.
The Messenger of Allâh [pbuh] went along till climbed down the hillock of Uhud at the slope of the valley. He camped there with his army facing Madinah while their backs were to the hills of Uhud mountain. So the army of the enemy stood a barrier between the Muslims and Madinah.

The Defence Plan

The Messenger of Allâh [pbuh] mobilized his army. He arranged them into two rows to prepare them for fight. He selected fifty skillful archers that formed a squad and made them under the command of ‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. He issued his orders to them to stay where they were — on a mountain(side) at the south bank of Qanat Al-Wadi (i.e. a canal of the valley), south east of Muslims camp at about one hundred and fifty metres from the Islamic army. Later on this mountain was called the Mountain of Archers.
The Messenger of Allâh [pbuh] clarified the mission of this squad in words he directed to them. He said to their leader: "Drive off the horses from us by means of arrows, lest they should attack us from behind (the rear). Whether we win the battle or lose it, stand steadily in your position and mind that we are not attacked from your side."
[Ibn Hisham 2/65,66]
He added:

"Defend our backs! If you see us slain. Do not come to assist us; and if you see gaining grounds, do not share us."
[Fath Al-Bari 7/350]

In a version by Al-Bukhâri the Prophet [pbuh] said:

"If you see us snatched into pieces by birds, do not leave this position of yours till I send for you. And if you see that we have defeated the enemy and trodden on them do not desert your position till I send for you."
[Sahih Al-Bukhari, the Book of Jihad 1/426]

With the assignment of this squad and locating it on the mountainside and the issuance of those strict military orders, the Messenger of Allâh [pbuh] blocked the only groove that might lead the idolaters stealthily to the rear of Muslim ranks and might even enable them to encircle them in an encompassment procedure.
The assignments of posts and responsibilities for the rest of the army were performed by the Prophet [pbuh] as follows: On the right wing, he appointed Al-Mundhir bin ‘Amr. On the left he appointed Az-Zubair bin Al-‘Awwam, and made Al-Miqdad bin Al-Aswad his assistant and supporter. Az-Zubair’s function was to standfast in the face of Khalid bin Al-Waleed’s horsemen. The Messenger of Allâh [pbuh] selected the top and the most courageous group to be in the vanguard of the army. They were notable for their readiness, alertness and bravery and estimated to be equal to thousands of men.
It was a wise and carefully-laid plan which revealed the genius of military leadership that the Prophet [pbuh] possessed. No other leader could have drawn a more accurate or wise plan. Although he approached the site later than the enemy, he managed to occupy better positions. He made the rocky mountainside to function as shield for the army’s rear and right flank. He was able, by blocking the only vulnerable gap on the side, to provide additional maximum protection for the rear as well as the left wing. For fear of possible defeat, and to deter the Muslims from fleeing, in which case they would fall easy prisoners in the hands of the enemy, he chose a high place for encampment. Moreover a strategic site of this sort would surely inflict heavy losses on the polytheists if they thought of approaching or occupying his positions. In a further step, he reduced the enemy to a narrow scope of choice when they were cornered for encampment in geographically low positions that would avail them nothing of the benefits of any possible victory; at the same time they would not be able to escape the pursuit of the Muslims in case victory sided with the latter. To make up for the quantitative shortage in fighting personnel, he chose a picked body of fighters to stand at the front.
The army of the Prophet [pbuh] was thus fully mobilized on Shawwal 7th, 3 A.H.

The Messenger of Allâh [pbuh] implants the Spirit of Bravery among his Armed Forces

The Messenger of Allâh [pbuh] forbade the Muslims to start the fight without having an order from him. He, then, wore two armours — a front armour and a back one. He urged his Companions to fight and spurred them to show stamina and steadfastness at fight. He started to implant the spirit of boldness and bravery in them. To wage and inflame his Companions and in order to standfast in the fight, he took a sharp sword, held it in his hand and called out unto his Companions and said: "Who is ready to take this sword and give it its proper due?" Many a man set out to take it. Some of them were ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam and ‘Umar bin Al-Khattab. But it was granted to none. Abu Dujana Sammak bin Kharsha inquired: "O Messenger of Allâh, what is its price?" The Prophet [pbuh] said: "It is to strike the enemy’s faces with it till it was bent." So Abu Dujana said: "O Messenger of Allâh I will take it for that price." and he was given the sword.
Abu Dujana was a man of courage who used to swagger at war. He had a red band which he wore round his head. Whenever he was head-banded everybody knew that he was determined to fight to death. Therefore as soon as Abu Dujana took the Prophet [pbuh]’s sword, he banded his head and started strutting amongst the fighters.
Watching him doing that, the Messenger of Allâh [pbuh] said: "This is a sort of walking that Allâh detests except in such a situation."

Recruitment of the Makkan Army

The idolaters applied the rows system in the mobilization of their army. The general leadership of the army was entrusted to Abu Sufyan Sakhr bin Harb, who would be in the centre-position of the army. Khalid bin Al-Waleed was on the right wing; whereas ‘Ikrima, the son of Abu Jahl was on the left. Safwan bin Omaiya was in charge of infantry men. The archers were under the command of ‘Abdullah bin Abi Rabi‘a.
As for the standard, a squad of Bani ‘Abd Ad-Dar were in charge to bear it. Thus was the distribution of the posts of the army ever since ‘Abd Munaf had already assigned them. This assignment had been inherited from Qusai bin Kilab — as we have previously alluded to in an early phase of this book. No one had the right to compete them with it. It was consistent with their traditions that they had inherited from their ancestors.
Abu Sufyan, the general leader, reminded his men — the standard bearers — of what had happened to Quraish on Badr Day (i.e. battle) when their standard bearer, An-Nadr bin Al-Harith, was captured. In an attempt to wage their anger and enmity to the Muslims he said: "O Bani ‘Abd Ad-Dar! You have been assigned bearers of our standard and you know that the standard is the first thing that the enemy attacks. Should it fall, we fall down too. Therefore, I say either you guarantee its safety or leave it for us, and we will certainly suffice you that task."
Abu Sufyan’s attempt seemed to be fruitful. For his speech made Bani ‘Abd Ad-Dar so extremely angry that they threatened him and almost attacked him for that. Addressing him, they said: "You want us to deliver you the custodianship of the standard? Tomorrow when we fight them, you will witness our deeds." As a matter of fact, they fought bravely and stoodfast in defence of the standard till they were all killed.

