Chapter Seven
Marriages of Muhammad (sas)—Expulsion of Banu Qainuqa‘ and Bani Nadir—Battle of Uhud—Incident of Al-Raji‘ and Bi‘r Ma‘unah—Ghazwah Banu Mustaliq—The Incident of the Accusation (Ifk)

The Traditional Wedding-Farewell (Rukhsati) of ‘A’ishah (ra), Shawwal, 2 A.H.

It has already been mentioned that after having a dream, Muhammad (sas) performed a Nikah1 with ‘A’ishah (ra) in Shawwal of 10th Nabawi.2 At the time of the Nikah, ‘A’ishah (ra) was seven years old.3 Since she had not reached adulthood, she continued to live with her parents for some time. Two years after the Migration, as it had been five years since the Nikah and ‘A’ishah (ra) was 12 years old4 and fully matured, Abu Bakr (ra) went to Muhammad (sas) and made a request for the traditional wedding-farewell ceremony (rukhsati). In the Shawwal of the 2 A.H., ‘A’ishah (ra) bade farewell to her parents’ house and entered into the blessed household of Muhammad (sas).

Distinction of ‘A’ishah (ra)

‘A’ishah (ra) has the distinction among all other wives of being the only one who was unmarried prior to marrying Muhammad (sas). All the other wives were either widows or divorcees, and every one of them was of elderly age. The motivations for the marriages with these wives included favour or goodwill to some party, to establish relationship with some nations, to break the traditions of the disbelievers of the time of ignorance, or simply because the woman did not have any other guardian besides Muhammad (sas). Among all these wives, Muhammad (sas) loved ‘A’ishah (ra) most dearly. It was not because she was young and pretty or solely because of her extraordinary intelligence and wisdom; rather, because of her higher status in spirituality and physical purity compared to all the other wives.

There is also a Hadith that once the other esteemed wives complained to Muhammad (sas) about ‘A’ishah (ra) regarding a domestic matter at which Muhammad (sas) kept quiet. On further insistence, Muhammad (sas) said:

Do not bother me about ‘A’ishah, as the Divine Inspiration does not come to me on any of the beds except that of ‘A’ishah.5

By God, how holy a husband was he, whose liking was based on nothing but holiness and purity. And how holy was the wife whose standard of purity was so high that the angel who brought the revelation did not hesitate to go to her quarters. Muhammad (sas) is reported to have said a few times that he loved ‘A’ishah more dearly than all other people.6 Once he said that there had been many perfect men, but very few perfect women. Then he named Asiyah, the wife of Pharaoh, and Mary, the daughter of ‘Imran7, and said that ‘A’ishah (ra) had the same excellence over women that the best Arabian food Tharid has over other foods.8

The superb work of training and educating the Muslim women carried out by ‘A’ishah (ra) has no match. A very large and critical portion of the traditions of Muhammad (sas) is based on her narrations. Her knowledge, excellence, and understanding of religion were such that the most eminent Companions accepted her as an authority and benefitted from her grace.

Good Treatment of the Pure Wives

Muhammad (sas) also took special care to ensure that his esteemed wives enjoyed the lighter side of life as well. Once a few Abyssinians were showing Muhammad (sas) and the Companions tricks of spears in the courtyard of Masjid an-Nabawi. Muhammad (sas) lifted ‘A’ishah (ra) next to the wall of the house behind him, and stayed there until she was tired of the show.9

Once Muhammad (sas) competed in a race with ‘A’ishah (ra) and ‘A’ishah (ra) won. Many years later, on another occasion Muhammad (sas) beat her in a race as she had gained some weight by that time. Muhammad (sas) smilingly said:

ھٰذِہٖ بِتِلْکَ

This evens the score of that day.10

On certain happy occasions, when a few friends of ‘A’ishah (ra) gathered at the Prophet’s house to sing some virtuous poetry, Muhammad (sas) did not object. Once Abu Bakr (ra) tried to warn the girls, but Muhammad (sas) stopped him saying, “Abu Bakr, let it go, it is the day of the ‘Id. Let the girls have some fun.”

When ‘A’ishah (ra) was young, one of her dolls with wings used to be placed on the shelf. Once, Muhammad (sas) remarked, “‘A’ishah, dolls have wings?” ‘A’ishah (ra) said, “Wings of Sulaiman’s horses have been mentioned too.” Muhammad (sas) smiled and kept quiet. Everyone makes jokes in some fashion, but her pious jokes were also a proof of her piety and veracity.

Polygamy and Its Rationale

The marriage of Muhammad (sas) with ‘A’ishah (ra) marked the beginning of the practice of polygamy by Muhammad (sas), so it is appropriate to briefly discuss this issue here. It should be remembered that the Shari’ah (the Islamic Law) allows a man to have up to four wives under certain circumstances. The Qur’an says:

فَانۡکِحُوۡا مَا طَابَ لَکُمۡ مِّنَ النِّسَآءِ مَثۡنٰی وَثُلٰثَ وَرُبٰعَ ۚ فَاِنۡ خِفۡتُمۡ اَلَّا تَعۡدِلُوۡا فَوَاحِدَۃً

Then marry women of your choice two, or three, or four. And if you fear you will not deal justly, then marry only one.11

We find from the Qur’an and the authentic Ahadith that in the case of having more than one wife, a man should strive his best to treat them with justice.

Some people are of the opinion that it is unfair to have more than one wife. But when carefully pondered, we find that this view is against human nature and physical needs. It appears appropriate to mention here a few sayings of the Promised Messiah (as)12 related to the rationality and the wisdom behind multiple wives. Promised Messiah (as) says:

The Shari’ah of God has all types of remedies in it. If Islam did not allow multiple marriages, then the Shari’ah would have had no remedy for the situations that man faces requiring the second marriage. For instance if a woman becomes insane, or becomes leprous, or suffers from some other irremediable sickness that renders her useless, or some other situation occurs so that the woman deserves our sympathy but is inept and the man also requires sympathy and cannot bear celibacy. In that situation it would be unfair to the faculties of the man to deny him a second marriage. In reality, due to the consideration of these matters, the Shari’ah of God left this path open. It has also left the path open for the woman at the time when she has no recourse, for if a man suffers a similar fate, she can go to the authorities to receive separation from her husband, which is equivalent to a divorce.13

He further says:

From a practical standpoint, all wives should be treated with equity. For instance, there should be equity in clothing, expenses, food, social contact, and even the conjugal relationship … We describe without any concession whatever we have learned from God, the Exalted. The intention behind the permission of the Qur’an for more wives is that by establishing yourself on righteousness, and achieving other goals like the procuring of righteous children, and taking care of kin and relatives and fulfilling their rights, you could gain reward. And it is for the achievement of these goals that man has been given the right to marry one, two, three, or up to four women. But if you are unable to carry on with justice among them, then it would be a sin, and you would be entitled to punishment instead of reward, for the revulsion of one sin inclined you to another sin. Breaking someone’s heart is a significant sin, and the relationship of girls is especially a very delicate matter. When parents separate the girls from themselves, and hand them over to someone, think about the expectations of their hearts that could be judged from the following commandment14:

وَعَاشِرُوۡہُنَّ بِالۡمَعۡرُوۡفِ

And consort with them in kindness.15

Marriage of Fatimah (ra), Dhul-Hajjah, 2 A.H.

Fatimah (ra) was the youngest child of Muhammad (sas) born of Khadijah (ra). When she reached the age of 15, Abu Bakr (ra) and ‘Umar (ra) sent proposals of marriage one after the other, but Muhammad (sas) did not accept them. Both the elders then assumed that Muhammad‘s desire was about ‘Ali (ra), so they urged ‘Ali (ra) to propose marriage. ‘Ali (ra) also perhaps wanted but was quiet because of his modesty. On the advice of the elders, ‘Ali (ra) presented his request before Muhammad (sas). Muhammad (sas) who had already received Divine indication about the marriage of Fatimah (ra) with ‘Ali (ra) asked Fatimah (ra), who remained quiet out of modesty. In a way, this was also an expression of acceptance.

Muhammad (sas) gathered the Muhajirun and Ansar and announced the Nikah. The traditional wedding-farewell (rukhsati) was most probably proposed to take place in the month of Dhul-Hajjah of 2 A.H., after the Battle of Badr. When Muhammad (sas) asked ‘Ali (ra) about the dowry money16, ‘Ali (ra) replied that he had no means to arrange dowry money. On the advice of Muhammad (sas), ‘Ali (ra) sold the body armour that he received from the spoils of the Battle of Badr for 400 dirhams. Muhammad (sas) used the money from it for the expenses of the wedding. The dowry given to Fatimah (ra) by Muhammad (sas) included an embroidered mantle, a leather bed which was stuffed with dry leaves of the date palm tree, and a water skin made of leather.17 According to another tradition, it also included a hand mill.18

On the same day after the traditional wedding-farewell (rukhsati), Muhammad (sas) went over to their house, and asked for some water that he supplicated on and sprinkled on the husband and the wife with the following prayers:

اَللّٰھُمَّ بَارِکْ فِیْھِمَا وَ بَارِکْ عَلَیْھِمَا وَ بَارِکْ لَھُمَا نَسْلُھُمَا

“O my Allah! Bless their mutual relationship, and bless their relationship with other people, and bless their progeny.”19

He returned to his house after that.

