Continued from

http://groups.yahoo.com/group/mukto-mona/message/15922



The Root of Terrorism a la Islamic Style

Part Six

Abul Kasem
e-mail: abul88@...

[A cautionary note: This essay is a twenty parts series; its content may be
deemed offensive to some readers. The author will not be responsible in the
event any reader feels anger, umbrage, agitated, distraught and/or derided
after reading this serial. You have been forewarned. Read at your own
risk.]

‘Young man smile in the face of death, for you are on your way to
Heaven’---from a Manual of Terror

Terror Twenty-one

The Battle of Uhud, Led by Muhammad—March, 625CE

The Quraysh resolutely decided to avenge their defeat at Badr II. The need
for a decisive military victory against the menacing Islam and its diehard
Jihadists became more urgent when Zayd b. Haritha plundered their rich
caravan that took the new alternative route through Nejd (see terror 19,
TROTIS 5). The Quraysh were now convinced that nothing could protect their
lifeline (trade) from the pillage and terror of Muhammad. They alerted the
neighboring tribes and sought to raise money to form a formidable military
operation against Muhammad. Through contributions from different parts of
Arabia they raised 250,000 Dirhams (besides the 250,000 Dirhams paid as
ransom to secure the release of the Meccan prisoners from Muhammad) for the
impending military expedition to avenge their defeat. They also concluded
alliance with other nearby Bedouin tribes. Besides this subscription from
various sources, they also decided to use the entire profit from the caravan
that escaped Badr II, to use it to combat the terrorism of Muhammad. This
profit was one thousand camels and fifty thousand Dinars (around US$ 550,000
in all, using the conversion rate mentioned earlier) in cash, a substantial
amount of money in those days. With such a handsome resource at their
disposal, the Quraysh had no difficulty in organizing a formidable army of
three thousand men, seven hundred of them were armored warriors and two
hundred mounted cavalry, ready to fight the terror perpetrated by Muhammad
and his fanatic followers. There was also a small band of fifty Medina
citizens under Abu Amir, the Christian monk, who went over to Mecca after
being disgusted at the enthusiastic reception of Muhammad at Medina. Besides
these military personnel, a batch of fifteen Quraysh women in camel litters
also joined the military operation. Their leader was Hind bt. Utbah, the
wife of Abu Sufyan Shakhr b. Harb. At Badr II she had lost her father
(Utba), uncle (Shaybah) and her son, Hanzala. She was particularly
interested in going for the blood of Hamzah who had slain her father at Badr
II. Now was the time for her to quench her thirst for revenge. She engaged
an Abyssinian slave, Wahshi, possessing deadly javelin skill and belonging
to Jubayr b. Mut’im to kill Hamza, promising Wahshi his freedom if he was
successful in his mission.

It was twelve months since the Badr II and it was the month of Ramadan. The
Quraysh remained steadfast in their revenge for the defeat at Badr II. Now
was the time to put their threat into execution. They planned a grand attack
on Muhammad. Rumor of this grand plan had been reaching Muhammad for some
time through his informers at Mecca. He even received an oracle from Allah
on this preparedness in 3:128. This rumor was confirmed when Muhammad
received a sealed letter from his uncle, al-Abbas, while he (Muhammad) was
at his mosque in Quba, a short distance from the city of Medina. A messenger
from Mecca delivered the letter to Muhammad. The letter contained the
information that the Quraysh, with three thousand soldiers, were planning an
attack on Muhammad. He kept the content of the letter a secret and
immediately returned to Medina to concur with his advisors there. However,
the news leaked out when the wife of Sa’d b Muadh, the Khazaraj leader,
overheard the conversation between him and Muhammad. Soon, the news spread
that an immediate attack was coming from the Quraysh.

In Mecca, the Quraysh were now fully ready to set out for a showdown with
Muhammad. At last, near the end of Ramadan, the Quraysh army started their
march with three thousand soldiers, with Abu Sufyan b. Harb as their
general. The other chiefs of the Quraysh clans also accompanied the army.

