Muhammad’s Marriage to Hafsah
Did all these successes convince Muhammad that his position was really secure? Did his present victories delude him about the dangers of the future? Did the fear of Makkah and the various booty he had seized from Quraysh persuade him that the word of God and His Prophet was really safe and secure? Did his faith in God’s timely help and providence cause him to let things take care of themselves on the grounds that divine government is supreme? Certainly not. Although time and space belong to God, yet the world runs according to unalterable laws innate to human nature and everywhere the same. Quraysh, for instance, enjoyed mastery over Arabia. It was not possible to expect her to give it up without a fight. Therefore, the fate of the caravan of Safwan ibn Umayyah succeeded only in increasing their eagerness to avenge themselves and to double their preparation for the day of vindication. Neither could this escape Muhammad’s vision, foresight, or wise planning. It was necessary therefore, in anticipation of hostilities, for him to seek to strengthen his relationship with his fellow Muslims. However closely Islam had knitted the wills of its adherents and however strong the resultant social fabric, Muhammad must have deemed further consolidation and unity desirable. For him to link himself to them in familial bonds was regarded by Muhammad as well as by his companions as meeting this noble objective. Thus he married Hafsah, daughter of ‘Umar ibn al Khattab, just as formerly he had married ‘A’ishah, daughter of Abu Bakr. The former was the widow of Khunays, an early convert to Islam, who died seven months previously. The Prophet’s marriage to Hafsah increased ibn al Khattab’s attachment to him. In the same spirit, Muhammad gave his daughter Fatimah in marriage to ‘All, his cousin, though the latter had loved Muhammad perhaps more than anyone else and had remained loyal to him ever since he was a child. When the Prophet’s daughter, Ruqayyah, passed away, Muhammad gave ‘Uthman ibn ‘Affan, her bereaved husband, his other daughter, Umm Kulthum. Thus he united in a bond of family and blood Abu Bakr, ‘Umar, ‘Uthman, and ‘All, the four strongest personalities of his community. By this and similar action, Muhammad guaranteed the solidarity of Muslim ranks. He assured them that the booty they seized in their conquests would be theirs. He encouraged them to go to war by combining in a single objective service to God and fighting for His sake with the desire to make up their lost possessions in Makkah with captured Makkan booty. Muhammad, by following the news of Quraysh very closely throughout this period, always kept himself abreast of her preparations for war. It was common knowledge that Quraysh was preparing for her day of revenge and for the reopening of the coastal trade route to al Sham. She was preparing for a war to preserve her commercial and religious position without which it was impossible for her to exist.
Chapter 15
The Campaign of Uhud
Quraysh’s Preparations for Revenge
Ever since the Battle of Badr, Quraysh had not been at ease. The debacle of its al Sawiq campaign and the recent loss of its caravan on the route of al ‘Iraq to the Muslims under the command of Zayd ibn Harithah had intensified its resentment and bent its mind upon the avenging of Badr. The tribesmen of Quraysh, lords, notables, and noblemen of Makkah, could not forget their fallen brethren. How could they do so while Makkah women were still mourning their sons, brothers, fathers, husbands, and other relatives? Ever since Abu Sufyan ibn Harb reached Makkah with the caravan that had caused the confrontation at Badr, he, together with those who participated in the battle and other notables of Quraysh, such as Jubayr ibn Mut’im, Safwan ibn Umayyah, ‘Ikrimah ibn Abu Jahl, al Harith ibn Hisham, Huwaytib ibn ‘Abd al ‘Uzza and others, agreed to deposit the whole caravan in the community house of Makkah (Dar al Nadwah) for public auction so that the proceeds might be used in preparing an army to fight Muhammad. Their plans called for equipping a great strong army and inciting the tribes to join in this war of revenge. They had already incited Abu ‘Azzah, the poet, a captive of Badr who was forgiven by the Prophet, to defect to their side. Likewise, they invited their Abyssinian clients to join ranks with them. The women of Quraysh, for their part, insisted on accompanying the army in order to witness and to enjoy the revenge. In deliberating whether or not to permit them to do so, some argued that for the women to march alongside the men and sing the songs of war would remind the soldiers of their fallen relatives and further arouse them to fight. Those who argued in this vein were truly desperate, for they were unwilling to return to their homes without either avenging themselves or perishing in the process. Others thought otherwise. Some said, “O Men of Quraysh, it is not wise to expose your women to your enemies. Since it is not absolutely impossible that you may have to run away for your lives, shame would then befall your women.” As the people deliberated, Hind, daughter of ‘Utbah and wife of Abu Sufyan said- “Indeed! We shall accompany the army and watch the fighting. None may stand in our way or force us back to our homes as happened at al Juhfah [The locality halfway between Makkah and Madinah on the coastal route.] on that dies nefastus when our beloved ones fell in battle. And on the Day of Badr, had the women been there to witness the soldiers run away from the battle front, this would never have happened.” Hind thus attributed the defeat at Badr to the absence of women to arouse their men to sufficient self exertion in battle. Her little speech sealed the argument, and the Quraysh began its march against Muhammad together with the women who were now led by the most resentful woman of all, Hind, who suffered at Badr the loss of two dearest relatives, her father and brother. The Makkan army started off in solemn procession from Dar al Nadwah in three divisions. Only a hundred men were from Thaqif whereas all the others were Makkans and Arab or Abyssinian clients of Makkah equipped with great amounts of armour, two hundred horses, and three thousand camels. They also counted seven hundred men clad in heavy armour.
