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[lifeofresulullah]

The Life of The Prophet Muhammad: The Battle of Uhud and Afterwards

THE BATTLE OF UHUD: Part 7

Sa’d b. Abi Waqqas Hails Arrows on Polytheists

When most of the mujahids left the Messenger of God and scattered around, Hazrat Sa’d b. Abi Waqqas was alone sitting hesitantly and thinking. He said to himself, “I could get rid of neither the desire to be a martyr nor the desire to be saved.

Meanwhile a mujahid said to him, “O Sa’d! The Messenger of God wants you.”

Hazrat  Sa’d went to the presence of Messenger of God immediately.

Sa’d narrated what happened after that as follows:

“The Messenger of God made me sit in front of him. I started to shoot arrows. At each shot, I said, “O God! This is your arrow. Hit your enemy with it!’ Meanwhile, the Messenger of God (pbuh) said, ‘O God! Accept Sa’d’s prayer! O God! Correct the shooting and arrows of Sa’d! Go on, Sa’d! May my father and mother be sacrificed for you! Every time I shot an arrow, the Messenger of God (pbuh) repeated the same prayer.

When my quiver got empty, the Messenger of God (pbuh) gave the arrows in his quiver to me and placed the arrows in my bow one by one. He was more skilled and faster than anybody else in placing the arrows.”

Hazrat Ali said,

“The Messenger of God (pbuh) never said, ‘May my father and mother be sacrificed for you’ to anybody except Sa’d. On the day of Uhud, he said to Sa’d, “Shoot, O, Sa’d! May my father and mother be sacrificed for you! Shoot, O short and strong young boy!’ I have never heard the Prophet (pbuh) say so for anybody else.”

The Heroism of Hazrat Talha b. Ubaydullah

It was the most critical and terrifying moment of the battle. The Muslims was climbing up the hills in order to save themselves from the polytheists that were attacking them from the front and back. There were only five or ten mujahids left around the Prophet. Those mujahids and the Prophet fought heroically against the polytheists. One of them was Hazrat Talha b. Ubaydullah.

When the polytheists surrounded the Messenger of God, he tried to fight them off with his sword by turning to the right and left.

Meanwhile, Malik b. Zuhayr, one of the best archers of the polytheists, shot an arrow at the Prophet. When Hazrat Talha noticed that the arrow was going to hit the Messenger of God, he reached his hand out to prevent the arrow. The fast arrow pierced his finger, making him disabled in one hand.

The Prophet said, “If you want to see a person of Paradise on earth, look at Talha b. Ubaydullah!”

One of the veins in the head and body of Hazrat Talha was cut off while he was trying to protect the Messenger of God from the sword blows and arrows of the polytheists. His body was wounded in several places. He fainted due to blood loss. Meanwhile, Hazrat Abu Bakr went over the Prophet. The Messenger of God said to him, “Take care of your cousin.”

When Hazrat Abu Bakr sprinkled some water on his face, Hazrat Talha came round. He did not heed the pain of his wounds. He did not think about himself; he was wondering about the situation of the person for whom he had sacrificed himself. He asked Hazrat Abu Bakr, “What is the Messenger of God doing?”

When Hazrat Abu Bakr said, “He is all right. He sent me to you”, that heroic Companion said, “Thank God! If the Messenger of God is alive, no misfortune is important for us!”[48]

When Hazrat Talha, who was named as “Talha­tu’l­-Khayr (Good Talha)” by the Messenger of God due to his heroism and sacrifice in the way of God, he had seventy-five wounds in his body. His head had been ripped in four places; his femoral artery had been cut wholly. His hand had been disabled.

Hazrat Hamza Becomes a Martyr

When Muslims started to disperse toward the hills, when there was a mess.

Hazrat Hamza was resisting against the polytheists and praying by saying, “O God! I take refuge in you from those states of Muslims and ask forgiveness from you.”

The polytheists could not approach him. They were trying to shoot him from a distance.

There was a slave called “Wahshi” in Makkah. He was very good at throwing spears in the Ethiopian style. He rarely missed the target.