Political Manoeuvres of Quraish

A little time before the break out of the battle, Quraish made some endeavours to sow the seeds of discord and dispute among the Muslims. First, Abu Sufyan sent to the Helpers a message saying: "Leave us alone to fight our cousins and do not interfere. If you stand aside, we will not fight you; for fighting you is not a target of ours." But that attempt proved to be fruitless. What could such a wicked scheme do to those whose Faith was as solid and firm as mountains?! The Helpers reply was undoubtedly disappointing and contrary to Abu Sufyan’s expectations.
The zero-hour was due. The two parties drew nearer. Undespaired by the first failure, Quraish made another attempt, for the same purport but now with the assistance of a traitor called Abu ‘Amir Al-Fasiq, whose name was ‘Abd ‘Amr bin Saifi. He was called a monk, but the Messenger of Allâh [pbuh] nicknamed him Al-Fâsiq (i.e. perverted transgressor; dissolute). As he was the head of Aws in Al-Jahiliya, he could not tolerate Islam when it came. He announced his enmity to the Messenger of Allâh [pbuh] in public. He left Madinah for the Qurai****es in Makkah to rally them against the Messenger of Allâh [pbuh] and to urge them to start the fight against him. He claimed that he was obeyed and esteemed by his people and that as soon as they saw him come they would join him immediately.
So he was the first one among the mob and slaves of Quraish to show resistance. He called out unto his people, recognized them and said: "O kinfolk of Aws! I am Abu ‘Amir." Their reply was "No eyes of anybody shall be consoled by viewing you, O Fâsiq." Hearing them say so, he said: "My people must have been afflicted by an evil after my departure." Therefore when the fight broke out, he fought them fiercely and pelted his people with stones, as well.
That was how the second attempt of Quraish to sow the seeds of discord among people of Faith. This, however, revealed the great terror of the Qurai****es cast in their hearts in spite of their supremacy in number and equipment.

The effort of Qurai****e Women at waging the Zeal of Men

Quraishi-women participated in the battle led by the wife of Abu Sufyan, Hind bint ‘Utbah. They wandered among the rows of the idolaters, tapped on tambourines, encouraged men to fight, inflamed the emotions of heroes, lancers, swordsmen and brave fighters. At one time they addressed the standard-bearers:

"O Bani ‘Abd Ad-Dar!
O home defenders,
Strike with your sharp swords …"

And at another time they would wage people’s zeal by singing:

"If you fight (bravely), we will embrace
and unfold mats to welcome you.
But if you flee from the battlefield, we leave you,
Desert you and no more love you."

The Combat

The two parties approached and grew very close to each another. The phases of fight started. The first combatant was the standard-bearer, Talha bin Abi Talha Al-‘Abdari, who was the most distinguished idolater. He was one of the bravest men of Quraish fighters. Muslims nicknamed him ‘the ram of the battalion.’ He came forth riding a camel and challenged the Muslims to a single combat. People refrained from fighting him due to his bravery; but Az-Zubair bin Al-‘Awwam advanced for the fight. He did not give the ‘Ram’ any chance to fight but fell on him like a lion on his camel’s back, pulled him down to the ground and slaughtered him with his sword.
The Messenger of Allâh [pbuh] who was watching that wonderful incident exclaimed: Allâhu Akbar that is ‘Allâh is the Greatest’ and the Muslims exclaimed Allâhu Akbar too. He praised Az-Zubair when he said:

"Every Prophet has a disciple and Az-Zubair is a disciple of mine."
[As-Seerah Al-Halaiyah 2/18]

Soon the general engagement ensued and the fight of the two parties grew fierce everywhere on the battlefield. The strain of the fight was centred round the carriers of the standard. After the death of their leader Talha bin Abi Talha, Banu ‘Abd Ad-Dar alternated the mission successively. Talha’s brother, ‘Uthman, ran forward and seized the standard which lay by the lifeless body of his brother, chanting: "The standard-bearer has the right to dye its shaft in blood, till it be beaten in his hand." Hamzah bin ‘Abdul Muttalib attacked and dealt him a blow that cut his arm and shoulder and went down to his navel to uncover his lung.
The standard was raised up again by Abu Sa‘d bin Abi Talha; but Sa‘d bin Abi Waqqas shot him with a deadly arrow that hit him at his throat and made his tongue hang out breathing his last.
In another version it was narrated that Abu Sa‘d lifted the standard up and challenged the Muslims to fight him. ‘Ali bin Abi Talib went forth. They exchanged two blows. Then ‘Ali gave him a terminal blow that finished him off.
Musafi‘ bin Talha bin Abi Talha then hoisted the standard, but was soon shot with an arrow by ‘Asim bin Thabit bin Abi Al-Aqlah. His brother Kilab bin Talha bin Abi Talha followed him picked the banner and lifted it up; but Az-Zubair bin Al-‘Awwam attacked him and managed to kill him. Their brother Al-Jallas bin Talha bin Abi Talha lifted the banner up but Talha bin ‘Ubaidu-Allâh stabbed him to death. They also said that it was ‘Asim bin Thabit who managed to deal a terminal blow to him.
All those six people killed round and in defence of the standard, belonged to one house, the house of Abi Talha ‘Abdullah bin ‘Uthman bin ‘Abd Ad-Dar. Another man from Bani ‘Abd Ad-Dar, called Artat bin Sharhabeel carried the standard but he also was killed by ‘Ali bin Abi Talib. Others said it was Hamzah who killed him not ‘Ali.
Then it was Shuraih bin Qariz who was killed by Quzman — he was a hypocrite who fought for prestige only, not in defence of Islam. Abu Zaid ‘Amr bin ‘Abd Munaf Al-‘Abdari lifted the standard up but he was killed by Quzman too. A son of Sharhabeel bin Hashim Al-‘Abdari hoisted it again and was also killed by Quzman.
So we see that ten fighters of Bani ‘Abd Ad-Dar — the standard-bearers — were annihilated. Seeing that none of ‘Abd Ad-Dars survived to carry the standard, a slave of theirs — called Sawab — came to raise it. The slave showed more admirable sorts of bravery and steadfastness than his former masters. Sawab, the slave went on fighting till his hand was cut off. So he knelt down and embraced the banner, leant it against his chest and neck lest it should fall down to the ground. He remained fighting steadily and steadfastly till he was killed. In the meanwhile he did not stop saying: "O Allâh, have I been excused?" After the death of the slave Sawab, the standard fell down to the ground, and remained there as there was no one to carry it.
Whilst the brunt of the battle centred around the standard, bitter fighting was going on everywhere on the battlefield. The spirit of Faith overwhelmed the Muslims’ ranks; so they rushed among the idolaters as if they had been an outbreak of a destructive flood that overflowed and knocked down all dams and barriers standing in its way "I seek death, I seek death." That was their announced motto on Uhud Day.
Abu Dujana, recognized by the red band worn round his head, came forth, fighting with the sword of the Messenger of Allâh [pbuh]. He was determined to pay its price at all costs. He killed all the idolaters that stood on his way splitting and dispersing their ranks. Az-Zubair bin Al-‘Awwam said:
"I felt angry and discouraged when the Messenger of Allâh [pbuh] refused to give me the sword but gave it to Abu Dujana. I said to myself: ‘I am his paternal cousin — the cousin of his aunt Safiya — a Qurai****e, besides, I was the first who demanded it and yet he favoured him to me. By Allâh, I will watch how he will use it.’ So I followed him, I saw him take out his red band and wear it round his head. Seeing him like that, the Helpers said, ‘Abu Dujana had worn the band of death.’ Then he set out saying loudly:

‘I am the one whom my intimate friend made covenant with, when we were under the palm-trees on the mountain side.

The covenant that we made was that I should not fight at the rear.
But fight at the front heroically with the sword of Allâh and His Messenger.’

2 b continued!!

.

.

.














.
No one stood the way of Abu Dujana but was killed. There was a man among the idolaters whose only target was to finish off the wounded Muslims. During the fight Abu Dujana drew near that man; so I implored Allâh that they might engage in combat. They in fact did and exchanged two sword-strokes. The idolater struck Abu Dujana, but he escaped it and it pierced into his leather shield. The idolater’s sword now stuck to it, Abu Dujana struck him with the sword and killed him. Ibn Hisham 2/68,69] Into the thick of the battle, he rushed to kill a person who was inciting the enemy to fight the Muslims. Upon this the person shrieked and lo! it was a woman. Abu Dujana spared her saying: ‘I respect the Prophet [pbuh]’s sword too much to use it on a woman.’ The woman was Hind bint ‘Utbah."
Describing the same incident, Az-Zubair bin Al-‘Awwam said: "I saw Abu Dujana raising a sword over the parting part of Hind bint ‘Utba’s head then he moved it off. I said to myself: ‘Allâh and His Messenger know best.’ (i.e. know why he acted like that). [bn Hisham 2/69]"
Hamzah bin ‘Abdul Muttalib displayed wonderful feats of gallantry against the overwhelming odds which stood unparalled and created consternation and confusion in the disbelieving hosts. Heroes dispersed off his way as if they had been tree-leaves blown away by strong wind. In addition to his effective contribution to the annihilation of the idolaters who stood in defence of the standard, he was even of much greater effect at fighting against men of bravery and distinguished horsemen. It was Allâh’s Will that he be murdered when he was at the top. He was not killed in a face-to-face fight on the battlefield — in the normal way by which heroes die — but rather assassinated in the dead-dark as was the custom of killing generous and noble men that were impossible to kill in an honourable fight.

Assassination of Asadullâh (the Lion of Allâh) Hamzah bin ‘Abdul Muttalib

Hamzah’s assassin, Wahshi bin Harb, described how he killed Hamzah. He said:
"I was a slave working to Jubair bin Mut‘im, whose paternal uncle Tu‘aimah bin ‘Adi was injured at Badr Battle. So when Quraish marched to Uhud, Jubair said to me: ‘If you kill Hamzah, the uncle of Muhammad, stealthily you shall be manumitted.’ "
"So I marched with the people to Uhud." He used to describe himself as, "I am a picaro good at spearing." "So when the two parties fought, I set out seeking Hamzah. I saw him amidst people fighting. He was like a white and black striped camel, striking severely with his sword and no one could stand on his way. By Allâh! When I was getting ready and trying to seize the fit opportunity to spear him, hiding sometimes behind a tree or a rock hoping that he might draw nearer and be within range — at that moment I caught sight of Siba‘ bin ‘Abd Al-‘Uzza going closer towards him. When Hamzah observed him, he said: ‘Come on! O son of the ‘clitoris-cutter.’ — for his mother used to be a circumciser. Then he struck one strong stroke that could hardly miss his head."
Wahshi said: "Then I balanced my spear and shook it till I was content with it, then I speared him and it went down into his stomach and issued out between his legs. He attempted moving towards me but he was overcome by his wound. I left him there with the spear in his entrails till he died. Then I came to him, pulled out my spear and returned to the encampment place. I stayed there and did not go out, for he was the only one I sought. I only killed him to free myself. So as soon as I got back to Makkah, I became a free man." [Ibn Hisham 2/69-72; Sahih Al-Bukhari 2/583]

Bringing the Situation under Control

Although the death of Asad (Lion) ofAllâh and His Messenger — Hamzah bin ‘Abdul Muttalib — was a great loss, the Muslims maintained full control over the whole situation on the battlefield. On that day, Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Mus‘ab bin ‘Umair, Talha bin ‘Ubaidullâh, ‘Abdullah bin Jahsh, Sa‘d bin Ar-Rabî‘ and Anas bin An-Nadr and others — all of them fought so fiercely, effectively and efficiently that they broke the strong will of the idolaters and scattered them.