After a march of ten or twelve days, the Meccan army, taking the usual route
by the shore, arrived at Dhul Hulaifa, about five miles west of Medina. It
is reported that while at al-Abwa, Hind bt. Utbah suggested that they dig up
the grave of Muhammad’s mother, but the Quraysh refrained from doing such a
depraved act. It was Thursday morning, and after halting here for a while,
the Quraysh army marched northward for a few miles, bypassing the city of
Medina; instead, they proceeded about three miles further north and encamped
at Uhud, a mountainous region with some wide plain space for the camel’s
grazing. One may wonder why the Quraysh did not attack central Medina; they
could have easily done so with much success and with plenty of booty. The
reason is that the Quraysh were not at all interested in any sort of plunder
or booty. In fact, they had no grudge against the general population of
Medina; they were angry with only one person—their co-citizen, Muhammad, who
had taken refuge there. Soon after their arrival at the plains of Uhud, the
Meccans cut down the luxuriant forest as feed for the horses and camels.
They also set loose the camels and horses to graze. Then Friday came and it
passed without any activity.

In Medina, Muhammad was kept appraised of Meccan movements. A spy, Hobab ibn
al Mundhir surveyed the Quraysh camp on Thursday and brought back the
alarming estimate of the Quraysh army. Muhammad decided to keep that
information a secret. The next day, Friday, Muhammad discussed with his
people, the course to be pursued. He had a bad dream the previous night and
told the conclave of his Jihadists about the need of protection of Medina
and himself. Due to his bad dream the previous night, Muhammad was quite
reluctant to go for the battle. At first, it was decided that the women and
children of the suburbs and surrounding hamlets should be brought within the
city. The enemy, if they approached should be met with arrows, stones and
other missiles from the housetops. Abd Allah ibn Ubayy, Muhammad’s nemesis
supported this proposal of defending the city of Medina should the Quraysh
attack it. But the young converts wanted to go out and fight the enemy in
the field as they did at Badr II. Young Jihadists who missed the Badr II and
its booty were more enthusiastic in going out to fight the Quraysh. The
picture of paradise hovered before their eyes as martyrs in Allah’s cause
was just as the Quran had described it in 56:25-26. Hamza was adamant,
saying, “By Allah who has sent the Book down unto you, I will not taste food
till I fight them with my sword outside Medina.” Many people supported this
young faction. In the end, Muhammad gave way to them, commanding them to
make ready for the battle.

After the afternoon prayer, the people assembled in the court of the mosque
armed for the battle. Muhammad himself put on two armors, one on top of
another. When a few young Jihadists found that Muhammad had quite
reluctantly agreed to proceed for the battle, they became repentant and
wanted to abort the mission. On this, Muhammad said, “It does not suit a
Prophet that once he had put on armor. He should take it off until Allah has
decided between him and the enemy.” Some people hesitated but Muhammad kept
going. Muhammad’s child-bride, Aisha also volunteered to join the Jihad and
he allowed her. Aisha nursed the wounded, brought water to the thirsty and
rendered sundry services.

Then the Muslims fixed three banners on the three lances. One for the
refugees carried by Musab b. Umayr (some say, Ali), the second, to the
leader of B. Aws, Usayd ibn Hudayl, the third to a leader of B. Khazraj,
al-Hubab ibn al-Mundhir. Abdallah ibn Umm Maktum was appointed to look after
Medina city and to lead the prayer in the absence of Muhammad. The Muslim
army consisted of one thousand men (one hundred of them were armored), and
two horses (one belonging to Muhammad). Then Muhammad gave the orders for
the march northward to the plains of Uhud. The two Sa’ds (Sa’d b. Muadh and
Sa’d b. Ubadah) ran in front of the Muslim battalion.

Muhammad marched until he reached al-Shaykhayn and saw a well-equipped army
waiting there. On enquiry, he learned that they were polytheists and Jews
who were ready to join the Muslim army against the Meccans. They were the
allies of Abd Allah ibn Ubay. Muhammad refused to accept them as his
comrade, saying, “Do not seek support of the polytheists against
polytheists.” Then he halted at al-Shaykhayn and reviewed his forces,
rejecting those who were disabled or too young to fight. At nightfall, the
Muslim army encamped there and Muhammad spent the night there. Abd Allah ibn
Ubayy encamped nearby. He was displeased by the unfriendly behavior of
Muhammad to his Jewish adherents. The Quraysh were also camped nearby. A
ridge separated the two armies.