Advice Regarding the Bringing up of Girls and the Love for Fatimah (ra)

In that age, the birth of girls was considered unfortunate in certain tribes and as the Qur’an states, if a girl was born to someone, his face would turn black out of grief and he would hide from his people out of embarrassment. Muhammad (sas) quite sternly eradicated this misconduct, and it was fully inculcated in the minds of people that raising a girl entitles one to great rewards from God the Exalted.

‘A’ishah (ra) relates that the Messenger of Allah said, “The one who is given girls, if he raises them admirably, those girls will become an obstacle between him and the punishment of Hell.” According to a Hadith Qudsi20, Muhammad (sas) said that the one who (properly) raised two girls, he and Muhammad (sas) would be close to each other in Paradise like two fingers joined together.” Ibn ‘Abbas (ra) relates that Muhammad (sas) said, “The one who was given a daughter by God, and he did not bury her alive, and did not consider her a disgrace, and did not prefer a boy over her will enter into Paradise.” There is another tradition that once Muhammad (sas) said, “When you buy something (for your family), it is essential that you start distribution with your daughters, because your act of keeping your daughters happy is tantamount to fearing God, and consequently you will be saved from the fire of Hell.”

Besides these teachings, the life of Muhammad (sas) is full of excellent examples where he showed us how to recognize the true status of daughters. It is narrated that when Muhammad’s daughter, Fatimah (ra), visited him, Muhammad (sas) would stand in her respect, and hold her hand and kiss it, and make her sit in his place. When going on a journey, he would meet her last, and on his return, he would meet her first, so the time of separation was minimized. This was the excellent example of Muhammad (sas) that he showed us in order to establish the appreciation and the status of women.

Fatimah (ra) was very dear to Muhammad (sas) because of her personal qualities. But in spite of this love and affection, when once a woman committed theft, and Muhammad (sas) ruled to have her hand cut off as a punishment, a few people came from her tribe to intercede for her. Muhammad (sas) said:

لَوْ أَنَّ فَاطِمَةُ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ یَدَھَا

If Fatimah, daughter of Muhammad, were to commit theft, I would have her hand cut off.21

This incident tells us that though he had a great love for his children, his love did not extend to an undue support of them. Rather, if the fault of a child was proven, he was always ready to carry out the appropriate treatment with justice and equity.

Ghazwah22 of Banu Qainuqa‘, Late 2 A.H.

It has already been mentioned that when Muhammad (sas) migrated to Madinah, three major tribes of the Jews lived there: Banu Qainuqa‘, Banu Nadir, and Banu Quraizah. Muhammad (sas) settled treaties with them to live in peace and help each other. In the beginning they abided by the treaties, but after the Battle of Badr, their attitude started to change at the increasing strength of the Muslims, and they tried to create rifts among the Muslims. There is a tradition that once the tribes of Aus and Khazraj were having a social discussion at some place, when a few malicious Jews reminded them about the Battle of Bu‘ath.23 This created a rift among the Muslims and they pulled out swords, but fortunately Muhammad (sas) reached there in time and reminded them about the brotherhood in Islam and not to re-adopt the practices of Ignorance. The Ansar were so deeply moved by the admonition of Muhammad (sas) that they had tears in their eyes, and they repented for their action and embraced each other.24

The Jews plotted a lot of other mischief, but Muhammad (sas) always overlooked them and advised the Muslims to show patience. The period of peace with the Jews did not last very long, as they had the seed of enmity and hatred planted deeply in their hearts and they exceeded all bounds in their evil machinations.

Once a Muslim woman went to a Jewish shop to purchase some goods, and the shopkeeper started harassing her, and mischievously pinned up her lower body garment to the mantle on her back while she was sitting. When she stood up she was exposed and the Jews around her burst out in laughter. Outraged, the Muslim woman screamed out of embarrassment and appealed for help. By chance a Muslim who was nearby rushed there and shortly afterwards killed the Jewish shopkeeper. The Muslim man was alone, so the Jews from all around attacked him and killed that indignant young man.

The Muslims also gathered there in a large number and a situation of unrest was created.25 When Muhammad (sas) came to know about this, he advised the chieftains of Banu Qainuqa‘ to refrain from these malicious acts. But instead of being remorseful and promising to be peaceful in future, they very arrogantly said:

O Muhammad! Do not become arrogant over your victory at Badr. When you are to fight us you shall come to know the real likes of warriors.26

Left with no choice, Muhammad (sas) reluctantly set out towards the fortresses of Banu Qainuqa‘ with a force of Companions and besieged them for 15 days. Finally they opened the doors on the condition that Muslims could take hold of their possessions, but their lives and families will be spared. Though they were liable to be put to death according to the Mosaic Law27, because of the merciful nature of Muhammad (sas), he decided that they should simply leave Madinah. So everyone from Banu Qainuqa‘ left very peacefully and went towards Syria, and so a very troublesome element was eliminated from Madinah.

Jannatul-Baqi‘

At the end of this year, Muhammad (sas) selected a cemetery for the Companions which came to be known as Jannatul-Baqi‘. The Companions who were buried there had a stone placed at the head side of the grave as a special mark. The first Companion who was buried there was ‘Uthman bin Maz’un (ra).

Marriage of Ummi Kulthum bint Muhammad (ra), Rabi‘ul-Awwal, 3 A.H.

The first wife of ‘Uthman bin ‘Affan (ra) was Ruqayyah bint Muhammad (ra), the daughter of Muhammad (sas). When Muhammad (sas) was about to depart for the Battle of Badr, she became gravely sick. Muhammad (sas) asked ‘Uthman (ra) to stay in Madinah to take care of her, but she did not survive the sickness and passed away after a few days. After her death, Muhammad (sas) married his second daughter Ummi Kulthum with ‘Uthman. For this reason, ‘Uthman (ra) was also known as Dhun-Nurain, meaning the one with two lights.

Marriage of Hafsah bint ‘Umar (ra), Sha‘ban, 3 A.H.

After the Battle of Badr, Khunis bin Hudhafah, the first husband of Hafsah (ra), and the son-in-law of ‘Umar bin al-Khattab (ra) fell ill and died. ‘Umar (ra) was concerned about the second marriage of his daughter, Hafsah (ra). He approached ‘Uthman (ra) and Abu Bakr (ra), but they avoided the subject. ‘Umar (ra) was very upset about his daughter, so he approached Muhammad (sas) and narrated the entire story. Muhammad (sas) comforted ‘Umar (ra), and after some time considering the high degree of his sincerity, the unique relationship, and his circumstances, sent a marriage proposal for her that ‘Umar (ra) gladly accepted. In the Sha‘ban of 3 A.H., Hafsah (ra) was married to Muhammad (sas) and became part of the holy household of Muhammad (sas). At that time, Hafsah (ra) was 20 years of age. After the marriage, Abu Bakr (ra) said to ‘Umar (ra):

Perhaps your heart had been saddened on my account. The fact is that I was aware of the intention of Muhammad (sas), but did not want to mention it. Of course, if Muhammad (sas) had not intended so, I would have most gladly married Hafsah.

Muhammad’s marriages with the widows are a testament of the respect and the regard he had for the sincere parents of the widows as well as for the widows of sincere Muslims. Otherwise, a person in his position could have chosen unmarried girls instead of marrying widows.

Birth of Imam Hasan (ra), Ramadan, 3 A.H.

In Ramadan of the 3 A.H., ‘Ali bin Abi Talib (ra) and Fatimah (ra) were blessed with a child who was named Hasan by Muhammad (sas). That was the same Hasan (ra) who afterwards received the appellation of Imam Hasan (ra).

Love for Children

We find out from various Ahadith that Muhammad (sas) very dearly loved children and would often say to his companions:

أَکْرِمُوا أَوْلٰدَکُمْ

Treat your children with respect.

