The Political Dimension of Religion in Shiism

The Political Dimension of Religion in Shiism75%

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The Political Dimension of Religion in Shiism
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The Political Dimension of Religion in Shiism

The Political Dimension of Religion in Shiism

Author:
Publisher: www.alhassanain.org/english
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

The Political Dimension of Religion in Shiism

Author: Birca Mireca

Table of Contents

Preface 3

2. Shiism, the historical moment of division 6

3. Philosophy- Politics and the great thinkers of Islam 7

4. The relation between religion and power 13

5. Islam and Terrorism 15

The Holders of Authority and Legitimacy in Mahdism Doctrine 17

A Divine Chain of Leadership 17

1. The Prophets of God- Guidance and Leadership for Humanity 19

2. Imamate 21

3. The holders of authority during the age of occultation of Imam Mahdi 23

Wilayat is a part of marjayat in the culture of the Shia 26

Conclusions 28

Bibliography 28

Stereotyping of Arabs and Muslims in the Western Mass Media: An Obstacle to the Movement of al-Imam al-Mahdi that Must be Confronted 30

Toleration of Stereotyping Breeds Discrimination 32

Overall Coverage of the 2006 Israeli-Hizbullah Conflict 34

The Detroit Free Press Coverage 34

The Holders of Authority and Legitimacy in Mahdism Doctrine The Detroit News Coverage 40

Conclusion 41

Comparative Views on Mahdism The Divine vs The Human 44

1.1 The Nature of Man 44

1.2 The Pathway of Man as Commanded by Allah 45

1.3 The fulfilment of Allah's promise 47

2.1 Man's tendencies to follow false pathways 48

2.2 Historical Evidence of false pathways 48

Religious deviations 50

Hindusim, Buddhism and tribal cultures 50

Judaism 50

Christianity 51

Contemporary New Age Religions 51

2.3 Human responses to deviations - revolutions without divine guidance 53

3.1 Responses to revolutions and wars - the UN and its background 54

UNITED NATIONS 54

3.2 UN in practice as opposed to its charter 55

4.1 False Mahdism from non-religious viewpoint, political and apolitical 56

4.2 False Mahdism from religious aspect 56

5. Conclusion: Recognition of true Mahdi (a.s.) and its outcome 57

References: 58

Preface

"According to Islam, from the very beginning, State and Government are assumed to take as basic principles the religious thinking and ideas. In accordance with the definition given by the Iranian theologues:

"Religion is equivalent to a complex of rules, which together with the essence and the moral substance, essays to correlate the acts of government with ideas of divine inspiration, to answer all needs in the political and the development of social life sphere."

According to Muslim religion, the religious rule stands for the vital duty to aspire to Good and to avoid Evil, aspect which involves the social organization and the cooperation between people in order to accomplish its future tasks.

Unlike in Occidental society where P^gmatism and Rationalism prevail, in Islamic society, religion and Politics are interdependent and they cannot exist without each other.

In the process of studying and defining religion towards social action, the founder's role takes an important aspect: "Religion is an ordinary symbolic binding, which through belief and religious ceremonies received from the creator; it can secure connection and permanence at the same time".

E.DURKHEIM offers a first sociological definition of religion: "A religion is a solidary system of beliefs and relative practices of sacred acts, namely, acts separated from the forbidden ones (beliefs, practices) which unify all believers in the same spiritual community, which is called church."

According to Islam, religion consists of "the totality of fundamental beliefs which refer to human nature and universe and apply to human life."

Etymologically speaking, the word Islam means "obedience" and "obedience" signifies submitting God's commands. Submitting means applying God's orders. The basic principles of Islamic belief are God, angels (malaaikah), books (kutubullah), messengers (rusulullah), Day of Judgement (yawmuddin), predestination (al-qadr), and life after death (akhirah).

The holy book of Islam is the Quran, which represents the main source of religious thinking in Islam and the traditional source as well of which formal and external aspects of religion derive. The seven principles are classified in three basic elements:

Tawhid (God's oneness) is the most important part of iman (belief).According to this element: "God is omniscient and almighty. He is kind and merciful; he is present anytime anywhere, he is the First and the Last.

Risalah is the means of communication between God and humanity. This element is the one designating God's "chosen" on earth, embodied by the Prophet (Mohamed) and the imams following him.

Akhirah represents life after death. On preparing for the Doomsday; man is obliged to do what God asks him to through the "voice" of the Prophet (Mohamed) and of the imams following him.

On Imam Ali's view, religion can be defined as it follows: 'The basis of religion is God and the improvement of knowledge to confirm his existence. This veneration must be done without any doubt or hesitation, man being fully aware of God's merit,whom he has to follow. That is why God has chosen prophets among Adam's sons, who through revelation, allowed them to bestow the content of religion by forbidding polytheism and by asking to move away from idols."

In the Vll-th century, MOHAMED, an Arab from a Bedouin tribe, preached a new religion which "confused" the world. This religion arose in the territories of present Saudi Arabia, in a perimeter dominated by the practice of religious concepts of "magi".

The new religion has ordered the worshipping of only one God and the destruction of idols. "Mohamed, aged 40, has begun his mission being supported by his wife, relatives and some friends and later by poor people, handicraftsmen, free people and slaves, like Bilal, thenegro slave."

In 612, the prophet, as a result of a vision commanding him to make public his mission, started his apostolate by laying stress on "God's might and glory".

Mircea Eliade considered that: "Mohamed didn't intend to create a new religion. He just wanted to awake his fellow citizens and convince them they must worship God only, as he is the creator of Sky and Earth and the only guarantor of fertility."

In 622, Mohamed and his disciples left Mecca to Medina and there came to an agreement with other Arab groups, this moment being marked as the period of Arab expansion. In 624, Mohamed defeated the Meccans and for the first time the Prophet spoke to his followers about the holy war (JIHAD) against God's opponents.

In accordance with the quranic verses, Islam is the religion of peace and forgiveness, this representing the starting point in the Prophets' mission.

The quran imposes each follower to defend religion as duty and natural right: light in Islam is allowed and legal only when it is framed in a holy war. It pursues praising God's words and the revival of Islamic values, any other form of aggression not being permitted."

The first fundamental principle of Islam is the Monotheism, which is the belief in the unique God called Allah. The second principle is being represented by the establishment of a social equity on the basis of the quranic verses, the Holy Book being assimilated with law.

The third principle is represented by the Prophets' role in social life. For individuals, the Prophecy consists in the sharing of Divine Law which was revealed by God to the Prophets in order to lead the world to perfection.

In Islam, it is said that: "priesthood (the imamate) represents the promotion and the establishment of divine law in society." Imam's duties are the following:

The Imam has to be a model which people have to follow in every day life; he is the secular reflection of quranic virtues.

He has to establish the order of the society and divide the responsibilities.

The imam is supposed to change the divisions between Muslims into one unity as God sent prophets to guide people to unity, solidarity and moving away the differences between them.

He has to promote virtues and forbid evil.

He has to set equity and social right, to prevent aggression and discourage social deviation and corruption.

The Imam is the one leading the war against enemies and divides properties and income.

He has to organize the pray ritual.

2. Shiism, the historical moment of division

The term Shiism has appeared making reference to Imam Ali's followers, the first ruler of Prophet's house and the one who first embraced the Islamic religion. He was assured after Mohamed's death he would be called his successor and heir. The supreme proof for the shiits that Ali was the legitimate successor of the Prophet was the Ghadir Kuhumn event, when Mohamed assigned Ali as the major protector (walayat-immah).

After the Prophet's death, Ali's partisans believed the caliphate and the religious authority (marjaya-ilmi) belonged to him. Instead, the Prophet's close friends didn't appoint Imam Ali their caliph, situation which led to division and the forming inside Islam of the "Ali's partisans - the shiah" minority. This minority was first condemned due to the political circumstances of the moment.

The fist appointed Caliph, Abu Bakr, also called "the imam of God" (khalifat al-rasul), has designated Omar as his successor in 634, to whose succession followed Othman who was killed in 644.

The new caliph of Medina was appointed Imam Ali, circumstance which marked the short ascension of the shiits. Due to the divergences with Muavie, the governor of Syria, there took place many military confronts which finally determined some of Ali's adepts to leave him (the kharigits). In 661, at Kuffa, one kharigit assassinated Ali, moment which coincided with Muavie's appointment as the new caliph of Medina and which marked the beginning of the dark period of Shiism.

The differences between Shiits and Sunnis don't lie in principles but in spirit "Shiism has doubts in accepting the idea of majority and pursues the ethic superiority of an active minority or the rational defense of oppressors". This idea was expressed, in 683, in the fundament of revolt of Imam Hossein and the other 72 allies of his, revolt which ended with his martyrdom at Kerballah.

The doctrinaire essence of Shiism could be summarized in the expression "Great Hope", which consists in the final victory over oppression and oppressors, through the appearance of the divinized Imam, (mahdaviat).

"Over the history, the appearance of the savior Imam prepared the collective conscience in order to face Mahdy's revolution and the world-wide reform."

The Mahdaviate followed up the religious rebirth by respecting Prophets' experiences and considered the incomplete temporary rebirths as dangerous, being known they couldn't determine people adhere to religion unless a sacred personality pertaining to the Prophets' category was present among them.

The Iranian philosopher, Dr. A. Souroush stated that: "The Mahdaviate is accepted in our religious society. It is part of the religious life of our nation both before the Islamic Revolution and moreover, in present, when Islamic government is developing. Mahdy's epiphany will usher in for the Islamic world a new era of justice and wealth."

3. Philosophy- Politics and the great thinkers of Islam

One of the greatest philosophers of Islam, FARABI (257-338 according to selenary calendar), brought a major contribution to the political philosophy of Islam. He was the one who debated upon the bases of political judgment and social ideas with regard to town in the Islamic world. According to FARABI's conception, Politics is part of Philosophy or of a well organized system, presented by philosophers like a rational structured organism.

The tradition FARABI followed in elaborating the political thought was taken over from the great philosophers of ancient Greece, Platon and Aristotle. Two of his most important philosophical works are The Civil Politics and Judgments of the inhabitants of the city of Utopia (Judgments of Utopia's inhabitants).

'The Civil Politics" presented a hierarchy of existence:

1.origin in primary condition;

2.origin in secondary condition;

3.active reason in third condition;

4.instinct in fourth condition;

5.form in fifth condition;

6.substance in sixth condition;

Further on, the author defined and explained each condition reaching "the tenth reason", also called "active reason", which, in his opinion, would be responsible for the way the spiritual and material existence of human being are organized. His conclusion is that perfection can be reached provided that people get rid of their savage instincts and leave aside the material world.

In Judgments of Utopia's inhabitants, reasoning followed the same direction except for it was much more detailed.

The first chapter, Introduction to the primary essence, described man as having no defects and acquiring eternal existence and absolute perfection. In the next chapters, the author spoke about God's oneness and his qualities.

The philosopher described the way existent things take shape and depicted the hierarchy of existence in the chapter Introduction to the world's appearance from primary cause. In depicting the world, FARABI inspired himself from the tradition of Greek philosophy, familiar to him from the Neo-Platonists' work.

In the fifth chapter, FARABI, mentioned that man's way to virtue depends on the urban community which can stimulate dignified good acts of the urban inhabitants and of peoples in general, making possible the aspiration for the accomplishment of this ideal. All this social structure is possible only in the presence of a leader who encourages good manners in his town and helps people understand and respect laws.

This system called monarchy or ruling is elected by people. Therefore, through Politics it is understood the definite expression of people. FARABI considered that man's perfection arises from the collaboration of two spiritual forces, the theoretical reason which is gifted to understand the truth and the practical reason, which perceives beautiful perfect things, contributing to people's understanding of dignified true acts. In conclusion, man differs from animal by the uncommon strength of will, called choice.

Choice is a more profound and more rational conscience than meanings and imagination. Choice represents an aspiration to perfection and the procedure in order to reach it. According to FARABI, man is above all a social human being. Solitude impoverishes him and finally makes him loose humanity and qualities that represent the basic condition to reach happiness.

FARABI stated that society has two basic components:

The complete society (humanity (big), nations (medium), town (small), and confession).

The incomplete society (family, rural environment).

The philosopher appreciated that only in complete societies man can aspire to virtue and supreme perfection. He developed the concept of a worldwide community whose ruler must be the leader of the entire civilized world not only of a nation or of community.

Continuing FARABI's work, ABUL HASSAN AMERI considered that "man in his essence is a social being and only the keeping of good traditions (sunnat) might lead him to happiness. Tradition is an explanation given to reason and teaches man how to avoid and distinguish between meanness. Politics is a proper transposition of customs by politician in city's social life. The politician is indebted to rule people firmly to the goal dictated by tradition. His goal consists in accomplishing every person's welfare in accordance with his needs."

In AMERI's view, wisdom, honor, courage and sense of justice embodied the same meanings and features like in Platon and Aristotle's. AMERI divided cities in good ones (Utopian) and bad ones (anti-Utopian). Speaking of equity and inequity, he suggested the tyrant to respect tradition accrediting the idea that respecting law is compulsory for everyone, even for prophets like MOHAMED and Imam AL AMERI specified that proper Politics is

determined by two elements:

Tradition and proper appliance of laws;

Politician's dignity and wisdom;

When these factors strengthen, society will be able to reach happiness. The stability of a society is assured if good traditions are respected and the politician is dignified. Bad customs always lead to the weakening of the society and unworthy politicians determine disagreements between people and even worse they cause the destruction of the society.

In AMERI's opinion, the best tradition belongs to the Islamic religion, and in his vision, the Persian king embodies the best politician. In his paper, Alsaadatol Assad, AMERI considers that "God created kings to materialize his wishes and to protect slaves. This is why I say kings are God's followers on earth. God appointed them in their position and not people. God Almighty appointed him Monarch and not those who are being ruled and aspire to perfection.

AMERI mentioned three fundamental elements, which pave the Monarch the way to wisdom:

- Education, legislation and the system of moral standards.

