Sosok Pribadi Ibn Qoyyim Al Jauziyah

Kenalilah dirimu!, itulah motto Socrates, seorang filsuf besar Yunani. Ia telah mengundang perhatian manusia untuk memperhatikan dirinya sendiri. Dengan kata lain, segala yang dipermasalahkan manusia dimulai dari manusia itu sendiri sebagai masalah. Dari masa ke masa, masalah yang dihadapi manusia tak jauh berbeda. Gus Dur menghadapi masalah yang sama dengan yang dihadapi Soeharto, Soekarno, Hitler, bahkan Aristoteles sekalipun.

Al Qur’an telah menuliskan motto tersebut ratusan tahun lalu, dan prinsip itu melandasi Al Imam Al Jalil Al Hafizh Muhammmad bin Abu Bakar Bin Sa’ad bin Jarir Az-Zar’i, yang lebih populer dengan sebutan Ibn Qoyyim Al Jauziyah, untuk menggali kebenaran Al Qur’an dan mengenal keagungan Rabb-nya. Beliau dilahirkan tanggal 7 Bulan Shafar tahun ke-691 dari hijrahnya Rasul atau bertepatan dengan 1292 Masehi.

Ibn Qoyyim adalah seorang yang haus ilmu. Ia selalu mengkaji berbagai disiplin ilmu. Hari-harinya dihabiskan untuk "melahap" isi puluhan kitab, sehingga sulit dihitung berapa jumlah kitab yang terkumpul di perpustakaan pribadi yang dimilikinya. Karena sifatnya yang kutu buku dan wawasannya yang sangat luas, beliau kerapkali mendapat julukan "Ensiklopedia Hidup".

Guru beliau di antaranya Ibn Maktum, Ani Nashar , Ibn Taimiyah, dan Isa Al Muth’im. Dari sekian banyak guru tersebut, Ibn Taimiyahlah yang paling berpengaruh terhadap jalan pikirannya, sehingga beliau sangat gigih dalam memerangi penyimpangan aqidah Islam. Berkat usahanya, ajaran-ajaran Ibn Taimiyah tersebar luas di penjuru bumi. Tetapi, menyerap ajaran guru bukan berarti harus selalu mengekor dan hilang daya kritis. Beliau sering berbeda pendapat dengan gurunya, terutama bila beliau melihat pendapatnya memiliki dalil yang lebih jelas dan benar.

Aqidah beliau jernih, laksana kain putih yang tak tercampur kotoran sedikitpun. Hal tersebut disebabkan oleh prinsip berpikir dengan sistem fitrah, perasaan sehat, serta pandangan yang benar dan lurus (istiqamah). Sesungguhnya aqidah yang jernih inilah yang menjadikan penyelamat baginya dari bencana yang menimpa para pakar ilmu kalam. Tak sedikit para pakar yang cuci tangan terhadap apa yang telah mereka tulis akibat tidak menerapkan prinsip aqidah yang terhindar dari segala noda dan dosa.

Dia memperlihatkan diri sebagai figur yang memiliki acuan untuk kembali kepada madzhab salaf, bahkan Fazlurrahman menyebutnya sebagai perintis neo sufisme. Sebuah aliran tasawuf yang memiliki ciri utama berupa penekanan terhadap motif moral dan penerapan metode dzikir dan muraqabah atau konsentrasi kerohanian dalam upaya mendekati Tuhan. Gejala ini berupaya menghidupkan kembali doktrin salafi dan menanamkan kembali sikap positif terhadap dunia.

Di antara ciri-ciri aliran salafi yang dikembangkan oleh Ibn Qoyyim, adalah sebagai berikut,
1. Memberi ruang dan peluang ijtihad di dalam berbagai kajian keagamaan.
2. Tidak terikat secara mutlak dengan pendapat ulama-ulama terdahulu.
3. Memerangi orang-orang yang menyimpang dari aqidah kaum salaf.
4. Kembali kepada Al Qur’an dan As-Sunnah sebagai rujukan utama ajaran Islam.

Ibn Qoyyim selalu teguh berpedoman pada kitab suci Al Qur’an dan As-Sunah. Beliau memiliki target mengembalikan syari’at Islam kepada sumber yang jernih, yakni sebagai sumber agama yang lurus, bersih, tidak keruh oleh pendapat ahli bid’ah, dan tidak tercampur oleh pendapat orang-orang yang merusak agama.

Memang, mereka (tokoh salafi) tidak mewarisi umatnya dengan segunung emas ataupun segudang dirham. Namun, mereka meninggalkan hal yang lebih penting dari itu semua, ilmu. Beliau selalu menghindarkan taqlid buta, bahkan menyalahkannya. Prinsipnya adalah berijtihad dan melemparkan taqlid jauh-jauh dari pemikiran umat Islam. Beliau jugalah yang memelopori kemerdekaan berpikir pada saat masyarakat terbelenggu dalam pemikiran dogmatis.

Jalan yang ditempuh Ibn Qoyyim tidaklah mulus. Karena masalah sepele, melarang seseorang pergi berziarah dengan kendaraan, beliau bersama gurunya, Ibn Taimiyah ditangkap, disiksa, dipermalukan dengan dikelilingkan ke seluruh kampung (di atas onta) sembari dicambuki, dan kemudian dijebloskan ke dalam sel yang gelap. Beliau keluar dari penjara setelah gurunya meninggal dunia.

Cobaan tersebut tidak membuat goyah pendiriannya. Tak heran bila ia banyak mendapat pujian dari para ulama. Ibn Hajjar berkata, "Beliau (Ibn Qoyyim) adalah orang yang memiliki keberanian tinggi, ilmunya luas, dan menguasai madzhab ulama salaf."

Imam Asy-Syaukani memberikan komentar, "Ibn Qoyyim adalah figur yang memiliki landasan dalil yang shahih, selalu menegakkan kebenaran, dan tidak mau bertoleransi dengan kebatilan, sikap inilah yang jarang dijumpai."

Ibn Qoyyim Menghembuskan nafasnya yang terakhir setelah shalat isya, pada malam kamis, 13 rajab tahun 751 Hijriah atau bertepatan dengan 1350 M dalam usia 60 tahun. Umat telah kehilangan salah seorang tokoh salaf terbaik, tetapi pemikiran dan semangat juangnya akan tetap eksis di mata kaum muslimin.

______________________

(Sumber : Majalah Percikan Iman No. 6 Tahun II Desember 2000)

Read more »

Posted in: Islamic Figures.

The Prophet's Birth and Childhood

Makkah was covered by a heavy blanket of darkness. No signs of life and activity could be observed in it. Only the moon slowly emerged from behind tie darkened surrounding mountains and cast its pale, delicate rays upon the simple, austere houses and upon the sandy regions outside the city.
Little by little, midnight gave way to dawn. A gentle breeze rustled through the burning land of the Hijaz and prepared it for a short rest. Now the stars, too, added to the beauty of this pure banquet of nature and smiled at the residents of Makkah.

It was now early dawn and the early rising, vigilant night birds were singing beautifully in that heavenly weather. They seemed to be speaking in a romantic language to their Beloved! The horizon was on the verge of the brightness of dawn but still a mysterious silence prevailed over the city. All were asleep. Only Amina was awake, feeling the contractions she had been expecting.

Gradually the contractions became stronger. Suddenly Amina saw several unknown women in her room. The room was filled with light and there was fragrance in the air. She wondered who they were and how they had entered her room through the closed door. [6]

Soon her baby was born, and thus, after several months of waiting, Amina had the pleasure of seeing her child in the early dawn of the 17th of Rabi ul-Awwal. [7]

All were overjoyed with the child's birth. But when Muhammad (peace and the mercy of God be upon him and his descendants) illuminated Amina's dark and silent room of prayer, her young Abdullah, was not present. He had passed away in Medina while returning from Damascus and had been buried there, leaving Amina alone. [8]

The Wonderful Baby

The Prophet was born and his blessed birth gave rise to numerous wonderful incidents in the sky and on the earth, especially in the East, the cradle of civilization.
News of these events spread quickly and informed the people of an imminent, very significant incident. Since this newborn child was predestined to destroy the people's old superstitious beliefs and customs and to lay new foundations for human progress and prosperity, from the very beginning he sounded the reveille.

On that blessed night, the Persian monarch Anushiravan's magnificent palace, which incarnated a false fantasy of power and eternal monarchy and upon which people looked with fear and awe, trembled. [9] Fourteen of its turrets collapsed, and the fire in the fire-temple of Persia, which had been flaming for 1,000 years, was suddenly extinguished. [10]

So the humiliated worshippers of that false, destructive object of worship, whose minds had been blocked by the obstacles of prejudice and false imitation and who thus could not reflect upon nature took notice of the truth and were attracted toward a totally different direction. The drying out of the Savah Lake awakened the people of another great region."