In the morning the Muslim army started marching again to Uhud. When they
reached at a place called Ash Shawt they could observe the Quraysh army in
the distance. It was at this place that Abd Allah ibn Ubayy rebelled against
Muhammad, withdrew his three hundred men from the Muslim army and started
departing for Medina, thus reducing the number of Jihadists to around seven
hundred men. Two other parties of Muhammad’s were also influenced by Abd
Allah ibn Ubayy. They were about to join him (Abd Allah ibn Ubayy), but at
the eleventh hour, changed their minds and decided to remain with Muhammad.
Muhammad claimed this change of heart to be Allah’s will, as revealed in
3:122. When Abd Allah ibn Ubay departed, another band of Muhammad’s
followers went along with him pleading Abd Allah ibn Ubayy to fight for the
cause of Allah. But ibn Ubayy was adamant in returning to Medina, thus
greatly displeasing the pleading clan. Allah, in verse 3:187 cursed the
hypocrisy of Abd Allah ibn Ubayy. So now Muhammad had to march alone with
his seven hundred followers. Although he was quite near to Uhud, and could
easily see the Quraysh encamped in the plains of Uhud, he found that it
would not be safe to follow the main road to Uhud, because that would engage
him to a full frontal confrontation with the enemy. Muhammad now sought the
help of a local guide, Abu Khaitamah to reach the Uhud Mountain, bypassing
the frontal confrontation with the Quraysh. This guide took the Muslim army
through a track that required the trespassing through farmland belonging to
a blind man named Marba b Qyizi. When the Jihadists wanted to pass through
this farmland without the permission of the owner, the blind man protested
by throwing dust on them and saying, “You may be the apostle of God, but I
won’t let you through my garden. By God, Muhammad, if I could be sure that I
should not hit someone else I would throw it in your face.” The Jihadists
sought Muhammad’s permission to cut to pieces this blind man. Muhammad
declined; but it was too late. A diehard Jihadist had already hit the blind
man on his head with his sword that cut his head in to two pieces. Such was
the mercy of Allah’s soldiers!

Upon their arrival at Uhud, the Muslims camped at the base of the mountain
and arranged their rank to face the Quraysh. Muhammad dispatched fifty
archers to the hill of Aynayan that was opposite to the main Uhud mountain
range to guard the rear of the Muslim army. He appointed Abd Allah ibn
Jubayr as their leader and gave strict order to not to leave their position
under any circumstances, whether victory or defeat, until they received the
command from him. He issued further orders to not to engage the enemy until
he gave instructions. Muhammad himself took up a position at an elevated
place with plenty of arrows to shoot at the enemy. Sahih Bukhari states that
Some Jihadists drank wine to imbue them further in Jihad. Here is the Sahih
Hadith:

Volume 6, Book 60, Number 142:

Narrated Jabir:
Some people drank alcoholic beverages in the morning (of the day) of the
Uhud battle and on the same day they were killed as martyrs, and that was
before wine was prohibited.

Muhammad exhorted the Jihadists to a frenzied spirit of war; gave his sword
to one cavalier, Abu Dujana who was famous for his savagery and fanatic
killing instinct. Then Muhammad sat down and began casting arrows. He was
protected by a band of Jihadists who ensured that any attack from behind
would be repulsed immediately. However, his elite core of companions (like
Abu Bakr, Ali, Hamzah, Umar and others) were dispatched to lead the Muslim
soldiers for a fierce combat. Muhammad then waited for enemy’s approach. At
this time, Abu Sufyan b. Harb, the leader of the Quraysh army brought his
army, and facing Uhud, marshaled them in front of Muhammad. Khalid b.
al-Walid commanded the right wing, while Ikrimah b. Abu Jahl commanded the
left wing with Abu Sufyan in command of the middle front. The women, at
first, kept to the front sounding their tumbrels and martial verses; but as
the line advanced, they fell to the rear.

The Meccan banner was borne by Talha ibn Abi Talhah. He belonged to the
Quryash clan of Abdud Dar whose duty it was to carry the banner of the
Quraysh during war. It was Saturday, Shawwal 7, AH3 corresponding to March
23, 625. The two armies were now poised to ignite the fire.

Before the battle started, Abu Sufyan sent a message of peace to the men of
al-Aws and al-Khazaraj, asking them to leave the matter of battle among the
cousins (i.e., among the Quraysh) only. He did not want to have a war with
al-Aws and al-Khazraj. But al-Aws and al-Khazraj turned down his peace
offer. Thus, a ferocious showdown became inevitable.

