The Battle of Uhud part 7

The Hamra’ul-Asad Invasion

Allâh’s Messengerﷺ on his part, spent the night pondering over the situation. He feared that the idolaters might think – while they were still on their way to Makkah – of reversing their way and diverting to Madinah after they realized that they had availed nothing of that victory. They might regret and decide to invade Madinah as compensation. Therefore Allâh’s Messengerﷺ training was determined to pursue the Makkan army. The Prophetﷺ called out unto people and ordered them to march to encounter the enemy of Islam. That was on Sunday morning – the next day after the battle of Uhud – the eighth of Shawwal. He said:

“Nobody will march to the fight except those who have

already participated in the fighting at Uhud.” ‘Abdullah bin Ubai said: “I will march out with you.” “No,” said the Prophetﷺ While the Muslims were suffering a lot from pain and deep anxiety. they responded to his call. Jabir bin ‘Abdullah Radiallahu anhoo asked the Prophetﷺ and to allow him to join them in that fresh invasion on account that he always had a liking to witness all the battles that the Prophetﷺ was involved in. He had not participated in Uhud because his father asked him to stay in Madinah with his sisters. And he was granted his wish. The Muslims marched until they reached a place called Hamra’ul Asad – about eight miles from Madinah. He encamped there. In that place Ma’bad bin Abi Ma’bad came to Allâh’s Messengerﷺ and professed Islam. Some people said that he remained an idolater; he simply desired to give the Messenger than some advice out of abidance by a covenant between Khuza’ah (his tribe) and Bani Hashim. He said: “O Muhammad! By Allâh, we feel great sorrow for what happened to you and to your Companions. We really hope you will not suffer again.” So, Allâh’s Messengerﷺ

suggested that he should go to Abu Sufyan and discourage him from pursuing his evil intentions. The Messenger’s thought of a possible return of the idolaters proved to be absolutely true. For no sooner than had the idolaters dismounted and encamped at Ar-Rawha’ – a place thirty-six miles from Madinah, they started reproaching one another. A group of them said to another one: “You did nothing. You broke down their force but you left them. There are still some distinguished men among them who will probably gather people up to fight you again. So let us go back and kill them and crush down their forces.” It was in fact a hasty decision taken by shallow-minded people who misjudged the potential power and morale on both parties, that is why an eminent leader of Quraish, Safwan bin Umaiyah, tried to discourage his people from pursuing that venture, saying: “O people. Do not do such a thing! For I fear that he will gather up those who stayed behind and did not share in Uhud. Go back home as winners. For I am not sure of what turn the consequences will take if you get involved in such a fight. It might be against you in the end.” Notwithstanding that weighty argument, the majority of the polytheists were determined to embark on that risky undertaking. Ma’bad bin Abu Ma’bad meanwhile meet them and tried to exaggerate the danger awaiting them in order to ruin their plan, he said: “Muhammad ﷺhas marched to meet you with a large host of fighters; I have never seen something similar to it before. He has gathered all the troops who have stayed behind and did not share in Uhud. They surely regret what they have missed and want to compensate for it now. Their hearts are filled with hate and resentment.” Abu Sufyan said: “Woe to you! What do you suggest?” He said: “By Allâh, I see that you would not leave till he comes and you see the heads of their horses: or till the vanguard of his army turns up to you from behind that hill.” Abu Sufyan said: “By Allâh, we have reached a common consent to crush down the Muslims and their power.” The man, once more

with an implied warning, advised him to stop it. In the light of this news, the resolution and determination of the Makkan army failed and panic and terror took firm hold of them. They consequently thought it safest to complete there withdrawal back to Makkah. They, however, as an alternative, started a hostile nerve propaganda aiming at discouraging the Muslim army from pursuing them. A caravan belonging to ‘Abdul-Qais happened to pass by towards Madinah. Abu Sufyan, in the context of his propaganda. asked them to communicate

message to Hazrat Muhammad ﷺ to the effect that the Makkans had rallied their ranks to kill the Messenger than and his Companions, in return Abu Sufyan promised to give the people of the caravan loads of raisins at the forum of ‘Ukaz the following year. The people of the caravan conveyed the message to Allâh’s Messengerﷺ Hamra’ul-Asad, but to no effect, on the contrary, Abu Sufyan’s words increased them in Faith. Allâh says:

, “…And they said: ‘Allâh (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us). So they turned with Grace and Bounty from Allâh. No harm touched them; and they followed the good Pleasure of Allâh. And Allâh is the