It was just before the Qurayshi army left Makkah. His master, Jubayr b. Mut’im, called his slave, Wahshi, and said to him, “Join the army. If you kill Hamza, Muhammad’s uncle, in return for my uncle, Tuayma b. Adiyy, you will be a free man.”

Abu Sufyan’s wife, Hind, whose father was killed in Badr, promised many rewards to Wahshi for it, too.

Therefore, Wahshi was watching Hazrat Hamza during the battle.

Hazrat Hamza was attacking the polytheists swinging his sword and striking them. Meanwhile, Wahshi was hiding behind a rock, looking for an opportunity.

Hazrat Hamza was attacking the enemy very fast when he slipped and fell down on his back. Wahshi, who was a very good shooter, threw his spear and hit Hamza on his side. Hamza was martyred. Wahshi did not regard it sufficient; In order to please Hind, Abu Sufyan’s wife, Wahshi cut Hamza’s body open and took out his liver; he gave the liver to Hind. Hind gave her valuable things she was wearing to Wahshi due to his achievement and chewed the liver of Hamza to take revenge. However, it was not enough to soothe her feeling of vengeance; she cut his nose, and ears to use them as bracelets and anklets.

Mus’ab b. Umayr is Martyred

Most of the mujahids had dispersed around.

Nevertheless, there were some mujahids who never left the Messenger of God. One of those mujahids was Hazrat Mus’ab b. Umayr, the standard-bearer of the Islamic army.

An unbeliever called Ibn Kamia approached the Messenger of God on horseback. He shouted, “Show me Muhammad! If he remains alive, I won’t.”

Hazrat  Mus’ab, some mujahids and Nasiba (a woman) resisted Ibn Kamia. He hit Nasiba, who was trying to protect the Messenger of God, on her shoulder with his sword. Nasiba hit him bravely several times in return. However, her blows did not affect him because he had two armors on.

Ibn Kamia cut off the right hand of Hazrat Mus’ab with his sword. Hazrat Mus’ab held the standard, which symbolized the honor of Islam, with his left hand. Ibn Kamia cut off Mus’ab’s left hand, too. This time, Hazrat Mus’ab held the standard with his arms and pressed it on his chest. At that moment, his only aim was to prevent Ibn Kamia from reaching the Prophet and to prevent the standard of Islam from falling down. Ibn Kamia pierced Mus’ab’s body with his spear. Hazrat Mus’ab could no longer resist; he fell down and became a martyr. The standard fell down, too.

When Hazrat Mus’ab was martyred, the Prophet gave the standard to Hazrat Ali. When Hazrat Ali went to fight, Abur-Rum carried the standard until the battle ended.

The Rumor “Muhammad was Killed”

When Mus’ab b. Umayr put on his armor, he resembled the Messenger of God a lot. When Ibn Kamia killed Hazrat Mus’­ab, he thought he killed the Prophet. He immediately went to the polytheists and said, “I killed Mu­hammad!”[54]

When the polytheists heard it, they began to scream joyfully. One of them went up to the mountain and yelled, “Muhammad was killed!”

When the mujahids heard that terrifying yelling, they felt upset. A withdrawal and panic started in the Islamic army. Everybody started to leave the battlefield in different directions. During this tumult, some of them even swung their swords against their Muslim brothers without knowing what they were doing. During this tumult, Husayl b. Jabir was martyred by another Companion by mistake.

Mujahids Look for the Messenger of God

The mujahids who did not want to believe what the polytheists yelled started to look for the Messenger of God. One of them, Hazrat Ali, was swinging his sword against enemy soldiers that he met and was looking for the Prophet. The greatest and unique wish of the mujahids in the battlefield was to find the Messenger of God.

Meanwhile, a voice that soothed the hearts was heard: “O Muslims! Glad tidings! Here is the Messenger of God!

It was the voice of Ka’b b. Malik. He recognized the Messenger of God from his blessed shining eyes under his helmet in the place called Shi’b. While he was shouting to Muslims, he was pointing to the place where the Messenger of God was.

The Prophet did not want the enemy to know where he was. He hushed Ka’b, who was giving glad tidings to Muslims, with his hand.