As discussed in the section about Fatimah (ra), Muhammad (sas) would stand up to greet her when she came to visit him at his house, and offer her his seat and pillow. Similarly we learn from Ahadith that Muhammad (sas) had a special love for the children of Fatimah (ra), and he used to pray, “O Allah! I love these children; do Thou also love them, and love the ones who love them.” Many times it happened that Muhammad (sas) was offering Salat, and Hasan (ra) would cling to him. He would be in prostration while offering Salat and Hasan (ra) would go through his legs making a path. It was Muhammad’s habit that when he would go to Fatimah’s house he would say, “Bring my children!” When she would bring the boys, he would express his love towards them, and embrace them. In that age, showing affection to children was thought strange, and the elderly people, especially the chieftains thought it against their status and honour to show affection to children. The affection shown by Muhammad (sas) for children would shock them. When one person saw Muhammad (sas) showing such love for his grandson, he said, “O Messenger of Allah! I have 10 sons and I have never treated them with affection.” Muhammad (sas) said, “If you are deprived of love and mercy for your children, what can I do?” The words of Muhammad (sas) tell us that love is a natural sentiment, and the lack of love cannot be attributed to someone’s high status, rather it is due to the callousness of the heart.

Muhammad’s disposition was such that if a child would climb on Muhammad’s back while he was offering Salat, he would not lift his head from prostration until the child himself came down from his back. Once, Muhammad (sas) offered Salat while holding his granddaughter Umamah in his lap. When he would go down in prostration, he would put her down on the floor, and lift her again when standing up. If he was on a journey, he would have the young children of his family ride with him in turns. But in spite of so much love and affection for children, he never neglected their proper upbringing and training. It is recorded that when his grandson, Hasan (ra), was 3 or 4 years old, while playing, he put a date in his mouth from a pile of dates reserved for charity (Zakat28). Muhammad (sas) immediately removed the date from his mouth and threw it away saying, “Yuck! Do not do it again! Don’t you know that it is forbidden for our family to take charity?”

Similarly, once his stepson, Ibni Abi Salamah was eating while sitting in his lap, and his hands were going all over the plate. Muhammad (sas) said, “Child! Begin eating food with the name of Allah; eat with your right hand; eat from the side of the plate that is in front of you, and do not eat from all over the plate.”

It was a habit of Muhammad (sas) that instead of teaching the children pointless things, he would teach them things that carried a moral lesson. It is related by Hasan (ra):

Muhammad (sas) made me memorize a phrase in my childhood that I still remember, which is:

دَعْ مَا یُرِیْبُکَ اِلیٰ مَا لَا یُرِیْبُکَ

Leave what makes you in doubt for that which does not make you in doubt.29

The example shown by Muhammad (sas) in the training of children, love for children, and the good treatment and respect for children is a model worth following.

Battle of Uhud, Shawwal, 3 A.H.

The defeat of Badr was very painful for the Quraish of Makkah. The remaining chieftains of Makkah had taken vows that they would not rest until they had avenged the deaths of their elders at Badr. For this purpose, they toured all of Arabia and antagonized all the famous warrior tribes against the Muslims. The Jews were already with them, so according to the saying:

اَلْکُفْرُ مِلَّةٌ وَّاحِدَةٌ

Disbelievers are a single nation.

There were a handful of the Muslims on one side, and the whole Arabia was united on the other side. The Quraish had earlier decided to allocate all the profits of the trading caravan that came back from Syria under the command of Abu Sufyan for the preparation of war against the Muslims.30 Now they brought out the money and started making preparations for the war with great zeal. ‘Abbas bin ‘Abdul-Muttalib, the uncle of Muhammad (sas) informed Muhammad (sas) through a swift rider about the intentions of the Quraish. Therefore, the Muslims also started preparations.

Abu Sufyan left Makkah most probably in Ramadan of 3 A.H., with a mighty army of 3,000 including some of the most prominent warriors of Arabia. The army was amply equipped with armament and had 3,000 camels, and 200 horses. Singing women to call upon their national honour with their hateful poetry were also with them. After traveling for 11 consecutive days, this army reached the north side of Madinah, and stopped three miles from Madinah at the mountain named Uhud. They raided the pastures of Madinah and let loose their horses and camels to graze there.

Muhammad (sas) received information about all of these events through his informants. He gathered the Companions and said to them:

Last night I saw a cow in a dream, and also saw that the tip of my sword had broken.31 Thereafter, I saw the cow being slaughtered, and I had placed my hand in a secure and strong body armour.32

The Companions said:

O Messenger of Allah! What is the interpretation of your dream?

Muhammad (sas) replied:

I have understood the slaughtering of the cow to infer that some of my Companions shall be martyred, and it seems as if the breaking of the tip of my sword is an indication towards the martyrdom of someone from among my relatives, or perhaps I shall myself suffer an injury in this campaign. As for placing my hand in body armour, I have understood this to infer that in order to fend off this attack, it is more appropriate for us to remain in Madinah.

Some of the prominent companions agreed with Muhammad’s suggestion, and ‘Abdullah bin Ubayy bin Salul, the chief of the hypocrites, also advised that the strength of the enemy was far greater than theirs and that therefore they should fight them from within Madinah. But most of the companions, and especially the young ones who did not get the opportunity to fight in the Battle of Badr strongly insisted on going outside Madinah to fight. Muhammad (sas), seeing their enthusiasm, accepted their suggestion and went inside his house and came out wearing double body armour. The Companions later thought about it and realized their big mistake and also realized that they should not have insisted on their suggestion over Muhammad’s opinion. One of them with this thought in mind said to Muhammad (sas), “O Messenger of Allah! Your advice was correct. We should stay in Madinah to fight.” Muhammad (sas) said:

It does not befit a Prophet of God to put on his arms and then lay them down before God issues forth a verdict.33

In the evening, Muhammad (sas) left Madinah with an army of 1,000 men and two horses including 100 men wearing body armour. A few young boys also accompanied him for the love of Jihad. Muhammad (sas) sent some of them back; however, since Rafi’s father had recommended him to be included in the army because of his archery skills, Muhammad (sas) permitted him to be included. Another boy, Samurah bin Jundab also approached Muhammad (sas) with his father and pleaded that if Rafi‘ was included, he must also be included because he was stronger than Rafi‘ and could easily wrestle him down. Muhammad (sas) appreciated the desire of the boy and smilingly said, “Okay, let’s have a wrestling match of Rafi‘ and Samurah so we can find out who is stronger.” The match took place, and Samurah defeated Rafi‘ in a moment. Muhammad (sas) granted permission to Samurah to come along. The boy was very pleased.

Later in the evening, Muhammad (sas) asked the Muslims to camp. In the morning when the Islamic army started marching forward, ‘Abdullah bin Ubayy bin Salul said:

Muhammad (sas) did not pay heed to my advice, and being swayed by inexperienced youngsters has come out of Madinah. Hence, I cannot remain with him and fight.

He returned to Madinah with 300 soldiers.34 The Islamic army was now left with only 700 men to face an army of 3,000, and further, they were no match for the disbelievers with respect to the number of riders and the quantity of armour. Some of the Muslims began to lose courage at the departure of ‘Abdullah bin Ubayy bin Salul35, but since their hearts still possessed the enlightenment of faith, they overcame those thoughts. Muhammad (sas), trusting God camped at the foot of the Uhud Mountain. There was a mountain pass behind the army from where it was possible for the enemy to attack them. Muhammad (sas) stationed 50 archers on the passage under the command of ‘Abdullah bin Jubair to guard it, and said:

Listen, this mountain pass should not be left empty under any circumstances. Even if you see that we have become victorious, and the enemy has fled in defeat, do not leave this place; and if you see that the Muslims have been defeated, and the enemy has prevailed upon us, do not move from this place.36

According to another tradition he said:

Even if you see that vultures are tearing away at our remains, do not budge from this place until you receive an order to leave.37

As Talhah bin Abi Talhah was holding the standard of the Quraish, Muhammad (sas) took away the standard of the Muhajirun from ‘Ali bin Abi Talib (ra) and gave it to Mus‘ab bin ‘Umair (ra), who like Talhah also belonged to the tribe of Qusayy bin Kilab. Before the general combat, there was individual combat between ‘Ali (ra) and Talhah, the standard bearer of the Quraish. ‘Ali (ra) brought Talhah to the ground with a few blows. After Talhah, his brother ‘Uthman bin Abi Talhah came out from the Quraish side. From the Muslim side, Hamzah (ra) stepped forward and swiftly finished him. The disbelievers, frustrated by the results of individual combat rushed in for a general combat. Muslims also stepped forward loudly proclaiming the slogan of Allahu Akbar and both the armies became entangled in a fierce battle.

