The Battle Of Uhud

Abul hasan ‘Ali Nadwi

Expedition Without Fighting

The same year, in Sh’aban, the Prophet went forth to Badr to keep his appointment with Abu Sufyan at Uhud. He ramined at Badr for eight days with a large force, waiting the arrival of the Meccan army. Abu Sufyan did come out of Mecca to vindicate his call, but he did not venture to advance more than a few miles in the desert. He persuaded his men to return since it was a season of drought in which his people were in a bad shape. There was thus no fighting and the Muslims returned with their prestige and morale higher than before.

Another expedition of Dumatul-Jandal was undertaken by the Prophet a few months later. But the Muslim returned to Medina without any fighting.1

Footnotes:

Ibn Hisham, Vol. II, pp. 209-213

Who Can Now Save You?

While the Prophet (peace and blessings of Allah be upon him) was on his way back to Medina, he happened to lie down to take rest under the shade of a thicket of acacia trees after hanging his sword to a branch.

Jabir related that he was taking a nap along with his friends when they heard the Prophet calling them. They saw a Bedouin sitting by the side of the Prophet and when they went to him, he said, “I was sleeping when this man came and took hold of my sword. As I woke I saw him with my sword drawn over my head, and he was asking me, ‘Who can now save you from me?’” I replied, “Allah. Now he is sitting before you.” The Prophet did not, however, punish the Bedoiun.1

Footnotes:

Bukhari, Chap. Expidition of Dhat’ur-Riqa

The Right Of Dhat-ur-riq’a

In the fourth year of the Hijrah, the Prophet of God decided to make a raid into Najd. With six of his companions, of whom Abu Musa al-Ash’ari was one, he made for an oasis in that area. The party had to cover the distance mostly on foot, as only one camel was at their service. The incursion was called Dhat-ur-Riq’a as the companions taking part in the expedition had to bandage their injured feet and toes.1

The Prophet’s party approached the enemy, but there was no fighting, for each feared the other. The Prophet led the prayer of fear in this expedition.2

Footnotes:

Bukhari, Chap. Expidition of Dhat’ur-Riqa
Ibn Hisham, Vol. II, p. 204

Expulsion Of Banu An-nadir

The Prophet (peace and blessings of Allah be upon him) approached Banu an-Nadir to demand a contribution to be paid as blood-money to the Bani ‘Amir, since two men had been killed inadvertently by the lone survivor of Bi’r Man’ua. Banu an-Nadir, being one of the two influential tribes of the Jews settled in Medina, were in alliance with Bani ‘Amir and were thus liable to pay the bloodwit. They feigned willingness to accept the demand with pleasure, but kept themselves busy plotting against the Prophet (peace and blessings of Allah be upon him). While the Prophet was asked to make himself comfortable by the side of a wall of one of their houses, they took counsel with one another apart, saying; “Never would you get such a golden chance. If some one of us drops a rock on him from the top of the house, we shall all get rid of him.” Abu Bakr, ‘Ali and ‘Umar and a few more companions were with the Prophet (peace and blessings of Allah be upon him) on this occasion.

God informed the Prophet (peace and blessings of Allah be upon him) of the treacherous plan of the Jews. He went back to Medina and ordered to make preparations for war against the Bnu an-Nadir. Thus, the Prophet came upon them in Rabi’ul-Awwal, 4 A.H. The siege of Banu an-Nadir lasted for six nights while God cast terror in the hearts of the Jews. They requested the Prophet that if he agreed to spare their lives they would quit the city with their belongings except their arms. The offer was accepted and Banu an-Nadir departed from Madina after destroying their houses and loading all that they could on their camels.1

The Suratul-Hashr (Surat of Exile) in the Qur’an calls attention to the banishment of Banu an-Nadir:

“He it is Who has caused those of the People of the Scripture who disbelieved to go forth from their homes unto the first exile. You deemed not that they would go forth, while they deemed that their strongholds would protect them from Allah. But Allah reached them from a place whereof they reckoned not, and cast terror in their hearts so that they ruined their house with their own hands and the hands of the believers. So learn a lesson. O you who have eyes!” (Qur’an 59:2).

