Book: Dalail an-Nubuwwah by Bayhaqi

Chapter: The Events Surrounding the Prophet's Journey to Uhud

Abu Al-Husayn Ibn Al-Fadl Al-Qattan, in Baghdad, narrated to us, saying: Abu Bakr Muhammad Ibn Abdullah Ibn Attab informed us, saying: Al-Qasim Ibn Abdullah Ibn Al-Mughira related to us, saying: Ismail Ibn Abi Uwais narrated to us, saying: Ismail Ibn Ibrahim Ibn Uqba reported from his uncle Musa Ibn Uqba. Abu Abdullah Al-Hafiz in Maghazi informed us: Ismail Ibn Muhammad Ibn Al-Fadl told us, saying: My grandfather narrated to us, saying: Ibrahim Ibn Al-Mundhir said: Muhammad Ibn Fuleih narrated to us, from Musa Ibn Uqba, from Ibn Shihab, and this is the wording of the hadith of Ismail from his uncle Musa Ibn Uqba.

The Events:

"Quraysh returned and collected as many idolaters from the Arabs as they could. Abu Sufyan Ibn Harb led a group of Quraysh in Shawwal of the following year after the Battle of Badr. They came out from the well of Hawain, then descended into the valley before Uhud. There were Muslims who did not witness Badr and regretted missing out on its virtue. They desired to meet the enemy and be tested as their brothers were tested on the day of Badr. When Abu Sufyan and the idolaters reached the foot of Uhud, the Muslims who had not witnessed Badr were delighted at the arrival of the enemy. They said, 'Allah has brought our wish to us.' The Messenger of Allah, peace be upon him, dreamt a vision on the night of Friday, and when he woke up, some of his companions came to him. He said, 'I saw...'"

Translation of Classical Arabic Text

Yesterday in my dream, by God, a cow is better. And in the narration of Ibn Fulayh, it is a cow that is to be slaughtered. I saw my sword Dhul-Fiqar, broken from its hilt - or he said: it had rags, so I disliked it. And I saw myself in strong armor and I was ramming like a ram. When the Messenger of Allah, peace and blessings be upon him, informed them of his vision, they said: "O Messenger of Allah! What is the interpretation of your dream?" He said: "I interpreted the cow that I saw as a separation between us and the people, and I disliked what I saw with my sword." And some men say: "The one who saw with his sword, it was the one who struck his face, indeed the enemy struck his face that day, they broke his cuirass and pierced his lip, claiming that Otba bin Abi Waqqas threw it, and the cow that was killed that day was among the Muslims. And he said: "I interpreted the ram as the ram of the enemy's battalion, so I killed it," and in the narration of Ibn Fulayh: "May Allah kill him," and I interpreted the strong armor as Al-Madinah, so stay and have the youngsters in the valleys, and if the people entered the alleys, we fought them and threw from above the houses and they had fortified the alleys of the city with stones until it was like a fortress. Those who did not witness Badr said: "O Messenger of Allah, we used to wish for this day and we supplicated to Allah and He brought it to us closer." Some men from the Ansar said: "When shall we fight them, O Messenger of Allah? Why do we fight them at our border?" Some men said: "What would prevent us, if we do not hinder the sowing that is being planted." Some men said a word that they believed in and acted upon, including Hamza bin Abd al-Muttalib, who said: "By Him who revealed the Book to you, we will confront them." Yamar bin Malik bin Tha'alabah, one of the Banu Salim, said: "O Messenger of Allah, do not deprive us of Paradise, by the One in whose hand my soul is, I will enter it." The Messenger of Allah peace be upon him asked: "How?" He replied: "By my love for Allah and His Messenger and never fleeing on the day of battle." The Messenger of Allah said to him: "You have spoken the truth." He was martyred that day. Many people refused except to go out to the enemy and did not hearken to the saying of the Messenger of Allah, peace and blessings be upon him, and his opinion, if they were content with what he commanded, it would have been so, but destiny prevailed.

Understanding the Significance of Military Strategy in Islamic Tradition

One of the key principles in Islamic tradition is the concept of Al-Qadar - destiny or predestination. In the context of military strategy and warfare, it is notable that many who were instructed to go out for battle were individuals who did not partake in the Battle of Badr. Despite this, they were well aware of the virtues held by the companions of Badr. When the Prophet Muhammad (peace be upon him) delivered his sermon on a Friday, he exhorted the people, reminded them of their duties, and commanded them to strive and engage in jihad.