Halima, The Prophet's Nurse

For many centuries it had been customary among the Arabs to give their newborn children to women from the tribes around the city to be wet-nursed. This was done so that their children would grow up in the fresh air and the natural environment of the desert and also learn the eloquent Arabic dialect whose purest form was to be found at that time in the desert. [12]

For this reason and since Amina had no milk to feed her child, Abdul Muttalib, his grandfather and guardian, felt it necessary to employ an honorable, trustworthy lady to look after the child of his dear son, Abdullah. After making appropriate inquiries, he selected Halima, who was from the Bani Sa'd tribe (a tribe famous for bravery and eloquence) and who was rated among the most chaste, noble women.

Halima took the infant to her own tribe and looked after him as though he were her own child. The Bani Sa'd tribe had long been suffering from famine in the desert. The dry desert and lack of rains had added much to their poverty and misery.

But from the very day lie entered Halima's house, good fortune and blessings entered with him. Her life, which had been filled with poverty and destitution, suddenly changed into a happy and prosperous one. The pale faces of Halima and her children became rosy and full of life. Her dry breasts swelled with milk, and the pasture of the sheep and camels of that region turned fresh and green, whereas before he came to their tribe, people lived in poverty and faced many difficulties.

He grew up more rapidly than other children, ran more nimbly, and did not stammer like them. Good fortune and auspiciousness so accompanied him that all the people around him easily realized this fact and admitted it. Halima's husband, Harith, told her, 'Do you know what a blessed baby we have been given?' [13]

In The Storm Of Events

The Prophet was just six years old [14] when his mother, Amina, left Makkah for Medina to visit her relatives and probably to pay a respectful visit to her husband's grave. He accompanied his mother on that trip. But after visiting her relatives and expressing love and loyalty to her husband at Abdullah's graveside, on her way back to Makkah, Amina passed away at a place named Abwa'. [15] Thus, the Prophet had lost both his mother and father by that tender age when every child needs a father's affections and a mother's loving embrace.

A Glimpse Into The Prophet's Character

Just as the Prophet's birth and the events that followed his blessed birth were extraordinary and suggestive of his majesty and supreme character, so his behaviour and manner of speaking in childhood also made him different from other children. Abdul Muttalib realized this fact and respected his majesty greatly. [16]

Abu Talib, the Prophet's uncle, used to say, 'We have never heard any lies from Muhammad, nor have we seen him misconduct himself or make mischief. He never laughs unduly nor speaks idly and he is mostly alone'. [17]

The Prophet was seven years old when the Jews remarked, 'In our Books we have read that the Prophet of Islam refrains from eating any food which is religiously prohibited or doubtful.
Let's try him'.
So they stole a hen and sent it to Abu Talib. Not knowing that the hen had been stolen, all ate from the cooked hen but Muhammad, who avoided even tasting it. When they asked the reason for this avoidance of the food, he answered, 'This food is forbidden by God, and God protects me against anything that He has forbidden...'.

Then the Jews took a hen from a neighbour, intending to pay for it later on, and sent it to Abu Talib's house. Again he avoided eating the hen, saying, 'This food is doubtful and...'.
Then the Jews said, 'This child has an extraordinary character and a supreme position'. [18]
Abdul Muttalib, the chief of the Quraysh tribe, did not treat his grandson like other children, but held him in great respect and reverence.

When a special place was arranged for Abdul Muttalib at the Ka'aba, his offspring surrounded that special place, inhibited by Abdul Muttalib's dignity and glory from stepping into his abode. But the Prophet was by no means impressed by so much grandeur and honour and would always directly go to that particular seat. Abdul Muttalib's sons tried to hinder him, but he protested and said, 'Let my son go. I swear by God that he has a glorified, majestic position'.

Then Muhammad sat beside the chief of the Quraysh, Abdul Muttalib, and spoke with him. [19]

Notes :

[6]. Bihar ul-Anwar, Vol. 15, p.325.
[7]. Ibid., p.250.
[8]. Kamil ul-Tawarikh, second section, p.10; Tabaqat, Vol. L, p.61; Bihar ul-Anwar, Vol. 15, p.125.
[9]. Bihar ul-Anwar, Vol. 15, p.257.
[10]. Ibid., pp.258-263.
[11] Ibid
[12]. Sirihi Halabiyih, Vol. 1, p.99. 1
[13]. Bihar ul-Anwar, Vol. 15, pp.331-395; Sirihi ibn Hisham, printed in 1375 A.H.L., Vol. 1. pp.159-60; Halabiyih, printed in 1382 A.H.L., Vol. 1, p.99.
[14]. Bihar ul-Anwar, Vol. 15, pp.402, 406.
[15]. Sirihi ibn Hisham, Vol. 1, p.168.
[16]. Bihar ul-Anwar, Vol. 15, pp.382, 402, 366.
[17]. Ibid.
[18]. Ibid., p.336.
[19]. Ibid., p.142; Sirihi ibn Hisham, Vol. 1, p.168.


Taken From: A Glance at the Life of the Holy Prophet of Islam , by Dar Rah Haqq's Board of Writers , Translated by: N. Tawheedi

Read more »

Posted in: Islamic Figures.

Marriage of The Prophet

Muhammad (p.b.u.h) grew up in his loving uncle's house, blossoming into a handsome youth of exceptionally good character, which marked him out from rest of the young Makkans. He soon began to assist Abu Talib in trade and commerce and once accompanied his uncle's trading caravan to Syria, ably revealing his talents and integrity.
His honesty and reputation preceded him and sometime after his return to Makkah he took up a trading job with one of the wealthiest and noblest Quraishite women, Khadija bint Khuwailid. He accepted to work for Khadija and was entrusted with some money, with which he busied himself in commerce. He again travelled to Syria and made great profits for Khadija during the trip.

Naturally Khadija was pleased and soon came to admire Muhammad's (p.b.u.h) intelligence and honesty. Eventually she offered her hand in marriage which was accepted by him. Muhammad (p.b.u.h) thus married Khadija and they lived a harmonious life full of love, co-operation and sincerity, sharing each other's joys and sorrows.

They formed a perfect husband and wife pair, the likeness of which is something rare in human history. When finally the Divine Message was revealed to Muhammad (p.b.u.h), the devout Khadija at once believed in her husband without ever expressing the slightest doubt. She was the first among women to accept Islam and subsequently put all her vast wealth and property at the Prophet's disposal for the spread of truth and justice.

Khadija bint Khuwailid was from the Quraish tribe and was born and bred in Makkah. Even in the days of Jahiliyyah she was known among the Quraish women for her nobleness of character and virtue, that is why she was called by the Makkans as Tahera 'the pure'. She married Muhammad (p.b.u.h), 15 years before revelation came to him from Allah.

As long as she was alive the Prophet never took a second wife and even in later years of his life after numerous marriages, he used to cherish her loving memory and refer to her as the most beloved of his spouses. She endured with him hunger, poverty and calamities inflicted by the Makkan polytheists. She bore Muhammad (p.b.u.h) many children, all of whom except for Fatima [a] died in infancy, including son Qasim[1] from whom the Prophet's kunya (agnomen) 'Abul Qasim' is derived.

Finally in the tenth year of the Prophetic mission, shortly after the small Muslim community quarantined by the heathens in Shaib Abi Talib had come out of the valley, Khadija breathed her last. It was a great tragedy for the Prophet. The year is known as the 'Year of Grief' in history because the Prophet suffered a further blow that year losing that other great benefactor, his uncle Abu Talib.

Notes :

[1] Khadija bore the Prophet one more son named Taher; who also died in infancy. Later in life Prophet Muhammad (p.b.u.h) had another son named Ibrahim, through his Egyptian wife Maria Qibtia, who also died in infancy. Hence, the Prophet's progeny survives today through his daughter Fatima and her two sons Hasan and Husayn who are the ancestors of all 'Seyyids' (descendants of the Prophet).

Taken From : Prophet Muhammad (p.b.u.h) A Brief Biography Published by: Al Balagh Foundation


Lady Khadija On the Way to a Blessed Life


When Safiya returned home and informed her brothers (the Prophet's uncles) of the authenticity of the news, happiness mixed with amazement and astonishment overtook them.
Khadija who refused to marry the princes and lords of the Arabs, because she deemed them unworthy to marry, chose to be the wife of a poor man who owned nothing of the ephemeral things of this world, of even a foot of land!!
This was the wonder of wonders!!

The Prophet's uncles proceeded towards Khadija's house and asked for her hand from her father (or uncle) who at first rejected them but later agreed to the proposal.
Inevitably, an appropriate sum of money had to be presented to Khadija as her dowry; how could it be obtained? And who would donate it?

This was a difficult question at hand, until Khadija once again surprised everyone by giving four thousand dinars as a gift to the Prophet, and urged him to pay it to her father as her dowry. Although according to another historical finding, it was Abu Talib who paid the dowry from his own money.

Even though Khadija was a woman of high standards who sacrificed material gains to achieve honor, her father, Khuwaylid, possessed contradicting values. This difference between Khadija and her father is not rare between parents and their children; in fact, this ideological difference can also be found between various classes of people, brothers, spouses, and parents.