Many of these exiles settled in Khaybar, the Jews’ centre in the north of Hijaz, others went away to the far off Syria, and the Muslims got rid of that sneaky dark corner of deception in their midst without having to meet the Jews in an open fight. The lands and groves left by the Jews were divided up among the first Meccan emigrants.

Footnotes:

Ibid., pp. 190-91

Dying Declaration Of A Martyr

One of the Muslims who was killed treacherously on this occasion was Haram b. Milhan. The words uttered by him at the time of his death brought about the conversion of his killer Jabbar b. Salma to Islam. Jabbar used to relate later that what led him to accept Islam was that he attacked a man with his spear, and when he saw the point of his spear coming out of his chest, he also heard him crying, “By the Lord of Ka’ba, I have succeeded!” Jabbar further says that he wondered what sort of success it was. Was the man not killed by him? Jabbar enquired from others who knew him that the man had meant martyrdom and thus he was convinced that his victim had really been successful.1

Footnoes:

Ibn Hihsam, Vol. II, p. 187

Bi’r Ma’una

Another act of treachery took place shortly thereafter. A tribal chief, ‘Amir b. Malik., expressed the desire to have the doctrines of Islam explained to his people. The Prophet deputed 70 persons, some of whom were his eminent companions, but when they reached the place called Bi’r Ma’una, the tribesmen of Banu Sulayman, Usayya, Ri’l and Dhakwan ambushed the party. The Muslims fought bravely and all but one was killed. Ka’b b. Zayd returned to tell the story. He died in the Battle of Teachers.1

Footnotes:

Bukhari, Muslim and Ibn Hihsam, Vol. II, p. 186

More Precious Than Their Own Lives

In the third year after Hijrah, the tribes of ‘Adal and Qara sent an ambassador to the Prophet (peace and blessings of Allah be upon him) asking for scholars who could be sent to teach them the rudiments of faith. The Prophet sent them six of his companions, including ‘Asim b. Thabith, Khubayb b. ‘Adiy and Zayd b. Dathinna. When this party reached Ar-Raji, a place between ‘Usfan and Mecca, the two tribes treacherously fell on them. The Muslims took out their swords to fight them but the assailants swore by God that they would not kill them. Three Muslims replied that they could not accept any undertaking given by the pagans; so they fought and were killed. The remaining three, Zayd, Khubayb and ‘Abdallh b. Tariq surrendered. The last companion broke loose temporarily during the return trip, but was later killed by one of the polytheists, while the remaining two were sold to the Quraish. Hujayr b. Abu Ihab bought Khubayb to even the score of his father Ihab and Zayd was purchase by Safawan b. Umayya to have his revenge for Umayya b. Khalaf.

When Zayd was taken out for execution, a number of the Quraish including Abu Sufyan gathered to witness the barbaric spectacle. Abu Sufyan asked Zayd, “Verily, for God’s sake, O Zayd, don’t you wish that Muhammad had now been in your place and you with family?” “By God,” replied Zayd, “I don’t wish Muhammad (May Allah exalt his mention) to be hurt even by a thorn while I should be in sweet repose with my family.” Thereupon Abu Sufyan remarked, “I have never seen any man so much adored as Muhammad (may Allah exalt his mention) is loved by his companions.” Zayd was killed after that.1

Then they brought Khubayb to be crucified. He asked his executioners to allow him to offer two rak’ats of prayer. Having performed the prayers in complete repose, Khubayb said to them, “Were it not that you would think that I only extended my prayer out of fear of death I would have prolonged my prayer.” Then he recited these verses:

“I fear not which side I fall depart; It’s all for God who will bless the limbs taken part.” Khubayb was striken dead with the song of love on his lips.2

Footnotes:

Ibn Hisham Vol. II, pp. 169-76, Bukhari, Kitab ul-Maghazi
Ibn Hisham Vol. II, pp. 174

