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THE
BATTLE OF UHUD
The
victory of Badr alerted to Islam all the hostile forces in
Arabia. The Muslims were in a state of unease, and endured the
wrath of most of the neighboring societies.
The
Jewish tribes around Madina were disinclined to honour the
agreements they had concluded with God’s Messenger after his
Emigration from Makka. During the Battle of Badr they were
sympathetic with the idol-worshipping polytheists rather than
with the Muslims. After the Battle of Badr these tribes openly
promoted the Quraysh and other Arab tribes to urge them to
unite against the Muslims. They also collaborated with the
hypocrites, who were apparently an integral part of the Muslim
body-politic. To serve the same end, that is, to sabotage the
spread of Islam, they fanned the flames of old animosities
between the Aws and Khazraj, the two tribes of Madinan
Muslims. In particular, the chief of Banu Nadir, Ka‘b ibn
Ashraf, went to Makka personally and recited stirring elegies
for the Makkans who had been slain in Badr, in order to
provoke the Quraysh into hostile action against the Muslims.
Also, this Ka‘b spoke slanders against the Muslims and
satirized God’s Messenger in the poems he composed.
Their
violation of treaty obligations exceeded all reasonable
limits. A few months after the Battle of Badr, a Muslim woman
was indecently treated by some Jews of Banu Qaynuqa, the most
hostile to the Muslims among the Jewish tribes. In the
fighting that followed a Muslim was martyred and a Jew killed.
When God’s Messenger reproached them for this shameful
conduct and invited them to remain faithful to the obligations
of the treaty they had concluded with him, they threatened
him, saying: ‘Do not be misled by your encounter with a
people who had no knowledge of warfare, and so you had good
luck with them. By God, if we were to wage war against you,
you would know that we are the men of war.’
Finally,
God’s Messenger launched an attack on Banu Qaynuqa, and
banished them from the outskirts of Madina. In addition, upon
the order of God’s Messenger, Muhammed ibn Maslama killed Ka’b
ibn Ashraf and put an end to his mischief.1
The
reasons of the battle
The
Quraysh were smarting from the defeat of Badr. Their women
were mourning almost everyday over their warriors killed at
the Battle of Badr and encouraged them to wage war on the
Muslims. In addition, the Jewish efforts to arouse their
feelings of revenge were like pouring oil on flames. Within a
year they attacked Madina again with an army of three
thousand, including 700 in coats of mail and 200 cavalry.
Informed
of the Makkans’ march upon Madina, God’s Messenger took
counsel with his Companions as to how best to resist the
Quraysh. He had had a dream that he was in his coat of mail
with his sword notched and that some oxen were being
slaughtered, and interpreted it as meaning they should defend
themselves from within the boundaries of Madina; also that a
leading member of his kinsmen, together with some others of
his Companions, would be martyred.2 Also, he knew that the
Makkan army was coming with the intention of doing battle in
open ground, and if, therefore, they defended themselves from
within Madina, the Makkan army could not continue a long
siege. With this plan he also stressed once more that the
Muslims are, in reality, the representatives of peace and
security and therefore they resort to force only when it is
inevitable for them either to eliminate the obstacle put
before their preaching of Islam or to defend themselves or
their faith and country against any attack.
However,
there were several young people who longed for martyrdom and
felt aggrieved at not having had the opportunity to fight in
the Battle of Badr. They were of the opinion that the enemy
should be resisted outside the confines of Madina. God’s
Messenger gave in to the demands of the majority and decided
to march out of the city to meet the enemy. Nevertheless,
those young people repented, upon the warning of the elders,
of having insisted on their opinions to march out of Madina,
and the elders came to God’s Messenger to inform him that
the young people had changed their minds. The Messenger, upon
him be peace and blessings, replied to them:
It
does not befit a Prophet to take off his coat of mail
after he has put it on.3
An
advisory system of government
An
advisory system of government is an indispensable article of
the Islamic constitution. The advice of the learned, of the
pious and of persons of sound judgment and expert knowledge
who enjoy the confidence of people, is always to be sought,
and these persons, in turn, are expected to speak out and
express their opinions according to the dictates of their
conscience with precision and integrity. This advisory system
is so important to a Muslim community that in the Qur’an God
praises the first, exemplary Muslim community as a community
whose affair is by counsel between them (al-Shura,
42.38). This importance becomes more explicit when the fact
that this first community was led by the Prophet himself is
taken into consideration, who never spoke out of caprice and
on his own authority but spoke what was revealed to him by God
(al-Najm, 53.3-4). It is because of this that God’s
Messenger preferred the opinions of the majority to his own.