- Ruling projects depending on demographic factors, the support for handicraftsmen.

- Election of high officials, ministers and counselors among submissive.

The monarch can reach perfection and integrity if he respects the right prophecy and the consolidation of the perfect kingdom. AMERI believed that Politics cannot reach the wisdom necessary to lead society to happiness, unless there is a connection between the Imam and the Monarch. This approach of Politics is called Imamat. Kingdom does not infringe The Imamate, the perfect kingdom is the Imamate, and politician is God's representative.

The worst kingdom is that of tyranny and its goal is to enslave people and impoverish the society.

AMERI appreciated that the Islamic prophet is a man embodying both Prophecy and Kingdom. The result of his actions conducts to the grandeur prosperity and nations' progress, driving the tyrants away from their throne.

The greatest merit of the Prophet was that he brought with him the good traditions, which are the basis of religious principles, traditions that he implemented in the social life of the strongest kingdoms, consolidating important dynasties. Thus, if Shariah relies on these factors, Prophet's followers, politicians and kings relying on tradition and Prophet's preaching become the Imams of their times.

Moreover, these people are perceived as sources of forgiveness and divine mercy for the whole world, attitude, which should be followed by the entire humanity.

ABUZEID ABDULRAHMAN IBN KHALDUN, considered "the sociologist of tyranny", was one of the most important philosophers of the Islamic world. He witnessed two major historical events: the dissolution of the state of the Seljuciz Turks by the Othmans and the forming of the Mongolic state. IBN KHALDUN met TAMERLAIN six months before his death, during besiege of Damascus.

That period was one of transition, Europe passing from Middle to Modern Ages. IBN KHALDUN was born 11 years after Dante's death being contemporary with Boccacio and Petrarca. It has to be mentioned that soon after the Muslim philosopher's death, printing press was invented. All his work and especially Muqaddama were spread by the Othman kings.

Multilateral research of Politics during early Islam didn't find place in the ideological circles of Islam resuming itself to quotations and legends chosen according to the moment. In IBN KHALDUN's view: 'The more crisis and struggle for power were increasing; emotional confrontation was amplifying, situation which drew the attention upon certain sects and confessions and less upon tyranny.

Therefore, the tyrant, member of a sect, was being adulated by his adepts who believed by the force he was empowered with he could eliminate the enemies existent in social life." IBN KHALDUN exposed the idea that: 'Tyranny is an inevitable natural form of Politics in all human communities, and it can be compared with the stars' move, plants' growing and with maternal love, elements which lie at the basis of humanity's perpetuation.

The philosopher considered the Utopian town as fantastic but unreal. This statement bases on the idea that: "Humanity needs society being obliged to have a leader. The ruler's acts must rely on Shariat, all members of the community being obliged to respect the laws which were sent to them by Divinity."

For Muslim kings, Politics must be done in compliance with Shariat, and the promulgated laws must be of divine inspirationconsenting the aspirations to enrichment and the fanatical manifestations of the king.

IBN KHALDUN defined human society as: "the mutual coexistence of people in a specific city, or in one of its arias, based on the relations of ethnical kinship and aiming at satisfying personal necessities, as cooperation in the name of existence is determined by human being's nature."

In this sense, IBN KHALDUN considered that the most obvious example would be TAHER IBN HOSSEIN's letter to his son ABDULLAH IBN TAHER, which was a collection of religious, ethical and political rules conceived in order to rule the kingdom: "King is one of the members of society, situated on its highest rank, and rules people so that nobody can hurt community. Therefore, the sense of the existence of monarchy consists in this."

IBN KHALDUN appreciated that the followers of the Holy Book (the Quran) and of the Prophet are in minority compared to the followers of Other Books (the Bible, the Tore), whom he called pagans. He considered them numerically superior, situation which would facilitate the building of cities and states.

Thus, the philosopher stated that: "there's no need to bring any other arguments which to prove the necessity of prophecy except for the belief in the existence of prophecy and the maintaining of order through Shariat. Monarchy known during the entire history of humanity is the supreme power held by a member of society in order to maintain order."

The book "Introduction" is divided in six parts, each of it approaching human society with the mention that the third part explicitly treats the notions of city, state, caliphate, monarchy and hierarchy of government.

The city is governed by a wise ruler who in IBN KHALDUN's vision is vested with power so that he wouldn't let anyone hurt the citizens. In defending the city from the attacks of the enemies he uses the force of guns. "In Bedouin society, appreciated and respected old men assume their authority, stopping the members of the tribe acting violent one each other. In case of an outer aggression courageous young soldiers assume their role as protectors, therefore the duty of defending the country can be accomplished provided that the defenders should be fanatics."

IBN KHALDUN added: "In case of danger, such a fanatic attitude, to which task is protecting people, residences and lands, is necessary. Prophecy and the forming of State cannot be accomplished without fight being known disobedience is a characteristic of human nature. Man cannot be asked to do a thing or other without being convinced or obliged by means of war.

The philosopher was convinced that the best example of tight ethnical relations can be noticed in "the environment of those leading a similar way of life to that of Arab Bedouins, the existent social order impeding the relations between different tribes (Marriages to people from different ethnics)", IBN KHALDUN referred to the existence of a basic factor in society and Politics which he called "priority force".

Therefore: "the central power can appear only in one clan but not in all. As this cannot be instituted except with the victory upon the others, it is necessary that the thirst for power of the clan's members to be stronger than the other forms of fanaticism. When defeating all, they'll be empowered to rule forever. Hence, power is always maintained by a specific fanaticism of a certain clan."

Analyzing the bases of social life, the author drew the conclusion that fanaticism led to the foundation of monarchy which represents the final form of expressing fanaticism. In KHALDUN's view, not any ruler can be called shah, and not any public order can be a monarchy.

In conclusion: "King (shah) and monarchy represent the highest stages of progress which human society can reach. In other words, although tyranny is a cause of the forming and consolidation of power, obedience towards ruler isn't bound to violence but to his natural superiority and authority, universal fanaticism being a guarantee of the efficiency ui authority. Still, these conditions aren't always and forever enough to rule.

Monarchy is tyranny and it is superior to ruling because ruling means control and the one who detains the power even if he is a ruler he doesn't use violence in the relations with his obedient, while monarchy means control and rule based on violence.

Monarchy initially developed into tribes with various infrastructure and different dispositions. Kingdom, consisting in all people embracing fanatical principles, appeared there where fanaticism was stronger. Hence, it can be stated that tyranny is the last stage of fanaticism. IBN KHALDUN appreciated that: "In Politics, monarchy promotes the Good and the Dignity.

The monarch is respectable to be God's deputy on earth. He is an intermediary between divinity and state and has the duty to rule the latter. He is highly regarded for his status to which origin stays in fanaticism. Monarchy is a necessity of collective life and requires legislation and order. If laws are elaborated by wise officials, the prevailing Politics of the State is wise and if laws are of divine provenience, Politics is religious". IBN KHALDUN divided political rule of society in three categories:

1.natural monarchy (people's life develops according to necessities and its innate feelings);

2.political monarchy (based on the rational rule of society in the name of utility and of getting rid of the sins committed in laic life);

3. the caliphate (social rule according to Shariat with the purpose of satisfying the laic interests and those related to the belief in life after death, in this case Politics being ruled by God's deputy on earth on behalf of protecting religion and human society.)

Several harmful aspects and phenomena can characterize monarchy but overall it does not contain a negative prevalent role. Religion does not utter monarchy must be given up but only judges its passions and violence: the purpose of religious precepts does not mean giving up reason but its use in an adequate way. When monarchy brings violence and cruelty with it, Shariat forbids it considering it prejudicial to the society."

IBN KHALDUN considered that: "old people's assembly must appoint the Imam and nation must obey this appointment because God said: Obey God, the Prophet and your rulers. In order for the Imam to be elected he must be endowed with four qualities: knowledge, thirst for justice, competence, and mental and physical health."

As for the confrontation between Imam Ali and Muavie, it represented the anxieties during the period of transition and the war against fanaticism, which appeared after a period of religious domination. Even if he appreciated that, in this war, justice belonged to Imam Ali, he did not blame Muavie, as he considered the latter was not bad intentioned either: "when monarchy imposed an absolutist-monopolizing ruling, MUAVIE embraced fanaticism."

On brief, IBN KHALDUN concluded that: 'lanaticism is a phenomenon gradually developing which will not disappear but which can considerably change under the influence of religion. The hereditary election of the follower would not be specific to the religious precepts as ruling is a condition given by God to the Imam whom he chose to rule."

4. The relation between religion and power

Asabady, born in Iraq, played an important role among the contemporary thinkers of Islam. He considered "internal dictatorship and colonialism as the great enemies of the Islamic societies".

During his journeys to Asia, he advised Muslims to assimilate occidental science but still to keep some reserves towards it. He supported stoutly: "interdependence between Politics and religion and each Muslim's necessity to involve in the Politics of the country". Asabady stressed the idea of Islamic unity, which he considered more than necessary, because it reduces the external danger and strengthens the collective conscience.

He was one of the thinkers who had a major role in Islamic acknowledgment of the notion of Jihad (holy fight). Asabady's ideas inspired the ayatollah Khomeini the ruler of the Islamic revolution and the founder of the first Islamic Republic: "Asadabady tried to prove that Islam represents the foundation of an ideology guiding to prosperity and moral success of people and tried to make clear social philosophy and Islamic laws by defining the secondary elements of religion.

From his Islamic position he opposed Occidental culture and way of thinking announcing the national revolution against English, in Iraq, in 1920."

The same conceptual approach was used in 1963 by the Imam Khomeini who opposed the Shah's reforms and started "the White Revolution" by denouncing the connections established by the Shah with the United States and Israel. The word "politics" used in Persian is of Arab origin and derives from "sas" and "iasus". It has more significance, the most important one being "absolute ruling".

A basic principle of Iranian Politics is found in Imam Hossein's testament: "I do not selfishly oppose against corruption and oppression. My goal is guiding Muslims according to Islamic precepts. I consider that one who does not obey the Holy Book and does not act for justice and respect for the true way cannot be called Imam or ruler. In Islam, right to legislation and appliance of laws belongs to prophets." The Islamic government's goals are:

Use of wealth and budget in the interest of the Islamic nation.

Defense of Islam and nation.

Providing security and humans' peaceful life.

Protection of weak people.

When Islamic Revolution burst, the Imam Khomeini expressed his intention to fight against tyranny (the shah's), dependence on foreign powers, and corruption and to institute a society based on Islamic principles: "the idea that religion must break up with Politics and Muslim scientists should not get involved in political and social affairs is a strategy launched by colonialists. Not only that Islam isn't separated from Politics but even it is the religion of Politics, prayers having political substance."

Dr. Abolhamid from the University of Teheran appreciated that: "Islamic revolution corresponds to a fundamental change both in social, moral, economic, juridical sphere and moreover in the political one. Violence is often used in removing a political regime, situation which causes human victims.

In Khomeini's opinion, the origin of Islamic Revolution should be regarded from Iranian and Lebanese Shifts' point of view that supported the Islamic renaissance. Three fundamental principles lie at the basis of this concept and they are:

1.the Islamic constitutional movement;

2.the spread of Islam;

3.martyrdom .

In Iran, the 1906 constitutional revolution was the symbol of the confrontation between Islamic culture and tradition and occidental values.

Due to the misunderstandings between modern fundamentalists and conservationists-traditionalists regarding to the establishment of the Islamic state, constitutional revolution was soon over, making way to anarchy. In these circumstances, in 1911, Russia supported the institution of a dictatorship regime.

After the assassination of two representatives of the Iranian Clerics, in 1961 and 1962, Imam Khomeini became marji al-taghid, the supreme juridical and religious authority. In 1963, he made reference to the Islamic revolution and asked people to adhere to his ideas.

In 1979, Imam Khomeini proclaimed the Islamic republic in Iran and Islam became state religion, the Islamic state being ruled by an Imam who would impose, by governing, the basic principles of Islam.

According to the great ayatollah Mohamed Bakr Al-Sadr, the Islamic governing shouldn't rely on Individualism and the uninvolvement of the individual in the society or on the imperialists or social values. The Islamic state is similar to God's state, it is neither absolutist or tyrannical to respect the rules mentioned in the Coran being a must for the governors.

The Islamic state has two spheres:

1. Internal, which bases on the applying of the Islamic rules and on the creation and education of the Islamic identities.

2. External, the promotion of Islam across the world, the support for poor Muslims in their fight against Imperialism and Communism, the assurance of material-spiritual security of the Islamic nation.

5. Islam and Terrorism

After the burst of the Middle East crisis, in great part, caused by Israel's creation in 1948, the imminence of a conflict between Occidental civilization assimilated to Christianity and the oriental one dominated by the Islamic values has become obvious. The dispute between Jewish and Muslims for the Holy City reached its peak during crusades, this confrontation between the Occident and the Islamic world taking one of the most violent facets -the terrorism.

The Afghan mujahediins, disposing of American technology and funds generously offered by Saudi Arabia, have obtained a historical victory over the orthodox Russians. For Islam, this victory may be considered as important as Jerusalem's freeing by the caliph Sallahudin. This moment represented a turning point for Islam and gave hopes to the millions of Muslims to continue Jihad till the final victory over the Infidels.

Another reference point on the international terrorism spiral constituted 2001, September 11-th event, when the most representative symbols of American civilization embodied by The Twin Towers (bourse- finance) and The Pentagon (military force) were stricken.

It was obvious for everyone that Samuel Hungtington's prophecies were justifying the collision between civilizations which had reached its critical point.

The entire Islamic world was to suffer due to the anti-Islamic campaign, terms like Islamic terrorist and Muslim fundamentalist being associated to it.

In the Quran, the word "jihad" means "the supreme effort in order to accomplish a goal" and it also can be interpreted as "a means of sacrifice for God's cause in order to eliminate dishonest people and to re-establish a correct new system." The Jihad's goals are presented in the Coran as it follows:

To broaden belief in God and to accept unconditionally his commands (Fight against your enemies in the way God asked you to.)