Devotion And Faithfulness

The Meccan’s army had departed from Uhud but they had not gone far away when the people were heard complaining against one another and accusing their leaders of withdrawing without pressing home their advantage. On the other hand, the Prophet (peace and blessings of Allah be upon him) decided the very next day, which was Sunday, to set out in pursuit of the retreating enemy. It was the time when most of the Muslims were tired and wounded, but the Prophet sent a person to announce that everybody who had been present in the battle of Uhud should get ready to pursue the enemy. None demurred, none protested; every Muslim who had fought at Uhud the day before followed the Prophet on his way out of Madina in spite of his fatigue and wounds. The Prophet camped with his followers at Hamra al-Asad, about 13 kilometers from Madina, where he remained from Monday until Wednesday. The Prophet returned when there was no more possibility of the enemy’s return.1 The dutiful compliance to the Prophet’s command by his companions at this difficult hour exhibited their love for him, which was felt all too deeply and has been mentioned by God through the following verses of the Qur’an:

“As for those who heard the call of Allah and His Messenger after the harm befell them (in the fight); for such of them as do right and ward off (evil), there is great reward,

Those unto whom men said: Lo! The people have gathered against you, therefore fear them. (The threat of danger) but increased the faith of them and they cried; Allah is sufficient for us!

Most excellent is He in whom we trust!

So they returned with grace and favor from Allah, and no harm touched them. They followed the good pleasure of Allah and Allah is of infinite bounty.

It is only the devil who would make (men) fear his partisans. Fear them not; Fear Me, if you are true believers” (Qur’an 3:172-75).

Footnotes:

Ibid

Loving Regard For The Prophet

On their way back to their homes, certain Muslims passed by a woman whose husband, brother and father had been killed at Uhud. When she was told of their death she asked, “Tell me first about the Prophet?” The people replied, “Thanks God, the Prophet is safe.” But she was not satisfied and asked whether she could see the Prophet herself. When the people brought her to the Prophet she said, “Now that you are safe, every adversity is gone.” 1

Footnotes:

Ibn Hisham, Vol. II, p. 99

Burial Of Mus’ab B. Umayr

The standard bearer of the Prophet (peace and blessings of Allah be upon him) on the day of Uhud was Mus’ab b. Umayr. Before his conversion to Islam he was one of the best dressed young men of Quraish, brought up in the lap of luxury. Only a piece of coarse cloth could be found as a shroud for his burial when he was slain in the battle of Uhud. The cloth was so small that when his head covered, his feet appeared and when his feet were covered his head was expose; so the Prophet said, “Cover his head and put some brushes over his feet.”1

The Prophet (peace and blessings of Allah be upon him) directed the martyrs to be shrouded in pairs and ordered the lowering of the corpse of that martyr first in the grave who had memorized more of the Qur’an. While the martyrs were being buried, he said, “I shall be a witness for them on the Day of Resurrection.” He also ordered to them to be buried in the condition in which they had died.2

Footnotes:

Bukhari, Section, Battle of Uhud
Bukhari, Battle of Uhud. There is no difference of opinion in regard to burying the martyrs, without washing them, so that they present themselves before God in the condition they were slain. As for the burial service, Imam Malik, Imam Shafe’I and Imam Ahmad do not consider it necessary while Imam Abu Hanifa (and others like Imam Awza’i, Sufyan Thauri, Ishaq b. Ruhuway) say that the burial service should be performed. Imam Ahmad also relates a Tradition about the offering of burial service over the martyrs. Bukhari has also related a Traidtion on the authority of ‘Uqbah b. ‘Amir that once the Prophet went to Uhud and recited the burial service for the martyrs.

The Exemplary Endurance

Safia bint ‘Abdul Muttalib was the full-sister of Hamza. When she came forward to see her brother, the Prophet asked her son, Zubair b. al-Awwan to send her back so that she might not see her brother’s dead body that had been mutilated. Accordingly Zubair said to her, “Mother, the Prophet wants you to go back.” She replied, “Why? I know that my brother has been mutilated but it was for the sake of God. I hope for a goodly return from Him and shall be patient, if God wills.” She went to see her brother and prayed for him. Then the Prophet ordered that he should buried in Uhud, where his grave still exists to this day.1

Footnotes:

Ibn Hihsam, Vol. II, p. 97

Muslims Regain Confidence

A new life was put into the Muslims when they found that the Prophet (peace and blessings of Allah be upon him) was still alive. Many of them gathered round him and took him towards a secluded, narrow valley. Ubayy b. Khalaf caught up with the Prophet’s party and said, “Muhammad, (may Allah exalt his mention) if you escape, I will be doomed, “ The Prophet, however, asked his companions to let him alone, but when Ubayy insisted on coming near the Prophet he took the lance from one of his companions. Then, turning to face him, the Prophet thrust it in the neck of Ubayy b. Khalaff who fell from his going head over heals.1 On reaching the mouth of the secluded, narrow valley, ‘Ali brought water in his shield and Fatimah washed the blood from the Prophet’s face. When his wounds continued bleeding, ‘Ali burnt a piece of mat and dressed the wounds of the Prophet with its ash and the bleeding stopped.2 ‘Aisha and Umm Sulaym brought drinking water on their backs in leather bags for the wounded3 while Umm Sulaym drew water for them.4 Hind b. ‘Utbah and the women with her mutilated the dead bodies of Muslims and cut off their ears and noses. Hind cut out Hamza’s liver and chewed it, but when she could not swallow it, she threw it away. Before ordering his army to retire, Abu Sufyan ascended a hillock and shouted, “Victory in war goes by turns: one wins today and the other tomorrow. Glory be to Hubal.” The Prophet told ’Umar to get up and say in reply, “God is the Highest and Most Majestic; None exists besides Him. Our dead are in paradise and yours in hell.”5 Abu Sufayan came out with the reply, “We have the idol ‘Uzza while you have none.” The Prophet again directed his companions to say in reply: “Allah is our protector, but you have none.”6 Before Abu Sufyan departed, he called out, “We shall meet again at Badr next year.” Thereupon the Prophet asked a companion to say, “Yes, it is an appointment between us.”7 The people searched for their dead in order to give them a proper burial. The Prophet was visibly moved by the death of Hamza, his uncle and foster-brother who had always been a source of strength to him. Footnotes: 1 Ibn Hisham, Vol. II, p. 84 2 Ibid, p. 85, Bukhari and Muslim, section, Battle of Uhud 3 Bukhari, Section, Battle of Uhud 4 Ibid 5 Ibn Hihsam, Vol. II, p. 91 6 Bukhari, Section, Battle of Uhud 7 Ibn Hihsam, Vol. II, p. 94

The Loving Companions

The battle of Uhud also gave occasion to the reflection of worthiness and ardent affection of the companions for the Prophet (peace and blessings of Allah be upon him). Two rings from the metal chain strap of the helmet put on by the Prophet had been driven into his cheek. Abu ‘Ubayda b. al-Jarrah pulled out one of the rings and one of his front teeth dropped out; he pulled out another ring and another tooth dropped out; Abu Dujana leaned over the Prophet to shield him from arrows until many were stuck in his back. S’ad b. Abi Waqqas stood by the Prophet shooting arrows in his defense, while the Prophet handed him the arrows one by one, saying, “Shoot, may my father and my mother be ransomed for you.”1

Qataba b. al-Nu’man got a blow on his face which made one of his eyes come out of its socket. The Prophet (peace and blessings of Allah be upon him) restored it to its place with his own hand and it was so completely healed that it became stronger than his other eye. 2

The blood-crazy infidels surged toward the Prophet; they were ready to die a hundred times in order to kill the Prophet, but God had willed otherwise. Ten of his companions laid down their lives, one by one, defending him. Talha b. ‘Ubaydullah protected the Prophet from the arrows shot by the enemy with his hands, until his fingers bled profusely and his hands were paralyzed. The Prophet wanted to climb up the mountain. He tried but could not do so due to the weakness caused by his injuries. Talha b. ‘Ubaydullah squatted beneath him and helped him to climb up the rock. The Prophet performed the noon-prayer on the rock, while sitting because of the wounds he had received.3

When the Muslims had been taken by surprise and dispersed by the enemy, horsemen prodding them on the one side with the foot-soldiers on the other, Anas b. an-Nadri continued to fight valiantly; advancing far into ranks. Sa’ad b. Mu’ad happened to pass by him and asked him, “Where do you intend to go?” Anas b. an-Nadr replied, “S’ad, I smell the fragrance of paradise near the hill of Uhud.”4