But, since he had to execute the decision they had concluded
after consultation in full submission to and confidence in
God, he should not be expected to change his decision for
several reasons:
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This
would, first of all, have led those in authority to exert
pressure upon others to accept their opinions.
-
If
a leader changes his decision according to individual
feelings and fancies, it can cause him to lose his
authority and reliability.
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Any
hesitation shown by the leader passes fear and anxiety on
to his followers and leads them to conflicting ideas.
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If
God’s Messenger, upon him be peace and blessings, had
changed his decision, and chosen to defend the Muslims
from within the boundaries of Madina with some undesired
result, it would have caused those of the opposing view to
criticize the Messenger and the leading Companions.
In his
every word and deed, God’s Messenger, upon him be peace and
blessings, set an example to be followed by his Umma. All the
reflections above refer to the kind of behavior he showed
prior to the Battle of Uhud and in his saying: It does not
befit a Prophet to take off his coat of mail after he has put
it on.
The
stages of the Battle of Uhud
God’s
Messenger, accompanied by a thousand warriors, left Madina for
Uhud, a volcanic hill only a few miles from the western
outskirts of Madina, with a plain stretching before it.
However, half way to the destination ‘Adbullah ibn Ubayy ibn
Salul broke away along with his three hundred men.4 This,
happening as it did just before the commencement of the
battle, caused such perplexity and confusion that the people
of Banu Salama and Banu Haritha wanted to turn back, but were
persuaded not to.
God’s
Messenger, upon him be peace and blessings, advanced with the
remaining seven hundred Muslims, much less in number and
equipment than their enemies, and lined up his troops at the
foot of Mount Uhud in such a manner that the mountain was
behind and the Quraysh army in front of them. There was only a
mountain pass from where the Muslims could be subjected to a
surprise attack. God’s Messenger posted fifty archers there
as guards under the command of ‘Adbullah ibn Jubayr,
instructing him neither to let anyone approach nor to move
away from that spot, adding: Even if you see birds fly off
with our flesh, still you must not move away from this place.5
The
standard of God’s Messenger was again in the hands of Mus‘ab
ibn ‘Umayr. Zubayr ibn ‘Awwam commanded the cavalry and,
Hamza, the infantry. The army was ready to begin the battle.
In order to encourage his Companions, the Prophet had brought
forth a sword and asked: Who would like to have this sword in
return for giving its due? Abu Dujana asked: ‘What is its
due?’ It is to fight with it until it is broken, the
Prophet answered. Abu Dujana took it and was engaged in
fighting.6 Sa‘d ibn Abi Waqqas and ‘Adbullah ibn Jahsh
prayed to God to make them encounter the strongest soldiers of
the enemy. Hamza, the uncle of the Prophet and who was known
as the Lion of God, wore an ostrich feather on his breast. The
verse revealed to describe the godly persons around previous
Prophets pointed also to them:
Many
a Prophet there was, with whom a large number of
God-devoted men fought. They fainted not for anything
that befell them in the way of God, neither weakened,
nor did they abase themselves. God loves the steadfast.
Nothing else did they say but, ‘Our Lord, forgive us
our sins, and that we exceeded in our affair, and make
firm our feet, and help us against the people of the
unbelievers.’ And God gave them the reward of the
world and the good reward of the Hereafter. God loves
the good-doers. (Al ‘Imran, 3. 146-8)
In the
first stage of the battle, the Muslims defeated the enemy, so
easily so that Abu Dujana, with the sword the Prophet had
given him, advanced as far as the central part of the Quraysh
army and, encountering Hind, the wife of Abu Sufyan, who was
the commander of the Quraysh army, attempted to kill her but,
‘in order not to dirty the sword given by the Prophet with
the blood of a woman’, spared her life.7 ‘Ali had killed
Talha ibn Abi Talha, the standard-bearer of the enemy. Those
who took hold of the standard of the Quraysh one after the
other had all been killed by either ‘Ali or ‘Asim ibn
Thabit or Zubayr ibn ‘Awwam. After that, the
self-sacrificing heroes of the Muslim army like Hamza, ‘Ali,
Abu Dujana, Zubayr ibn ‘Awwam, and Miqdad ibn ‘Amr thrust
themselves into the ranks of the enemy and put them to flight.