Khadija's payment of the dowry was a unique, amazing and unforeseen act; for the Arabs were not acquainted with women giving dowries to their husbands. Thus, it was not unexpected of Abu Jahel to incite an envious commotion and say:

"O people, we have thus seen men paying dowries to women; we are not used to women giving dowry to men" In answer to this, Abu Talib angrily replied:
"What is the matter with you? O you wicked man! Men like Muhammad are to be given gifts and grants, but your likes give gifts that people always reject."
or he said:

"If it was a man like my nephew then the greatest dowries are to be granted to him, but men like you cannot get married save by paying large sums of money."
The blessed wedding took place in the best possible way, the Messenger moved in with Lady Khadija who felt that she was going through the happiest period of her life, because she had reached her best wishes and sweetest dreams.

Khadija gave birth to several children of whom only four daughters survived: Zainab, Umme Kulthum, Ruqiya, and Fatima-Zahra who was the youngest and most exalted of them all.
There is a difference between historians regarding the first two daughters, for some claim that they were the Prophet's step-daughters; but the fact is that they were his direct daughters. This fact will be explained in the coming pages, if Allah wills.[1]

Notes :

[1] The story of Khadija's marriage was summarized and carried on from Bihar al-Anwar: v.6.


Marriages of the Holy Prophet

When the Holy Prophet passed away, he left nine wives behind. This has become a main target of the Christian and Jewish writers. They say that plurality of marriage (polygamy) in itself points to avidity and to yielding to lust and desire, and the Prophet was not content with four wives which had been allowed to his Ummah but exceeded even that limit and married nine women.
It is necessary to point out that this is not such a simple matter to be dismissed in a sentence that he was inordinately fond of women, so much so that he married nine wives. The fact is that he had married each one of his wives for some particular reason due to particular circumstances.

His first marriage was with Khadijah. He lived with her alone for twenty-five years. It was the prime time of his youth and constitutes two-thirds of his married life. We have written about her on the preceding pages.

Then he married Sawdah bint Zam'ah whose husband had expired during the second migration to Abyssinia. Sawdah was a believing lady who had migrated on account of her faith. Her father and brother were among the most bitter enemies of Islam. If she were left to return to them, they would have tortured and tormented her, as they were doing with other believing men and women, oppressing and killing them, forcing them to renounce their faith.

At the same time, he married 'Ayishah bint Abu Bakr, who was then a six-year old child. She came to the Prophet's house some time after the migration to Medina.

Then he emigrated to Medina and began spreading the word of Allah. Thereafter, he married eight women, all of them widows or divorcees, all old or middle-aged. This continued for about eight years. It was only then that he was prohibited by the Almighty from marrying any woman besides those whom he had already married. Obviously, these happenings cannot be explained by his love for women because both his early life and the later period contradict such an assumption.

Just look at a man with a passion for women who is infatuated with a carnal desire, enamored by female companionship, with a sensual lust for them. You will find him attracted to their adornment, spending his time in pursuit of beauty, infatuated with coquetry and flirtation and craving for youth, tender age, and fresh complexion. But these peculiarities are conspicuously absent in the Prophet's life.

He married widows after having married a virgin, old-aged ladies after having married young girls. Then he offered his wives a choice to give them a good provision and allow them to depart gracefully, i.e. divorce them if they desired this world and its adornment. Alternatively, they should renounce the world and abstain from adornments and embellishments if they desired Allah and His Prophet and the latter abode. Look at this verse of the Qur'an:

O Prophet! Say to your wives: If you desire this world's life and its ornature then come, l will give you a provision and allow you to depart a graceful departure. And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good from among you a ,mighty reward. (Qur'an, 33:28-29)

Is this the attitude of a man infatuated with lust and desire?! The fact is that we will have to look for reasons other than lust and avidity for his plurality of wives:

•
He had married many of them in order to give them protection and safeguard their dignity.

•It was hoped that the Muslims would follow his example and provide protection to aged women, widows and their orphaned children.

Sawdah bint Zam'ah's marriage comes into this category. Zainab bint Khuzaymah's husband, 'Abdullah ibn Jahsh (a cousin of the Prophet), was martyred during the battle of Uhud (as stated above). This was the second time she became a widow. She was one of the most generous ladies even in the era of ignorance, so much so that she was called "Mother of the poor". Now she was facing hard times. The Prophet, by marrying her, preserved her prestige and dignity. She passed away in the life-time of the Prophet. Year of marriage: 3 A.H.

Ummu Salamah, whose actual name was Hind, was married to 'Abdullah Abu Salamah (another cousin of the Prophet who was also his foster brother). Abu Salamah and his wife were among the first to migrate to Abyssinia. She had renounced worldly pleasures and was highly distinguished for her piety and wisdom. When her husband died, she was very advanced in age and had many orphaned children. That is why the Prophet married her. Year of marriage 4 A.H.

Hafsah bint 'Umar ibn al-Khattab was married to him after her husband Khunays ibn Hudhayfah was martyred during the battle of Badr, leaving her a widow. Year of marriage 4 A.H.

•To set free the slaves: His marriage with Juwayriyyah, i.e. Barrah daughter of al-Harith (chief of Banu al-Mustaliq) was performed in 5 A.H. after the battle of Banu al-Mustaliq. The Muslims had arrested two hundred of their families. Juwayriyyah was a widow, and the Prophet married her after emancipating her.

The Muslims said: These are now the relatives of the Messenger of Allah by marriage; they should not be held captive. So they freed all of them. Impressed by this nobility, the whole tribe of Banu al-Mustaliq entered into the fold of Islam. It was a very large tribe, and this generosity of the Muslims as well as the conversion of that tribe had a great impact throughout Arabia.

•To forge friendly relations: Some marriages were entered into in the hope of establishing friendly relationships with some tribes in order to blunt their enmity towards Islam.

Ummu Habibah, i.e. Ramlah daughter of Abu Sufyan, was married to 'Ubaydullah ibn Jahsh and had emigrated with them to Abyssinia in the second migration. While there, 'Ubaydullah was converted to Christianity, but she remained steadfastly on Islam and separated from him. Her father, Abu Sufyan, was in those days raising one army after another in order to annihilate the Muslims. The Prophet married her and afforded protection to her although the hope of any change in Abu Sufyan's attitude did not materialize.

Safiyyah was the daughter of Huyaiy ibn Akhtab, (Jewish) chief of Banu an-Nadhir Her husband was killed in the battle of Khaybar, and her father sided with Banu Qurayzah. She was among the captives of Khaybar. The Prophet chose her for himself and married her after emancipating her in 7 A.H. This marriage protected her from humiliation and established a link with the Jews.

•To establish and implement important laws: The case of Zainab bint Jahsh is its only example. She was a cousin of the Prophet (daughter of his paternal aunt, and sister of 'Abdullah ibn Jahsh, the first husband of Zainab bint Khuzaymah). She was a widow. Islam had annulled class differences and declared that a family's tribe, wealth, or social status are not the criteria of distinction. Every Muslim is equal.

While announcing it, the Prophet, in the same sitting, gave his three relative ladies in marriage to persons of "low" birth or status. It was done in order to practically demonstrate the Islamic equality, which up to that moment, was only a theoretical p nciple. Among them, Zainab bint Jahsh was given in marriage to Zayd ibn Harithah, an Arab slave whom the Prophet had freed and adopted as son. People called him Zayd ibn Muhammad. This marriage soon turned sour. Zainab could not overlook that she was a granddaughter of 'Abdul¬Muttalib, and that Zayd was an ex-slave. No matter how much the Prophet advised them, she did not change her behavior, so finally Zayd divorced her.

In the midst of the continuing social reforms, the Qur'an had declared that adoption was not recognized in Islam, that the sons should be affiliated to their actual fathers. Allah says:

Allah has not made for any man two hearts in his breast, nor has He made your wives whom you declare (to be your mothers) as your (real) mothers, nor has He made those whom you call (as your sons) your (real) sons. These are (mere) words of your mouths, and Allah speaks the truth and He guides unto the (right) way. Call them after their fathers; this is more just with Allah, but if you know not their fathers, then they are your brethren in faith and your friends. (Qur'an, 33:4-5)

After this admonition, people started calling him "Zayd ibn Harithah". But there was a need to put this new system in effect in such a way as to leave no room for doubt or ambiguity. Allah, therefore, ordered the Prophet to marry Zainab bint Jahsh, the divorcee of Zayd ibn Harithah. The Qur'an explains:

.... But when Zayd had concluded his concern with her (i.e. divorced her) We joined her in wedlock as your wife so that there should be no difficulty for the believers concerning the wives of their adopted sons when they have concluded their concerns with them, and the command ofAllah shall be carried out. (Qur'an, 33:37)

In this manner, both marriages of Zainab hint Jahsh served to enforce two very important social ethics. Some non-Muslim writers have claimed that the Prophet had fallen in love with Zainab's beauty and that this was why Zayd divorced her. Such writers are blind to the fact that Zainab at that time was in her fifties.

