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THE
BATTLE OF UHUD
The
victory of Badr alerted to Islam all
the hostile forces in Arabia. The
Muslims were in a state of unease, and
endured the wrath of most of the
neighboring societies.
The
Jewish tribes around Madina were
disinclined to honour the agreements
they had concluded with God’s
Messenger after his Emigration from
Makka. During the Battle of Badr they
were sympathetic with the
idol-worshipping polytheists rather
than with the Muslims. After the
Battle of Badr these tribes openly
promoted the Quraysh and other Arab
tribes to urge them to unite against
the Muslims. They also collaborated
with the hypocrites, who were
apparently an integral part of the
Muslim body-politic. To serve the same
end, that is, to sabotage the spread
of Islam, they fanned the flames of
old animosities between the Aws and
Khazraj, the two tribes of Madinan
Muslims. In particular, the chief of
Banu Nadir, Ka‘b ibn Ashraf, went to
Makka personally and recited stirring
elegies for the Makkans who had been
slain in Badr, in order to provoke the
Quraysh into hostile action against
the Muslims. Also, this Ka‘b spoke
slanders against the Muslims and
satirized God’s Messenger in the
poems he composed.
Their
violation of treaty obligations
exceeded all reasonable limits. A few
months after the Battle of Badr, a
Muslim woman was indecently treated by
some Jews of Banu Qaynuqa, the most
hostile to the Muslims among the
Jewish tribes. In the fighting that
followed a Muslim was martyred and a
Jew killed. When God’s Messenger
reproached them for this shameful
conduct and invited them to remain
faithful to the obligations of the
treaty they had concluded with him,
they threatened him, saying: ‘Do not
be misled by your encounter with a
people who had no knowledge of
warfare, and so you had good luck with
them. By God, if we were to wage war
against you, you would know that we
are the men of war.’
Finally,
God’s Messenger launched an attack
on Banu Qaynuqa, and banished them
from the outskirts of Madina. In
addition, upon the order of God’s
Messenger, Muhammed ibn Maslama killed
Ka’b ibn Ashraf and put an end to
his mischief.1
The
reasons of the battle
The
Quraysh were smarting from the defeat
of Badr. Their women were mourning
almost everyday over their warriors
killed at the Battle of Badr and
encouraged them to wage war on the
Muslims. In addition, the Jewish
efforts to arouse their feelings of
revenge were like pouring oil on
flames. Within a year they attacked
Madina again with an army of three
thousand, including 700 in coats of
mail and 200 cavalry.
Informed
of the Makkans’ march upon Madina,
God’s Messenger took counsel with
his Companions as to how best to
resist the Quraysh. He had had a dream
that he was in his coat of mail with
his sword notched and that some oxen
were being slaughtered, and
interpreted it as meaning they should
defend themselves from within the
boundaries of Madina; also that a
leading member of his kinsmen,
together with some others of his
Companions, would be martyred.2 Also,
he knew that the Makkan army was
coming with the intention of doing
battle in open ground, and if,
therefore, they defended themselves
from within Madina, the Makkan army
could not continue a long siege. With
this plan he also stressed once more
that the Muslims are, in reality, the
representatives of peace and security
and therefore they resort to force
only when it is inevitable for them
either to eliminate the obstacle put
before their preaching of Islam or to
defend themselves or their faith and
country against any attack.
However,
there were several young people who
longed for martyrdom and felt
aggrieved at not having had the
opportunity to fight in the Battle of
Badr. They were of the opinion that
the enemy should be resisted outside
the confines of Madina. God’s
Messenger gave in to the demands of
the majority and decided to march out
of the city to meet the enemy.