From his Wife’s lap to Sword-fights and Sorrows

One of the brave adventurers of that day was Hanzala Al-Ghaseel — He was Hanzala bin Abu ‘Amir. Abu ‘Amir was the very monk that was nicknamed ‘Al-Fâsiq’ (i.e. the dissolute, evildoer). He is the very one that we have recently mentioned. Hanzala, who was newly married, left his wife’s bed for Al-Jihâd (Fight in the cause of Allâh). He set out the moment he heard of the call to Al-Jihâd. When he faced the idolaters on the battlefield, he made his way through their ranks till he reached their leader Abu Sufyan Sakhr bin Harb and had almost killed him, if he had not been ordained to be a martyr. For at that moment he was seen by Shaddad bin Al-Aswad who struck him to death.

The Contribution of the Archers Squad to the Battle

The archers squad whom the Messenger of Allâh [pbuh] located on the Archers Mountain, had the upper hand in administering the war activities to go in favour of the Muslim army. The Makkan horsemen — commanded by Khalid bin Al-Waleed, supported by Abu ‘Amir Al-Fâsiq — had for three times attacked the left wing of the Muslim army with the aim of crushing it and then infiltrating into the rear to create a sort of confusion and disorder in the ranks of the Muslims and subsequently inflict heavy defeat on them. But thanks to the dexterity and great efforts of the archers, the three assaults were thwarted.[Fath Al-Bari 7/346]
War activities went on and on fierecly with the Muslims in full command of the whole military developments until the idolaters finally staggered and retreated, leaving all motives of alleged pride, and affected dignity in oblivion, and their standard trodden by the feet of the fighters with none ever courageous enough to approach it. It seemed as if the three thousand idolaters had been fighting thirty thousand Muslims and not merely several hundreds.
Ibn Ishaq said: "Then Allâh sent down His Help unto the Muslims and verified His Promise to them. They chased the idolaters and evacuated them from their camp. No doubt it was a certain defeat." In a version by ‘Abdullah bin Az-Zubair that his father had said: "By Allâh, I was watching the servants of Hind bint ‘Utbah and her women friends fleeing with their garments gathered up. No one was there to prevent us from capturing them."[Ibn Hisham 2/77]
In another version by Al-Barâ’ bin ‘Azib — mentioned in Sahih Al-Bukhâri — he said: "When we fought them, they fled, and their women could be seen fleeing in the mountains with their anklets and legs revealed."[Sahih Al-Bukhari 2/579] The Muslims pursued the enemies putting them to sword and collecting the spoils.

The Archers’ Fatal Mistake

While the small army of Islam were recording the second absolute and clear victory over the Makkans — which was no less in splendour and glory than the first one at Badr — the majority of the archers on the mountainside committed a fatal mistake that turned the whole situation upside down, and constituted a source of heavy losses amongst the Muslims. It has almost brought about the murder of the Prophet [pbuh], and left a very bad impression on the fame and dignity they deservedly earned at Badr Battle.
We have already spoken about the positive orders given to the archers to hold on to their position whatever the course of the main engagement. In spite of those strict orders, and their leader’s — ‘Abdullah bin Jubair — warning, forty archers deserted their posts, enticed by the too soon roar of victory as well as worldly avarice for the spoils of war.[Sahih Al-Bukhari 1/426] The others, however, nine in number and ‘Abdullah, their leader, decided to abide by the Prophet [pbuh]’s order and stay where they were until they were given leave or killed to the last. Consequently the cleft was left inadequately defended .
The shrewd Khalid bin Al-Waleed seized this golden opportunity to turn swiftly round to the rear of the Muslim army and encompass them. Exterminating Ibn Jubair and his group, they fell promptly upon the rear of the Muslims and his horsemen uttered a shout that signalled the new military developments. The polytheists returned once again to counterattack the Muslims. An idolist woman — called ‘Umra bint ‘Alqama Al-Harithiyah — rushed to the lying-on-earth standard, picked it up and hoisted it. The idolaters gathered together around the standard and called out unto one another till they encircled the Muslims and stoodfast to fight again.
The Muslims consequently got entrapped between two millstones.






The Messenger of Allâh [pbuh] was then among a small group of fighters — nine in number at the rear of the army[Sahih Muslim 2/107], watching the engagement and braving the Muslim fighters. Khalid and his men took him by utter surprise, and obliged him to follow either of two options:

1. To flee for his life and abandon his army to its doomed end, or
2. To take action at the risk of his life, rally the ranks of the Muslims again and work their way through the hills of Uhud towards the encompassed army.