Why did not Muhamaad fall in love with her when she was still a maiden and he himself was young? Consider this question especially in view of the fact that Zainab was a close relative of the Prophet, and that there was no system of hijab at that time, and, in any case, relatives usually know about each other's beauty or ugliness.

One of his wives was Maymunah whose name was Barrah bint al-Harith al-Hilaliyyah. When her second husband died in the 7th year of Hijrah, she came to the Prophet and "gifted" herself to him if he would accept her. She only desired the honor of being called the wife of the Prophet. The Prophet waited for the divine guidance in her regard. Permission was granted to him from his Lord as we read in verse 33:50 of the Holy Qur'an which says:

O Prophet! Certainly we have made lawful unto you ... a believing woman if she gifts herself unto the Prophet; if the Prophet desires to marry her, (it is) especially for thee (O Prophet!) rcjher than for the rest of the believers. (Qur'an, 33:50)

Thus do we see that each of these marriages had some solid reasons behind it; passion and lust were not among them.

Taken From : The Life of Muhammad The Prophet by Syed Saeed Akhtar Rizvi

Read more »

Posted in: Islamic Figures.

The Motives of the Wars of the Prophet

The Idology of International Understanding

Unlike the self-centered rulers and kings all over the world who embark on wars for expansionist purposes, for the exploitation of human powers, and for the plunder of other people's wealth and natural resources, the Prophet of Islam refused to resort to the sword and fighting unless it was necessary and unavoidable. Instead, he advanced carrying the torch of the Holy Book and the divine laws and would get involved in war only to remove the stumbling blocks - the thorns in the way of salvation - to hinder oppression and tyranny, and to hoist the flag of justice and truth.

The battles of the Prophet of Islam against the infidels were, needless to say, meant to remove those brutal selfish pagans from the scene who for the sake of their own satanic passions and desires inflicted all kinds of oppression against God's pure creatures and prevented the promulgation of Islamic precepts and beliefs. He only fought to bring about conditions of justice and equity under which human beings could materialize the ideology of world peace and mutual understanding.


Can such a war be considered illegitimate and unjust? It goes without saying that such struggles are necessary and that no Prophet could avoid combating those who intend to bring ruin on human societies and cause corruption and social decay. No doubt any wise, humanitarian person accepts such combat and admires it because there is no other way to achieve the sacred ends of the Prophets.


Jesus Christ, peace be upon him, had a short prophetic life and lived under conditions that did not permit war, so he did not attempt any wars. Otherwise, he too would have destroyed the weeds and troublemakers of human society.


Christian propaganda purposely misinterprets the holy wars of the Prophet of Islam and ascribes large numbers of casualties to them to weaken the morale of Islamic nations, to hinder the ever-increasing expansion and prevalence of Islam, and to make the murder of millions of innocent people by the masters of churches and in the crusades appear trivial and negligible to the people of the world.


Here we will first point out the motives of the Prophet of Islam in the wars he undertook, and then we will briefly cite the casualties of all the wars at the time of the Prophet, so the truth may be made clear. In this way, readers can realize the philosophy of Islamic wars for themselves and can also see that the casualties of these holy wars were trivial in comparison with those of other wars.


The War Of Badr


For 13 years after the advent of the prophetic mission of the Prophet of Islam, he and his followers were tormented and tortured by the infidel Quraysh in Makkah. Finally, the Prophet of Islam left Makkah and migrated to Medina. Yet the infidel Makkans did not stop tormenting the Muslims who had remained in Makkah and also did not let them leave Makkah and migrate somewhere else. [134]


At the same time, the Makkan enemies of Islam had decided to put Medina under a -severe economic siege. They had forbidden all caravans from carrying provisions and foodstuffs to Medina. This siege lasted such a long time that the people of Medina were faced with many troubles and hardships and had to go as far as the coasts of the Red Sea to buy foodstuff." [135]
Abu Jahl, too, wrote an extremely harsh and rude letter to the Prophet of Islam and in that letter warned him to expect the attack of the Quraysh. [136]


It was on this occasion that God said, 'Those who have been expelled from their homes without a just cause except that they say, "Our Lord is God." Had there not been God's repelling some people by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which God's name is much remembered,' and surely God will help him who helps His cause; most surely God is strong, mighty' (22:39-40).


In the second year of the Hijra, the Holy Prophet of Islam arose to guard Islam, to defend the basic rights of the Muslims, and to frustrate the satanic conspixaicies of the Quraysh. In the war of Badr, they confronted the Quraysh troops. Though the number of Muslim combatants was one-third that of the infidel forces, the Muslims defeated the infidels by their power of faith and by God's help. [137]


The War Of Uhud


Since a considerable number of the infidel troops had been killed in the Badr war, the next year, the third year after the Hijra, the Quraysh prepared for war to take revenge for their defeat in the Badr war. They proceeded to Medina. They faced the army of Islam in a place called Uhud. Since a number of the Muslims in the war did not fully obey the instructions of the Holy Prophet, the Muslims did not become victorious in the Uhud war." [138]


The Ahzab (Trench) War


In the fifth year of the Hijra, a Jewish tribe called Bani Nazir went to Makkah and incited the Quraysh against Islam and the Muslims. The Quraysh took advantage of the opportunity, gathered a huge army from different anti-Islamic groups, and started toward Medina.


To guard Medina, the headquarters of Islam, the Muslims dug moats all around the city and lined up in front of the enemy army, whose number amounted to 10,000. 'Ali, peace be upon him, overcame and defeated their commander, and finally the war ended to the advantage and victory of the Muslims." [139]


The Bani Qurayzah War


The Bani Qurayzah [140] had concluded a peace agreement with the Holy Prophet of Islam, but they violated that agreement in the war of Ahzab and rendered help to the Quraysh. [141] Since the Prophet had recognized them as a 'dangerous' people, the Muslims had no choice but to kill them.


After the war of Ahzab, the Prophet ordered his army to proceed against the Bani Qurayzah. For 25 days, the Bani Qurayzah were besieged by the Muslim army, and they finally surrendered.


The Aws tribe asked the Holy Prophet of Islam to forgive them and spare them the punishment of death. He asked them, 'Are you ready to select Sa'ad Ma'az, who is one of the men of status among you, as the arbiter and accept his arbitration?' They all agreed, hoping that Sa'ad would take their side. But Sa'ad Ma'az's verdict was to kill their fighters, to take their possessions as booty, and to take their women captive.


The Holy Prophet said, 'The arbitration of Sa'ad Ma'az is the same arbitration God has passed upon such people'. Then all their fighters were killed. [142]


The Bani Mustalaq War


The Bani Mustalaq were a group of the Khaza'ah tribe who took measures against the Muslims. The Holy Prophet of Islam came to know their plots and proceeded against them with his combatants to repel their brutal assault, fought them in a place called Marisa, and defeated them. This war occurred in 6 A. H. [143]


The Khaybar War


Large numbers of Jews lived in the Khaybar forts and had military and economic relations with the infidels. Since the security of the Muslims was constantly threatened by those anti¬ Islamic Jews, in 7 A.H. the Muslims started towards Khaybar, which was the headquarters of the enemy, surrounded the fort, and, after a triumphant war, made the Jews submit to the Islamic government. [144]


The Mutah War


In 8 A. H., the Holy Prophet of Islam sent Harith ibn Umar with a letter to the king of Basra, but his messenger was killed in a place called Mutah. [145] At the command of the Prophet, the army of Islam marched towards the enemy, and in Mutah they confronted the army of Marqal, the king of Rome. His army comprised 100,000 Roman .and non-Roman fighters. A war broke out between the two armies in which Zayd ibn Harith, Ja'far ibn Abi Talib, and Abdullah ibn Rawahah, the three famous commanders of the army of Islam, were martyred, and the Muslims could not overcome the infidels, so they returned to Medina. [146]


The Conquest Of Makkah


In the Hudaybiyah peace agreement, the Quraysh had promised the Holy Prophet of Islam not to transgress against or oppress the Muslims and their confederates, but they violated the agreement and helped the Bani Bakr tribe to destroy the Khaza'ah tribe, which was one of the confederates of the Muslims. To hamper their aggression, the Prophet approachedMakkah in secrecy, entered it through an elaborate device, and conquered the city. Then he made a pilgrimage to God's House, - the Ka'aba - and delivered a historic speech in which he declared, 'You should beware that you have been bad neighbours for God's Prophet.


