The Sealed Nectar (39 page)

"And (remember) when you (Muhammad [pbuh]) left your household in the
morning to post the believers at their stations for the battle (of Uhud)."
[Al-Qur'an 3:121]

And to end in a comprehensive commentary on its results and moralities:

"Allâh will not leave the believers in the state in which you are now, until He
distinguishes the wicked from the good. Nor will Allâh disclose to you the
secrets of the
Ghaib
(unseen), but Allâh chooses of His Messengers whom
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He pleases. So believe in Allâh and His Messengers. And if you believe and
fear Allâh, then for you there is a great reward."
[Al- Qur'an 3:179]

Lessons and Moralities

Ibn Al- Qaiyim has made a pointed reference to the battle of Uhud and given full elucidation of the Divine benefits and moralities that resulted from it. Some Muslim scholars, on the authority of Ibn Hajar, said: The reverse in Uhud resulted from the neglect on the part of the archers of the explicit command of the Prophet [pbuh], and leaving the spot which they were ordered to safeguard to the end. In other words, the success of the Muslims depends upon their obedience to the Prophet

[pbuh]. As long as they carry out his behests, Allâh will help them in facing all kinds of odds. But when they will set aside his commands in their pursuit of worldly riches, they are bound to come to grief. Another relevant issue of great significance says that it is customary for Prophets to be tried with different adversities; nevertheless, the final outcome is positively in their favour. Should the Muslims be victorious all the time, great many pretenders to Faith will enter the fold of Islam, and consequently the clear line of demarcation between true believers and hypocrites will become blurred. Contrarily, if the Muslims were to be defeated all the time, the final objective of the ministry of Prophets will not be effected. It is wise then to combine both success and failure so that sifting between true Muslims and hypocrites could be realized.

In the aftermath of the battle of Uhud, the hypocrites disclosed their real intentions in words and in deeds, consequently, the Muslims got to realize the existence of those wicked elements working secretly in their own homeland; and of course there would be appropriate measures to be taken in due course of time.

A third point in this context refers to purposeful deferment of victory in some areas in order to check the pride of the soul and teach the believers how to observe full patience in times of adversity. Trials and tests are provided by Allâh in order that the true believers could deservedly occupy their abode in the blessed Hereafter.

Martyrdom, the highest ranks that the true friends of Allâh could occupy, is provided by Allâh to function as a passport, granted by the Lord, leading to Paradise. In brief, fight in the cause of Allâh is a golden opportunity for the true believers to have their sins effaced, and a Divinely- devised event for the disbelievers and enemies of Allâh to face destruction and annihilation in recompense for their disbelief, tyranny and transgression. [Za'd Al- Ma'ad 2/99- 108]

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Military Platoons and Missions between the Battle of Uhud and the Battle
of the Confederates

Uhud’s misfortune left a bad impact on both the credibility and military reputation of the Muslims. Their dignity and power in people’s eyes were impaired. Troubles and dangers spread everywhere in and out of Madinah. The Jews, hypocrites and bedouins declared publicly their enmity to the Muslims and each party was keen on degrading and, in the final place, exterminating their whole existence.

Two months had almost passed after this battle, when Banu Asad made preparations to raid Madinah, ‘Udal and Qarah tribes conspired against the Muslims in the month of Safar, 4 A.H. and killed ten of the Prophet [pbuh]’s Companions. Similarly Banu ‘Amir plotted against them too, and seventy Companions were killed in the battle of Ma‘una Well. During that period, Banu Nadeer kept on announcing their enmity and were involved in a plot to kill the Prophet Muhammad [pbuh] in Rabi‘ Al- Awwal in 4 A.H. Banu Ghatfan were about to attack Madinah in Jumada Al- Ula in 4 A.H.

Thus we see that the Muslims turned into an attractive target of several potential dangers after they had lost their military credibility in the battle of Uhud. Muhammad

[pbuh] most wisely managed to hold all those hostile currents at bay, and even redeem the lost dignity of the Muslims and gain them anew fresh glory and noble standing. The first initiative he took in this process was Hamra’ Al- Asad pursuit operation, whereby he could retain the Muslim military reputation. He succeeded in recovering his followers’ dignity and awe- inspiring position in such a manner that astonished or even astounded both the Jews and hypocrites, alike, then he proceeded to crown his successful attempts by despatching military errands and missions:

Abi Salamah Mission

The first people to take up arms against the Muslims in the aftermath of Uhud reverse were Banu Asad bin Khuzaimah. "The Intelligence Corps" of Madinah reported that Talhah and Salamah, sons of Khuwailid have mustered some volunteers to fight the Messenger of Allâh [pbuh]. The Prophet [pbuh] immediately despatched a 150- man- platoon of Helpers and Emigrants headed by Abu Salamah.

