THE MESSAGE chapter4

THE MESSAGE

Chapter4

Chapter 28

THE EVENTS OF THE SECOND YEAR OF MIGRATION

Sexual inclinations appear in every individual at a particular stage of life and at times it so happens that due to lack of proper training and because of the availability of means to satisfy sexual appetite a young person finds himself at the edge of a precipice. At this stage there happen such things as ought not to happen.

Marriage is the best means for the protection of our chastity. In conformity with the law of nature Islam has also made men and women responsible to marry in specified conditions and has given various directions in this behalf.

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The Holy Qur'an says: Women and men should marry and the fear of poverty and indigence should not stop them from performing this ceremony: Allah will make them rich. (Surah al-Nur 24: 23)

The Prophet says: "He who wishes to appear before Allah with a pure soul should marry''. [1]

He has also said: "I shall pride myself on the Day of Judgement over other communities on account of the excessive number of my followers".

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[1] Man la Yahduruhul Faqih page 410.

DIFFICULTIES OF MARRIAGE DURING THE PRESENT AGE

Difficulties of marriage during our age are not a few. Men and women of modern times are not prepared to marry on account of unfavourable circumstances and adverse conditions.

The national publications point out a number of problems in the frame-work of the family but most of the difficulties revolve on this point that the men and women of our society do not intend to set up a family which should ensure their real prosperity. Some persons wish to acquire high public offices and wealth by means of marriage. The thing to which least attention is paid in these days is chastity and modesty and though it may at times be taken into consideration usually no importance is given to it. The proof of this is that men are very fond of those girls who belong to high families although they may not at all be praiseworthy from the moral point of view and many virtuous and pious girls live in extreme poverty in some corners of the society and no one cares for them.

Above all there are the ceremonies of marriage which are a great source of harassment for the bridegroom and also for the parents of the bride. Another great difficulty is the question of dowry. Owing to these problems there are many persons who avoid marriage and satisfy their sexual appetite by unlawful means.

THE PROPllET CAMPAIGNED PRACTICALLY AGAINST THESE DIFFICULTIES

These are some of the social problems which exist to a considerable extent in every society and the period of the Prophet was also not free from them. The nobles of Arabia gave their daughters in marriage to those persons who were their equals in regard to pedigree strength and wealth and they rejected other suitors.

On account of this old custom the members of noble families were desirous of marrying Fatimah the dear daughter of the Prophet. They were under the impression that the Prophet would not be severe in the matter of the marriage of his daughter because according to their own thinking they possessed everything which could attract a bride and her father and then the Prophet had not been severe with regard to the marriages of his other daughers (Ruqayyah Zaynab etc. ).

They were however oblivious of the fact that this daughter of the Prophet was different from others. She was the daughter who enjoyed a high position in the light of the verse (of Surah Ale Imran 3: 61) pertaining to 'Mubahilah' (contest with the Christians).

The suitors were mistaken in their thoughts because they did not understand that only that person who was like her in the matter of piety and faith could be her equal and a march for her. As according to the verse of 'Tathir' (purification) Fatimah had been declared to be free from all sins hence her husband must also be masum (free from sins). Wealth and material manifestations are not the standard of equality. Although Islam recommends that daughters should be given in marriage to their equals but it also explains that their equality should be in the matter of faith and Islam.

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The Prophet had been directed by Allah to tell the suitors that the marriage of Fatimah would take place according to Divine orders and in offering this apology he removed to some extent their misunderstandings. The companions of the Prophet realized that the marriage of Fatimah was not a simple matter and none could marry her on account of his affluence. They also became aware that her husband could be only that person who was next to the Prophet in the matter of truthfulness faith spiritual merit and moral excellence and such a person could be none but Ali. To put the matter to a test they encouraged Ali to ask for the hand of the Prophet's daughter. Ali also desired this and was only waiting to fulfil the necessary conditions before he made such a request.

The Commander of the Faithful went before the Prophet personally. Modesty and shyness had overpowered him. He had cast his head down and it seemed that he wanted to say something but was feeling shy. The Prophet encouraged him to speak and he made his purpose known in a few sentences. This type of suit is a sign of sincerity. However our training institutions have not yet been able to teach the prospective suitors such freedom coupled with piety faith and sincerity.

The Prophet agreed to meet the request of Ali and said: "You should wait a little so that I may mention the matter to my daughter". When he spoke about it to Fatimah she remained absolutely quiet. The Prophet then said: "Allah is Great! Silence means consent". In those days however Ali owned nothing except a sword and a coat-of- mail. He was advised by the Prophet to sell the coat-of-mail to meet the expenses of marriage. He gladly sold his coat-of-mail and brought the proceeds of sale to the Prophet. The Prophet gave a handful of the money to Bilal without counting it to purchase some scent for Zahrah. He entrusted the remaining amount to Abu Bakr and Ammar to procure from the bazaar of Madina the necessities of life for the couple. They got up as ordered by the Prophet and purchased the following things (which were in fact the dowry of Zahrah) and brought them to the Prophet.

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THE DOWRY OF THE PROPHET'S DAUGHTER

A shirt which was purchased for seven dirhams; a head-dress costing one dirham; a black bath-robe which did not suffice the entire body; a bed which was made of wood and date-palm fibre; two mattresses of Egyptian linen one of which was woolen and the other was made of date-palm fibre; four pillows out of which two were made of wool and the other two of date-palm fibre; a curtain; a hajri mat; a pair of millstones; a water-skin; a wooden bowl for milk; a skin container for water; a green pitcher some jars; two silver armlets; and one copper vessel.

When the eyes of the Prophet fell on these articles he said: "O Lord! Bless the lives of those whose untensils are mostly earthen". [1]

The dowry of the Prophet's daughter deserves consideration. Her dowry did not exceed 'Mehrus Sunnah' which is five hundred dirhams. [2] In fact it was an example for others i. e. for the girls and boys who cry under the heavy burden of dowry and at times shun the obligation of marriage on this account.

The matrimonial life should basically become agreeable and pleasant by means of sincerity and love for otherwise heavy dowry do not provide any brightness to life.

Nowadays the guardians of the bride subject the son-in-law to a heavy burden of dowry to strengthen the position of the girl so that he may not on one day resort to divorce on account of his greed. This action does not however provide total guarantee for the achievement of the said purpose and the real and true treatment of this malady is the reformation of the moral conditions of men. Our cultural and social environments should be such that thoughts of this kind do not take root in the brains of men. Otherwise it so happens at times that the girl agrees to forego her dowry to get rid of her husband.

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[1] Biharul Anwar vol. XLIII page 94 and Kashful Ghumah vol. I p. 359.

[2] Wasa'ilush Shi'ah vol. XV page 8.

THE CEREMONIES OF THE MARRIAGE

A number of persons were invited from the sides of the bridegroom and the bride and Ali arranged a feast (walimah) in honour of his dear spouse. After the feast was over the Prophet called for Fatimah. She came before the Prophet feeling very shy. When her eyes fell on the Prophet her foot slipped and she was about to fall on the ground. The Prophet held his dear daughter by the hand and prayed for her saying: "May Allah protect you from all slips".

That night the Prophet displayed such devotion and sincerity as is not displayed in the present societies in spite of their growth and evolution. Holding the hand of his daughter he gave it in the hand of Ali and informed her of the virtues of her husband. He also made a mention of the sublime personality of his daughter and said that if Ali had not been born there was none else to match her. Then he divided the domestic affairs and the duties of life between them. He entrusted the household affairs to Fatimah and made Ali responsible for outdoor duties. The marriage took place after the Battle of Badr. [1]

According to some narratives the Prophet then asked the Muhajir and the Ansar women to encircle the she-camel of his daughter and take her to her husband's house and with this the marriage ceremonies of the greatest woman of the world came to an end.

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We reproduce below a tradition which gives an idea of the high position enjoyed by the daughter of the Prophet.

Ans bin Malik says: "For a period of six months the Prophet used to come out from his house at the time of Fajar (dawn) and proceeded to the mosque and regularly stopped at that time in front of the house of Fatimah and said: "O people of my household! Attend to prayers. Allah desires to keep every sort of uncleanliness away from you Ahlal Bayt (People of the Household) ". [2]

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[1] Biharul Anwar vol. XLIII pp. 79 and III.

[2] Musnad Ahmad vol. II page 259.

Chapter 29

CHANGE OF QIBLAH

Not a few months had yet passed since the migration of the Prophet to Madina when the Jews rose to oppose him. Exactly in the seventeenth month of migration a mandatory Divine command came that from then onwards the 'qiblah' of the Muslims would be the Ka'bah and while offering their prayers they should turn their faces to Masjidul Haram.

Details of the above event: During the thirteen years of his prophetic mission in Makkah the Prophet used to offer his prayers with his face towards 'Baytul Maqdis' (Jerusalem) and even after his migration to Madina the Divine order was that 'Baytul Maqdis' would continue to be the 'qiblah' and while offering their prayers the Muslims should also turn their faces to the same 'qiblah' to which the Jews turned theirs. This was in itself a sort of collaboration and a means of bringing the two religions -one old and the other new-nearer to each other. But the Jews became panicky on account of the advancement of the Muslims because their ever- increasing successes went to show that very soon the religion of Islam would spread to the entire Peninsula and the strength and influence of the Jews would come to an end. They therefore began indulging in obstructionist activities and hurt the Muslims and their dignified leader in many ways. Amongst other things they put forward the question of offering prayers facing 'Baytul Maqdis' and said: "Muhammad claims that his is an independent religion and his law supersedes all previous laws but he does not yet have an independent 'qiblah' and offers his prayers facing the 'qiblah' of the Jews".

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This news hurt the Prophet. He came out of his house at midnight and looked at the sky. He was awaiting revelation.

In the meantime an order was revealed to him as contained in the following verse:

Many a time We have seen you turn your face towards heaven. We will make you turn towards a 'qiblah' that will please you. (Surah al-Baqarah 2: 144)

It appears from the verses of the Qur'an that change of qiblah was not due only to the objection of the Jews but there was also another reason for it. It was that the matter possessed an aspect of test. The intention was that the true believers and those who were not sincere in their faith should be identified and the Prophet should fully recognize such persons because the second order in obedience to which he turned his face towards Masjidul Haram while performing prayers was the sign of faith in the new religion and disobedience and delay is a sign of double-mindedness and hypocrisy. The Qur'an itself mentions this fact clearly in the following verse:

We decreed your former qiblah only in order that We might know the Prophet's true adherents and those who were to disown him. It was indeed a hard test but not for those whom Allah guided. (Surah al-Baqarah 2: 143)

No doubt there are other reasons also for this change which we find from the history of Islam and from a study of the conditions then prevailing in the Peninsula for example:

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1. The Ka'bah which had been constructed by Prophet Ibrahim was respected by the entire Arab society. To declare such a place the 'qiblah' ensured satisfaction of the Arabs in general and attracted them towards Islam. And there could be no target sublimer than that the obstinate polytheists who were far behind the caravan of civilization should embrace the true faith and Islam should spread through them in all parts of the world.

2. There was no hope that the Jews of those days would embrace Islam and it therefore appeared necessary that the Muslims should remain at a distance from them because they indulged in obstructionist activities and wasted the time of the Prophet by putting forward knotty questions whereby according to their own thinking they displayed their knowledge and wisdom. Change of qiblah was one of the manifestations of seeking distance from the Jews just as fasting on the day of 'Ashurah' (10th of Muharram) was abolished for that very purpose. Before the advent of Islam the Jews used to fast on the day of 'Ashurah' and the Prophet and the Muslims had also been ordered to fast on that day. Later however orders regarding fasting on 'Ashurah' day were withdrawn and instead fasting during the month of Ramadan was made obligatory.

After all Islam which is superior to other religions in all respects should manifest itself in such a way that the points of its perfection and superiority should become absolutely clear.

On account of these reasons the Archangel Jibreel came when the Prophet had already performed two rak'ats of noon prayers and communicated to him the Divine command that he should thence forward turn to Masjidul Haram. In some of the narratives it has been said that the Archangel held the hand of the Prophet and turned him to Masjidul Haram. Men and women who were present in the mosque followed suit and from that day onwards the Ka'bah became the permanent qiblah of the Muslims.

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MIRACULOUS KNOWLEDGE OF THE PROPHET

According to the computation of the former astronomers Madina lies at a latitude of 25 degrees and at a longitude of 75 degrees and 20 points. According to this computation the direction of qiblah as determined for Madina was not in confirmity with the Prophet's 'mehrab' (place of offering prayers) which is still in its original position. This difference was surprising for some experts and at times they offered explanation to remove the difference.

However recently Sardar Kabuli the famous scientist has proved according to modern computations that Madina is at a latitude of 24 degrees and 75 points and at a longitude of 39 degrees and 59 points. [1]

The result of this computation turned out to be this: The qiblah of Madina inclines 45 degrees from the southern point and this extraction tallies exactly with the position of the Prophet's pulpit.

This in itself is a scientific miracle because in those times no scientific instruments were available and there was nothing like computation. The Prophet while offering prayers turned from Baytul Maqdis to the Ka'bah in such a way that there was not the least deviation from the direction of Ka'bah[2] and as has been stated above the Archangel Jibreel held his hand and turned him to the Ka'bah. [3]

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[1] Tuhfatul Ajillah fi Ma'refatil qiblah page 71.

[2] Man la Yahdaruhul Faqih vol. I page 88.

[3] The incident of the Prophet turning from Baytul Maqdis to the Ka'bah while ofering prayers has been quoted by Hur Amili in Wasa'il. (chapters on Qiblah vol. III page 218).

Chapter30

THE BATTLE OF BADR

The Battle of Badr is one of the greatest and most famous battles of Islam and those who participated in it enjoyed a special distinction amongst the Muslims. Whenever one or more mujahids of Badr participated in or gave evidence about any matter the people used to say: "So many Badris agree with us". The word 'Badri' is used in the biographies of the companions of the Prophet for those persons who participated in the Battle of Badr and the reason for their importance will be known from the details ot this event.

It has already been mentioned before that in the middle of Jamadiul Awwal of the second year of migration a report was received in Madina that a caravan was going from Makkah to Syria under the leadership of Abu Sufyan and the Prophet went up to Zatul Ashirah to pursue the caravan and stayed there till the beginning of the following month but could not lay hands on it. The time of the return of the caravans was almost certain because in early autumn the caravans of Quraysh used to return from Syria to Makkah.

In all campaigns procurement of information is the first step towards victory. Unless the commander of an army is aware of the strength of the enemies the point of their centralization and the morale of their soldiers it is very likely that he may be defeated in the very first encounter.

One of the praiseworthy policies adopted by the Prophet in all the battles (the details of which will be given later) was that he used to collect information about the strength of the enemy and his location. And even till today the question of procurement of information enjoys great importance in global as well as local wars. According to Allamah Majlisi[1] the Prophet sent Adi (and according to the writer of 'Hayat-i Muhammad as quoted by him from history books he sent Talha bin 'Ubaydullah and Sa'id bin Zayd) for collecting information about the route and itinerary of the caravan the number of its guards and the nature of their merchandise. The information received was as under:

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1. It is a big caravan and all Makkans have shares in its merchandise.

2. The leader of the caravan is Abu Sufyan and there are about forty persons who guard it.

3. The merchandise is loaded on one thousand camels and its value is about fifty thousand dinars.

As Quraysh had confiscated the property of Muslim Muhajirs residing in Madina it was only appropriate that the Muslims should also confiscate their merchandise and if they persisted in withholding the property of the Muhajir Muslims on account of their enmity and obstinacy the Muslims should as a retaliatory measure divide their merchandise amongst themselves as war booty.

Hence the Prophet turned to his companions and said: "O people! It is the caravan of Quraysh. You can go out of Madina to take possession of the property of Quraysh. It is possible that your condition may improve". [1]

In the circumstances the Prophet left Madina with 313 men in the month of Ramadan of the second year of migration to confiscate the property of Quraysh encamped by the side of the well of Badr.

While going to Syria Abu Sufyan had realized that the Prophet was pursuing his caravan. He was therefore careful at the time of his return and enquired from other caravans whether Muhammad had occupied the trade routes. It was reported to him that the Prophet had left Madina along with his companions and might be pursuing the caravan of Quraysh.

Abu Sufyan refrained from proceeding further. He did not see any alternative except to inform Quraysh about the impending danger to the caravan. He therefore hired a swift camel-driver named Zamzam bin 'Amr Ghafari and gave him the following instructions:

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"Go to Makkah and inform the valiant men of Quraysh and the owners of the merchandise to come out of Makkah to guard the caravan against the attack of the Muslims".

Zamzam hastened to Makkah. As ordered by Abu Sufyan he cut off the ears of his camel pierced its nose and turned its saddle upside down and tore his shirt from the front as well as from the back side. He then stood up on his camel and cried: "O people! The camels which are carrying musk are in danger. Muhammad and his friends intend confiscating the merchandise. I am doubtful whether it will reach your hands. Help! Help! "[3]

The pitiable condition of the camel from whose ears and nose blood was trickling and the impression which Zamzam created by his continuous wailings and cries for help roused the Makkans and all their brave men and warriors got ready to go with the exception of Abu Lahab who did not participate in this battle and hired As bin Hisham for four thousand dirhams to go and fight on his behalf.

Umayyah bin Khalaf who was one of the chiefs of Quraysh did not wish for some reasons to participate in this battle and had been told that Muhammad had said: "Umayyah shall be killed at the hands of Muslims". The leaders of the community felt that the absence of such an important person would certainly be harmful for their cause. While Umayyah was sitting in Masjidul Haram with some other persons two men who had volunteered to fight against Muhammad came and placed a tray and a collyruim-box before him and said: "O Umayyah! Now that you have declined to defend your land wealth and trade and have chosen to lead a secluded life like women instead of fighting on the war front it is only proper that you should apply collyrium to your eyes like women and your name should be struck off the list of brave men".

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This taunt had such a great effect on Umayyah that he immediately collected the provisions for his journey and proceeded along with Quraysh to safeguard the caravan. [4]

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[1] Biharul Anwar vol. XIX page 217.

[2] Mughazi-i Waqidi vol. I page 20.

[3] Tarikh-i Kamil vol. II page 81.

[4] Tarikh-i Tabari vol. II page 138 and Tarikh-i Kamil vol. II page 82.

THE DIFFICULTY FACED BY QURAYSH

The time for departure was announced by special means. However the chiefs of Quraysh were reminded of the fact that they had also a mortal enemy like the tribe of Bani Bakr and it was quite possible that they might attack them from behind. The enmity of Bani Bakr with Quraysh was due to the bloodshed the details of which have been given by Ibn Hisham. [1]In the meantime Saraqah bin Malik who was one of the elders of Bani Kananah (a sect of Bani Bakr) assured Quraysh that nothing of the sort would happen and they could leave Makkah without the least worry.

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[1] Seerah-i Ibn Hisham vol. II. pp. 248 - 249.

THE FORCES OF TRUTH AND FALSEHOOD FACE EACH OTHER

The forces of truth and falsehood faced each other for the first time in the Valley of Badr. The number of the army of truth did not exceed 313 whereas the army of falsehood was three times as big as that. The Muslims were not properly equipped. Their means of transport consisted of about seventy camels and a few horses while the enemy had come with full strength to knock down Islam. In spite of all this however truth was victorious and the enemy returned to Makkah after having sustained heavy losses.

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The Prophet encamped in the northern passage of Badr at the foot of the mountain called 'al-'Udwatud Dunya' and was waiting for the caravan to pass when a fresh report was received. It changed the thinking of the commanders of the Islamic army and opened a new chapter in their lives. It was reported to the Prophet that the people of Makkah who had come out to protect the caravan were centralized in the same environs and various tribes had participated in forming this army.

The grand leader of Muslims saw himself on the crossroads.

He and his companions had come out of Madina to confiscate the merchandise and were not in a position whether from the point of view of numbers or that of military equipments to confront a big Makkan army and now if they had returned from the way they had come they would have lost the glory which they had earned by means of manoeuvers and military demonstrations.

As it was very much likely that the enemy might continue his advance and attack the centre of Islam (Madina) the Prophet considered it expedient not to retreat but to put up a good fight with the available strength up to the last moment.

The point worth consideration was that the majority of the soldiers consisted of the Ansar and there were only seventy four Muhajirs amongst them and the agreement which the Ansar had made with the Prophet at 'Aqabah was a defence pact and not a war pact. In other words they had agreed to defend his person in Madina like their own kith and kin but had not undertaken to go with him out of Madina and wage war against the enemy. Now the question was as to what the commander of the entire force should do. He therefore saw no alternative but to consult his companions about engaging in the battle and to solve the problem in the light of their views.

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WAR CONSULTATIONS

The Prophet stood up and said: "What is your view in the matter? "

Abu Bakr stood up first and said: "The chiefs and warlike men of Quraysh have joined this army. Quraysh have not at all expressed faith in a religion and have not fallen from the zenith of glory to the abyss of degradation. Furthermore we have not come out of Madina fully prepared". [1] (He meant to say that it was not appropriate to fight and they should return to Madina).

The Prophet said: "Sit down".

Then Umar rose and repeated what Abu Bakr had said. The Prophet asked him also to sit down.

Thereafter Miqdad stood up and said: "O Prophet of Allah!

Our hearts are with you and you should act according to the orders given to you by Allah. By Allah! We shall not tell you what Bani Israel told Musa. When Musa asked them to perform jihad they said to him: 'O Musa! You and your Lord should go and perform jihad and we shall sit here'. We however tell you quite the reverse of it and say: Perform jihad under the auspices of the blessings of Allah and we are also with you and shall fight".

The Prophet was very much pleased to hear Miqdad's words and prayed for him.

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[1] Mughazi-i Waqidi vol. I page 48.

CONCEALMENT OF FACTS

Although bias and concealment of facts and fanaticism are improper for all writers they are all the more unbecoming to a historian. History is a mirror in which the faces of the people can be seen clearly. For the benefit of future generations therefore a historian should steer clear of all fanaticism. [1]

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Ibn Hisham [2] Miqrizi[3] and Tabari[4] have mentioned the war consultations of the Prophet and have also reproduced the texts of the replies of Sa'd Ma'az and Miqdad in their history books but have avoided quoting the detailed replies of Abu Bakr and Umar. They have said briefly that these two persons stood up and expressed their views and said good things. Now one can very well ask these champions of history that if the views expressed by 'Shaykhayn' (Abu Bakr and Umar) were good why they have refrained from quoting their text.

However their replies were the same as mentioned above and if the aforesaid historians have concealed facts others have reproduced their text. [5] And as you can very well observe they did not say good things. Their words indicate that fear had over-taken them and they considered Quraysh to be so much honoured and powerful that they (Abu Bakr and Umar) could not even think that they (Quraysh) could be defeated.