It was probably at this moment when Muhammad (sas), holding his sword in his hand said, “Who shall take this sword and do justice to it?” One after the other, many companions pled to take the sword, but Muhammad (sas) handed over the sword to Abu Dujanah Ansari and he very well justified the possession of the sword. The famous English historian, Sir William Muir writes:

A general engagement ensued and, pressed by the fierce ardour of the Muslims, the Meccan army began to waver. Their horse sought repeatedly to turn the left flank of Moham­mad; but they were each time forced back by the galling archery of the little band which Moham­mad had posted there. The same daring contempt of danger was displayed as at Bedr. The Meccan ranks might be seen to quiver as Abu Dujana, distinguished by a red kerchief round his helmet, swept along the enemy's ranks, and, with a sword given him by Moham­mad, dealt death on every hand. Hamza, conspicuous from his waving ostrich feather; ‘Ali, known by his long white plume, and Az-Zubeir, by his bright yellow turban, like heroes of the Iliad,—carried confusion wherever they appeared. Such were the scenes in which were reared the great leaders of the Muslim conquests.38

So the battle took place and indeed it was fierce. Nine standard bearers of the Quraish were killed one after the other. Finally an Abyssinian slave Sawab took the standard and when he was killed, disarray spread in the disbeliever’s army and in a little while, the battlefield was clear and the Muslims occupied themselves in collecting the spoils of the war.39

When ‘Abdullah bin Jubair’s companions saw the victory, and that the Muslims were gathering the booty, they sought ‘Abdullah’s permission to step down and join the Mulsim army. ‘Abdullah reminded them of the strict instructions of Muhammad (sas) and tried to stop them, but they stepped down saying, “Muhammad (sas) only meant to guard the mountain pass until security fully prevailed, and now that victory has been clinched, there is no reason not to step down.” Everyone stepped down except ‘Abdullah bin Jubair (ra) and his few companions. When the sharp eyes of Khalid bin Walid noticed the vacated passage, he swiftly launched an attack with the support of the squad of Ikramah bin Abu Jahl. These two groups attacked the Muslim army voraciously and caused a great deal of upheaval in them.

Hamzah (ra), the uncle of Muhammad (sas) was fighting with great valour and tearing apart the ranks of the enemy forces, however the enemy was laying in ambush of him. Jubair bin Mut‘im from the enemy side had especially brought along an Abyssinian slave by the name of Wahshi promising him great reward for killing Hamzah (ra) as revenge since Hamzah (ra) killed Jubair’s uncle during the Battle of Badr.

Wahshi attacked Hamzah (ra) with a small spear from an ambushed position. The hit was so direct and brutal, that Hamzah (ra) fell down and died.

Muhammad (sas) loved Hamzah (ra) so dearly that when, after the Ghazwah of Ta’if, Hamzah’s killer Wahshi came before Muhammad (sas) after accepting Islam, Muhammad (sas) said, “O Wahshi! Do not come before me.” Wahshi then resolved in his heart not to be content until he had killed some great enemy of Islam, so in the time of the Khilafat of Abu Bakr (ra), he fulfilled his pledge by killing Musailamah the Liar.40

At the time of the fierce battle, the Muslim women carried out a great service by tending and taking care of the wounded.

When the battle was raging at its peak and the Muslims were fighting with their full strength, a brave warrior of Quraish named ‘Abdullah bin Qam’ah martyred Mus‘ab bin ‘Umair, the standard bearer of the Muslims with his repeated blows. The standard was taken by someone else, but since Mus‘ab had a resemblance with Muhammad (sas), the disbelievers spread the rumour that Muhammad (sas) had been killed. This rumour completely knocked the heart out of the Muslims.

According to the traditions, after hearing this rumour, some of the Muslims fled the battlefield, and some sat aside having lost heart, and a third group was incessantly fighting. As the people of the second group found out that Muhammad (sas) was still alive, they frantically gathered around him. When the attack of the Quraish would gain intensity, the Muslims around Muhammad (sas) would be pushed aside in different directions. At one of these times, a stone thrown by ‘Utbah bin Abi Waqqas, the idolater brother of Sa‘d bin Abi Waqqas, hit the blessed face of Muhammad (sas) and broke one of his teeth, and his lip also sustained a cut. A little while later, a stone thrown by ‘Abdullah bin Shahab hit Muhammad’s forehead, and after that a third stone thrown by Ibni Qum’ah hit Muhammad’s cheek with such force that the two links of his face armor pierced inside his cheek.

A dangerous battle was raging at this time; sometimes the attack was so furious that Muhammad (sas) was left almost entirely alone. The daring companions who remained with Muhammad (sas) in the most arduous times included Abu Bakr (ra), ‘Ali (ra), Talhah (ra), Zubair (ra), Sa‘d bin Abi Waqqas (ra), Abu Dujanah Ansari (ra), Sa‘d bin Mu‘adh (ra), and Abu Talhah Ansari (ra). In the peak of the battle, a Muslim woman, Ummi ‘Ammarah (ra), boldly cut through the ranks of disbelievers with her sword to get close to Muhammad (sas). When ‘Abdullah bin Qum’ah was stepping forward to attack Muhammad (sas), she took the blow upon herself and attacked Ibni Qum’ah by her sword, but a weak female was no match for a sturdy male fighter wearing double body armour. The blow was ineffective, and ibni Qum’ah moving through the ranks of the Muslims came close to Muhammad (sas) and attacked the face of Muhammad (sas) with such force that it sank the hearts of the Muslims. The heroic Talhah (ra) took the blow on his hand, but a bare hand was not enough to block the blow. The sword, cutting through his hand, reached Muhammad (sas). By the blessings of God, Muhammad (sas) was not wounded, but staggered to the ground, and Ibni Qum’ah jubilantly screamed that he had killed Muhammad (sas).41 When Ibni Qum’ah stepped back after attacking Muhammad (sas), ‘Ali (ra) and Talhah (ra) aided Muhammad (sas) in getting up. Finding Muhammad (sas) still alive, the dismayed faces of the Muslims radiated with joy.

The battle lost its force, and the Muslims were trying to recapture the mountain passage. When Muhammad (sas) reached the passage, a squad under the command of Khalid bin Walid again attacked the passage, but ‘Umar (ra) with a few Muhajirun pushed him back under the instructions of Muhammad (sas).42

After taking back the control of the passage, when there was a little calm, Muhammad (sas) washed his wounds with the help of ‘Ali (ra) and Abu ‘Ubaidah bin Jarrah removed the two links of the face armour that were stuck into the blessed cheeks of Muhammad (sas) by pulling them out with his teeth. In this struggle, he lost two of his own teeth. It is narrated that at this time, when blood was flowing down the wounds of Muhammad (sas), he said:

کَیْفَ یُفْلِحُ قَوْمٌ خَضَبُوْا وَجْہَ نَبِیِّھِمْ بِالدَّمِ وَھُوَ یَدْعُوْھُمْ اِلیٰ اللّٰہِ

How can a people prosper who stain the face of their Prophet with (his own) blood while he is calling them towards God?43

For a few moments after this, he remained quiet and then said:

رَبِّ اغْفِرْ لِقَوْمِی فَإِنَّھُمْ لَا یَعْلَمُوْنَ

O my Allah! Forgive my people (they have committed this act out of ignorance), for they do not know.44

Tradition says that at that time the following verse was revealed:

لَیْسَ لَکَ مِنَ الْأَمْرِ شَیْءٍ

Though hast no concern in the matter.45

This verse signifies that punishment and forgiveness is with Allah, and Muhammad (sas) has no say in it. God will forgive and punish whosoever He desires.46

Soon afterwards, Fatimah (ra), the daughter of Muhammad (sas) also arrived upon hearing the horrific news of his injuries and stuffed ash from a burnt mat into the open wounds to stop the bleeding and dressed the other wounds with bandages.

While the Muslim women were busy tending the wounds of the injured Muslims in the battleground, the disbelieving women were viciously mutilating the bodies of the martyred Muslims. Hind bint ‘Utbah, the wife of Abu Sufyan, cut out the liver of Hamzah (ra) from his body and chewed on it.47

The chieftains of Makkah first searched for Muhammad (sas) for quite some time, but when they did not find him, Abu Sufyan shouted loudly from a position close to the army of the Muslims, “Muslims! Is Muhammad among you?” Muhammad (sas) motioned the Muslims to stay quiet. Then he asked about Abu Bakr (ra), and ‘Umar (ra), but Muhammad (sas) still advised the Muslims to stay quiet. When he did not get a response, he proudly proclaimed:

أُعْلُ ھُبَلْ

O Hubal! Exalted be thy name!48

How could Muhammad (sas) who stood for the Unity of God tolerate the notion of supremacy of an idol over God? He said to his companions, “Why do you not respond?” The Companions said, “O Messenger of Allah! What should we say?” Muhammad (sas) replied: Loudly proclaim,

اللّٰہُ اِعْلیٰ وَ اَجَلُّ

Allah is more Elevated and more Majestic.49

Abu Sufyan said:

لَنَا الْعُزّٰی وَ لَا عُزّٰی لَکُمْ

We have ‘Uzza (an idol) with us, but you have no ‘Uzza with you!50

Muhammad (sas) instructed the Companions also to proclaim:

اَللّٰہُ مَوْلَانَا وَ لَا مَوْلیٰ لَکُمْ

“Our Allah is our Helper, and you do not have any helper.”51

It meant that ‘Uzza was of no value while Allah was the Helper of Muslims and the disbelievers had no real helper.