Following his sermon and prayers, the Prophet then called for a 'l'ama' - a specific kind of headgear - which he put on before announcing to the people their readiness to go out for battle. Upon witnessing this, some men of opinion remarked that the Prophet had instructed them to stay in Medina and only fight if the enemy entered the city. The Prophet, however, in light of the revelation and divine inspiration he received, reaffirmed the call to battle, emphasizing the necessity for a prophet who had proclaimed the call to arms to not retreat but to face the enemy in combat.

In response to the Prophet's unwavering stance, the Muslims mobilized themselves, with around one thousand men setting out on the campaign, as opposed to the three thousand pagans who constituted their opposition. The journey led by the Prophet and the believers took them to the plains of Uhud. Along the way, they encountered a setback when a prominent figure, Abdullah ibn Ubayy ibn Salul, withdrew with a third of the troops. Despite this, the Prophet and the remaining seven hundred supporters continued their march.

The poignant response by Ka'b ibn Malik al-Ansari encapsulates the resolve and determination of the believers, highlighting their commitment to the cause despite the challenging circumstances. It underscores the sacrifices made and the strength exhibited by the Muslims, mirroring the valor and steadfastness that defined the early Islamic community during times of adversity and uncertainty.

This historical account sheds light on the strategic decisions, leadership qualities, and spiritual guidance that guided the early Muslim community in their military endeavors, emphasizing the importance of faith, perseverance, and obedience in times of crisis and conflict.

The Gathering before the Battle of Uhud

Three thousand at the time of selection, we - ...three hundred [ (3) ], when we increased to four hundred, went forth swiftly, appearing as if... they were a scattered cloud whose water the wind scatters [ (4) ]. We, the main group, and others moved cautiously, resembling... black lions with ribs showing through their flesh [ (5) ].

Preparations for Battle

When Abdullah ibn Abu Bal approached with the three hundred, they fell into the hands of two Muslim factions, who were on the verge of fighting each other. These factions were Banu Haritha and Banu Salimah, as they are known. The Messenger of Allah described the Muslims in the battle of Uhud as the original [group], and the polytheists as the group that had accepted the path of Uhud.

Deployment and Concerns

The two sides readied themselves for battle, with the polytheists led by Khalid ibn al-Walid, accompanied by a hundred horsemen, while the Muslims had no horsemen. The standard-bearer for the polytheists was Talhah ibn Ubaydullah, the brother of Shaybah ibn Ubaydullah, and his possession included the standard, the flag, and the banner. Abu Sufyan, son of Harb, said: "The banner was lost on the day of Badr until those around it were killed, as you all know," suggesting the need for a new banner.

Orders from the Prophet

The Messenger of Allah commanded fifty archers to be stationed near the enemy's horses, appointing Abdullah ibn Jubayr, the brother of Khawwat ibn Jubayr, as their commander. He instructed the archers: "When we take positions in battle, if you see the horses of the polytheists are moving and Allah's enemies are fleeing, do not abandon your posts. I am informing you now that none of you should leave their spot, hold the horses for me." He then turned away, informing his companions of the arrangements made that day, and that which came to pass.

The Battle of Badr

When the Prophet, peace be upon him, made a covenant with his companions for battle and a man from the Muhajireen carried the banner, he said: "I am safe, God-willing, with what I have." Talhah, son of Uthman, asked him: "Do you have protection in engagement?" He replied: "Yes." He then attacked Talhah, striking him with the sword on his head until the sword fell into his beard and killed him.

This act of killing the carrier of the polytheists' banner was a fulfillment of a vision seen by the Prophet, peace be upon him, stating that he was slaughtering a ram. As the companions saw the victory opened by God for their brothers, they advanced and shouted, "Our men are being killed." The Messenger of Allah fell into the hands of the Muslims and some were killed, while others were honored by the hands of the polytheists.

People were ascending the mounts, not retreating or pointing blame at any. The Prophet was kept firm when some of his companions abandoned him, calling them until they drew near. And when the Messenger of Allah was missed, a man said: "The Messenger of Allah has been killed; return to your people so they protect you before they come and kill you as they are already entering the homes." Some said, "If we had any say in the matter, we wouldn't have been killed here." Others questioned, "If the Messenger of Allah has been killed, should we not fight?"