You refuted us, tormented us, expelled us from our homeland, and yet did not content yourselves with so much torture and troublemaking; you even did not let us have peace in Medina and attempted to fight us. But in spite of all this, I set you all free and let you go unpunished'. [147]


This great tolerance and forgiveness brought about the submission of the people of Makkah to Islam. In this triumphant battle, the Prophet ordered the Muslims not to fight for any reason other than defense and against the violations of the infidels. However, he passed a death sentence upon eight men and four women, and conflict arose between the army of Khalid and a number of infidels who had fought under the leadership of Akramah ibn Abu Jahl in which a number were killed. [148]


Hunayn And Ta'if


The Havazin tribe had gathered an army against Islam. The Holy Prophet was informed of their satanic intentions and mobilized 12,000 Muslim soldiers to confront them. The two opposing armies fought each other in the valley of Hunayn, and finally the Islamic army defeated the army of the infidels and subdued them. [149]


After this victorious war, the Prophet attempted to fight the Saghif tribe, who had conspired with the Havazin against Islam, but after having besieged it for a while, he dispensed with its conquest and returned to Makkah." [150]
Some other less severe wars also took place between the army of the Holy Prophet of Islam and the infidels, and also several journeys for the propagation of Islam were made during these blessed times.


Now the data on casualties, from both the Muslim army and the infidel's army, of all the wars that took place between the Muslims and the infidels are presented, having been gathered from credible documents.

It goes without saying that, in comparison with the casualties in the crusades of the Christians, those of the Islamic wars against the infidels are trivial, and lalso there is no doubt, therefore, that none of the wars of the Holy Prophet of Islam were launched out of motives of expansion, revenge, or aggression. Rather, they were aimed at the replusion of the aggressors, defense of the honour of the Muslims, and independence and the exaltation and prevalence of right, truth, and justice.


A Frenchman relates, 'While Islam has made it incumbent upon Muslims to make jihad, it has ordered Muslims to treat the followers of other faiths with tolerance, justice, and remission and has given them freedom of religion'. [151]


Notes :


[134]. Bihar ul-Anwar, Vol. 19, p.143.
[135]. Muhammad sitari kih dar maccih dirrakhshid, p.92.
[136]. Bihar ul-Anwar, Vol. 19, pp.265-266.
[137]. Kamil, Vol. 2, p.118; A'lam Alwari, p.76.
[138]. Tabaqat, pp.27-29.
[139]. Tarikhi Tabari, Vol. 3, pp.1463-1476.
[140]. A Jewish tribe residing near Medina.
[141]. Bihar ul-Anwar, Vol. 20, p.191; Tarikhi Tabari, Vol. 3, p.1472.
[142]. Tarikhi Tabari, Vol. 3, pp.1487-1493.
[143]. Kamil, Vol. 2, p.192; Tarikhi Tabari, Vol. 3, p.1511.
[144]. Kamil, Vol. 2, p.216; Tabaqat, Vol. 2, pp.77-78; Tarikhi Tabari, Vol. 3, pp.1575-1584.
[145]. A place near Damascus.
[146]. Tabaqat, Vol. 2, pp.92-94.
[147]. A'lam Alwari, pp.104-112; Bihar ul-Anwar, Vol. 21, p.106.
[148]. Kamil, Vol. 2, pp.247-250.
[149]. Bihar ul-Anwar, Vol. 21, p.149.
[150]. Sirihi ibn Hisham, p.482.
[151]. Tamaddun, p.148.






Taken From: A Glance at the Life of the Holy Prophet of Islam , by Dar Rah Haqq's Board of Writers , Translated by: N. Tawheedi

Read more »

Posted in: Islamic Figures.

The Battle of Uhud

Reasons for the battle of Uhud

The Qureshites came out from the Battle of Badr with an astonishing result which they did not expect. They were confident of their capability to annihilate the Muslims easily. Because of they were more numerous and with a bigger reserve and more logistics.


Yet, they suddenly found themselves losing seventy of their warriors and leaders, along with seventy captives, in a one-day battle. And above all, the resounding defeat which they received was at the hand of a group whom they used to be little.

The Qureshites were unwilling to admit a final defeat. They lost a battle, but they believed that they would never lose the war. All they needed was to mobilize forces to which the Muslims would not be able to stand.

The burning hatred in the hearts of Qureshites and their desire to wash away the shame of the defeat at Badr and their eagerness to avenge their lost leaders added to their physical superiority a tremendous psychological strength.

The Qureshites mobilized for the battle of avenge three thousand fighters compared to nine hundred and fifty fighters at the Battle of Badr. This army was financed and its logistics were secured through the gross income of the commercial caravan which was allotted to the battle of avenge. Thus, the community of Quraish, one year after the Battle of Badr, marched towards Medina to annihilate the Muslims, their religion, and their Prophet. The Meccan army arrived at the area of Uhud which is five miles away from Medina. There, the expected battle took place.

The Holy Prophet went on deploying his forces, placing them in strategic positions. He placed fifty marksmen at the slope of the Mount of Ohod, directing them to protect the back of the Muslims against the pagan cavalry (which was led by Khalid Ibn Al-Waleed). He commanded them not to leave their position whether the Muslims defeated the pagans or the pagans defeated the Muslims.

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 fences by stones. Yathrib (which was later named Madinatur Rasul i.e., city of Prophet) was consider to be center of these villages.

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 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. The Prophet (S.A.W.) reached Uhud in the morning of Saturday, the 7th of Shawwal, 3 AH (January or February 625 AD).

Array of the Two Armies

The Islamic forces arrayed themselves opposite the invading and aggressive forces of Quraysh (Khalid bin Walid on right, Ikrimah bin Abu Jahl on left, Abu Sufyan in middle). 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 mount and addressed their Commander Abdullah Jabir in these words: "You should drive away the enemies (which were led by Khalid bin Walid) 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 Elements of the Islamic Defence

In this second battle of destiny for the Muslims, the Islamic defense consisted of the same three important elements which played their roles at the battle of Badr:

1. The ideal leadership of the Messenger and his firmness.
2. The members of the house of the Holy Prophet and their heroism.
3. An Islamic army consisting of seven hundred companions, the hearts of many of them were filled with faith and readiness for sacrifice.

The start of the Battle of Uhud followed the method of the beginning or the Battle of Badr. Talhah Ibn Abu Talhah (from Banu Abdul-Dar clan), the bearer of the banner or the pagans, challenged the Muslims, saying: "Are there any duelers?" The respondent to his call was the same respondent of the Battle of Badr.

Ali came to him and when they faced each other between the two hosts, Ali swiftly dealt him a blow by his sword through which his head was split. The Holy Prophet was pleased. He exclaimed: Allahu Akbar (God Is Great), and so did the Muslims, for the biggest hero of the pagan army had died. It is a noteworthy incident that Talha the first standard bearer of the Meccans lost one of his legs by a stroke of Ali's sword, fell down and his lower garment being loosened, he became naked.

Ali, instead of finishing him, turned his face from him and hit him no more. When Prophet asked Ali why he had spared the man, he said the man was nude and entreated for the sake of Allah to spare his life.

Abu Saad Ibn Abu Talhah (brother of Talhah) carried the banner and challenged the Muslims, saying Companions of Mohammad, you allege that your dead go to Paradise and our dead go to Hell. By "Al Lat", you lie. If you were so confident, some of you could have faced me. Let one of you come to fight me.

Ali came to him and Abu Saad was not luckier than his brother Talhah. The men of Abdul-Dar continued replacing the bearers of their banner with their men, and the Muslims continued annihilating them. Ali destroyed Artat Ibn Sharhabeel, Shureih Ibn Qaridh and their servant, Sawab.

Ali and the Banner Bearers

However, Ibn Al-Atheer reported that Ali, alone, destroyed all the standard bearers at the Battle of Uhud and said that Abu Rafi reported that. And so did Al-Tabari.
The death of the bearers of the banner heightened the morale of the Muslims and shook the hearts of the pagans. Following the death of the banner bearers, the Muslims undertook a general offensive led by Ali, Al-Hamzah, Abu Dujanh, and others.

The Islamic offensive terrified the pagan army, but the Muslims lost during this operation a giant hero Al-Hamzah, Lion of God, and uncle of the Messenger of God. Wahshi bin Harb, an Abyssinian (Ethiopian slave of Mut'am), transfixed him with his dart while he was fighting. However, the pagans were forced to flee and leave their camps. The Muslims entered the pagan camps and went on collecting what they found of equipment and material without meeting any resistance from the pagans.

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".

Defeat after Victory
[The Battle of Uhud]


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.

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 Jibir 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 this 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 battle-field. 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 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: "0ur 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".

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 backside 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 mount 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 shoutings 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.

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 re-entered the field and lent them support. They encircled the Muslims from all sides and killed a number of them.

Who Remained with the Prophet (P.B.U.H)?

The companions fled away, concerned only with their own safety. History recorded seven exceptional Meccans (Ali, Abu Bakr, Abdul-Rahman Ibn Ouf, Saad Ibn Abu Waqass, Talhah Ibn Obeidah, Al-Zubeir Ibn Al-Awam, Abu Obeidah Ibn Al-Jarrah); And Seven exceptional Medi- nites (Al-Hubab Ibn Al-Munthir, Abu Dujanah, Sahl Ibn Huneif, Assim Ibn Thabit, Saad Ibn Mu ath, As-ad Ibn Hudheir or Saad lbn Abadah and Mohammad Ibn Musli- mah).