The adverse effect of their speeches on the feelings of the Prophet can very well be realized from the fragments of history which Tabari has reproduced on the same page because as you can observe 'Shaykhayn' were the first persons who opened their lips and Miqdad and S'ad Ma'az expressed their views afterwards. Tabari quotes Abdullah bin Mas'ud as having said: "On the day of Badr I wished that I had been in the position of Miqdad because he started speaking and said: "We are not at all like Bani Israel (children of Israel) so that we may say that you and your Allah may go and fight and we shall sit here............ at a time when the face of the Prophet was flushed with anger. Then he said these words (and provided means for the pleasure and happiness of the Prophet) and I wished that I had enjoyed that position". Now was the anger of the Prophet due to anything other than the words of despair uttered by Abu Bakr and Umar and their insistence on returning to Madina? [6]

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No doubt it was a consultative meeting and everyone had a right to express his views before the supreme commander. However it was proved that the views expressed by Miqdad were nearer to reality than those expressed by 'Shaykhayn'.

The views which were expressed had an individual aspect. However the main object of holding consultations was to find out the viewpoint of the Ansar. Until and unless they co-operated it was not possible to take a final decision. Hence the Prophet repeated his words to find out the views of the Ansar and said: "Make your views known to me".

Sa'd bin Ma'az Ansari stood up and said: "Do you mean us? " The Prophet replied in the affirmative. Thereupon Sa'd said: "O Prophet of Allah! We have faith in you and testified that your religion is a true one and we have promised and agreed that we will obey you and stick to all the decisions taken by you. We swear by the Almighty Allah Who has appointed you to the prophetic mission that if you go into the sea (i. e. the Red Sea) we shall follow suit and none of us shall lag behind in following you. We are not at all afraid to face the enemy. It is possible that we may render services and make sacrifices in this regard which may brighten your eyes. In obedience to the command of Allah you may send us to any place you consider fit".

The words of Sa'd made the Prophet extremely happy and the inauspicious shadow of despair disappeared in the face of invigorative rays of hope steadfastness patience and forbearance in the path of the target.

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The words of Sa'd were so exciting that the Prophet gave immediate orders to move and said: "Move and I give you good tidings that you will either come across the caravan and confiscate the goods or you will fight against the forces which have come to help the caravan. I can now see the defeat of Quraysh and find that they have suffered heavy losses".

The Muslim army proceeded under the command of the Prophet and encamped near the wells of Badr. [7]

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[1] Tarikhi Kamil vol. II page 82.

[2] Seerah-i Ibn Hisham vol. I page 615.

[3] al-lmta'ul Asma' page 74.

[4] Tarikh-i Tabari. vol. II page 140.

[5] Mughazi-i Waqidi vol. I page 248; Seerah-i Halabi vol. II page 160 and Biharul Anwar vol. XIX page 217.

[6] Tarikh-i Tabari vol. II page 140.

[7] Mughazi-i Waqidi vol. I page 48; Seerah-i Ibn Hisham vol. I page 615.

PROCUREMENT OF INFORMATION ABOUT THE ENEMY

The modern military principles and war tactics have undergone great changes as compared with the past. The importance of acquiring information about the conditions of the enemy and knowledge of his military secrets and war strategy and the force which he brings in the field is still there. Even now this matter has much to do with the winning and losing of battles. No doubt this subject has now assumed an educational aspect and classes and schools have been set up for teaching the principles of espionage. The heads of eastern and western blocs now consider a major part of their success to lie in the expansion of their spying organizations so that they may become aware of the war plans of the enemy before the commencement of hostilities and may frustrate them.

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The forces of Islam took their position at a place which accorded with the principles of camouflage and every such movement as could result in the divulgence of secrets was stopped. Different parties started collecting information about Quraysh as well as about their caravan. Ihe information was collected from different sources in the following ways:

1. First of all the Prophet himself set out accompanied by a brave soldier and met the head of a tribe and said to him: " What information do you have about Muhammad and his friends? " He said in reply: "It has been reported to me that Muhammad and his companions left Madina on such and such day. If the reporter be a truthful person he (i. e. the Prophet and his companions) should now be at such and such place (he mentioned the place where the Muslim troops had encamped). I have also been informed that Quraysh moved out of Makkah on such and such day. If this report be true they must be at such and such place by now (he mentioned exactly the same place where Quraysh were centralized).

2. A patrol party which included Zubayr Awam and Sa'd Abi Waqqas went to the well of Badr under the command of Ali to obtain more information. This was a rendezvous where news were exchanged. Near the well the said party met two slaves of Quraysh along with a camel which carried water. They intercepted both of them and brought them before the Prophet. After interrogating them it was known that one of the slaves belonged to 'Bani Hajjaj' and the other to 'Bani As' and they had been commissioned to supply water to Quraysh.

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The Prophet said to them: "Where are Quraysh? " They replied that they were on the other side of the mountain which was situated in the desert. Then he asked them about their numbers and they replied that they did not know it for certain. He asked: "How many camels do they slaughter every day? " They replied that they slaughtered ten camels on one day and nine on the other. The Prophet then remarked that their number was between nine and ten hundred. Thereafter he enquired from them about the chiefs of Quraysh. They replied that 'Utbah bin Rabiyyah Shaybah bin Rabiyyah Abul Bakhtari bin Hisham Abu Jahl bin Hisham Hakim bin Hizam Umayyah bin Khalaf etc. were amongst them. The Prophet turned to his companions and said:

"The city of Makkah has thrown out the pieces of its heart (i. e. its dearest children) ". [1]

Thereafter he ordered that the two persons should be held captives so that investigations might continue.

3. Two persons were deputed to the village of Badr to collect information about the caravan. They dismounted by the side of a mound which was situated near the well and pretended that they were thirsty and had come to drink water. By chance they saw two women by the side of the well conversing with each other. One of them said to the other: "Why don't you pay my debt? Don't you know that I too am in need". The other said in reply: "The caravan will be arriving tomorrow or day after tomorrow. I shall work for the caravan and then repay your debt". Majdi bin 'Amr who happened to be there confirmed what the debtor had said and then set them apart.

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The two riders were very happy to hear this news. Observing the rules of camouflage they came to the Supreme Commander of the forces of Islam and informed him of what they had heard.

Now that the Prophet had received complete information about the arrival of the caravan and the position of Quraysh it became necessary for him to turn to the preliminaries of his job.

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[1] Seerah-i Ibn Hisham vol. I page 617.

THE CARAVAN OF ABU SUFYAN FLEES

Abu Sufyan the leader of the caravan who had been attacked by a party of the Muslims at the time of his outward journey knew well that at the time of return he would certainly be attacked by them again. Hence when he reached the zone of influence of Islam he stopped the caravan at a certain point and went to the village of Badr to collect information. There he met Majdi bin 'Amr and asked him whether he had seen in that area any persons about whom he might have been suspicious. He replied: "I have not seen anything which might have aroused my suspicion. I saw only two camel-riders. They made their camels sit on the mound came down drank water and then went away". Abu Sufyan ascended the mound broke some pieces of the dung of the camels and finding date-stones in them realized that the persons concerned belonged to Madina. He therefore changed the course of the caravan and covering two stages of the journey at a time took it out of the zone of influence of Islam. He also appointed a man to go and inform Quraysh that the caravan had been saved from attack by the Muslims and they should therefore return to Makkah and leave it to the Arabs to settle the affairs with Muhammad.

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MUSLIMS BECOME AWARE OF THE ESCAPE OF THE CARAVAN

The news of the escape of the caravan circulated amongst the Muslims. Those who had greedily kept an eye on the merchandise were very much disturbed by this development. Allah revealed the following verse to strengthen their hearts:

Allah has promised to grant your victory over one of the two bands but you wished to fight the one that was unarmed. He sought to fulfil His promise and to annihilate the unbelievers so that truth should triumph and falsehood be uprooted though the wrongdoers wished otherwise. (Surah al-Anfal 8: 7)

DIFFERENCE OF OPINION AMONGST QURAYSH

When Abu Sufyan succeeded in taking away his caravan safely by adopting a route other than that of Badr he immediately sent a messenger to the people who had come to the rescue of the caravan to inform them about the safety of the caravan and to tell them to return the way they had come because the real object of mobilization was to protect the caravan and it had been achieved.

When the representative of Abu Sufyan conveyed his message to the chiefs of Quraysh a strange split appeared amongst them.

The people belonging to the tribes of Bani Zohrah and Akhnas Shariq with their allies returned the way they had come. They said: "Our object was to protect the large merchandise of Bani Zohrah and that object has been achieved". Talib bin Abu Talib who had been compelled by Quraysh to leave Makkah also returned after a verbal dispute during which it was said to him:

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"The hearts of you Hashimites are with Muhammad".

As opposed to the suggestion of Abu Sufyan Abu Jahl insisted that they should go to the region of Badr stay there for three days kill camels drink wine and hear the minstrel girls sing so that their valour might reach the ears of the Arabs and they should have a high regard for them for ever.

The fascinating words of Abu Jahl made Quraysh wait at that place and halt at an elevated point in the desert behind a mound. Heavy rain made movement difficult for them and kept them from proceeding further.

However rain did not have any bad effect on the slope of the desert (al-'Udwatud Dunya) where the Prophet had encamped. The Muslims therefore moved as ordered by the Prophet and occupied a place by the wells of Badr.

Badr is a vast region. Its southern side is high (al-'Udwatul Qaswa and the northern area is low and sloping (al-'Udwatud Dunya). Water was available in this desert in large quantities from the wells which had been dug and it had always been the halting place for the caravans.

Hubab bin Manzar who was one of the experienced soldiers said to the Prophet: "Have you alighted here in accordance with the command of Allah or because you have considered this place to be fit for fighting a battle? " The Prophet said: "No specific order has been revealed in this regard and if you have a more appropriate place in view you may mention it so that I may change the place if the exigencies of war make it necessary. Hubab said: It is expendient that we should occupy the place by the side of the water which is nearest to the enemy. We should build a tank there so that water may be available regularly for men and animals". The Prophet appreciated the viewpoint of Hubab and ordered the army to move. This incident shows clearly that the Prophet attached extraordinary importance to consultations and respected the views of the people in public matters. [1]

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[1] Seerah-i Ibn Hisham vol. I p. 620 and Tarikh-i Tabari vol. II p. 144.

"ARISH" OR TOWER OF COMMAND

Sa'd M'az said to the Prophet: "We propose to set up for you a shelter on a high mound from where the entire battlefield will come into view. It will be looked after by the guards and the orders of the Supreme Commander will be communicated from there to the subordinate commanders.

Over and above all these things if the Muslim army is successful in this battle well and good and in case their men are defeated and killed you may reach Madina by means of swift camels accompanied by the guards of the Tower of Command after employing some delaying tactics which may stop the enemy from making an advance. There are many Muslims there who are not aware of our present condition and if they come to know about the situation they will give you full support and will act till the last moments of their lives according to the agreement which they have made with you".

The Prophet prayed for Sa'd Ma'az and ordered the construction of a shelter on the mound which should overlook the field and the seat of command should be transferred there.

EXAMINING THE QUESTION OF SETTING UP A SHELTER

The construction of the shelter for the Prophet and its guarding by Sa'd Ma'az and a group of the Ansar is an event which has been quoted by Tabari from Ibn Ishaq and others have followed him. [1] For certain reasons however the story is somewhat doubtful.

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Firstly such an action has a bad effect on the morale of the soldiers. A commander who makes plans for his own safety and is not anxious about the safety of his soldiers cannot command and control their minds.

Secondly such a thing does not conform to the good tidings which the Prophet had given to his companions on the basis of Divine revelation. Before coming face to face with Quraysh he had spoken to the Muslims in these terms: Allah has promised to grant you victory over one of the two bands (the caravan and those who had come to defend it) but you wished to fight the one that was unarmed. He sought to fulfil His promise and to annihilate the believers so that truth should triumph and falsehood be uprooted though the wrongdoers wished otherwise. (Surah al-Anfal 8: 7)

When according to Tabari a shelter was being set up for the Prophet the caravan had escaped and there were left only those people who had come from Makkah to defend it. And according to the above-mentioned positive promise they (the Muslims) were sure that the victory was theirs. In the circumstances any talk about the defeat of the Muslims and setting up of a shelter for the Prophet and stationing swift camels near the shelter would have been out of place. Ibn Sa'd quotes thus from Umar bin Khattab. [2] When the verse: Their army would be routed and put to flight (Surah al-Qamar 54: 45) was revealed I said to myself: "Which is the army whose decisive defeat has been predicted in this verse? " Then I saw on the day of Badr that the Prophet had put on the coat-of-mail and was reciting this verse with great vehemence. At that moment I understood that this army was going to be defeated and annihilated".

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Keeping this fact in view can it be imagined that the Prophet and his companions could think of their own defeat and flight?

Thirdly the character of the Prophet whose posture in the battlefield was described by Ali the Commander of the Faithtul does not at all conform to this technique. He says about the Prophet: "Every time when fighting became intense we took refuge with the Prophet. None of us was nearer to the enemy than he". [3]

Can it be imagined that a person whose first disciple describes him in these terms should adopt the path of personal security and flight in the very first battle fought by the Muslims?

We think that the setting up of the shade was only to provide the Prophet with a place higher than the battlefield so that he might have a full view of the battle and from there he could give accurate instructions to his army.

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[1] Tarikh-i Tabari vol. II p. 145 and Seerah-i Ibn Hisham vol. I p. 620.

[2] Tabaqat vol. II page 25.

[3] Nahjul Balaghah Kalimat-i Qisar page 214.

MOVEMENT OF QURAYSH

On the 17th of Ramadan of the second year of migration Quraysh descended early in the morning from behind the sandy mound into the desert of Badr. When the Holy Prophet saw them he raised his face to the sky and said: "O Allah! Quraysh are up with pride and arrogance to fight against You and to deny Your Prophet! Send the aid which You have promised me and destroy them today! "

CONSULTATIONS BY QURAYSH

The forces of Quraysh were centralized at a certain point in Badr but they were not aware of the strength of the Muslims. They dispatched 'Umayr bin Wahab who was a brave man and an expert in assessing the strength of the armies to find out the number of Muhammad's companions. Riding his horse he went round the encampment of the army of Islam and reported on his return that they were about three hundred. He said however that he would take another round and see whether there were any others lying in ambush and also whether or not there was any reinforcement.

He roamed about the desert in all directions and then brought very alarming news. He said: "Muslims don't have any ambush or shelter. However I have seen some camels which are bringing the news of death for you from Madina". Then he added: "I have seen a group of men who have no other asylum than their own swords. Until each one of them has killed one man of yours they will not be killed. And in case they kill from amongst you as many as they are themselves what will be the use of life? Take your final decision". [1] Waqidi and Allamah Majlisi have quoted another sentence as well i. e. "Don't you see that they are silent and don't speak even a word and their faces tell what their intentions are and they are moving their tongues in their mouths like deadly serpents? "[2]

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[1] Seerah-i Ibn Hisham vol. I page 622.

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[2] Mughazi vol. I page 62 and Biharul Anwar vol. II page 234.

DIFFERENCE OF OPINION AMONGST QURAYSH

The words of the brave soldier created an uproar amongst Quraysh. The entire army of the enemy became panicky. Hakim bin Huzam went to 'Utbah and said: "O 'Utbah! You are the chief of Quraysh. Quraysh had come out of Makkah to safeguard their merchandise. This object has been achieved and there is no other matter left except the blood-money of Hazrami and the price of the property which was plundered by the Muslims some time ago. You should pay his blood-money yourself and refrain from fighting with Muhammad". The words of Hakim had a strong effect on 'Utbah. He got up and made a very impressive speech before the people and said: "O people! You should leave it to the Arabs to settle the affairs with Muhammad. If Arabs succeed in overthrowing his religion and pulling down the foundation of his strength we too shall be happy on that account. And if Muhammad succeeds we shall not meet any harm from him because we shall be keeping away from fighting with him in spite of our being at the zenith of our strength. It would therefore be better if we return the way we have come".

Hakim communicated the views of 'Utbah to Abu Jahl and saw that he was busy wearing his coat-of-mail Abu Jahl was very much annoyed to learn about the speech of 'Utbah and sent a man to 'Amir Hazrami the brother of 'Amr Hazrami with this message: "Your ally (i. e. 'Utbah) is stopping people from realizing the blood-money of your brother. You can see the blood of your brother with your own eyes. Get up and remind Quraysh of the pact which they made with your brother and sing mournful verses for him.

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Abu 'Amir got up stripped off his head-covering and said imploringly: "Alas! O 'Amr! "

The wailings and lamentations of Abu 'Amar roused the sense of honour of Quraysh and made them decide to fight. They thus ignored the views of 'Utbah regarding withdrawal from the scene. However the same 'Utbah who had recommended withdrawal was influenced by the transient sentiments of his companions. He rose at once put on his military uniform and got ready for the battle.

Some times man loses his wisdom on account of the influence of sentiments and baseless passions and fails to brighten his life. The man who was of peaceful disposition and had invited others to live and let live became so sentimental that he was the first to lay himself out to fight.

THE REASON WHICH MADE THE BATTLE UNAVOIDABLE

Aswad Makhzumi was a hot-tempered person. When he saw the tank of water which had been constructed by the Muslims he swore that he would do one of these three things: either he would drink water from the tank or demolish it or be killed. He came out of the ranks of unbelievers and met the brave commander of Islam Hamzah near the tank. Fighting ensued between them. Hamzah gave a blow on his foot and it was severed from his leg. He therefore fell down by the side of the tank with his leg bleeding. In order to act according to his oath he reached the bank of the tank to drink water. Hamzah gave him another blow and he was killed.

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This incident made fighting unavoidable because nothing is more instrumental in rousing the sentiments of a crowd than bloodshed. Some persons whose hearts were burning with grudge and rancour revere keen to find an excuse to fight and now that this was the best excuse for them they considered themselves under the obligation to fight.

SINGLE COMBATS

It was an old custom of the Arabs that in the beginning of a battle single combats were resorted to and later general fighting began.

After Aswad Makhzumi had been killed three famous warriors of Quraysh came out of their ranks and challenged for a fight. They were two brothers 'Utbah and Shaybah sons of Rabiyyah and Walid bin 'Utbah and all of them were fully armed. They roared and ran their horses in the field and called their opponents to fight. Three brave men from amongst the Ansars named 'Awf Ma'uz and Abdullah Rawahah came out of the ranks of the Muslims. 'Utbah however realized that they were from Madina and said to them: "We have nothing to do with you". Then a man (from amongst Quraysh) shouted: "O Muhammad! Send our equals to fight with us! " The Prophet turned his face to 'Ubaydah Hamzah and Ali and said: "Get up". The three brave men covered their heads and faces and of they went to the battlefield. All the three persons introduced themselves. 'Utbah accepted all of them for a combat and said: "Yes you are our equals".

Some say that in this combat each warrior fought with his rival of the same age. Ali who was the youngest of them met Walid (maternal uncle of Mu'awiyah) the middle-aged amongst the Muslims (Hamzah) faced 'Utbah (maternal grandfather of Mu'awiyah) and Ubaydah who was the oldest amongst the Muslim combatants fought with Shaybah who was oldest from the other side. Ibn Hisham however says that the opponent of Hamzah was Shaybah and that of Ubaydah was Utbah. Now let us see which of the two views is correct. By assessing these views the real position becomes clear:

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1. Historians write that Ali and Hamzah killed their opponents in the very first moment and then hurried to help 'Ubaydah and killed his adversary as well. [1]

2. In a letter written by Ali the Commander of the Faithful to Mu'awiyah he reminds him in these words: "The sword with which I finished off your maternal grandfather ('Utbah father of Mu'awiyah's mother Hind) and your maternal uncle (Walid bin 'Utbah) and your brother (Hanzala) is still with me (i. e I still possess the same strength) '. [2]

This letter clearly shows that Ali had a hand in the killing of the maternal grandfather of Mu'awiyah and then we also know that Hamzah and Ali killed their opponents instantly.

If the opponent of Hamzah had been 'Utbah (grandfather of Mu'awiyah) Ali could not say: "O Mu'awiyah! Your grandfather ('Utbah) lost his life on account of the blows of my sword". Hence it cannot be gain said that the adversary of Hamzah was Shaybah and that of 'Ubaydah was 'Utbah and after killing their own opponents Hamzah and Ali went towards 'Utbah and killed him with the blows of their swords.

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[1] Tarikh-i Tabari vol. II p. 148 and Seerah-i Ibn Hisham vol. I p. 625.

[2] Nahjul Balaghah letters 28 and 46.

GENERAL ATTACK BEGINS

As a consequence of the warriors of Quraysh being killed general attack started and Quraysh began attacking in groups. The Prophet ordered that the Muslims should refrain from attacking and should prevent the advance of the enemy by means of archery.

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Then he came down from the Tower of Command and arranged the lines of his soldiers with a stick. At that moment Sawad bin Ghazbah was standing somewhat forward as compared with the line. The Prophet hit the stick on his belly and said: "Don't stand ahead of other soldiers". [1] Sawad then said: "This blow given to me was unjustified and I want to take revenge". The Prophet pulled up his shirt immediately and said: "Avenge yourself on me". And then all the soldiers saw that Sawad kissed the chest of the Prophet and put his arm round his neck and said: "I wished to kiss your chest during the last moments of my life. "

Then the Prophet returned to the seat of command and with his heart overflowing with faith turned his face to the Aimighty and said: "O Lord! If this group is annihilated today none else will worship you on the face of the earth. "[2]

The particulars of the general attack have been recorded to some extent in the history of Islam. It is however certain that as and when the Prophet came down from the seat of command he encouraged the Muslims to fight in the path of Allah and to attack the enemy. Once he came suddenly and said to the Muslims with a loud voice: "I swear by Allah who controls Muhammad's soul that whoever fights steadfastly today and his fighting is for Allah's sake and is killed shall be sent by Allah to Paradise".

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The words of the Supreme Commander were so effective that some Muslims removed their coats-of-mail from their bodies and began fighting so that they might achieve martyrdom as early as possible. 'Umayr Hamam asked the Prophet: 'How much distance is there between me and Paradise? " The Prophet replied: "Fighting with the chiefs of blasphemy". He threw away a few palm-dates which he had in his hand and began fighting.

Then the Prophet picked up some dust and throwing it towards Quraysh said: "May your faces be metamorphosed! "[3] Thereafter he gave orders for general attack.