Abu Sufyan proclaimed:

Our today’s victory is revenge against you for the Battle of Badr. In war (victory) is always undecided and is shared in turns by the parties. Next year let us fight again during the same days at Badr.

A companion replied on Muhammad’s advice, “Very well! Be it so.”

Thereafter, Abu Sufyan descended from the mountain and left for Makkah with his army. Muslims also descended down the mountain and looked at the bodies of their martyrs and discovered that 70 Muslims were lying in pools of blood presenting a dreadful display of the barbaric tradition of mutilation and disfiguring of bodies known as Muthlah. Hamzah (ra) has been mentioned above; his body was also a victim of the same heinous act. When Muhammad (sas) saw the condition of the bodies of the martyrs, he prohibited the tradition of mutilation (Muthlah) forever.

Muhammad (sas) instructed his companions to bury all the martyrs without bathing them and without the offering of funeral prayers. The Companions wrapped two martyrs in one shroud and buried them in one grave. After the burial, Muhammad (sas) left for Madinah. On the way to Madinah, a few companions ran into a woman from the Ansar who was running towards Uhud in great anxiety. She asked them about Muhammad (sas). The Companions told her that her father had been martyred. The woman said, “I did not ask you about my father. Tell me, how is Muhammad (sas)?” The Companions told her that her brother had also been martyred.” She again said, “I did not ask you about my brother, tell me about Muhammad (sas). Is he okay?” Then the Companions told her that her husband had been martyred too. She said, “For God’s sake, tell me about the well-being of Muhammad (sas)?” The Companions finally told her that Muhammad (sas) was doing well by the blessings of God. When she caught sight of Muhammad (sas), she spontaneously said:

کُلُّ مُّصِیْبَةٍ بَعْدَکَ جَلَلُ

If you are alive, then all hardships are insignificant.52

A young Companion named Jabir (ra) appeared before Muhammad (sas). Muhammad (sas) noticed the signs of grief on his face because of the martyrdom of his father. Muhammad (sas) said, “Jabir, shall I tell you some good news?” Jabir said, “Yes, Messenger of Allah.” Muhammad (sas) said:

Allah does not speak to anyone except from behind a veil, but He conversed directly with your father (after his martyrdom) without a veil and said, ‘Ask of Me whatever it is you desire and I shall give you.’ Your father submitted, ‘O my Allah! (Your favours are endless.) But my desire is that I am brought back to life, so that I may once again give my life for Your sake.

Allah responded:

(We would have fulfilled this desire of yours except that) We have vowed that:

اَنَّھُمْ لَا یَرْجِعُوْنَ

They shall not return.53

This meant that no dead person could ever return to the world. Muhammad (sas) said, “Your father said, in that case describe my (good) condition to my brothers so they could also be drawn towards Jihad.” The following verse was revealed after that:

وَلَا تَقُوۡلُوۡا لِمَنۡ یُّقۡتَلُ فِیۡ سَبِیۡلِ اللّٰہِ اَمۡوَاتٌ ؕ بَلۡ اَحۡیَآءٌ وَّلٰکِنۡ لَّا تَشۡعُرُوۡنَ ۝

And say not of those who are killed in the cause of Allah that they are dead; nay they are living; only you perceive not.54

This meant that the people who achieve martyrdom in the path of Allah should not be considered dead. Rather they are alive, and are living happily with their Lord.55

Islamic Law of Inheritence

About 70 Companions were martyred in the Battle of Uhud. According to the ancient tradition of Arabs, if a deceased person did not have any male children his property was appropriated by his paternal relatives. At this time the verses of the Chapter Al-Nisa’ with injunctions about inheritance were revealed.

Ghazwah of Hamra’ul-Asad

As mentioned before, Abu Sufyan and his companions, satisfied with the events of Uhud started traveling towards Makkah. They had gone only a few miles when they started thinking about what they would present on reaching Makkah as the proof of their victory. They realized that they were neither able to kill Muhammad (sas), nor enslave any Muslim women, nor bring any captives with them, nor capture any of the Muslim’s bounties and possessions. This thought troubled them, and they turned back. When Muhammad (sas) found out about it, he asked the Muslims to make preparations and instructed that only those who had participated in the Uhud battle would go. The next day, after traveling a distance of eight miles, Muslims arrived at Hamra’ul-Asad. When Abu Sufyan and his companions found out about the arrival of Muhammad (sas) and his companions, they immediately instructed their army to depart for Makkah.

Prohibition of Alcohol

Though Muhammad (sas) because of his righteous nature never consumed alcohol, he never prohibited the Companions from drinking since he had not received any specific injunction about it. After the Uhud battle, either towards the end of the 3 A.H., or the beginning of the 4 A.H., a definite injunction regarding the prohibition of alcohol was revealed to Muhammad (sas).56 According to the tradition, when alcohol was prohibited, Muhammad (sas) asked a companion to go and proclaim it in the streets of Madinah. A few companions were drinking in a house when this announcement was made. On hearing the announcement, they did not question the commandment or investigated the announcer; rather, they immediately withdrew their hands and stopped drinking in full obedience.57

Audacity of the Tribes of Arabia After the Uhud Battle

After the Uhud battle, the tirade against Islam grew significantly stronger among the tribes of Arabia, and several tribes prepared to fight the Muslims. The tribes of Asad and Lihyan made complete arrangements to raid Madinah but Muhammad (sas) successfully thwarted the attacks.

Incident of Al-Raji‘, Safar, 4 A.H.

These days were full of fear for the Muslims as horrifying and disturbing news was constantly received from everywhere. The disbelievers had decided to wipe out Muslims using every possible means including deception, treachery, pretense, cheating, and violence. The tribes of ‘Adal and Qarah sent a few people to Muhammad (sas). They stated that their tribes were inclined towards Islam and requested him to send instructors to teach religion to their people.58 Muhammad (sas) sent a party of ten instructors with them.

When this party of instructors reached a place called Al-Raji‘, 200 riders of Banu Lihyan attacked them. The instructors immediately climbed a dune and prepared to fight. Eight of them died fighting, but two of them, Khubaib bin ‘Adiyy (ra) and Zaid bin Dathinah (ra) trusting the promise of disbelievers, handed themselves over to them. But as soon as they did, the disbelievers tied them with the strings of their bows and sold them to the people of Makkah. Khubaib (ra) was bought by the sons of Harith bin ‘Amir because their father was killed by Khubaib (ra) in the Battle of Badr, and Zaid was bought by Safwan bin Umayyah.59

During his imprisonment, one day Khubaib (ra) asked the daughter of Harith for a blade for personal use that she gave him. A young child of the daughter of Harith was playing there, and it wandered over to Khubaib (ra) who made him sit on his thigh. The mother of the child was terrified for the child’s safety seeing Khubaib (ra) holding a blade in his hand. Khubaib (ra) realizing the fear of the mother said, “Do you think, I will kill this child? No, I will God willing (In sha’ Allah) never commit such an act.”

The woman was so impressed by the character of Khubaib (ra) that afterwards she always said that she had never seen such a good prisoner in her entire life. When Khubaib (ra) was taken out in the open field to be executed, he hurriedly offered two rak‘at of Salat with full devotion of heart and said, “I really wanted to offer a longer Salat, but I did not do so as people might think that I was afraid of death, therefore I hurried.” After this, Khubaib (ra) bowed down his neck reciting the following poetic verses:

فَلَسْتُ اُبَالِیْ حِیْنَ اُقْتَلُ مُسْلِمًا
عَلیٰ اَیِّ جَنْبً کَانَ لِلّٰہِ مَصْرَعِی
وَذٰلِکَ فِی ذَاتِ الْالَہِ وَاِنْ یَشَاًء
یُبَارِکْ عَلیٰ اَوْصَالِ شِلْوٍ مُمَزَّعِ

As I am martyred as a Muslim,
I care not in what way I receive my death for Allah’s sake.
For this is for the Cause of Allah and if Allah so wills,
He shall bless the severed limbs of my body.60

On the other side, when Zaid bin Dathina (ra) was to be beheaded, Abu Sufyan asked him, “Would you not prefer Muhammad to be killed instead of you?” Zaid’s eyes turned red with passion and he angrily retorted, “Abu Sufyan! What nonsense do you utter? By God! I would not wish a thorn were to prick the foot of the Messenger of Allah in lieu of my life!” It is narrated that Abu Sufyan spontaneously said, “By God, I have never seen anyone more in love with another person than the love the companions of Muhammad have for Muhammad.”61

Incident of Bi‘r Ma‘unah, Safar, 4 A.H.