Witnesses of Faith

In the midst of adversity and uncertainty, the companions of the Prophet Muhammad (peace be upon him) remained steadfast in their commitment and devotion to their faith. Anas ibn Nadar bore witness to the unwavering faith of Sa'd ibn Mu'adh in the presence of the Prophet Muhammad (peace be upon him). Another companion, possibly from the Banu Qushayr tribe, expressed his readiness to face any trial in defense of their beliefs.

Victory in Adversity

When faced with imminent danger from the disbelievers, the Prophet Muhammad (peace be upon him) turned to Allah in supplication, seeking His divine intervention. Through his unwavering trust in the Almighty, the Prophet and his companions were granted victory over their adversaries despite overwhelming odds.

Exemplary Sacrifice

Among the companions who stood by the Prophet Muhammad (peace be upon him) through thick and thin were Talhah ibn Ubaydullah and Zubayr ibn al-Awwam. They pledged their allegiance to him, ready to sacrifice their lives in defense of their faith. Even in the face of danger and adversity, they stood resolute, embodying the true essence of faith and loyalty.

An Act of Betrayal

However, not all who claimed loyalty remained true to their word. Ubayy ibn Khalaf vowed to kill the Prophet Muhammad (peace be upon him) despite previously professing his allegiance. His treacherous intent was thwarted, illustrating the challenges faced by the Muslim community in upholding their beliefs amidst betrayal and opposition.

The Incident of Mucbah Ibn 'Umair

The Banu Abd ad-Dar ambushed the Messenger of Allah, peace and blessings be upon him, in which Mus'ab ibn 'Umair was martyred. The Prophet, peace and blessings be upon him, witnessed the injury of his companion, Talha ibn Ubaydullah, who was struck with a spear by an enemy named Abu ibn Khalaf. Even though the injury was severe, no blood was shed from it. Sa'id ibn Zayd said that he broke a rib of Abu Khalaf with his own spear. After that incident, the Prophet mentioned that it was not him who threw but Allah who threw. The companions reached the Prophet while he was recovering, and mistakenly thought they were being attacked by their enemies. One of them prepared to shoot an arrow, but upon recognizing the Prophet, they realized their mistake. Satan tried to create fear and sadness in their hearts, but Allah removed their sorrow and diverted the enemy's attention away from them. The Muslims were filled with grief over the loss of their companions and were consoled by the verse revealed by Allah.

The Battle of Badr

When the Muslims ascended the mountain in a state of defeat, they forgot their fear of the enemy and fighting. The Prophet Muhammad, peace be upon him, prayed to Allah saying, "O Allah, they cannot make us prevail today." Then the Prophet urged his companions and selected a group of them to climb the mountain until they were level with the enemy, who threw stones and struck them with spears until they forced them down from the mountain. The polytheists then turned their attention to killing the Muslims, mutilating their bodies while thinking they had killed the Prophet and his companions.

Abu Sufyan remarked that the battle resembled the Day of Badr and described the fighting. He then arrogantly called out their gods. Umar asked the Prophet Muhammad to respond to the enemy's blasphemy, to which he replied, "Call upon him and say: Allah is the Most High and the Greatest. There is no equality - our dead are in paradise while theirs are in hell." The enemy continued boasting about their idols, but the Prophet emphasized that Allah is their protector and they have none.

When the enemy realized they were alive, they panicked and retreated. The Muslims, not understanding the enemy's intentions, watched as they decided to flee. The Prophet instructed his companions to pursue the enemy, anticipating their attempt to seek refuge among their families and vulnerable populations. If they succeeded, the Prophet vowed to attack them within their homes. If they attempted to flee, he anticipated their escape. Sa'd ibn Abi Waqqas was sent to gather information about the enemy, observing their chaotic retreat before reporting back to the Prophet.

Translation of Classical Arabic Text

Retreat of the Enemy

The people dispersed to go after their enemies for combat, following them to kill them. However, they found no victim except for Hanzala ibn Abi 'Amir, whose father had sided with the polytheists and he was left behind. They alleged that his father stood in his way as a victim, so he pushed his chest with his foot and said, "I have two sins that I have committed, one of them I have come forward about to you at the moment of your death, O enemy. By the oath of Allah, if you were connected to the kin by treating the parents well."