When
the enemy began to flee the battlefield, the Muslims occupied
themselves with the spoils. The archers on the mountain pass
saw their brothers collecting booty, and said to themselves.
‘God has defeated the enemy, and our brothers are collecting
the spoils. Let us go and join them.’
‘Adbullah
ibn Jubayr tried to persuade them not to leave their posts by
reminding them of the Prophet’s directive, but they
answered: ‘He ordered us to do that without knowing that the
matter would come to what we now see’. Except a few who
remained at their posts, they took part in collecting booty.
Khalid ibn Walid, who was at that time an unbeliever and who
commanded the Quraysh cavalry, seized this opportunity. He
rode with his men around Mount Uhud and attacked the flank of
the Muslim army through the pass. ‘Adbullah ibn Jubayr’s
depleted forces tried unsuccessfully to resist the attack.
The
fleeing soldiers of the enemy also returned and joined the
attack from the front and the scales of the battle turned
against the Muslims. The suddenness of these attacks by
outnumbering forces, from both the rear and the front, caused
great confusion among the Muslim ranks. The enemy forces
wanted to either seize God’s Messenger alive or kill him,
and attacked him from all sides, striking with swords,
thrusting with spears, shooting arrows and hurling stones.
Those who defended him fought heroically.
Hind,
the wife of Abu Sufyan, had lost her father and brothers in
the Battle of Badr and urged Wahshi, a black slave, to kill
Hamza. When the scales of the battle turned against the
Muslims, Hamza thrust himself into the ranks of the enemy like
a furious lion. He had killed almost thirty of them when the
lance of Wahshi struck him just above the thigh and pierced
it. Hind came forward and ordered Hamza’s stomach to be
split open. She mutilated his body and chewed his liver.8
Ibn
Kami‘a martyred Mus‘ab ibn ‘Umayr, the standard-bearer
of God’s Messenger and who had been fighting before him. Mus‘ab
resembled God’s Messenger in build and complexion. This
resemblance led Ibn Kami‘a to announce that he had killed
God’s Messenger, upon him be peace and blessings. Meanwhile,
the Messenger himself had been wounded by a blow of the sword
and stones hurled at him. He fell in a pit and, bleeding
profusely, stretched his hands and prayed: O God, forgive
my people, because they do not know (the truth).9
The
rumor that the Prophet had been martyred led many Companions
to lose courage. But, in addition to those like ‘Ali, Abu
Dujana, Sahl ibn Hunayf, Talha ibn ‘Ubayd Allah, Anas ibn
Nadr and ‘Adbullah ibn Jahsh, who fought self-sacrificingly,
some Muslim women, having heard the rumour, hastened to the
battlefield. Of them, one from Banu Dinar called Sumayra had
lost her husband, father and brother, but she was asking about
God’s Messenger. When she saw him, she said: ‘All the
misfortunes mean nothing to me as long as you are alive, O God’s
Messenger!’10 Another one, named Umm ‘Umara, fought before
the Messenger so heroically that the Messenger told her: Who
else can endure all that you endure? That pride of womanhood
took this opportunity to ask the Messenger to pray God for
her: ‘O Messenger of God! Pray to God to join me in your
company in Paradise!’ The Messenger prayed: O God, join her
with me in Paradise! She responded to this prayer: ‘Whatever
happens to me from now on, I will not care it any more .’11
Anas ibn Nadr heard the rumour that God’s Messenger had been
martyred. He fought so valiantly that he suffered eighty
wounds.12 They found Sa‘d ibn Rabi’ giving his last
breath. He had received seventy wounds. His last words were
‘Convey my greetings to God’s Messenger. I sense the
fragrance of Paradise from behind Uhud.’13
Besides
Abu Dujana and Sahl ibn Hunayf, ‘Ali stood in front of God’s
Messenger, upon him be peace and blessings, and defended him
during the battle. Once, the Messenger pointed to him some of
the enemy who had come down from the hill. ‘Ali repelled
them. Then, the Messenger pointed to him some more of the
enemy. Again he attacked them and put them to flight. The
Prophet then pointed to him another group of the enemy. Yet
again ‘Ali attacked them and put them to flight.14
Despite
the indescribable resistance of the Muslim warriors around God’s
Messenger, upon him be peace and blessings, defeat seemed
inevitable until Ka’b ibn Malik, seeing God’s Messenger,
shouted: ‘O Muslims! Good tidings for you! This is God’s
Messenger, here!’ The scattered Companions advanced toward
him from all sides, rallied around him, and led him to the
safety of the mountain.