Anas b. an-Nadr passed by a few of the Ansar and Muhajirin who were sitting gloomly. He asked them, “What makes you sit there?” “The Prophet of God has gone to glory,” they replied. “Then what’s the use of living after him?” answered Anas b. An-Nadr, “Come, let us die for what the Prophet gave his life.” Anas then advanced to make a dead set at the enemy and died fighting like a hero. His nephew, Anas b. Malik, later on counted seventy wounds, which his uncle had received that day. Actually, it was difficult to recognized the corpse of Anas b. An-Nadr but his sister identified him by a special mark on the tip of one of his fingers.5

Ziyad b. As-Sakan and five others of the Ansar were holding the enemy back from the Prophet. The friends of Ziyad fought and died, man by man, and Ziyad became disabled by numerous wounds. The Prophet asked certain persons to bring Ziyad near him and made his foot a support for Ziyad’s head. Ziyad died in that condition keeping his cheeks on the Prophet’s foot.6

‘Amr b. al-Jamuh had a lame leg. He had four sons, all of them were young and sturdy, and each was anxious for taking part in the battle. On the day of Uhud, ‘Amr b. al-Jamuh expressed his desire to go to the battlefield, but his sons requested him to remain at home, saying that God has excused him. He called upon the Prophet and told him that this sons wanted to prevent him from taking part in the Jihad.7 “Yet, by God, I wish to be slain so that I may stroll lamely in the paradise,” said ‘Amr b. al-Jamuh. The Prophet replied, “God has not made Jihad incumbent on you;” and to his sons he said, “What is the harm if you allow him to go?” Amr b. al-Jamuh went with the army and was killed in the battle.8

Zayd b. Thabit related that on the day of Uhud, the Prophet (peace and blessings of Allah be upon him) asked him to seek out S’ad b. ar-Rab’i and ask S’ad, after conveying his greetings to him, how he felt at the moment. Zayd searched for S’ad b. ar-Rab’i and found him lying wounded among the slain breathing his last. Zayd counted seventy cuts from swords, arrows and javelins on his body. Zayd conveyed the message of the Prophet to S’ad b. ar-Rab’I to which he replied, “Convey my greetings to the Prophet and tell him that I smell the fragrance of the Paradise.” “And tell my people,” continued S’ad b. ar-Rab’i, “you would have no excuse before God if the enemy lays its hand on the Prophet of God while you are still alive and breathing.” S’ad had hardly finished his message when he relinquished his life.9

Before departing for the battle of Uhud, ‘Abdallah b. Jahsh had thus implored God, “Upon Your Word, O God, tomorrow I shall fight the enemy. They may slay me, then rip up my belly and cut off my nose and ears. Then You should ask me: For what had it happened? And I would give the reply: ‘For You, my Lord.’”10

Footnotes:

Ibn Hisham, Vol. II, pp. 80-82, Bukhari
Ibid, p.82
Ibid, p. 67
Zad al-Ma’ad, Vol. I, p. 350
Ibn Hisham, Vol. II, p. 83
Ibid, p. 81
Lit. An effort or striving: Fighting for the sake of God. It may be defensive or offensive, but solely for a cause just and right.
Zad al-Ma’ad, vol. I, p. 353
Zad al-Ma’ad, vol. I, p. 353
Ibid

The Table Turns On The Muslims

The Quraish had suffered an obvious rout. The ignominious retreat of the enemy troops and their women accompanying them taking to their heels made the archers certain of their victory. Uttering shouts of glee, they deserted their post to despoil the enemy camp. ‘Abdallah b. Jubyr, the leader of the archers, reminded his men of the command given by the Prophet, but none of them were prepared to listen him, except for a handful. So certain were they of their victory that return of the enemy, which was running for its life, seemed inconceivable to them. Then, the situation changed. No longer obstructed by the potential of flurry of arrows, the Meccan cavalry found its way to the unprotected rear of the Muslim army.1

The standard bearers of the Quraish had been killed; their standard was lying in the dust and nobody dared come near it. Suddenly, the Quraish came smashing through the Muslims rear and someone called out: “Ha, Muhammad [may Allah exalt his mention] has been killed.” The Muslim troops, bounded upon the fugitives, turned back to face the enemy in the rear; the decamping Quraish soldiers were emboldened and returned to resume their attack on the Muslims. The situation now became extremely critical for the Muslims; the enemy was bent upon taking full advantage of the opportunity afforded to it.