To help weak and oppressed people (What indeed stops you to fight for God's cause and for vulnerable defenseless people?)

To cease persecution (Fight against your enemies by believing in God and do not commit aggressions. Muslims are not allowed to use any weapons and burning people alive or committing acts of cruelty a^e forbidden by God when waging Jihad.) The notion of Islamism particularly used after 1980 by the ultra-nationalist Arab organization "Muslim Brothers" to which adept it was, should be very well understood. This term represents "the political measures resulting from Islam which pursues to use religion in freedom and fight's ideology".

Hence, the supreme expression of Islamism is fundamentalism, which is an infrastructure, common to radical movements, and able to generate resistance to the secularization and inequity process by the constant use of religious conditions." Moreover, Hassan Al-Banna, founder of "Muslim Brothers" organization released the doctrine: "neither west nor east, but Islamic republic".

Presently, the Islamic world is looking for a means of communication with the Occident and the Christian Values. Tradition and new philosophical Iranian thinking consider the dialogue is necessary because world relies on individual's liberty and independent will.

The fact that there is an iranian concept 'THE DIALOGUE BETWEEN CIVILIZATIONS", Teheran makes great efforts to calm the regional situation and to normalize Iran's relations with the International Community, represents a first step made by Islam for the inter-confessional reconciliation.

It is important to mention that International Community shows an increased interest iniranian's thesis, this representing one of the viable constructive solutions for Middle East crisis.

The fact that European sociologists among whom we find follow with great interest the present operative situation from Iraq and Autonomic Palestinian Territories is the natural result of Romania's involvement in the peaceful settlement of the conflicts which afflict the Islamic World.

The Publishing of some valuable papers, which I consulted as bibliographical source, made possible the elaboration of the present dissertation with regard to a new increased interest theme approached during the course.

It is not settled yet whether Pentagon's plans to destroy "The Axis of Evil" would continue in the future with an invasion in Iraq, plan stated also by the American president G.W. BUSH on his re-investiture at White House. It looks like the project is temporarily postponed from both circumstantial purposes (Iraqian crisis and the respect of the traveling warrant for the Palestinian problem) and diplomatic purposes.

Bibliography:

Samuel Hungtington - 'The Clash of Civilizations and the Remaking of World Order" M. Hosein Tabatai - "Shiism in Islam" Mohammad Khatamy - "Fear of the Wave" Morteza Motahari - "Man and Belief Alvin Tofler-'The third Wave"

Ali Beman Eghbalizarch - "Religion and Politics in the Islamic World" April 2008, Bucharest BIRCA MIRCEA, FACULTY of SOCIOLOGY, from Bucharest University.

The Holders of Authority and Legitimacy in Mahdism Doctrine

In the lights of Mahdism teachings Shia' Muslims have to fight to the improvement of the world, to bring it closer to that model of perfect society that should bring peace to the world, to prepare the world for the coming of the Mahdi.

The awaiting of the Mahdi's return is an inspiration to the Shia and concretizes as a doctrine of hope making policy more optimistic, determining the Shia to believe in a better future of humanity, as well as motivating them to help to its construction. The awaited victory of right, virtue, peace, justice, freedom and truth over forces of evil in all its forms, motivates continuously Shia society and will help to its every day improvement.

However, what until the time of reappearance, what should Shia society do, until the time of reappearance? Who should govern the Shia society and through what means of government? Is Wilayat-e-faqih a copy of Mahdism or should the system improve in itself?

Mahdism argues about just government with equal distribution of wealth and property among men, eradication of vices, war and restoration of peace, good governance, friendship cooperation and benevolence.

With Mahdism as the central axis of the Shia theology, covering the most important doctrines of Islam, Shia Doctrine assumes a future-oriented history. Shia Doctrine because of Mahdism founds itself in a perpetual state of progressiveness, giving it a built-in mechanism of self-improvement.

A Divine Chain of Leadership

Since the beginning of creation, man becomes a ruler (Khalifa) of God over its creation and throughout its representatives, God rules over whole of its creation. Since the beginning, there was always a mediator between God and its creation. Mediators acted as proofs of God onto the earth as transmitters of divine emanation. They were perfect and infallible men. Through them man was instructed to follow the path of divine realization and the knowledge of God in order to gain deliverance and salvation.

God delivered his message and law through which believers could worship him. He appointed chosen men to guide the human community throughout its existence. They are the vice-regents of God and leaders of the human community. All Abrahamic religions believe in a chain through which God will is revealed and known to humans, through which God guided them towards salvation.

The Shia doctrine, by Mahdism Doctrine is though the only religion that kept such a relationship alive. It looks like a chain of representatives of God links the human community from its beginning until the end of time to God and His will.

This holy chain is portraying and guiding men towards worship. Shia Doctrine can be seen in this aspect as a progressive creed, indulged in the belief of continue divine leadership. According to Shia Doctrine, God created man for a noble purpose, which is to worship Him and lead a virtuous life based on His teachings and guidance.

How would man know his role and purpose of his existence unless he received clear and practical instructions of what God wants him to do? Here comes the need of this divine chain. As what else would be the purpose of creation if not worshiping the Creator, knowing the creator and obeying Him? Moreover, how else can this relation been kept alive if not by delivering continuous divine representation? How else can believers obey if not sensing God's greatness and leadership?

Only by understanding such a continuous relation will we be able to understand the Shia believes, to recognize its progress throughout history and to see its present as a stage in its development. Nevertheless, let us have a historical perspective on this divine chain linking humanity to the Divine, to be able to understand the Shia and Mahdism Doctrine as well as the Iranian Islamism.

27. THE EXPEDITION OF OHOD

In Badr seventy renowned warriors of the Qureish were killed. The other troops were shamed and ran away showing their backs to the theatre of war.This defeat caused the silence of death on the streets of Makka. This was like the quiet of the ocean under which strong currents struggle to rise. It was like a dormant volcano that might erupt any time. There was a wave of anger and sorrow in the hearts of the Qureish. Their hearts were burning with the thought of revenge. With the fear that the anger might subside, they had prohibited people from shedding tears on the loss of the near and dear in the Battle of Badr. Besides, there was also a custom in the Arab society that women didn’t cry till they had avenged the loss of a dear person in a fight or a war. This spirit encouraged to wage another decisive war of revenge. Abu Sufian, who had dreams of leading the Qureish, got an opportunity after Abu Jahl and other chiefs died in the Battle of Badr. To win the support of the masses he took a public oath that he wouldn’t oil his scalp till he didn’t take revenge for every Qureish life lost in Badr. Therefore, in Dual Hijja 2 H he went with a contingent of two hundred men to cause destruction in Madina. When he reached the outskirts of Madina, he killed two men of Ansar who were working in the farms. He also committed arson by setting fire to a date garden. When the Prophet (s.a.) heard of this, he chased him up to a place called Kudr but he escaped with his men.

This was the preface for the preparations for a bigger campaign. Akrama ibne Abi Jahl, Safwan ibne Umayya, Abd Allah ibne Rubiah and other important persons gave the previous year’s profits as their war effort to a common fund for the warlike preparations. This was 50,000 Misqal of Gold and 1,000 camels. They thought that their troops had to be financially strong to be able to fight a war successfully. Therefore the Holy Quran says about them:

“These infidels spend their riches

to stop men from taking the Path of Allah.

They will soon spend these riches and

it will become the cause of craving

and sorrow for them and then they will be

defeated. Those who adopted infidelity

will be sent straight to the Hell.”.

The Qureish had no problems for funding the war. What they lacked was men of valor and bravery. To solve this problem they hired some poets who were capable of writing fiery patriotic poems. They sent their men to recite, and incite men, in the areas of different tribes far and near! One poet of Makka, Abu Aza Umro ibne Abd Allah went to Tihama and made the men of. Bani Kanana endorse his views and seven hundred of them joined the ranks of the Qureish army. The recruitment proceeded in this manner and the number of men swelled to 3,000. These were committed men ready for any sacrifices!

Hind, the wife of Abu Sufian, whose father Otba, brother Walid and uncle Shaiba were killed in the Battle of Badr, made tireless efforts to prepare the Qureish for another decisive campaign. She became chief of fourteen women who joined the army. Among these women was Khalid bin Walid’s sister Fatima, Umro ibne Ass’s wife Rita, Akrama ibne Abi Jahls wife Umme Hakim binte Harith, Sufian ibne Aweef’s wife Qatila binte Umro, Azab ibne Sufian’s wife Umra binte Harith, Talha ibne Othman’s wife Salata binte Saad, Harit ibne Sufians wife Ramla binte tariq and Safwan ibne Omayya’s wife Bara binte masood. The purpose of these women joining the army was to upbraid the feelings of the fighters in the theatre of the war and egg them on to fight more valiantly! They were to shame them and bring them back to the battle field in the event of their trying to desert.

When this army, in the command of Abu Sufian, left Makka, Abbas ibne Abd al Mutallib thought that if it made a preemptive attack on Madina, the Muslims would not be able to defend themselves. Therefore, through a person from Bani Ghiffar he sent word to the Prophet (s.a.) that the troops of Qureish have started for an attack on Madina. Because of his timely warning the Prophet (s.a.) deputed two men to keep a watch on the outskirts of Madina. They went to some considerable distance and brought the intelligence that the report from Abbas was correct. And the army of Qureish causing destruction enroute had reached almost the out skirts of Madina. Although these were the same people who were vanquished at Badr, they had refurbished their ranks with men from Tihama and Kanana. When the Muslims got the wind of fast approaching enemy, there cropped up differences in their ranks as to how best to tackle the attack. Some felt that since the Muslims had lesser numbers, and the infidels were many times more, the best approach will be to take a defensive stance. They suggested that the stronger persons should guard the ways to the city with swords and lances. If some of the enemy’s men managed to sneak in, the women,children and the old persons should start throwing stones and other missiles to hurt them. When the enemy got weakened and confused, the men should organize to combat with them. Some other persons thought that under the circumstances only defensive fight was possible. The best approach for this defensive fight was for the men to go out and create a front at some distance from the ramparts of the city. Of those who were making this suggestion were Hazrat Hamza, Saad ibne Ibada and the persons who didn’t join the combat in Badr and were keen to show their valor now. Those who wanted to fortify inside the city and fight were Abd Allah ibne Ubai, the infamous hypocrite, and some others. The mind doesn’t accept the thought that this suggestion was made in the best interests of the Muslims.while it was well known that he was iegeediously scheming against them that they were evacuated from Madina ignominiously.

The historians generally have endorsed the opinion that the Prophet (s.a.) himself was of the view that they must remain entrenched inside Madina and fight from there. But because of the majority opinion he condescended to go out for the fight. When he came out of his home fully equipped with the battle gear, the persons who were insisting on conducting the battle from outside Madina told him that he might as well do the defence of Madina from inside and there was no need for him to wear the battle gear.The Prophet (s.a.) said:

“It is not proper for the

Prophet that when he has worn the battle gear,

to remove it before the

Battle is fought.”

Ref: Tareeq e Tabari, Vol 2, Page 190

These words are a reflection of the confidence, and determination to do Jehad with the enemy. This also proves that the Prophet (s.a.) wouldn’t act under any external influence or pressure. In fact it was the need of the hour to take the enemy on in open ground and not to give him the freedom to cause destruction inside Madina. The statement of the Prophet (s.a) is not only the proof of his indomitable courage but it is also a golden lesson for the Muslims to face the enemy with courage and valour. When the battle had become inevitable, there was no need for very defensive stances. In such circumstances offence is the best form of defence! They have to fight with courage not showing their backs to the foe!

The Prophet (s.a.) appointed Umm Maktoom as the administrator of Madina and on 14 Shawwal 3H, after the Friday Prayer, went out of the city with his contingent. From a shorter route he moved towards the Mount Ohad where the armies of the Qureish had been camping since Shawwal 12. The Prophet (s.a.) would have traversed half the distance when, Abd Allah bin Ubai along with his men, cut away from the Prophet (s.a.)’s party and returned to Madina. He made the excuse that his suggestion of fighting from within Madina was turned down and therefore he was not joining the combatants. Now the Muslims were only seven hundred, who had to contend with three thousand men of the Qureish. From the seven hundred, men from the Ansars of Bani Salama and Bani Haritha too were thinking of withdrawing. But better sense prevailed with them and they stayed on. The Holy Quran speaks about them like this:

“When two groups from you

(from here only) determined

To accept defeat.”

The Prophet of Islam (s.a.) with these seven hundred established base at the foot of Ohod. The day was already over , and the next day, 15 Shawwal, Saturday, both the armies opened their fronts. The army of the infidels was large and there was excess of materials with them too. They had seven hundred armored men while the Muslims had only one hundred. The infidels had 3,000 camels and two hundred horses and the Muslims had only two horses. One was with the Prophet (s.a.) and the other with Abu Barada. Because of paucity of men and material, the troops had to be arranged in such a way that the enemy didn’t get the chance to attack from every direction. Therefore, with defensive tactic, the hill was placed in the back and the troops faced towards the city of Madina On the left, in the Ravine of Ainain fifty men were stationed under Abd Allah ibne Jubair. He was strictly instructed not to leave the station at any cost.till further orders. From the strategic point of view this was a very important requirement. If this was not done, the infidels could have attacked the Muslims from that end and decimated the Muslims. After this strategic arrangement, the remaining troops were arranged in order. On the Maimana (the Right Flank) was Saad ibne Ibada and on the Maisara (Left Flank) was Usaid ibne hazeer. One standard was given to Mus-ab ibne Umair and the main standard of the Prophet (s.a.)’s Army, as in all the battles fought by him, was in the hand of Hazrat Ameer al Momineen (a.s.).