Finding Hamza ibn Abd al-Muttalib

They found Hamza, the uncle of the Prophet, ﷺ, with a split abdomen, and his liver had been removed by the enemy and carried away. Hind bint Utbah had vowed to have it when her father was killed in the Battle of Badr. The Muslims moved on to bury their dead. They buried Hamza in a furrow in which when lifted to his head, his feet would show, and when lowered to his feet, his face would show. They made poles from wood and stones, placed them on his feet, and covered his face with them.

Mus'ab ibn al-Zubayr

Musa said that Ibn Shihab reported: When the Messenger of Allah ﷺ finished burying the martyrs, he said, "Interlock their injuries, for there is no person who is spoken concerning Allah but that he will come on the Day of Resurrection with his injuries bleeding, the color of his blood being the color of blood, and his scent will be the scent of musk." Then the Messenger of Allah ﷺ said, "I will bear witness for them on the Day of Resurrection." Then he rose, and people buried him on his eyes, not washing them and not performing the funeral prayer on any of them as it is performed on the dead. They did not bury them in garments other than those in which they were killed.

Burial of the Companions

They buried the soldiers collectively in a single trench. Who among them was more devoted to the Quran? When someone was pointed out, he was buried before his peers until they finished burying them.

Women's Contributions

Women from the emigrants and the supporters came out carrying water and food on their backs. Among them was Fatimah, the daughter of the Messenger of Allah, ﷺ. When she saw her father and the blood on him, she embraced him and started wiping the blood off his face. The Messenger of Allah ﷺ said, "The wrath of Allah intensifies upon those who have inflicted wounds on the face of the Messenger of Allah. The wrath of Allah intensifies upon the man whom the Messenger of Allah was killed."

Sahl ibn Sa'd al-Sa'idi:

Prophet Muhammad (peace be upon him) said, "O Allah, forgive my people for they do not know."

Musa ibn 'Uqbah narrated that Ibn Shihaab said:

On that day, a man from Bani al-Harith bin 'Abd Manaf, known as Ibn Qam'ah or some said, 'Utbat ibn Abi Waqqas stoned the Prophet. Ali ibn Abi Talib, may Allah be pleased with him, rushed to the scene and told Fatimah, "Hold this unsheathed sword." He then brought water in a container and the Prophet intended to drink from it but detected a bad smell. He remarked, "This is impure water," rinsed his mouth with it, and Fatimah washed his face. Upon seeing Ali's sword stained with blood, the Prophet said, "If you were to excel in fighting, you would have been like Aasim ibn Thabit, Harith ibn Simmah, and Sahl ibn Hunaif." Then he asked, "Inform me about the people, what have they done and where did they go?" They replied that most of them had disbelieved. The Prophet said, "The pagans never afflicted us with anything similar until they were slaughtered. Then they headed back to their abodes, and Abu Sufyan informed them that their meeting place would be at Badr, an annual market. The Prophet said, "Tell them, 'Yes, we have done so.'" Abu Sufyan confirmed that was the decided meeting place.

They claimed that the Prophet displayed his sword that day, asking, "Who will take it rightfully?"

They inquired about its rightful claim, and the Prophet explained it was used in combat against the enemy. Umar, they claimed, initially volunteered but withdrew. The cycle repeated until Zubayr finally stepped forward saying, "I will take it rightfully, O Messenger of Allah." The Prophet handed it to him, and he used it justly in battle.

Ka'b ibn Malik recounted:

Once, I witnessed the Muslims against whom some idolaters were attacking. Seeing how they were slaughtering the Muslims, I stood up. Amidst them, I saw a man among the idolaters inciting them to fight, exhorting them as one herds sheep, stating: "Attack them fiercely." And so.

Story of Abu Dujana - A Gallant Muslim Warrior

A man from the Muslims stood waiting, and his whole community with him. I went around until I was behind him, then stood to watch the Muslim and the non-Muslim, considering them carefully. The non-Muslim excelled in number and form. I continued to wait until they confronted each other. The Muslim struck the non-Muslim on the shoulder with his sword, reaching his lower back. They separated, and the Muslim revealed his face saying, "What do you see, Ka'b? I am Abu Dujana."

Prophet Muhammad's Reaction

When the Prophet entered the alleys of Medina, he heard mourning and crying in the houses. He asked about it and was told that the Ansar women were crying for their dead. A woman carrying her son and husband on a camel with a rope tied between them rode by, carrying their deceased. The Prophet prohibited them from carrying the bodies and instructed them to bury them where they were killed. He then said that while he heard the crying, Hamza did not.