Nevertheless, those young people
repented, upon the warning of the
elders, of having insisted on their
opinions to march out of Madina, and
the elders came to God’s Messenger
to inform him that the young people
had changed their minds. The
Messenger, upon him be peace and
blessings, replied to them:
It
does not befit a Prophet to take
off his coat of mail after he has
put it on.3
An
advisory system of government
An
advisory system of government is an
indispensable article of the Islamic
constitution. The advice of the
learned, of the pious and of persons
of sound judgment and expert knowledge
who enjoy the confidence of people, is
always to be sought, and these
persons, in turn, are expected to
speak out and express their opinions
according to the dictates of their
conscience with precision and
integrity. This advisory system is so
important to a Muslim community that
in the Qur’an God praises the first,
exemplary Muslim community as a
community whose affair is by counsel
between them (al-Shura, 42.38).
This importance becomes more explicit
when the fact that this first
community was led by the Prophet
himself is taken into consideration,
who never spoke out of caprice and on
his own authority but spoke what was
revealed to him by God (al-Najm,
53.3-4). It is because of this that
God’s Messenger preferred the
opinions of the majority to his own.
But, since he had to execute the
decision they had concluded after
consultation in full submission to and
confidence in God, he should not be
expected to change his decision for
several reasons:
-
This would, first of all, have
led those in authority to exert
pressure upon others to accept
their opinions.
-
If a leader changes his decision
according to individual feelings
and fancies, it can cause him to
lose his authority and
reliability.
-
Any hesitation shown by the
leader passes fear and anxiety
on to his followers and leads
them to conflicting ideas.
-
If God’s Messenger, upon him
be peace and blessings, had
changed his decision, and chosen
to defend the Muslims from
within the boundaries of Madina
with some undesired result, it
would have caused those of the
opposing view to criticize the
Messenger and the leading
Companions.
In
his every word and deed, God’s
Messenger, upon him be peace and
blessings, set an example to be
followed by his Umma. All the
reflections above refer to the kind of
behavior he showed prior to the Battle
of Uhud and in his saying: It does not
befit a Prophet to take off his coat
of mail after he has put it on.
The
stages of the Battle of Uhud
God’s
Messenger, accompanied by a thousand
warriors, left Madina for Uhud, a
volcanic hill only a few miles from
the western outskirts of Madina, with
a plain stretching before it. However,
half way to the destination ‘Adbullah
ibn Ubayy ibn Salul broke away along
with his three hundred men.4 This,
happening as it did just before the
commencement of the battle, caused
such perplexity and confusion that the
people of Banu Salama and Banu Haritha
wanted to turn back, but were
persuaded not to.
God’s
Messenger, upon him be peace and
blessings, advanced with the remaining
seven hundred Muslims, much less in
number and equipment than their
enemies, and lined up his troops at
the foot of Mount Uhud in such a
manner that the mountain was behind
and the Quraysh army in front of them.
There was only a mountain pass from
where the Muslims could be subjected
to a surprise attack. God’s
Messenger posted fifty archers there
as guards under the command of ‘Adbullah
ibn Jubayr, instructing him neither to
let anyone approach nor to move away
from that spot, adding: Even if you
see birds fly off with our flesh,
still you must not move away from this
place.5
The
standard of God’s Messenger was
again in the hands of Mus‘ab ibn ‘Umayr.
Zubayr ibn ‘Awwam commanded the
cavalry and, Hamza, the infantry. The
army was ready to begin the battle. In
order to encourage his Companions, the
Prophet had brought forth a sword and
asked: Who would like to have this
sword in return for giving its due?
Abu Dujana asked: ‘What is its due?’
It is to fight with it until it is
broken, the Prophet answered. Abu
Dujana took it and was engaged in
fighting.6 Sa‘d ibn Abi Waqqas and
‘Adbullah ibn Jahsh prayed to God to
make them encounter the strongest
soldiers of the enemy. Hamza, the
uncle of the Prophet and who was known
as the Lion of God, wore an ostrich
feather on his breast. The verse
revealed to describe the godly persons
around previous Prophets pointed also
to them:
Many
a Prophet there was, with whom a
large number of God-devoted men
fought. They fainted not for
anything that befell them in the
way of God, neither weakened, nor
did they abase themselves. God
loves the steadfast. Nothing else
did they say but, ‘Our Lord,
forgive us our sins, and that we
exceeded in our affair, and make
firm our feet, and help us against
the people of the unbelievers.’