The infidels too arranged their troops. On the Maimana was Khalid ibne Walid and on the Maisara the chief was Akrama ibne Abu Jahl. The chief of cavalry was Umro bin Ass and of the archers, Abd Allah ibne Rubiah. At the heart of the formation, the Qureish had the idol of Habal on a camel beside which Abu Sufian stood. The standard of the army was in the hand of a person from Bani Abd al Dar, Talha ibne Othman. When the army was in full readiness, the Qureish shouted praises for habal and Hind and other women stood in front of the troops and to promote enthusiasm in the men they started singing and dancing with drums in their hands:

“Nahnu Banaat e taariq

We are the daughters of stars

Namshialal namariq

Walk on carpets demurely

Mashi alqatal nawaziq

Like the active bird Qata

Walmasak fil mafariq

Musk in the parted hair

Wal dar fil makhaniq

And pearls shining in the necks

An taqbalul nawariq

If you advance we shall

Embrace you

Wa nafrash alnamariq

And spread carpets for you

Aw tadbur wal nafariq

If you turn your backs we

Shall abandon you

Faraq ghair waamiq

In a way as if we never had any

Attachment”

Once this song was over, the drums of war were sounded and the fighting started. The standard bearer of the Qureish, Talha ibne Othman came forward fully equipped and with proud gait. He said sarcastically ,“O Muslims! It is your feeling that when one of you is killed, he goes to the Heaven and if anybody from our side dies, his place is the Hell! Therefore, anyone from your ranks who wishes to go to the Heaven or wants me to go to the Hell should come into the arena!” Hazrat Ali (a.s) came forward reciting the Rajz waving his sword in his hand. The swords of the two warriors clashed. Talha made a skirmish, and Ali (a.s.) made it go in vain and made a counter skirmish and with one stroke cut Talha’s legs. He swayed and fell to the ground. The Prophet (s.a.), when he saw him falling and the standard of the infidels dipping, said, Allaho Akbar, and the Muslim, in unison, repeated the call! Hazrat Ali (a.s) wanted to sever Talha’s head but he noticed that he was lying naked. He didn’t like to strike at him a second time in that condition and left him turning with pain on the ground. Some persons said,“Why didn’t you kill him?” He replied,“When he turned naked, my modesty didn’t permit me to strike him any further! He also pleaded with the mention of my relationship with him!” After wriggling on the ground for some time, Talha died.With the killing of Talha, the morale of the infidels nose dived! They had no courage left to come for man-to-man combat. Now they started to attack in groups. The Muslims came forward and quelled their onslaught. From both sides the bows twanged, swords clashed with swords and the fight became intense. Abu Dajana Ansari, Hazrat Hamza and Hazrat Ali (a.s.) made repeated attacks and killed rows after row of the enemy. This created pandemonium in the ranks of the infidels.

The Prophet (s.a.) had gifted a sword to Abu Dajana at the start of this war. He tied a red scarf on his head , took the sword in his hand and dashed into the crowd of the enemy’s men. He thus reached the place where the women of the infidels were singing and beating the drums to enthuse their men to valour. He lifted his sword to hit Hind binte Otba for a moment. But he thought that he shouldn’t defile the sword given by the Prophet (s.a.) with the blood of an infidel female!

Hazrat Hamza’s sword too was creating havoc in the ranks of the infidels. After the killing of Talha ibne Othman, Othman ibne Talha picked up the standard of the infidels. Hazrat Hamza struck him one blow and silenced him.

Hazrat Ali (a.s.), keeping his standard aloft, attacked the enemy vigorously and continuously. Whosoever lifted the flag of the infidels, he was killed and the flag used to dip in this manner on a regular basis! In this short space of time, eight times they had to change the standard bearer! When there was none left from Bani Abd al Dar to lift the flag, a slave of the family, Sawab, lifted it! Hazrat Ali (a.s.) came forward, hit him with his sword diagonally at his waist and cut him into two. Thus all the standard bearers of the infidels were finished. Ibne Athir writes:

“One who finished

The standard bearers (of

The infidels) was

Ali (a.s).”

Ref: Tareeq e Kamil, Vol 2, Page 107

The enthusiasm of the Qureish sagged with the obliteration of all their standard bearers. The spirit of the Muslims rose and they fought bravely although they were a fourth in numbers when compared with their adversaries. They continued to advance with valor. The infidels fled, in dire disarray, leaving behind the idol of Habal flat on its face on the ground! The women of the Qureish gathering their skirts, ran for their lives! The Muslims, when they saw the enemy fleeing, were over whelmed with greed and, forgetting about the enemy, started gathering the booty of war. The keepers of the ravine, who were under strict instructions from the Prophet (s.a.) not to leave their post at any cost, too abandoned their position and descended to loot and plunder the defeated infidels. Allama Tabari writes:

“Those persons were shouting

“Booty!Booty!”

Abd Allah asked them to stay

that they were forgetting the

Prophet (s.a.)’s orders.

But they

refused to stop

and went

in search of booty!”

Ref: Tareeq e Tabari, Vol 2, Page 193

This irresponsible behaviour of the guards gave Khalid ibne Walid and Akrama ibne Abi Jahl to bring 200 men through the vacated ravine and attack the Muslims from the rear. Abd Allah ibne Jubair valiantly defended the ravine with two to four men who stayed back with him, but they were all martyred by the infidels.Seeing this success of Khalid, the fleeing infidels started coming back. The fallen standard of the infidels was picked by a woman from Bani Abd al Dar, Omra binte Alqama Hartia. The infidels rearranged their fleeing hordes and attacked the Muslims. The Muslims, oblivious of the developments, were busy collecting the booty.were now facing the enemy onslaught from two fronts. This created confusion in their ranks and in some instances they attacked their own comrades. Therefore Usaid bin Hazeer was injured by Abu Barada ibne Niyar and Abu Barada was mistakenly struck by Abu Zana. In this pell mell, inspite of the shouting of Hudaifa’s father, Muslims were killed at the hands of Muslims! The picture of the war suddenly reversed. The war that was almost won was now on the brink of defeat. Some Muslims were martyred, some were injured and some others fled showing their backs to the battle field! The historian Tabari writes:

“When the Muslims were inflicted

With this calamity, a third of them

Were martyred , a third injured

And

A THIRD FLED FOR THEIR LIVES!

Ref: Tareeq e Tabari, Vol 2, Page 197

In this atmosphere of utter pandemonium, Dabah ibne Abd al Uza came in front of Hazrat Hamza. Hamza called him“Yabne maqtat al batoor- O son of mischievous woman!” Then he rushed towards him with his sword and killed him at that very spot. Jubair ibne Mutim whose uncle, Taima ibne Adi was killed by Hazrat Ali (a.s.) in the Battle of Badr had promised his slave Wahshi that if he killed Mohammed (s.a.), Ali (a.s.) or Hamza, he would free him from slavery. For Wahshi it was difficult to attack the Prophet (s.a.) or Ali (a.s.), but he determined to kill Hazrat Hamza. When he got the opportunity, he threw his lance with such dexterity that it pierced the umbilicus region of the body of Hazrat Hamza. Despite this mortal blow, Hazrat Hamza jumped towards his attacker but because of the effect of the injury he fell down and joined the ranks of martyrs.

Ibne Athir writes in Asad al Ghaba that when there was general pandemonium, the Prophet (s.a.) was for a while out of Hazrat Ali (a.s.)’s sight. He looked around in the bodies of the dead Muslims but there was no sign of him. He thought for a moment if he had gone away from the theatre of the battle. But then he felt that he was one who would never be a deserter.He also thought whether Allah had raised him alive to the Heaven in His anger against the misbehavior of the Muslims! He now thought that the best cource for him would be to succumb fighting with the infidels. Therefore he broke the sheath of his sword and attacked the columns of the enemy. When the crowd of the infidels thinned, he found the Prophet (s.a.) determinedly fighting the enemy. Thus he never left the battle field for a moment. Ali ( a.s.) stayed with the Prophet (s.a.), defended him and fought bravely with the infidels. Ibne Saad

Writes

“On the day of Ohod

when the people ran away,

Ali (a.s. ) steadfastly stayed

with the Prophet (s.a.) and

resolved that he would be with

the Messenger till his own death.”

Ref: Tabaqaat, Vol 3, Page 23

In the meantime a group of fifty men advanced to attack the Prophet (s.a). He told to Hazrat Ali (a.s.) to go ahead and quell them. Ali (a.s) attacked them like a tiger and spreadeagled them. Thus, from whichever side the infidels appeard, Ali (a.s.) dealt with them severely. In these attacks Shaiba ibne Malik Amiri and all the four sons of Sufian ibne Awif, Abul Sha-aa, Khalid, Abul Hamra and Gharab were killed by Ali (a.s.) and he kept the Prophet (s.a.) safe from their onslaught. Seeing this valor and the spirit of sacrifice of Ali (a.s.), Jibrael told to the Prophet (s.a):

“O Prophet of Allah!

This is truly sympathy

And affection!”

Ref: Tareeq e Tabari, Vol 2, Page 197

The Prophet (s.a.) replied,“Why not! Ali (a.s.) is mine, and I belong to Ali (a.s.)! Jibrael then said, “I belong to both of you!” At that moment the sound of the Herald was heard saying,“La Saif illa Zulfiqar wa la Fata illa Ali- There is no sword other than Zulfiqar and no victory without Ali” . There were sounds of appreciation and approbation all around!

While Hazrat Ali (a.s.) was busy combating, the infidels ambushed the Prophet (s.a.) and Abd Allah ibne Shehab, Otba ibne Abi Waqa, Ibne Qamia Laiti, Obai ibne Khalaf attacked him and Abd Allah ibne Shehab hit on his forehead. Otba ibne Abi Waqas hurled at him four stones, one after another in quick succession.and he lost four of his teeth and his lips were badly bruised with this attack. Ibne Qamia came near him and hit his hood with a sword. As a result of this blow, the links of the hood hurt his forehead. The face of the Prophet (s.a.) was red with the blood flowing from the forehead. Obai ibne Khalaf attacked the Prophet (s.a.) and he snatched a lance from his companion, Harith ibne Sama, and struck Obai who died.on his return journey at a place , Saraf, on the way. From these attackers, Abd Allah bin Hameed was killed by Abu Dajana. Some men from the Ansar saw that the Prophet (s.a.) was under attack and they came forward and intervened. Seeing th Ansar the infidels retreated some distance and started throwing arrows from there. Abu Dajana Ansari became the shield for the Prophet (s.a.) to save him from the arrows. He took the arrows on his back. Also near the Prophet (s.a.), Musa-ab ibne Omair got busy stopping the attacks of the enemies. Ibne Timia got an opportunity and martyred him. He thought by mistake that he had martyred the Prophet (s.a.) himself in the confusion. Therefore he approached close to his men and proudly announced that he had killed Mohammed (s.a.)! Happily they shouted,“Ala anna Mohammeda qad qatl - Mohammed (s.a.) has been killed!” From the Muslim ranks some had already deserted when they smelled defeat, most of those who remained got disheartened when they heard this announcement. Now there was a total chaos in their ranks. Some sat quiet on the hillocks keeping one hand over the other, and others ran speed haste to Madina! Tabari writes:

“The Prophet (s.a.)’s Companions

fled leaving him behind. Some sped

Away to Madina and some others

climbed the hillocks for shelter. The

Prophet (s.a) called them,

‘O Creatures of Allah!

O Creatures of Allah!

Come to me!

Come to me!”.

Tareeq e Tabiri, Vol 2, Page 26

The Holy Quran records the event in this manner:

“When you were scaling the hillock

And the Prophet (s.a.) was calling you,

You didn’t turn back to look!”

In this state of pandemonium and selfishness Anas ibne Nazar happened to pass by the hillock where the Mohajirs and Ansar were sitting with bowed heads.He looked at them in surprise and asked them,“why you people are sitting here?” They said,“The Prophet (s.a.) has been martyred!” He repudiated them saying,“What will you do living after he has gone? Rise, and defend the Faith for which he laid down his life!” Saying this Anas rushed towards the theatre of war. There he met Saad ibne Ma-az and told him that he was getting the fragrance of the Heaven from the Mount Ohod. Saying this he rushed into the rain of arrows and the swords to attack the infidels. Thus he was martyred fighting with valor. Allama Tabari has particularly taken the names of Omar ibne Khattab and Talha ibne Obaid Allah amongst those who were sitting on the hillock while the Prophet (s.a.) was at great risk and even they heeded the rumor that he had been martyred and had no concern for defending the Faith and resigned to their fate that everything was lost. Tabari has recorded their conversation that illustrates their bent of mind:

“Some of the men sitting on the hillock said

how much they wish to get a messenger,

whom they could send to Abd Allah bin Ubai,

who would request Abu Sufian to give us amnesty.

O People! Mohammed (s.a.) has been killed,

return to your tribe, Qureish,

lest they come and kill you too!

Ref: Tareeq e Tabari, Vol 2, Page 201

The Holy Quran tells about these people:

“If the Prophet (died his natural death or ) was martyred,

then will you return towards infidelity?

And those who revert to infidelity

cannot harm Allah in any way.

Soon Allah shall give Good Reward

to those who are thankful to Him”

The Prophet (s.a.) gave the Lava to Hazrat Ali (a.s.) after Mus-ab was martyred. He was occupied in quelling the enemy when he heard that the Prophet (s.a.) had been martyred. He cut through the crowd of men to the place where he had left the Prophet (s.a.) a short while ago. He found him alive and his anxiety was relieved. Although he was himself contending with injuries, he forgot his own condition when he found the Prophet (s.a.) bleeding. He supported him and led him toward the ravine. When Kaab bin Malik saw the Prophet (s.a.), he was happy and instantaneously said,“This is the Prophet Of Allah (s.a.)!” Hazrat Ali (a.s.) cautioned him to be quiet and went with the other Muslims in the surroundings to the ravine. Then he went to the Pond of Mehras and fetched some water in his shield. At that moment, Hazrat Fatima Zehra, with some other ladies, came to the ravine having heard the rumors that the Prophet (s.a.) had been martyred. She was relieved to see her father alive, but started crying when she saw his forehead bleeding. She instinctively embraced her father and then, with the assistance of Hazrat Ali (a.s.), nursed his wounds. She burned a piece of rug and applied the ash as an astringent to the wounds.