These men, according to some historians, remained with the Prophet when the other companions deserted him.

Ref: Al Waqidi, Al Maghazi (Conveyed by Ibn Abu Al Hadeed in his Commentary on Nahjul Balagha, vol 3 p 388

From what we read in Al-Mustadrak by Al-Hakim, we understand that Ali Ibn Abu Talib was the only defend- er who stayed with the Prophet for the duration of the battle. The other companions who were mentioned to be among those who remained with the Prophet were actually the first ones to come back to the Messenger of God after they left him. Al-Hakim recorded that Ibn Abbas said:

Ali has four distinctions no one shares with him: He was the first male who prayed with the Messenger of God. He was the bearer of his banner in every battle and he was the one who stayed with him at the Battle on the day of Al- Mihras (the Battle of Ohod, where there is gathered water called Al-Mihras ), and he is the one who washed his blessed body and laid him in his tomb.

Ref: Al Hakim, al Mustadrak, vol 3 p 111

Al-Hakim reported also that Saad lbn Abu Waqass said: When people left the Messenger on the day of Ohod, I went aside and said to myself I shall defend myself ... then Al-Miqdad told him: "Saad, this is the Messenger."

Ref: Al Hakim, al Mustadrak vol 3 p 26-28

Al-Hakim reported also that Al-Zubeir said about the Battle of Ohod, "And they exposed our back to the horse- men, so we were attacked from behind, and a man shouted: Mohammad has been killed. We retreated and the enemies pursued us.

Ref: Al Hakim, al Mustadrak, vol 3 p 27-28

He also reported that Abu Bakr said: When people left the Messenger of God on the day of Ohod I was the first one to come back to the Messenger of God ... then he mentioned in the hadith that Abu Obeidah lbn Al-Jarrah followed him."

Ref: Al Hakim, Al-Mustadrak, vol 3 p 78

The Prophet (pbuh&hf) Participated

The Messenger stayed at the battlefield with full determination and firmness after the pagans came up to him. He himself fought vigorously. Saad Ibn Abu Waqaas reported that he witnessed a man whose face was covered, and he did not know who he was. The pagans came towards him and Saad thought that they were going to overpower him. But that man took a handful of gravel and threw it at their faces and they retreated . Finally Saad discovered that that man was the Prophet. He used his bow and expended all his arrows until his bow could not be used any longer.

Ref: Ibn Husham, Biography of the Prophet, v 2 p 78

When the Prophet was exposed to the enemies by the retreat of his army, Obay Ibn Khalaf tried to attack him. Some of his companions tried to bar Obay from reaching the Prophet, but the. Prophet prevented them from doing that. He faced Obay with a blow which did not seem to be effective. But Obay said: "By God, Mohammad has killed me...." He told me in Mecca: "I shall kill you. By God, if he spits on me he kills me." Obay died in "Saraf" while returning to Mecca.

The Rumor 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 rumor 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. Every one 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.

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 honor 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".

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.
Al-Hakim reported that Abu Bakr said: "When people left the Messenger of God on the day of Uhud I was the first one to come back to the Messenger of God ... then he mentioned in the hadith that Abu Obeidah lbn Al-Jarrah followed him."

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: Then after sorrow He sent down security upon you, a calm coming upon a party (a group of companions) of you, and (there was) another party whom their own souls had rendered anxious; they entertained about Allah thoughts of ignorance quite unjustly, saying: We have no hand in the affair. (Surah Al-e-Imran, 3:154)

You can learn the hidden facts about this battle by studying the verses of Surah Al-e-Imran. These verses fully bear out the facts in which we believe. We 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 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.

Who can deny the substance of this verse which says clearly: (Believers, remember) When you ran off precipitately and did not wait for any one, and the Messenger was calling you from your rear, (Surah Al-e-Imran, 3:153)

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: (As for) those of you who turned back on the day when the two armies met, only the Shaitan sought to cause them to make a slip on account of some deeds they had done, and certainly Allah has pardoned them; surely Allah is Forgiving, Forbearing. (Surah Al-e-Imran, 3:155)

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:

And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means does harm to Allah in the least and Allah will reward the grateful. (Surah Al-e-Imran, 3:144)

Five Persons Conspire to Kill the Holy Prophet (P.B.U.H)

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 Shahib who wounded the forehead of the Prophet.

2. Utbah Abi Waqqas who, by flinging four stones, broke his ruba'iyat (Ruba'iyat are the teeth (four in number) which are between the front teeth and the canine teeth) teeth of the right side.

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: "I 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.

Defense 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 in tact and this luminous candle did not extinguish.

Here is a Brief Role of Self-Sacrificing Ali (A.S) in This Battle

Ibn Athir says: "The Prophet become 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 the battlefield saying: La Fata Illa Ali, La Saifa Illa Zulfiqar [There is no brave man except Ali and there is no sward which renders service except Zulfiqar (which was in the hands of Ali)].

Imam Ali's (AS) Endeavor

Al-Tabari reported that Abu Rafi said: The Messenger of God witnessed a group of pagans coming to him. He said to Ali: Charge them. Ali charged them and forced them to retreat and killed Amr Ibn Abdullah Al-Jumahi. The Prophet beheld another group coming and told Ali to charge them and he did.

He scattered them and killed Sheibah Ibn Malik, one of the children of Amir Ibn Lu-ay. Amazed by Ali's sacrifice Gabriel said:
Messenger of God, what a redeemer Ali is!
The Prophet replied:
He is from me, and I am from him.
Gabriel said:
And I am from both of you.
They heard at that time a voice saying:
There is no youth (full of manhood) but Ali, and no sword comparable to Zulfiqar (Ali's sword).

Ref: Sayed Muhsin, Al Ameen, in his Aayan Al Shiah, vol 2 p 195
Al Fairoozbadi, Fadail al Khamsah, vol 2 p 317 (from Tabari)
Ibn Al Atheer, In his Biography, vol 2 p 107

A regiment arrived from Kinanah in which four of the children of Sufyan Ibn Oweif were present. Khalid, Abu AI-Sha-atha, Abu Al-Hamra, and Ghurab. The Messenger of God said to Ali: "Take care of this regiment." Ali charged the regiment, and it was about fifty horsemen. He fought them while he was on foot until he scattered them. They gathered again and he charged them again. This was repeated several times until he killed the four children of Sufyan and added to them six more ...

Ref: Ibn Abu Al Hadeed, in his Commentary, vol 1 p 372

Ibn Husham reported that the Messenger fell into one of the pits which were excavated and covered up by Abu Amir, who expected the Muslims to fall in them. The knee of the Messenger was cut. Ali held the hand of the Mes- senger and pulled him up and Talhah Ibn Obeidullah help- ed him until the Prophet stood up.

Ref: Ibn Husham, Biography of Prophet, vol 2 p 80

Muslim in his "Sahih" (Authentic) reported that Sahl Ibn Saad said the following:
The face of the Messenger was cut, and one of his teeth was broken, and the protective dress of his head was broken. Fatima, daughter of the Messenger, was washing the blood and Ali was pouring water he brought by his shield from Al-Mihras. Beholding that the water increased the flow of blood, she burned a mat, put some of its ashes on the wound and the blood stopped.

Ref: Muslim, in his Sahih, vol 12 p 148

The Conclusion

It would not be difficult for the reader to infer the following:

1. The Battle of Ohod was one of the battles on which the future of Islam depended.

2. The death of the bearers of the banners of the pagan army at the beginning of the battle had its important effect in raising the morale of the Muslims and breaking the mo- rale of the pagans who were four times more numerous than the Muslims. The bearers of the banners in the eyes of the warriors in those days were the leaders of the army.

Their death had a great effect on the morale of the army. History recorded that Abu Sufyan said to Banu Abdul Dar:

O Banu Abdul-Dar, we recognize that you have more right than any other Meccan clan to carry the banner (because the Meccan tradition gives the clan of Abdul- Dar the right to carry the banner at war). We were defeated in Badr because of the banner. Hold your banner firmly and protect it or hand it to us.

This infuriated the clan of Abdul-Dar. As they refused to surrender their right of carrying the banners Abu Sufyan said:

Let another banner be added to it." They said: "Yes, but the additional banner will be carried also by a man from Banu Abdul-Dar, and nothing other than this will be accepted.
The Meccan pagans witnessed at the beginning of the battle their banner fallen ten times, and their hearts fell with the banner ten times.

They found, to their astonishment, that they are facing a tremendous power. Ali was the one who destroyed the banner bearers or most of them. This signalled the defeat of the Meccan army in the first round.

3. When the Muslims were defeated in the second round, no one remained with the Prophet except Ali and thirteen others of the companions of the Messenger. These thirteen were the first to come back to the Messenger after their flight. It is clear that Ali's defense in that decisive hour was much more valuable than the defense of the thirteen companions put together.