And God gave them the reward of
the world and the good reward of
the Hereafter. God loves the
good-doers. (Al ‘Imran,
3. 146-8)
In
the first stage of the battle, the
Muslims defeated the enemy, so easily
so that Abu Dujana, with the sword the
Prophet had given him, advanced as far
as the central part of the Quraysh
army and, encountering Hind, the wife
of Abu Sufyan, who was the commander
of the Quraysh army, attempted to kill
her but, ‘in order not to dirty the
sword given by the Prophet with the
blood of a woman’, spared her life.7 ‘Ali had killed Talha ibn
Abi Talha, the standard-bearer of the
enemy. Those who took hold of the
standard of the Quraysh one after the
other had all been killed by either
‘Ali or ‘Asim ibn Thabit or Zubayr
ibn ‘Awwam. After that, the
self-sacrificing heroes of the Muslim
army like Hamza, ‘Ali, Abu Dujana,
Zubayr ibn ‘Awwam, and Miqdad ibn
‘Amr thrust themselves into the
ranks of the enemy and put them to
flight.
When
the enemy began to flee the
battlefield, the Muslims occupied
themselves with the spoils. The
archers on the mountain pass saw their
brothers collecting booty, and said to
themselves. ‘God has defeated the
enemy, and our brothers are collecting
the spoils. Let us go and join them.’
‘Adbullah
ibn Jubayr tried to persuade them not
to leave their posts by reminding them
of the Prophet’s directive, but they
answered: ‘He ordered us to do that
without knowing that the matter would
come to what we now see’. Except a
few who remained at their posts, they
took part in collecting booty. Khalid
ibn Walid, who was at that time an
unbeliever and who commanded the
Quraysh cavalry, seized this
opportunity. He rode with his men
around Mount Uhud and attacked the
flank of the Muslim army through the
pass. ‘Adbullah ibn Jubayr’s
depleted forces tried unsuccessfully
to resist the attack.
The
fleeing soldiers of the enemy also
returned and joined the attack from
the front and the scales of the battle
turned against the Muslims. The
suddenness of these attacks by
outnumbering forces, from both the
rear and the front, caused great
confusion among the Muslim ranks. The
enemy forces wanted to either seize
God’s Messenger alive or kill him,
and attacked him from all sides,
striking with swords, thrusting with
spears, shooting arrows and hurling
stones. Those who defended him fought
heroically.
Hind,
the wife of Abu Sufyan, had lost her
father and brothers in the Battle of
Badr and urged Wahshi, a black slave,
to kill Hamza. When the scales of the
battle turned against the Muslims,
Hamza thrust himself into the ranks of
the enemy like a furious lion. He had
killed almost thirty of them when the
lance of Wahshi struck him just above
the thigh and pierced it. Hind came
forward and ordered Hamza’s stomach
to be split open. She mutilated his
body and chewed his liver.8
Ibn
Kami‘a martyred Mus‘ab ibn ‘Umayr,
the standard-bearer of God’s
Messenger and who had been fighting
before him. Mus‘ab resembled God’s
Messenger in build and complexion.