The Makkans’ March against Madinah
While all these preparations were taking place with the consent and enthusiasm of everyone, al ‘Abbas ibn ‘Abd al Muttalib, the Prophet’s uncle, watched from a distance and pondered. Despite his loyalty to the faith of his fathers and the religion of his people, he was moved in his feeling toward Muhammad by a sense of admiration complemented by a feeling of tribal solidarity within him. He recalled how well Muhammad had treated him on the Day of Badr. It was the same sort of admiration and tribal solidarity which had previously moved him to conclude the Great Covenant of al ‘Aqabah with al Aws and al Khazraj tribes of Madinah, for the purpose of guaranteeing the same safeguard and protection to Muhammad, his nephew, as those which belonged to Madinese women and children. At the time, he warned those tribes that were they ever to falter in providing such protection to his nephew, they should withdraw and give up Muhammad’s protection to his own people. The same kind of feeling stirred within him when he saw Quraysh’s ubiquitous enthusiasm against Muhammad and when he witnessed this great army marching forward toward Madinah. He wrote a letter describing the whole preparation, military equipment, and number of Makkan soldiers and gave it to a man from Ghifar whom he trusted to deliver to the Prophet in time. Soon, the Quraysh army reached al Abwa’ where Aminah, daughter of Wahb and mother of Muhammad, was buried. Some Makkans thought of digging up her grave. However, their leaders stopped them, fearful last they set a precedent among the Arabs, and recalling that the Muslims too could retaliate with the Makkans’ own dead buried in their vicinities. Upon arrival at the locality of al ‘Aqiq, the Makkan army camped at the foot of Mount Uhud, five miles from Madinah.
Al ‘Abbas’s Message to the Prophet
The man from Ghifar, carrying the letter of al ‘Abbas ibn ‘Abd al Muttalib, arrived at Madinah and found that Muhammad was at Quba’. There he proceeded; and, upon meeting Muhammad at the door of the mosque when he was just about to leave, handed over the letter to him. The message was read for Muhammad by Ubayy ibn Ka’b who was then asked to keep its contents secret. Muhammad proceeded to Madinah and called upon Sa’d ibn al Rabi‘ at his home, told him the content of the message, and asked him to keep it secret. Sa‘d’
s wife, however, who was at home at the time overheard the conversation and the matter could no longer remain secret. Muhammad then sent Anas and Mu’nis, the two sons of Fadalah, to reconnoiter the movements of Quraysh. They found out that the army had approached Madinah and let its horses and camels loose to graze in the plantations surrounding the city. Muhammad then sent another scout, al Hubab ibn al Mundhir ibn al Jamuh. When enough information had reached him to confirm the news his uncle had sent, Muhammad became gravely concerned and perplexed. Salamah ibn Salamah reported thereafter that the Quraysh cavalry was coming closer and closer to Madinah and that they were about to enter the city. He rushed to his people and warned them of the imminent danger. All the inhabitants of Madinah were apprehensive due to the descriptions of the might and equipment of the enemy. Their Muslim leaders even saw fit to guard the person of the Prophet with their own swords throughout the night. Sentries were posted at all corners of the city. When morning came, the Prophet called upon all Muslims, whether sincere or insincere[The Qur’an called the insincere Muslims “munafiqun” or pretenders. -Tr.], for a public consultation on the fate of the city and the means by which they should meet the enemy.
Varying Opinions on Madinah’s Defense
The Prophet-may God’s blessing be upon him!-suggested that the Muslims should hold fast to Madinah, reinforce themselves therein, and keep out the Quraysh. Should the enemy decide to attack, the Muslims would fight from within and, knowing their own ground, should be better able to repulse the enemy. ‘Abdullah ibn Ubayy ibn Salul agreed with the Prophet and added: “Prophet of God, in the past we always fought our enemies in Madinah by placing our women and children safely in the upper stories of the houses and building walls connecting one house with another on the perimeter of the city, thus making the town a single fortress. When the enemy advanced on us, the women and children would hit them with stones with which they had been amply provided while we would meet them with our swords in the streets. Our city, O Prophet of God, has never been violated by an enemy because none has ever entered it without meeting defeat. On the other hand, we have never met an enemy outside our city without loss to ourselves. Please listen to me in this matter and follow this wise plan which I inherited from the greatest leaders and wise men of Madinah who have gone before.”