The Messenger ... became the target of the pagan's attacks. Whenever a regiment aimed at the Prophet Ali charged the regiment and forced it to retreat.

Thus, we would not be erroneous if we say that Ali in this decisive battle had the exclusive honor of being the main defender of the Messenger and his Message, against the forces which no one other than Ali could face success- fully.

The Battle of Badr laid the foundation of the Islamic state, but the Battle of Ohod was about to destroy the foundation, had not a small number of heroes headed by Ali been present.

The pagans found that the Battle of Ohod ended in their favor. They defeated the army of the Prophet, and the Muslims lost seventy companions, among them the giant hero: Al-Hamzah, uncle of the Messenger and Lion of God. But the pagan victory was not decisive. Their target was Muhammad and Muhammad was still alive.

He was the biggest danger to them Therefore, it was necessary for them to have another decisive battle in which they would realize the goal that they could not realize at the Battle of Ohod.

The Battle of Ohod took place during the third year after the Hijrah. Two years later, the third decisive battle in which the pagans gathered their biggest task force, took place.

An excerpt from The Brother of the Prophet Muhammad, by M. Jawad Chirri, Director of the Islamic Center of America, Two Volumes, Harlo Press 1988, Revised Edition.
Hamzah the Brave, Uncle of the Holy Prophet (P.B.U.H)

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.
Muhammed Mustafa, the Messenger of Allah (may Allah bless him and his Ahlel-Bayt), though safe under the protection of his uncle, Abu Talib, was not immune from harassment by the infidels. Whenever they found an opportunity for baiting him, they didn't miss it.

On one occasion, Abu Jahl found him alone, and used much offensive and vulgar language toward him. That same evening when his uncle, Hamzah bin Abdul Muttalib, came home from a hunting expedition, his slave-girl recounted to him the tale of Abu Jahl's gratuitous insolence toward him (Muhammed), and the latter's forbearance, of which she had been an eye-witness.

Hamzah was a warrior, a hunter and a sportsman, and was little interested in the day-to-day affairs of the city. But Abu Jahl's conduct toward his nephew so roused his anger that he seized his bow, went into the assembly of the Quraysh where he (Abu Jahl) was reviewing the events of the day to his compeers, struck him at his head with his bow, causing it to bleed, and shouted: "I too have become a Muslim."

This was a challenge to Abu Jahl but he figured that silence was the best part of valor, and did not tangle with Hamzah, even restraining his friends who wished to rise in his defense.
Hamzah, the uncle of the Prophet of Islam, was one of the bravest 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. Hamzah accepted Islam in the fifth year of the Proclamation. May God be pleased with him, and bless him.

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 - the first battle of Islam. He had no object in mind except to defend truth and virtue and to maintain freedom in the lives of human beings.

Hamzah had killed Utbah, the father of Hinda, in the battle of Badr. In the battle of Uhud, she slaked her thirst for vengeance which had given her no rest since the battle of Badr.
Hinda, the wife of Abu Sufyan and the mother of Muawiya, 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 Jibir had also been killed in the Battle of Badr. He (Wahshi) had been appointed by Hinda to help achieve her object by hook or by crook. She asked him to kill one of the three persons (viz. the Prophet, Imam 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".

Hinda was contented with this and promised that if he was successful in performing the job she would set him free. Some believe that Jibir made this promise with his slave (Wahshi) as his (Jibir's) uncle had been killed in the Battle of Badr.

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.

In the battle of Uhud the Muslims were defeated. After their rout, Hinda and the other harpies she had brought with her from Makka, mutilated the bodies of the slain Muslims. Hinda cut open Hamzah's abdomen, plucked out his liver and chewed it up. Muhammad ibn Umar Waqidi, the historian, says that she made a fire in the battlefield, roasted Hamzah's heart and liver and ate them. Not satisfied with this, she cut the limbs, the ears and the nose of Hamzah, strung them into a "necklace," and entered Makka wearing it as a "trophy" of victory.

Muhammed Mustafa, the Apostle of God, was deeply aggrieved at the death and at the mutilation of the body of such a stalwart of Islam as Hamzah. He bestowed upon him the titles of the "Lion of God," and the "Chief of the Martyrs."

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 reach 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".

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 lbn 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 bin Khattab used to say: "The murderer of Hamzah does not deserve to be pardoned in the other world."


The Battle Of Uhud and The Courage Of Imam Ali (AS)

In the third year of Hijrah, the battle of Uhud took place . many encounters happened after the battle Badr and the Muslims drove the enemy back. but the clan of koreish was always planning to take vengeance on Muhammad (PBUH&HF),therefore an army of five thousand strong warriors headed by abu-sufyan left Mecca to attack media the prophet army in consultation with the companions flew to arms and came out of medina.
The bearer of the idolaters banner was a brave man named Talhah ibn abu Talhah , who was continuously challenging. Ali (AS) came forward and as soon as Talahah saw imam Ali (AS) he said : (nobody else had courage to fight me except you ). the historians mentioned that Ali (AS) had killed him in the turning of a hand and then his brother lifted the banner and was killed by Ali (AS) too .

Some other fighters of the same family were killed one by one and finally a huge slave with the intent of avenging his owner challenges . the historians mentioned that Ali (AS) had divided him into two halves by the first strike of his sword as his body was still standing on the ground for a few moments


A good few of the Muslims , about fifty persons, were keeping watch on a hilly narrow pass where the enemy might cross the hill and attack from behind the Muslims back. in spite of the prophet' recommendations, they left the place to collect spoils when the enemy was running a way .

Suddenly they saw that the place was without guardians and then the enemy seized the opportunity and passed along the mountain and made an attack upon the Muslims at the rear in the meantime somebody cried loudly : Muhammad was killed .

Soon after spreading this dreadful rumor the Muslims became struck with terror and drew swords among themselves . they left Muhammad (PBUH&HF) alone and run away to the mountain except four or six persons, who remained to defend him.

The historians mentioned : all of the prophet' army . even the great companions, escaped except Ali (AS) and some persons.

Ali's sword was broken because of the sternness of the war. it was said that the sword named ((thu'l fiqaar )) was put in his hand by an angel from the invisible world and then unknown voice proclaimed : ((There Is No Manly Youth Except Ali And There Is No Sword Like Thu'l Fiqaar )). one of the great fighters of Islam named Hamzah, the prophet' uncle, was killed in this war. this bereavement left a deep impression on the prophet' heart.

At last the Muslims were defeated in this battle but the enemy did not continue the war and left for Mecca without occupying the support less medina

It was said that Ali (AS) had received ninety sword cuts in this field and in spite of the much tiredness he did not stop his support to the prophet for an instant .

In the meanwhile Gabriel came down from the heaven and said to Muhammad : look there, how Ali (AS) fights in high spirit of sacrifice . the prophet answer :(( Ali is from me and aim from him . we both have been brought into existence from the same one nature .

Nasiba the Hero of Uhud Battle

The deep scar on the shoulder of Nasiba, daughter of Kaab, spoke of a major wound in the past. Whenever the women, especially of the younger generation who had not seen the time of the Prophet or were too small at that time, noticed the cavity in her shoulder, they enquired with extreme curiosity about the frightening incident, which had resulted in the injury to her shoulder. They loved to hear her adventures in the battle of Uhud from her own mouth.

She had never imagined that she would fight shoulder to shoulder with her husband and two sons defending the Prophet in the battle of Uhud. She had only taken the water-skin on her back so that she could provide water to the injured and also had taken some home-made bandages to dress their wounds. She had not thought of herself as worthy of any other work on that day.


Although the Muslims were small in number and had only a limited supply of equipment's, they gave a grand defeat to the enemy who took to their heels vacating the battlefield. But soon after, due to the negligence of some men guarding the "Ainain Hills", the enemy made a surprise attack from the rear, turning the victory of the Muslims into defeat. The Muslims surrounding the Prophet fled away, leaving him almost alone in the battlefield.


When Nasiba saw this precarious situation, she put the water-skin on the ground, and took a sword in her hand. She fought with the sword and also made good use of bows and arrows; and took a shield left over by a fleeing soldier. Once she noticed a man shouting: "Where is Mohammed himself?" She approached him immediately and inflicted a few blows on him; but he was double-armored and her attacks had not much effect on him. He then inflicted such a heavy blow on the shoulder of the armor less woman that it required treatment for one year.


Noticing a stream of blood gushing from her shoulder, the Prophet called to one of her sons to immediately dress her wound. He put a bandage over her shoulder and she again got busy in the battle.


Meanwhile one of her sons got injured. She took out a bandage and dressed his wound. The Prophet watching the scene smiled at the heroism of this woman. After dressing her son's wound she instructed him to get going for the battle. These words were still in her mouth when the Prophet pointed out a man to her and told her that he was the same man who had injured your son. She attacked the man like a lioness and inflicted her sword on his leg. He fell on the ground. The Prophet said, "Well, thou hast taken thy revenge. Thanks for God who gave the victory on him and made thy eyes cool."