The first person from the Quraysh to start the single combat was Abu Amir
(Muhammad used to call him al-Fasiq—the evildoer) with a party of fifty of
his people. They exchanged stone-throwing with the Muslims. This continued
till the Muslims gained an upper hand, and Abu Amir and his companions
turned back To keep the fervor of fighting spirit intact, the Quraysh women
came out marching, beating cymbals, drums and tambourines and singing
patriotic songs. In the next stage of fighting, it was mainly single combat,
following the Arab customary start of a battle. Talha ibn Abu Talhah strode
forward with the Quraysh standard; Az- Zubair b. al-Awwam (some say Ali ibn
Talib) met him and killed him. On hearing the death of the first standard
bearer of the Quraysh, Muhammad rejoiced with Takbir (Allahu Akbar) and
said, “Every Prophet has a disciple and my disciple is Az Zubair,” thus
guaranteeing Az Zubair a place in paradise, whether alive or dead in the
Jihad.

After the death of Talhah, his brother Abu Shaybah Uthman b. Abi Talhah took
over the Quraysh standard reciting enticing verses. Hamzah attacked him with
his sword, cutting his hand and shoulder and exposing his lung. Soon Abu
Shaybah Uthman was killed. Then, his brother, Abu Sa’d b. Abi Talhah took
over the Quraysh flag and Asim b. Thabit killed him. In this way, seven
members from the same family were killed. They were: Talhah, his brothers,
Shaybah and Abu Sa’d; Talha’s four sons, viz. Musafi, Al-Harith, Kilab and
Julas. When Musafi’s mother learnt the killing of her two sons in the hands
of Asim b. Thabit she vowed to avenge their death by drinking wine from
Asim’s skull.

The slaughter continued and the Quraysh grew desperate. When all the brave
brothers and sons of Talhah were slain, Artat Shurahbil raised the flag of
the Quarysh and an unknown Jihadist killed him. The Quraysh standard then
went to the hand of Shurayh b. Qariz and then to his slave Su’ab; the
Muslims killed both of them. Thus, ten Quraysh laid down their lives to keep
the Quraysh standard aloft. The Quraysh flag lay on the ground with no one
to raise it. The front line of the Quraysh was now broken; panic and terror
struck their minds and they took to the flight. They realized that it was a
mistake on their part to engage the Muslims in single combat. However, it
was too late. Hanzala b. Abu Amir (the Christian monk’s Muslim son) dueled
with Abu Sufyan and was about to kill him when Shaddad b. al-Aswad struck
Hanzala b. Amir and killed him. This was what Abu Sufyan b. Harb later
recalled in a poetic verse as ‘Hanzala for Hanzala.’ (Remember? Abu Sufyan’s
son Hanzala was killed by the Muslims at Badr II).

As soon as the Quraysh realized their folly in engaging the Muslim Jihadists
in single combat they launched a general engagement. In the beginning, with
the fierce attack from the Muslims, the Quraysh began to waver. Each time
they moved forward, the archers, protecting the rear of the Muslim army in
the neighboring hillock pushed them back. The Meccan army was about to lose
heart. Abu Dujana, with the sword given by Muhammad, Hamza and Ali fought
valiantly. They killed a number of Quraysh unbelievers. The Quraysh, became
desperate and started to flee the battle leaving their standard lying on the
ground and no one to carry it. Thus ended the first phase of the Uhud
battle.

The Muslim army, sensing the nervousness of the Quraysh, without any delay,
started collecting booty. Their cupidity for booty was so intense that when
the Muslim archers saw from the hilltop afar their compatriots engaged in
plunder, they simply deserted their positions and joined in the rush for the
loot. Only ten archers, with their leader Abd Allah ibn Jubayr, remained in
their position as directed by Muhammad. The rest could not care less about
Muhammad’s instruction; booty became their supreme goal. Here is a summary
of what Tabari wrote about the Jihadists desire for booty:

When the Jihadists, guarding the rear of Muslim soldiers saw the Quraysh and
their women fleeing and saw the booty they became hungry for booty and said,
“Let us go to the Messenger of God and get the booty before the others beat
us to it.” Another group wanted to obey the order of Muhammad and leave
their positions. On this altercation between the two groups God revealed,
“Whoso desireth….the Hereafter (3:145).
Witnessing the greed for booty, Ibn Masud said, “I never realized that any
of the Prophet’s companions desired the world and its goods until that day.”

