SINCE the Battle of Badr, the Quraysh have never been at peace. The incident at Sawiq brought them no advantage. Moreover, the unit led by Zayd ibn Harithah had successfully seized their trade caravans when they were on their way to Syria through the Iraqi route. This reminded them of their losses at Badr and intensified their desire for revenge. How could the Quraysh forget such an incident when they were the nobles and leaders of Mecca, the great and arrogant chiefs of high standing? How could they forget it, especially when the women of Mecca constantly remembered their losses—their children, siblings, fathers, husbands, or companions? They were always in mourning, always weeping and lamenting.
This was the situation. When Abu Sufyan ibn Harb returned from Syria with his caravan, which had caused the Battle of Badr to break out, the Quraysh who had survived and returned from Badr held a council at Dar an-Nadwa. Their great leaders—Jubayr ibn Mut'im, Safwan ibn Umayyah, 'Ikrima ibn Abi Jahl, Harith ibn Hisham, Huwaytib ibn Abd al-'Uzza, and others—reached an agreement: the trade caravan would be sold, its profits set aside to prepare a military expedition to fight Muhammad, increasing both the number and equipment of their army. All the tribes' forces would be mobilized to join the Quraysh in seeking vengeance against the Muslims. They also recruited Abu 'Azza, the poet who had been pardoned by the Prophet and was among the Badr captives. The Ahabish tribe also joined them. Even the women insisted on going to war.
They debated further. Some suggested the women should participate.
Let them stir up your anger and remind you of those who fell at Badr. We are a people resolved to die; we will not return until we have seen our enemies defeated or until we ourselves fall.
Brothers of Quraysh," another said. "It is not a good idea to take our women to the enemy. If we are defeated, our women will be dishonored.
While they were still debating, Hind bint 'Utba, the wife of Abu Sufyan, suddenly cried out to those who opposed the women's participation:
You who survived Badr, you returned to your wives. Yes, let us go and witness the battle. Do not send us back like the girls on the way to Badr, who were sent back when we reached Juhaifa. Then our beloved ones were killed because no one could encourage them.
Finally, the Quraysh set out with their women, led by Hind. She was the most eager for revenge, for her father, brother, and beloved ones had been killed at Badr. The Quraysh's march toward Medina, prepared from Dar an-Nadwa, consisted of three brigades. The largest brigade, led by Talha ibn Abi Talha, consisted of 3,000 men. Except for 100 men from Thaqif, all were from Mecca, including leaders, allies, and Ahabish. They brought considerable weapons and equipment, including 200 cavalry and 3,000 camels, of which 700 wore armor.
After reaching an agreement, they were ready to depart. Meanwhile, 'Abbas ibn Abd al-Muttalib, the Prophet's uncle, who was among them, carefully observed everything. Besides his attachment to his ancestral religion and his people's religion, Abbas had a sense of solidarity and great admiration for Muhammad. He still remembered how Muhammad had treated him well during the Battle of Badr. Perhaps because of this admiration and solidarity that he had attended the Pledge of Aqaba with Muhammad and spoken to the Aus and Khazraj, saying that if they could not protect his nephew as they would protect their own wives and children, they should leave him to his own family to protect him as before.
This is what drove him—when he learned of Quraysh's decision to depart with such great force—to write a letter describing all their actions, preparations, and equipment. He gave this letter to a man from the Ghifar tribe to deliver to the Prophet. This man reached Medina in three days and handed over the letter.
Meanwhile, the Quraysh had advanced as far as Abwa'. When they passed the grave of Aminah bint Wahb, some short-sighted people wanted to dig it up. But their leaders refused to do such a thing, lest it become an Arab custom.
Do not mention this matter," they said. "If we do this, Banu Bakr and Banu Khuzaah will dig up our graves as well.
The Quraysh continued their journey until they reached 'Aqiq, then halted at the foot of Mount Uhud, within five miles of Medina.
The messenger from Ghifar who had been sent by 'Abbas ibn Abd al-Muttalib arrived at Medina with the letter. When he learned he was in Quba', he went there directly and found Muhammad at the entrance of the mosque, riding on a donkey.