Many Muslims were martyred and wounded. She herself was severely wounded and there was no hope of her life. After the battle of Uhud, the Prophet ordered the wounded Muslims to persue the enemy unto Hamra-ul-Asad, to be sure of their intention and condition. Nasiba also wanted to accompany them but the deep injuries did not allow her to do so. On returning from Hamra-ul-Asad, the Prophet before reaching his house sent someone to enquire about her health and was pleased to learn that she was alive.

Read more »

Posted in: Islamic Figures.

The Battle Of Hunayn

It was the usual practice with the Prophet that whenever he conquered a region he personally looked after its political problems and the religious matters of its inhabitants so long as he stayed there and as and when he left that place he appointed there suitable persons on different posts.
Its reason was that the people of these regions who were acquainted with the old and wound-up systems did not possess information about the system which had replaced it. Islam is a social moral political and religious system its laws emanate from revelation and acquainting people with these laws and their enforcement amongst them needs distinguished mature and learned persons who should teach them correct principles of Islam intelligently and should also enforce Islamic system amongst them.

When the Prophet decided to leave Makkah for the territories of the tribes of Hawazin and Saqif he appointed Mu'az bin Jabal as a guide to educate and instruct the people and entrusted the government and administration of the city and imamate (leading prayers) in the mosque to 'Atab bin Usayd who was a capable person. After staying in Makkah for fifteen days the Prophet proceeded to the land of Hawazin tribe.[1]

An Unmatched Army

On that day the Prophet had twelve thousand armed soldiers under his standard. Out of them ten thousand were those who had accompanied him from Madina and had taken part in the conquest of Makkah and the other two thousand were from amongst Quraysh who had embraced Islam recently.

The command of this group rested with Abu Sufyan.

In those days such an army was hardly found anywhere and this numerical strength of theirs became the cause of their initial defeat. It was because contrary to the past they prided themselves on the large number of their soldiers and ignored the military tactics and principles of war. When Abu Bakr's eyes fell on the large number of men he said: "We shan't at all be defeated because our soldiers far outnumber those of the enemy''.[2] He did not however pay attention to this reality that numerical superiority is not the only factor for victory and in fact this factor is of little importance.

The Holy Qur'an itself mentions this fact and says: Allah has helped you on many occasions including the day of Hunayn. When you were happy with the number of your men who proved to be of no help to you and the whole vast earth seemed to have no place to hide you (from your enemies) and you turned back in retreat (Surah al-Tawbah 9:25)

Acquisition Of Information

After the conquest of Makkah great excitement and enthusiasm could be seen in the areas inhabited by the tribes of Hawazin and Saqif. Special contacts existed between them. The connecting link between them was a war like person named Malik bin 'Awf Nasri. The result of their mutual contacts was that before the Islamic army could pay attention to them they themselves came up to encounter it so that before the Muslims moved they themselves should strike them hard by military tactics. They also selected from amongst them a thirty year old brave and courageous man to act as their commander.

Besides the aforesaid two tribes the tribes of Bani Hilal Nasr and Jasham also participated in this battle and all of them came up as a single striking force.

As ordered by the chief commander all those who participated in the battle stationed their women and retinue behind the rear of the army. When he was asked about the reason for this decision he said: "These men will remain steadfast in their fighting to
protect their women and property and will not at all think of flight or retreat''.[3]

When Durayd bin Sammah an old man and an experienced warrior heard the wailings of the women and the children he quarrelled with Malik and considering this act of his to be wrong from the point of view of principles of war said to him:
"The result of this action will be that if you are defeated you will be surrendering all your women and property to the army of Islam gratuitously". Malik did not pay heed to the words of this experienced soldier and said: "You have grown old and have lost your wisdom and knowledge of military tactics".

However the later events proved that the old man was right and the presence of women and children in a sphere of operation in which one has to strike and run proved to be of no use except that the soldiers got involved in difficulties and their activities were hindered.

The Prophet sent Abdullah Aslami incognito to collect information about the equipment intentions and itinerary of the enemy. He roamed about in the entire army of the enemy collected the necessary information and placed it at the disposal of the Prophet. Malik too sent three spies towards the Muslims in a special manner so that they might bring the requisite information for him. They however returned to Malik with their hearts full of awe and fear.

The commander of the enemy army decided to make amends for the numerical inferiority and weak morale of his soldiers by means of a military trick i.e. by making a surprise attack create confusion among the army of Islam so that the discipline of their units might be disrupted and the schemes of their high command might be frustrated.

To achieve this end he encamped at the end of the pass which led to the region of Hunayn. He then ordered all the soldiers to hide themselves behind the stones the rocks and gaps of the mountains and at elevated places around the pass and as soon as the army of Islam arrived in this deep and lengthy pass all of them should come out of their places of hiding and attack the units of Islam with arrows and stones. Thereafter a special group should descend from the mountains in an orderly manner and put the Muslims to sword under the cover of their archers.

Equipment Of The Muslims

The Prophet was aware of the strength and the obstinacy of the enemy. Before leaving Makkah therefore he called Safwan bin Umayyah and borrowed one hundred coats of mail from him and guaranteed its return. He personally put on two coats of mail put a helmet on his head mounted a white mule which had been presented to him and moved on behind the army of Islam.

The army of Islam rested at night at the mouth of the pass and the day had not yet dawned fully when the tribe of Bani Salim arrived in the passage of Hunayn under the command of Khalid bin Walid. When a major part of the army of Islam was still in the pass a sudden noise of the buzzing of the arrows and roaring of the warriors who were sitting in ambush behind the rocks was heard and it created a strange fear and terror among the Muslims. Arrows were being showered upon them and a group of the enemy attacked them under the protection of the archers.

This sudden attack terrified the Muslims so much that they began to flee and created more than the enemy itself disorder and disruption among their ranks. These developments were a source of great joy for the hypocrites present in the army of Islam so much so that Abu Sufyan said: "Muslims will run up to the coast of the sea". Another hypocrite said: "The magic has been counteracted". A third from amongst them determined to do away with Islam in that confused state of affairs by killing the Prophet and thus destroy the belief of the Oneness of Allah and the Prophethood of Islam lock stock and barrel.

The Steadfastness Of The Prophet And Of A Group Of Self-Sacrificing Persons

The Prophet was disturbed immensely by the flight of his friends which was the main cause of all the alarm and disorder and felt that if matters were allowed to take their own course even for a moment longer the pivot of history would be different humanity would change its course and the forces of polytheism would beat down the army of monotheism. While riding his mule therefore he said loudly: "O supporters of Allah and His Prophet! I am the servant of Allah and His Prophet".

He uttered this sentence and then turned his mule towards the battlefield which was occupied by Malik's men who had already killed some Muslims and were busy killing others. A group of self-sacrificing persons like Ali the Commander of the Faithful Abbas Fadl bin Abbas Usamah and Abi Sufyan bin Harith who had not left him alone and unprotected ever since the battle started also proceeded along with him.[4]

The Prophet asked his uncle Abbas who had a very loud voice to call back the Muslims in this manner: "O Ansar who helped the Prophet! O you who took the oath of allegiance to the Prophet under the tree of Paradise! Where are you going? The Prophet is here!" The words of Abbas reached the ears of the Muslims and stimulated their religious zeal and fervour. All of them responded immediately by saying Labbayk! Labbayk (Here am I! Here am I!) and returned bravely towards the Prophet.

The repeated call by Abbas which gave the good tidings of the Prophet's safety made the fleeing men return to the Prophet with a peculiar regret and remorse and made them reorganize their rows. In compliance with the orders of the Prophet and also to obliterate the shameful stain of desertion the Muslims launched a general attack and compelled the enemies in a very short time to retreat or flee.

In order to encourage the Muslims the Prophet was saying: "I am the Prophet of Allah and never tell a lie and Allah has promised me victory". This war tactics made the warriors of Hawazin and Saqif run away to the region of Autas and Nakhlah and to the forts of Ta'if leaving behind their women and retinue and a number of those killed in the battle.

War Booty

In this battle the casualties of the Muslims were large but the biographers have not mentioned the number of those killed.
The Muslims however stood to gain and the enemies fled leaving behind six thousand captives twenty four thousand camels forty thousand sheep and four thousand Waqih[5] of silver.

The Prophet ordered that all the men and the entire property should be taken to Ji'ranah. He also appointed some men to keep a watch. The captives were kept in a particular house and the Prophet ordered that the entire booty should remain there as it was till he returned from Ta'if.

Notes :

[1] Tabaqat-i Kubra vol. ll page 137.
[2] Tabaqat-i Kubra vol. II page 150.
[3] Mughazi-i Waqidi vol. III page 897.
[4] ln Mughazi vol. III page 602 Waqidi has mentioned some feats of valour of the Commander of the Faithful at that critical juncture.
[5] It is equal to 213 grams approximately.

Taken from: THE MESSAGE , Ayatullah Ja'far Subhani, Ansarian Publication

Read more »

Posted in: Islamic Figures.