The surprise and confusion overtaking Muslims was as sudden as the two-pronged attack by the Meccans was violent. The Quraish’s troops led by ‘Abdallah b. Qumiyah and ‘Utbah b. Abi Waqqas made a bold charge and reached close to the Prophet (peace and blessings of Allah be upon him). The Muslim troops began to waiver, several were honoured with martyrdom; and the Prophet was hit with a stone. He fell on his side, while one of his front teeth was smashed, his face was scored, and his lip was injured. The blood which was running down his face was wiped by the Prophet, while he said, “How can a people prosper who have stained their prophets’ face with blood while he only summoned them to the worship of their Lord?”2

The majority of the Muslim soldiers had been scattered and nobody knew where the Prophet was. ‘Ali took hold of the Prophet’s hand while Talha b. Ubaydullah lifted him up until the Prophet got on his feet. Malik b. Sinan was so carried away that he even licked the blood flowing from the Prophet’s face.

The Muslims had actually neither fled away nor had they been completely defeated. The flanks of their army had folded up so they were forced to retreat in order to gather their strength for facing the new situation. It was, no doubt, a day of test and trial for the Muslims in which they lost a number of their gallant warriors and angelic comrades of the Prophet, but all this had come to pass because of the mistake of the archers who had exposed the Muslim flank. They had disobeyed the Prophet by abandoning the post on which the Prophet had stationed them.

After this Allah revealed to them the following verses concerning the event:

“Allah verily made good His promise unto you when you routed them by His leave, until (the moment) when your courage failed you, and you disagreed about the order and you disobeyed, after He had shown you that for which you longed. Some of you desired this world and some of you the Hereafter. Therefore He made you flee from them, that He might try you. Yet now He has forgiven you. Allah is a Lord of kindness to believers” (Qur’an 3:152).

Footnotes:

Zad al-Ma’ad, Vol. I, p. 350
Ibn Hisham, Vol. II, pp. 78-80

Victory Of The Muslims

Allah fulfilled the promise He had made to the Muslims. The history of Badr was repeated once again; a number of the Quraish nobles fell in succession and their troops took to their heels. The Muslims found Hind and her companions abandoning their songs and running away, while tucking up their garments.1

Footnotes:

Ibid, p.77

Hamza And Mus’ab B. ‘umayr Killed

Hamza fought gallantly and killed a number of notable Quraish leaders. Nobody was able to stand his dashing charge, however, Wahshi, the slave of Jubayr b. Mu’tim, was watching the movements of Hamza, for he had been promised freedom by his master on the condition that he killed Hamza. Jubayr’s uncle Tu’ayma had been killed by Hamza at Badr, while Hind had also urged Jubayr to get Hamza killed by Wahsi. At last Wahshi got his chance and took aim at Hamza while he was preoccupied in a fight with another soldier. Wahshi, an expert javelin thrower, launched his javelin at Hamza, piercing the lower part of his body. Hamza staggered, then collapsed and dropped dead.1

Meanwhile, Mus’ab b. ‘Umayr had entrenched himself in the defense of the Prophet (peace and blessings of Allah be upon him), and exhibited singular courage in the thick of the battle by managing to keep the attacking infidels at bay. He fell, at last, while nobly discharging the duty he owed to Allah and His Messenger.2

Footnotes:

Ibn Hisham, Vol. II, pp. 70-72
Ibid, p.73

The First Phase Of Action

The battle began and each side hurled itself against the other, while a group of women, headed by the blood-thirsty Hind, played their tambourines while singing in order to urge the Quraish troops to deeds of valor. A general engagement ensued and the battle grew hot. Abu Dujana fought with the Prophet’s sword, killing everybody who came up against him, and advanced deep into the enemy’s ranks.1

Footnotes:

Ibid, pp. 67-68

The Enthuasiam Of The Youngsters

The Prophet (peace and blessings of Allah be upon him) had sent back two boys, Samura b. Jundub and Rafi’ b. Khadij, as they were both fifteen years of age. Rafi’ was later allowed by the Prophet (peace and blessings of Allah be upon him) to join the troops on the recommendation of his father that he was a good archer. When Samura’s turn came and he was asked to go back, he pleaded with the Prophet that he had allowed Rafi’ to join the army although he was stronger than Rafi. Thereupon the two boys had a bout of wrestling in which Samura defeated Rafi, and he was also allowed to go the battle.1

Footnotes:

Ibn Hisham, Vol. II, p. 66

The Prophet Takes Position

The Prophet (peace and blessings of Allah be upon him) marched into the gorge of mount Uhud, about three kilometers to the north of Medina, and took up his position with the mountain to his back.3 He also instructed his men. “Let none of you fight until I give you the word.”

The Prophet then drew up his troops for battle, which numbered 700 men in all. On the adjoining mountain he established 50 archers under ‘Abdallah b. Jubayr and instructed them to keep the enemy cavalry away, for, he said, in no case should they be allowed to come on the Muslims from the rear whether the Muslims won the day or lost it.1 “Abandon not your position, “ he commanded them sternly, “even if the birds snatch up these men.”2

Footnotes:

To get a clear picture of the disposition of troops, see The Battlefield of the Prophet Muhammad by Dr. Muhammad Hamid Ullah, pp. 24-25.
Ibn Hisham, Vol. II, p. 66
Zad Al-Ma’ad, Vol. I, p. 349 and Bukhari

Revenge - A Binidng Obligation

The news of the disaster at Badr in which a number of the nobles from the tribes of Quraish had fallen and the return of the survivors to Mecca in a complete state of confusion and disorder was received with a dismay that completely bewildered the Quraish. It had proved an unimaginable catastrophe for them. All those whose fathers, sons or brothers had been killed at Badr met Abu Sufyan and others who had merchandise in the caravan which was brought back safely to Mecca. It was agreed to set aside the profits of the caravan in order to prepare themselves for a new war against the Muslims. The poets, as usual, began inciting the people with their songs of vengeance. To the pagan Arabs, the shedding of the blood of their tribesmen necessitated an effort to avenge those killed in order to vindicate their honour.

A well-equipped army set out from Mecca to fight the prophet Muhammad (peace and blessings of Allah be upon him) and his companions in the middle of Shawwal, 3 A.H.1 The Quraish had mustered an army of three thousand soldiers consisting of their own warriors and others from surrounding tribes that agreed to join them. Their women went with them riding their own camels in order to stir their valour and prevent them from taking to flight.2 The nobles of the Quraish also took their wives with them. The army advanced in small stages and camped near the gates of Medina. The Prophet’s plan was to remain in the city, leaving the invaders alone, and to fight only when they decided to enter the city. He was not for going out of the city to face the enemy in the battlefield. Abdallah b. Ubayy, too, agreed with the Prophet (peace and blessings of Allah be upon him), but some of the Muslims who had somehow missed the opportunity of engaging the enemy at Badr were more enthusiastic. They said, “O Prophet of Allah, let us go forth and smite our foes, otherwise they would think that we fear to leave the city and face them.” While they kept on urging the Prophet in this way, he went into his house and put on his coat of armour. The young men who had been keen on meeting the enemy outside the city admonished themselves for their over-eagerness. Realizing their hastiness, they begged the Prophet to follow his first counsel for they may have been mistaken in persuading him against his will. “If you wish to remain inside the city”, they said, “we will not oppose you.” However, the Prophet of God replied, “It befits not a prophet, when once he had put on the armour, to take it off until he has fought.”3

The Prophet (peace and blessings of Allah be upon him) then marched out with a thousand man army, yet, he had not gone far away when ‘Abdallah b. Ubayy withdrew with a third of the army’s men. Abdallah said to his comrades, “He disregarded my advice, but accepted theirs”4

Footnotes:

“after Hijri”. The Muslims began their calendar after the famous “Hijrah” from Mecca to Medina, hence everything that happened after that time is dated as “After Hijri”.

Ibn Hisham, Vol. II, pp. 60-62

Ibn Hisham, Vol. II, p. 63

Ibid, p. 63