The signs of victory of the Muslims began to appear soon. The enemies were stricken with terror and began to flee. The Muslims who were fighting with the help of their faith and knew that both killing and being killed were blessings of Allah were perfectly undaunted and nothing stopped their advance.

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[1] Tarikh-i Ibn Hisham vol. I page 626.

[2] Tarikh-i Tabari vol. II page 149.

[3] Seerah-i Ibn Hisham vol. I page 628.

REGARD FOR RIGHTS

Regard for the rights of two groups of persons was necessary. Some of them were those who had meted out good treatment to the Musims in Makkah and had supported them for example Abil Bakhtari who had rendered great services to the Muslims by bringing to an end their economic blockade. The others were those persons who had come out of Makkah under compulsion and were actually the supporters of Islam and of the Prophet for example most of Bani Hisham like Abbas the uncle of the Prophet etc.

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As the Prophet of Islam was the Messenger of blessings and peace he gave strict orders that the blood of these two groups should not be shed.

UMAYYAH BIN KHALAF IS KILLED

Umayyah bin Khalaf and his son were captured through Abdur Rahman bin 'Awf. As mutual friendship existed between Umayyah and Abdur Rahman the latter wished to take him and his son out of the battlefield alive so that they might be taken prisoners.

Bilal the Ethiopian was a slave of Ummayyah in the past. As Bilal had embraced Islam while he was a slave Umayah used to torture him severely. In order to make him abjure Islam he used to make him lie on hot sand during the summer season and placed a big stone on his chest. Even in that condition Bilal used to say: 'Ahad! Ahad! ' (Allah is One. Allah is One). The Ethiopian slave suffered a good deal until a Muslim purchased him and set him free.

In the Battle of Badr Bilal's eyes fell on Umayah and he realized that Abdur Rahman wanted to favour him. He therefore cried aloud: "O friends of Allah! Ummayyah is one of the chiefs of unbelievers. He should not be allowed to live". The Muslims encircled Ummayyah from all sides and put him and his son to death.

The Prophet had ordered that Abil Bakhtari who had helped Bani Hashim in the days of economic blockade should not be killed. [1] It so happened that a man named 'Majzar' captured him and was trying to bring him before the Prophet alive but he too was killed.

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[1] Tabaqat-i Ibn Sa'd vol. Il. page 23.

AMOUNT OF CASUALTIES AND LOSSES

In this battle fourteen men from amongst the Muslims were killed. As regards Quraysh seventy of them were killed and seventy others were captured. Those captured included their chiefs named Nazar Harith 'Uqbah Mu'it Abu Ghurrah Suhayl 'Amr Abbas and Abul As. [1]

The martyrs of Badr were buried in a corner of the battlefield. Their graves still exist and devoted Muslims visit them to offer their respects.

Later the Prophet ordered that the dead bodies of Quraysh might be collected and thrown in a well. When the body of 'Utbah was being brought to the well the eyes of his son (Abu Huzayfah) fell on it and he turned pale. The Prophet observed this and said: "Has any doubt crossed your mind? " He replied: "No but I imagined that my father possessed wisdom learning and patience and thought that these qualities might guide him to Islam. However I have now realized that whatever I had been thinking was wrong".

Then the Prophet went by the side of the well. He uttered the names of everyone of the chiefs of unbelievers and said: "O 'Utbah! O Shaybah! O Umayah! O Abu Jahl! Did you find what your god had promised you to be correct? I have found that which my Allah had promised to be correct and firm".

The companions of the Prophet said: "Are you speaking to the dead bodies? " He replied: "They are hearing my words but are not able to give any reply". [2]

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[1] Seerah-i Ibn Hisham vol. II pp. 206-207; Mughazi vol. I pp. 137-138.

[2] Mughazi-i Waqidi vol. I page 117.

AFTER THE BATTLE OF BADR

Many Muslim historians believe that in the Battle of Badr single combats and collective attacks continued till midday and the battle came to an end after noontide when Quraysh fled and some of them were captured. After burying the martyrs the Prophet performed afternoon prayers at that place and came out of the desert of Badr before sunset.

Now the Prophet was faced for the first time with differences between his companions over the division of war booty and every group claimed that it enjoyed precedence over others.

Those who guarded the Tower of Command of the Supreme Commander claimed that they had protected the life of the Prophet and nothing could be more important than this. Those who had collected war booty claimed precedence over others. And those who had pursued the enemy till the last moment and had made the collection of war booty possible considered themselves to be more deserving than others.

There is nothing more harmful for an army than that the disputes should arise amongst the individuals. In order to curb material desires and suppress all hue and cry the Prophet entrusted the entire booty to Abdullah Ka'b and appointed some persons to help him in its transport and safe custody until a solution of the problem was found.

The rules of equity and justice demanded that the entire army should have shared the booty because all had worked and shouldered responsibility and none of the individuals could achieve anything unless others were also active. While he was on the way the Prophet divided the booty equally. As regards the Muslims who had been martyred he separated their shares and delivered them to their successors.

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The action of the Prophet (dividing the war booty equally) annoyed Sa'd Waqqas who said to the Prophet: "Do you consider me who am one of the noble men of Bani Zohrah at par with these water-carriers and gardeners of Yathrib? " The Prophet was very much grieved to hear these words and said: "My object in this battle has been to support the weak against the strong and I have been appointed to the prophetic mission to uproot all imaginary discriminations and privileges and to replace them by equality in the rights of men".

As explained in the Qur'anic verses relating to khums: One fifth of war booty belongs to Allah His Prophet the hindered the orphans the needy and those who need money while on a journey. (Surah al-Anfal 8: 41). However on this occasion the Prophet distributed khums also amongst the army. It is possible that the verse relating to khums had not been revealed yet or the Prophet exercising the authority vested in him refrained from taking khums to increase the shares of the mujahids.

TWO CAPTIVES WERE KILLED ENROUTE

At one of the halting places the captives were made to appear before the Prophet. Out of them Nazar bin Harith who was one of the sworn enemies of the Muslims was executed in the strait of 'Safra' and 'Uqbah bin Abi Mu'it was killed under the Prophet's orders in 'Irquz Zabiyyah. [1]

Now the question arises as to why in spite of the fact that the orders of Islam about the prisoners of war are that they are the slaves of the Muslims and the mujahids and may be sold in the bazaar at reasonable prices the Prophet agreed to the execution of these two persons and how he took such a decision when he had already said to the Muslims about the captives of Badr: "Be good to the captives". [2]

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Abu Aziz the standard-bearer of Quraysh in the Battle of Badr says: 'From the day the Prophet made recommendation for us we became so honourable before the Muslims that they did not touch food until we had been fed first'.

In the circumstances the execution of these two captives was ordered for the sake of general welfare of the Muslims and not as an act of vengeance because these two persons were the chiefs of unbelievers and were the plotters against Islam and the instigators of the tribes. Possibly the Prophet was sure that if they were set at large they would once again indulge in such dangerous activities.

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[1] Seerah-i Ibn Hisham vol. II page 645.

[2] Seerah-i Ibn Hisham vol. I page 645.

MEN DISPATCHED BY THE PROPHET TO MADINA

Abdullah Rawahah and Zayd Harithah were deputed by the Prophet to reach Madina as soon as possible and to convey good news to the Muslims that Islam had been victorious and the leaders of the unbelievers like 'Utbah Shaybah Abu Jahl Zam'ah Abul Bakhtari Umayyah Nabiyya Manbah etc. had been killed. They arrived at the time when the Muslims were returning after burying the daughter of the Prophet who was the wife of Uthman and the joy of victory in the war was thus mingled with grief on account of her death. At the same time the polytheists and the Jews were very much perturbed and unnerved because they never expected that the Muslims would be blessed with such a victory. They therefore endeavoured to make the people believe that the news was false. However the fact was proved beyond any doubt by the arrival of the army of Islam along with the captives of Quraysh.

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MAKKANS COME TO KNOW ABOUT THEIR CHIEFS BEING KILLED

Haysaman Khaza'i was the first to reach Makkah to inform the people of the bloody events at Badr as well as of their chiefs being killed in the battle. Abu Rafe' who was the slave of Abbas in those days and later became a companion of the Prophet as well as of the Commander of the Faithful says: "In those days Islam had illuminated the house of Abbas. He his wife Ummul Fazal and myself had embraced Islam but had kept our faith concealed for fear of the people. When the news of the death of the enemies of Islam at Badr spread we were extremely happy. However Quraysh and their supporters were very much grieved and disturbed. Abu Lahab who had not participated in this battle and had sent someone else in his own place was sitting by the well of Zamzam. Suddenly people brought the news that Abu Sufyan Harth had arrived. Abu Lahab said: "Tell him to see me as early as possible". He came sat by the side of Abu Lahab and gave a detailed account of the happenings at Badr. Agitation and fear struck Abu Lahab's heart like lightening. After burning in high fever for seven days he died of some mysterious disease.

The story of the participation in the Battle of Badr of the Prophet's uncle Abbas (who was one of the persons who were captured by the Muslims) is one of the problems of history. How can it be that he insisted upon the people of Madina at the time of the agreement of 'Aqabah to support the Prophet and he is reported to have participated in this battle.

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The solution of this problem lies in what his slave Rafe' says. He says that he was one of the persons who like his brother Abu Talib believed in the Oneness of Allah and the Prophethood of his nephew but concealed his faith keeping in view the exigencies of the time so that he might assist his nephew and keep him informed of the nefarious plots of Quraysh just as he had done at the time of the Battle of Uhud.

The spreading of the news of the death of seventy persons from amongst the dear ones of Quraysh caused harassment in many families and made them sad and gloomy. [1]

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[1] Fahrist-i Najashi page 5.

WAILINGS AND ELEGIZING PROHIBITED

In order to keep Quraysh in a state of anger and indignation and to ensure that the people should be always ready to avenge the blood of their warriors Abu Sufyan gave orders that nobody had a right to weep or wail nor should a poet recite mournful verses because these things diminish the sense of revenge and occasion taunts by the enemies. To incite resentment among the people he also declared that he would not lie with any woman until and unless he had taken revenge upon the Muslims for the blood of those who were killed in Badr.

Aswad Muttalib felt strong indignation on account of losing three of his sons. Suddenly he heard the wailings of a woman. He was pleased and thought that crying for those killed had been allowed. He sent some one to verify his suspicion. However the result of investigation was not the same as he had wished because the woman was crying as she had lost her camel and weeping for a lost camel was not prohibited according to the orders of Abu Sufyan. Aswad felt this very much and composed verses. The translation of two of them is given below:

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"Is she crying for her lost camel and does she keep awake during nights for having lost it? No. It is not proper at this moment that she should cry for her camel. Rather it is necessary that she should weep for those who have been killed and with whose death joy honour and glory have also been lost". [1]

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[1] Seerah-i Ibn Hisham vol. I page 648.

FINAL DECISION ABOUT THE CAPTIVES

According to the Islamic law the prisoners of war become slaves of the Muslims and everyone of them is required to work according to his capacity. Educated persons are employed on educating others and industrialists impart instruction in the field of industry. These slaves cannot become free in any case unless they are first purchased by someone and this had been the practice of the Prophet and of the Muslims during the battles fought and the conquests made by them.

As regards this battle (i. e. Badr) however it was declared that educated persons could become free if they taught ten boys how to read and write. Others could also purchase their freedom by paying an amount ranging from one thousand dirhams to four thousand dirhams. As regards the poor persons they could be set free without payment of any ransom.

This news caused a thrill in Makkah amongst the relatives of the captives and they sent ransom money to Madina to get them released. When Suhayl 'Amr was set free on payment of ransom one of the companions of the Prophet requested for permission to pull out his front teeth so that he could not be able thereafter to speak against Islam. The Prophet did not grant permission to do that and said that it amounted to 'mutilation' which is not permissible in Islam.

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Abil As the son-in-law of the Prophet and husband of his daughter Zaynab was a respectable tradesman of Makkah. He had married Zaynab during the Age of Ignorance and did not embrace Islam after the appointment of the Prophet to the prophetic mission. He also participated in the Battle of Badr and was taken prisoner. At that time his wife Zaynab was in Makkah. To get her husband released she sent to Madina a necklace which was given to her by her mother Khadijah at the time of her marriage. The Prophet chanced to see the necklace sent by his daughter. He wept and was reminded of the great sacrifices made by Khadijah for the cause of Islam and the enormous wealth spent by her for the advancement of the Divine religion. To ensure respect for public property he turned to his companions and said: "This necklace is your property and you have full right over it. If you are agreeable it may be returned and Abil As may be set free without realizing any ransom". His companions accepted his suggestion.

STATEMENT OF IBN ABIL HADID

He says: "I mentioned the incident of Zaynab's necklace before my teacher Abu Ja'far Basri 'Alavi and he confirmed it but added: "Was it not appropriate that the caliphs should have consoled Fatimah by returning Fadak to her even if it be supposed that it belonged to the Muslims? " I said: "According to a tradition the Prophets don't leave behind any inheritance and as such Fadak belonged to the Muslims. In the circumstances how could the property of the Muslims be given to the daughter of the Prophet? " The teacher said: "Did not the necklace which Zaynab sent for the release of Abil As belong to the Muslims? "

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Abil Hadid says: "I said that the Prophet was the lawgiver and possessed authority in all matters whereas the caliphs possessed no such authority". The teacher said: "I don't say that the caliphs should have taken Fadak forcibly from the Muslims and given it to Fatimah. What I say is that the ruler of the time didn't consult the Muslims regarding the return of Fadak. Why did he not stand up like the Prophet and say: 'O people! Fatimah is the daughter of your Prophet. She desires that the garden of Fadak should be under her control as it used to be during the lifetime of the Prophet. Do you agree that Fadak be returned to her? '

Ibn Abil Hadid writes in the end: "I could say nothing in reply to the eloquent remarks of the teacher and only said this much in his support: 'Abul Hasan Abdul Jabbar has also criticized the caliphs in this behalf and says that though their action was according to law no regard was shown to the respect and position to which Zahrah was entitled". [1]

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[1] Sharh-i Nahjul Balaghah by Ibn Abil Hadid vol. XIV page 191.

Chapter 31

DANGEROUS DESIGNS OF THE JEWS

The Battle of Badr was a dreadful storm which blew in the heart of the Arabian Peninsula. This was a storm which pulled out many old roots of polytheism and idol- worship. Some of the heroes and champions of Quraysh were killed or were made captives and the others fled away very ignominously. The news of Quraysh having been routed spread through Arabia. However after this storm there was a sort of lull coupled with fear and disturbance of mind - a lull which was occasioned by reflection about the future general conditions of the Peninsula.

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The idolatrous tribes the rich Jews of Madina and the Jews of Khaybar and Wadiul Qura were very afraid of the ever increasing advancement of the new government and saw their very existence in danger because they had never believed that the Prophet of Islam would become so strong that he would annihilate the century old strength of Quraysh.

The Jews of Bani Qaynqa' tribe who lived in Madina and controlled the economy of the city were more afraid than others because their life was completely intermingled with that of the Muslims and there was a difference between them and the Jews of Khaybar and Wadiul Qura' who lived outside Madina and away from the zone of authority of the Muslims. On this account therefore the tribe of Qaynqa' became more active than others and started the cold war of propaganda by spreading biting slogans and slanderous verses. Thus they ignored practically the general agreement which was made in the first year of migration.

However this cold war did not justify that the forces of Islam should give a reply with sharp weapons because if a knot can be opened with fingers it should not be necessary to use teeth for the purpose. Furthermore the Prophet attached much importance to the maintenance of political unity and general law and order.

As a last warning to the Jews the Prophet delivered a fiery speech in the bazaar of Bani Qaynqa'. In this speech he said to the Jews inter alia: The fate of Quraysh serves them right. It is a lesson to you as well. I am afraid that the same misfortune may overtake you. There are many learned men and religious scholars amongst you. You should verify from them so that they may tell you clearly that I am the Prophet of Allah and that this fact is recorded in your Scripture (the Taurat) ".

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The obstinate and proud Jews not only did not keep silent after hearing the Prophet's words but replied to him in a very offensive tone and said: "Do you think that we are weak and unaware of the war strategy like Quraysh? You confronted a group who did not know the principles and tactics of fighting. However the strength of the children of Qaynqa' will become known to you when you meet them in the battlefield". [1]

The biting and disrespectful words of Bani Qaynqa' and the singing of slogans and epic poems by the champions of the Jews did not have even the slightest adverse effect on the morale of the Muslims. However an ultimatum was served on them in accordance with the principles of Islamic politics and it became clear that this time the knot would have to be opened by other means or else their courage transgression and oppression would increase day by day. The Prophet therefore waited for an opportunity to administer them a severe castigation.

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[1] Mughazi-i Waqidi vol. I page 176.

THE FIRE OF WAR KINDLES WITH A SPARK

At times it so happens that small phenomena lead to great revolutions and social upheavals i. e. an insignificant event leads to great occurrences and the parties resort to the settlement of many other accounts as well (besides that event).

The reason for the commencement of the First World War which is one of the greatest events of human history was a small happening which provided an excuse to the big powers to wage war.

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The event which served as a cause for the commencement of the said war was the assassination of the Archduke Francis Ferdinand the crown prince of Austria. This happened on the 28th of June 1914 and after one month and a few days the First World War started with Germany's attack on Belgium. As a result of this ten million persons were killed and another twenty million were wounded.

The Muslims were extremely annoyed at the obstinacy and arrogance of the Jews and were awaiting an offensive act of theirs so that they might rise against them. One day it so happened that an Arab woman came in the Bazaar of Bani Qaynqa' to sell something near the shop of a Jewish goldsmith. She had taken care that nobody should see her face. The Jews of Bani Qaynqa' however insisted that she should unveil her face. As she declined to do so the shopkeeper came out of his shop and sewed the lap of her dress on her back. Consequently when the woman rose after a few moments a part of her body became visible. Thereupon the men (of Bani Qaynqa') ridiculed her.

The question of reputation and honour which is something vital for every society enjoyed extraordinary importance amongst the Arabs and especially amongst the nomadic tribes who resorted to bloodshed on account of the slightest aspersion on their honour. The pitiable condition of the stranger women therefore aroused the sense of honour of a Muslim and he killed the Jewish goldsmith. Naturally this act committed in the area of the Jews themselves could not pass without a reaction on their part. They therefore attacked that Muslim en masse and put him to death.

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We are not concerned about the fact whether or not the killing of the Jew for his having insulted the woman conformed to principles and reason. However a Muslim's having been attacked by hundreds of Jews collectively was decidedly very shocking. Hence the news of the tragic and pitiable murder of a Muslim stirred the moral sense of the Muslims who determined to set the matters right and to destroy the centre of mischief.

The reciters of epic verses of Bani Qaynqa' realized that the matter had become serious and it was no longer advisable for them to continue their business in the bazaars and streets of Madina.

They therefore considered it expedient to take refuge as early as possible in their houses which were situated in high and strong forts and to retreat there in spite of all their recitations of epic poems with great valour!

They also committed a mistake in acting on this scheme. If they had regretted what they had done and had asked for forgiveness they would certainly have been able to reconcile with the Muslims on account of the forgiving nature of the Prophet. However to shut themselves in the forts was a sign of continuance of hostilities and enmity. The Prophet ordered the fort of the enemy to be besieged. The Muslim forces encircled the entire fort from one end to the other. The siege continued for fifteen days and entry of provisions into the fort was stopped. Any contact with those people was also prohibited.

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The Jews knelt down as a consequence of the economic blockade. They opened the gate of the fort after making requisite signs surrendered to the Muslim army. They also declared that the decision of the Prophet whatever it was should be adhered to.

The Prophet intended to award severe punishment to the obstructionists and the opponents of political unity in Madina. However he refrained from taking such action on account of the insistence of Abdullah Ubay who was one of the hypocrites of Madina and had ostensibly embraced Islam. It was therefore decided that the Jews should surrender their weapons and wealth and quit Madina as early as possible and this task should be accomplished under the supervision of an officer named 'Ubadah bin Samit. The Jews saw no alternative but to leave Madina for Wadiul Qura' and then to proceed to Azra'at in the region of Syria.

The political unity of Madina was restored once again with the expulsion of the Jews of Qaynqa'. This time the political unity was combined with religious unity also because besides the Muslims no other considerable majority was now visible in Madina and the number of idolatrous Arabs and hypocrites was insignificant as compared with that of the believers. [1]

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[1] Mughazi vol. I pp. 177-179 and Tabaqat-i Kubra vol. II pp. 27-38.

FRESH REPORTS REACH MADINA

In small surroundings news usually circulates like lightning from person to person. For this reason news regarding most of the conspiracies and gatherings against the Muslims in every region reached the centre of Islam immediately through impartial travellers or vigilant friends. Furthermore the Prophet himself was extraordinarily perceptive and nipped most of the conspiracies in the bud. As soon as a report was received that a tribe was planning to collect arms and men he immediately dispatched a force to curb the spirit of the enemy or went personally at top speed with an appropriate force and besieged the area of the enemy and frustrated his plans. Here is a brief account of some of the 'ghazwahs' (battles in which the Prophet participated) which took place in the second year of migration.

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1. GHAZWATUL KADAR:

The central region of Bani Salim tribe was called Kadar. A report was received in Madina that the people of that tribe were planning to collect arms to attack the centre of Islam. As and when the Prophet of Islam went out of Madina he appointed another person as his representative and entrusted the governmental matters to him. This time he appointed Ibn Umme Maktum to deputize for him in Madina and himself went with a force to the central region of Kadar. However the enemies had scattered before the arrival of the Muslims. The Prophet however returned to Madina without any fighting but for his own satisfaction he again sent an army to the same spot under the command of an officer named Ghalib Abdullah. The army in question returned victorious after a small skirmish in which three of their men were killed. [1]

2. GHAZWATUS SAWEEQ:

The Arabs of the Age of Ignorance made strange vows. For example Abu Sufyan had vowed after the Battle of Badr that until he had taken revenge for the murder of the Quraysh upon the Muslims he would not go near his wife. To fulfil his vow he was obliged to conduct an attack. He marched with two hundred men and at the insistence of Salam bin Mushkam the chief of the Jewish tribe of Bani al-Nuzayr who lived out of Madina he killed a Muslim and set fire to a palm-grove in the region of 'Ariz'. A man immediately reported the incident to Madina. The Prophet came out of Madina and pursued the enemy up to a certain distance. However Abu Sufyan and his warriors fled away. On the way the enemies left behind some bags of 'saweeq' (a food prepared with flour and palm-dates). The Muslims took possession of these bags and gave this ghazwah the name of 'Ghazwatus Saweeq'. [1]

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[1] Mughazi vol. I page 182 and Tabaqat-i Kubra vol. II page 30.