This uncontrolled greed for booty by the Jihadists provided Khaild b. Walid,
the commander of the Quraysh cavalry to charge the booty-drunken Muslims
from behind and to change the tide of war. He soon made a vicious attack on
the remaining archers, killing all of them, including their leader, Abd
Allah ibn Jubayr. Khalid b. Walid was followed by Ikrimah b Abu Hakam (Abu
Jahl’s son; Abu Jahl who was brutally murdered in Badr II). It is claimed
that the angels were present but they did not fight for the Muslims;
neither is it clear why the angels were reluctant to help the soldiers of
Allah. When the Muslim ranks were broken and forced back, Muhammad tried to
resume the flight. He gave a call to continue fighting in the name of the
apostle of Allah. But his call remained largely unheeded and the retreat
continued unchecked. The enemy soon came closer to Muhammad. A party of
diehard devotees then rallied around his person. It was impossible for
Muhammad to escape. While this confusion was raging, a rumor, that Muhammad
had been killed, broke the backbone of the Muslim army. Muhammad’s
biographers often provide conflicting and confusing account of this episode
of the Uhud battle. Here is what I understood after consulting a few
versions of this story:

Watching the quick change of fortune in the war front and the Muslim’s
disunity, the Quraysh soon regained their spirit and returned to fight. A
Quraysh woman, Umrah bt. Alqamah Al-Harithya lifted the standard lying on
the ground. This time, the Quraysh had a decisive upper hand in the fight.
They gathered together and started searching for Muhammad.

A band of Quraysh army, after killing the archers, pursued Muhammad and his
bodyguards. At that time most of the Jihadists were busying themselves with
the plunder. Only a small group of nine Jihadists were protecting Muhammad,
seven of them were Ansars (helpers) and two were Muhajirs (immigrants). A
part of Khalid’s army, led by ibn Qamia started hurling stones at this
little group protecting Muhammad. One of these stones hit Muhammad’s mouth
injuring his lower right incisor and rupturing his lower lip. Another
sword-attack from Utbah b. Abi Waqqas (the brother of Sa’d b. Abi Waqqas, a
Muslim), a Quraysh, injured his forehead and shoulder causing severe
bleeding.

The Meccans attack on the Muslims from behind put them to flight. They (the
Meccans) killed many Muslims. Some Muslims were gravely wounded; many
started to flee the battle. With a wounded person and a wounded heart
Muhammad called on his followers to fight on, but no one was listening to
him. Then Allah sent the oracle in verse 3:128, “It is no concern at all of
thee (Muhammad), whether He relent toward them or punish them: for they are
evildoers.” A helpless Muhammad then cried out, “Who will sell his life for
us?” Hearing his desperate call, Ziyad b. al-Sakani (or Umarah b. Ziyad
al-Sakani), along with other five Jihadists, came forward to protect
Muhammad. One after another was killed in front of him until only Ziyad b.
al-Sakani was left.

It is reported that Hatib b. Baltah followed Utbah b. Abi Waqqas and killed
him, although it was the great desire of Sa’d b. Abi Waqqas to kill his own
brother (Utbah). While the attack on Muhammad was not mortal (because
Muhammad was wearing a double coat of arms), the blow was so heavy that it
caused the two rings in his helmet to penetrate his cheeks. An injured
Muhammad vehemently cursed the perpetrators. Initially those bodyguards
fought with supreme bravery to protect Muhammad. But the Quraysh continued
their foray of relentless attack on them—so much so, that they killed the
seven ansars in no time. Only the two Muhajirs, namely, Talhah b. Ubaidullah
and Sa’d b. Abi Waqqas, now protected Muhammad. In the short melee that
ensued, the Quraysh seriously injured Talhah b. Ubaidullah. The standard
bearer of the Muslims, Musab b. Umayr was nearby. It so happened that he
resembled Muhammad in his appearance. Ibn Qamiah attacked him and killed
him. Thinking that he had killed Muhammad, he started shouting at the top of
his voice, “Muhammad has been killed.” Hearing this terrible news, the
Muslim’s rank fell in disorder; confusion raged and they started fighting
each other. One such victim of this internecine was the father of Hudhayfa,
Al-Yaman. When he saw his father about to be killed by another Muslim, he
cried out, but to no avail. Hudhayfah later forgave his father’s killer and
did not demand any blood money for the killing of his father. Many Muslims
fled the battlefield and headed towards Medina. Some of them took their
comrades’ corpses for burial at Medina. Some Muslims even tried to contact
Abd Allah ibn Ubayy to strike a deal with the Quraysh, so that they would
not be killed by them. But this attempt failed. Finding his position to be
untenable and extremely vulnerable from further attack, Muhammad began to
run for his life. A Jihadist, Ka’b b. Malik saw a fleeing Muhammad and
rejoiced, crying loudly, “Allah’s messenger is alive.” An unnerved Muhammad
asked Ka’b to keep his mouth shut; but the Quraysh had already heard that
their bitterest enemy was still alive. One Quraysh, Ubay b. Khalaf rode to
Muhammad in order to kill him. Muhammad took a spear from one of his
companions and hurled it at Ubay b. Khalaf injuring him. Ubayy went back to
the Quraysh with the injury in his throat and neck and said, “By God,
Muhammad has killed me.” The Quraysh found nothing so seriously wrong with
Ubayy. But Ubayy insisted that Muhammad’s curse had afflicted him. Ubayy b.
Khalaf died of his wound at Sarif while returning to Mecca. It is stated
that when the Quraysh saw Ubay b. Khalaf’s wound and told him that it was
not very serious, he refused to believe it, insisting that Muhammad had
previously cursed him to death and as such he would surely die. While there
is no evidence/record to suggest that Muhammad had killed any one with his
own hand, Ibn Sa’d writes, “Ubayyi Ibn Khalaf al-Jumahi, whom the apostle of
Allah, may Allah bless him, slew with his own hand……”