The Muslim leader took Bani Asad bin Khuzaimah by surprise in their own homeland, neutralized their attempts, dispersed them and captured their cattle. On his return, Abu Salamah had an inflammation of a previous wound he sustained in Uhud, and caused him to die soon after. This expedition took place on Muharram 1st, 4 A.H.[Za'd Al-Ma'ad 2/108]

An Errand led by ‘Abdullah bin Unais

On the fifth day of the same month Muharram, 4 A.H., it was reported that Khalid bin Sufyan Al- Hudhali was gathering some mob to raid the Muslim positions.

‘Abdullah bin Unais, at the behest of the Prophet Õáì Çááå Úáíå æ Óáã set out to destroy the enemies.

The Muslim military leader stayed away for eighteen days during which he successfully fulfilled his task, killed the head of the rebels and brought his head back 186

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to Madinah on Saturday, seven days before the end of Muharram. The Prophet

[pbuh], as a reward, gave him a stick saying "This will function as a sign of recognition for you and me on the Day of Resurrection." On his death bed, ‘Abdullah requested that the log be with him in his shroud. [Za'd Al-Ma'ad 2/109; Ibn Hisham 2/619, 620]

The Event of Ar-Raji‘

In Safar of the fourth year A.H., a delegation from the tribes of ‘Udal and Qarah came to Madinah and asked the Prophet [pbuh] to send a group of Companions to instruct them in religion, claiming the existence of some Muslims among them. He sent six of his Companions, in another version, ten headed by Murthid bin Abi Murthid Al- Ghanawi, or, according to Al- Bukhari, ‘Asim bin Thabit, the grandfather of

‘Asim bin ‘Umar bin Al- Khattab. When they reached a spot called Ar- Raji‘ between Rabigh and Jeddah, a hundred archers of Banu Lihyan clan surrounded the place and attacked them. The delegation of Muslims took shelter on some high ground, Fudfud, and the bedouins offered them a pledge that they would not be killed. ‘Asim refused to come down, instead he fought them until he and six of his companions were killed. Three men were left, Khubaib, Zaid bin Ad- Dathna and another one. Once again, the bedouins offered them a guarantee of safety and they accepted. When they descended, the bedouins treacherously bound them. The third man rebuked them for their insincerity and resisted them so they killed him. The other two men who had killed some notables of Quraish at Badr were taken and sold in Makkah. The first was Khubaib who was detained for some time and then it was unanimously decided to crucify him. He was taken from the Holy Sanctuary to At- Tan‘im for crucifixion. He requested a respite to offer a two-
Rak‘a
prayer. After the final greeting, he turned to his executioners, and said: "Had I not been afraid that you would think that I was afraid of death, I would have prayed for a long time." It was then that Khubaib first set the tradition of praying two
Rak‘a
before being executed.

He then said:

"O Lord! Count them one by one, exterminate them to the last one."

He then recited some verses of poetry which speak eloquently of the atrocities borne by him, and testify to his Faith in Allâh at this hour of suffering: The confederates have gathered their tribes around me, And summoned all of them who could come.

They have gathered their women and children,

I am bound fastly to a lofty trunk.

To Allâh alone I complain of my helplessness and sufferings, And of the death, the confederates have prepared for me.

Lord of the Throne! Give me endurance against their design, They have cut my flesh bit by bit, and I have been deprived of sustenance.

They let me choose infidelity but death is preferable, Tears roll out of my eyes, though not of fear.

By Allâh! I fear not if I die a Muslim,

On what side I fall for the sake of Allâh.

I will not show subservience to the enemy,

If Lord so desires, He will bless my torn limbs and broken joints.

Abu Sufyan then addressed him saying: "I adjure you by Allâh, don’t you wish that Muhammad [pbuh] were here in your place so that we might cut off his head, and 187

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that you were with your family?" Khubaib answered, "By Allâh, I do not wish that Muhammad [pbuh] now were in the place I occupy or that a thorn could hurt him, and that I were sitting with my family." Quraish ordered ‘Uqbah bin Al- Harith, whose father had been killed by Khubaib himself, to crucify him. They also appointed someone to guard his corpse. ‘Amr bin Omaiyah Ad- Damari played a cunning trick and carried the corpse stealthily at night to bury it somewhere. It was later reported that shortly before his crucifixion, he was seen eating a bunch of grapes although there was not even one date available in Makkah at that time. [In fact, it was nothing but sustenance bestowed upon him by Allâh.]