[2] Mughazi-i Waqidi vol. I page 181.

GHAZWAH ZIL AMR

A report was received in Madina that the people of the tribe named 'Ghatfan' had gathered together and intended conquering Madina. The Prophet with 450 men rose to face the enemies. The enemies became panicky and took refuge in the mountains. In the meantime there was a heavy downpour and the clothes of the Prophet became wet. He therefore went at a distance from the army. There he took off his clothes and spread them on a tree and sat down under the shade. The enemies were observing the movements of the Prophet. A warrior from amongst them took advantage of the situation. He came down from the mountain with a naked sword and standing by the side of the Prophet said with a harsh voice: "Who can save you today from my sharp sword? " The Prophet replied loudly: "Allah". This word had such an effect on that man that he began to tremble with fear and the sword fell down involuntarily from his hand. The Prophet stood up immediately picked up the sword attacked him and said: "Who can save you from me now? " As the man was an idolater and knew that his wooden gods were incapable of defending him at that crucial moment he replied: "None".

Historians say that the man embraced Islam there and then but this action of his was not on account of fear because he remained steadfast in his faith. The reason for his adopting Islam was the waking up within him of his pure nature because his unexpected and miraculous defeat turned his mind to the other world and he realized that the Prophet had connections with that world. The Prophet took him at his word (regarding his embracing Islam) and returned his sword to him. After going a bit forward he returned and surrendered his sword to the Prophet and said: "As you are the leader of this reformatory army you are much more entitled to own this weapon". [1]

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[1] Manaqib vol. I page 164 and Mughazi-i Waqidi vol. I pp. 194-196.

QURAYSH CHANGE THEIR TRADE ROUTE

The coast of the Red Sea had become dangerous (for Quraysh) on account of the Islamic army and the people who had concluded pacts with the Muslims. Once again therefore Quraysh held consultations and studied the situation. They said among themselves: "If our trade is suspended we will gradually lose our capital and will consequently have to surrender to the Muslims. And in case we remain engaged in trade we have no hope of success because the Muslims usually confiscate our merchandise en route".

One of them suggested that they should go to Syria via Iraq and his suggestion was accepted unanimously. Arrangements were therefore made to send a caravan along with the merchandise. Abu Sufyan and Safwan Umayyah personally supervised the caravan and a man named 'Furat Hayyan' who belonged to the tribe of Bani Bakr acted as their guide.

Maqrizi writes: "A man belonging to Madina observed the proceedings. On his return to Madina he mentioned the fact to a friend of his. The Prophet became aware of the fact soon and dispatched an army towards the route of the caravan under the command of an officer named Zayd Harith. By capturing two men and confiscating the merchandise they prevented the enemies from pursuing their journey. "[1]

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[1] al Imta' page 112.

Chapter 32

THE EVENTS OF THE THIRD YEAR OF MIGRATION

The third year of migration began with minor encounters and some scattered battles which had a defensive aspect and were fought with a view to nip the conspiracies of the idolatrous tribes in the bud. However the Battle of Uhud deserves attention amongst the events of the third year. This battle is a glaring example of the defence of the sacred religion of Islam belief in the 'Oneness of Allah' and the freedom of faith. It is not at all appropriate to give the name of 'battle' or 'Ghazwah' to the sacrifices made by Muslims because they had not planned to fight a battle but had resorted to arms only to defend Islam and to ensure freedom of faith. They repulsed after sustaining heavy losses those people who had come from Makkah and the adjoining areas and had attacked Madina to destroy the worshippers of Allah and the seekers of freedom and the Muslims had no alternative left but to reply to the cruel tyrants and oppressors with force and with fiery arms.

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REASONS FOR THE BATTLE OF UHUD

The collective attack by the idolaters was the result of a chain of internal and external factors which brought a strong army to Madina to take revenge.

A dangerous element by the name of Ka'b bin Ashraf kindled this fire. He was a Jew from his mother's side but himself professed to be an idolater. He enjoyed the protection of the Islamic State and did not meet any harm in the Battle of Badr but on account of the enmity which he had against the Prophet of Islam he went to Makkah and shed crocodile tears in the assemblies of Quraysh and reminded them how their chiefs had been killed and captured. He displayed so much dexterity in this task that the old and young of Quraysh became ready to fight with the Prophet and to topple down the Islamic State.

In order to rouse the passions of the Makkans Ka'b praised the beauty of Muslim women in such a way that all the Makkans expressed a wish to fight against the Muslims so that they might defeat them and capture their women to satisfy their base desires. He also sang some verses in this behalf and inserted in them with utter shamelessness the names and particulars of Muslim women and gave indecent descriptions about them. After having carried out his plan he returned to Madina and took refuge in his fortress.

What was the duty of the Prophet and the Muslims with regard to this man who provoked these passions? He kindled a fire whose flames reduced to ashes seventy brave soldiers of Islam including Hamzah and caused the blood of the righteous persons to flow in the land of Uhud.

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Men of Aws tribe decided to relieve the Muslims of the mischief of Ka'b. Two persons named Muhammad bin Maslamah and Abu Na'ilah arrived in his fortress in the guise of friends and blamed the Prophet and his religion. They added that since the arrival of the Prophet in Yathrib all of them had been encircled by calamities and their persons and belongings had been destroyed. They enlarged on this topic so much that Ka'b felt that their views on the subject were identical with his. Then they said: "We have come now to purchase some grains from you and are obliged to pawn something because we do not possess any cash at present".

Ka'b agreed to sell grains but as regards the things to be given as security he uttered words which clearly displayed his base and impure spirit for he said with utter shamelessness: "Your women and children should remain under my control by way of pledge". His remark disturbed the two persons so much that they said in reply: "Is it possible? "

These two persons did not actually want to purchase grains.

They came back to chalk out a plan to murder him. They therefore made an offer at once to leave their weapons with him as security. Their object in making this offer was that when the armed persons approached his fortress he should imagine that they had come to leave their weapons with him as security and not that they had conspired against him.

At night an armed group of the men of Aws gathered round his fortress ostensibly with the purpose of purchasing grains. Muhammad bin Maslamah who was Ka'b's foster-brother called him. Ka'b's wife objected to his going out in the darkness of night but in view of the conversation which Ka'b had already had with them he came out of the fortress with perfect confidence and did not entertain any doubt on account of their being armed. Having encircled him they proceeded to a valley as if to show the commodity or to take possession of it. They had not yet gone far from the fortress when the men of Aws suddenly fell upon him and cut him to pieces. In this way a dangerous enemy a mischievous spy and a dreadful element whose most ardent desire had always been to inflict a blow upon the Muslims was removed from their path.

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Soon after the murder of Ka'b a Jew named Abu Rafe' who followed in Ka'b's footsteps and was one with him in the matter of spying and instigating was also killed. Ibn Athir has recorded the details of this event in his history. [1]

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[1] Mughazi-i Waqidi vol. I pp. 184-190; Tabaqat vol. ll pp. 31-34 and Tarikh-i Kamil vol. II page 101.

QURAYSH DECIDE TO MEET THE EXPENSES OF WAR

Seeds of subversion and disturbance had already been sown in Makkah for quite some time. Prohibition of mourning had strengthened the sense of revenge. Closure of the trade route of the people of Makkah via Madina and Iraq had made them extremely uneasy. Ka'b bin Ashraf added fuel to this fire and set it ablaze. For these reasons Safwan bin Umayyah and 'Ikramah bin Abi Jahl suggested to Abu Sufyan that as the chiefs and soldiers of Quraysh had been killed for the sake of the protection of the trade caravan of Makkah it was expedient that everyone of those who owned a part of the merchandise which was carried by their caravan should contribute his share to meet the expenses of war. This proposal met Abu Sufyan's approval and was put in action immediately.

The chiefs of Quraysh who were aware of the strength of the Muslims and had observed their bravery and self-sacrifice from a very near quarters in the Battle of Badr considered it expedient to face Muhammad with an organized army consisting of brave and experienced men of various tribes.

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Amr bin As and some others were deputed to contact the tribes of Kananah and Saqif and to seek their help. They were instructed to invite their brave men to fight with Muhammad fully equipped and to promise them that the expenses of war and all necessities of the journey would be provided by Quraysh. They succeeded after a good deal of activity in procuring the services of a number of brave men belonging to the tribes of Kananah and Tahamah and in preparing an army consisting of three to four thousand men to participate in the battle. [1]

What has been stated above is the number of men only who participated in the battle and if the number of the women who were present on the scene is added the figure will go up. It was not the custom amongst the Arabs to take women to the battlefield but this time women also participated in the battle along with men. And their plan was that they should walk between the formations of the troops beating drums and instigate them to take revenge by reciting verses and making moving speeches.

They had brought the women along with them so that the path for soldiers fleeing the battlefield might be closed because fleeing meant leaving the girls and women to be captured by the enemy and the element of bravery in the Arabs could not yield to such a disgrace.

A large number of slaves joined the army of Quraysh on account of tempting promises made to them. Wahshi bin Harb was an Ethiopian slave of Mut'am. He possessed extraordinary skill in the use of javelin and had been promised freedom if he killed anyone of the three towering personalities of Islam (namely Muhammad Ali or Hamzah). In short after taking great pains they organized an army which consisted of seven hundred armour-clad men three thousand camel- soldiers a cavalry of two hundred men and a group of foot-soldiers.

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[1] Commentators and historians like Ali bin Ibrahim Shaykh Tabrasi (A'lamul Wara') and Ibn Hisham differ from one another on the question of the number of soldiers. What is said above however is plausible.

THE INTELLIGENCE ORGANIZATION OF THE HOLY PROPHET FURNISHES A REPORT

Abbas uncle of the Prophet who was in fact a Muslim but had not yet declared his faith openly informed him about the war plans of Quraysh. He wrote a letter under his signature and seal handed it over to a messenger belonging to the tribe of Bani Ghifar taking promise from him that he would deliver it to the Prophet within three days. The messenger brought the sealed letter to the Prophet when he was in a garden outside the city and handed it over to him after paying his respects to him. The Prophet read the letter but did not mention its contents to his companions. [1] Allamah Majlisi quotes from Imam Sadiq[2] that the Prophet did not write but could read a letter. Evidently it was necessary for the Prophet to inform his companions about the plan of the enemy as early as possible. Hence on his return to the town the letter was read over for their information.

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[1] Mughazi-i Waqidi vol. I pp. 203-204 and some historians believe that the messenger brought the letter to Madina when the Prophet was in the mosque and Abi bin Ka'b read it out for him.

[2] Biharul Anwar vol. XX page III.

THE ARMY OF QURAYSH MOVES

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The army of Quraysh decided to move and after covering some distance reached Abwa where the mother of the Prophet lies buried. Some frivolous men from Quraysh insisted that her body might be exhumed. However the far-sighted amongst them severely condemned this suggestion and added: "It is possible that this may become a custom in future and our enemies belonging to the tribes of Bani Bakr and Bani Khuza'ah may open the graves of our dead".

The Prophet deputed Anas and Munis bin Fazalah to go and bring information about Quraysh. These two persons brought the news that the army of Quraysh had reached near Madina and they had left their animals of mount in the fields of Madina to graze. Hubab bin Munzir brought information that the advance guard of the army of Quraysh had reached near Madina. Thursday afternoon it was confirmed that most of the army of Quraysh had advanced towards Madina. The Muslims were afraid lest the enemies should harm the Prophet by carrying out a night-attack. The chiefs of Aws and Khazraj therefore decided to arm themselves and to spend the night in the mosque so as to guard the house of the Prophet and the gates of the city till they were assigned other duties according to war plans after sunrise.

THE UHUD REGION

The big and lengthy valley which joined the trade route of Syria with Yemen is called Wadiul Qura. Different Arab tribes and the Jews took up their abode at a spot where necessities of life were available. A number of villages therefore came into existence and their sides were fenced by stones. Yathrib (which was later named Madinatur Rasul i. e. city of the Prophet) was considered to be the centre of these villages.

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Whoever came from Makkah to Madina was obliged to enter there from the southern side. However as this region was stony and it was difficult for an army to move into it the army of Quraysh bent its route and established itself in the north of Madina in the valley named 'Aqiq situated at the foot of Mt. Uhud. This area was fit for all sorts of military operations as there was no palm-grove in it and the land was also even. Madina was more vulnerable from this side because there were very few natural obstacles in this part.

The forces of Quraysh encamped at the foot of Mt. Uhud on Thursday the 5th of Shawwal 3 A. H. The Prophet remained in Madina on that day and also on the night preceding Friday. He formed a military council on Friday and asked the officers and other experienced men to offer suggestions regarding the defence of the city.

CONSULTATIONS IN THE MATTER OF DEFENCE

Almighty Allah had ordered the Prophet of Islam to consult his companions in important matters and to keep their suggestions in view while taking decisions and by doing so he set a great example for his followers and created a spirit of democracy truthfulness and realism amongst them. Did he profit from their views or not? The learned ulemah and scholars of scholastic theology have given replies to this question. However it is an established fact that these consultations are living examples of our constitutional regulations which have come down to us from the Prophet. This method of his was so instructive and impressive that the caliphs of Islam also followed it after his death and accepted in toto the lofty views of Imam Ali the Commander of the Faithful with regard to military matters and social problems.

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In a big assembly in which the officers and brave soldiers of the army of Islam were present the Prophet said Let me have your views i. e. he asked the officers and soldiers to express their views regarding the protection of Islam which was being threatened by Quraysh.

Abdullah bin Ubayy who was one of the hypocrites of Madina suggested fortified defence. It meant that Muslims should not go out of Madina but make use of towers and buildings the women should stone the enemy from the roofs of the buildings and the towers and the men should fight hand to hand in the streets. He said: "In the past we used to practice the method of fortified defence and women helped us from the roofs of the houses and it is for this reason that the city of Yathrib has remained untouched. The enemy has not so far been able to utilize this method. Whenever we defended ourselves in this way we were victorious and whenever we went out of the city we met with harm".

The old and experienced persons from amongst the Muhajirs and the Ansar supported this view. However the young people and especially those who had not participated in the Battle of Badr and were keen to be engaged in a battle severely opposed this view and said: "This method of defence will encourage the enemy and we shall lose the honour which we acquired in the Battle of Badr. Is it not a shame that the brave and self-sacrificing worshippers of Allah should confine themselves to their homes and allow the enemy to reach there? At the time of the Battle of Badr our strength was far less than the present one and in spite of that we were victorious. We have been waiting for long for such an opportunity and now we have got it".

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Hamzah the brave officer of Islam said: "By Allah who has revealed the Qur'an I shall not take my meals today until I have fought against the enemy outside the city". This group insisted that the army of Islam should go out of the city and give a fight to the enemy. [1]

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[1] Mughazi-i Waqidi vol. I page 211

DRAWING LOTS FOR BEING KILLED

A pious old man named Khaysamah stood up and said: "O Prophet of Allah Quraysh have been active for full one year and have been able to align the Arab tribes with themselves. If we don't go out now to defend this place it is quite possible that they may besiege Madina. It is also possible that they may lift the siege and return to Makkah. However this very thing will encourage them and we shall not remain secure from their attacks in future. I am sorry that I could not participate in the Battle of Badr when my son and I were both very keen to take part in it and each one of us wished to steal a march on the other. In the Battle of Badr I said to my son: "You are young and have many aspirations and can spend the vigour of your youth in such a way that you may gain the pleasure of Allah. So far as I am concerned my life is now almost finished and my future is not bright. It is therefore necessary that I should participate in this sacred jihad (Battle of Badr) and you should shoulder the responsibilities with regard to my dependents".

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"However my son was so keen to participate in the battle that we decided to draw lots. The lot fell upon him and he met martyrdom in the Battle of Badr. Last night every one was talking about the siege by Quraysh and I went to sleep with these thoughts in my mind. I saw my son in a dream. He was walking in the gardens of Paradise and was enjoying its fruits. He addressed me with great love and said "Dear father! I am waiting for you ".

"O Prophet of Allah! My beard has become grey and my bones have lost flesh. I request you to pray to Allah for my martyrdom in the path of truth". [1]

You will come across many such brave and self-

sacrificing persons in the pages of the history of Islam. The training schools which are not founded on faith and belief in the

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[1] Biharul Anwar vol. II page 125.

(408)

Almighty and in the Day of Judgement can rarely train self-sacrificing soldiers like Khaysamah. This spirit of self-sacrifice which makes a soldier seek his death in the path of righteousness with tears in his eyes cannot be inculcated in any school except in the school of godliness. In the industrial countries of the world today great importance is attached to the living conditions of the officers and other ranks of the armed forces. However as the object during the modern wars is better life and maintenance for them their main aim is to save their lives. In the school of the godly people however the object of fighting is to seek the pleasure of Allah and if this object can be achieved by being killed the soldier of Allah faces all dangers unswervingly.

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RESULT OF CONSULTATIONS

The Prophet treated the view of the majority to be final and preferred going out of the city instead of resorting to fortified defence and hand to hand fight. It was not at all appropriate that after all the insistence by officers like Hamzah and Sa'd bin 'Ubadah he should accord preference to the suggestion of Abdullah Ubayy who was one of the hypocrites of Madina. Although from the viewpoint of defence and war principles his suggestion guaranteed victory or at least ensured that the Muslims should not meet defeat but it was totally erroneous from the psychological viewpoint for the following reasons:

1. Disorderly hand to hand fighting in the narrow streets of Madina and allowing women to participate in these defensive operations and to remain confined in their homes and leaving the path open to the enemy would have been a sign of the weakness and helplessness of the Muslims and would not have been in keeping with the strength displayed by them in the Battle of Badr.

2. The siege of Madina by the enemy and his control over the roads of the city and the silence of the Muslim soldiers in the face of all this could have very well killed the spirit of warfare in them.

3. It was not impossible that Abdullah Ubayy who nursed a grudge against the Prophet wished to give him a hard blow by this means.

THE HOLY PROPHET TAKES DECISION

After determining the line of defence the Prophet entered his house. He put on the coat of mail girded a sword put a shield on his back hung a bow on his shoulder held a spear in his hand and having thus equipped himself reappeared before the people. This scene gave a severe jolt to the Muslims. Some of them thought that their insistence on going out of the city was not in accordance with Islamic principles and they had persuaded the Prophet unnecessarily to go out for fighting. To make amends therefore they said that they submitted to his views and would abide by whatever decision he might take i. e. if it was not expedient to go out they were prepared to remain in the city. The Prophet however replied "When a Prophet wears a coat of mail it is not proper for him to take it off unless he has fought against the enemy". [1]

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[1] Mughazi vol. l page 214 and Tabaqat-i Kubra vol. II page 38.

THE HOLY PROPHET GOES OUT OF MADINA

The Prophet offered Friday prayers and then left Madina for Uhud with an army consisting of one thousand men. He did not take with him persons like Usamah bin Zayd Harith and Abdullah bin Umar on account of their tender age but two young men named Samurah and Rafe' who were not more than fifteen years of age participated in the battle because in spite of their being young they were good archers.

On the way some Jews who were allies of Abdullah Ubayy expressed their desire to participate in the defence of the city but the Prophet did not consider it expedient for some reasons to allow them to do so. In the meantime Abdullah Ubayy also declined to participate in jihad on the excuse that the Prophet had accepted the suggestion of young men in preference to his. He therefore returned from half-way along with three hundred men belonging to the tribe of Aws who were his kinsmen.

The Prophet and his companions were keen to proceed by the shortest route so as to reach their camping-place soon. For this purpose they were obliged to pass through the garden of a hypocrite named Jumuh. He expressed great annoyance in a mulish way on account of the entry of the Islamic army into his property and was disrespectful to the Prophet. The companions of the Prophet wanted to kill him but the Prophet said: "Leave alone this misguided and obstinate person". [1]

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[1] Seerah-i Ibn Hisham vol. II page 65.

TWO SELF-SACRIFICING SOLDIERS

At one point the Prophet reviewed his soldiers. Their self-sacrificing mettle and brilliant faces were shining through the lights of the swords. The army which the Prophet brought to the foot of Mt. Uhud consisted of persons in whose ages there was much divergence. Most of them were old men with white heads and faces but there could also be seen brave boys whose ages did not exceed fifteen years. The thing which prompted these persons to participate in the battle was nothing else except the love for perfection which could be achieved only under the auspices of the defence of Islam. In support of this statement we narrate hereunder the stories of two persons i. e. an old man and a young man who had been married only one night earlier.

1. 'Amr bin Jumuh: He was an old man with a bent back whose physical strength was exhausted and one of whose feet had also been injured in an incident. He had four brave sons whom he had sent to the battlefield and he was happy that they were fighting for the sake of truth and reality.

However he thought within himself that it was not proper for him to remain away from the battle and thus to lose the blessings (of jihad). His kinsmen severely objected to his participating in the battle and said that the laws of Islam had absolved him from all such responsibilities. Their words did not however satisfy him and he approached the Prophet personally and said: "My kinsmen prevent me from participating in jihad. What is your view in the matter? " The Prophet replied "Allah considers you to be excused and no responsibility devolves upon you". He however insisted and entreated for the acceptance of his request. While his kinsmen were encircling him the Prophet turned to them and said: "Don't prevent him from meeting martyrdom in the path of Islam". When he came out of his house he said: "O Allah! Make me successful in laying my life in Your path and don't make me return to my home".

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A person who goes to meet death with open arms is sure to achieve his end. The attacks of this lame person were very exciting. He attacked in spite of his lame foot and said: "I am desirous of Paradise". One of his sons was also advancing along with him. Consequently both of them fought till they achieved the honour of martyrdom. [1]

2. Hanzalah: He was a young man who had not yet completed twenty four years of his age. It has been said: "He brings into existence pure children from impure parents". He was the son of Abu 'Amir an enemy of the Prophet. His father participated in the Battle of Uhud from the side of Quraysh and was one of those mischievous elements who instigated Quraysh to wage war against the Prophet. He worked against Islam till his death and was one of the founders of Masjid-i Zirar. A detailed account of it will be given in connection with the events of the ninth year of migration.

Filial sentiments did not make Hanzalah deviate from the right path. The night preceding the day on which the Battle of Uhud took place was his wedding night. He had married the daughter of Abdullah Ubayy the well-known member of the tribe of Aws and was obliged to consummate the marriage rites the same night. When he heard the call to jihad he was perplexed. He found no alternative but to seek permission from the supreme commander to spend that night in Madina and reach the battlefield on the following day.