The battle was almost over The infidels were happy over their victory and the defeat of the Muslims. Abu Sufian climbed one of the peaks and asked the Muslims,“Is Mohammed (s.a.) alive?” . The Prophet (s.a.) asked his men not to give him any reply. He again repeated the question. He asked,“Is abi Khahafa there? He didn’t get any reply.. Then he asked, “Is Omar ibne Khattab there?” Even then he didn’t get any reply! He now told to his men that perhaps they had all been killed. Hazrat Omer. Despite the Prophet (s.a.)’s warning could not control himself and said that they were all alive. Abu Sufian shouted the slogan,“aa-al Habal!” On the advice of the Prophet (s.a.) the Muslims echoed in unison,“Allah aala wa ajjal - Allah is Great and Majestic!” Abu Sufian said,“We have Uzza and you don’t have him!” The Muslims replied,“Allah Maulana wa la maula lakum - Allah is the Guardian for us and you don’t have any!” He then said that they won yesterday and he was the winner today. He added that they have avenged the death of those killed in Badr.He also warned that during the same month next year they would again confront the Muslims for a war at Badr. He proudly announced,“Muslims! Our people have done Masla of some of your dead. I neither permitted nor stopped them from doing it!” Saying this Abu Sufian marched towards Makka with his men and materials!

In this bloody encounter two ladies were in the theatre of war to nurse and help the wounded and to give water to the fighting men. One of them was Umme Amara Nasiba binte Kaab. Her husband, Zaid ibne Asim and two sons, Habib and Abd Allah, were martyred fighting in the Cause of Islam. When this lady saw that the Prophet (s.a.) was in the range of the enemy’s arrows, she stood in front of him and took the arrows on her chest. When Ibne Qamiya came with a sword to attack the Prophet (s.a.),she took a sword to defend him till her arm was badly injured. The other lady was Umme Aiman who, when she saw the Muslims deserting the arena and running away, she tried to stop them from this shameful act. When her appeals fell on deaf ears, she was throwing sand on their faces and telling,

“Go and sit at home (like women) spinning the cotton

and leave behind your sword with me!”

Ref: Seerat e Halabiah, Vol 2, Page 254

Compared to the boldness and character of these ladies, there is a sizeable list of men who timidly deserted the theater of the war. In this roster are names of men who could definitely be expected to remain committed and provide help, protection and support to the Prophet of Islam (s.a.). This is an irrefutable fact of history. The only persons who remained steadfast were Hazrat Ali (a.s.), Abu Dajana Ansari, Sahl ibne Hanif, Asim ibne Tabit, Miqdad ibne Umro, Saad ibne Ma-az, Usaid ibne Hazeer, Talha ibne Obaid Allah and Zubair ibne Awam. The rest were in the roster of deserters.Some of them did flee, but returned back after things cooled down. Among the returnees was Hazrat Abu Bakr himself who said:

“On the day of Ohod, people deserted

The Prophet (s.a.) and I was the first

to return to him.”

Ref: Tareeq e Khamees, Vol 1, Page 485

Although there is no clarification in this statement as to when this ‘return’ came about, but the events are indicative that this happened only after the battle was over. If this ‘return’ was in the midst of the battle, history would certainly have recorded about his valourous conduct of inflicting blows on the adversaries or of suffering wounds at their hands! Imagine, one of the fingers of Talha was injured during the battle and history has the record of this minor hurt! If such an august personality had undergone any hardship, its remaining unreported is not at all possible!

It has already been mentioned that Hazrat Omer was spotted at a safe distance from the theatre of the battle on the top of a hillock! Therefore he himself says:

“We got separated from the Prophet (s.a.)

on the Day of Ohod

and I was (safe) atop a hill!”

Ref: Azalat al Khafa, Vol 1, Page 168

Hazrat Othman was in the group that appeared after full three days of the battle. Therefore Ibne Athir writes:

“Among those deserters was Othman ibne Affan

and others who remained in Aiwas for three days

and then returned (safely) to the Prophet (s.a.).

He saw them and said :

‘ You had gone too far!’”

Ref: Tareeq e Kamil, Vol 2, Page 110

The bravery and valor that Hazrat Ali (a.s.) showed in this Ghazwa is a great example of Islamc Jehad. At a time when the feet of the Islamic army had shaken with the concerted attack of the enemy, he combated all alone and curbed their advances with his indomitable courage and protected the Founder of Islam (s.a.). As long as the combat lasted he neither took his hand away from the scabbard of his sword nor his feet at all swayed! Although he was fatigued with constant fighting throughout the day and also he had several injuries caused by arrows, spears and swords, his spirit was indomitable! Allama Siyuti writes:

“On the Day of Ohod

Hazrat Ali (a.s.) was inflicted

with sixteen sword injuries”

Ref: Tareeq al Khulfa, Page 114

Although Muslims didn’t achieve victory in this Ghazwa, Hazrat Ali (a.s.)’s and Hazrat Hamza’s exploits of valor and the brave support of some other persons saved the Muslims from total defeat. This situation didn’t crop up because of some unexpected and accidental event. But the main cause was misunderstandings and lack of discipline in carrying out strict commands. Even before the battle front was created, the opinion of the Muslins was divided as to the strategy to be adopted. One group insisted on fighting from within Madina and the other, rightly, wanted to meet the enemy outside the city. And when the Prophet (s.a.) came from his house in readiness for the battle, there was another change in the opinion suggesting that he stayed in the city to conduct the war. One group did withdraw into Madina because their suggestion was not accepted. This affected the morale of the men and two tribes of Ansar, Bani Salama and Bani Haritha were thinking of withdrawing from the conflict. These events prove that the Muslims, from the very beginning, were showing signs of indiscipline and the spirit that is imperative for Jehad was absent in most men. This resulted in the set backs that have been described in the earlier paragraphs. This situation was not because of the superior numerical and material strength of the enemy, but it was due to lack of determination in the Islamic troops. Therefore, the indomitable spirit exhibited by a handful of the Muslim participants limited the enemy’s success to partial win. The main culprits in the poor performance of the Muslim army were the men who were under strict instruction from their Commander, The Prophet (s.a.), not to leave the post of vigil at the ravine, but out of avarice for the booty from the deserting enemy troops, they did leave their post and the enemy attacked from that end and made the Muslims a sandwich between the two fronts. They neither remembered the Prophet (s.a.)’s strict orders nor did they listen to their supervisor who repeatedly asked them not to abandon their post. If they had not done, what they did, the result would have been different fromwhat it was. The Holy Quran observes about these men of avarice:

“Some men amongst you

are desirous of the world

and others want the Hereafter.”

Allama Tabari has written that from the words“desirous of the world” are meant those persons who left the ravine unprotected to loot and plunder the fleeing troops of the enemy and those who wanted the“Hereafter” remained steadfast with the Prophet (s.a.) to defend him and the Faith. Ibne Masood says:

“I never thought before this day

that from the Companions of the Prophet (s.a.)

there were men

who cherished the worldly wealth.”

Ref: Tareeq e Tabari, Vol 2, Page 193

Besides these guards, the responsibility for the poor performance also goes to thosewho left the Prophet (s.a.) encircled by the enemy and fled, despite the Prophet (s.a.) repeatedly asking them to be courageous and to stay back! Allah says in the Holy Quran:

“O people of the Faith!

When you are confronted with the enemy in the battle front,

Beware!

Don’t flee showing your backs!”

Although the Muslims had to suffer severe casualties, they learnt a lesson that they should not allow indiscipline and differences to creep into their ranks. They must remain disciplined at all times and obey their Commander implicitly. They should remember that differences, selfishness and controversy are the precursors of defeat. This battle also proves that the apparent victory or defeat is not the touchstone of right and wrong. Sometimes, those who are on the Right Path have to face defeat! There was another very important benefit to the Umma that the faces of the Hypocrites were blatantly exposed by their own behaviour. The cowards in the ranks of the Muslims too were exposed that they didn’t have the spirit of sacrifice that a true Muslim must have !

During this Ghazwa 70 Muslims were martyred and 22 infidels were killed. Although the hypocrites of Qureish avenged their dead from Badr, the fires of revengewas still burned.in their hearts. In the intoxication of success they ill treated the Martyrs bodies that were lying in the battle field. Therefore, Muawiya ibne Mughira ibne Abil Ass cut the ears of Hazrat Hamza’s dead body. Hind binte Otba cut asunder his stomach, extracted the liver and chewed it. She severed the different parts of his body and made garland from them and wore around her neck. The other women too followed suit and did the same heinous things to the bodies of other martyrs. Abu Sufian too, keeping aside all norms of decency, desecrated the dead body of Hazrat Hamza, hit the point of a spear on his face. At this point one person, Halees ibne Alqama shouted,“See! What treatment Abu Sufian is giving to the dead body of a person from a noble tribe!” When Abu Sufian heard this, he withdrew in shame!

Abu Sufian’s spirit of revenge remained in his nature even after embracing Islam. Therefore, during the reign of Hazrat Othman, he kicked the grave of Hazrat Hamza and said:

“O Abu Ammara (Hamza)!

The State for which we clashed swords,

is today in the hands of our children,

with which they are playing!”

Ref: Shara Ibne Abil Hadeed, Vol 4, Page 51

This was Abu Sufian’s spirit of revenge which continued with his progeny after his death. Therefore, Muawiya ibne Abu Sufian, at the Battle of Siffin, wanted to give the same treatment to the body of martyred Abd Allah bin Badeel. At that point a man from his own army, Abd Allah ibne Aamir, said::

“As long as I live

you cannot do Masla

(defiling) of his body!”

Ref: Ibne Abil Hadeed, vol 5, Page 271

Muawiya was forced to desist from the heinous act. Similarly Abu Sufian’s grandson, Yazeed ibne Muawiya, desecrating the severed head of Imam Husssain (a.s) perpetrated the foul tradition of his accursed father and grand father! He proved the heinous nature of Bani Umayya by ordering the perpetration of the Tragedy of Karbala.

The Prophet of Islam (s.a.) had already heard that the bodies of the martyrs had been desecrated and defiled by the tyrants. He asked the people to find about the condition of the body of his uncle, Hazrat Hamza. Harith bin Sam-aa said that he had seen the place where Hazrat Hamza was martyred and that he would go there forthwith and bring back the information. Saying this he went to the base of the hill to find about the body. But on returning he couldn’t muster courage to relate the condition of the body to the Prophet (s.a.).The Prophet (s.a.) sent Hazrat Ali (a.s.) to find out the condition of the body. He too couldn’t relate the details to the Prophet (s.a.). In the end, the Prophet (s.a.) himself went personally. When he saw the body and its severed psrts, he cried inconsolably.

Ibne Masood says:

“We had never seen the Prophet (s.a)

cry so inconsolably.”

Ref: Seerat e Halabiya, Vol 2, Page 273

When some people told that Hind had chewed the liver of Hazrat Hamza, he asked whether she ate a part of it.They said she just chewed and threw it away. The Prophet then said:

“Allah will not tolerate that any part of

Hazrat Hamza’s body went to the Hell.”

Ref: Tabaqaat Ibne Saad, Vol 2, Page 273

When the news reached Madina that Hazrat Hamza was martyred, his sister Safia came running from there. The Prophet (s.a.) tried to dissuade her from seeing her brother’s body. But she said that there was no use preventing her from setting eyes on her brother’s remains. She told that she knew what heinous treatment was given to him by the infidels. Then the Prophet (s.a.) put his shawl on the body of Hamza. The shawl was small, therefore they put some grass and leaves to cover his feet. Now the Prophet (s.a.) allowed Safia to see him. When Safia saw the body, she uttered,“Inna lillahi wa inna ilaihi rajeoon.” Despite all her efforts to control herself she couldn’t stop her tears and sobs. The Prophet (s.a.) too cried.

Now the martyrs had to be interred. First the Prophet (s.a.) led the funeral prayer for Hazrat Hamza and then for the other martyrs.in a manner that Hamza too was in the rows of the persons praying behind the Prophet (s.a.). Then , two martyrs at a time, were interred in their own bloodied clothes. With Hazrat Hamza, his sister’s son, Abd Allah ibne Hajash, too was buried. In one narration it is mentioned that he was buried alone. Some of the martyrs were also buried in Madina at Jannat al Baqi. These were the bodies that their relatives took away before the Prophet (s.a.) had asked not to remove any bodies from Ohod.

On 22 Shawwal, the Prophet (s.a.) moved to Madina. When he passed through the locality of the Ansar he heard the wails and cries of the women. On inquiry he was told they were mourning those who were martyred at Ohod. Tears came to the eyes of the Prophet (s.a.). He said,“Lakin Hamzat bawki lahu-- there is none to cry for Hamza!” When the Ansar heard this, they asked their women to visit Hamza’s place and give their condolences. Therefore the ladies went and gathered at the house of Hazrat Fatima and condoled Hazrat Hamzais death. The Prophet (s.a.) went to the Mosque and hearing the sound of the cries of the condoling women he prayed for their welfare. Ibne Saad writes:

“It is a custom among the women of the Ansar

that whenever there is a death in their families,

they first cry over the martyrdom of Hazrat Hamza

and then cry over the person who was dead.”

Ref: Tabaqaat, Vol 2, Page 44

This should be an eye opener for the people who, against the example set by the Prophet (s.a.) himself, say that those who believe that the martyrs are dead might cry over them and not those who believe that the martyrs are not dead!

On return from the Ghazwa e Ohod two persons from the army of the infidels were taken prisoner who were killed. One of them was Abu Aza Jamhi who had motivated the people of Tihama and Kinana through his oratory to join the ranks of the Qureish army. He was also among those who were taken prisoner at Badr and taking pity at his poverty, the Prophet (s.a.) had released him without paying any ransom. He had taken a vow at that time that in future he would not take part in any activity against the Muslims. Again he growelled for release in front of the Prophet (s.a.) who said:

“A momin can’t be bitten (by a snake)

from the same pit twice!”