The
reasons for the setback at Uhud
Before
passing on to explain the reasons for the setback suffered at
Uhud, it should be pointed out that the Companions have, after
the Prophets, superiority over all the other people in virtue.
They were honored with being the comrades and trainees of the
greatest of the whole creation, one for whose sake the
universe was created and who was sent as a mercy for all the
worlds, that is, the Prophet Muhammad, upon him be peace and
blessings. Therefore, according to the rule, the greater the
blessing, the greater the responsibility, they had to be the
most sensitive in obeying God and His Messenger. We read in
the Qur’an that, for example, whoever of the Prophet’s
wives commits manifest indecency, the punishment for her will
be doubled because they are not like any other women (al-Ahzab,
33. 30, 32). Likewise, a sin committed by the Companions,
small as it may be, deserves severe punishment. They are all
included in those ‘foremost in belief and nearness to God’,
and they are the ones whose conduct is an example followed by
later generations, so they should be pure in belief and
intention, sincere in worship and devotion, upright in conduct
and extremely careful in refraining from sins and
disobedience.
Secondly,
God has raised the Community of Muhammad, upon him be peace
and blessings, as the best community who enjoin the good and
forbid the evil, and believe in One God (Al ‘Imran,
3.110) and also appointed them as a ‘middle nation’ so
that they may be witnesses to mankind, and that the Messenger
may be a witness to them (al-Baqara, 2.143). But, in
the first years of the Madinan era, the community of the
Companions consisted of true believers and hypocrites, so God
wanted to sift those who were truly His witnesses against all
mankind, and also to see who among them strove hard in His Way
and remained steadfast (Al ‘Imran, 3. 141-2). The
Battle of Uhud, therefore, became a decisive test to sift out
the sincere and steadfast from the hypocritical and wavering
ones, and served to make the Islamic community more stable and
formidable than before.
After
these preliminary notes, we can summarize the reasons for the
reverse which the Muslims experienced in the second stage of
Uhud.
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God’s
Messenger, being the Commander-in-chief of the Muslim army
supported by Divine Revelation, was of the opinion that
they should stay within the confines of Madina, but the
younger Companions, inexperienced and full of excitement,
urged him to march out of the city. This was a mistake,
even though for the sake of obtaining the rank of
martyrdom in the Way of God, since the Messenger tended to
apply different tactics in battles and knew in advance
that the Quraysh army was coming to fight in an open
field.
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The
second disobedience on the part of the Companions showed
itself when the archers whom the Prophet, upon him be
peace and blessings, had posted to defend the army against
any attack from the rear, left their posts. They
misinterpreted the order of God’s Messenger that they
should not move away from their places even if they saw
birds fly off with the flesh of their brothers fighting on
the battlefield, and took part in collecting booty.
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The
hypocrites numbering three hundred, one third of the whole
army, cut themselves off from the army half-way and
returned to Madina. This undermined the morale of Banu
Salama and Banu Haritha, who were only persuaded with
difficulty not to leave. Moreover, there was still a small
group of hypocritical people who demoralized the Muslim
ranks during the course of the battle.
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A
number of the Companions did not remain sufficiently
patient. They acted, in certain respects, in a manner
inconsistent with the dictates of piety and were lured by
material wealth.
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There
were some among the believers who had thought that as long
as God’s Messenger was in their midst and as long as
they enjoyed God’s support and help, the unbelievers
could never triumph over them. However true this was, they
came to understand by the setback they suffered that
deserving God’s help requires, besides belief and
devotion, deliberation and strategy, and steadfastness.