Now, the place of the Messenger of God was known and it was understood that the news that spread was a rumor. The mujahids ran toward the place where the Messenger of God was and surrounded him. The only aim of the mujahids was to protect the body of the Messenger of God. They managed it.

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Imran Ayah 154-155

In the Name of Allah, the Most Gracious, the Most Merciful.

154. Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves and thought wrongly of Allah -- the thought of ignorance. They said, "Have we any part in the affair!'' Say: "Indeed the affair belongs wholly to Allah.'' They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here.'' Say: "Even if you had remained in your homes those for whom death was decreed would certainly have gone forth to the place of their death,'' but that Allah might test what is in your breasts; and to purify that which was in your hearts (sins), and Allah is All-Knower of what is in the breasts. 155. Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned. But Allah, indeed, has forgiven them. Surely, Allah is Oft-Forgiving, Most Forbearing.

Slumber Overcame the Believers; the Fear that the Hypocrites Suffered

Allah says;

Then after the distress, He sent down security for you.

Slumber overtook a party of you,

Allah reminds His servants of His favor when He sent down on them tranquility and slumber that overcame them while they were carrying their weapons and feeling distress and grief. In this case, slumber is a favor and carries meanings of calmness and safety. For instance, Allah said in Surah Al-Anfal about the battle of Badr, (Remember) when He covered you with a slumber as a security from Him. (8:11)

Al-Bukhari recorded that Anas said that, Abu Talhah said,

"I was among those who were overcome by slumber during the battle of Uhud. My sword fell from my hand several times and I would pick it up, then it would fall and I would pick it up again.''

Al-Bukhari collected this Hadith in the stories of the battles without a chain of narration, and in the book of Tafsir with a chain of narrators.

At-Tirmidhi, An-Nasa'i and Al-Hakim recorded from Anas that Abu Talhah said,

"On the day of Uhud, I raised my head and looked around and found that everyone's head was nodding from slumber.''

This is the wording of At-Tirmidhi, who said,

"Hasan Sahih''.

An-Nasa'i also recorded this Hadith from Anas who said that Abu Talhah said,

"I was among those who were overcome by slumber.''

The second group mentioned in the Ayah were the hypocrites who only thought about themselves, for they are the most cowardly people and those least likely to support the truth, (and thought wrongly of Allah - the thought of ignorance) for they are liars and people who have doubts and evil thoughts about Allah, the Exalted and Most Honored.

Allah said,

Then after the distress, He sent down security for you.

Slumber overtook a party of you, the people of faith, certainty, firmness and reliance (on Allah) who are certain that Allah shall give victory to His Messenger and fulfill his objective.

While another party was thinking about themselves, and they were not overcome by slumber because of their worry, fright and fear.

and thought wrongly of Allah --- the thought of ignorance.

Similarly, Allah said in another statement,

Nay, but you thought that the Messenger and the believers would never return to their families. (48:12)

This group thought that the idolators achieved ultimate victory, when their forces took the upper hand in battle, and that Islam and its people would perish. This is typical of people of doubt and hesitation, in the event of a hardship, they fall into such evil thoughts.

Allah then described them that, they said, in this situation, "Have we any part in the affair?''

Allah replied,

Say: "Indeed the affair belongs wholly to Allah.''

They hide within themselves what they dare not reveal to you. Allah exposed their secrets, that is, saying: "If we had anything to do with the affair, none of us would have been killed here.''

although they tried to conceal this thought from the Messenger of Allah.

Ibn Ishaq recorded that Abdullah bin Az-Zubayr said that Az-Zubayr said,

"I was with the Messenger of Allah when fear intensified and Allah sent sleep to us (during the battle of Uhud). At that time, every man among us (except the hypocrites) was nodding off. By Allah! As if in a dream, I heard the words of Mu`attib bin Qushayr, `If we had anything to do with the affair, none of us would have been killed here.'

I memorized these words of his, which Allah mentioned later on, (saying: "If we had anything to do with the affair, none of us would have been killed here.)''

Ibn Abi Hatim collected this Hadith.

Allah the Exalted said,

Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death,''

meaning, this is Allah's appointed destiny and a decision that will certainly come to pass, and there is no escaping it.