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As quoted by Allamah Majlisi[2] the following verse was revealed about him: The true believers are those who have faith in Allah and His Messenger and when they are dealing with the Messenger in important matters they do not leave without his permission. Muhammad those who ask your permission believe in Allah and His Messenger. When they ask your leave to attend to their affairs grant permission to whomever you please and implore Allah to forgive them. Allah is forgiving and merciful. (Surah al-Nur 24: 62)

The Prophet granted him permission for one night to consummate the nuptial rites. In the morning he reached the battlefield even before taking ceremonial bath. When he wished to come out of his house tears came in the eyes of the bride whose marriage had taken place only a night earlier. She put her arms round the neck of her husband and asked him to wait for a few moments. She then called four persons who had stayed on in Madina on account of some excuse to witness that marriage had taken place between them during the previous night.

When Hanzalah went the bride turned to the four persons mentioned above and said: "Last night I dreaMt. that the sky was split and my husband entered it and thereafter the two parts of the sky rejoined each other. I feel on account of this dream that my husband and his soul will fly to Paradise".

Hanzalah joined the army. His eyes fell on Abu Sufyan who was parading between the two armies. He made a brave attack on him with his sword but it struck the back of Abu Sufyan's horse and he himself fell down.

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The cries of Abu Sufyan attracted the attention of the soldiers of Quraysh. Shaddad Dulaythi attacked Hanzalah as a consequence of which Abu Sufyan made good his escape.

A spearhead from amongst the soldiers of Quraysh attacked Hanzalah and thrust his spear into his body. In spite of the wound Hanzalah pursued that man and put him to the sword. He himself also fell down on the ground and breathed his last on account of the wound sustained by him.

The Prophet said: "I have seen that the angels were washing Hanzalah". That is why he is called 'Ghasilul Mala'ikah' (i. e. one who was washed by the angels). When the people of the tribe of Bani Aws recounted the causes of their glory and honour they used to say: "One of us was Hanzalah who was washed by the angels".

Abu Sufyan used to say: "If they killed my son Hanzalah in the Battle of Badr I also killed Hanzalah of the Muslims in the Battle of Uhud".

No doubt the mentality sincerity and faith of this couple is surprising because their fathers were the sworn enemies of Islam. The father of the bride was Abdullah bin Ubayy Salul who was the chief of the hypocrites of Madina and Hanzalah was the son of Abu 'Amir who was a monk during the Age of Ignorance and after the advent of Islam joined the idolaters of Makkah. He was the person who invited Hercules to attack and destroy the newly-formed Islamic State. [3]

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[1] Seerah-i Ibn Hisham vol. II page 9.

[2] Biharul Anwar vol. XX page 57.

[3] Usudul Ghabah vol. II page 59 and Biharul Anwar vol. XX page 57.

ARRAY OF THE TWO ARMIES

In the morning of the 7th of Shawwal 3 A. H. the Islamic forces arrayed themselves opposite the invading and aggressive forces of Quraysh. The Muslim army selected as their camping-place a point which had a natural barrier and protection at the back of it in the shape of Mt. Uhud. There was however a particular gap in the middle of the mountain and it was probable that the enemy forces might turn round the mountain and appear at the back of the Muslim army through that gap and might attack them from behind.

In order to obviate this danger the Prophet posted two groups of archers on a mound and addressed their Commander Abdullah Jabir in these words: "You should drive away the enemies by shooting arrows. Don't allow them to enter the battlefield from behind and take us by surprise. Whether we are victorious or defeated you should not vacate this point.

The events of the Battle of Uhud show clearly that this passage was extraordinarily sensitive and the defeat of the Muslims after they had achieved victory was due to the fact that the archers displayed indiscipline and vacated this important passage and the defeated and retreating enemy made a quick surprise attack through it.

The strict orders given by the Prophet to the archers not to move from their place were an evidence of his perfect knowledge of the principles of warfare. However a commander's knowledge of the principles of warfare does not guarantee victory if the soldiers display indiscipline.

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STRENGTHENING THE MORALE OF THE SOLDIERS

The Prophet did not ignore strengthening of the morale of the soldiers in the battles. This time too when seven hundred Muslims were arrayed against three thousand persons he strengthened their morale by an address. The great Historian of Islam Waqidi says: "The Prophet posted fifty archers on the isthmus of Ainayn and kept Mt. Uhud in the back and Madina in front of the Muslim forces. While walking on foot he arrayed the troops and fixed the place of every officer. He kept one group in the front and another in the rear. He arrayed the rows so minutely that if the shoulder of any soldier was ahead of others he immediately asked him to move behind.

After arraying the rows the Prophet addressed the Muslims in these words: "I advise you to follow what has been enjoined by Almighty Allah in His Book. I remind you to obey the orders of Allah and refrain from opposing Him ". Then he added: "It is a difficult and onerous task to fight with the enemy and there are very few who can remain steadfast before them except those who have been guided and supported by Allah for Allah is with those who obey Him and Satan is with those who disobey the Almighty. Above anything else you should remain steadfast in jihad and should acquire by this means the blessings which Allah has promised you. The messenger the Archangel Jibreel has said to me that none dies in this world unless he has eaten the last little bit of his daily portion fixed by Providence............ And until orders are given to start fighting none should resort to it". [1]

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[1] Mughazi-i Waqidi vol. I pp. 221-222.

THE ENEMY ORGANIZES HIS ROWS

Abu Sufyan divided his army into three parts. He placed the armour-clad infantry men in the middle a group under the command of Khalid bin Walid on the right and another group under the command of 'lkrimah on the left. He also posted a special platoon in front of the army by way of vanguard and this group also included the standard-bearers all of whom belonged to the tribe of Abdud Dar. Then he addressed them saying: "Victory of an army depends on the steadfastness and perseverance of the standard-bearers. On the Day of Badr we were defeated in this field. If the tribe of Abdud Dar don't display competence in protecting the standard it is possible that the honour of bearing the standard may be transferred to another tribe". Talhah bin Abi Talhah who was a brave man and the first standard bearer felt these words. He stepped forward immediately and challenged the adversary to fight.

PSYCHOLOGICAL STIMULATIONS

Before the battle commenced the Prophet held a sword in his hand and in order to stir the blood of the brave soldiers turned his face towards them and said: "Who is the person who holds this sword in his hand and gives it its due? " Some persons stood up but the Prophet did not hand over the sword to them. Then Abu Dujanah who was a brave soldier stood up and said: "What is due to this sword and how can we give it? " The Prophet said: "You should fight with it so much that it should bend". Abu Dujanah said: "I am prepared to pay its due". Then he tied to his head a red handkerchief which he called 'the handkerchief of death' and took the sword from the Prophet. Hence by tying this head-band to his head he meant that he would fight till his last breath. He walked like a proud leopard and was very happy to receive the honour which he did and the red handkerchief added to his dignity. [1] No doubt such ostentation is the best stimulant to encourage an army which fights for the defence of truth and spirituality and which has no aim other than the spreading of freedom of faith and no motive except the love for perfection. Perhaps this action of the Prophet was not only to stimulate the person of Abu Dujanah for by this means he also encouraged others and impressed upon them that their bravery and determination too should be of such a standard that they should deserve such military medals.

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Zubayr Awam who was himself a brave soldier felt somewhat uneasy because of the Prophet's not giving the sword to him. He therefore said to himself: "I should pursue Abu Dujanah to see the standard of his bravery". He said: "I followed him in the battlefield. He cut down every warrior that faced him". Then he said: "There was a champion amongst Quraysh who quickly cut off the heads of wounded Muslims and I was very much disturbed on account of this unusual act of his. By some lucky chance he came face to face with Abu Dujanah.

A few blows were exchanged between them and eventually the champion of Quraysh was killed at the hands of Abu Dujanah. Abu Dujanah said: "I saw someone encouraging Quraysh to fight. I went up to him and when he saw the sword hanging on his head he began to bewail and cry. Suddenly I realized that it was a woman (Hind wife of Abu Sufyan) and I considered the sword of the Prophet too pure to be struck on the head of a woman (like Hind) ". [2]

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[1] Seerah-i Ibn Hisham vol. II page 66.

[2] Seerah-i Ibn Hisham vol. II Page 68 - 69.

THE BATTLE BEGINS

Ibn Hisham writes: [1] "The battle commenced through Abu 'Amir who was one of those who had fled Madina. He belonged to the tribe of Aws but on account of his enmity with Islam had taken refuge in Makkah and fifteen persons of Bani Aws were with him. He was under the impression that if the people of Aws tribe saw him they would desert the Prophet. He therefore stepped forward to achieve this end. However when he confronted Muslims he had to face their taunts and abuses. After a short fighting therefore he kept himself aloof from the front.

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Self-sacrifices of some warriors in the Battle of Uhud are well-known amongst the historians and the sacrifices made by Ali are specially worthy of appreciation. Ibn Abbas says: "In all the battles Ali was the standard-bearer and a standard-bearer was always selected from amongst experienced and steadfast persons and in the Battle of Uhud the standard of Muhajirs was in the hands of Ali". According to many historians after Mus'ab bin Umayr the standard-bearer of the Muslims was martyred the Prophet gave the standard to Ali and the reason for Mus'ab having held the standard in the first instance was perhaps that he belonged to the family of Bani Abdud Dar and the standard-bearers of Quraysh also belonged to the same family". (This view has been taken from Balazari).

Talhah Abi Talhah who was called Kabshul Katibah (a man equal to a vanguard of an army) entered the battlefield shouting and said: "O companions of Muhammad! You believe that our people who are killed go to Hell whereas yours go to Paradise. In the circumstances is there anyone amongst you whom I may send to Paradise or he may send me to Hell? " His voice was ringing in the battlefield. Ali went forward and after the exchange of some blows Talhah fell down.

After Talhah was killed his two brothers became the standard-bearers one after the other. However both of them succumbed to the arrow shots of 'Asim bin Thabit.

It is learnt from the speech which Ali made before the consultative body which was formed to select a caliph after the death of the Second Caliph that the army of Quraysh had kept nine persons in reserve for the office of standard-bearer and it had been decided that they would bear the standard in a specified order and if the first person was killed the second would bear the standard and so on and so forth. All these standard-bearers who belonged to the tribe of Bani Abdud Dar were killed at the hands of Ali. After them an Ethiopian slave named Sawab who had a frightening figure and a dreadful mien picked up the standard and asked for an adversary. He too fell to a blow of Ali.

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In a big assembly in which the companions of the Prophet were present Ali said: "Do you remember that I relieved you of the mischief of nine persons of the tribe of Bani Abdud Dar everyone of whom held the standard by turn and asked for an adversary? " All those present confirmed the statement of Ali the Commander of the Faithful. [2] He added: "Do you remember that after the nine persons the Ethiopian slave Sawab entered the field and had no object but to kill the Prophet of Allah. He was so furious that his mouth was emitting foam and his eyes had become red. On seeing that dreadful warrior all of you were astonished and retreated whereas I went forward and striking a blow on his back brought him to the ground". Those present confirmed these remarks as well. [3]

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[1] Seerah-i Ibn Hisham vol. II page 12.

[2] An account of nine standard-bearers who were killed by Ali has been recorded in Biharul Anwar vol. Il. page 51.

[3] Khisal vol. II page 121.

WHO WERE FIGHTING FOR THE SAKE OF LUST?

It is learnt from the verses which Hind and other women were reciting with tambourines to instigate the warriors of Quraysh and to incite them to blood-shed and revenge that these people were not fighting for the sake of spirituality purity freedom and moral virtues. On the contrary they were prompted by sexual and material consideration. The song which the women sang with tambourine and a particular tune amongst the rows of the army was: "We are the daughters of Tariq. We walk on costly carpets. If you face the enemy we shall sleep with you but if you show your back to the enemy and flee we shall disengage ourselves from you".

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It is an admitted fact that there is a clear contrast and a vast difference between people whose warfare is prompted by sexual desires and who have no aim other than the satisfaction of material gains and beastly pleasures and the people who fight for a sacred spiritual object like establishing freedom raising the level of thinking and relieving man of the worship of wood and stone. On account of the two different stimulants which existed in the minds of these two groups it was not long before as a consequence of the self-sacrifice of the brave officers of Islam like Ali Hamzah Abu Dujanah Zubayr and others the army of Quraysh threw their weapons and provisions on the ground and ran away disgracefully from the battlefield. Another glory was thus achieved by the warriors of Islam. [1]

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[1] Seerah-i Ibn Hisham vol. II p. 68 and Tarikh-i Tabari vol. II p. 194.

DEFEAT AFTER VICTORY

We may mention here as to why the warriors of Islam were victorious. It was due to the fact that till the last moment of their victory they had no motive except that of jihad in the path of Allah acquisition of His pleasure conveying the message of Allah and the removal of every impediment in its path.

Why were they defeated thereafter? It was because after achieving victory the aim and intention of most of the Muslims underwent a change. Attention towards the booty which the army of Quraysh had themselves thrown in the battlefield and had fled affected the sincerity of a large group and they ignored the orders given by the Prophet.

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Here are the details of the event: While explaining the geographical conditions of Uhud we had mentioned that there was a particular gap in the middle of Mt. Uhud and the Prophet had entrusted fifty archers under the command of Abdullah Jabir to guard the valley behind the battle front and had given these orders to the commander of the group: "Prevent the enemy from passing through the gap in the mountain by shooting arrows and don't vacate this point at any cost whether we are defeated or victorious".

The fire of warfare blazed up on both the sides. Every time the enemies wished to cross his valley they were repulsed by the archers.

When the army of Quraysh threw away their weapons and property on the ground and ignored everything else to save their lives a few brave officers of Islam whose oath of allegiance was perfectly sincere pursued the enemy outside the battlefield. But the majority ignored the pursuit and placing their weapons on the ground began collecting the booty and imagined that the battle had come to an end.

The persons guarding the valley behind the battle front also decided to avail of the opportunity and said to themselves: "It is useless for us to stay here and it is profitable that we too should collect the booty". Their commander however reminded them that the Prophet had ordered that whether the Muslim army gained victory or was defeated they should not move from their post. Majority of the archers who were guarding the passage opposed their commander and said: "Our staying here is useless and the Prophet meant only that we should guard this passage when the battle was in progress but now the fighting has ended".

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On the basis of this false presumption forty men came down from the vigilance post and only ten persons remained there. Khalid bin Walid who was a brave and experienced warrior and knew from the very start that the mouth of the passage was the key to victory and had attempted many times to reach at the back of the war- front through it but had to face the archers took advantage of the small number of the guards this time. He led his soldiers towards the back side of the Muslim army and making a surprise attack reached at the party of the Muslims. The resistance by the small group which was stationed above the mound could not prove effective till all the ten persons after putting up a tough fight were killed at the hands of the troops of Khalid bin Walid and 'Ikrimah bin Abi Jahl. Soon after that the unarmed and neglectful Muslims were subjected to a severe attack of the enemy from behind.

After having gained possession of the sensitive point Khalid sought the collaboration of the defeated army of Quraysh which was in a state of flight and strengthened the spirit of resistance and perseverance of Quraysh with repeated shootings and cries. On account of disruption and confusion which prevailed in the ranks of the Muslims the army of Quraysh soon surrounded the Muslim warriors and fighting commenced between them once again.

This defeat was due to the negligence of those persons who vacated the passage for their material gains and unintentionally cleared the way for the enemy in such a manner that the mounted soldiers under orders of Khalid bin Walid entered the field from behind.

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The attack by Khalid was supported by an attack by 'Ikrimah bin Abi Jahl and unprecedented and surprising disorder prevailed in the forces of Islam. The Muslims had no alternative but to defend themselves as a scattered group. However as liaison with the command had also been disrupted they did not succeed in defending themselves and suffered heavy casualties so much so that some Muslim soldiers were inadvertently killed by other Muslims.

The attacks by Khalid and 'Ikrimah strengthened the morale of the army of Quraysh. Their retreating forces reentered the field and lent them support. They encircled the Muslims from all sides and killed a number of them.

THE RUMOUR ABOUT THE PROPHET BEING KILLED SPREADS

A brave warrior of Quraysh named Laythi attacked Mus'ab bin Umayr the daring standard-bearer of Islam and after exchange of a number of blows between them the standard- bearer of Islam was killed. As the Muslim warriors had hidden their faces Laythi thought that the person killed was the Prophet of Islam. He therefore shouted and informed the chiefs of the army that Muhammad had been killed.

This rumour spread from man to man in the army of Quraysh. Their chiefs were so happy that their voices were ringing in the battlefield and all of them were saying "O people! Muhammad has been killed! O people! Muhammad has been killed! "

Publicity of this false news encouraged the enemy and the army of Quraysh came into motion. Everyone of them was keen to participate in cutting the limbs of Muhammad so that he might secure a high status in the world of polytheism.

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This news weakened the morale of the warriors of Islam much more than it gave strength to the morale of the army of the enemy so much so that a considerable majority of Muslims abandoned fighting and took refuge in the mountains and none of them except a few who could be counted on fingers remained in the field.

IS IT POSSIBLE TO DENY THE FLIGHT OF SOME PERSONS?

It is not possible to deny that some companions fled the field and the fact that they were companions of the Prophet or that later they acquired status and honour amongst the Muslims should not prevent us from accepting this bitter reality.

Ibn Hisham the famous historian writes thus "Anas bin Nazr the uncle of Anas bin Malik says: "When the army of Islam came under pressure and the news of the death of the Prophet was afloat most of the Muslims thought of their own lives and every person took refuge in one corner or the other". He adds: "I saw a group of Muhajirs and Ansar including Umar bin Khattab and Talhah bin Ubaydullah Taymi who were sitting in a corner and were anxious for themselves. I said to them with a tone of protest: "Why are you sitting here? " They replied The Prophet has been killed and it is, therefore no use fighting. I said to them: "If the Prophet has been killed it is no use living. Get up and meet martyrdom in the same path in which he has been killed". [1]

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According to many historians Anas said: "If Muhammad has been killed his Lord is alive". And then he added: "I saw that my words had no effect on them. I put my hand to my arms and began to fight with determination". Ibn Hisham says that Anas sustained seventy wounds in this battle and none could identify his dead body except his sister.

A group of Muslims were so much depressed that in order to ensure their safety they planned to approach Abdullah Ubayy so that he might obtain security for them from Abu Sufyan. [2]

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[1] Seerah-i Ibn Hisham vol. II page 83.

[2] Tarikh-i Kamil vol. II page 109.

THE HOLY QUR'AN REVEALS SOME FACTS

The verses of the Holy Qur'an tear the veils of fanaticism and ignorance and make it abundantly clear that some companions thought that the promise given by the Prophet about victory and success was baseless and the Almighty Allah says thus about this group: To some others (a group of companions) of you your lives were so important that you like ignorant people began thinking suspiciously of Allah saying 'Do we have any say in the matter? " (Surah Ale Imran 3: 153)

You can learn the hidden facts about this battle by studying the verses of Surah Ale Imran. These verses fully bear out the facts in which the Shi'ah believe. The Shi'ah believe that all the companions were not self-sacrificing or lovers of Islam and some persons with weak faith were hypocrites who were amongst them. And at the same time there were among the companions a large number of true believers and pious and sincere persons. Nowadays a group of Sunni writers attempt to draw a curtain on many of these unworthy acts of the companions (their specimens have been seen by you in connection with the events of this battle). They protect the position of all of them by offering unrealistic explanations which only show their fanaticism and cannot hide the real facts of history.

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Who can deny the substance of this verse which says clearly: (Believers remember) when you were fleeing without even glancing to either side even though the Messenger was calling you back. (Surah Ale Imran 3: 152)

This verse is about the same persons who were seen by Anas bin Nazr with his own eyes when they were sitting in a corner and were anxious about their future.

The following verse is more clear than that quoted above:

Those of you who ran away on the day when the two armies met must have been seduced by Satan on account of some evil they had done. But now Allah has pardoned them He is Forgiving and Forbearing. (Surah Ale Imran 3: 154)

Allah reprimands in the following verse those persons who made the news about the Prophet's assassination an excuse for abandoning fight and were thinking of approaching Abu Sufyan through Abdullah bin Ubayy to guarantee their safety:

Muhammad is only a Messenger. Other Prophets have passed away before him. If he dies or be slain would you then turn back to your pre-Islamic behaviour. Whoever does so can cause no harm to Allah. Allah will reward the thankful. (Surah Ale Imran 3: 144)

BITTER EXPERIENCES

When we study the events of Uhud some bitter and sweet experiences are gained; the strength of the perseverance and steadfastness of one group and the instability of the other group can be clearly observed. The historians annalists and others who record facts; it becomes crystal clear that all companions cannot be considered inherently pious and just only because they were companions hence the persons who vacated the mound of archers and those who climbed the mountain in delicate moments and ignored the call of the Prophet consisted of the same dignified companions.

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The great historian of Islam Waqidi says: "On the day of Uhud eight persons swore allegiance to the Prophet assuring him of laying down their lives for him. Out of them three were Muhajirs (Ali Talhah and Zubayr) and the remaining five were Ansar and with the exception of these eight persons took to their heels at the delicate moment".

Ibn Abil Hadid writes: [1]In the year 608 A. H. I was present in an assembly in Baghdad in which some persons were reading the book of Mughazi-i Waqidi in the presence of the great scholar Muhammad bin Ma'ad 'Alavi. When they reached the stage at which Muhammad bin Maslamah narrates clearly: "On the day of Uhud I saw with my own eyes that the Muslims were climbing the mountain and the Prophet was calling them with their particular names and was saying: 'O such and such! O such and such! ' But not even one of them gave a positive reply to the Prophet's call". The teacher said to me: "By 'such and such' the same persons are meant who acquired position and office after the Prophet" and the narrator has not mentioned their actual names on account of fear and because of the respect which he was expected to accord to them".

He has also narrated in his commentary that most of the narrators are agreed upon it that the Third Caliph was one of those persons who were not constant and stable in the battlefield at delicate moments.

Later you will read a sentence of the Prophet about a self-sacrificing lady of Islam named Nasibah who defended the Prophet in the battlefield of Uhud. In that sentence there is also an allusion to the lowering of the position and personality of those who had run away. We have not to settle accounts with any one of the companions of the Prophet. Our object is to bring realities to light and to state facts. We blame their running away to the same extent to which we praise the perseverance and steadfastness of the other group and consider their character to be commendable.

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FIVE PERSONS CONSPIRE TO KILL THE HOLY PROPHET

At the time when the army of Islam was faced with disorder and chaos the Prophet was being attacked from all sides. Five notorious men of Quraysh determined to put an end to his life at any cost. They were:

1. Abdullah bin Shahab who wounded the forehead of the Prophet.

2. 'Utbah Abi Waqqas who by flinging four stones broke his ruba'iyat teeth of the right side. [1]

3. Ibn Qumi'ah Laythi who inflicted a wound on the face of the Prophet. The wound was so severe that the rings of the Prophet's helmet penetrated into his cheeks. These rings were extracted by Abu 'Ubaydah Jarrah with his teeth and he lost four of his own teeth in doing so.