The incident of Bi‘r Ma‘unah took place in Safar, 4 A.H., which is similar to the event of Al-Raji‘. This incident involved Banu ‘amir and Banu Sulaim who were part of the Hawazin tribe. Abu Bara’, their chieftain, appeared before Muhammad (sas) and requested, “I am confident that the people of Najd will accept Islam if you send a few instructors with me to Najd.” Muhammad (sas) was concerned about the safety of instructors, but Abu Bara’ assured him that he would take full responsibility for their safety. Therefore, Muhammad (sas) sent 70 missionaries with him. When they reached the place of Bi‘r Ma‘unah, they found a mighty army of Banu Sulaim, Banu A‘la, and Banu Dhakwan waiting to attack them. One by one, they martyred all the missionaries and only Ka‘b bin Zaid (ra) survived, as the disbelievers took him for dead and left him.62

Besides Ka‘b (ra), two other missionaries, ‘Amr bin Umayyah Damri and Al-Mundhir bin ‘Amr (ra) also survived as they were grazing their camels at the time of the attack. When they saw flocks of birds hovering over the camp site, they realized that something terrible had happened. They consulted each other and one of them suggested to immediately return to Madinah to inform Muhammad (sas). But the other person in his passion refused to flee the place where their leader Al-Mundhir bin ‘Amr was martyred. He decided to fight and was martyred. The first person was also captured, but somehow he escaped and reached Muhammad (sas). Muhammad (sas) was so grieved over this incident that for the next 30 days, every morning he cried before the Lord in the morning prayers with extreme agony and humility and supplicated naming the tribes of A‘la, Dhakwan, ‘Usayyah and Lihyan in the following words:

O our Master! Have mercy upon us and hold back the hands of the enemies of Islam who are so mercilessly and ruthlessly spilling the blood of innocent Muslims with the intention that Your religion may be expunged.63

Exile of Bani Nadir, Rabi‘ul-Awwal, 4 A.H.

In spite of the fact that Bani Nadir entered into a treaty with Muhammad (sas), they constantly schemed with the Quraish of Makkah against the Muslims. As an example, once Muhammad (sas) and a few of his companions were in the neighborhood of the houses of Bani Nadir, and Muhammad (sas) was sitting in the shade of a wall, when the people of Bani Nadir planned to throw a heavy stone upon Muhammad (sas). Muhammad (sas) was however informed about the evil scheme of the Jews through a Divine revelation, so he moved away from there.

Seeing the mischievous activities of the Jews, Muhammad (sas) said, “Since these people have crossed all bounds in their mischief, it does not make sense for them to live in Madinah.” Muhammad bin Maslamah (ra) took the message of Muhammad (sas) to Bani Nadir, but they said very arrogantly, “Tell Muhammad, we are not prepared to leave Madinah, do what you may.” Muhammad (sas) gathered a group of companions and went to fight Bani Nadir64, and surrounded them for 15 days. Finally, they opened the doors on the condition that they would be allowed to leave with their possessions.65 Since the objective of Muhammad (sas) was to stop their schemes, he immediately agreed and thus this tribe departed from Madinah.66

Marriage With Zainab bint Khuzaimah (ra)

The same year, Muhammad (sas) married Ummul-Mu’minin Zainab (ra), whose husband, ‘Abdullah bin Jahsh (ra) was martyred in the Battle of Uhud leaving her alone with no support. Muhammad (sas) married her for the sake of taking care of her, but she soon passed away. Zainab (ra) was a very pious and virtuous lady, and she was known by the name of “the Mother of the Destitute” because of her charity, almsgiving, and care for the poor.67

The Birth of Husain (ra), Sha‘ban, 4 A.H.

The same year, in the month of Sha‘ban, a second child was born to ‘Ali bin Abi Talib (ra) and Fatimah (ra), who was named Husain (ra). Muhammad (sas) loved him like he loved Hasan (ra). According to a Hadith68, sometimes Husain (ra) would climb on the back of Muhammad (sas) while he was in prostration during Salat, and Muhammad (sas) would not raise his head until he would get down by himself. This is the same Husain (ra), who during the times of Yazid bin Mu‘awiyah was ruthlessly martyred on the 10th of Muharram in 61 A.H. To this day, Shiites mourn his martyrdom and participate in mourning processions and meetings.

Ghazwah of Badrul-Mau‘id, Dhul-Qa‘dah, 4 A.H.

At the time of the Battle of Badr, Abu Sufyan had promised to fight again the following year at the site of Badr, so Muhammad (sas) went to Badr with an army of 1,500 in Dhul-Qa‘dah, 4 A.H., but Abu Sufyan did not dare to confront the Muslims.

Marriage With Ummi Salamah (ra), Shawwal, 4 A.H.

Ummi Salamah (ra) belonged to a noble family of the Quraish. Her husband, Abu Salamah bin ‘Abdul-Asad, was a great rider who participated in the Battle of Badr and the Battle of Uhud in which he was wounded and subsequently died. ‘Abdul-Asad was also a foster-brother of Muhammad (sas). His sincerity could be judged by the fact that Muhammad (sas) called nine additional Takbirs69 in his funeral prayers instead of the usual four additional Takbirs, and mentioned that he deserved thousands of Takbirs.

After the death of her husband, Ummi Salamah (ra) received a proposal of marriage from Abu Bakr (ra) because of her personal piety and wisdom, but she rejected it. Muhammad (sas), considering the fact that her husband was such a sincere companion and that she was an intelligent and wise woman, sent her a proposal for marriage out of empathy for her situation. At first, she excused herself because of her mature age but later accepted it. Ummi Salamah (ra) was a very wise and pious lady, and was literate too. She especially took on the education and training of the Muslim women. Many of the traditions in the books of Ahadith were narrated by her. She was blessed with an extraordinarily long life, and passed away at the age of 84 years in the time of Yazid bin Mu‘awiyah.

Muhammad (sas) greatly valued her opinion. At the time of the Hudaibiyyah treaty, which will be mentioned later, when Muhammad (sas) asked the Companions to give up their plan of performing ‘Umrah70 and instead asked them to offer sacrifices and shave their heads, the Companions hesitated a bit. Sensing this, Muhammad (sas) went to Ummul-Mu’minin Ummi Salamah (ra) and mentioned about the Companions. Salamah (ra) said, “O Prophet (sas), do not talk with anyone; just shave your own head and sacrifice your animal.” Muhammad (sas) did so, and the Companions immediately followed him with tremendous fervour. Ummi Salamah (ra) also has the distinction of being the first woman to migrate to Madinah.71

Ghazwah of Dummatul-Jandal, Rabi‘ul-Awwal, 5 A.H.

So far the battles fought by the Muslims were all defensive battles; however, a Muslim’s responsibility is not only limited to his own defence, but also to always protect the oppressed from the oppressors. Muhammad (sas) found out that some merciless bandits at Dummatul-Jandal were attacking the travelers who were traveling in ones and twos and in small caravans, and robbing them of their goods and possessions. There was also the concern that these villains might turn their sights towards Madinah and begin doing the same to the Muslims.72 Therefore, Muhammad (sas), after traveling for 15 or 16 days, reached Dummatul-Jandal, close to Syria, with 1,000 companions, but found out that the bandits had dispersed on learning about the arrival of the Muslims’ army.

Marriage of Zainab bint Jahsh, 5 A.H.

Zainab bint Jahsh was the daughter of an aunt of Muhammad (sas) and in spite of being righteous and pious, still was conscious of the high status of her family. Muhammad (sas), who only considered one’s personal character, righteousness, and piety as measures of greatness, married her to his freed slave and adopted son, Zaid bin Harithah (ra). Though Zainab (ra) treated Zaid (ra) kindly, Zaid (ra) felt that Zainab (ra), because of the status of her family, did not like him. Therefore, he appeared before Muhammad (sas) and requested permission to divorce Zainab (ra) since they were not getting along.73 Muhammad (sas) felt bad about it since he had personally arranged this marriage. Muhammad (sas) therefore advised Zaid (ra):

أَمْسِکْ عَلَیْکَ زَوْجَکَ وَاتَّقِ اللّٰہَ

Keep thy wife to thyself, and fear Allah.74

But since it was decreed in the heavens, after some time their differences grew and Zaid (ra) divorced Zainab (ra). Muhammad (sas) married her because of a Divine revelation. The dowry was set at 400 dirhams and Abu Ahmad bin Jahsh, the brother of Zainab (ra), acted as her guardian for the marriage.75

From this marriage it becomes clearly evident that Zainab (ra) was not to be blamed for not getting along with Zaid (ra), because if it was her fault, there was no reason for her to deserve an excellent husband like Muhammad (sas) instead of Zaid (ra).