Allah's statement, that Allah might test what is in your breasts; and to purify that which was in your hearts, means, so that He tests you with whatever befell you, to distinguish good from evil and the deeds and statements of the believers from those of the hypocrites.

and Allah is All-Knower of what is in the breasts, and what the hearts conceal.

Some of the Believers Give Flight on the Day of Uhud

Allah then said,

Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned.

because of some of their previous errors.

Indeed, some of the Salaf said,"The reward of the good deed includes being directed to another good deed that follows it, while the retribution of sin includes committing another sin that follows it.''

Allah then said, but Allah, indeed, has forgiven them, their giving flight.

surely, Allah is Oft-Forgiving, Most Forbearing.

He forgives sins, pardons and exonerates His creatures.

Imam Ahmad recorded that Shaqiq said,

"Abdur-Rahman bin Awf met Al-Walid bin Uqbah, who said to him, `Why did you desert Uthman, the Leader of the Faithful?'

Abdur-Rahman said, `Tell him that I did not run away during Uhud, remain behind during Badr, nor abandon the Sunnah of Umar.'

Al-Walid told Uthman what Abdur-Rahman said.

Uthman replied, `As for his statement, `I did not run away during Uhud,' how can he blame me for an error that Allah has already forgiven.

Allah said,

Those of you who turned back on the day the two hosts met, Shaytan only caused them to err because of some of what they had earned. But Allah, indeed, has forgiven them. As for his statement that I remained behind from participating in Badr, I was nursing Ruqayyah, the daughter of the Messenger of Allah, until she passed away. The Messenger of Allah gave me a share in the booty of Badr, and whoever gets a share in the booty from the Messenger of Allah will have participated in battle. As for his statement that I abandoned the Sunnah of Umar, neither I nor he are able to endure it. Go and convey this answer to him.'''

[basicsofislam]

THE SUNNA OF THE PROPHET (peace and blessings be upon Him ) : Literal Narration

Although the literal narration is better and always preferable, narration of meaning is allowed if the narrator has an expert command of Arabic, if the word used is appropriate in the given context, and if the original has been forgotten. However, the Companions always narrated Traditions literally despite this permission.

For example, one day ‘Ubayd ibn ‘Umayr narrated:

“A hypocrite resembles a sheep left between rabidayn (two flocks).” ‘Abd Allah ibn ‘Umar objected: “He did not say so. I heard the Messenger say: ‘A hypocrite resembles a sheep left between ghanamayn (two flocks).‘” ( Abu Dawud al-Tayalisi, Musnad, 248. )

The meaning is the same; the difference is only between the words rabidayn and ghanamayn.

This same care was adopted by the scholars or narrators belonging to the generation immediately following the Companions, known as the Tabi’un (those who follow). For instance, someone narrated in the presence of Sufyan ibn ‘Uyayna:

“The Messenger forbade leaving the juice (of grapes, dates, and the like) to ferment (an yuntabadha) in bowls made of pumpkin and lined with pitch.” Sufyan objected: “I heard Zuhri narrate: ‘The Messenger forbade leaving the juice (of grapes, dates, and the like) to ferment (an yunbadha) in bowls made of pumpkin and lined with pitch.'” ( Khatib al-Baghdadi, al-Kifaya fi ‘Ilm al-Riwaya, 178. )

There is no difference in meaning, only in the verb’s conjugation.

Bara ibn ‘Adhib related:

The Messenger advised me: Perform wudu’ before going to bed. Then lie on your right side and pray: “O God, I have submitted myself to You and committed my affair to You. I have sheltered in You, in fear of You, and in quest of You. There is no shelter from You except in You. I believe in Your Book You sent down, and Your Prophet You raised.” To memorize this immediately, I repeated it to the Messenger and said at the end of it “Your Messenger You raised.” He corrected the final sentence, saying: “and Your Prophet You raised.” ( Bukhari, “Da’awat,” 6. )

People dream when they sleep. True dreams constitute 1/46 of Prophethood, for the Messenger had true dreams during the first 6 months of his 23-year period of Prophethood. As they are related to Prophethood, not to Messengership, the Messenger corrected Bara. This care was shown by almost all Companions, who studied the Traditions they heard from the Messenger and then discussed their meanings and connotations. The Messenger told them:

“Memorize and study the Traditions, for some are related to others. Therefore, come together and discuss them.” ( Darimi, “Muqaddima,” 51. )

[wisdomrays]

Sūrah Fussilat [Distincly Spelled Out]:(41:30).Part2

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ

As for those who say, “Our Lord is God,” and then follow the Straight Path (in their belief, thought, and actions) without deviation, the angels descend upon them from time to time (in the world as protecting comrades and in the Hereafter, with the message): “Do not fear or grieve, but rejoice in the glad tidings of Paradise which you have been promised.”(Fussilat 41:30)

If a person does not act with steadfastness along the Straight Path, he or she will never be free from worries. Such people are always afraid of their dishonest acts and misdeeds being revealed. If they have committed these misdeeds or dishonesties with some others, their fear increases. They suffer incessant worries about when they will be stabbed in the back. As the famous proverb says, “When thieves fight, the stolen thing emerges.” They always live in fear and anxiety and try to please everybody through sycophancy and flattering.

Let us continue with this: “One who follows an unlawful (or wrong) way for a lawful (or rightful) objective generally attains the opposite result of what they intended.” That is, a rightful result cannot be obtained through wrong methods. The means to a rightful result must also be right.

For instance, neither the approval or good pleasure of God nor any useful result can be attained through (political) tricks and dishonesty. It is also wrong to try to attain a goal by taking advantage of mass psychology; in the end, we only deceive ourselves. It is also wrong to try to obtain a good result through artificial attempts of recovery. We do not witness any of these methods or attempts either in the life of Prophet Muhammad, upon him be peace and blessings, or during the ages when Islam was obeyed and followed strictly. Therefore, any method or way to be followed must be right and straight. Otherwise, all wrong or false efforts will go in vain and wrong ways or methods lead to failure. One day God will call us to account for these efforts, methods, and the resulting failures. Even if our intentions are sincere and sound, people have been led to wrong ways, the image of Islam has been damaged, and the enemies of the Religion have been given excuses to disparage Islam and Muslims.

Indeed, the issues that concern the whole community need consultation and exchange of views in broad platforms. If you do not consult or exchange views with anybody, then you have dragged people into certain adventures based on your own desires, and God will definitely call you to account for this. Unfortunately, these kinds of faults are happening in every corner of the Muslim world today. While innumerable people die in chaos and turmoil, many others are left needy of even a slice of bread and a tablet of medicine. What are left behind are destroyed houses, widows, orphans, and a distraught and confused community. Is it possible that God does not hold those who cause this kind of devastation responsible?

In short, steadfastness on the Straight Path and honesty in thought, belief, feelings, and action are part of the practice of faith in the daily life. The earliest generations of Islam viewed it from this perspective. They interpreted the expression, “then they follow the Straight Path,” in the following ways: 

they are steadfast in believing in God’s Unity and acting accordingly without committing sins; 

they act honestly in obedience to God without any deviance and trickery; 

they act sincerely in servitude to God; and 

they perform the religious obligations perfectly and preserve integrity without their inner world and actions contradicting each other.

Angels always visit those who are steadfast on the Straight Path with the breezes of tranquility, assurance, and contentment. Just as devils and evil spirits visit those who act with satanic or devilish thoughts and feelings, pure spirits and angels make glad those who believe and remain steadfast by visiting them and giving them glad tidings concerning their future: 

“Do not fear or grieve, but rejoice in the glad tidings of Paradise which you have been promised” (Fussilat 41:30).

According to some, this visit occurs and these good tidings come at their death; according to others, during their resurrection; and according to still others, during both their death and resurrection. Who knows? Perhaps this visit occurs all the time and these good tidings come during their whole lives, and assurance, peace, tranquility, and contentment flow ever into their hearts! Even though they experience this state in the form of thought and feeling during their lives owing to the seed of faith in their hearts, it will develop and become clearer during their death. It will develop and expand more in the Place of Resurrection, and it will expand to its ultimate dimensions through Divine mercy and power when they step in Paradise.

God knows the best, and to Him is the return and homecoming.