This resemblance led Ibn Kami‘a to
announce that he had killed God’s
Messenger, upon him be peace and
blessings. Meanwhile, the Messenger
himself had been wounded by a blow of
the sword and stones hurled at him. He
fell in a pit and, bleeding profusely,
stretched his hands and prayed: O
God, forgive my people, because they
do not know (the truth).9
The
rumor that the Prophet had been
martyred led many Companions to lose
courage. But, in addition to those
like ‘Ali, Abu Dujana, Sahl ibn
Hunayf, Talha ibn ‘Ubayd Allah, Anas
ibn Nadr and ‘Adbullah ibn Jahsh,
who fought self-sacrificingly, some
Muslim women, having heard the rumour,
hastened to the battlefield. Of them,
one from Banu Dinar called Sumayra had
lost her husband, father and brother,
but she was asking about God’s
Messenger. When she saw him, she said:
‘All the misfortunes mean nothing to
me as long as you are alive, O God’s
Messenger!’10 Another one, named Umm
‘Umara, fought before the Messenger
so heroically that the Messenger told
her: Who else can endure all that you
endure? That pride of womanhood took
this opportunity to ask the Messenger
to pray God for her: ‘O Messenger of
God! Pray to God to join me in your
company in Paradise!’ The Messenger
prayed: O God, join her with me in
Paradise! She responded to this
prayer: ‘Whatever happens to me from
now on, I will not care it any more .’11
Anas ibn Nadr heard the rumour that
God’s Messenger had been martyred.
He fought so valiantly that he
suffered eighty wounds.12 They found
Sa‘d ibn Rabi’ giving his last
breath. He had received seventy
wounds. His last words were ‘Convey
my greetings to God’s Messenger. I
sense the fragrance of Paradise from
behind Uhud.’13
Besides
Abu Dujana and Sahl ibn Hunayf, ‘Ali
stood in front of God’s Messenger,
upon him be peace and blessings, and
defended him during the battle. Once,
the Messenger pointed to him some of
the enemy who had come down from the
hill. ‘Ali repelled them. Then, the
Messenger pointed to him some more of
the enemy. Again he attacked them and
put them to flight. The Prophet then
pointed to him another group of the
enemy. Yet again ‘Ali attacked them
and put them to flight.14
Despite
the indescribable resistance of the
Muslim warriors around God’s
Messenger, upon him be peace and
blessings, defeat seemed inevitable
until Ka’b ibn Malik, seeing God’s
Messenger, shouted: ‘O Muslims! Good
tidings for you! This is God’s
Messenger, here!’ The scattered
Companions advanced toward him from
all sides, rallied around him, and led
him to the safety of the mountain.
The
reasons for the setback at Uhud
Before
passing on to explain the reasons for
the setback suffered at Uhud, it
should be pointed out that the
Companions have, after the Prophets,
superiority over all the other people
in virtue. They were honored with
being the comrades and trainees of the
greatest of the whole creation, one
for whose sake the universe was
created and who was sent as a mercy
for all the worlds, that is, the
Prophet Muhammad, upon him be peace
and blessings. Therefore, according to
the rule, the greater the blessing,
the greater the responsibility, they
had to be the most sensitive in
obeying God and His Messenger. We read
in the Qur’an that, for example,
whoever of the Prophet’s wives
commits manifest indecency, the
punishment for her will be doubled
because they are not like any other
women (al-Ahzab, 33. 30, 32).
Likewise, a sin committed by the
Companions, small as it may be,
deserves severe punishment. They are
all included in those ‘foremost in
belief and nearness to God’, and
they are the ones whose conduct is an
example followed by later generations,
so they should be pure in belief and
intention, sincere in worship and
devotion, upright in conduct and
extremely careful in refraining from
sins and disobedience.
Secondly,
God has raised the Community of
Muhammad, upon him be peace and
blessings, as the best community who
enjoin the good and forbid the evil,
and believe in One God (Al ‘Imran,
3.110) and also appointed them as a
‘middle nation’ so that they may
be witnesses to mankind, and that the
Messenger may be a witness to them (al-Baqara,
2.143). But, in the first years of the
Madinan era, the community of the
Companions consisted of true believers
and hypocrites, so God wanted to sift
those who were truly His witnesses
against all mankind, and also to see
who among them strove hard in His Way
and remained steadfast (Al ‘Imran,
3. 141-2). The Battle of Uhud,
therefore, became a decisive test to
sift out the sincere and steadfast
from the hypocritical and wavering
ones, and served to make the Islamic
community more stable and formidable
than before.