The genius of the Messenger of Allâh [pbuh], his peerless and matchless courage made him opt for the second course. He raised his voice calling out unto his Companions: "Slaves of Allâh." He did that though he knew that his loud voice would be heard by the idolaters before it was heard by the Muslims. He called out unto them risking his life in this delicate situation.
The idolaters, indeed, recognized him and reached his position even before the other Muslims could do so.
The encompassment of the Muslims revealed three categories of people: The first group were those who were only interested in themselves and they went so mad that they fled. They left the battlefield and did not know what happened to the others. Some of this group fled as far as Madinah. Some others went up the mountain.
The second Muslim group were those who returned to the battle, but mixed with the idolaters in such a way that they could not recognize one another. Consequently some of them were killed by mistake. On the authority of Al-Bukhari, he states that ‘Aishah [R] said: "When it was Uhud Battle, the idolaters were utterly defeated. Satan then called out: ‘O slaves of Allâh. Beware the rear (i.e. the enemy is approaching from behind)’. So those who were at the front turned back and fought the ones who were behind."
Then Hudhaifah caught sight of his father ‘Al-Yaman’ about to be killed by other Muslims. So he said: "O servants of Allâh! Beware! This is my father. This is my father." ‘Aishah [R] said: "But they did not part with him till he was killed." Hudhaifah then said: "May Allâh forgive you." And ‘Urwa said: "By Allâh, from that time on Hudhaifah has always been blessed and wealthy till he died."[Sahih Al-Bukhari 1/539, 2/581; Fath Al-Bari 7/351, 362, 363] That was because he forgave them and refused to take any blood-money for his father’s murder but recommended that it be spent in charity.
This Muslim group suffered from great bewilderment, and disorder prevailed among them. A lot of them got lost and did not know where to go. At this awkward time they heard someone calling: "Muhammad is killed." This news made them even more bewildered and almost out of sense. Their morale broke down, or almost did in a great number of individuals. Some of them stopped fighting, slackened, and cast down their weapons. Others thought of getting in touch with ‘Abdullah bin Ubai — the head of the hypocrites — and seeking his assistance to fetch them a security pledge from Abu Sufyan.
Anas bin An-Nadr passed by those people who were shuddering of fear and panic, and inquired: "What are you waiting for?" They said: "The Messenger of Allâh [pbuh] has been killed." "What do you live for after Muhammad [pbuh]? Come on and die for what the Messenger of Allâh [pbuh] has died for." Then he said: "O Allâh I apologize for what these people (i.e. the Muslims) have done; and I swear disavowal of what the idolaters have perpetrated." Then he moved on till he was encountered by Sa‘d bin Mu‘adh who asked him: "Where to, Abu ‘Umar?" Anas replied: "Ah, how fine the scent of the Paradise is! I smell it here in Uhud." He went on and fought against the idolaters till he was killed. Nobody but his sister could recognize his dead body. It had been cut and stabbed by over eighty swords, arrows or spears. It was by the tip of his finger that she — after the battle — recognized him.[Za'd Al Ma'ad 2/93, 96; Sahih Al-Bukhari 2/579]
Thabit bin Ad-Dahdah called unto his people saying:
"O kinfolk of Helpers, if Muhammad [pbuh] were killed, Allâh is Everlasting and He never dies. Fight in defence of your Faith. Allâh will help you and so you will be victorious." A group of Helpers joined him and all set out and attacked a battalion of Khalid’s horsemen. He kept on fighting till he and his friends were killed.[Ibn Hisham 2/81]
An Emigrant passed by a Helper who was besmeared by blood. He said: "O fellow! Have you heard of Muhammad [pbuh]’s murder?" The Helper answered: "If Muhammad [pbuh] were killed, then he must have completed the delivery of the Message. So fight in defence of your religion!"[Za'd Al Ma'ad 2/96]
With such boldness and encouragement, the Muslims soon recovered their spirits, came round to senses and desisted the idea of surrender or contacting the hypocrite ‘Abdullah bin Ubai. They took up arms and resumed the fight attempting to make way to the headquarters, particularly after the news of the Prophet [pbuh]’s death had been falsified. The glad tidings nerved them, and helped them to manage quite successfully the break of the military blockade, and concentrate their forces in an immune place to resume a relentless and fierce fight against the polytheists.
The third group of Muslims were those who cared for nothing except the Prophet [pbuh]. At the head of them were notable Companions like Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib and others رضى الله عنهم, who hastened to protect the Prophet [pbuh] through unrivalled devotion.
As those groups of Muslims were receiving the blows of the idolaters and resisting instantly, the fight flared up around the Messenger of Allâh [pbuh], who had only nine people around him. We have already mentioned that when the idolaters started their encompassment there were only nine persons around the Messenger of Allâh [pbuh]; and that as soon as he called out unto the Muslims: "Come on! I am the Messenger of Allâh [pbuh]," the idolaters heard his voice and recognized him. So they turned back and attacked him with all their power before any of his Companions ran to his aid.
A violent raging struggle broke out between the nine Muslims and the idolaters during which peerless sort of love, self-sacrifice, bravery and heroism were revealed.
Muslim, on the authority of Anas bin Malik narrated that the Messenger of Allâh [pbuh] along with seven Helpers and two Emigrants, was confined to a trap when the idolaters attacked him. The Messenger of Allâh [pbuh] then said: " He who pushes back those idolaters, will be housed in Paradise." or "He will be my Companion in Paradise." One of the Helpers stepped forward and fought the idolaters in defence of the Prophet [pbuh] till he was killed. Then they attacked the Messenger [pbuh] again. The same process was repeated again and again till all the seven Helpers were killed. Then the Messenger of Allâh [pbuh] said to his two Qurai****e Companions: "We have not done justice to our Companions."[Sahih Muslim 2/107]
The last of those seven Helpers was ‘Amara bin Yazeed bin As-Sakan, who kept on fighting till his wounds neutralized him and he fell dead.[Ibn Hisham 2/81]


.

.

The Most Awkward Hour in the Messenger’s Life

After the fall of Ibn Sakan, the Messenger of Allâh [pbuh] remained alone with only those two Qurai****es. In a version by Abu ‘Uthman — authorized in As-Sahihain— he said: "At that time, there were none with the Prophet [pbuh] except Talha bin ‘Ubaidullâh and Sa‘d bin Abi Waqqas.[Sahih Al-Bukhari 1/527, 2/581] That was the most awkward and dangerous hour for the Prophet [pbuh], but it was a golden opportunity for the idolaters who promptly took advantage of it. They concentrated their attack on the Prophet [pbuh] and looked forward to killing him.
Utbah bin Abi Waqqas pelted him with stones. One ‘of the stones fell on his face. His lower right incisor Ruba‘iya (i.e. the tooth that is between a canine and a front tooth) was injured. His lower lip was wounded. He was also attacked by ‘Abdullah bin Shihab Az-Zuhri who cleaved his forehead. ‘Abdullah bin Qami’a (Qami’a means ‘a humiliated woman’), who was an obstinate strong horseman, struck him violently on his shoulder with his sword; and that stroke hurt the Messenger of Allâh [pbuh] for over a month — though it was not strong enough to break his two armours. He dealt a heavy blow on his cheek. It was so strong that two rings of his iron-ringed helmet penetrated into his holy cheek. "Take this stroke from me, I am Ibn Qami’a." He said while striking the Messenger with his sword. The Messenger of Allâh [pbuh] replied — while he was wiping the blood flowing on his face: "I implore Allâh to humiliate you."
[Fath Al-Bari 7/373, 366] (i.e. Aqma’aka Allâh). In Al-Bukhâri it is stated his incisor broke, his head was cleaved, and that he started wiping the blood off it and saying: "(I wonder) how can people who cut the face of their Prophet [pbuh] and break the incisor of his — he who calls them to worship Allâh. How can such people thrive or be successful?" About that incident, Allâh, Glory is to Him, sent down a Qur’ânic verse saying:

"Not for you (O Muhammad [pbuh] but for Allâh) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zâlimûn (polytheists, disobedients, and wrong-doers)." [Al-Qur'an 3:128] [Sahih Al-Bukhari 2/582; Sahih Muslim 2/108]

At-Tabarani states that the Prophet [pbuh] said: "Allâh’s Wrath is great on those who besmear the face of His Messenger," observed silence for a short while and then resumed saying:

"O Allâh, forgive my people for they have no knowledge."
[Fath Al-Bari 7/373]

In Sahih Muslim it is stated that the Messenger of Allâh [pbuh] said:

"My Lord, forgive my people for they have no knowledge."
[Sahih Muslim 2/108]

In Ash-Shifa — a book by ‘Ayad Al-Qadi — it is related that the Prophet [pbuh] said:

"O Allâh, guide my people for they have no knowledge."
[Ash-Shifa 1/81]

It is quite certain that killing the Prophet [pbuh] was their primary aim, but the two Qurai****es — Sa‘d bin Abi Waqqas and Talha bin ‘Ubaidullâh, who showed great and rare courage and fought so fiercely and boldly that — though they were only two — were able to stop the idolaters short of realizing their aim. They were of the best skillful Arab archers and kept on militating in defence of the Messenger of Allâh [pbuh] till the whole squad of idolaters was driven off him [pbuh].
The Messenger of Allâh [pbuh] emptied his quiver of arrows and said to Sa‘d bin Abi Waqqas: "Shoot, an arrow Sa‘d. May my father and mother be sacrified for you.[Sahih Al-Bukhari 1/407, 2/580, 581]" The Prophet [pbuh] had never gathered his parents except in the case of Sa‘d — a privilege granted to him for his efficiency.[ibid 1/407, 2/580,581]
In a version by Jabir — authorized by An-Nasa’i — concerning the attitude of Talha bin ‘Ubaidullâh towards the gathering of idolaters around the Messenger of Allâh [pbuh] — when there were only some Helpers with him — Jabir said: "When the idolaters reached him, the Messenger of Allâh [pbuh] said: ‘Who will suffice us their evils (i.e. fight them back)?’ Talha said: ‘I will.’" Then Jabir mentioned the advance of the Helpers to fight and how they were killed one after the other in a similar way to Muslim’s narration — "When all the Helpers were killed, Talha proceeded forward to fight as much as the other eleven ones did till his hand was hurt and his fingers were cut off. So he said: ‘Be they cut off!’ The Prophet [pbuh] said: ‘If you had said: In the Name of Allâh, the angels would have raised you up before the people’s very eyes.’" Then he said: "Allâh drove the idolaters off them."[Fath-al-Bari 7/361; An-Nasa'i 2/52,53] In Al-Ikleel — a book by Hakim — it is stated that Talha had sustained thirty-nine or thirty-five wounds, and his fingers (i.e. the forefinger and the one next to it — got paralyzed.[ibid 7/361]
In a version by Qais bin Abi Hâzim — authorized by Al-Bukhari, he said: "I saw the hand of Talha paralyzed. That was because he protected the Prophet [pbuh] with it in Uhud Battle."[Sahih Al-Bukhari 1/527, 2/581]
At-Tirmidhi stated that the Prophet [pbuh] then said about Talha: "He who desires to see a martyr walking on the ground, let him look at Talha bin ‘Ubaidullâh."
[Mishkat 2/566; Ibn Hisham 2/86]