He gave him the letter, which was then recited by Ubay ibn Ka'b. Muhammad asked that the contents of the letter be kept secret and returned to Medina to meet Sa'd ibn al-Rabi' at his home. He told him what 'Abbas had conveyed and asked him to keep it secret. However, Sa'd's wife, who was in the house at that time, overheard their conversation, and thus the secret was no longer kept.
Muhammad assigned two of Fudzala's sons, Anas and Mu'nis, to scout the Quraysh. According to their observations, the Quraysh were drawing near to Medina. Their horses and camels were released to graze in the pastures around Medina. In addition to these two, Muhammad sent Hubab ibn al-Mundhir ibn al-Jamuh. After their reports, which confirmed what 'Abbas had told him, the Prophet became very alarmed. When Salama ibn Salama went out, he saw the front ranks of the Quraysh cavalry already approaching Medina, even nearly entering the city. He quickly returned and reported what he had seen to his people. Certainly, both Aus and Khazraj, along with all the people of Medina, became very anxious about this attack, for in the history of warfare, the Quraysh had never made such extensive preparations. The prominent Muslim leaders from the people of Medina kept watch with weapons in the mosque throughout the night to protect the Prophet. The entire city was kept under strict guard all night.
The next day, the leading Muslims and those who pretended to be Muslims—or the hypocrites as they were called then and as described in the Qur'an—were asked by the Prophet to gather for consultation on how to face the enemy. The Prophet (peace and blessings be upon him) was of the opinion to remain in the city and let the Quraysh stay outside. If they tried to enter the city, the residents would be better able to resist and defeat them. Abdullah ibn Ubay ibn Salul supported the Prophet's opinion, saying:
O Messenger of Allah, we have always fought at this place, with our women and children forming a fortification which we strengthen with stones. Our city is built in such a way that it is a fortress from every side. When the enemy appears, our women and children throw stones at them. We ourselves face them in the streets with swords. O Messenger of Allah, our city is still virgin, never breached. Every time an enemy attacks, we go into the city and overcome them; every time we attack the enemy outside, we are defeated. Leave them alone, O Messenger of Allah. Follow my advice. I have inherited this opinion from the leaders and wise men of our people.
What Abdullah ibn Ubay said had the support of the great majority of the Prophet's companions—both the Muhajirin and the Anshar—who agreed with the Messenger of Allah. However, the enthusiastic young men who had not experienced the Battle of Badr—and also those who had fought there and gained victory with hearts full of faith, believing that no power could defeat them—preferred to go out and face the enemy in their own location. They feared being thought of as reluctant and wanting to stay in Medina out of fear of facing the enemy. Moreover, if they were on the outskirts near the city, they would be stronger than the enemy. In those days at Badr, the people had not known them at all.
One of them said:
I do not want the Quraysh to return to their people and say: We have besieged Muhammad in the fortresses and strongholds of Yathrib. This would make the Quraysh braver. They are now trampling on our palm leaves. If we do not drive them from our gardens, our gardens will not be cultivated again. The Quraysh, who have remained here for a year, have gathered reinforcements and drawn in Arabs from the Bedouin to the Ahabish. Now they have come with horses and camels to our doorstep. Will they confine us to our homes, to our own fortresses? Will they return home with wealth without suffering a single wound? If we follow this path, they will be braver still. They will attack us and conquer our lands. Our city will be under their watch. Then they will cut off our roads.
The advocates for going out to meet the enemy continued to speak in succession. They all said that if Allah granted them victory over the enemy, that was what they hoped for, and that is the truth Allah had promised His Messenger. Even if they were defeated and fell as martyrs, they would attain Paradise.
These words, which inspired courage and the desire for martyrdom, deeply moved them. All their souls were stirred to move forward together, to speak with the same voice. At that time, for those who were now with Muhammad—those whose hearts were filled with faith in Allah and His Messenger, in the Qur'an and the Last Day—there appeared before them only the face of victory over the aggressive enemy. Their swords would scatter the enemy, render them confused, and they would seize the spoils of war. Paradise was for those killed in the path of religion. There would be everything that pleased heart and eye, meeting loved ones who had also fought and become martyrs.