After
these preliminary notes, we can
summarize the reasons for the reverse
which the Muslims experienced in the
second stage of Uhud.
God’s Messenger, being the
Commander-in-chief of the Muslim
army supported by Divine
Revelation, was of the opinion
that they should stay within the
confines of Madina, but the
younger Companions,
inexperienced and full of
excitement, urged him to march
out of the city. This was a
mistake, even though for the
sake of obtaining the rank of
martyrdom in the Way of God,
since the Messenger tended to
apply different tactics in
battles and knew in advance that
the Quraysh army was coming to
fight in an open field.
The second disobedience on the
part of the Companions showed
itself when the archers whom the
Prophet, upon him be peace and
blessings, had posted to defend
the army against any attack from
the rear, left their posts. They
misinterpreted the order of God’s
Messenger that they should not
move away from their places even
if they saw birds fly off with
the flesh of their brothers
fighting on the battlefield, and
took part in collecting booty.
The hypocrites numbering three
hundred, one third of the whole
army, cut themselves off from
the army half-way and returned
to Madina. This undermined the
morale of Banu Salama and Banu
Haritha, who were only persuaded
with difficulty not to leave.
Moreover, there was still a
small group of hypocritical
people who demoralized the
Muslim ranks during the course
of the battle.
A number of the Companions did
not remain sufficiently patient.
They acted, in certain respects,
in a manner inconsistent with
the dictates of piety and were
lured by material wealth.
There were some among the
believers who had thought that
as long as God’s Messenger was
in their midst and as long as
they enjoyed God’s support and
help, the unbelievers could
never triumph over them. However
true this was, they came to
understand by the setback they
suffered that deserving God’s
help requires, besides belief
and devotion, deliberation and
strategy, and steadfastness.
They also perceived that the
world is a field of testing and
trial:
Many
ways of life and systems
have passed away before you;
journey in the land, and
behold how was the end of
those who did deny (the
Messengers). This is an
exposition for mankind, and
a guidance and an admonition
for the God-fearing. Faint
not, nor grieve, for you
shall gain mastery if you
are true believers. If a
wound has touched you, a
like wound already touched
the (unbelieving) people (at
Badr); such days We deal out
in turn among men, that God
may see who are the
believers, and that He may
take witnesses from among
you; and God loves not the
evil-doers; and that God may
prove the believers, and
blot out the unbelievers. (Al
‘Imran, 3. 137-141)
Those who had not taken part in
the Battle of Badr sincerely
prayed God for martyrdom. They
were deeply devoted to the cause
of Islam and longed for their
meeting with God. Some among
them like ‘Adbullah ibn Jahsh,
Anas ibn Nadr, Sa‘d ibn Rabi’,
‘Amr ibn Jamuh and Abu Sa‘d
Haysama, may God be pleased with
them all, tasted the pleasure of
martyrdom and the martyrdom of
the others was delayed. The Qur’an
sings the praises of them as
follows:
Among
the believers are men who
were true to their covenant
with God; some of them have
fulfilled their vow by death
(in battle), and some are
still awaiting, and they
have not changed in the
least. (al-Ahzab,
33.23)
Any success or triumph lies in
the hand of God, Who does
whatever He wills and cannot be
questioned concerning His acts.
Belief in the Unity of God
requires that a believer must
always ascribe to God his
accomplishments and never
appropriate for his self
anything good. If the decisive
victory of Badr gave some of the
Muslims some sort of self-pride
and if they imputed the victory
to their own prudence and wise
arrangement or some material
causes, this, too, would have
taken a part in their setback in
Uhud.