A benefit of this marriage was that the Arabs considered it unlawful to marry the wife of their adopted son just like the wife of their real son. But because of this act of Muhammad (sas), this ignorant tradition was eradicated from the Muslims forever by the commandment of Allah the Exalted.

Commandments Regarding Modesty

In order to specially announce this marriage, the wedding banquet of Zainab (ra) was arranged on a relatively larger scale76 compared to the other wives of Muhammad (sas). Since the injunctions regarding the observance of modesty had not come yet, the Companions freely mingled and chatted after the banquet for a long time and precious time of Muhammad (sas) was wasted. Finally, Muhammad (sas) stood up, and most of the Companions also left, but even then three people kept socializing without realizing that that they were causing inconvenience to Muhammad (sas).

Because of his shy nature, Muhammad (sas) did not say anything to them. They finally got up after a long time, but this event became a reason for a Divine injunction and the initial verses regarding the observance of modesty were revealed. Thereafter, Allah the Exalted revealed in Chapter Al-Ahzab of the Qur’an:

یٰۤاَیُّہَا النَّبِیُّ قُلۡ لِّاَزۡوَاجِکَ وَبَنٰتِکَ وَنِسَآءِ الۡمُؤۡمِنِیۡنَ یُدۡنِیۡنَ عَلَیۡہِنَّ مِنۡ جَلَابِیۡبِہِنَّ ؕ ذٰلِکَ اَدۡنٰۤی اَنۡ یُّعۡرَفۡنَ فَلَا یُؤۡذَیۡنَ ؕ وَکَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ۝

O Prophet! Tell your wives and your daughters, and the women of the believers, that they should pull down upon them of their outer cloaks from their heads over their faces. That is more likely that they may thus be recognized and not molested. And Allah is Most Forgiving, Merciful.77

Similarly, Chapter Al-Nur had detailed commandments for both men and women:

قُلۡ لِّلۡمُؤۡمِنِیۡنَ یَغُضُّوۡا مِنۡ اَبۡصَارِہِمۡ وَیَحۡفَظُوۡا فُرُوۡجَہُمۡ ؕ ذٰلِکَ اَزۡکٰی لَہُمۡ ؕ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا یَصۡنَعُوۡنَ ۝ وَقُلۡ لِّلۡمُؤۡمِنٰتِ یَغۡضُضۡنَ مِنۡ اَبۡصَارِہِنَّ وَیَحۡفَظۡنَ فُرُوۡجَہُنَّ وَلَا یُبۡدِیۡنَ زِیۡنَتَہُنَّ اِلَّا مَا ظَہَرَ مِنۡہَا وَلۡیَضۡرِبۡنَ بِخُمُرِہِنَّ عَلٰی جُیُوۡبِہِنَّ ۪ وَلَا یُبۡدِیۡنَ زِیۡنَتَہُنَّ اِلَّا لِبُعُوۡلَتِہِنَّ اَوۡ اٰبَآئِہِنَّ اَوۡ اٰبَآءِ بُعُوۡلَتِہِنَّ اَوۡ اَبۡنَآئِہِنَّ اَوۡ اَبۡنَآءِ بُعُوۡلَتِہِنَّ اَوۡ اِخۡوَانِہِنَّ اَوۡ بَنِیۡۤ اِخۡوَانِہِنَّ اَوۡ بَنِیۡۤ اَخَوٰتِہِنَّ اَوۡ نِسَآئِہِنَّ اَوۡ مَا مَلَکَتۡ اَیۡمَانُہُنَّ اَوِ التّٰبِعِیۡنَ غَیۡرِ اُولِی الۡاِرۡبَۃِ مِنَ الرِّجَالِ اَوِ الطِّفۡلِ الَّذِیۡنَ لَمۡ یَظۡہَرُوۡا عَلٰی عَوۡرٰتِ النِّسَآءِ ۪ وَلَا یَضۡرِبۡنَ بِاَرۡجُلِہِنَّ لِیُعۡلَمَ مَا یُخۡفِیۡنَ مِنۡ زِیۡنَتِہِنَّ ؕ وَتُوۡبُوۡۤا اِلَی اللّٰہِ جَمِیۡعًا اَیُّہَ الۡمُؤۡمِنُوۡنَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ ۝

Say to the believing men that they restrain their eyes and guard their private parts. That is purer for them. Surely, Allah is well aware of what they do.

And say to the believing women that they restrain their eyes and guard their private parts, and they display not their beauty and embellishments except that which is apparent thereof, and that they draw their head-covers over their bosoms, and they display not their beauty and embellishments thereof save to their husbands, or to their fathers, or the fathers of their husbands, or their sons or the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters, or their women, or what their right hands possess, or such of male attendants who have no wickedness in them, or young children who have not yet attained any concept of the private parts of women. And they walk not in a style that such of their beauty as they conceal is noticed. And turn you to Allah altogether. O believers, that you may succeed.78

The following can be concluded from these verses:

First, it is the tradition of the Qur’an that women are generally included in the injunction given to men, but here women are explicitly addressed. This is because the sin of immodesty occurs as a result of the coming together of both sexes.

Second,

إِلَّا مَا ظَھَرَ مِنْھَا

Except that which is apparent.

These words are used for women tell us that it is acceptable for the parts of the body to be exposed that become apparent by themselves. In these wise and perfect words of the Qur’an, the mention of the specific parts of the body is completely omitted. Instead it is said that women are commanded to observe modest covering, and there is no sin if it is not possible for them to cover a certain part of the body. However, they must observe modest covering of the parts they are able to cover. For example, a poor woman in a village—who has to help out her husband to make ends meet—is unable to cover her hands and feet while performing work. On the other hand, it is essential for a wealthy city woman to cover her body as much as possible.

So the modest covering for villages and cities is different according to their situation, and the rich women of the cities would have different requirements compared to the poor women.

Now as far as the observance of modesty in India is concerned, the manner in which women cover their body is not required by the Islamic law (Shari’ah). It has an adverse effect on the lawful freedom of women. According to the teachings of Islam, a woman wearing appropriate clothing can participate in all worldly and religious matters, though she is not allowed to openly wander with an uncovered face and socialize with the non-family male members of the society by herself. Ahadith and history prove that the women during the times of Muhammad (sas) used to attend educational gatherings. They learned matters from other people and taught them as well while observing modest covering. They went with men on journeys and rode too. They watched entertaining shows. They participated in wars and provided first aid to the wounded. Thus, according to the Islamic teachings, women are neither forced to lead a life of captivity, nor are they left completely exposed as in Western society.

Promised Messiah (as) says:

These days, the observance of modesty (purdah) is attacked, but these people do not know that the Islamic observance of modesty does not mean imprisonment; rather, it is a form of barrier so that an unacquainted man and woman do not look at each other. When there would be observance of modesty, they would be saved from temptation. A fair-minded person will appreciate that the free mixing of men and women and their going about together would expose them to the risk of succumbing to the flare of their emotions. It has been observed that some people see no harm in a man and woman being alone together behind closed doors and consider it civilized behavior. To avoid such untoward situations from arising, the Lawgiver of Islam has forbidden all such acts as might prove to be a temptation for anyone. (Malfuzat, Vol. 5, p. 33)

He further says:

Islamic modesty does not mean that a woman is confined as if she is imprisoned. The Qur’an intends that women cover their private parts, and not look at other men. The women who need to go out for cultural reasons are not barred from leaving their homes. They can certainly go, but the observance of modesty is a must. (Malfuzat, vol. 1, p. 430)

Zainab (ra) enjoyed a special lofty status with respect to her righteousness and piety. ‘A’ishah (ra) said:

I have not seen a more pious lady than Zainab (ra). She was very righteous and truthful, she was very kind towards relatives, she would give a great amount of charity and alms, and worked tirelessly for goodness and to attain Divine nearness.79

‘A’ishah (ra) narrates that once Muhammad (sas) said:

اَسْرَ عُکُنَّ لَحَاقًا بِیْ اَطْوَ لُکُنَّ یَدًا

The one among you with the longest hands will be the first one to join me (after my death).80

‘A’ishah (ra) said, “We, thinking (Muhammad (sas) meant) our physical hands, compared the length of our hands, but Zainab (ra) was the first one to pass away after the death of Muhammad (sas). Then, the secret dawned on us that the hands meant the hands of charity and alms, not the physical hands.”

Ghazwah of Banu Mustaliq, Sha‘ban, 5 A.H.