--Tareeq e Kamil, Vol 2, Page 114

He was now killed for his breach of promise. The second person was Muawiya ibne Mughira who had taken part in perpetrating Masla with the dead body of Hazrat Hamza. He spent the night hiding in the out skirts of Madina but came in the morning to the residence of his relative, Hazrat Othman. On enquiring he was told that Othman wasn’t home. He said that he had bought a camel from him and had come to pay for it. Therefore, he must be asked to come home wherever he was. Therefore, Hazrat Othman was fetched home. When he saw the enemy of Allah and the Prophet (s.a.) at his threshold, he was much worried. He asked,“Why he had come?” The man said that he was his near relation and wanted shelter from him. Hazrat Othman took him to a dark corner of the house and hid him there and returned back to the Prophet (s.a.). There he heard him say that Muawiya was in Madina and was loitering inside the city in the morning. He must be searched and apprehended. Some persons said that he had no place to go in Madina other than Othman’s home. They left Hazrat Othman with the Prophet (s.a.) and went to his house. On inquiy the inmates didn’t utter any word but pointed towards a dark corner of the house where the person was hiding. They apprehended him and brought him to the Prophet (s.a.). Hazrat Othman now knew that the secret was out. He told to the Prophet (s.a.),“I had come to you early morning to request for granting amnesty to this person!” The Prophet (s.a), on the request of Othman, gave a respite of three days to the person to get away from Madina or else he will be executed. Hazrat Othman arranged a means of transport and money for him so that he could go anywhere he wanted to. But Muawiya was still in the limits of Madina after expiry of the three days. On the fourth day the Prophet (s.a.) ordered people to chase Muawiya and apprehend him. Hearing this, Zaid ibne Haritha and Ammar ibne Yassir, searched for Muawiya and apprehended near Jamar. Ammar threw an arrow at him and Zaid killed him with his sword. Another narration is that Hazrat Ali (a.s.) had killed him. Bala Dari writes:

“Ali (a.s.) killed Muawiya ibne Mughira.”

Ref: Ansaab al Ashraaf, Vol 1, Page 328

Some historians say that Muawiya had left Madina, lost his way and again entered the limits of the city.and had the hope that Hazrat Othman would again obtain his release. He therefore came to Othman’s home and was hiding there. But the Muslims apprehended him before Othman could petition the Prophet (s.a.) in the person’s favor. The story that he lost the way and wandered back to Madina doesn’t sound plausible. The route to and fromMadina was very clear and there was no wilderness on the outskirts for long distances that a person could get lost. The ostensible purpose of the person, perhaps, was to linger on in Madina and spy on the Muslims about their future course of action!

27. THE EXPEDITION OF OHOD

In Badr seventy renowned warriors of the Qureish were killed. The other troops were shamed and ran away showing their backs to the theatre of war.This defeat caused the silence of death on the streets of Makka. This was like the quiet of the ocean under which strong currents struggle to rise. It was like a dormant volcano that might erupt any time. There was a wave of anger and sorrow in the hearts of the Qureish. Their hearts were burning with the thought of revenge. With the fear that the anger might subside, they had prohibited people from shedding tears on the loss of the near and dear in the Battle of Badr. Besides, there was also a custom in the Arab society that women didn’t cry till they had avenged the loss of a dear person in a fight or a war. This spirit encouraged to wage another decisive war of revenge. Abu Sufian, who had dreams of leading the Qureish, got an opportunity after Abu Jahl and other chiefs died in the Battle of Badr. To win the support of the masses he took a public oath that he wouldn’t oil his scalp till he didn’t take revenge for every Qureish life lost in Badr. Therefore, in Dual Hijja 2 H he went with a contingent of two hundred men to cause destruction in Madina. When he reached the outskirts of Madina, he killed two men of Ansar who were working in the farms. He also committed arson by setting fire to a date garden. When the Prophet (s.a.) heard of this, he chased him up to a place called Kudr but he escaped with his men.

This was the preface for the preparations for a bigger campaign. Akrama ibne Abi Jahl, Safwan ibne Umayya, Abd Allah ibne Rubiah and other important persons gave the previous year’s profits as their war effort to a common fund for the warlike preparations. This was 50,000 Misqal of Gold and 1,000 camels. They thought that their troops had to be financially strong to be able to fight a war successfully. Therefore the Holy Quran says about them:

“These infidels spend their riches

to stop men from taking the Path of Allah.

They will soon spend these riches and

it will become the cause of craving

and sorrow for them and then they will be

defeated. Those who adopted infidelity

will be sent straight to the Hell.”.

The Qureish had no problems for funding the war. What they lacked was men of valor and bravery. To solve this problem they hired some poets who were capable of writing fiery patriotic poems. They sent their men to recite, and incite men, in the areas of different tribes far and near! One poet of Makka, Abu Aza Umro ibne Abd Allah went to Tihama and made the men of. Bani Kanana endorse his views and seven hundred of them joined the ranks of the Qureish army. The recruitment proceeded in this manner and the number of men swelled to 3,000. These were committed men ready for any sacrifices!

Hind, the wife of Abu Sufian, whose father Otba, brother Walid and uncle Shaiba were killed in the Battle of Badr, made tireless efforts to prepare the Qureish for another decisive campaign. She became chief of fourteen women who joined the army. Among these women was Khalid bin Walid’s sister Fatima, Umro ibne Ass’s wife Rita, Akrama ibne Abi Jahls wife Umme Hakim binte Harith, Sufian ibne Aweef’s wife Qatila binte Umro, Azab ibne Sufian’s wife Umra binte Harith, Talha ibne Othman’s wife Salata binte Saad, Harit ibne Sufians wife Ramla binte tariq and Safwan ibne Omayya’s wife Bara binte masood. The purpose of these women joining the army was to upbraid the feelings of the fighters in the theatre of the war and egg them on to fight more valiantly! They were to shame them and bring them back to the battle field in the event of their trying to desert.

When this army, in the command of Abu Sufian, left Makka, Abbas ibne Abd al Mutallib thought that if it made a preemptive attack on Madina, the Muslims would not be able to defend themselves. Therefore, through a person from Bani Ghiffar he sent word to the Prophet (s.a.) that the troops of Qureish have started for an attack on Madina. Because of his timely warning the Prophet (s.a.) deputed two men to keep a watch on the outskirts of Madina. They went to some considerable distance and brought the intelligence that the report from Abbas was correct. And the army of Qureish causing destruction enroute had reached almost the out skirts of Madina. Although these were the same people who were vanquished at Badr, they had refurbished their ranks with men from Tihama and Kanana. When the Muslims got the wind of fast approaching enemy, there cropped up differences in their ranks as to how best to tackle the attack. Some felt that since the Muslims had lesser numbers, and the infidels were many times more, the best approach will be to take a defensive stance. They suggested that the stronger persons should guard the ways to the city with swords and lances. If some of the enemy’s men managed to sneak in, the women,children and the old persons should start throwing stones and other missiles to hurt them. When the enemy got weakened and confused, the men should organize to combat with them. Some other persons thought that under the circumstances only defensive fight was possible. The best approach for this defensive fight was for the men to go out and create a front at some distance from the ramparts of the city. Of those who were making this suggestion were Hazrat Hamza, Saad ibne Ibada and the persons who didn’t join the combat in Badr and were keen to show their valor now. Those who wanted to fortify inside the city and fight were Abd Allah ibne Ubai, the infamous hypocrite, and some others. The mind doesn’t accept the thought that this suggestion was made in the best interests of the Muslims.while it was well known that he was iegeediously scheming against them that they were evacuated from Madina ignominiously.

The historians generally have endorsed the opinion that the Prophet (s.a.) himself was of the view that they must remain entrenched inside Madina and fight from there. But because of the majority opinion he condescended to go out for the fight. When he came out of his home fully equipped with the battle gear, the persons who were insisting on conducting the battle from outside Madina told him that he might as well do the defence of Madina from inside and there was no need for him to wear the battle gear.The Prophet (s.a.) said:

“It is not proper for the

Prophet that when he has worn the battle gear,

to remove it before the

Battle is fought.”

Ref: Tareeq e Tabari, Vol 2, Page 190

These words are a reflection of the confidence, and determination to do Jehad with the enemy. This also proves that the Prophet (s.a.) wouldn’t act under any external influence or pressure. In fact it was the need of the hour to take the enemy on in open ground and not to give him the freedom to cause destruction inside Madina. The statement of the Prophet (s.a) is not only the proof of his indomitable courage but it is also a golden lesson for the Muslims to face the enemy with courage and valour. When the battle had become inevitable, there was no need for very defensive stances. In such circumstances offence is the best form of defence! They have to fight with courage not showing their backs to the foe!

The Prophet (s.a.) appointed Umm Maktoom as the administrator of Madina and on 14 Shawwal 3H, after the Friday Prayer, went out of the city with his contingent. From a shorter route he moved towards the Mount Ohad where the armies of the Qureish had been camping since Shawwal 12. The Prophet (s.a.) would have traversed half the distance when, Abd Allah bin Ubai along with his men, cut away from the Prophet (s.a.)’s party and returned to Madina. He made the excuse that his suggestion of fighting from within Madina was turned down and therefore he was not joining the combatants. Now the Muslims were only seven hundred, who had to contend with three thousand men of the Qureish. From the seven hundred, men from the Ansars of Bani Salama and Bani Haritha too were thinking of withdrawing. But better sense prevailed with them and they stayed on. The Holy Quran speaks about them like this:

“When two groups from you

(from here only) determined

To accept defeat.”

The Prophet of Islam (s.a.) with these seven hundred established base at the foot of Ohod. The day was already over , and the next day, 15 Shawwal, Saturday, both the armies opened their fronts. The army of the infidels was large and there was excess of materials with them too. They had seven hundred armored men while the Muslims had only one hundred. The infidels had 3,000 camels and two hundred horses and the Muslims had only two horses. One was with the Prophet (s.a.) and the other with Abu Barada. Because of paucity of men and material, the troops had to be arranged in such a way that the enemy didn’t get the chance to attack from every direction. Therefore, with defensive tactic, the hill was placed in the back and the troops faced towards the city of Madina On the left, in the Ravine of Ainain fifty men were stationed under Abd Allah ibne Jubair. He was strictly instructed not to leave the station at any cost.till further orders. From the strategic point of view this was a very important requirement. If this was not done, the infidels could have attacked the Muslims from that end and decimated the Muslims. After this strategic arrangement, the remaining troops were arranged in order. On the Maimana (the Right Flank) was Saad ibne Ibada and on the Maisara (Left Flank) was Usaid ibne hazeer. One standard was given to Mus-ab ibne Umair and the main standard of the Prophet (s.a.)’s Army, as in all the battles fought by him, was in the hand of Hazrat Ameer al Momineen (a.s.).

The infidels too arranged their troops. On the Maimana was Khalid ibne Walid and on the Maisara the chief was Akrama ibne Abu Jahl. The chief of cavalry was Umro bin Ass and of the archers, Abd Allah ibne Rubiah. At the heart of the formation, the Qureish had the idol of Habal on a camel beside which Abu Sufian stood. The standard of the army was in the hand of a person from Bani Abd al Dar, Talha ibne Othman. When the army was in full readiness, the Qureish shouted praises for habal and Hind and other women stood in front of the troops and to promote enthusiasm in the men they started singing and dancing with drums in their hands:

“Nahnu Banaat e taariq

We are the daughters of stars

Namshialal namariq

Walk on carpets demurely

Mashi alqatal nawaziq

Like the active bird Qata

Walmasak fil mafariq

Musk in the parted hair

Wal dar fil makhaniq

And pearls shining in the necks

An taqbalul nawariq

If you advance we shall

Embrace you

Wa nafrash alnamariq

And spread carpets for you

Aw tadbur wal nafariq

If you turn your backs we

Shall abandon you

Faraq ghair waamiq

In a way as if we never had any

Attachment”

Once this song was over, the drums of war were sounded and the fighting started. The standard bearer of the Qureish, Talha ibne Othman came forward fully equipped and with proud gait. He said sarcastically ,“O Muslims! It is your feeling that when one of you is killed, he goes to the Heaven and if anybody from our side dies, his place is the Hell! Therefore, anyone from your ranks who wishes to go to the Heaven or wants me to go to the Hell should come into the arena!” Hazrat Ali (a.s) came forward reciting the Rajz waving his sword in his hand. The swords of the two warriors clashed. Talha made a skirmish, and Ali (a.s.) made it go in vain and made a counter skirmish and with one stroke cut Talha’s legs. He swayed and fell to the ground. The Prophet (s.a.), when he saw him falling and the standard of the infidels dipping, said, Allaho Akbar, and the Muslim, in unison, repeated the call! Hazrat Ali (a.s) wanted to sever Talha’s head but he noticed that he was lying naked. He didn’t like to strike at him a second time in that condition and left him turning with pain on the ground. Some persons said,“Why didn’t you kill him?” He replied,“When he turned naked, my modesty didn’t permit me to strike him any further! He also pleaded with the mention of my relationship with him!” After wriggling on the ground for some time, Talha died.With the killing of Talha, the morale of the infidels nose dived! They had no courage left to come for man-to-man combat. Now they started to attack in groups. The Muslims came forward and quelled their onslaught. From both sides the bows twanged, swords clashed with swords and the fight became intense. Abu Dajana Ansari, Hazrat Hamza and Hazrat Ali (a.s.) made repeated attacks and killed rows after row of the enemy. This created pandemonium in the ranks of the infidels.

The Prophet (s.a.) had gifted a sword to Abu Dajana at the start of this war. He tied a red scarf on his head , took the sword in his hand and dashed into the crowd of the enemy’s men. He thus reached the place where the women of the infidels were singing and beating the drums to enthuse their men to valour. He lifted his sword to hit Hind binte Otba for a moment. But he thought that he shouldn’t defile the sword given by the Prophet (s.a.) with the blood of an infidel female!