There is an important point
worth mentioning concerning the
setback the believers suffered
in Uhud. Among the Quraysh army
there were some eminent soldiers
and commanders such as Khalid
ibn Walid, Ikrima ibn Abi Jahl,
‘Amr ibn al- ‘As and Ibn
Hisham, each of whom had been
destined by God to serve Islam
very greatly in the future. They
were the ones most esteemed and
respected among the people. For
the sake of their future service
for Islam, God may not have
willed to hurt their feelings of
honour completely. So, as
expressed by Bediuzzaman Said
Nursi, the Companions of the
future defeated the Companions
of the present in the second
stage of Uhud.15
Finally, the following verses
are to explain the reasons of
that setback together with its
aftermath, and the lessons which
should be taken from it:
Did
you suppose you should enter
Paradise without God seeing
who of you have struggled
and who are patient? (Al
‘Imran, 3.142)
Muhammed
is naught but a Messenger;
Messengers have passed away
before him. Will you, if he
should die or is slain, turn
back on your heels? If any
man should turn back on his
heels, he will not harm God
in any way; and God will
recompense the thankful. It
is not given to any soul to
die save by the leave of
God, at an appointed time.
Whoso desires the reward of
this world, We will give him
of this; and whoso desires
the reward of the other
world, We will give him of
that; and We will recompense
the thankful. (Al ‘Imran,
3. 144-5)
God
fulfilled His pledge to you
when by His leave you
blasted them, until you lost
heart, and quarreled about
the matter, and disobeyed,
after He had shown you that
you longed for. Some of you
sought this world and some
of you sought the next. Then
He turned you from them,
that He might try you; and
He has pardoned you; and God
is bounteous to the
believers. When you were
going up, not twisting about
for anyone, and the
Messenger was calling you in
your rear; so He rewarded
you with grief after grief
that you might not sorrow
for what escaped you neither
for what smote you; and God
is aware of the things you
do. (Al ‘Imran, 3.
152-3)
Those
of you who turned away on
the day two hosts
encountered - Satan made
them slip because of some of
their lapses; but God has
pardoned them; God is
All-Forgiving, All-Clement.
(Al ‘Imran, 3. 155)
O
believers, be not as the
unbelievers who say
concerning their brothers,
when they journey in the
land, or are upon
expeditions, ‘If they had
been with us, they would not
have died and not been slain’
- that God may make that an
anguish in their hearts. For
God gives life, and He makes
to die; and God sees the
things you do. If you are
slain or die in God’s way,
forgiveness and mercy from
God are a better thing than
what they amass; surely if
you die or are slain, it is
unto God you shall be
mustered. (Al ‘Imran,
3.156-8)
If
God helps you, none can
overcome you; but if He
forsakes you, who then can
help you after Him?
Therefore in God let the
believers put all their
trust. (Al ‘Imran,
3. 160)
Why,
when an affliction visited
you, and you had visited
twice over the like of it,
did you say, ‘How is this?’
Say: ‘This is from your
own selves; surely God is
powerful over everything’.
And what visited you, the
day the two hosts
encountered, was by God’s
leave, and that He might
mark out the believers; and
that He might also mark out
the hypocrites, to whom it
was said: ‘Come, fight in
the way of God, or repel!’
They said, ‘If only we
knew how to fight, we would
follow you.’ They that day
were nearer to unbelief than
to belief. (Al ‘Imran,
3.165-7)
Count
not those who were slain in
God’s way as dead. They
are alive with their Lord,
by Him provided, rejoicing
in the bounty that God has
given them, and joyful in
those who remain behind and
have not joined them yet:
that no fear shall be on
them, neither shall they
sorrow, joyful in blessing
and bounty from God, and
that God leaves not to waste
the wage of the believers. (Al
‘Imran, 3. 169-171)
God
will not leave the believers
in the state in which you
are, till He shall
distinguish the corrupt from
the good, and God will not
inform you of the Unseen;
but God chooses out of His
Messengers whom He wills.