4. Abdullah Hamid who was killed at the time of attack at the hands of the hero of Islam Abu Dujanah.

5. Abi Khalf. He was one of those persons who fell at the hands of the Prophet himself. He faced the Prophet at the time when he (the Prophet) had managed to reach in the valley and some of his companions had come round him on having identified him. Abi Khalf advanced towards the Prophet. The Prophet took a spear from Hasis bin Simmah and thrust it in the neck of Abi Khalf as a consequence of which he fell down from his horse.

Although the wound sustained by Abi Khalf was minor he had become so much terrified that when his friends consoled him he could not compose himself and said: "l said to Muhammad in Makkah that I would kill him and he said in reply that he would kill me and he never tells a lie". All was over with him on account of the wound and fear and after some time he breathed his last on his way back to Makkah. [2]

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No doubt this event indicates one extreme meanness of the polytheists. Notwithstanding the fact that they admitted that the Prophet was truthful and never uttered a lie but as they had become his enemies they wanted to shed his blood.

The Prophet did not move from his place. He remained as firm as a rock and continued to defend his own person as well as Islam. Notwithstanding the fact that the distance between his life and death had become extraordinarily short and he could very well see that the army of the enemy was turning towards him like a wave he did not move from his place nor uttered any word which might betray any fear or anguish on his part. Only at the time of cleansing his forehead of blood he said: "How can the people achieve salvation if they besmear the face of their Prophet with blood when he invites them to the worship of Allah". And this shows his extreme compassion and kindness even for his enemies.

Ali the Commander of the Faithful says: "The Prophet was nearest to the enemy in the battlefield and provided us asylum as and when matters became difficult. Hence one of the reasons for the Prophet remaining safe was his defending himself and Islam personally but there was another reason which guaranteed his life and that was the self-sacrifice of a few of his sincere and faithful friends and companions who purchased his life at the cost of their own lives and kept this luminous candle safe from being extinguished. The Prophet gave a tough fight on the Day of Uhud and shot all the arrows in his quiver so much so that his bow was broken and its bow-string was also severed. [3]

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The number of those who defended the Prophet did not exceed a few persons. [4] However the steadfastness of all of them is not indisputable but it is definite from the viewpoint of the art of history. What is definite and final amongst the historians is the perseverance of a very small group. An account of the defence conducted by them is given here.

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[1] 'Ruba'iyat' are the teeth (four in number) which are between the front teeth and the canine teeth.

[2] Seerah-i Ibn Hisham vol. II p. 84 and Mughazi vol. I page 244.

[3] Tarikh-i Kamil vol. II page 107.

[4] Ibn Abil Hadid Sharh-i Nahjul Balaghah vol. XV page 21.

DEFENCE ASSOCIATED WITH SUCCESS AND RENEWED VICTORY

It will not be inappropriate if we give the name of 'renewed victory' to this part of the history of Islam. What is meant by this victory is that contrary to the expectations of the enemies the Muslims succeeded in saving the Prophet from death. And this was the renewed victory which fell to the lot of the army of Islam.

If we are associating this victory with the entire army of Islam we are doing so as a mark of respect to the warriors of Islam. In fact however the heavy burden of this victory fell on the shoulders of a few persons who could be counted on fingers. These were the persons who protected the Prophet by risking their own lives and in fact it was due to the self-sacrifice of this minority that the State of Islam remained intact and this luminous candle did not extinguish.

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Here is a brief account of the feats of these self-sacrificing persons:

1. The first constant and steadfast person was a brave officer who had by then completed only twenty six years of his life and who had been in attendance upon the Prophet since his very childhood up to the moment of the death of the Prophet and did not forsake self-sacrifice and assisting him even for a moment. This senior officer and real devotee was Imam Ali the Chief of the Pious and the Commander of the Faithful whose services and devotion to the cause of Islam has been recorded in history.

Basically this renewed victory was achieved like the first victory by means of the valour and self-sacrifice of that devoted person because it is evident that the cause of the flight of Quraysh in the initial stages of the battle was that their standard-bearers were killed one after the other at the hands of Ali and as a consequence of it the army of Quraysh became so much aghast that they lost their power of stay and resistance.

The contemporary Egyptian writers who have analysed the events have not done justice to Ali commensurate with his position or with the real facts recorded in history and have considered the services of the Commander of the Faithful to be at par with those of others. We therefore consider it necessary to give here a brief account of his devotion and the sacrifices made by him.

Ibn Athir says: [1] "The Prophet became the object of the attack of various units of the army of Quraysh from all sides. Ali attacked in compliance with the Prophet's orders every unit that made an attack upon him (the Prophet) and dispersed them or killed some of them and this thing took place a number of times in Uhud. In the meantime the Archangel Jibreel came and praised the devotion of Ali before the Prophet and said: 'It is the height of sacrifice which this officer is displaying'. The Prophet confirmed the remark of Jibreel and said 'I am from Ali and Ali is from me'. Then a voice was heard in thebattlefield saying: La Saifa illa Zulfiqar La Fata illa Ali (i. e. There is no sword which renders service except Zulfiqar (which was in the hands of Ali) and there is no brave man except Ali).

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Ibn Abil Hadid has given a more detailed account of this event and says: "Everyone of the units which were trying to kill the Prophet consisted of fifty persons and although Ali was on foot he dispersed them all". Then he has given an account of the coming of Jibreel and says: "Besides the fact that this event is an admitted phenomenon from the viewpoint of history I have read about the coming of Jibreel in Muhammad bin Ishaq's book entitled Kitabul Ghzawat and chanced to enquire one day about its authenticity from my teacher Abdul Wahhab Sakinah. He said: 'It is correct'. I then asked him: 'Why has this tradition not been mentioned by the compilers of the Sihah? ' (the six authentic books of Hadith amongst Ahle Sunnat). He replied: 'We have a number of authentic traditions which the compilers of the Sihah have neglected to insert in their books". [2]

In the detailed speech which Ali delivered for "Ra's al-Yahud" in the presence of a group of his own companions he refers to his sacrifices in these words: ".... When the army of Quraysh attacked us like one single force the Ansar and the Muhajirs proceeded to their homes and I sustained seventy wounds defending the Prophet". Then he (Ali) drew aside his garment and pointed out the places where the signs of the wounds were still present. [3] Moreover as recorded in 'Ilalush Shara'i'[4] Ali while defending the Prophet exhibited so much valour and self-sacrifice that his sword broke into two. The Prophet then gave him his own sword named Zulfiqar and with this sword he continued jihad in the path of Allah.

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In his valuable book[5] Ibn Hisham has mentioned the figure of those killed from amongst the idolaters to be twenty two and has also mentioned their names and particulars giving also the name of tribe etc. Out of these twenty two persons twelve were killed by Ali and the remaining ten were killed by other Muslims. The said biographer has mentioned clearly the names and particulars of those who were killed.

We admit that it has not been possible for us to depict in these pages the services rendered by Ali as mentioned in the books of both the sects and especially in the book entitled Biharul Anwar. [6] It is learnt from the study of different narratives and traditions that in Uhud none was as constant as Ali and even Abu Dujanah who was a brave and valiant officer of Islam could not equal him in the matter of defence.

2. Abu Dujanah: After the Commander of the Faithful Abu Dujanah was the second officer who defended the person of the Prophet in such a manner that he made himself a helmet for him. Arrows were settling on his back and he was thus protecting the Prophet from becoming their target.

The late Sipahr has recorded a sentence about Abu Dujanah in his book entitled Nasikhut Tawarikh [7] it has not been possible for us to locate its source. He writes: When the Prophet and Ali were encircled by the idolaters the Prophet's eyes fell upon Abu Dujanah and he said to him: "O Abu Dujanah! I absolve you from your allegiance. However Ali is mine and I am his". Abu Dujanah wept bitterly and said: "Where should I go? Should I go to my wife who has to die? Should I go to my house which will be ruined? Should I go to my wealth and property which will be destroyed? Should I run towards death which must come? "

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When the Prophet saw tears in the eyes of Abu Dujanah he permitted him to fight and both he and Ali protected the Prophet from the severe attacks of Quraysh.

In the books on history we also come across the names of other persons like 'Asim bin Thabit Sahl Hunayf Talhah bin 'Ubaydullah etc. in the capacity of those who remained steadfast and some historians have mentioned the number of such persons to be near thirty six. However what is decisive from the viewpoint of history is the constancy of Ali Abu Dujanah Hamzah and the lady named Umme 'Amir and the constancy of those excepting these four persons is suspected and in some cases dubious.

3. Self-sacrifice of a brave officer: There have been a number of brave and self-sacrificing officers and strong and powerful champions in the army of Islam but the bravery of Hamzah bin Abdul Muttalib is recorded in the pages of history and in fact constitutes the golden leaves of the history of the battles of Islam.

Hamzah the uncle of the Prophet of Islam was one of the most brave men of Arabia and a well-known officer of Islam. It was he who insisted earnestly that the army of Islam should go out of Madina and fight against Quraysh. It was Hamzah who protected the Prophet in Makkah during the delicate moments with all his might and in order to avenge the insult and harm done to the Prophet by Abu Jahl he broke the latter's head in a big assembly of Quraysh and none dared to oppose him.

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He was the same senior and valiant officer who killed the brave champion of Quraysh Shaybah and others and also wounded a group of the enemies in the Battle of Badr. He had no object in mind except to defend truth and virtue and to maintain freedom in the lives of human beings.

Hind the wife of Abu Sufyan was the daughter of 'Utbah. She nursed a grudge against Hamzah and was determined to take her father's revenge on the Muslims at any cost.

Wahshi an Ethiopian warrior was the slave of Jabir Mut'am and an uncle of Jabir had also been killed in the Battle of Badr. He (Wahshi) had been appointed by Hind to help achieve her object by hook or by crook. She asked him to kill one of the three persons (viz. the Prophet Ali or Hamzah) so that she might avenge her father's death. The Ethiopian warrior said in reply: "I cannot approach Muhammad at all because his companions are nearer to him than anyone else. Ali too is extraordinarily vigilant in the battlefield. However Hamzah is so furious that while fighting he does not pay any attention to any other side and it is possible that I may be able to make him fall by some trick or by taking him unawares". Hind was contented with this and promised that if he was successful in performing the job she would set him free. Some believe that Jabir made this promise with his slave (Wahshi) as his (Jabir's) uncle had been killed in the Battle of Badr.

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Wahshi the slave says: "On the Day of Uhud I was pursuing Hamzah. He was attacking the centre of the army like a ferocious lion. He killed every one whom he could approach. I hid myself behind the trees and stones so that he could not see me. He was too busy in fighting. I came out of ambush. Being an Ethiopian I used to throw my weapon like them (i. e. like the Ethiopians) and it seldom missed the target. I therefore threw my javelin towards him from a specific distance after moving it in a particular manner. The weapon fell on his flank and came out from between his two legs. He wanted to attack me but severe pain prevented him from doing so. He remained in the same condition till his soul departed from his body. Then I approached him very carefully and having taken out my weapon from his body returned to the army of Quraysh and waited for my freedom.

After the Battle of Uhud I continued to live in Makkah for quite a long time until the Muslims conquered Makkah. I then ran away to Ta'if but soon Islam reached that area as well. I heard that however grave the crime of a person might be the Prophet forgave him. I therefore reached the Prophet with Shahadatayn on my lips (i. e. I testify that there is no god but Allah and I also testify that Muhammad is His Prophet). The Prophet saw me and said: "Are you the same Wahshi an Ethiopian? " I replied in the affirmative. Thereupon he said: "How did you kill Hamzah? " I gave an account of the matter. The Prophet was moved and said: "I should not see your face until you are alive because the heart-rending calamity fell upon my uncle at your hands".

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It was the same great spirit of the Prophet of Islam which made him set this man free although he could execute him on many grounds.

Wahshi says: "So long as the Prophet was alive I kept myself hidden from him. After his death the battle with Musaylimah Kazzab took place. I joined the army of Islam and used the same weapon against Musaylimah and succeeded in killing him with the help of one of the Ansar. If I killed the best of men (i. e. Hamzah) with this weapon the worst man too did not escape its horror"

The participation of Wahshi in the battle against Musaylimah is something which he himself claims but Ibn Hisham says: "During the last days of his life Wahshi was like a black crow who was always hated by Muslims on account of his being a drunkard and was punished twice on account of drinking wine. On account of his indecent actions his name was struck off the army records and Umar Khattab used to say: "The murderer of Hamzah does not deserve to be pardoned in the other world". [8]

4. Nasibah the self-sacrificing lady: It is indisputable that jihad is unlawful for women in Islam. It may be mentioned in this connection that a representative of the women of Madina who had the honour of presenting herself before the Prophet spoke to him about this deprivation and complained in these words: "We meet all the needs of life of our husbands and they participate in jihad with a peaceful mind whereas we women are deprived of this great blessing".

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Thereupon the Prophet sent the following message through her to all the women of Madina: "If you are deprived of this great blessing on account of some natural and social reasons you can acquire the blessing of jihad by carrying out the responsibilities of married life". In this connection he also uttered the following historical sentence:

"Performance of the duties of married life (by a woman) in a proper manner is equal to jihad in the path of Allah".

At times however some experienced women came out of Madina with the mujahids (who were mostly their sons brothers and kinsmen) to help them and they assisted the Muslims in achieving victory by providing water to the thirsty washing the clothes of the warriors and dressing the wounds of the wounded.

Umme 'Amir whose real name was Nasibah says: "I joined (the Battle of Uhud) to provide water to the warriors and saw that the fragrant air of victory was blowing towards the Muslims. But soon afterwards the tables were suddenly turned and the defeated Muslims began to flee. I also saw that the life of the Prophet was in danger and I considered it my duty to save his life even at the cost of my own. I therefore placed the water-skin on the ground and began repelling the attacks of the enemy with a sword which had come into my hand. At times I also shot arrows". Then she mentions the wound which she had sustained on her shoulder and says: "At the time when the people had turned their backs to the enemy and were running away the eyes of the Prophet fell upon a person who was in the condition of flight and he said to him: "Now that you are running away throw your shield on the ground". He did so and I picked it up to utilize it myself. Suddenly I saw a man named Ibn Qumi'ah shouting and saying: 'Where is Muhammad? ' He recognized the Prophet and rushed towards him with a drawn sword. Mus'ab and I prevented I him from achieving his purpose. In order to keep me back he struck a blow on my shoulder. Although I also gave him some blows but his blow had a serious effect on me; it continued for one year while my blow had no effect on him as he was wearing two coats of mail. The blow which I received on my shoulder was very serious The Prophet saw that blood was flowing profusely from my wound. He at once called one of my sons and asked him to bandage my wound. He did so and I again resorted to fighting.

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In the meantime I came to know that one of my sons had been wounded. I at once picked up the pieces of cloth which I had brought with me to dress the wounds of the wounded including that of my son. However as the life of the Prophet was in danger every moment I turned to my son and said to him: "My son! Get up and engage yourself in fighting".

The Prophet was very much surprised to see the bravery and valour of this self-sacrificing woman. When therefore he saw the person who had struck her son he at once pointed him out to her and said: "This is the man who struck your son". The cheerless mother who was hovering round the Prophet just as a moth hovers round a candle at once attacked that man like a ferocious lion and struck a blow on his calf which brought him to the ground. This time the surprise of the Prophet about the bravery of the woman increased further and he laughed on account of this in such a manner that his hind-most teeth became visible and then he said to her: "You have avenged the attack made on your son".

On the following day when the Prophet made his army corps march towards Hamra'ul Asad Nasibah wished to go with the army but the severe wound which she had sustained did not permit her to do so. On return from Hamra'ul Asad the Prophet sent someone to the house of Nasibah to enquire about her health and was very much pleased to learn that her condition was better.

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As a reward for all these sacrifices this lady requested the Prophet to pray to Allah that she might be allowed to remain in his service in Paradise. The Prophet prayed for her and said; "O Lord! Make them my companions in Paradise". [9]

The way in which this lady fought was so much delightful to the Prophet that he said about her: "Today the position of Nasibah daughter of Ka'b is better than that of such and such persons ".

Ibn Abil Hadid says: "The narrator of this tradition has been dishonest with the Prophet because he has not mentioned clearly the two persons whom the Prophet named on this occasion". [10]

I however think that the words 'such and such persons' refer to the same persons who acquired high positions amongst the Muslims after the Prophet's death and the narrator has not mentioned their names openly on account of the respect and the fear demanded by their position.

[1] Tarikh-i Kamil vol. II page 107.

[2] Ibn Abil Hadid Sharh-i Nahjul Balaghah vol. XIV page 251.

[3] Khisal vol. II page 15.

[4] Seerah-i Ibn Hisham vol. II page 14.

[5] Seerah-i Ibn Hisham vol. II page 81.

[6] Volume XX page 84 onwards.

[7] Volume I page 357.

[8] Seerah-i Ibn Hisham vol. II pp. 69-72.

[9] The chain of the services of this self-sacrificing woman did not end here. She later participated along with her son in the campaign against Musaylimah Kazzab (the impostor) and lost one hand in that battle.

[10] Abil Hadid Sharh-i Nahjul Balaghah vol. XIV pp. 265 - 267.

TRAIL OF THE HAPPENINGS AT UHUD

The Prophet's life was saved from the real danger by means of the self-sacrifice of a minority. Fortunately the majority of the enemies were under the impression that the Prophet had been killed and they were making a search for his dead body amongst the martyrs. And as regards the minority among the enemies who were aware of his being alive their attacks were being repulsed by Ali and Abu Dujanah and (possibly) by some others. In the meantime it was decided that the news of the death of the Prophet might not be denied and the Prophet should move to the valley along with his companions. While on his way to the valley the Prophet fell down in a pit which had been dug by Abu 'Amir for the Muslims. Ali held his hand at once and brought him out of the pit. The first man to recognize the Prophet was Ka'b Malik. He saw the eyes of the Prophet shining from under his helmet and shouted at once: "O Muslims! The Prophet is here! He is alive! Allah has saved him from being harmed by the enemies! "

As the publicity of the news of the Prophet's being alive was likely to invite renewed attacks by the enemies the Prophet advised Ka'b to keep the matter secret. He therefore kept quiet till the Prophet reached the valley. In the meantime the Muslims who were in the neighbourhood of that place were very happy to find the Prophet alive and felt ashamed in his presence. Abu Ubaydah Jarrah pulled out two rings of the helmet which had penetrated into the face of the Prophet whereas Ali the Commander of the Faithful filled his shield with water to enable the Prophet to wash his face. While washing his face (the Prophet) uttered these words: "The wrath of Allah became severer on the people who besmeared the face of their Prophet with blood"

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THE OPPORTUNISTS AMONG THE ENEMY

When the Muslims were faced with a great defeat at Uhud the enemy seized the opportunity and started such devices against the Islamic view of Oneness of Allah as had an immediate influence on simple-minded persons. A contemporary writer says: "No opportunity is more favourable for influencing the beliefs and thoughts of the people than the time when they are faced with defeat adversity affliction and great distress. At the time of severe hardship the morale of an afflicted people becomes so weak and unstable that their intellect loses the power of decision and assessment and it is at such time that evil propaganda influences the minds of the defeated people".

Abu Sufyan 'Ikrimah and others who were holding big idols in their hands and were feeling very jubilant fully availed of this opportunity and cried: "Exalted be Hubal! Exalted be Hubal! " (Hubal was the name of an idol). By this they wished to tell the Muslims that their victory was on account of their worshipping idols and if there had been any other god and the worship of One Allah had been the true religion the Muslims should have been victorious.

The Prophet realized that the enemies were propagating something very dangerous in those delicate moments and were taking full advantage of the opportunity which they had got at that time. He therefore forgot all his sufferings and immediately ordered Ali and other Muslims to reply to this proclamation of idolatry in these words: "Allah is Great and Powerful" (i. e. this defeat suffered by us is not due to the fact that we worship Allah but is the result of some persons disobeying the orders of the commander).

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Abu Sufyan did not however stop propagating his venomous ideas and said: "We have an idol like Uzza whereas you do not have its like". The Prophet seized this opportunity and ordered the Muslims to say in reply: "Allah is our Lord and you don't have a lord like Him". (i. e. if you depend on an idol which is nothing more than a piece of stone or wood we depend on "Allah" who is Great and Powerful).

The proclaimer of polytheism said for the third time: "This day is in retaliation for the Day of Badr". To this the Muslims replied in compliance with the Prophet's orders: "These two days are not equal to each other because our brothers who have been killed are in Paradise whereas yours are in Hell".

Abu Sufyan was very much upset by these sharp replies which were coming out of the throats of hundreds of Muslims. Hence after saying: "We shall meet again next year" he left the battlefield and decided to return to Makkah. [1]

The Muslims of whom seventy were killed and many wounded were however obliged to perform their Divine duty (noon and afternoon prayers). On account of excessive weakness the Prophet offered the prayers in congregation in a sitting posture and then performed shrouding and burial of the martyrs.

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[1] Biharul Anwar vol. XX pp. 44-45.

END OF THE BATTLE

The flames of warfare were put out and the two parties separated from each other. The casualties of Muslims were three times as many as those of Quraysh. It was necessary for them to perform the requisite religious duties and to bury their dear ones as early as possible.

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Before the Muslims were able to bury their dead the women of Quraysh who had seen the battlefield free from all sorts of criminal acts had resorted to very great crimes after victory. Crimes which are unparalleled in the history of mankind. They were not contented with their apparent victory and in order to take more revenge cut off the limbs ears and noses of the Muslims who were lying dead on the ground and thus settled a shameful stain on their character. In all the nations of the world the dead ones of the enemy who are helpless and undefended are accorded respect. However the wife of Abu Sufyan made a necklace and earrings of the limbs of the Muslims. She also pierced the belly of the devoted officer of Islam Hamzah and took out his liver. She tried her best to chew and eat it but failed to do so.

This action of hers was so shameful and abominable that even Abu Sufyan said: "I renounce this act and did not give orders that this should be done. However I am not much displeased with this thing either".

On account of this indecent act Hind became known amongst the Muslims as 'Hind the liver-eater' and later her children also became known as 'children of the liver- eating woman'.