Vain speech they do not hear therein, nor any sinful act, only saying, 'Peace! Peace!' (Qur'an, 56: 25-26)
May Allah grant us victory, or let us die as martyrs," said Khithama, Abu Sa'd ibn Khithama. "I missed the Battle of Badr. I have greatly longed for this opportunity, so much that I participated in this battle with my son. But perhaps he was the fortunate one; he fell as a martyr. Last night I dreamed of meeting my son, and he said to me: Rush to us, let us meet in Paradise. I have received what Allah promised me. O Messenger of Allah, I am eager to meet him in Paradise. I am old, my bones are weak. I wish to meet Allah.
After it was clear that the majority voice was for attacking and meeting the enemy outside the city, Muhammad said to them:
I fear you will be defeated.
But they still wanted to go out. There was no other way; he yielded to their opinion. This method of consultation had become a law in his life. In any matter, he did not act alone, except in what Allah had revealed to him.
It was a Friday. The Prophet led the congregational prayer, and he informed them that through their perseverance, they would gain victory. Then he asked them to prepare to face the enemy.
After the Asr prayer, Muhammad entered his home, followed by Abu Bakr and Umar. Both of them wrapped turbans around their heads and put on their armor, and he also put on his sword. While he was inside, people outside were discussing. Usayd ibn Hudhair and Sa'd ibn Mu'adh—both of whom had wanted to stay in the city—said to those who wanted to attack the enemy outside:
You know that the Messenger of Allah wanted to stay in the city, but you have a different opinion and forced him to go out. He was reluctant to do this. Leave this matter in his hands. Do what he commands you. If there is anything he prefers or any opinion he has, obey him.
Upon hearing this, those who were calling for an attack softened. They thought they had opposed the Messenger regarding something that might come from Allah. After the Prophet returned to them, wearing his armor and with his sword at his side, those who had wanted to launch an attack said:
O Messenger of Allah, it was not our intention to oppose you. Do what you wish. We did not mean to force you either. The matter rests with Allah, then with you.
Into such discussion I invited you, but you refused," said Muhammad. "It is not fitting for a prophet that, once he has put on his armor, he would take it off again before Allah has given judgment between him and his enemy. Pay attention to what I command you, and obey. With your perseverance, victory will be in your hands.
This is how Muhammad had made the principle of consultation a law in his life. Once an issue discussed has been accepted by the majority, it cannot be canceled by any desire or certain intentions. On the contrary, it must be implemented, but those who will implement it must do so in the best way and direct it toward a goal that will achieve success.
Now Muhammad set out, leading the Muslims toward Uhud. At Shaihan, he stopped. He saw a detachment of soldiers there whose identity was not yet known. When asked, he learned that they were Jews, allies of Abdullah ibn Ubay. Then the Prophet (peace be upon him) said: Do not seek the help of the polytheists in fighting against people...
At that time, the Jews returned to Medina. Then Abdullah ibn Ubay's ally said:
You have advised him and given him your opinion based on the experience of the elders of old. He actually agrees with you. But then he refused and followed the wishes of the young men who are his followers.
This conversation pleased Ibn Ubay greatly. The next day, he turned back to join his companions' army. Only 700 truly faithful believers remained to fight against 3,000 Quraysh from Mecca, all of whom carried unfulfilled resentment from Badr. All of them sought revenge.
Early in the morning, the Muslims set out toward Uhud. They cut the road in such a way that the enemy was behind them. Then Muhammad arranged his companions' positions. He placed fifty archers on the slopes of the mountain and commanded them:
Protect our rear, for we fear they may come upon us from behind. Hold your position, do not leave it. If you see us crushing them so that we enter their fortifications, do not leave your position. And if you see us being attacked, do not rush to aid us or defend us. Your duty is to shower their horses with arrows, for with arrow strikes, the horses cannot advance.
Besides the archers, no one else was permitted to attack anyone before he gave the order to attack.
As for the Quraysh, they also arranged their lines. The right wing was led by Khalid ibn al-Walid, while the left wing was led by 'Ikrima ibn Abi Jahl. The banner was given to Abd al-'Uzza, Talha ibn Abi Talha. The Quraysh women, beating drums and tambourines, walked among the ranks. Sometimes they were in front of the line, sometimes behind. They were led by Hind bint 'Utba, the wife of Abu Sufyan.