Safwan bin Omaiyah purchased the second man, Zaid bin Ad- Dathna, and killed him as an act of vengeance for his father’s murder.

Quraish, whom ‘Asim had killed one of their notables, sent someone to fetch a portion of his body, but to their disappointment, his corpse was inaccessible because a large swarm of hornets had been shielding him against any malicious tampering.

‘Asim had already given his Lord a pledge to remain immune against any polytheist tampering with respect to his body, and also stay detached from any contact with the enemies of Allâh. ‘Umar bin Al- Khattab, when hearing this piece of news exclaimed, "Allâh verily protects His believing slave after death just as He does during his lifespan." [Ibn Hisham 2/169-179; Za'd Al-Ma'ad 2/109; Sahih Al-Bukhari 2/568,569,585]

The Tragedy of Ma‘una Well

Ma‘una Well tragedy, which was even more horrible than that of Ar- Raji‘, took place in the same month.

Abu Bara’ — ‘Amir bin Malik — nicknamed ‘
Spear Player
’ came to the Messenger of Allâh [pbuh] in Madinah. The Messenger of Allâh [pbuh] called him to embrace Islam but he neither agreed nor refused. He said: "O Messenger of Allâh, if you dispatch some of your Companions to the people of Najd to call them to Islam, I expect them to accept." "I am afraid the people of Najd will kill them." Said the Messenger. But he replied, "I will protect them." Ibn Ishaq confirms that forty men were sent to them; but
As- Sahih
states that they were seventy — Al- Mundhir bin ‘Amr, one of Bani Sa‘ida, nicknamed ‘
Freed to die
’ — commanded that group, who were the best and most learned in the Qur’ân and jurisprudence.

On their way to Najd they used to gather firewood to buy food for the people of ‘
Ahl
As- Suffah
’ as charity by day and study, meditate on the meanings of the Qur’ân by night. They kept on doing that till they arrived at Ma‘una Well — which was a well in between Bani ‘Amir, Harrah and Bani Saleem. They stayed there and sent the Message of the Prophet [pbuh] with Haram bin Milhan, the brother of Umm Sulaim to the enemy of Allâh ‘Amir bin At- Tufail. ‘Amir did not heed the Message but rather ordered a man to spear Haram in the back. When the spear penetrated Haram’s body, he saw the blood and said: "
Allâhu Akbar!
(i.e. Allâh is the Greatest) By Lord of Al- Ka‘bah I have won!"

Then the enemy of Allâh, promptly, called out Bani ‘Amir to fight the rest. Bani ‘Amir refused because they were under the protection of Abu Bara’. Therefore he turned to Bani Saleem for help. The people of ‘Usaiyah, Ri‘al and Dhakwan, who were folks of Bani Saleem, responded to his call. The Companions of the Prophet [pbuh], who were encompassed by idolaters, kept on fighting till they were all killed. The only 188

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survivor was Ka‘b bin Zaid bin An- Najjar who was carried wounded from among the dead. It was in
Al- Khandaq
(the trench) Battle that he was killed.

‘Amr bin Omaiyah Ad- Damari and Al- Mundhir bin ‘Uqbah bin ‘Amir, who were entrusted with the Muslims’ animals far from them, saw the birds circling in the air over the battleground. Al- Mundhir rushed to share in the fight till he was killed. But

‘Amr bin Omaiyah was captured. ‘Amir set him free when he knew that he was of Mudar tribe but that was after he had cut his hair. He did that to fulfil a pledge of his mother’s to set a slave free.

Returning to the Prophet [pbuh] ‘Amr bin Omaiyah conveyed the news of the painful disaster, which resulted in the murder of seventy of the best believers, and recalled the tragedy of Uhud but with the difference that those of Uhud were killed in a clear war but those of Ma‘una were killed in a disgraceful treachery. On his way back to Qarqara, ‘Amr bin Omaiyah rested in the shade of a tree, and there two men of Bani Kilab joined him. When they slept, ‘Amr killed them both, thinking that by doing that he would avenge some of his killed companions. Then he found out that they had been given a pledge of protection by the Prophet [pbuh]. He told the Messenger of Allâh [pbuh] what he had done. The Messenger of Allâh [pbuh] said to ‘Amr: "You have killed two people; their blood- money shall be a debt I have to discharge." He then engaged himself collecting their blood- money from the Muslims and their allies, the Jews [Ibn Hisham 2/183- 188; Za'd Al- Ma'ad 2/109- 110; Sahih Al- Bukhari 2/584-586]. This very act was later to trigger the invasion of Bani An- Nadeer.