The Muslims arrived in the battlefield along with the Prophet to bury their dead. The Prophet's eyes fell on the corpse of Hamzah and he was moved extraordinarily to see his tragic condition. A storm of anger rose up in his mind and he said: "The anger and wrath which I am feeling in myself now is unprecedented in my life". The historians and exegetes write unanimously that the Muslims pledged their word (and at times they also include the Prophet amongst them) that if they gained control over the idolaters they would treat their killed ones in the same manner and would mutilate the bodies of thirty of them as against one of a Muslim. Soon after their determination to do so the following verse was revealed:

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If you want retaliation let it be equal to that which you faced. But if you exercise patience it will be better for you. (Surah al-Nahl 16: 126)

By means of this verse which is in itself an established principle of Islamic justice Islam once again displayed its spiritual and sentimental aspect and proved that this Divine faith (Islam) is not a religion of vengeance. It does not ignore the principles of justice and moderation even in the most difficult moments when one is overpowered by wrath; and implements justice in all events.

Safiyah the sister of Hamzah insisted on seeing the dead body of her brother but as ordered by the Prophet her son Zubayr prevented her from approaching it. She said to her son: "I understand that they have mutilated his body. I swear by Allah that if I come near him I shall not display any annoyance and shall bear this calamity in the path of Allah".

This trained lady came near the dead body of her brother with a dignified composure offered prayers for him prayed for his salvation and returned.

No doubt the strength of faith is the greatest strength. It controls the most severe excitement and tension and lends dignity and solace to the afflicted person. This in itself is a separate topic which has been discussed by the scholars in connection with prophethood and doctrines of faith.

Thereafter the Prophet offered prayers for the martyrs of Uhud and then buried them singly or in pairs. He ordered in particular that 'Amr bin Jumuh and Abdullah 'Amr might be buried in one grave as they were friends when alive and it would be better if they also remained together after death. [1]

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[1] Seerah-i Ibn Hisham vol. II page 498; Biharul Anwar vol. XX page 131.

LAST WORDS OF SA'D BIN RABI'

Sa'd Rabi' was one of the sincere followers of the Prophet. His heart was imbued with faith and devotion. When he fell down on the ground after having sustained twelve wounds a man passed by him and said: "They say Muhammad has been killed". Sa'd said to him: "Even if Muhammad has been killed the Lord of Muhammad is alive and we are performing jihad to spread the Divine religion and to defend monotheism".

When the flames of war were extinguished the Prophet thought of Sa'd Rabi' and said: "Who can bring me news about Sa'd? " Zayd bin Thabit undertook to bring authentic news for the Prophet about Sa'd's being alive or killed. He found Sa'd lying amongst those who had been killed and said to him: "The Prophet has deputed me to ascertain your condition and to communicate to him the correct news about you". Sa'd replied: "Convey my salam (regards) to the Prophet and tell him that not more than a few moments of the life of Sa'd are now left and O Prophet of Allah! May Allah give you the best recompense worthy of a Prophet". He also added: "Convey my salam to the Ansar and to the companions of the Prophet and tell them that in case the Prophet meets any harm while they are alive they will not be extenuated by Almighty Allah". The man deputed by the Prophet had not yet left Sa'd when the latter breathed his last. [1]

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The love of man for himself is so strong that he never forgets his own self and sacrifices everything belonging to himself for its preservation. However the power of faith and love for one's object and interest in one's ideal is something stronger because as clearly stated in history this brave soldier forgot himself at the most critical moment when he was not far away from death and remembered the Holy Prophet whose protection was the greatest means of the achievement of his ideal. And the only message which he sent through Zayd bin Thabit was that the companions of the Prophet should not be negligent of his safety and protection even for a moment.

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[1] Seerah-i Ibn Hisham vol. Il. page 95.

THE HOLY PROPHET RETURNS TO MADINA

The sun is moving towards the west and throws its golden rays on the other side of the hemisphere. Uhud is now perfectly calm and quiet. The Muslims some of whose companions have been killed and others wounded are obliged to return to their homes to regain their strength and to dress the wounds of the wounded. The supreme commander gave orders to his men for moving to Madina. The Prophet as well as the Muhajirs and the Ansar later arrived in the city of Madina-the same city from some of the houses the cries of the bereaved mothers and of the wives who had lost their husbands could be heard.

The Prophet reached the houses of Bani Abdul Ashhal. The wailings of their women moved him. Tears began to flow from his eyes and he said in an undertone: "It gives me great pain that none is weeping for Hamzah". [1]

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When Sa'd Mu'az and some others became aware of what the Prophet desired they asked some women to observe mourning for Hamzah the devoted soldier of Islam. When the Prophet became aware of this he prayed for the women and said: "I have always enjoyed the material and spiritual assistance of Ansar". Then he asked the women to return to their homes.

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[1] Seerah-i Ibn Hisham vol. II page 99.

EXCITING RECORD OF A FAITHFUL WOMAN

The life of self-sacrificing women in the early period of Islam is something wonderful and inspiring. When we say that it is wonderful it is because we rarely find women like them in the modern history.

Nowadays slogans of bravery and heroism come out of the throats of the women of the world and they claim to possess strength and stability enough to face the shaking events of the time but they cannot equal the faithful and self-sacrificing women of the early days of Islam. This strength and stability of those women was the direct result of their faith in the Divine Judgement and their hope of recompense in the Hereafter.

A lady belonging to the tribe of Bani Dinar who had lost her husband father and brother was sitting amongst some women and shedding tears and the other women were bewailing. Suddenly the Prophet chanced to pass by that group of women.

This bereaved lady enquired about the Prophet from the people who were present near her. All of them replied: "Thanked be Allah he is quite well". She said I am keen to see him from a near distance. The place where the Prophet was standing was not far off. They therefore pointed her out the Prophet. When the woman saw the face of the Prophet she immediately forgot all her woes and said something from the core of her heart which created a revolution in the minds of those present there. She said: "O Prophet of Allah! All unpleasant things and adversities are easy in your path". (i. e. if you are alive we consider every calamity which befalls us to be insignificant and we ignore it).

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Praised be this steadfastness and praised be this faith which keeps a person safe from instability just as an anchor keeps a boat safe from storms while it travels over the seas! [1]

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[1] Seerah-i Ibn Hisham vol. II page 99.

ANOTHER EXAMPLE OF SELF-SACRIFICING WOMEN

In the foregoing pages we have made a brief mention of 'Amr bin Jumuh. Although he was lame and it was not obligatory for him to perform jihad he insisted upon taking part in it and having obtained permission from the Prophet he joined the vanguard of the mujahids (soldiers of Islam). It was not only he who joined the rows of the mujahids but his son Khallad and his brother-in-law (wife's brother) Abdullah bin 'Amr also participated in this sacred jihad and all of them met martyrdom.

His wife Hind daughter of 'Amr bin Hazm and paternal aunt of Jabir bin Abdullah Ansari came to Uhud. She picked up the dead bodies of her martyrs and dear ones from the battlefield loaded them on a camel and left for Madina.

The rumour had spread in Madina that the Prophet had been killed. The women left for Uhud to gain the correct news about the Prophet. On the way Hind met the wives of the Prophet who enquired from her about the Prophet's welfare. Notwithstanding the fact that she was carrying the corpses of her husband brother and son on the camel she said to them with great composure as if no calamity had befallen her: "I have a happy news for you. The Prophet is alive and as compared with this blessing all hardships are insignificant. Secondly Allah turned back the unbelievers while they were filled with anger and wrath. [1]

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Then she was asked about the dead bodies which she was carrying on the back of the camel. She replied: "They are related to me. One of them is my husband the other is my son and the third is my brother. I am carrying them to Madina to bury them there".

Here we find in the history of Islam one of the sublimest marks of faith (i. e. considering all calamities to be easy and bearing all sorrows and hardships for the achievement of one's spiritual aim). The school of materialism cannot train such self-sacrificing men and women. These persons fight for the achievement of a spiritual purpose and not for material gains or for acquiring status.

The latter part of this story is even more wonderful and does not at all agree with the material criteria and with the principles which materialism has laid down for the analysis of historical problems. Only the godly persons and those who have firm belief in Allah and His assistance can analyse the following story and consider it to be totally true.

She (Hind) had the bridle of the camel in her hand and was driving it to Madina. However the camel was moving with great difficulty. One of the wives of the Prophet said: "The burden on the camel is certainly heavy". Hind replied: "This camel is very strong and can carry the load of two camels and there is certainly some other reason for its doing so because whenever I turn it to Uhud it walks quite easily but whenever I turn it to Madina it is either moves on great difficulty or kneels down on the ground.

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Hind decided to return to Uhud and to inform the Prophet of the matter. She therefore came to Uhud along with the camel and the dead bodies and informed the Prophet about the condition of the camel. The Prophet said: "What did your husband pray for to Allah when he was going to the battlefield? " She replied: "He said: O Lord! Don't make me return to my home". The Prophet said: "The reason for (the camel's) refusal to go to Madina has become clear. Your husband's prayer has been granted. Allah does not desire that this dead body should go to Amr's home. It is necessary that you should bury all the three dead bodies in this land of Uhud and you should know that these three persons will remain together in the other world also". Hind while tears were trickling from her eyes requested the Prophet to pray to Allah that she too might be with them. [2]

The Prophet arrived in his house. The eyes of his dear daughter Fatimah Zahrah fell on his wounded face and tears began to flow from her eyes. The Prophet gave his sword to his daughter so that she might wash it.

Ali bin 'Isa Arbali the traditionalist and historian of the 7th century writes: "The Prophet's daughter brought water to wash off blood from her father's face. The Commander of the Faithful poured water and Zahrah washed blood from the sides but as the wound on the face was deep the blood did not stop. At last a piece of mat was burnt and its ashes were applied to the wounds and then the blood stopped flowing from the wounds of his faced. [3]

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[1] As quoted by Ibn Abil Hadid she recited the Qur'anic verse: Allah turned back the unbelievers in their rage; they did not obtain any advantage and Allah sufficed the believers in fighting; and Allah is Strong Mighty. Then he says: "Surely she uttered the purport of the first part of the verse because this verse was revealed at the time of the Battle of the Ditch which took place after the Battle of Uhud. (Sharh-i Nahjul Balaghah vol. XIV page 262).

[2] Mughazi-i Waqidi vol. I page 265.

[3] Kashful Ghummah page 54.

THE ENEMY SHOULD BE PURSUED

The night during which the Muslims rested in their houses in Madina after the event of Uhud was a very delicate night. The hypocrites and the Jews and the followers of Abdullah bin Ubayy were jubilant over this happening. The cries and wailings of the bereaved persons could be heard from most of the houses. Above all there was a danger that the hypocrites and the Jews might revolt against the Muslims or might at least destroy the political unity and integrity of the centre of Islam by creating differences and dissensions amongst its inhabitants.

The harm which is done by internal differences is much more than that which is caused by the attacks of external enemies. It was therefore necessary that the Prophet should admonish the internal enemies and make them understand that the strength of Islam could not be weakened by disorder and chaos and every activity or propaganda which threatened the foundation of Islam would be nipped in the bud with full force.

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The Prophet was ordered by Allah to pursue the enemy on the day following that night. He therefore appointed a person to make a proclamation in all parts of the city in these words: "Persons who were in Uhud yesterday should get ready to pursue the enemy tomorrow. However those who didn't participate in the battle have no right to join us in this jihad". [1]

No doubt this restriction was imposed with some good purposes in view which cannot remain hidden from intelligent political-minded persons; firstly this restriction was a sort of attack upon those persons who had failed to participate in the Battle of Uhud; it was in fact a negation of the competence of that group which did not possess worthiness for defence and for participation in a battle; and secondly it was a chastisement for those who had participated in the Battle of Uhud. As Islam had suffered this blow on account of their indiscipline it was necessary that they themselves should make amends for this defeat so that they might not display such indiscipline in future.

The announcement made by the Prophet's proclaimer reached the ears of a man belonging to the tribe of Bani Abdul Ashhal when he was sleeping with his wounded body along with his brother. This proclamation shook both of them in such a manner that though both of them had no means of transport except one animal for riding and their departure was also difficult for certain reasons they said to one another: "It is not at all proper that the Prophet should proceed for jihad and we should remain behind". Although these two brothers had to perform the journey by riding alternately they managed to join the soldiers of Islam. [2]

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[1] Seerah-i Ibn Hisham vol. II page 101.

[2] lbid.

THE PROPHET GOES UPTO HAMRA'UL ASAD

The Prophet appointed Ibn Umme Maktum as his representative in Madina and encamped at Hamra'ul Asad which is at a distance of eight miles from Madina. Ma'bad Khuza'i the chief of the Khuza'ah tribe although a polytheist offered his sympathy to the Prophet. The members of the tribe of Khuza'ah including Muslims or non- Muslims had always supported Islam. In order to render service to the Prophet Ma'bad went from Hamra'ul Asad to Rowhah the headquarters of the army of Quraysh and met Abu Sufyan. He found that Abu Sufyan was determined to return to Madina and destroy the remaining strength of the Muslims. Ma'bad dissuaded him from doing so and said: "O Abu Sufyan! Beware of Muhammad who is in Hamra'ul Asad now. He has come out of Madina with a larger army and those who didn't participate in the battle yesterday are also with him today. I have seen faces which are flushed with anger and I have not seen similar faces throughout my life. They are very much regretful for the disorder which took place yesterday". He dilated so much upon the apparent strength and the high morale of the Muslims that he made Abu Sufyan abandon his decision.

The Prophet along with his companions remained in Hamra'ul Asad during the first part of the night and ordered that fire might be kindled at various spots in the desert so that the enemy might imagine that the strength of the Muslims was greater than that which they had witnessed in Uhud. Safwan Umayyah addressed Abu Sufyan thus: "The Muslims are angry and vexed. It is better that we should content ourselves with what we have already achieved and should return to Makkah". [1]

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[1] Tabaqat-i Kubra vol. II page 49.

A TRUE BELIEVER IS NOT CHEATED TWICE

The above sentence is the resume of the remarks of the Prophet who said: "A true believer is not stung from the same hole again". He said these words when Abu 'Azza Jumahi requested him for freedom. He had been captured in the Battle of Badr and the Prophet had set him free and had taken a promise from him that he would not join the idolaters in their activities against Islam. However he broke the promise by participating in the Battle of Uhud against Islam. It so happened that while returning from Hamra'ul Asad the Muslims again captured him. This time also he requested the Prophet to forgive him and to set him free. The Prophet did not however pay any heed to his request and by uttering the above sentence (viz: A true believer is not stung from the same hole twice) gave orders for his execution. With this the tragedy of Uhud which was perfectly instructive came to an end. [1]

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[1] Seerah-i Ibn Hisham vol. II page 104.

Chapter 33

THE EVENTS OF THE THIRD AND FOURTH YEARS OF MIGRATION

The political effects of the defeat suffered by the Muslims in the Battle of Uhud became crystal clear with its end. Although they displayed steadfastness before the victorious enemy and prevented his return (to Madina) but after the Uhud incident the internal and external movements to overthrow Islam increased. The hypocrites and the Jews of Madina and the polytheists residing out of the city as well as the idolatrous tribes at distant places developed unusual courage and did not refrain from conspiring and collecting forces and weapons against Islam.

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The Prophet silenced the internal movements with great skill and suppressed by sending forces those external tribes which intended to attack Madina. In the meantime a report was received that the tribe of Bani Asad intended conquering Madina and killing the Muslims and looting their property. The Prophet immediately sent a unit consisting of 150 persons under the command of Abu Salman to the centre of conspiracy. He ordered the commander to keep his object hidden to travel by a deviated path and to take rest during daytime and travel at night. He acted on the instructions of the Prophet and besieging the tribe of Bani Asad at night nipped the plot in the bud and returned to Madina victorious with some war booty. This event took place in the 35th month of migration.

A DEXTEROUSLY DRAWN PLAN TO KILL THE MISSIONARIES

The Prophet frustrated the plans of the conspirators by dispatching military units and attracted the impartial tribes to the teachings of Islam by sending missionary groups to the different tribes and the centres of populated areas.

Trained missionaries who had memorized the Holy Qur'an as well as the commandments and traditions of the Prophet were prepared heart and soul to convey the teachings of Islam to the residents of distant areas in an elucidated and elegant manner at the cost of their very lives.

By sending the military units and the missionary groups the Prophet discharged two great responsibilities attached to the lofty office of prophethood. In fact the purpose of dispatching the military units was to maintain place and to eliminate insecurity and chaos so that the missionary group should perform in an atmosphere of peace and freedom its momentous responsibility which consisted of ruling over hearts and guiding the thoughts of the people.

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However some savage and mean tribes practiced deceit upon the missionary group who constituted the spiritual force of Islam and who had no aim other than advancement of justice and freedom and eradicating infidelity and idolatry. They murdered them in a very tragic manner. We give below an account of what happened to some trained missionaries of Islam whose number was six according to Ibn Hisham and ten according to Ibn Said

CRUEL MASSACRE OF THE MISSIONARIES OF ISLAM

A group consisting of the representatives of the tribes residing in the adjoining areas practiced deceit to diminish the strength of Islam and to take revenge. They came before the Prophet and said "O Prophet of Allah! Our hearts are inclined towards Islam and our environments are ready for its acceptance. It is necessary that you should depute some of your companions to go with us so that they may propagate Islam in our tribe and teach us the Holy Qur'an and inform us about things which have been made lawful or unlawful by Allah". [1]

It was the duty of the Prophet to give a positive reply to this group which consisted of representatives of big tribes and the Muslims are under obligation to avail of such an opportunity at any cost. Hence the Prophet ordered a party to proceed to those areas under the leadership of Marsad along with the representatives of the tribes.

This group accompanied by the representatives of the tribes left Madina and went out of the zone of authority of the Muslims and reached a place named Raji'. There the representatives of the tribes manifested their evil intentions and decided with the help of the tribe named Huzayl to arrest and kill the persons deputed by the Prophet.

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While the Muslims had been encircled from all sides by armed groups they had no means of protecting themselves. They could not do without resorting to draw their swords. They therefore unsheathed their swords and got ready to defend themselves. Their enemies however swore that they had no other object except that they should arrest them so that they might deliver them alive to the authorities of Quraysh and get money in reward.

The Muslims looked towards one another and decided to fight. They therefore replied that they did not rely upon promises of the polytheists and the idolaters and then resorted to arms and laid down their lives bravely in the path of propagation and defence of Islam. However three persons named Zayd bin Dasinah Khubayb Adiy and Tarah sheathed their swords and surrendered. While they were on their way Tarah regretted and felt ashamed of having surrendered. He therefore managed to release his hand from the chain took the sword in his hand and attacked the enemies. The enemies retreated and made him yield by flinging stones at him. They stoned him so much that he fell down on the ground and succumbed to his injuries. He was buried at the same place.

The two other prisoners were however handed over to the official authorities of Quraysh and against them two prisoners who belonged to the tribe which had arrested the Muslims were set free.

Safwan Umayyah whose father was killed in the Battle of Badr purchased Zayd so as to take revenge of his father. It was decided that Zayd should be hanged in the presence of a big gathering. The gallows was set up at Tan'im. [2] Quraysh and their friends gathered at that spot on a particular day. The condemned person was standing by the side of the gallows and only a few minutes of his life were left when Abu Sufyan who was the Pharaoh of Makkah and whose hand worked behind the curtain in all these events turned to Zayd and said: "I put you on oath to tell me in the name of the Lord in whom you believe whether you wish that Muhammad may be killed in your place and you may be set free and may return home". Zayd replied bravely: "I don't wish that even a thorn may prick the foot of the Prophet although I may be set free in lieu thereof". Zayd's reply had a great effect on Abu Sufyan. He wondered at the extraordinary devotion of the companions of the Prophet and said: "During my entire life I have not seen such devoted and self-sacrificing friends of anyone as those of Muhammad".

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Immediately after that Zayd was hanged on the gallows and his soul departed to the other world. He sacrificed his life for the sake of Islam.

The second person namely Khubayb was kept under detention for some time. The Council at Makkah then decided that he too should be hanged at Tan'im. [3] Arrangements were made to set up the gallows. While standing by the side of the gallows Khubayb sought permission from the official authorities to offer two rak'ats (units) of prayers. The permission having been granted he offered two rak'ats of prayers with perfect brevity. Then he turned to the chiefs of Quraysh and said: "If it had not been the fact that you might have thought that I was afraid of death I would have offered more prayers[4] and would have prolonged ruku' and sujud (kneeling and prostration) of the prayers. " Then he raised his face to heavens and said: "O Allah! We performed the duty which was entrusted to us by the Prophet". Order was given and Khubayb was hanged to death. While on the gallows he said: "O Allah! You can see that there is not even one friend around me who could convey my salam to the Prophet. O Lord! You may kindly convey my salam to him". It would appear that the religious sentiments of this godly person upset Abu 'Uqbah. He rose and killed him by giving a blow on his body.

Ibn Hisham[5] has quoted that Khubayb recited some couplets before he breathed his last on the gallows: "By Allah! If I die as a Muslim I am not worried about the region in which I am buried. This tragic death of mine is in the path of Allah and if He wishes he can make this martyrdom auspicious for my dismembered limbs".

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This heart-rending event deeply moved the Prophet and also overwhelmed all the Muslims with grief. Hassan bin Thabit the great poet of the Muslims recited doleful verses which have been quoted by Ibn Hisham in his Seerah. The Prophet feared that this incident might be repeated and the missionary force which was trained after taking great pains might in this way sustain an irreparable blow. He also feared that this sacred force which was superior even to the mujahids who fought on the war- front might fall prey to the evil designs of the enemies of Islam.

The dead body of Khubayb remained on the gallows for a long period and a group of persons kept a watch on it. Eventually however as ordered by the Prophet two brave Muslims went at night and buried it. [6]

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[1] Mughazi-i Waqidi vol. I page 354.

[2] 'Tan'im' is a point which is considered to be the beginning of 'Haram' and the end of 'Hil' and ehram is worn at that spot For Umra-i Mufradah'.

[3] Waqidi says that both the captives were hanged on the same day. (Mughazi vol. I page 358).

[4] Mughazi Waqidi vol. I page 359.

[5] Seerah-i Ibn Hisham vol. II page 170.

[6] Safinatul Bihar vol. I page 382.

TRAGEDY OF Bl'R MA'UNAH

The third year of migration with all its bitter and instructive events came to an end and the fourth year started with the sighting of Muharram moon. In the month of Safar of the same year Abu Bara'a came to Madina and the Prophet invited him to embrace Islam. To this he did not agree but he also did not seek aloofness. He said to the Prophet: "If you send a strong missionary force to the people of Najd it may be hoped that they will embrace Islam as they are much inclined to it". The Prophet replied: "I am afraid of the deceit and enmity of the people of Najd. I apprehend that the tragedy of Raji' which resulted in a number of learned and missionary persons being killed may be repeated". Abu Bara'a said: "The force to be deputed by you will be under my protection and I guarantee that I will protect them from every harm".