Both sides were ready for battle. Each had deployed their forces. The Quraysh constantly remembered the incident at Badr and their losses. The Muslims constantly remembered Allah and His help. Muhammad gave a speech to encourage them in the battle. He promised his army victory if they were steadfast. He held a sword and said:
Who will take this sword and fulfill its rights?
Several men stepped forward. But he did not give the sword to any of them. Then Abu Dujana, Simak ibn Kharasah from Banu Sa'idah, stepped forward and said:
What are its rights, O Messenger of Allah?" "Its right is to strike the enemy with it until it bends," he replied.
Abu Dujana was a very brave man. He wore a red headband. When he tied that red headband, people knew he was ready to fight, and at that moment he would bring out his death shroud.
He took the sword, brought out his headband, and tied it on his head. Then he pranced between the two lines as he always did when he was ready for battle.
This manner of walking is hated by Allah, except in this situation," said Muhammad after seeing him prance.
The first to start the battle between the two sides was Abu 'Amir, 'Abd 'Amr ibn Shaifi al-Aus (from Aus). He deliberately came from Medina to Mecca to stir up the Quraysh to fight Muhammad. He had never participated in the Battle of Badr. Now he threw himself into the Battle of Uhud, bringing fifteen men from Aus and also slaves from the people of Mecca. He thought that when he called to the Muslims from Aus who were fighting with Muhammad, they would answer his call, would take his side, and would help the Quraysh.
O brothers of Aus! I am Abu 'Amir!" he cried out, calling to them.
But the Muslims from Aus replied: "Allah will not give you pleasure, O transgressor!"
Battle then broke out. The Quraysh slaves and 'Ikrima ibn Abi Jahl, who were on the left wing, tried to attack the Muslims from the side, but the Muslims pelted them with stones, so Abu 'Amir and his followers fled in confusion. At that moment, Hamzah ibn Abd al-Muttalib cried out, raising the war cry of Uhud:
Death, death!" Then he threw himself into the ranks of the Quraysh. At that moment, Talha ibn Abi Talha, who carried the banner of Mecca, also cried out:
Who will duel with me?"
Then Ali ibn Abi Talib came forward to face him. The two met. Quickly, Ali struck one blow that split his opponent's head in two. The Prophet was relieved. At that same moment, the Muslims shouted "Allahu Akbar" and launched their attack. With the Prophet's sword in hand and having tied his death shroud around his head, Abu Dujana rushed forward. He killed everyone he met. The ranks of the polytheists became chaotic. Then he saw someone harshly severing a human body. He raised his sword and swung it at him. But it turned out to be Hind bint 'Utba. He withdrew. It seemed too noble to strike a woman with the Prophet's sword.
The Quraysh attacked fiercely into the battle. Their blood boiled with the desire to avenge the leaders and nobles they had lost a year ago at Badr. Two unequal forces, both in numbers and equipment, now faced each other. The larger force was motivated by revenge, which had never ceased since Badr. The smaller force was motivated by two things: first, to defend their faith, to preserve their iman and Allah's religion; second, to protect their homeland and all its interests. Those seeking revenge were the stronger and more numerous force. Behind them, their women also stirred up their spirits. Not a few of them who brought slaves promised great rewards if they could avenge the death of a father, brother, husband, or other beloved ones killed at Badr. Hamzah ibn Abd al-Muttalib was the greatest and bravest Arab hero. During the Battle of Badr, he had slain Hind's father and brother, as well as many others dear to her. Like in the Battle of Badr, in the Battle of Uhud, Hamzah was the Lion and the sharp sword of Allah. He slew Arta ibn Abd Shurahbil, Siba' ibn Abd al-'Uzza al-Ghubshani, and every enemy he met could not escape the grip of his sword.
Meanwhile, Hind bint 'Utba promised Wahshi, an Abyssinian slave of Jubayr (ibn Mut'im), a great reward if he succeeded in killing Hamzah. Similarly, Jubayr ibn Mut'im himself, his master, whose uncle had been killed at Badr, said to him:
If you kill Hamzah, Muhammad's uncle, I will set you free. Wahshi himself told this story as follows:
Then I went out with the group. I am an Abyssinian, and when I throw my javelin in the Abyssinian way, it rarely misses. When the battle took place, I sought Hamzah and hunted him. Then I saw him in the midst of the multitude like a gray camel, cutting people down with his sword. Then I swung my javelin, and after aiming carefully, I threw it. It struck right below his belly and came out between his legs. I left the javelin there until he died. After that I approached him and took my javelin, then I returned to the camp and stayed there, for there was no other task for me. I killed him only to gain my freedom from slavery. And when I returned to Mecca, I was indeed set free.