While running in a hurry to save his own life, Muhammad fell into a ditch
(some kind of booby-trap) that Abu Amir, the Christian monk had previously
dug to trap Muslim soldiers. Now, hearing the joyful shout of Ka’b, about
thirty of the Jihadists, including Muhammad’s hardcore companions like Abu
Bakr, Ali, Umar etc. started approaching him. When they came near the ditch
where Muhammad had fallen, they were greatly relieved to find him alive.
Muhammad asked them not to make much noise but to proceed north and take
sanctuary at one of the caves in the hillock. Ali put forth his hand towards
Muhammad and lifted him up from the ditch. With a live Muhammad with them,
his companions then started to proceed stealthily towards the hillock to
take shelter there, to execute a planned withdrawal of the Muslim army and,
most importantly, provide medical attention to Muhammad and his injured
companions. It is reported that Aisha and a few other Muslimah joined
Muhammad’s team. Fatima (Muhammad’s daughter) arrived at the scene of the
battle and helped to dress the wound of her father. It took about a month
for Muhammad’s wound to heal.

Hamza’s sister, Safiya also came up. She was fondly attached to Hamza, her
brother.

The battle of Uhud also demonstrates the use of extreme vituperative and
vulgar language, mostly by the Muslims. Here is a sample:

While such a grave predicament afflicted the Muslims, Hamzah was fighting
gallantly killing a few Quraysh. The Abissiniyan slave, Wahsi (Remember? he
was hired by Hind bt. Utbah to kill Hamzah) was watching him close by and
took up a strategic position aiming his deadly spear at Hamzah. At this
moment, Siba b. Abd al-Uzza al-Ghubshani (Abu Niyar) passed by Hamzah. Abu
Niyar was the son of a female circumciser, Umm Ammar, a freed slave of
Shariq b. Amr b. Wahb al-Thaqafi. So, Hamzah yelled at him, “Come over here,
you son of a cutter-of clitorises.” When, Wahsi, the slave of Jubayr b.
Mutim saw Hamzah yelling at Abu Niyar, he (Wahsi) swiftly hurled his javelin
at Hamzah that struck him before he could strike Abu Niyar. The javelin
struck Hamzah in the lower part of the belly and came out between his legs.
Hamzah died quickly and Wahsi recovered his javelin and returned to his
camp, thus fulfilling his commitment of killing Hamzah. Hamzah’s body lay
dead on the ground.

Thus, we note that FGM (Female Genital Mutilation) was quite prevalent among
the Arabs in the days of Muhammad. Muhammad did not put any ban on this
practice of mutilating female private organs.

As mentioned previously, after Muhammad was pulled up from the ditch, Abu
Bakr, Umar, Ali and his other companions carried him to a cave nearby to
provide medical attention and nursing. A Jihadist pulled out the ring that
had penetrated inside Muhammad’s cheek, and while performing this primitive
‘surgery’, he broke Muhammad’s already injured incisor. Blood was oozing out
from Muhammad’s wound in his face. Malik b. Sinan sucked out the blood and
drank it. On this, Muhammad said, “He whose blood mingles with mine will
not be touched by the fire of hell.” Abu Bakr, Umar, Ali and his other
inner core of companions started comforting an injured Muhammad and the
gravely wounded Talhah b. Ubaidullah. To those who spread the rumor of
Muhammad’s death, Allah revealed the verse 3:144, “Muhammad is but a
messenger, messengers (the like of whom) have passed away before him. Will
it be that, when he dieth or is slain, ye will turn back on your heels! He
who turneth back doth no hurt to Allah, and Allah will reward the thankful.”

