % gently lowered the body to the ground and almost immediately the ground split
open and swallowed his body. This is why, Hadrat Khubaib % was distinguished as Bali'ul-Ard (one swallowed by the earth).
According to another narration, when Hadrat Khubaib % was martyred, he was facing the Qiblah. The moment the disbelievers
attempted to turn his face away from the Qiblah, his face miraculously turned back towards the Qiblah. They attempted this
repeatedly but when they were overwhelmed, they eventually left him alone.
Notes:
1. It is Sunnah to perform Salah before the actual execution so that one's final moments on this earth are concluded with the best of
actions. It appears in a Hadith: "When you stand up to perform your Salah, then perform your Salah as though you are bidding
farewell to this world."
2. This peculiar form of divine protection of Hadrat 'Asim % and the consumption of grapes by Hadrat Khubaib % without any
external means as witnessed by the people and the incidents of Hadrat Zaid % and Hadrat Abu Mu'allaq Ansari 4% clearly verify
that the miracles of the Awliya (saints) of Allah Ta'ala are genuinely true. And the Ahle-Sunnah unanimously agree on this fact.
3. This miracle of Hadrat Khubaib % was similar to the miracle of Hadrat Maryam, as Allah Ta'ala mentions in Sūrah Al-'Imran:
"And whenever Zakariyya went to her (Maryam) in the Mihrab of the Musjid, he would find some sustenance near her. He asked:
"O Maryam! Where did you get this?" She replied: "It is from Allah. Verily Allah provides sustenance to whosoever He wishes
without any reckoning. " (Āl- 'Imran verse 48)
4. It is Mustahab (Preferable) for a person about to be executed to comb his hair and pare his nails etc. as evident from Hadrat
Khubaib % asking for a blade before his martyrdom. Cleanliness and neatness is essential before appearing in the presence of
Allāh Ta‘ālā.
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5. If a Muslim is in the custody of the non-Muslims and they have already planned to execute him, it is not permissible for this
Muslim to kill (or hurt) their innocent children. In fact, he should treat them with compassion and kindness, as Hadrat Khubaib 4%
dotingly seated Harith's grandson on his lap.
The incident of Bir Ma‘ūnah
In the same month of Safar another momentous incident occurred. 'Amir bin Malik Abu Bara appeared before Rasulullah % and
offered a gift to him but Rasūlullah # declined his offer. Rasulullah # then invited him to Islam but Abū Bara neither accepted nor
denied Islam but said: "If you send some of your companions towards Najd (the Arabian highlands) with the sole purpose of inviting
others to Islam, I cherish a sincere hope that they will embrace Islam." Rasulullah # replied: "I am anxious about the menace these
companions may face from the inhabitants of Najd." Abū Bara replied: "I give you my word. I vouch for their safety."
Rasūlullah agreed to send seventy Sahabah & with him. This august group was referred to as the Qurra (the recitors).
Rasūlullah appointed Munzir bin 'Amr Sa'idī & as an Amir over them. This was an incredibly devout and faithful group of souls.
During the day they would collect firewood, which they would sell in the evening and buy food for the Ashabe-Suffah. Part of the
night they would spend in learning and teaching the Quran and part of it in Tahajjud Salah. This group of saintly personages set off
and landed in a place called Bir Ma'unah. BIr Ma'unah is a place between Makkah and 'Asfân. The tribes of Huzail, Banū Sulaim and
Banū ' Amir resided in the vicinity of BIr Ma'unah. Rasulullah # had addressed a letter to 'Amir bin Tufail (leader of the Banū 'Āmir
tribe and nephew of Abu Bara) and handed this letter over to Haram bin Milhan, the uncle (mother's brother) of Hadrat Anas 4%. As
they landed in Bir Ma'unah, Haram bin Milhan % appeared before 'Amir bin Tufail with this blessed letter but even before 'Amir bin
Tufail could read the letter, he gestured to another person to kill him. He thrust a spear from the back that penetrated right through
him. At this moment, the following words were on his tongue:
"Allahu Akbar! I swear by the Lord of the K'abah, I am victorious."
'Amir bin Tufail then incited his people to kill the rest of the Sahabah as well but owing to the protection offered by 'Āmir's
uncle, Abū Barā, the Banū ' Amir tribe refused to support him.