As for those who fought to defend their homeland, an example was Quzman, one of the hypocrites, who only pretended to be Muslim. When the Muslims set out to Uhud, he stayed behind. The next day, he was insulted by the women of Banu Zafar.
Quzman," the women said. "Are you not ashamed of yourself? You are like a woman. Everyone left, and you stayed at home.
With a feeling of anger, Quzman went home. He brought out his horse, his quiver of arrows, and his sword. He was known as a brave man. He rushed forward until he reached the army. Meanwhile, the Prophet was still arranging the Muslims' lines. He continued to push through until he reached the front lines. He was the first among the Muslims to rush forward, releasing arrows one after another like spears.
The day was drawing to evening. It appeared he preferred to die rather than flee. He then killed himself after having slain seven Quraysh at Suway'a—besides those he had killed at the beginning of the battle. As he was dying, Abu al-Khaidiq passed by.
Quzman, fortunate you will die as a martyr," he said.
Abu 'Amr," said Quzman. "Truly, I fought not for the sake of religion. I fought only to prevent the Quraysh from entering our territory and violating our honor, trampling on our gardens. I fought only to preserve the honor of my people. Had it not been for that, I would not have fought.
On the other hand, those who truly believed numbered no more than 700. They fought against 3,000. We have already seen the actions of Hamzah and Abu Dujana, which showed an example of high moral strength. Such strength that made the Quraysh ranks weak like a rattan, made the Quraysh heroes, who had been a model of bravery among the Arabs, retreat and withdraw. Each time their banner was lost from someone's hand, it was taken up by someone else behind him. After Talha ibn Abi Talha fell at Ali's hand, 'Uthman ibn Abi Talha came to take up the banner, which also met its end at Hamzah's hand. Then the banner was carried by Abu Sa'd ibn Abi Talha, saying:
You claim your fallen are in Paradise and ours are in Hell! You lie! If you truly believe, come forward, whoever wants to face me!"
Either Ali or Sa'd ibn Abi Waqqash then struck with his sword so powerfully that his head split in two.
The banner-bearers appeared in succession from Banu Abd ad-Dar. The number of those killed reached nine, the last being Shu'ab, an Abyssinian slave of Banu Abd ad-Dar. His right hand had been struck by Quzman, so he carried the banner with his left hand. His left hand too was then struck again by Quzman's sword. Now Shu'ab embraced the banner with his arms to his chest, then bent down saying: O Banu Abd ad-Dar, have you forgiven me? Then he was killed, either by Quzman or by Sa'd ibn Abi Waqqash, the sources still differ.
After the banner-bearers were all killed, the polytheists' army was destroyed. They no longer knew they were surrounded by women, that the idols they had sought permission from had fallen from the camel and the carrier bearing it.
The Muslims' victory in the Battle of Uhud in the morning was truly a miracle. Some interpret that the victory was due to Muhammad's skill in arranging the archers on the hillsides, blocking the cavalry with arrows so they could not advance or attack the Muslims from behind. This is true. But it is also not wrong that 600 Muslims who attacked an enemy five times their number, with equipment equally as much, were motivated by faith—true faith that they were in the truth.
This brought a miracle of heroism that exceeded military skill. Whoever has believed in the truth will not be shaken by material force, however great. All combined falsehood cannot weaken his steadfastness. Can we consider military skill alone sufficient when the archers placed by the Prophet on the hillside numbered no more than 50? Even if they had consisted of 200 or 300, facing an attack from those resolved to die, they would not have been able to hold their position. But the greatest force is the force of conviction, the force of faith, the force of true belief in the existence of the Highest Truth. This force cannot be conquered as long as one holds firmly to that truth. Therefore, 3,000 Quraysh cavalry were destroyed facing an attack by 600 Muslims. And almost the Quraysh women would have been captured as prisoners of war.