They also perceived that the world is a field of testing
and trial:
Many
ways of life and systems have passed away before you;
journey in the land, and behold how was the end of those
who did deny (the Messengers). This is an exposition for
mankind, and a guidance and an admonition for the
God-fearing. Faint not, nor grieve, for you shall gain
mastery if you are true believers. If a wound has
touched you, a like wound already touched the
(unbelieving) people (at Badr); such days We deal out in
turn among men, that God may see who are the believers,
and that He may take witnesses from among you; and God
loves not the evil-doers; and that God may prove the
believers, and blot out the unbelievers. (Al ‘Imran,
3. 137-141)
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Those
who had not taken part in the Battle of Badr sincerely
prayed God for martyrdom. They were deeply devoted to the
cause of Islam and longed for their meeting with God. Some
among them like ‘Adbullah ibn Jahsh, Anas ibn Nadr, Sa‘d
ibn Rabi’, ‘Amr ibn Jamuh and Abu Sa‘d Haysama, may
God be pleased with them all, tasted the pleasure of
martyrdom and the martyrdom of the others was delayed. The
Qur’an sings the praises of them as follows:
Among
the believers are men who were true to their covenant
with God; some of them have fulfilled their vow by death
(in battle), and some are still awaiting, and they have
not changed in the least. (al-Ahzab, 33.23)
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Any
success or triumph lies in the hand of God, Who does
whatever He wills and cannot be questioned concerning His
acts. Belief in the Unity of God requires that a believer
must always ascribe to God his accomplishments and never
appropriate for his self anything good. If the decisive
victory of Badr gave some of the Muslims some sort of
self-pride and if they imputed the victory to their own
prudence and wise arrangement or some material causes,
this, too, would have taken a part in their setback in
Uhud.
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There
is an important point worth mentioning concerning the
setback the believers suffered in Uhud. Among the Quraysh
army there were some eminent soldiers and commanders such
as Khalid ibn Walid, Ikrima ibn Abi Jahl, ‘Amr ibn al-
‘As and Ibn Hisham, each of whom had been destined by
God to serve Islam very greatly in the future. They were
the ones most esteemed and respected among the people. For
the sake of their future service for Islam, God may not
have willed to hurt their feelings of honour completely.
So, as expressed by Bediuzzaman Said Nursi, the Companions
of the future defeated the Companions of the present in
the second stage of Uhud.15
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Finally,
the following verses are to explain the reasons of that
setback together with its aftermath, and the lessons which
should be taken from it:
Did
you suppose you should enter Paradise without God seeing
who of you have struggled and who are patient? (Al ‘Imran,
3.142)
Muhammed
is naught but a Messenger; Messengers have passed away
before him. Will you, if he should die or is slain, turn
back on your heels? If any man should turn back on his
heels, he will not harm God in any way; and God will
recompense the thankful. It is not given to any soul to
die save by the leave of God, at an appointed time.
Whoso desires the reward of this world, We will give him
of this; and whoso desires the reward of the other
world, We will give him of that; and We will recompense
the thankful. (Al ‘Imran, 3. 144-5)
God
fulfilled His pledge to you when by His leave you
blasted them, until you lost heart, and quarrelled about
the matter, and disobeyed, after He had shown you that
you longed for. Some of you sought this world and some
of you sought the next. Then He turned you from them,
that He might try you; and He has pardoned you; and God
is bounteous to the believers. When you were going up,
not twisting about for anyone, and the Messenger was
calling you in your rear; so He rewarded you with grief
after grief that you might not sorrow for what escaped
you neither for what smote you; and God is aware of the
things you do. (Al ‘Imran, 3. 152-3)
Those
of you who turned away on the day two hosts encountered
- Satan made them slip because of some of their lapses;
but God has pardoned them; God is All-Forgiving,
All-Clement. (Al ‘Imran, 3. 155)
O
believers, be not as the unbelievers who say concerning
their brothers, when they journey in the land, or are
upon expeditions, ‘If they had been with us, they
would not have died and not been slain’ - that God may
make that an anguish in their hearts. For God gives
life, and He makes to die; and God sees the things you
do. If you are slain or die in God’s way, forgiveness
and mercy from God are a better thing than what they
amass; surely if you die or are slain, it is unto God
you shall be mustered. (Al ‘Imran, 3.156-8)
If
God helps you, none can overcome you; but if He forsakes
you, who then can help you after Him? Therefore in God
let the believers put all their trust. (Al ‘Imran, 3.
160)
Why,
when an affliction visited you, and you had visited
twice over the like of it, did you say, ‘How is this?’
Say: ‘This is from your own selves; surely God is
powerful over everything’. And what visited you, the
day the two hosts encountered, was by God’s leave, and
that He might mark out the believers; and that He might
also mark out the hypocrites, to whom it was said: ‘Come,
fight in the way of God, or repel!’ They said, ‘If
only we knew how to fight, we would follow you.’ They
that day were nearer to unbelief than to belief. (Al ‘Imran,
3.165-7)
Count
not those who were slain in God’s way as dead. They
are alive with their Lord, by Him provided, rejoicing in
the bounty that God has given them, and joyful in those
who remain behind and have not joined them yet: that no
fear shall be on them, neither shall they sorrow, joyful
in blessing and bounty from God, and that God leaves not
to waste the wage of the believers. (Al ‘Imran, 3.