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Forty learned Muslims who had memorized the Holy Qur'an and various religious tenets of Islam left for Najd under the leadership of Munzir and encamped by the side of Bi'r Ma'unah. The Prophet wrote a letter (consisting of invitation to the religion of Islam) to one of the chiefs of Najd named 'Amir. Not only that 'Amir did not read the letter but he also put its bearer to death. He also sought assistance from the adjoining tribes and the area where the missionary force had encamped was encircled by his men.

The persons forming the missionary force of Islam were not only senior and proficient missionaries but they were also considered to be brave and war-like persons. They therefore thought it a shame for themselves to surrender. Hence they took up arms and all of them except one met martyrdom after giving a tough fight. The only survivor was Ka'b bin Zayd who reached Madina with a wounded body and gave information about what had happened. [1]

These two tragic events were the evil results of the defeat sustained by the Muslims at Uhud which encouraged the adjoining tribes to resort to their killing.

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[1] Mughazi-i Waqidi vol. I pp. 349-364.

PARTIAL BEHAVIOUR OF THE ORIENTALISTS

The orientalists who make capital of a scratch on the face of an idolater and cast aspersions on Islam and the Muslims to prove that Islam was spread with the force of sword close their lips with regard to these two tragic events and do not utter even a word about them.

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Where in the world learned and sacred people are put to sword? If Islam has flourished under the shadow of sword what for did these missionary groups sacrifice their lives?

These two events possess certain vital and instructive points. The strength of faith self-sacrifice valour and moral heroism of these great souls is the ground on which the fate of the Muslims is based. It deserves their admiration and should serve as an example for them.

A TRUE BELIEVER IS NEVER STUNG FROM THE SAME HOLE TWICE

The tragic events of Raji' and Bi'r Ma'unah which culminated in the murder of the missionary force of Islam grieved the Muslims very much. At this juncture most of the readers may be automatically inclined to ask as to why the Prophet resorted to this action. When he had bitter experience of the first event (Raji') why did he send forty persons to Bi'r Ma'unah? Had not the Prophet himself said: "A true believer is never stung from the same hole twice? "

Reply to this question becomes clear when we refer to the texts of history because the safety of the second group had been guaranteed by Abu Bara'a 'Amir bin Malik bin Ja'far who was the chief of the tribe of Bani 'Amir and a tribe never acted against the intentions of its chief. Furthermore in order to give more assurance he himself decided to remain in Madina till the return of the missionary party.

The plan drawn out by the Prophet was correct and capable of yielding results. The fact is that the members of the Muslim missionary party were not killed at the hands of the tribesmen of Abu Bara'a. No doubt his nephew viz. 'Amir bin Tufayl instigated the tribe of Abu Bara'a against the missionary party but none of them listened to him and all of them said: "Your uncle has guaranteed their safety". Eventually 'Amir bin Tufayl obtained help from other tribes like Salim and Zakwan and killed the members of the missionary party of Islam.

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When the Muslim missionary party proceeded to the region of Abu Bara'a they selected two persons from amongst themselves named 'Amr bin Umayyah and Harith bin Simmah[1] so that they might take the camels for grazing and look after them. These two persons were performing the duty entrusted to them and were not aware of the fate of their companions. Suddenly 'Amir bin Tufayl fell upon them. As a result of this Harith bin Simmah was killed whereas 'Amr bin Umayyah escaped.

While on his way back to Madina 'Amr bin Umayyah came across two men and felt sure that they belonged to the tribes whose members had killed the missionary party of Islam. He therefore killed both of them while they were asleep and then returned to Madina.

'Amr had made a wrong conclusion. Those persons belonged to the tribe of Abu Bara'a (Bani 'Amir tribe) who respected the blood of the Muslim missionaries because of the respect which they had for their own chief.

This incident also added to the grief of the Prophet and he decided to pay the blood money for the two men.

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[1] As quoted by Ibn Hisham in his Seerah vol. II page 186 it was Munzir bin Muhammad.

Chapter 34

THE JEWS QUIT THE ZONE OF ISLAM

The hypocrites and the Jews of Madina were very happy on account of the defeat of the Muslims and the annihilation of their missionary force. They were awaiting an opportunity to create disturbances in Madina and to make the tribes residing outside Madina realize that there was no unity in the city so that the young State of Islam might be toppled down by means of attacks by the external enemies.

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In order to gain information about the intentions and the way of thinking of the Jews belonging to Bani Nuzayr tribe the Prophet visited their fortress along with some of his companions. However the apparent object of the Prophet's meeting Bani Nuzayr was to obtain assistance from them in the matter of payment of blood- money for the two men who had been killed by 'Amr bin Umayyah because the tribe of Bani Nuzayr were living under the protection of the Islamic State and it was only proper that on such an occasion they should contribute towards the compensation which was due to be paid. Moreover they had also concluded treaties with the Muslims as well as with the tribe of Bani 'Amir and the tribes which had concluded mutual treaties always assisted each other on such occasions.

The Prophet dismounted opposite the gate of the fortress and mentioned the purpose of his visit to the chiefs of the tribe. They received him warmly and promised to contribute towards the blood-money. Then while addressing the Prophet with his patronymic Abul Qasim they requested him to enter the fortress and spend the day with them. The Prophet did not however accede to their request and as quoted by some historians he only dismounted opposite the fortress and after taking his seat in the shade of the wall of the fortress along with his companions began conversing with the chiefs of Bani Nuzayr. [1]

The Prophet felt that this glib talking was coupled with a chain of mysterious activities. There was heavy movement of people in the precincts of the place where the Prophet was seated. Whispering in one another's ears which creates suspicion and pessimism was abundant. In fact the chiefs of Bani Nuzayr had decided to take the Prophet unawares. They had appointed one of their men named 'Amr Hajjash to ascend the roof and kill the Prophet by throwing a big stone on his head.

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Fortunately their plan was frustrated. Their evil plots and designs were divulged on account of their activities and as quoted by Waqidi the Prophet learned about the conspiracy of the Jews through Divine revelation. He left that place in such a manner that the Jews thought that he was going on account of some business and would return. In fact the Prophet decided to go to Madina direct and did not inform even his companions about his decision. They also kept waiting for his return but it was all in vain.

The Jews of Bani Nuzayr were greatly perturbed. They thought that the Prophet had probably become aware of their plot and would therefore accord them severe chastisement. They also thought within themselves: "Now that the Prophet is beyond our reach we may take revenge on his companions". But then the thought crossed their mind immediately that in that event the matter would become very serious and the Prophet would certainly take revenge on them.

At this juncture the Prophet's companions decided to follow him and to find out his whereabouts. They had not yet gone far away from the fortress when they met a man who told them that the Prophet had already arrived in Madina. They visited him and became aware of the design of the Jews which had also been confirmed by revelation. [2]

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[1] Mughazi says that the Prophet arrived in their meeting (vol. I page 364).

[2] Mughazi-i Waqidi vol. I page 365.

HOW TO DEAL WITH THIS CRIME?

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Now what should have been the duty of the Prophet with regard to this band? These were the people who enjoyed privileges granted by the Islamic State and whose property and honour were protected by the Muslim soldiers! They were a community who witnessed clear signs of prophethood in the Prophet and read in their own books about the proofs of his prophethood and the evidence of his truthfulness.

What was the proper way to deal with this group of people who in spite of enjoying all the privileges plotted against his life and decided to assassinate him instead of showing hospitality? What were the demands of justice in this behalf? And what should have been done so that such incidents were not repeated in future?

The way to solve the problem was the same which the Prophet adopted. He ordered all the soldiers to remain alert. Then he called Muhammad bin Maslamah a member of the Aws tribe and ordered him to convey the message to the chiefs of Bani Nuzayr as early as possible. He contacted the chiefs of Bani Nuzayr and said to them: "The exalted leader of Islam has sent you a message through me that you should quit this place as early as possible and within ten days at the latest because you have acted in a deceitful manner. And if you do not depart from this region within ten days your blood will be shed".

They were dejected on hearing this message and every one of them held others responsible for the developments. One of their leaders suggested that all of them should embrace Islam. This suggestion was however not accepted by the obstinate majority. They felt a strange helplessness. Eventually they turned to Muhammad bin Maslamah and said to him: 'O Muhammad! You belong to the tribe of Aws and before the arrival of the Prophet of Islam we had a defence pact with your tribe. Why are you on war terms with us now? " In reply he said with perfect valour which behoves every Muslim: "That time has passed. Now the hearts have changed".

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The basis of Prophet's determination was the very pact

which the Muslims had concluded with the tribes of the Jews

in the early days and which had been signed by Hay bin

Akhtab on behalf of Bani Nuzayr. We have already reproduced the text of this pact in early pages and quote here an extract from it: "The Prophet concludes a pact with every one of the three groups (Bani Nuzayr Bani Qaynuqa'a and Bani Qurayzah) that they will not take any steps against the Prophet of Allah and his companions and will not harm him with their hands or tongue. As and when any one of these tribes acts contrary to the text of the pact the Prophet will be free to shed their blood to confiscate their property and to captivate their women and children".

CROCODILE TEARS

At this juncture also the orientalists have shed crocodile tears in sympathy with the treacherous Jews who violated the pacts and have said that the action of the Prophet was not consonant with equity and justice.

The deception and cavilling practiced by the orientalists is to hide the facts because the reference to the text of the pact shows that the punishment imposed by the Prophet was much lighter than that stipulated in the pact.

Nowadays hundreds of crimes and oppressions take place in the east and west at the hands of the masters of these very orientalists and none of them raises the least objection to them. However when the Prophet of Islam awards even lesser punishment to a group of conspirators than that agreed on earlier some writers who analyse the event with various personal motives raise a hue and cry against it.

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ROLE OF THE HYPOCRITES

The most dangerous enemies of Islam were the group of hypocrites who were wearing a mask of friendship on their faces and Abdullah Ubayy and Malik bin Ubayy Nawfal etc. were their ring leaders. They immediately sent a message to the leaders of Bani Nuzayr that they (the hypocrites) would help them with two thousand warriors and their allies i. e. the tribes of Bani Qurayzah and Ghatfan would also not leave them alone. This false promise encouraged the Jews and though they had decided in the beginning to surrender and quit the place they now changed their decision. They shut the gates of their fortresses and having equipped themselves with ammunition would defend themselves at any cost from the towers and would not willfully allow the army of Islam to assume control of their gardens and farms.

One of the leaders of Bani Nuzayr (Salem bin Mushkam) considered the promise of Abdullah to be futile and said: "It is expedient for us to depart". However Hay bin Akhtab advised them to remain firm and steadfast.

The Prophet became aware of the message sent by Abdullah to the Jews. He appointed Ibn Umme Maktum to be his representative in Madina and with Takbir (Allah is Great) on his lips moved to besiege the fortress of Bani Nuzayr. He made the area between Bani Qurayzah and Bani Nuzayr his encampment place and thus cut off the liaison between the two tribes. According to Ibn Hisham [1] the fortress was besieged for one day and one night and according to some others it was besieged for fifteen days. However the Jews became more steadfast and perseverant. The Prophet ordered that the date palm trees around the fortress might be cut down so that the cause for the Jews coveting the territory might be removed once and for all.

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At this moment the cries of the Jews became loud from within the fortress and all of them said: "O Abul Qasim! (addressing the Prophet) You have always prohibited your soldiers from cutting the trees! Why are you doing this thing now? " However the reason for resorting to this action was as mentioned above.

Eventually the Jews submitted to their fate and said: "We are prepared to be exiled provided that we are permitted to take away our belongings with us". The Prophet agreed that they might carry away their belongings except the weapons which they had to surrender to the Muslims.

The greedy Jews made their best efforts to take away their property so much so that they pulled out the doors of their houses to take them away and then destroyed the buildings. Some of them proceeded to Khayber and others to Syria. Two from amongst them embraced Islam.

In order to hide their defeat the vanquished and helpless Jews left Madina beating drums and singing songs. Hence they wanted to give an impression that they were not at all unhappy to leave the place.

[1] Seerah-i Ibn Hisham vol. II page 191.

THE FARMS OF BANI NUZAYR ARE DISTRIBUTED AMONG THE MUHAJIRS

According to the Holy Qur'an (Surah al-Hashr 59: 6) the booty which the Muslims acquired without fighting belonged to the Prophet and he could spend it for the welfare of Islam and the Muslims as he deemed fit. The Prophet considered it proper to distribute the farms water reserves and gardens (left behind by Bani Nuzayr) amongst the Muhajirs because since their migration from Makkah they were hard up and in fact they were dependent upon the Ansar of Madina and were their guests. Sa'd bin Mu'az and Sa'd bin 'Ubadah also supported this view. Hence the entire property was distributed amongst the Muhajirs and none from amongst the Ansar got any share except Sahl bin Hunayf and Abu Dujanah who were extremely poor. In this way the financial position of the Muslims improved generally. A costly sword which previously belonged to one of the chiefs of Bani Nuzayr was given to Sa'd Mu'az.

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This event took place in the month of Rabi'ul Awwal of fourth year of migration when Surah al-Hashr was also revealed to mention the causes of this event and to invite the attention of the Muslims. Most of the historians of Islam believe that no bloodshed took place in this event. However the late Shaykh Mufid[1] says that during the night of this conquest a brief skirmish did take place and ten Jews were killed and their death provided a basis for the surrender of the Jewish forces.

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[1] al-Irshad pp. 47-48.

Chapter 35

THE EVENTS OF THE FOURTH YEAR OF MIGRATION

PROHIBITION OF ALCOHOLIC DRINKS

Wine and the intoxicating drinks in general have been and are one of the greatest ruinous calamities for human society and it is sufficient to say in reproof of this deadly poison that it wages war against the greatest blessing of man which distinguishes him from other living beings viz. intellect and reason. The prosperity of man depends upon his wisdom and the difference between him and other living beings is because of his power of intellect and alcohol is considered to be the greatest enemy of wisdom and intellect. It is on this account that all the divine Prophets have prohibited the use of alcoholic drinks. In fact they have been declared unlawful in all the revealed religions.

In the Arabian Peninsula drinking prevailed like a general calamity and a contagious disease decisive campaign against which needed quite a long time and the state of affairs prevailing in the society and the conditions of the Arabs in general did not also permit that the Prophet should declare it unlawful without taking preliminary steps. He was also obliged to prepare the temperament of the society for waging a decisive war against it.

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Hence the four verses which have been revealed to express aversion to wine are not alike. The Prophet commenced with advice till he was successful in declaring its use to be unlawful.

A careful study of these verses tells us about the method adopted by the Prophet regarding the propagation of the laws of Islam and it is appropriate that the proficient writers and orators should adopt this method of instruction and should campaign against social evils in the same manner.

The basic condition for campaigning against an evil practice at the first stage is to awaken the thinking of the society and to invite its attention to its disadvantages and harmful effects. Until there is spiritual preparedness and internal stimulation in a society and the people themselves are responsible it is not possible to undertake a campaign against an evil practice.

Hence in the first instance the Holy Qur'an told the society the part of whose life was drinking that preparation of wine with dates and grapes was inconsistent with good nourishment and this way of speech was in fact a warning to awaken the thoughts of the people. It says: (We provide you) fruits of the date palm and vine from which you derive strong drink and wholesome food. (Surah al-Nahl 16: 67)

The Holy Book announced for the first time that making wine with these things is not 'good nourishment'. 'Good nourishment' means that they should be eaten in their natural shape.

This verse gave a jolt to the thoughts of the people and made their temperaments ready so that the Prophet might make his tone more strong and declare through other verses that 'some material utility' derived from wine and games of chance is insignificant as compared with their evil effects. This fact has been mentioned in this verse: They question you about strong drink and game of chance. Say: In both is great sin and (some material) utility for men; but the sin of them is greater than their usefulness. (Surah al-Baqarah 2: 219)

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No doubt such comparison between profit and loss which shows that something is more evil than good is sufficient to make intelligent people express aversion to it. However the people at large do not avoid an evil practice unless it is totally forbidden.

Notwithstanding the fact that the verse quoted above had already been revealed Abdur Rahman bin Awf arranged a feast and also served wine on the dining cloth. Those present began offering prayers after drinking wine. One of them read a verse incorrectly whereby its meaning was changed i. e. instead of saying ' (O idolaters! ) I worship not that which you worship' he uttered a sentence with an opposite meaning by dropping the word 'la' (not) from it.

These incidents made the temperaments of the people ready that so far as the conditions permitted drinking of wine should be prohibited at least in certain special circumstances. In the light of these conditions it was declared openly that no Muslim was entitled to offer prayers while he was intoxicated and this Divine order was proclaimed in these words: Believers do not pray when you are drunk till you know what you say. (Surah al-Nisa 4: 46). [1]

The effect of this verse was that a group of persons gave up drinking permanently and their argument for doing so was that a thing which was harmful for prayers deserved to be entirely eliminated.

However some others did not forsake this habit so much so that a person from amongst Ansar arranged a feast and notwithstanding the fact that he was aware of the said verse he served wine as well on the dining cloth. The guests after having drunk wine began to dispute and hurt one another. Thereafter they complained to the Prophet. The Second Caliph who used to drink wine till that time being under the impression that the above-mentioned verses did not make drinking of wine totally forbidden raised his hands in prayer and said: "O Allah! Reveal clear and convincing orders for us".

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It is evident that such unpleasant occurrences had made the atmosphere ready for this that if the use of wine was totally banned all the Muslims would have accepted this ban wholeheartedly. Hence at the last stage this verse was revealed: Wine gambling idols and Azlam (a sort of lottery) are filthy acts of Satan and all of you should refrain from them. As a result of this eloquent and emphatic order those persons who had been drinking wine till that time on the excuse that orders regarding giving it up were not final also refrained from it. On hearing this verse the Second Caliph said I renounce it from now onwards. [2]

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[1] Refer to Sunan-i Abi Daud vol. II page 128.

[2] Mustadrak vol. IV page 143 and Ruhul Ma'ani vol. Vll page 15.

BATTLE (GHAZWAH) OF ZA'TUR RIQA'

In the Arabic language Riqa' means a 'Patch'. This sacred jihad is called Zatur Riqa' for the reason that at this front the Muslims came across a chain of high and low places which appeared like patches. According to another version it is called Za'tur Riqa' for the reason that to alleviate the hardship of walking the soldiers had wrapped their feet with rags.

In any case this battle was not a primary campaign so that the army of Islam should have fallen upon a community on the plea of their being polytheists. In fact their aim was to extinguish a spark which was about to flare up i. e. to suppress the enthusiasm which was being displayed by two families of Ghatfan (Bani Maharib and Bani Sa'labah) against Islam.

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It was customary for the Prophet to depute wise and intelligent persons to different areas so that they might inform him about their general conditions. Suddenly a report was received that the above-mentioned two families were gathering arms and men to conquer Madina. The Prophet proceeded to Najd with special columns and encamped near the territory of the enemy. The brilliant past record of the army of Islam and their self-sacrifice and valour which had astonished the Arabian Peninsula made the enemy retreat and take refuge in mountains and high regions without fighting.

However as the Prophet offered the obligatory prayers in this battle along with the soldiers of Islam as Salat-i Khawf (offering prayers during the time of danger) and taught the Muslims the method of offering it by means of 103rd verse of Surah al-Nisa it may be conjectured that the enemy's forces were well-equipped and that the fighting had assumed a very delicate shape but eventually Muslims were victorious.

FORBEARING GUARDS

Although in this battle the army of Islam returned from the headquarters of the enemy to Madina without fighting they acquired a small booty. On their way back they stayed at night in an extensive valley to take rest. Here the Prophet appointed two brave soldiers to undertake guarding the mouth of the valley. These two soldiers named 'Abbad and 'Ammar divided the hours of the night between themselves and it was agreed that 'Abbad should guard the mouth of the valley during the first half of the night.

A man belonging to the tribe of Ghatfan was pursuing the Muslims so that he might do them some harm and then return immediately. This man took advantage of the darkness of the night and shot an arrow at the person guarding the valley while the latter was offering prayers. The sentry was so much absorbed in invocations that he did not much feel the prickly sensation caused by the arrow. He pulled out the arrow from his foot and continued his prayers. However the attack was repeated thrice. The last arrow of the enemy struck his foot so severely that he could not continue his invocations as he wished. He therefore finished his prayers immediately and then awakened 'Ammar.

The tragic condition of 'Abbad moved 'Ammar very much and he said by way of protest "Why did you not awaken me at the very outset? " The wounded sentry replied "I was praying and was reciting a surah of the Holy Qur'an when suddenly the first arrow hit me. The enjoyment of invocations and the deliciousness of attention towards the Almighty Allah kept me from breaking my prayers. If the Prophet had not made me responsible for guarding this point I would not at all have broken my prayers and the surah which I was reciting and would have surrendered my very life making invocations to Allah before I intended to break my prayers. [1]

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[1] Seerah-i Ibn Hisham vol. II pp. 208-209.

THE SECOND BADR

At the end of the Battle of Uhud Abu Sufyan declared: "Next year we shall meet you in the desert of Badr at this very time and shall take a greater revenge upon you".

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Under orders of the Prophet the Muslims announced their readiness to fight. The fixed time of one year expired and Abu Sufyan who then ruling over Quraysh was involved in various difficulties. Na'im bin Mas'ud who had friendly relations with both the parties arrived in Makkah. Abu Sufyan requested him to return to Madina immediately and dissuade Muhammad from deciding to come out of Madina. He added: "It is not possible for us to leave Makkah this year and the demonstrations and military manoeuvres of Muhammad in Badr which is a common market of the Arabs will bring about our defeat".

Whatever motive he might have Na'im returned to Madina. His words did not however make the least effect on the morale of the Prophet. He encamped in Badr in the beginning of the month of Zi Qa'dul Haram with 1500 warriors and some horses and a quantity of merchandise and stayed there for eight days which coincided with the annual public market of the Arabs. The Muslims sold their merchandise there and earned enormous profit. Thereafter the people who had come from different areas dispersed but the army of Islam continued to wait for the arrival of the army of Quraysh.

Reports reached Makkah that Muhammad had arrived in Badr. The chiefs of Quraysh had no alternative left to save themselves from disgrace except to leave Makkah for Badr. Abu Sufyan who was well-equipped came up to Marruz Zahran but returned from mid-way making an excuse of famine and dearth. The return of the army of the idolaters was so shocking that Safwan protested to Abu Sufyan and said: "By this retreat we have lost all the honours that we had gained and if you had not made a promise last year of waging a war we would not have been faced with this psychological defeat''. [1]

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[1] According to Mughazi-i Waqidi vol. I page 484 this incident took place in the 45th month of migration.