Owner of Great Bounty.” (3:173, 174] After the arrival of the caravan on Sunday, Allâh’s Messengerﷺ stayed at Hamra’ul-Asad for three days – Monday, Tuesday and Wednesday – 9-11 Shawwal, 3 A.H., and then returned to Madinah. Before his return, he took Abu ‘Azza Al-Jumahi as a prisoner of war. Incidentally, this man had also been captured at Badr but on account of his poverty, and the large family he supported, the Prophet ﷺhad been gracious enough to release him on condition that he would not involve himself in war against the Muslims again. Abu ‘Azza did not keep his promise and took part in the Uhud hostilities on the side of the polytheists. Here again he requested Hazrat Muhammadﷺ for pardon but the latter told

him that a believer wouldn’t be taken twice in the same trap. He then deservedly merited the sentence of death which was executed by Az-Zubair

or, in another version, by ‘Asim bin Thabit A Makkan spy, called Mu’awiyah bin Al-Mughirah bin Abul-‘As, was sentenced to death too. This spy was the grandfather of ‘Abdul-Malik bin Marwan on his mother side. When the idolaters went back after Uhud, Mu’awiyah came to his paternal cousin Uthman bin ‘Affan ‘Uthman gave him shelter – after securing the Prophet’sﷺ permission – on condition that if he was caught there after three days, he would be killed. But he did not comply with it, so when the Muslim army left Madinah, he stayed there for more than three days during which he was spying for the Quraish. So when the army returned, Mu’awiyah fled out of Madinah. Allâh’s Messenger ﷺon this account, ordered Zaid bin Harithah and ‘Ammar bin Yasir to pursue him and kill him. So he was killed

Undoubtedly, the invasion of Hamra’ul-Asad is not a separate invasion, but rather a part, or more specifically, a follow-up to Uhud. That was the battle of Uhud with all its stages and details. It has for long been discussed by scholars and men of research. Was it a defeat or not? Doubtlessly, the military superiority in the second phase of the battle was in favor of the polytheists who could successfully direct the steering mechanism of hostilities and inflict heavy losses in lives on the Muslims. Admittedly, part of the body of believers was clearly defeated, but this could never be considered a Makkan victory. The Makkan army failed to occupy

camp of the Muslims. The greater bulk of the Madinese army, in spite of the chaos and confusion, did not take to escape, on the contrary they showed

matchless and heroic resistance and managed to gather them selves again around their headquarters fighting bravely and courageously They, moreover, did not allow the Makkans to run after them in pursuit

. Neither Muslim captives were taken nor spoils were gained by the Makkans. The enemies of Islam were also too cowardly to conduct the third phase of war, and impress their superiority on the battlefield: on the contrary, they were in hot haste to evacuate the field even before the Muslims did. Madinah itself, the capital of the Muslims, was only a stone’s throw from the lines of the enemy, and vulnerably exposed, yet the polytheists were not bold enough to storm it to plunder its wealth or capture the Muslim women therein. These suggestive details in fact support our argument that the event of Uhud was just an occasion on which the Makkans managed only to inflict heavy losses on the Muslims but failed to achieve their ultimate goals of destroying the Muslim army in the process of their operation. After all, it is not unusual for conquerors to sustain such casualties and losses, but these could under no circumstances be regarded as victory for the hostile party. The incident of Hamra’ul-Asad is interesting in this regard. It is a curious sight indeed of a victorious army in retreat for fear of disgrace and defeat, and the damaged group of Muslims in pursuit. So this operation was not a separate battle, each party gaining some success and failure, not fleeing nor further engagement. In this sense, the operation could be regarded as an inseparable battle.

In this context, Allâh says:

“And don’t be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allâh (for the reward, 1.e., Paradise) that for which they hope

not.” [4:104) The Verse explicitly identifies the attitudes of both the parties regarding losses and hardships as identical. Both parties concluded the military operations and returned neither victorious nor defeated

The Observations of the Noble Qur’ân on the Battle of Uhud

Some Qur’ânic Verses were revealed to shed light on the most decisive phases of the battle successively, bringing forward quite clearly the cause that led to that heavy loss, and illustrate the vulnerable areas that were still persisting in the souls of some believers over their duties in adopting a decisive attitude with respect to the noble objectives for which the Muslim Community was formed and what it was expected to accomplish. The Noble Qur’ân also spoke about the attitude of those pretending to have Faith, and made clear the hostility and hatred that they hold against Allâh and His Messenger ﷺThe Words of Allâh managed, as well, to erase all traces of uncertainties and objections raised by the hypocrites and their allies, the Jews – the authors of conspiracy and plots of intrigue – and which were still in active operation in the minds of some weak-hearted Muslims. The admirable judgment and long-sought objectives that were attributable to the battle of Uhud, were also another topic for the Noble Qur’ân to dwell on at length. Sixty Verses relevant to the battle were revealed giving full account of the first phase of the battle:

“And (remember) when you (Muhammad ﷺ) left your household in the morning to post the believers at their

stations for the battle (of Uhud).” (3:121) And to end in a comprehensive commentary on its results and moralities:

“Allâh will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allâh disclose to you the secrets of the Ghaib (unseen), but Allâh chooses of His Messengers whom He pleases. So believe in Allâh and His Messengersﷺ. And if you believe and fear Allâh, then for you there is a great reward.” [3:179]

Hadith जामे तिरमिजी,हदीस नं. 666)

☪️हजरत अनस बिन मालिक عنھ الله رضي से रिवायत है कि हुज़ूर नबी-ए-करीम صلى الله عليه وسلم ईर्शाद फरमाते है:-

🔮”यकिनन सदका ओर नेकी परवरदिगार के गजब की आग को ठंडा करती है ओर बुरी मौत को दफा करती है।”

🌻(जामे तिरमिजी,हदीस नं. 666)🌻