Hazrat Hamza’s sword too was creating havoc in the ranks of the infidels. After the killing of Talha ibne Othman, Othman ibne Talha picked up the standard of the infidels. Hazrat Hamza struck him one blow and silenced him.

Hazrat Ali (a.s.), keeping his standard aloft, attacked the enemy vigorously and continuously. Whosoever lifted the flag of the infidels, he was killed and the flag used to dip in this manner on a regular basis! In this short space of time, eight times they had to change the standard bearer! When there was none left from Bani Abd al Dar to lift the flag, a slave of the family, Sawab, lifted it! Hazrat Ali (a.s.) came forward, hit him with his sword diagonally at his waist and cut him into two. Thus all the standard bearers of the infidels were finished. Ibne Athir writes:

“One who finished

The standard bearers (of

The infidels) was

Ali (a.s).”

Ref: Tareeq e Kamil, Vol 2, Page 107

The enthusiasm of the Qureish sagged with the obliteration of all their standard bearers. The spirit of the Muslims rose and they fought bravely although they were a fourth in numbers when compared with their adversaries. They continued to advance with valor. The infidels fled, in dire disarray, leaving behind the idol of Habal flat on its face on the ground! The women of the Qureish gathering their skirts, ran for their lives! The Muslims, when they saw the enemy fleeing, were over whelmed with greed and, forgetting about the enemy, started gathering the booty of war. The keepers of the ravine, who were under strict instructions from the Prophet (s.a.) not to leave their post at any cost, too abandoned their position and descended to loot and plunder the defeated infidels. Allama Tabari writes:

“Those persons were shouting

“Booty!Booty!”

Abd Allah asked them to stay

that they were forgetting the

Prophet (s.a.)’s orders.

But they

refused to stop

and went

in search of booty!”

Ref: Tareeq e Tabari, Vol 2, Page 193

This irresponsible behaviour of the guards gave Khalid ibne Walid and Akrama ibne Abi Jahl to bring 200 men through the vacated ravine and attack the Muslims from the rear. Abd Allah ibne Jubair valiantly defended the ravine with two to four men who stayed back with him, but they were all martyred by the infidels.Seeing this success of Khalid, the fleeing infidels started coming back. The fallen standard of the infidels was picked by a woman from Bani Abd al Dar, Omra binte Alqama Hartia. The infidels rearranged their fleeing hordes and attacked the Muslims. The Muslims, oblivious of the developments, were busy collecting the booty.were now facing the enemy onslaught from two fronts. This created confusion in their ranks and in some instances they attacked their own comrades. Therefore Usaid bin Hazeer was injured by Abu Barada ibne Niyar and Abu Barada was mistakenly struck by Abu Zana. In this pell mell, inspite of the shouting of Hudaifa’s father, Muslims were killed at the hands of Muslims! The picture of the war suddenly reversed. The war that was almost won was now on the brink of defeat. Some Muslims were martyred, some were injured and some others fled showing their backs to the battle field! The historian Tabari writes:

“When the Muslims were inflicted

With this calamity, a third of them

Were martyred , a third injured

And

A THIRD FLED FOR THEIR LIVES!

Ref: Tareeq e Tabari, Vol 2, Page 197

In this atmosphere of utter pandemonium, Dabah ibne Abd al Uza came in front of Hazrat Hamza. Hamza called him“Yabne maqtat al batoor- O son of mischievous woman!” Then he rushed towards him with his sword and killed him at that very spot. Jubair ibne Mutim whose uncle, Taima ibne Adi was killed by Hazrat Ali (a.s.) in the Battle of Badr had promised his slave Wahshi that if he killed Mohammed (s.a.), Ali (a.s.) or Hamza, he would free him from slavery. For Wahshi it was difficult to attack the Prophet (s.a.) or Ali (a.s.), but he determined to kill Hazrat Hamza. When he got the opportunity, he threw his lance with such dexterity that it pierced the umbilicus region of the body of Hazrat Hamza. Despite this mortal blow, Hazrat Hamza jumped towards his attacker but because of the effect of the injury he fell down and joined the ranks of martyrs.

Ibne Athir writes in Asad al Ghaba that when there was general pandemonium, the Prophet (s.a.) was for a while out of Hazrat Ali (a.s.)’s sight. He looked around in the bodies of the dead Muslims but there was no sign of him. He thought for a moment if he had gone away from the theatre of the battle. But then he felt that he was one who would never be a deserter.He also thought whether Allah had raised him alive to the Heaven in His anger against the misbehavior of the Muslims! He now thought that the best cource for him would be to succumb fighting with the infidels. Therefore he broke the sheath of his sword and attacked the columns of the enemy. When the crowd of the infidels thinned, he found the Prophet (s.a.) determinedly fighting the enemy. Thus he never left the battle field for a moment. Ali ( a.s.) stayed with the Prophet (s.a.), defended him and fought bravely with the infidels. Ibne Saad

Writes

“On the day of Ohod

when the people ran away,

Ali (a.s. ) steadfastly stayed

with the Prophet (s.a.) and

resolved that he would be with

the Messenger till his own death.”

Ref: Tabaqaat, Vol 3, Page 23

In the meantime a group of fifty men advanced to attack the Prophet (s.a). He told to Hazrat Ali (a.s.) to go ahead and quell them. Ali (a.s) attacked them like a tiger and spreadeagled them. Thus, from whichever side the infidels appeard, Ali (a.s.) dealt with them severely. In these attacks Shaiba ibne Malik Amiri and all the four sons of Sufian ibne Awif, Abul Sha-aa, Khalid, Abul Hamra and Gharab were killed by Ali (a.s.) and he kept the Prophet (s.a.) safe from their onslaught. Seeing this valor and the spirit of sacrifice of Ali (a.s.), Jibrael told to the Prophet (s.a):

“O Prophet of Allah!

This is truly sympathy

And affection!”

Ref: Tareeq e Tabari, Vol 2, Page 197

The Prophet (s.a.) replied,“Why not! Ali (a.s.) is mine, and I belong to Ali (a.s.)! Jibrael then said, “I belong to both of you!” At that moment the sound of the Herald was heard saying,“La Saif illa Zulfiqar wa la Fata illa Ali- There is no sword other than Zulfiqar and no victory without Ali” . There were sounds of appreciation and approbation all around!

While Hazrat Ali (a.s.) was busy combating, the infidels ambushed the Prophet (s.a.) and Abd Allah ibne Shehab, Otba ibne Abi Waqa, Ibne Qamia Laiti, Obai ibne Khalaf attacked him and Abd Allah ibne Shehab hit on his forehead. Otba ibne Abi Waqas hurled at him four stones, one after another in quick succession.and he lost four of his teeth and his lips were badly bruised with this attack. Ibne Qamia came near him and hit his hood with a sword. As a result of this blow, the links of the hood hurt his forehead. The face of the Prophet (s.a.) was red with the blood flowing from the forehead. Obai ibne Khalaf attacked the Prophet (s.a.) and he snatched a lance from his companion, Harith ibne Sama, and struck Obai who died.on his return journey at a place , Saraf, on the way. From these attackers, Abd Allah bin Hameed was killed by Abu Dajana. Some men from the Ansar saw that the Prophet (s.a.) was under attack and they came forward and intervened. Seeing th Ansar the infidels retreated some distance and started throwing arrows from there. Abu Dajana Ansari became the shield for the Prophet (s.a.) to save him from the arrows. He took the arrows on his back. Also near the Prophet (s.a.), Musa-ab ibne Omair got busy stopping the attacks of the enemies. Ibne Timia got an opportunity and martyred him. He thought by mistake that he had martyred the Prophet (s.a.) himself in the confusion. Therefore he approached close to his men and proudly announced that he had killed Mohammed (s.a.)! Happily they shouted,“Ala anna Mohammeda qad qatl - Mohammed (s.a.) has been killed!” From the Muslim ranks some had already deserted when they smelled defeat, most of those who remained got disheartened when they heard this announcement. Now there was a total chaos in their ranks. Some sat quiet on the hillocks keeping one hand over the other, and others ran speed haste to Madina! Tabari writes:

“The Prophet (s.a.)’s Companions

fled leaving him behind. Some sped

Away to Madina and some others

climbed the hillocks for shelter. The

Prophet (s.a) called them,

‘O Creatures of Allah!

O Creatures of Allah!

Come to me!

Come to me!”.

Tareeq e Tabiri, Vol 2, Page 26

The Holy Quran records the event in this manner:

“When you were scaling the hillock

And the Prophet (s.a.) was calling you,

You didn’t turn back to look!”

In this state of pandemonium and selfishness Anas ibne Nazar happened to pass by the hillock where the Mohajirs and Ansar were sitting with bowed heads.He looked at them in surprise and asked them,“why you people are sitting here?” They said,“The Prophet (s.a.) has been martyred!” He repudiated them saying,“What will you do living after he has gone? Rise, and defend the Faith for which he laid down his life!” Saying this Anas rushed towards the theatre of war. There he met Saad ibne Ma-az and told him that he was getting the fragrance of the Heaven from the Mount Ohod. Saying this he rushed into the rain of arrows and the swords to attack the infidels. Thus he was martyred fighting with valor. Allama Tabari has particularly taken the names of Omar ibne Khattab and Talha ibne Obaid Allah amongst those who were sitting on the hillock while the Prophet (s.a.) was at great risk and even they heeded the rumor that he had been martyred and had no concern for defending the Faith and resigned to their fate that everything was lost. Tabari has recorded their conversation that illustrates their bent of mind:

“Some of the men sitting on the hillock said

how much they wish to get a messenger,

whom they could send to Abd Allah bin Ubai,

who would request Abu Sufian to give us amnesty.

O People! Mohammed (s.a.) has been killed,

return to your tribe, Qureish,

lest they come and kill you too!

Ref: Tareeq e Tabari, Vol 2, Page 201

The Holy Quran tells about these people:

“If the Prophet (died his natural death or ) was martyred,

then will you return towards infidelity?

And those who revert to infidelity

cannot harm Allah in any way.

Soon Allah shall give Good Reward

to those who are thankful to Him”

The Prophet (s.a.) gave the Lava to Hazrat Ali (a.s.) after Mus-ab was martyred. He was occupied in quelling the enemy when he heard that the Prophet (s.a.) had been martyred. He cut through the crowd of men to the place where he had left the Prophet (s.a.) a short while ago. He found him alive and his anxiety was relieved. Although he was himself contending with injuries, he forgot his own condition when he found the Prophet (s.a.) bleeding. He supported him and led him toward the ravine. When Kaab bin Malik saw the Prophet (s.a.), he was happy and instantaneously said,“This is the Prophet Of Allah (s.a.)!” Hazrat Ali (a.s.) cautioned him to be quiet and went with the other Muslims in the surroundings to the ravine. Then he went to the Pond of Mehras and fetched some water in his shield. At that moment, Hazrat Fatima Zehra, with some other ladies, came to the ravine having heard the rumors that the Prophet (s.a.) had been martyred. She was relieved to see her father alive, but started crying when she saw his forehead bleeding. She instinctively embraced her father and then, with the assistance of Hazrat Ali (a.s.), nursed his wounds. She burned a piece of rug and applied the ash as an astringent to the wounds.

The battle was almost over The infidels were happy over their victory and the defeat of the Muslims. Abu Sufian climbed one of the peaks and asked the Muslims,“Is Mohammed (s.a.) alive?” . The Prophet (s.a.) asked his men not to give him any reply. He again repeated the question. He asked,“Is abi Khahafa there? He didn’t get any reply.. Then he asked, “Is Omar ibne Khattab there?” Even then he didn’t get any reply! He now told to his men that perhaps they had all been killed. Hazrat Omer. Despite the Prophet (s.a.)’s warning could not control himself and said that they were all alive. Abu Sufian shouted the slogan,“aa-al Habal!” On the advice of the Prophet (s.a.) the Muslims echoed in unison,“Allah aala wa ajjal - Allah is Great and Majestic!” Abu Sufian said,“We have Uzza and you don’t have him!” The Muslims replied,“Allah Maulana wa la maula lakum - Allah is the Guardian for us and you don’t have any!” He then said that they won yesterday and he was the winner today. He added that they have avenged the death of those killed in Badr.He also warned that during the same month next year they would again confront the Muslims for a war at Badr. He proudly announced,“Muslims! Our people have done Masla of some of your dead. I neither permitted nor stopped them from doing it!” Saying this Abu Sufian marched towards Makka with his men and materials!

In this bloody encounter two ladies were in the theatre of war to nurse and help the wounded and to give water to the fighting men. One of them was Umme Amara Nasiba binte Kaab. Her husband, Zaid ibne Asim and two sons, Habib and Abd Allah, were martyred fighting in the Cause of Islam. When this lady saw that the Prophet (s.a.) was in the range of the enemy’s arrows, she stood in front of him and took the arrows on her chest. When Ibne Qamiya came with a sword to attack the Prophet (s.a.),she took a sword to defend him till her arm was badly injured. The other lady was Umme Aiman who, when she saw the Muslims deserting the arena and running away, she tried to stop them from this shameful act. When her appeals fell on deaf ears, she was throwing sand on their faces and telling,

“Go and sit at home (like women) spinning the cotton

and leave behind your sword with me!”

Ref: Seerat e Halabiah, Vol 2, Page 254

Compared to the boldness and character of these ladies, there is a sizeable list of men who timidly deserted the theater of the war. In this roster are names of men who could definitely be expected to remain committed and provide help, protection and support to the Prophet of Islam (s.a.). This is an irrefutable fact of history. The only persons who remained steadfast were Hazrat Ali (a.s.), Abu Dajana Ansari, Sahl ibne Hanif, Asim ibne Tabit, Miqdad ibne Umro, Saad ibne Ma-az, Usaid ibne Hazeer, Talha ibne Obaid Allah and Zubair ibne Awam. The rest were in the roster of deserters.Some of them did flee, but returned back after things cooled down. Among the returnees was Hazrat Abu Bakr himself who said:

“On the day of Ohod, people deserted

The Prophet (s.a.) and I was the first

to return to him.”