When 'Amir bin Tufail noticed their aversion to his plans and he despaired of their support, he approached the Banū Sulaim tribe
for help. The tribes of 'Usayyah, R'al and Zakwan willingly responded to his call for help. Drawn together, they unjustly put all these
Sahābah % to death. Only K'ab bin Zaid Ansarī was saved. He was scarcely alive and he was left for dead. He later regained
consciousness and lived for some time thereafter. He was martyred in the expedition of Khandaq (trench). Apart from him, another
two Sahabah & were also spared; Munzir bin Muhammad and 'Amr bin Umayyah. These two Sahabah were grazing their animals in
the fields when this incident occurred. While unwittingly grazing their animals, they suddenly caught sight of a huge flock of birds in
the sky. Alarmed by this sight, they figured that something was not right. As they approached their camp, they found their
companions drenched in blood 'lying on beds of martyrdom'. They consulted with one another on what action to take. 'Amr bin
Umayyah suggested they return to Madinah and inform Rasūlullah # about this. Munzir replied: "He will somehow get the news.
Why should we forfeit our chance of martyrdom?"
Nonetheless, they advanced to engage the enemy in battle. Hadrat Munzir 4% was martyred whilst fighting and 'Amr bin Umayyah
4% was captured. They took 'Amr bin Umayyah 4% to 'Amir bin Tufail, who shaved off his hair and released him saying: "My mother
vowed to emancipate a slave. In execution of this vow, I set you free."
In this expedition, Abu Bakr %'s emancipated slave, 'Amir bin Fuhayrah > was also martyred and his body was raised to the
heavens. In this regard, 'Amir bin Tufail asked his tribesmen: "Who was this man from amongst the Muslims, when he was killed I
noticed his body lifted between the sky and the earth until his body disappeared within the sky?" The people replied: "It was 'Āmir
bin Fuhayrah 4%." According to the narration of Bukharī, 'Amir bin Tufail remarked: "After he was killed, I witnessed his body being
lifted to the sky as though it was suspended between the earth and the sky. Thereafter it was returned to the earth."
Jabbār bin Salmā, the killer of ' Amir bin Fuhayrah 4%, relates: "When I stabbed 'Amir bin Fuhayrah with my spear, he cried out: 'I
swear by the Lord of the K'abah! I have reached my goal.' On hearing these words, I was left astounded. I thought, what goal could
he have reached? When I narrated this incident to Dahhak bin Sufyan, he explained: "He meant that he has reached his goal of
Jannah." On hearing this explanation, I embraced Islam." He explains: "What stirred me to embrace Islam is that I witnessed the body
of 'Amir bin Fuhayrah % being lifted to the sky." When Dahhāk % wrote to Rasūlullah about this phenomenal incident, Rasūlullah
# responded by explaining: "The angels have concealed his body in the "Illīyin."
According to another narration, the angels hid his body away from the polytheists and they were unable to determine the exact
location of it. In this narration, the words "and then his body was returned to the earth" is not mentioned, as mentioned in Bukharī.
Imam says that there is really no contradiction between the two narrations. Perhaps his body was lifted to the sky initially but it was
brought back to the earth later on. 'Allamah Suyuti ule al any says that the words "and then his body was put back on the earth" is
mentioned in a limited number of narrations only. Most narrations reveal that his body was concealed in the skies. According to the
narration of Mūsā bin 'Aqabah, 'Urwah bin Zubair % says that the body of 'Amir bin Fuhayrah % could not be located and the people
assumed that the angels concealed his body in the heavens.
When Rasūlullah # was notified of the massacre of his Sahabah in this expedition, he was driven to such anguish that never in his
life was he so grief-stricken. For a whole month he continued cursing these people in the Qunut of Fajr Salah. He then addressed the
Sahabah & saying: "Your friends and beloved companions were martyred. They requested Allah Ta'ala to inform me that they have
met their Lord and that they are pleased with Him and He is pleased with them."
Battle of Banū Nadīr - (Rab 'ī-ul-Awwal 4 A.H.)
As 'Amr bin Umayyah Damarī % (one of the survivors of the expedition of Bir Ma'unah) was returning to Madinah, he came
across two polytheists from the Banu 'Amir tribe who joined him on his journey. When they reached a place called Qanat, they took
shelter in one of the orchards. When these two polytheists slept away, 'Amr bin Umayyah Damarī % reflected that the leader of their
tribe 'Amir bin Tufail killed seventy Muslims. It is presently inconceivable to avenge the deaths of all of them. Why don't I avenge
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