.
The Most Awkward Hour in the Messenger’s Life
Abu Da’ûd At-Tayalisi on the authority of ‘Aishah [R], said: "Whenever Uhud Day (i.e. battle) was mentioned, Abu Bakr used to say: ‘That was Talha’s day (i.e. battle)’.[Fath Al-Bari 7/361] Abu Bakr recited a verse of poetry about him: ‘O Talha bin ‘Ubaidullâh! Paradise is due to you as water-springs are due to deer to drink out of.’ [Mukhtasar Tareekh Damishq, 7/82] At the awkward and most delicate circumstances, Allâh, Glory is to Him, sent down His invisible Help. In a version by Sa‘d — cleared and authorized in Sahih Al-Bukhari and Muslim — he said: "I saw the Messenger of Allâh [pbuh] on Uhud Day with two men — dressed in white defending him fiercely — I have never seen similar to them neither before Uhud nor after it." In another version: "He means to say that they were Gabriel and Michael".[Sahih Al-Bukhari 2/580]
All those events happened in no time. If the Prophet [pbuh]’s elite Companions had realized the grave situation immediately, they would have rushed on the spot and would not have left him sustain these wounds. Unfortunately, they got there after the Messenger of Allâh [pbuh] had been wounded and six of the Helpers killed, the seventh was staggering under the brunt of wounds and desperately militating in defence of the Prophet [pbuh]. However as soon as they arrived they encircled the Messenger with their bodies and weapons and were alert enough to prevent the enemies from reaching him. The first one who returned to give help, was his cavemate Abu Bakr As-Siddiq [R].
In a version by ‘Aishah [R] recorded in Ibn Hibban’s Sahih, she narrated that Abu Bakr had said:
"When it was Uhud Day and at the time that the Prophet [pbuh] was left behind, I was the first to go back and see him. Before him I saw a man fighting to shield him from the enemies. I said to myself: ‘I wish he were Talha. Let my father and mother be sacrificed for you. (O Allâh) Let him be Talha! Let my parents be sacrificed for you!’ On the way, I was overtaken by Abu ‘Ubaidah bin Al-Jarrah, who was then moving as swiftly as a bird. We both rushed to dress the Prophet [pbuh]’s wounds. There we found Talha suffering from serious wounds before the Messenger of Allâh [pbuh]. The Prophet [pbuh] said: ‘See to your brother. His deed entitled him for an abode in Paradise.’ I noticed that two rings of the iron-ringed helmet had penetrated his cheek. So I set out to take them out; but Abu ‘Ubaidah demanded: ‘By Allâh, O Abu Bakr — I beseech you, let me do it myself.’ Fearing to hurt the Prophet [pbuh] he started pulling one of the two rings out very slowly and carefully with his mouth. Then he pulled the arrow out by his mouth, too. Consequently, his front tooth fell. Then I proceeded to pull the second out; but Abu ‘Ubaidah besought me to leave it: ‘O, Abu Bakr, I adjure you by Allâh to let me do it.’ He pulled the second ring very slowly and carefully with his mouth — till it came out. The Messenger of Allâh [pbuh] said: ‘See to your brother. He has proved to be worthy of being housed in Paradise.’ We approached Talha to cure him but found out that he had had some ten sword-strokes in his body. [Za'd Al-Ma'ad 2/95] (This showed how efficiently Talha had fought and struggled on that day)."
At those awkward moments of that day, a group of Muslim heroes gathered around the Prophet [pbuh] forming a shield to protect him from the idolaters. Some of them were Abu Dujana, Mus‘ab bin ‘Umair, ‘Ali bin Abi Talib, Sahl bin Haneef, Malik bin — Sinan the father of Abu Sa‘îd Al-Khudri, Umm‘Amara, Nusaiba bint Ka‘b Al-Mâziniya, Qatada bin An-Nu‘man, ‘Umar bin Al-Khattab, Hatib bin Abi Balta‘a and Abu Talha.
The number of idolaters was steadily increasing; and their attacks, naturally, got severer. Their press had increased to an extent that the Messenger of Allâh [pbuh] fell into one of the holes dug and designed by Abu ‘Amir Al-Fasiq to be used as traps. His knee scratched and ‘Ali helped him by grasping his hand up. Talha bin ‘Ubaidullâh took him in his lap till he could stand upright. Nafi‘ bin Jubair said: I heard an Emigrant say: "I have witnessed Uhud Battle and watched how arrows had been hurled from all directions at the Prophet [pbuh]. None of them however hit him. ‘Abdullah, bin Shihab Az-Zuhri said: ‘Guide me to Muhammad [pbuh]! By Allâh, If I didn’t kill him, I would not hope to live.’ Although the Messenger of Allâh [pbuh] was next to him, alone — but he did not observe him. Safwan, a co-polytheist of his, blamed him (for not translating his words into deeds), but ‘Abdullah swore that he did not see him (the Prophet [pbuh]) and added that he might be immune to our attempts on his life. He also said that four of them pledged to make a fresh attempt and kill him, but also to no avail. [Za'd Al-Ma'ad 2/97]
The Muslims showed unprecedented rare heroism and marvellous sacrifices. Abu Talha — for instance — shielded the Messenger of Allâh [pbuh] by his body and used his chest to protect him against the enemy arrows. Anas related that on Uhud Day when people dispersed off the Prophet [pbuh], Abu Talhah was a skillful sort of archer who would pull arrows so much that he broke two or three bows that day. When a man passed along with a quiver full of arrows, the Prophet [pbuh] would say: "Spread the arrows to Abu Talhah!" Then when the Prophet [pbuh] watched people shooting, Abu Talhah would say: "I sacrifice my father and mother for your safety. Do not go too close lest an arrow of theirs should hit you. I would rather die than see you hurt."[Sahih Al-Bukhari 2/581]
Abu Dujana stood before the Messenger of Allâh [pbuh] and used to protect him from the arrows by his back. Hatib bin Balta‘a followed ‘Utbah bin Abi Waqqas — who broke the honourable incisor (of the Prophet [pbuh]) — struck him with the sword, cracked his head and took his mare and sword. Sa‘d bin Abi Waqqas was so keen to kill his brother ‘Utbah, but he could not; however, Hatib could.
Sahl bin Haneef — a hero archer — who had pledged to die in the cause of Allâh, also played a prominent part in Uhud hostilities.
The Messenger of Allâh [pbuh] himself was involved in shooting arrows. In a version by Qatadah bin An-Nu‘man that the Messenger of Allâh [pbuh] shot so many arrows that the two ends of his bow were flattened. So Qatadah bin An-Nu‘man took it to remain with him for good. On that day his eye was so hurt that it fell down onto his cheek; but the Messenger of Allâh [pbuh] reput it in its socket with his hand and it became the better and the more sharp-sighted of the two.








.

.