The Jihadists surrounding Muhammad became very tired and many of them fell
asleep in the cave. In a short time, the Muslims finally retreated from the
battle and took cover in the mountains of Uhud.

Meanwhile, after the Quraysh sensed that the Muslims had been defeated and
they (the Muslims) had retreated to the mountainside, they came out in full
force, many of them inspecting their fallen foes. This way, mid-day passed.
After the mid-day, the Quraysh started looking for the body of Muhammad, and
not finding it doubted his death. Some of them engaged in mutilating the
Muslim corpses. They cut off the ears and noses (even genitalia) of their
victims and made necklaces from them. Hind bt Utbah became so obsessed with
revenge that she not only wore some such necklaces and anklets but also
proceeded to mutilate Hamzah’s corpse. She tore apart his stomach, took out
the liver and chewed it but finding that not so palatable spat it out. Abu
Sufyan denounced such a savage act of Hind. Then Abu Sufyan came very near
to the snuggery where Muhammad and his companions were sheltered and
enquired about who were inside the cave. No one replied back to him. At
this, Abu Sufyan announced hubristically that the Quraysh had slain all the
nobles of the Muslims, including Muhammad. Unable to bear such humiliation
and insult, an angry Umar retorted back that all of them were alive, safe
and sound including Muhammad. Though a little surprised, Abu Sufyan was
reluctant to continue with further bloodshed and informed Umar that some
Quraysh had indulged themselves in mutilating the Muslim corpses which he
neither ordered nor disliked. He was satisfied that the death of his son
Hanzalah b. Abu Sufyan in BadrII had been avenged. Abu Sufyan then issued a
challenge to meet Muhammad again, next year at Badr. Muhammad accepted the
challenge. After exalting Hubal (the biggest idol in Ka’ba) and Uzza
(another idol at Nakha) for the victory, Abu Sufyan gave order to his
soldiers to pack up and march for Mecca. At this, a defiant Muhammad
proclaimed that Allah is the protector of the Jihadists.

Once Abu Sufyan was far off from the Muslim’s sanctuary, Muhammad instructed
Ali to observe the departure of the Quraysh army. Ali reported back that the
Quraysh rode their camels and led their horses. This news relieved Muhammad,
because it was a sure sign that the Quraysh had, indeed, departed for Mecca
and had no intention of returning to Uhud/Medina. Being reassured of no
further attack from the Quraysh, Muhammad ordered his comrades to come out
of their hideout. Thus the Muslims, once again, returned to the battlefield
that was now strewn with the corpses of the Jihadists. It was a horrible
sight, no doubt, and when Muhammad saw the mutilated body of Hamzah who was
his uncle and foster brother, he was gravely saddened and started to weep.
The sight of Hamzah’s corpse was so grotesque that Muhammad prevented his
(Muhammad’s) aunt, Saffiya to visit her brother’s (Hamzah) dead body. But
Saffiya refused and came and looked at the macabre scene of his brother
lying on the ground with parts of his body missing or in tatter. But she was
calm and composed and supplicated Allah for the forgiveness of Hamzah.
Muhammad ordered that Hamzah be buried with Abdullah ibn Jahsh, who was his
(Hamzah’s) nephew. Subsequently, Hamzah was buried where he fell dead.
Muhammad then vowed to take revenge by mutilating thirty Quraysh bodies for
Hamza. Some say that he vowed for seventy. However, this mutilation practice
was banned by a later revelation (16:126) in the Qur’an. Consequently,
Muhammad banned the mutilation of dead bodies but announced: “A wounded
Jihadi will be raised on the resurrection day with blood dripping from his
wounds and the smell of the wound will be the smell of musk.” In addition
to this, he also said: “God put the spirits of those killed in the Uhud in
the crops of green birds and the Jihadists would like to come back from
heaven and be killed again, again and again.” ). A similar Hadith is
narrated in Sunaan Abu Dawud:

Book 14, Number 2514:
Narrated Abdullah ibn Abbas:
The Prophet (peace_be_upon_him) said: When your brethren were smitten at the
battle of Uhud, Allah put their spirits in the crops of green birds which go
down to the rivers of Paradise, eat its fruit and nestle in lamps of gold in
the shade of the Throne. Then when they experienced the sweetness of their
food, drink and rest, they asked: Who will tell our brethren about us that
we are alive in Paradise provided with provision, in order that they might
not be disinterested in jihad and recoil in war? Allah Most High said: I
shall tell them about you; so Allah sent down; "And do not consider those
who have been killed in Allah's path." till the end of the verse.