The Muslims now pursued the enemy until they laid down their weapons wherever they could, far from their former camp. The Muslims now began to compete for the spoils of war. How abundant the spoils were! This made them forget to continue pursuing the enemy, for they were now expecting earthly wealth.
They were seen by the archers whom the Messenger had asked not to leave their position on the mountain, even if they saw their brothers being attacked.
Unable to restrain themselves at the sight of the spoils of war, they said to one another:
Why do we still stay here while there is nothing? Allah has destroyed our enemy. Our brothers have seized the enemy's position. Let us go there too and take the spoils.
Surely the other responded:
Did the Messenger of Allah not command us not to abandon our position here? Even if we were attacked, he said not to help.
The first one said again:
The Messenger of Allah did not intend for us to stay here permanently now that Allah has destroyed the polytheists.
Then they argued. At that moment, Abdullah ibn Jubair came forward to give a speech urging them not to violate the Prophet's command. But most of them did not obey. They left anyway. Only a few remained, fewer than ten. Like other Muslims, those who rushed off were also busy with the spoils of war. It was at this moment that Khalid ibn al-Walid took the opportunity—as commander of Mecca's cavalry—and directed his troops to the archers' position, and they were successfully driven out from there.
The Muslims did not realize this. They were too busy with their concerns about the spoils of war, so busy that not a single one could pay attention to anything else, each taking whatever he could. While they were in this state, Khalid ibn al-Walid suddenly shouted loudly, and at once the Quraysh understood that he had managed to turn his men around behind the Muslim army. Those who had been beaten back were now advancing again and striking the Muslims with terrible blows. Here the disaster reversed. Every Muslim threw back the spoils he had already seized and drew his sword again to fight.
But alas, how sad! The ranks were now scattered, unity was broken, the exemplary heroes among the Muslims had been struck down by the Quraysh. Those who had previously fought with Allah's command to preserve faith now fought to save themselves from death, from the depths of humiliation. Those who had fought united now fought scattered. They no longer knew which way to go. Previously they fought under one strong and steadfast leadership; now they fought without leadership. So it is not surprising that one Muslim struck his sword at a fellow Muslim without realizing it.
At that moment, voices were also heard saying that Muhammad had been killed. The situation became more panicked, more chaotic. The Muslims began to dispute, to kill one another, to strike each other unknowingly because they were in confusion and fear. The Muslims killed fellow Muslims; Husayl ibn Jabir killed Abu Hudhaifah because he did not recognize him. The most important thing for each Muslim was to save himself; except for those who had received Allah's protection, such as Ali ibn Abi Talib.
But when the Quraysh heard that Muhammad had been killed, like a flood they rushed toward the place where he had been. Each wanted to be the one who killed him or had a role in it, something that would be boasted about by future generations. At that moment, the Muslims closest to the Prophet surrounded him, guarded and protected him. Their faith stirred again, filling their souls; they again desired to die, and this worldly life seemed to have lost all meaning. Their faith grew, their courage increased when they saw stones thrown by the Quraysh hitting the Prophet. His molars were struck, his face was bruised, and his lip was wounded. Two rings of the iron chain covering his face had also pierced his cheeks. The stones hitting him had been thrown by 'Utba ibn Abi Waqqash.
Now the Messenger could control himself. He walked surrounded by companions. But suddenly he slipped into a pit that Abu 'Amir had deliberately dug to trap the Muslims. Quickly, Ali ibn Abi Talib came to him, took his hand, and Talha ibn 'Ubaidillah lifted him until he stood again. He continued on with his companions, climbing Mount Uhud, and thus managed to escape from his pursuers.
At that time too, the Muslims gathered around them. In defending the Messenger and protecting his safety, they were willing to die. It was already noon. Umm 'Umara, a woman from the Anshar, went around distributing water to the Muslims who were fighting. After seeing the Muslims being driven back, she threw down the water vessel and drew her sword, joining the battle herself. She protected Muhammad with her sword and by shooting arrows, suffering wounds in the process. While Abu Dujana made himself a shield protecting the Messenger, bending his back so that the enemy's arrows hit him. And beside Muhammad, Sa'd ibn Abi Waqqash was also shooting his arrows, and Muhammad gave him arrows saying: "Shoot them. I sacrifice my parents for you."