Ref: Tareeq e Khamees, Vol 1, Page 485

Although there is no clarification in this statement as to when this ‘return’ came about, but the events are indicative that this happened only after the battle was over. If this ‘return’ was in the midst of the battle, history would certainly have recorded about his valourous conduct of inflicting blows on the adversaries or of suffering wounds at their hands! Imagine, one of the fingers of Talha was injured during the battle and history has the record of this minor hurt! If such an august personality had undergone any hardship, its remaining unreported is not at all possible!

It has already been mentioned that Hazrat Omer was spotted at a safe distance from the theatre of the battle on the top of a hillock! Therefore he himself says:

“We got separated from the Prophet (s.a.)

on the Day of Ohod

and I was (safe) atop a hill!”

Ref: Azalat al Khafa, Vol 1, Page 168

Hazrat Othman was in the group that appeared after full three days of the battle. Therefore Ibne Athir writes:

“Among those deserters was Othman ibne Affan

and others who remained in Aiwas for three days

and then returned (safely) to the Prophet (s.a.).

He saw them and said :

‘ You had gone too far!’”

Ref: Tareeq e Kamil, Vol 2, Page 110

The bravery and valor that Hazrat Ali (a.s.) showed in this Ghazwa is a great example of Islamc Jehad. At a time when the feet of the Islamic army had shaken with the concerted attack of the enemy, he combated all alone and curbed their advances with his indomitable courage and protected the Founder of Islam (s.a.). As long as the combat lasted he neither took his hand away from the scabbard of his sword nor his feet at all swayed! Although he was fatigued with constant fighting throughout the day and also he had several injuries caused by arrows, spears and swords, his spirit was indomitable! Allama Siyuti writes:

“On the Day of Ohod

Hazrat Ali (a.s.) was inflicted

with sixteen sword injuries”

Ref: Tareeq al Khulfa, Page 114

Although Muslims didn’t achieve victory in this Ghazwa, Hazrat Ali (a.s.)’s and Hazrat Hamza’s exploits of valor and the brave support of some other persons saved the Muslims from total defeat. This situation didn’t crop up because of some unexpected and accidental event. But the main cause was misunderstandings and lack of discipline in carrying out strict commands. Even before the battle front was created, the opinion of the Muslins was divided as to the strategy to be adopted. One group insisted on fighting from within Madina and the other, rightly, wanted to meet the enemy outside the city. And when the Prophet (s.a.) came from his house in readiness for the battle, there was another change in the opinion suggesting that he stayed in the city to conduct the war. One group did withdraw into Madina because their suggestion was not accepted. This affected the morale of the men and two tribes of Ansar, Bani Salama and Bani Haritha were thinking of withdrawing from the conflict. These events prove that the Muslims, from the very beginning, were showing signs of indiscipline and the spirit that is imperative for Jehad was absent in most men. This resulted in the set backs that have been described in the earlier paragraphs. This situation was not because of the superior numerical and material strength of the enemy, but it was due to lack of determination in the Islamic troops. Therefore, the indomitable spirit exhibited by a handful of the Muslim participants limited the enemy’s success to partial win. The main culprits in the poor performance of the Muslim army were the men who were under strict instruction from their Commander, The Prophet (s.a.), not to leave the post of vigil at the ravine, but out of avarice for the booty from the deserting enemy troops, they did leave their post and the enemy attacked from that end and made the Muslims a sandwich between the two fronts. They neither remembered the Prophet (s.a.)’s strict orders nor did they listen to their supervisor who repeatedly asked them not to abandon their post. If they had not done, what they did, the result would have been different fromwhat it was. The Holy Quran observes about these men of avarice:

“Some men amongst you

are desirous of the world

and others want the Hereafter.”

Allama Tabari has written that from the words“desirous of the world” are meant those persons who left the ravine unprotected to loot and plunder the fleeing troops of the enemy and those who wanted the“Hereafter” remained steadfast with the Prophet (s.a.) to defend him and the Faith. Ibne Masood says:

“I never thought before this day

that from the Companions of the Prophet (s.a.)

there were men

who cherished the worldly wealth.”

Ref: Tareeq e Tabari, Vol 2, Page 193

Besides these guards, the responsibility for the poor performance also goes to thosewho left the Prophet (s.a.) encircled by the enemy and fled, despite the Prophet (s.a.) repeatedly asking them to be courageous and to stay back! Allah says in the Holy Quran:

“O people of the Faith!

When you are confronted with the enemy in the battle front,

Beware!

Don’t flee showing your backs!”

Although the Muslims had to suffer severe casualties, they learnt a lesson that they should not allow indiscipline and differences to creep into their ranks. They must remain disciplined at all times and obey their Commander implicitly. They should remember that differences, selfishness and controversy are the precursors of defeat. This battle also proves that the apparent victory or defeat is not the touchstone of right and wrong. Sometimes, those who are on the Right Path have to face defeat! There was another very important benefit to the Umma that the faces of the Hypocrites were blatantly exposed by their own behaviour. The cowards in the ranks of the Muslims too were exposed that they didn’t have the spirit of sacrifice that a true Muslim must have !

During this Ghazwa 70 Muslims were martyred and 22 infidels were killed. Although the hypocrites of Qureish avenged their dead from Badr, the fires of revengewas still burned.in their hearts. In the intoxication of success they ill treated the Martyrs bodies that were lying in the battle field. Therefore, Muawiya ibne Mughira ibne Abil Ass cut the ears of Hazrat Hamza’s dead body. Hind binte Otba cut asunder his stomach, extracted the liver and chewed it. She severed the different parts of his body and made garland from them and wore around her neck. The other women too followed suit and did the same heinous things to the bodies of other martyrs. Abu Sufian too, keeping aside all norms of decency, desecrated the dead body of Hazrat Hamza, hit the point of a spear on his face. At this point one person, Halees ibne Alqama shouted,“See! What treatment Abu Sufian is giving to the dead body of a person from a noble tribe!” When Abu Sufian heard this, he withdrew in shame!

Abu Sufian’s spirit of revenge remained in his nature even after embracing Islam. Therefore, during the reign of Hazrat Othman, he kicked the grave of Hazrat Hamza and said:

“O Abu Ammara (Hamza)!

The State for which we clashed swords,

is today in the hands of our children,

with which they are playing!”

Ref: Shara Ibne Abil Hadeed, Vol 4, Page 51

This was Abu Sufian’s spirit of revenge which continued with his progeny after his death. Therefore, Muawiya ibne Abu Sufian, at the Battle of Siffin, wanted to give the same treatment to the body of martyred Abd Allah bin Badeel. At that point a man from his own army, Abd Allah ibne Aamir, said::

“As long as I live

you cannot do Masla

(defiling) of his body!”

Ref: Ibne Abil Hadeed, vol 5, Page 271

Muawiya was forced to desist from the heinous act. Similarly Abu Sufian’s grandson, Yazeed ibne Muawiya, desecrating the severed head of Imam Husssain (a.s) perpetrated the foul tradition of his accursed father and grand father! He proved the heinous nature of Bani Umayya by ordering the perpetration of the Tragedy of Karbala.

The Prophet of Islam (s.a.) had already heard that the bodies of the martyrs had been desecrated and defiled by the tyrants. He asked the people to find about the condition of the body of his uncle, Hazrat Hamza. Harith bin Sam-aa said that he had seen the place where Hazrat Hamza was martyred and that he would go there forthwith and bring back the information. Saying this he went to the base of the hill to find about the body. But on returning he couldn’t muster courage to relate the condition of the body to the Prophet (s.a.).The Prophet (s.a.) sent Hazrat Ali (a.s.) to find out the condition of the body. He too couldn’t relate the details to the Prophet (s.a.). In the end, the Prophet (s.a.) himself went personally. When he saw the body and its severed psrts, he cried inconsolably.

Ibne Masood says:

“We had never seen the Prophet (s.a)

cry so inconsolably.”

Ref: Seerat e Halabiya, Vol 2, Page 273

When some people told that Hind had chewed the liver of Hazrat Hamza, he asked whether she ate a part of it.They said she just chewed and threw it away. The Prophet then said:

“Allah will not tolerate that any part of

Hazrat Hamza’s body went to the Hell.”

Ref: Tabaqaat Ibne Saad, Vol 2, Page 273

When the news reached Madina that Hazrat Hamza was martyred, his sister Safia came running from there. The Prophet (s.a.) tried to dissuade her from seeing her brother’s body. But she said that there was no use preventing her from setting eyes on her brother’s remains. She told that she knew what heinous treatment was given to him by the infidels. Then the Prophet (s.a.) put his shawl on the body of Hamza. The shawl was small, therefore they put some grass and leaves to cover his feet. Now the Prophet (s.a.) allowed Safia to see him. When Safia saw the body, she uttered,“Inna lillahi wa inna ilaihi rajeoon.” Despite all her efforts to control herself she couldn’t stop her tears and sobs. The Prophet (s.a.) too cried.

Now the martyrs had to be interred. First the Prophet (s.a.) led the funeral prayer for Hazrat Hamza and then for the other martyrs.in a manner that Hamza too was in the rows of the persons praying behind the Prophet (s.a.). Then , two martyrs at a time, were interred in their own bloodied clothes. With Hazrat Hamza, his sister’s son, Abd Allah ibne Hajash, too was buried. In one narration it is mentioned that he was buried alone. Some of the martyrs were also buried in Madina at Jannat al Baqi. These were the bodies that their relatives took away before the Prophet (s.a.) had asked not to remove any bodies from Ohod.

On 22 Shawwal, the Prophet (s.a.) moved to Madina. When he passed through the locality of the Ansar he heard the wails and cries of the women. On inquiry he was told they were mourning those who were martyred at Ohod. Tears came to the eyes of the Prophet (s.a.). He said,“Lakin Hamzat bawki lahu-- there is none to cry for Hamza!” When the Ansar heard this, they asked their women to visit Hamza’s place and give their condolences. Therefore the ladies went and gathered at the house of Hazrat Fatima and condoled Hazrat Hamzais death. The Prophet (s.a.) went to the Mosque and hearing the sound of the cries of the condoling women he prayed for their welfare. Ibne Saad writes:

“It is a custom among the women of the Ansar

that whenever there is a death in their families,

they first cry over the martyrdom of Hazrat Hamza

and then cry over the person who was dead.”

Ref: Tabaqaat, Vol 2, Page 44

This should be an eye opener for the people who, against the example set by the Prophet (s.a.) himself, say that those who believe that the martyrs are dead might cry over them and not those who believe that the martyrs are not dead!

On return from the Ghazwa e Ohod two persons from the army of the infidels were taken prisoner who were killed. One of them was Abu Aza Jamhi who had motivated the people of Tihama and Kinana through his oratory to join the ranks of the Qureish army. He was also among those who were taken prisoner at Badr and taking pity at his poverty, the Prophet (s.a.) had released him without paying any ransom. He had taken a vow at that time that in future he would not take part in any activity against the Muslims. Again he growelled for release in front of the Prophet (s.a.) who said:

“A momin can’t be bitten (by a snake)

from the same pit twice!”

--Tareeq e Kamil, Vol 2, Page 114

He was now killed for his breach of promise. The second person was Muawiya ibne Mughira who had taken part in perpetrating Masla with the dead body of Hazrat Hamza. He spent the night hiding in the out skirts of Madina but came in the morning to the residence of his relative, Hazrat Othman. On enquiring he was told that Othman wasn’t home. He said that he had bought a camel from him and had come to pay for it. Therefore, he must be asked to come home wherever he was. Therefore, Hazrat Othman was fetched home. When he saw the enemy of Allah and the Prophet (s.a.) at his threshold, he was much worried. He asked,“Why he had come?” The man said that he was his near relation and wanted shelter from him. Hazrat Othman took him to a dark corner of the house and hid him there and returned back to the Prophet (s.a.). There he heard him say that Muawiya was in Madina and was loitering inside the city in the morning. He must be searched and apprehended. Some persons said that he had no place to go in Madina other than Othman’s home. They left Hazrat Othman with the Prophet (s.a.) and went to his house. On inquiy the inmates didn’t utter any word but pointed towards a dark corner of the house where the person was hiding. They apprehended him and brought him to the Prophet (s.a.). Hazrat Othman now knew that the secret was out. He told to the Prophet (s.a.),“I had come to you early morning to request for granting amnesty to this person!” The Prophet (s.a), on the request of Othman, gave a respite of three days to the person to get away from Madina or else he will be executed. Hazrat Othman arranged a means of transport and money for him so that he could go anywhere he wanted to. But Muawiya was still in the limits of Madina after expiry of the three days. On the fourth day the Prophet (s.a.) ordered people to chase Muawiya and apprehend him. Hearing this, Zaid ibne Haritha and Ammar ibne Yassir, searched for Muawiya and apprehended near Jamar. Ammar threw an arrow at him and Zaid killed him with his sword. Another narration is that Hazrat Ali (a.s.) had killed him. Bala Dari writes:

“Ali (a.s.) killed Muawiya ibne Mughira.”

Ref: Ansaab al Ashraaf, Vol 1, Page 328

Some historians say that Muawiya had left Madina, lost his way and again entered the limits of the city.and had the hope that Hazrat Othman would again obtain his release. He therefore came to Othman’s home and was hiding there. But the Muslims apprehended him before Othman could petition the Prophet (s.a.) in the person’s favor. The story that he lost the way and wandered back to Madina doesn’t sound plausible. The route to and fromMadina was very clear and there was no wilderness on the outskirts for long distances that a person could get lost. The ostensible purpose of the person, perhaps, was to linger on in Madina and spy on the Muslims about their future course of action!


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