After burying their dead comrades, the Muslims, along with Muhammad,
returned to Medina. While on his way to Medina, many people, especially
women were extremely eager to learn about the fate of their dear and near
ones. Muhammad had no choice but to tell them the heart-wrenching news of
the death of their relations. When he passed by a settlement of Ansars,
Muhammad heard the wailing of women for their dear ones. He himself wept but
found no women to weep for Hamzah. When Sa’d b. Muadh heard of this, he
ordered his women folks to weep for Hamzah, the uncle of Muhammad.

In the evening of that day (Saturday, 7th of Shawal), Muhammad, along with
the Muslim army returned to Medina. When Muhammad entered his family home,
he and Ali gave their swords to Fatima (Muhammad’s daughter and Ali’s wife)
to wash off the blood from them.

It is reported that seventy Muslims were killed at the battle of Uhud. The
Quraysh lost twenty-three men.

There were a few accidental killing of Muslims by themselves. For instance,
it was already mentioned that Husayl b. Jabir al-Yaman was killed by Muslims
who could not recognize him. Muhammad paid his son Hudhayfah the blood
money. Hudhayfah donated that money to the needy Muslims.

Hatib’s son Yazid was gravely injured and was comforted by other Muslims,
for paradise was promised to a martyr. At this, Hatib was agitated and
blamed the Muslims for misleading his son to death.

Another Muslim, Quzaman, fought valiantly, killing eight or nine polytheists
and then was gravely injured. When people congratulated him for his valor,
he simply expressed his great desire to fight for the honor of his own
people. When the pain from his wound became very severe, he committed
suicide by slitting his wrist with an arrow. Muhammad was quite dissatisfied
with Quzman, because he fought and died for National cause rather than Allah
and his apostle’s causes. When Muhammad’s followers enquired about Quzman’s
standing in the life hereafter, Muhammad replied, “He is an inhabitant of
fire.”

A Jew, Mukhayriq was also killed in Uhud. He fought for the Muslims and
exhorted other Jews to fight alongside Muhammad. But most Jews did not join
the battle on the plea of the Sabbath day. As his testimony, Muhammad called
Mukhyaraq the best of Jews. Sahi Bukhari records that Muhammad’s wife,
Aisha, and another woman, Umm Sulaim, (it is not clear if she was Muhammad’s
wife or not), served water to the Muslim fighters in Uhud. Here is the
Hadith:

Volume 4, Book 52, Number 131:

Narrated Anas:
On the day (of the battle) of Uhad when (some) people retreated and left the
Prophet, I saw 'Aisha bint Abu Bakr and Um Sulaim, with their robes tucked
up so that the bangles around their ankles were visible hurrying with their
water skins (in another narration it is said, "carrying the water skins on
their backs"). Then they would pour the water in the mouths of the people,
and return to fill the water skins again and came back again to pour water
in the mouths of the people.

On the night of their return from Uhud, the Muslim army kept a sharp vigil
on the city of Medina to prevent any intrusion from the Quraysh. Muhammad
had a rather nightmarish night. For the whole of the night he thought over
what had happened and what the future holds for him and his hordes of
followers. The defeat at Uhud was an extremely painful blow to him and his
credibility as the messenger of Allah was now at stake—Muhammad was quick to
understand this. He needed to be calm, cool, and collected, and must decide
on a course of action to restore his lost credibility and the awe at which
his followers looked at him. To them, he was invincible and next to
Allah—nothing can be further from this truth. Muhammad vowed that he must
not lose this magical and hypnotic mob-power on his Jihadist followers. At
the same time he was also alarmed that the Quraysh army might return and
inflict a sudden attack on Medina. The only choice for him was to go out,
look for the whereabouts of the Quraysh army and scare (terrorize) them
somehow or other. He must cast terror on their hearts by whatever means he
could muster—he knew this truth very well.

To be continued in Part Seven