Abolishing Ignorant Practices

Several companions including Sa'd ibn Mu'adh, Sa'd ibn 'Ubadah, Mu'adh ibn Jabal, and 'Abdullah ibn Rawahah visited the households gathering all mourners in Medina, advising them not to mourn the Ansar martyrs until they mourned the Prophet's uncle, stating there is no mourning for him in Medina. When the Prophet heard the crying, he inquired and was informed of what the Ansar did to their women. He prayed for them and uttered kind words, saying he abhorred crying and prohibited it. The Prophet then mentioned three ignorant practices that his community should abandon: lamenting the dead, slandering lineage, and attributing rainfall to a certain star.

Hypocrisy and Tribalism

Hypocrites took advantage of the Muslims' grief, engaging in deceit, sowing discord among the believers, and exposing the deceitful nature of the Jews, which led to hypocrisy spreading rapidly in Medina.

Discussion of Hypocrisy and Deceit Among Muslims

In this passage, it is highlighted how the hypocrites and the Jews displayed their hypocrisy and deceit openly when the Muslims faced distress. The Jews expressed that if Muhammad were truly a prophet, then calamity would never befall him. They accused him of seeking merely worldly power, not prophethood. Likewise, the hypocrites echoed similar sentiments and blamed the Muslims for their misfortunes.

Events of War Preparation

A man from Mecca visited the Prophet Muhammad and informed him about Abu Sufyan and his companions. He reported hearing them planning and criticizing the Muslims for not taking aggressive actions against their enemies. The Prophet ordered his companions, only those willing to participate in battle, to gather intel. Abdullah ibn Ubayy expressed his desire to join but was refused. The believers obeyed God and His Messenger during trials, and they set off to gather information.

Jabir's Request to Join Battle

Jabir ibn Abdullah Al-Salmi came to the Prophet expressing his willingness to fight despite his father urging him to return. His father desired his safety after previously experiencing tragedies. God granted his father's wish by keeping Jabir safe. Jabir insisted on staying with the Prophet in battle, even though he disliked fighting alongside those without true intentions. The Prophet allowed him to stay, and they proceeded to seek out the enemy, ultimately reaching the battlefield.

The Quranic Revelation And Divine Guidance

As they marched towards the battlefield, a Quranic revelation emphasized obedience to God, the expulsion of hypocrisy, comforting the Muslims, and discussing issues pertinent to the community. The Prophet's setting out for war was marked by God's praise and his role in organizing the believers for battle. (Quran 3:172, 3:121)

Interpretation of Famous Verses

In this passage, it is mentioned that some members of the Muslim community were led astray by Satan due to their misdeeds, but Allah forgave them as He is most forgiving and merciful. The text references the incident of the Battle of Uhud, where the Muslims faced a greater test compared to the Battle of Badr against the polytheists. This was a trial that Allah decreed, similar to what they had faced before, to test their faith and resolve. The story also includes the names of specific individuals such as Sa'd ibn Uthman, Abu Hudhaifa from Yaman, and others, who played significant roles during the battle where confusion and mistakes occurred among the Muslims. Even in the midst of chaos, the forgiveness and mercy of Allah are emphasized, as seen in the actions and words of those involved in the event.

Key Points:

• The influence of Satan and forgiveness from Allah
• Comparison of the battles of Uhud and Badr
• Roles of specific individuals during the Battle of Uhud
• Confusion and mistakes leading to forgiveness and mercy

Story of Uhud in Islamic History

Forty-nine men were killed among the pagans on the day of Uhud, sixteen of whom were described in the story of Uhud in the campaigns of Musa ibn Uqbah (may Allah have mercy on him). Some evidence from scattered hadiths and additions in some of those hadiths must be mentioned, and we will address them, God willing, in translated sections that encompass them.

These events have been briefly mentioned by Ibn Abd al-Barr in "Dalail al-Nubuwwah" (pp. 145-153), some of them by Ibn Sayyid al-Nas in "Awraq al-Athar" (2:5-35), and some by al-Salihi in "Al-Sirah al-Shamiyyah" (4:271-334).

These will be covered in the following sections, bringing an end to the third part of version (H) with its completion marking the end of what is available in version (H). The concluding part includes notes and references.