The Prophet as well as the prominent among the Prophet’s companions, whether Muhajirun or Ansar, agreed with this view. However, the young Muslims who had not participated in Badr, as well as others who had witnessed Badr but became thereafter convinced that Muslim power was invincible, desired to go out of Madinah and meet the enemy wherever he might be. They were disturbed by the idea that unless they spoke to this effect, they might be suspected of cowardice. They argued that since the enemy was not too far from Madinah, the Muslims would be stronger than at Badr when they fought many miles away from their people and land. An advocate of this view said
“I hate to see the Quraysh return to Makkah saying that they have locked up Muhammad in the houses and buildings of Yathrib and have prevented him and his companions from going out. Such talk would undoubtedly incite the Quraysh to further acts of aggression. Now that they have entered our very orchards and plantations, shown off their numbers and strength, and incited the Arab tribes and Abyssinian clients to follow them, how could we allow them to blockade us in our own homes and let them return without injury? Should we do that, they would surely return to raid our frontiers, to blockade us again, and to cut off our roads to the outside world.” A number of other speakers spoke in favor of going out to meet the enemy, arguing that in case God gave them victory they would have met their objective. This would be a substantiation of the promise which God made to His Prophet. On the other hand, should they be defeated and die, they would have fallen as martyrs and would have won Paradise.
Call to Bravery and Martyrdom
This bold talk about bravery and martyrdom moved every Muslim heart and incited the community as a whole to spring to its feet in enthusiasm over a prospect of fighting in God’s cause. With their eyes on Muhammad, their hearts filled with faith in God, in His Prophet, Book, and Judgment, the image of their victory over this aggressive force standing out to attack them dissipated every other idea. They began to imagine themselves marching deep within enemy ranks, cutting them down with their swords and seizing their booty. The picture of paradise hovering before their eyes as martyrs in God’s cause was just as the Qur’an had described it. It was a garden replete with everything desirable and beautiful where they would be reunited with the martyrs of Badr who preceded them, therein to dwell eternally, and “where there is neither gossip nor accusation and where every conversation is a talk of peace”[Qur’an, 56:25-26]. At this juncture, Khaythamah Abu Sa’d ibn Khaythamah said: “Perhaps, God will give us victory over them, or our turn will be one of martyrdom. Despite my great desire to be at Badr, it was not my fortune to go, but my son’s. God was pleased to grant him his martyrdom. Last night, I saw him in a dream calling to me, ‘Hurry up, Father, and join us in Paradise, for here I have truly found everything that God had promised me.’ By God, Prophet, of God, I now long to join my son in Paradise. I am advanced in years and my hair has turned gray. Surely do I yearn to meet my Lord.” Overwhelmed by this and similar speeches, the Muslims present inclined toward going out to meet the enemy. Muhammad nonetheless advised against it, as if apprehensive of what it was to bring. But everybody insisted, and he had to agree with them. Community consensus and decision had always been his system of worldly government, and he departed from it only in case of a direct revelation to the contrary.
Discipline and Mutual Consultation
The day was a Friday. Muhammad led the prayer and informed the congregation that their victory depended on their patience and careful preparation for war. After the mid-afternoon prayers, he returned home with Abu Bakr and ‘Umar, who helped him put on his armour and handed to him his sword. In the meantime, the people were waiting outside and arguing with one another. Usayd ibn Hudayr and Sa’d ibn Mu’adh, who had argued in favor of remaining in Madinah, addressed the people in these words: “You must have noticed that the Prophet was of the opinion that we should remain in Madinah and meet our enemy here. In saying what you did, you dissuaded him from this position against his will. Had you not better delegate the matter to him entirely, follow his verdict, and obey him?” The protagonists of the opposite view were suddenly struck by the idea that they might have opposed the Prophet in a matter in which God might have guided him. When he came out of his house wearing his armour and carrying his sword, they came to him pleading that they did not mean to disagree with him. They declared themselves prepared to abide by his and God’s judgment whatever that may be. Muhammad answered: “I have previously called you to follow such a course but you resisted. The Prophet is not one to put away his armour and sword once he puts them on until God’s judgment is rendered between him and his enemies. Obey me henceforth. Victory will be yours provided you bear yourselves in patience.” Thus, besides the principle of consensus, Muhammad placed order at the foundation of government. Once the community has made up its mind after due deliberation, it should not alter it in haste, but endeavor resolutely to see through. It is then the responsibility of its executive to see to it that the course followed does indeed accomplish the objective sought.
The Muslims’ March
Muhammad set out at the head of his force in the direction of Uhud. His first stop was at a locality called al Shaykhan where he met a group of people unknown to him and who, upon inquiry, turned out to be the Jewish allies of ibn Ubayy. The Prophet ruled that unbelievers may not be taken as allies against unbelievers unless they become Muslims. The Jewish column therefore was commanded to return to Madinah. The friends of ibn Ubayy began to whisper in his ear that Muhammad had slighted him by disregarding the ancestral wisdom which he had put at the disposal of Muhammad but which the latter had rejected in favor of the childish views of the Muslims. Soon ibn Ubayy became convinced that the
Muslims were following the wrong course and returned with his own men to Madinah. The sincere believers who remained with the Prophet numbered seven hundred as against the three thousand Makkan fighters of the Quraysh tribe.
The Life of Muhammad Page 40