In the Sha‘ban of the 5 A.H., Muhammad (sas) found out that the Banu Mustaliq were making preparations with great zeal to attack Madinah. Muhammad (sas) took a large force of companions with him and very swiftly arrived at a place called Al-Muraisi‘81, which was close to where Banu Mustaliq were present. Muhammad (sas) instructed his companions to stop and camp there. He sent a messenger to Banu Mustaliq with the message that if they would stop the hostilities against Islam, the Muslims would still return back. But the people of Banu Mustaliq sternly refused and prepared for war.82 When the two armies confronted each other, after a little while, disbelievers began to waver, and they put down their weapons.

After the encounter, Muhammad (sas) stayed at Al-Muraisi‘ for few days. During this time, an unpleasant incident took place which almost caused internal civil war among the weaker Muslims. Jahjah, a servant of ‘Umar bin al-Khattab (ra), and Sinan, from the confederates of Ansar, went to get water from a local well at Al-Muraisi‘. These two ignorant people started an altercation with each other and called their allies for help. It almost reached the point that some of the ignorant youth of the Ansar and Muhajirun were about to attack each other, but the sensible and sincere Muhajirun and Ansar sorted out the matter. When Muhammad (sas) heard about it, he called it a display of ignorance and expressed his dismay at it.

However, this incident provided an opportunity for the chief of the hypocrites, ‘Abdullah bin Ubayy bin Salul to greatly incite the Ansar against the Muhajirun. He said to them that they would not have seen that day if they had not given refuge to the Muslims. This unfortunate person even went far enough to say:

لَئِنْ رَجَعْنَا اِلیٰ الْمَدِیْنَةِ لَیُخْرِجَنَّ لْاَعَزُّ مِنْھَا الْاَذَلّ

When we return to Madinah, the most honoured man shall surely expel the meaner person (from the city).83

‘Umar (ra) wanted to behead him, but Muhammad (sas) stopped him. When Habbab, the son of ‘Abdullah bin Ubayy bin Salul found out about it, he went to Muhammad (sas) and said:

O Messenger of Allah, I have heard that you intend to execute my father. If this is your verdict, then permit me. I shall sever my father’s head, but I urge you not to command anyone else. I fear that a tinge of ignorance may flare up in my body, and at some time, I may cause harm to the executioner of my father.

Muhammad (sas) said, “We have no such intention and we shall demonstrate compassion and benevolence towards your father.”84 When the army was ordered to march, Habbab (who was named ‘Abdullah by Muhammad (sas)) blocked the way of his father and said, “By God, I will not let you return unless you confess that the Messenger of Allah is the most honoured and you are most disgraced.” ‘Abdullah bin Ubayy bin Salul was forced to repeat these words, after which Habbab, his son let him go.

اَللّٰھُمَّ صَلِّ عَلیٰ مُحَمَّدٍ وَ عَلیٰ اٰلِ مُحَمَّدٍ

Bless, O Allah, Muhammad and the people of Muhammad.

The Great Calumny (Ifk)

In regards to the Ghazwah of Banu Mustaliq another mischievous effort to create rift among the Muslims by the Hypocrites is also worth mentioning. It is about the great calumny concerning ‘A’ishah (ra), which happened at the time of the return of the Muslims from this Ghazwah.85 This calumny in its nature was similar to the accusations against Maryam, the mother of the Jesus (as) and Sita Ji, the wife of Ramchandar Ji Maharaj, raised by evil people. Bukhari includes detailed traditions of ‘A’ishah (ra) regarding this incident, but here this incident is briefly touched upon.

‘A’ishah (ra) says:

As we approached near the city of Madinah, one night, Muhammad (sas) ordered a departure. When I heard this announcement, I left to one side, away from the army, in order to attend to the call of nature, and returned after I had finished. When I returned to my camel, I noticed that my necklace was missing. I went back in search of it and was delayed a short while. In the meantime, those who had been appointed to lift my litter (hooded camel-saddle, sometimes called litter) and place it on the back of the camel arrived, and assuming that I was inside it lifted it and placed it on the camel, and marched on with the army. In any case, when I returned after finding my necklace, lo and behold, the army had left, and the plane was empty. I became extremely worried, but I thought to myself that I should remain at my place, because when people would realize that I had been left behind, they would surely return. Therefore, I sat on that spot and was soon overcome by sleep. Now, it so happened that there was a Companion, whose duty was to stay behind the army (so that fallen items, etc., could be retrieved). When he arrived from behind the army and reached my resting place just before dawn, he found me sleeping there alone. Since he had already seen me prior to the revelation of injunctions relevant to modesty (purdah), he recognized me immediately, upon which he became flustered and said:

إِنَّا لِلّٰهِ وَإِنَّآ إِلَيۡهِ رٰجِعُونَ

Surely, to Allah we belong and to Him shall we return.

I was awakened by his voice, and upon seeing him, immediately veiled my face with my head cover. By God, he did not say a word to me, nor did I hear any words from him except for the ones just mentioned. After this, he brought forward his camel and made it kneel close to me. Then he placed his foot upon its knees (so that it would not stand up suddenly). I mounted upon the camel, and Safwan began to walk ahead, leading it by its halter, until we finally reached the place where the Muslim army had setup camp. This is the account, due to which some gossipmongers used foul comments against me and ruined themselves. The key proponent who was responsible for spreading this slander was ‘Abdullah bin Ubayy bin Salul, chief of the hypocrites. After this, we reached Madinah, and it so happened that as soon as we arrived, I fell ill, and this illness lasted for one month. During this time, the forged statements of the slanderers were widely circulated and rumours were spread. However, until then, I had absolutely no notion of this calumny. One thing I did notice, however, was that during my period of illness, Muhammad (sas) did not extend to me the usual affection and kindness that I was accustomed to, and this troubled me greatly. When Muhammad (sas) would visit me, he would only say, “How are you feeling now?” Then he would return. This grieved me deeply. I remained unaware in this state, and my illness rendered me very weak and frail. During these days, I learnt by chance, from a lady of the scandal which was being propagated about me. When I heard these painful allegations, I forgot about my previous illness, and I felt as if another critical illness has overtaken me. After this, when Muhammad (sas) came to visit me as usual and asked, “How are you feeling now?” I submitted, “O Messenger of Allah! If you permit me, may I go to the home of my parents for a few days?” Muhammad (sas) granted permission and I went to my parent’s house. At dawn, I was still crying. My state was the same as usual, my tears would not stop, nor could I sleep. I remained as such for two whole nights and one day. I felt as if my liver would burst into pieces.

One day Muhammad (sas) was sitting at my house, when he was overtaken by the state which he would experience upon the receipt of Divine revelation. Though, it was a cold day, drops of perspiration began to fall from his countenance, and after sometime this state left him. Muhammad (sas) smiled and looked towards me saying, “O ‘A’ishah! God has affirmed your innocence.” At this, my mother spontaneously said, “O ‘A’ishah! Get up! Thank the Messenger of Allah.” At the time, since my heart was saturated with gratitude to God, I said, “Why should I thank Muhammad (sas)? I am thankful to my Lord alone, who has affirmed my innocence.” It was then that the verses of Surah Nur were revealed, which begin with the following words:

إِنَّ الَّذِينَ جَآءُو بِالۡإِفۡكِ

Verily, those who brought forth the lie…86

Marriage With Juwairiyyah bint Harith (ra)

Among the captives of the Ghazwah of Banu Mustaliq, Juwairiyyah (ra), the daughter of Harith bin Dirar, the chieftain of the tribe was also included, and she was given under the care of Thabit bin Qais (ra), an Ansar companion. She appeared in the presence of Muhammad (sas) for her freedom and said that since she was the daughter of a chieftain, she wanted help in the arrangement of the ransom money. Muhammad (sas) considering that she might become instrumental in the swift propagation of Islam in her tribe, paid the ransom money, and married her.87 The immediate result of this marriage was that the Companions thought it inappropriate to keep captive the people of the tribe of his new wife, so they immediately freed the 100 families of the prisoners of Banu Mustaliq. Seeing this favour of Muhammad (sas), Banu Mustaliq embraced Islam. In this way, this blessed woman became a means for the physical as well as spiritual emancipation of the captives. The freeing of all the slaves by his companions clearly proves that the freedom of Juwairiyyah (ra) and her entrance in the blessed house of Muhammad (sas) was considered a source of honour for the tribe. Their entrance into the company and figurative slavery of Muhammad (sas) was a practical expression of their gratification. ‘A’ishah (ra) says, “Hundreds of homes were liberated because of the blessings of Juwairiyyah (ra).”88 The marriage of Muhammad (sas) with Juwairiyyah (ra) provides clear proof of the fact that Muhammad (sas) never liked to disgrace the chiefs of defeated enemies.