Believe you then in God and
His Messengers; and if you
believe and are God-fearing,
there shall be for you a
mighty wage. (Al ‘Imran,
3.179)
The
last stage of the Battle of Uhud and
the
Campaign of Hamra’ al-Asad
After
the confusion at Uhud, his Companions
rallied around the Prophet, upon him
be peace and blessings. He was wounded
and fainted, and many of his
Companions were also wounded. They had
retreated to the safety of the
mountain. When the Quraysh army began
to leave the battlefield, thinking
they had taken revenge for the defeat
at Badr and seeing that they were
unable to crush the resistance of the
Muslims, they mounted their camels
and, only leading their horses (not
riding), they headed for Makka.
God’s
Messenger was apprehensive that the
Makkan polytheists might return and
launch a second attack on Madina. On
the second day of Uhud, therefore, he
ordered those who had taken part in
the Battle of Uhud the day before to
gather and urged them to pursue the
unbelievers. Although some people from
Banu ‘Abd al-Qays, appointed by Abu
Sufyan, tried to discourage the
Muslims to confront the Quraysh once
more, saying. ‘The people have
gathered against you, therefore fear
them,’ this only increased the
heroes of Islam in faith, and they
answered: ‘God is sufficient for us;
what an excellent Guardian He is!’
(Al ‘Imran, 3. 173).16
Most
of them were seriously wounded; some
were even unable to stand and were
carried by their friends.17 At this
highly critical moment, they girded up
their loins and were prepared to lay
down their lives at the behest of God’s
Messenger, upon him be peace and
blessings. They accompanied him to
Hamra’ al-Asad, eight miles from
Madina.
The
Makkan polytheists had halted and were
deliberating among themselves about
launching a second attack on Madina to
crush the power of God’s Messenger,
upon him be peace and blessings.
However, when they saw the believers,
whom they thought they had defeated so
shortly before, coming towards them,
they failed to muster sufficient
courage and carried on to Makka.
It
was the prudence and military genius
of God’s Messenger that a defeat
resulted in a victory. The enemy could
not find the courage in themselves to
march upon Madina, a few miles away,
and had to go on towards Makka in the
face of the resolution showed by the
believers. God revealed the following
verses in praise of the Muslim heroes
who had participated in this campaign:
Those
who answered God and the Messenger
after the wound had smitten them -
to all those of them who did good
and feared God, shall be a mighty
wage; those to whom the people
said, ‘The people have gathered
against you, therefore fear them’;
but it increased them in faith,
and they said, ‘God is
sufficient for us; what an
excellent Guardian He is!’ So
they returned with blessing and
bounty from God, untouched by
evil; they followed the good
pleasure of God; and God is of
bounty abounding. (Al ‘Imran,
3. 172-4)
1.
I. Hisham, 3.58.
2.
Ibid. 3.664-7.
3. Bukhari, “I‘tisam,” 28; I.
Hisham, Sira, 3.68.
4.
I. Hisham, 3.68.
5. Bukhari, “Jihad,” 164; Abu
Dawud, “Jihad,” 6.
6.
Muslim, “Fada’il al-Sahaba,”
128; I. Hanbal, 3.123.
7. Haythami, Majma‘ al-Zawa’id,
6.109.
8.
I. Sa‘d, Tabaqat, 3.12;
Waqidi, Maghazi, 221.
9.
Qadi ‘Iyad, Shifa’,
1.78-9; Hindi, Kanz al-‘Ummal,
4.93.
10.
I. Hisham, 3.99.
11.
I. Sa‘d, Tabaqat, 8.
413-5.
12.
I. Hanbal, 3.201; Bayhaqi, Sunan,
9.44.
13.
I. Kathir, al-Bidaya,
4.35-6.
14. Tabari, Tarikh, 3.17; I.
Athir, al-Kamil, 2.74; I.
Hisham, Sira, 3.100.
15.
Said Nursi, Lemalar,
Istanbul, 28.
16.
I. Hisham, 3.120-1; I. Kathir, al-Bidaya,
4.43.
17.
I. Hisham, 3.101.
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