169-171)
God
will not leave the believers in the state in which you
are, till He shall distinguish the corrupt from the
good, and God will not inform you of the Unseen; but God
chooses out of His Messengers whom He wills. Believe you
then in God and His Messengers; and if you believe and
are God-fearing, there shall be for you a mighty wage.
(Al ‘Imran, 3.179)
The
last stage of the Battle of Uhud and the Campaign of Hamra’
al-Asad
After
the confusion at Uhud, his Companions rallied around the
Prophet, upon him be peace and blessings. He was wounded and
fainted, and many of his Companions were also wounded. They
had retreated to the safety of the mountain. When the Quraysh
army began to leave the battlefield, thinking they had taken
revenge for the defeat at Badr and seeing that they were
unable to crush the resistance of the Muslims, they mounted
their camels and, only leading their horses (not riding), they
headed for Makka.
God’s
Messenger was apprehensive that the Makkan polytheists might
return and launch a second attack on Madina. On the second day
of Uhud, therefore, he ordered those who had taken part in the
Battle of Uhud the day before to gather and urged them to
pursue the unbelievers. Although some people from Banu ‘Abd
al-Qays, appointed by Abu Sufyan, tried to discourage the
Muslims to confront the Quraysh once more, saying. ‘The
people have gathered against you, therefore fear them,’ this
only increased the heroes of Islam in faith, and they
answered: ‘God is sufficient for us; what an excellent
Guardian He is!’ (Al ‘Imran, 3. 173).16
Most of
them were seriously wounded; some were even unable to stand
and were carried by their friends.17 At this highly critical
moment, they girded up their loins and were prepared to lay
down their lives at the behest of God’s Messenger, upon him
be peace and blessings. They accompanied him to Hamra’ al-Asad,
eight miles from Madina.
The
Makkan polytheists had halted and were deliberating among
themselves about launching a second attack on Madina to crush
the power of God’s Messenger, upon him be peace and
blessings. However, when they saw the believers, whom they
thought they had defeated so shortly before, coming towards
them, they failed to muster sufficient courage and carried on
to Makka.
It was
the prudence and military genius of God’s Messenger that a
defeat resulted in a victory. The enemy could not find the
courage in themselves to march upon Madina, a few miles away,
and had to go on towards Makka in the face of the resolution
showed by the believers. God revealed the following verses in
praise of the Muslim heroes who had participated in this
campaign:
Those
who answered God and the Messenger after the wound had
smitten them - to all those of them who did good and
feared God, shall be a mighty wage; those to whom the
people said, ‘The people have gathered against you,
therefore fear them’; but it increased them in faith,
and they said, ‘God is sufficient for us; what an
excellent Guardian He is!’ So they returned with
blessing and bounty from God, untouched by evil; they
followed the good pleasure of God; and God is of bounty
abounding. (Al ‘Imran, 3. 172-4)
1. I. Hisham, 3.58.
2. Ibid. 3.664-7.
3. Bukhari, “I‘tisam,” 28; I. Hisham, Sira,
3.68.
4. I. Hisham, 3.68.
5. Bukhari, “Jihad,” 164; Abu Dawud, “Jihad,” 6.
6. Muslim, “Fada’il al-Sahaba,” 128; I. Hanbal,
3.123.
7. Haythami, Majma‘ al-Zawa’id, 6.109.
8. I. Sa‘d, Tabaqat, 3.12; Waqidi, Maghazi,
221.
9. Qadi ‘Iyad, Shifa’, 1.78-9; Hindi, Kanz
al-‘Ummal, 4.93.
10. I. Hisham, 3.99.
11. I. Sa‘d, Tabaqat, 8. 413-5.
12. I. Hanbal, 3.201; Bayhaqi, Sunan, 9.44.
13. I. Kathir, al-Bidaya, 4.35-6.
14. Tabari, Tarikh, 3.17; I. Athir, al-Kamil,
2.74; I. Hisham, Sira, 3.100.
15. Said Nursi, Lemalar, Istanbul, 28.
16. I. Hisham, 3.120-1; I. Kathir, al-Bidaya, 4.43.
17. I. Hisham, 3.101.
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