On that day ‘Abdur Rahman bin ‘Awf kept on fighting till his mouth was hurt and got broken. He sustained over twenty wounds, some in his leg, and that lamed him.
Malik bin Sinan, the father of Abi Sa‘eed Al-Khudri sucked the blood out of the Prophet [pbuh]’s cheek till he cleaned it. The Prophet [pbuh] said: "Spit it!". But Malik said: "By Allâh, I will never spit it". Then he set out to fight. The Prophet [pbuh] then said: "He who wants to see a man of the people of Paradise, let him look at this one." No sooner had he resumed fighting than he was martyred in the thick of the battle.
Umm ‘Amarah participated in the fight too. She encountered Ibn Qami’a in combat, and sustained a slight wound on her shoulder, but she herself also struck him with her sword several times but he survived because he was wearing two armours. She, however, went on striking until her wounds counted twelve.
Mus‘ab bin ‘Umair, in his turn, fought fiercely and violently defending the Prophet [pbuh] against the attacks of Ibn Qami’a and his fellows. He was carrying the standard with his right hand. In the process of fighting, it was cut off, so he grabbed the standard in his left hand till this was also amputated so he knelt down and shielded it with his chest and neck. Ibn Qami’a then killed him, mistaking him for the Messenger of Allâh [pbuh] on account of resemblance in appearance. Only then did Ibn Qami’a shout ‘Muhammad [pbuh] has been killed.’
[Ibn Hisham 2/73; Za'd Al-Ma'ad 2/97]
No sooner had Ibn Qami’a uttered that ominous sentence than consternation spread among Muhammad [pbuh]’s followers, and their morale was drastically reduced. Consequently, confusion and a miserable state of disorder prevailed amongst them. Whilst the rumours managed to adversely act amongst the Muslims, it alleviated the sharp impact of the assaults of the polytheists who came to believe that they did really achieve their final objective and so they turned towards mutilating the dead bodies.
When Mus‘ab was killed, the Messenger of Allâh [pbuh] delivered the standard to ‘Ali bin Abi Talib. ‘Ali, in conjunction with the other Companions, went on fighting bravely and set marvellous examples of heroism, courage and endurance in both defence and attack.
Then the Messenger of Allâh [pbuh] made his way to his encircled army. Ka‘b bin Malik, who was the first one to recognize the approaching Prophet [pbuh], shouted as loudly as he could: "O folks of Muslims, be cherished! The Messenger of Allâh [pbuh] is here." But the Messenger of Allâh [pbuh] signed to him to stop lest his position should be located by the idolaters. Upon hearing the shout, the Muslims immediately raced towards the source of the shout which brought about thirty Companions to gather around the Prophet [pbuh]. With this assembled number of his Companions, the Messenger of Allâh [pbuh] started drawing a planned withdrawal to the hillocks nearby.
Hostilities of the enemy grew fiercer than ever with the aim of foiling the plan of withdrawal of the Muslims. Their attempts however proved to be fruitless due to the heroic steadfastness of the lions of Islam.
‘Uthman bin ‘Abdullah bin Al-Mugheerah — one of the enemy horsemen — progressed towards the Messenger of Allâh [pbuh] while saying: "Either I kill him (i.e. Muhammad [pbuh]) or I will be killed." The Messenger of Allâh [pbuh] moved to encounter him but his mare tripped into some holes. So Al-Harith bin As-Simma combated with the enemy, and struck him on his leg so he went lame, then he finished him off, took his arm and overtook the Messenger of Allâh [pbuh].
But later on another Makkan horseman, called ‘Abdullah bin Jabir, attacked Al-Harith bin As-Simma, and struck him on the shoulder with his sword and he was carried to the camp of the Muslims suffering from serious wounds. Anyway that very idolater did not escape death, for Abu Dujana — the red head-banded hero and adventurer — struck him heavily and cut his head off.
During this bitter fight, a desire to sleep overwhelmed the Muslims — that was a security and tranquillity to help His slave Muslims as the Qur’ân spoke in this context. Abu Talhah said: "I was one of those who were possessed by a desire to sleep on Uhud Day. On that day my sword fell off my hand several times. Again and again it fell down and again and again I picked it up."[Sahih Al-Bukhari 2/582]
In a regular withdrawal and with great bravery and boldness, the Muslims finally retreated to the cover of Mountain Uhud. Then, the rest of the army followed them to that safe position. In this manner, the genius of Muhammad [pbuh] foiled that of Khalid bin Al-Waleed.
Ibn Ishaq related that: "When the Messenger of Allâh [pbuh] was going up the hillock, he was followed by Ubai bin Khalaf who was saying: ‘Where is Muhammad [pbuh]? Either I kill him or I will be killed.’ The Companions of Muhammad [pbuh] said: ‘O Messenger of Allâh, do you mind if one of us combats with him?’ But the Messenger of Allâh [pbuh] said: ‘Leave him!’ So when he drew nearer, the Messenger of Allâh [pbuh] took the spear from Al-Harith bin As-Simma. He shivered violently in such a way that made all of them scatter in all directions violently and impulsively. Then he faced him, observed his clavicle through a gap between the wide opening of the armour and the part of his neck enclosed by. He speared him in that spot. The effect of the stroke was so strong that it made him roll off his horse over and over. When he returned to Quraish, they found that he had only had a small scratch in his neck. So when blood became congested he said: ‘By Allâh, Muhammad has killed me.’ Hearing him say so, they said: ‘By Allâh you are afraid to death. By Allâh, you are possessed by a devil.’ He replied: ‘He had already told me when we were in Makkah: ‘I will kill you.’ By Allâh, had he spate on me, he would have killed me.’ Eventually, the enemy of Allâh breathed his last at a place called Sarif, while they were taking him back to Makkah."[Ibn Hisham 2/84; Za'd Al-Ma'ad 2/97] In a version by Abul-Aswad, on the authority of ‘Urwa: He was lowing like a bull and saying: "By the One in Whose Hand is my soul, if (the pain) I am suffering from now were distributed among the people of Al-Majaz, it would cause them to die."[Mukhtasar Seerat Ar-Rasool p.250]
During the withdrawal of the Messenger of Allâh [pbuh] up to the cover of the mountain, a big rock blocked his way. The Prophet [pbuh] tried to mount it, but having worn a short heavy armour, and being seriously wounded — he could not ascend it. Readily enough Talha sat in a position that enabled the Prophet [pbuh] to stand on his back. Then he lifted him up till he stood on it. The Prophet [pbuh] then said: "Talha, after this job, is eligible for the Garden (Paradise)."[Ibn Hisham 2/86]
When the Messenger of Allâh [pbuh] settled down in his head quarters in the hillock, the idolaters started their last attack upon the Muslims. Ibn Ishaq related that: "While the Prophet [pbuh] was on the way to the hillock, a group of Qurai****e elite ascended the mountain. They were led by Khalid bin Al-Waleed and Abu Sufyan. So the Messenger of Allâh [pbuh] implored his Lord saying: ‘O Allâh, they (i.e. the idolaters) should not be higher (i.e. in position or in power) than us (i.e. the Muslims). Therefore ‘Umar bin Al-Khattab and some of the Emigrants fought the idolaters till they drove them down the mountain.[Ibn Hisham 2/86]
In Al-Maghazi — a book by Al-Umawi — it is stated that the idolaters went up the mountain. So the Messenger of Allâh [pbuh] said to Sa‘d: "Drive them off." "How can I drive them off by myself (i.e. without anyone to assist)." But the Messenger of Allâh [pbuh] repeated the phrase three times. Sa‘d then took an arrow out of his quiver, shot it at one of them and killed him. He said: "Then I took another one I know (to be good) and I shot with it another man. Then I took a third I know and killed a third one. Consequently they climbed down the mountain. I said to myself, ‘this must be a blessed arrow.’ I put it in my quiver." He kept it with him till he died. His child