Before that, Muhammad had shot his own arrows until the end of his bow broke.
As for those who thought Muhammad had been killed, among them were Abu Bakr and Umar, who went toward the mountain, already resigned to their fate. This was known by Anas ibn an-Nadhr, who then said to them:
Why do you sit here?"
The Messenger of Allah has been killed," they replied.
What is the use of living after that? Stand up! And let us also die for the same purpose.
Then he advanced to face the enemy. He fought fiercely, fought without equal. Finally, he met his death only after receiving seventy blows from the enemy, so that later people could not recognize him except for his sister who came and recognized him by his fingertips.
Because they were so sure of Muhammad's death, the Quraysh were extremely pleased. Abu Sufyan was also busy searching for him among the casualties. The thing was that those who had protected the Messenger did not deny news of his death, for he had commanded them to do so, intending that the Quraysh not increase their forces, which would have given them victory.
But when Ka'b ibn Malik approached Abu Dujana and his men, he quickly recognized Muhammad when he saw the gleam in his eyes and the turned-up rim of his iron helmet. He called out as loudly as he could:
O brothers of the Muslims! Good news, good news! This is the Messenger of Allah!"
At that moment the Prophet gestured to him to be silent. But when the Muslims learned this, the Prophet was immediately lifted by them, and he walked with them toward the mountain pass, accompanied by Abu Bakr, Umar, Ali ibn Abi Talib, Zubayr ibn al-'Awwam, and others. Ka'b's shout also had an effect on the Quraysh. Indeed, most of them did not believe the cry, thinking it was only meant to strengthen the Muslims' morale. But among them were also those who immediately followed Muhammad and his group from behind. Ubayy ibn Khalaf managed to catch up with them and asked:
Where is Muhammad?! I will not be safe as long as he is safe," he said.
At that moment the Messenger pierced him with a spear that Harith ibn ash-Shimma threw at him in such a way that he staggered on his horse and returned home, later dying on the way.
When the Muslims reached the end of the mountain, Ali went to fill water in his leather shield. He washed the blood from Muhammad's face and poured water over his head. The two rings of the iron chain covering his face that had pierced the Messenger's cheeks were pulled out by Abu 'Ubaida ibn al-Jarrah, and two of his front teeth were lost.
While they were in this state, suddenly Khalid ibn al-Walid with his cavalry was already on the mountain. But Umar ibn al-Khattab, along with several of the Messenger's companions, immediately attacked and managed to drive them away. Meanwhile, the Muslims were climbing higher up the mountain. But their condition was so poor, so exhausted, that the Prophet performed the Dhuhr prayer while sitting—also because of his wounds—and the other Muslims likewise performed their prayer behind him as followers, also while sitting.
On the other hand, the Quraysh, with their victory, were extremely pleased. Regarding the incident at Badr, they felt they had truly avenged themselves. As Abu Sufyan said: "This is for the incident at Badr. See you again next year!"
But his wife, Hind bint 'Utba, was not satisfied with just the victory, nor satisfied with the death of Hamzah ibn Abd al-Muttalib. She, along with other women in her group, went to desecrate the bodies of the Muslims; they cut off ears and noses, which Hind then used as a necklace and earrings. She went further, opening Hamzah's belly, removing his liver, and trying to chew it with her teeth; but she could not swallow it. The deed was so abominable, the acts of the women in her group were so abominable, that even the men participated in similar crimes, so much so that Abu Sufyan himself disassociated himself from the act. He stated that he had not ordered anyone to do such things, even though he was already involved in it. He even once said, addressed to one of the Muslims: "Your dead have been desecrated. But I truly am not pleased, nor am I displeased; I neither forbade nor commanded it."
After finishing the burial of their own dead, the Quraysh left. Now the Muslims returned to the front to bury their own dead. Then Muhammad went to search for his uncle Hamzah. When he later saw him desecrated, his belly opened, he felt very sad, and he said:
No one has ever suffered a misfortune like yours. I have never witnessed an incident that stirred my anger like this." Then he said again: "By Allah, if Allah ever grants us victory over them, I will surely desecrate them in a way never done by any Arab.
It was in this incident that Allah's revelation came down.
"And if you punish, punish as you have been punished; but if you are patient, that is better for those who are patient. And be patient, for your patience is not but from Allah. And grieve not over them, and do not be distressed by what they conspire." (Qur'an, 16: 126-127)
Then the Messenger of Allah forgave them, controlled his heart, and forbade people from desecrating. He wrapped the body of Hamzah with his cloak and performed the funeral prayer over him. At that time, Safiya bint Abd al-Muttalib—his sister—also came. She looked at her brother, then she also performed the prayer over him and made supplication for his forgiveness.
The Prophet commanded that the casualties be buried where they fell, and Hamzah was also buried. After that, the Muslims returned to Medina under the leadership of Muhammad, leaving behind 70 dead. The pain cut deeply into their hearts; because of the destruction they experienced after gaining victory, because of the shame and humiliation that befell them after such glorious success. All this happened because the archers violated the Prophet's command. The Muslims were too busy with the spoils of war from the enemy.
The Prophet entered his house full of concern. The Jews, the hypocrites, and the polytheists in Yathrib showed extraordinary joy at the destruction he and his companions had experienced. The stability that the Muslims' authority in Medina had begun to achieve, with no one threatening it, now began to waver and shake.
Abdullah ibn Ubay ibn Salul had turned back from the group; he had returned from Uhud, not participating in the battle, claiming that it was because Muhammad had not accepted his opinion, or because Muhammad was angry with the Jews who were his allies. If the defeat at Uhud had been the final decision in the conflict between the Muslims and the Quraysh, determining the position of Muhammad and his companions among the Arabs, then their authority in Yathrib would have been shaken and would have become the target of Quraysh's mockery. Everywhere throughout the Arabian Peninsula, such mockery would have been spread. If this had happened, it would certainly have emboldened the polytheists and the idol-worshippers against Allah's religion. This would have been a great catastrophe.
Because of this, there had to be a truly brave blow that could reduce the burden of the defeat at Uhud, that would restore the morale of the Muslims, and at the same time strike fear into the hearts of the Jews and hypocrites. Thus, the authority of Muhammad and his companions in Yathrib would be restored to its former strength.
The day after the incident at Uhud—which occurred on the night of the 16th of Shawwal (the 5th year of Hijrah)—one of the Prophet's callers to prayer called to the Muslims and mobilized them to prepare to face the enemy and pursue them. But he only asked for those who had participated in the battle. After the Muslims set out, Abu Sufyan's side felt very afraid that their enemy from Medina had now come with new reinforcements. He did not dare face them.
Meanwhile, Muhammad had also reached Hamra' al-Asad. While Abu Sufyan and his companions were at Rauha'. At that time, Ma'bad al-Khuza'i passed by, and he had previously also passed by Muhammad and his group. He was asked by Abu Sufyan about their condition, which Ma'bad—who was still in polytheism at that time—answered:
Muhammad and his companions have set out to search for you, in a number I have never seen before. Those who did not previously participate are now joining him. They all consist of people very angry with you, people who seek revenge.
Abu Sufyan then thought: what if he fled from Muhammad and did not face him after he had achieved victory?! Would not the Quraysh be mocked by the Arabs as he had wanted to happen to Muhammad and his companions?! Well, if he were to return and face Muhammad and was then defeated by the Muslims, would that not mean the end of the Quraysh and that they would never rise again?! Then he sought a way out, sent a caravan from the Abd al-Qais tribe to Medina, telling Muhammad that he (Abu Sufyan) had decided to march and attack, he and his companions would be crushed and annihilated to the last. After this message was conveyed to Muhammad at Hamra' al-Asad, his spirit and perseverance were not shaken in the least. In fact, for three nights he kept lighting fires, wanting to show the Quraysh that he remained alert and awaiting their arrival. Finally, Abu Sufyan's courage and that of the Quraysh dissolved of its own accord. They preferred to remain with their victory at Uhud. Then they returned home toward Mecca.
Muhammad also returned to Medina. Many positions could now be regained after the weakness caused by the incident at Uhud, although the hypocrites began to raise their heads, mocking the Muslims and asking: If the incident at Badr was a sign from Allah of Muhammad's prophethood, then what is the sign of the incident at Uhud and what will it portend?!
Loading the full version…