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DEFORESTATION AND THE ISLAMIC STEWARDSHIP ETHIC

DEFORESTATION AND THE ISLAMIC STEWARDSHIP ETHIC

Author:
Publisher: www.scholarworks.rit.edu
English

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

3. Analysis

3.1. Environmental Ethics

Ethics is a discipline that deals with the finding of approval and disapproval. Ethics, as a study, has attracted a lot of attention in the academic field, especially in philosophy. The judgments made in ethics include distinguishing the following: a right and wrong deed, bad or good actions, desirable or undesirable qualities, desirability and good judgment of deeds, and the states of dealings, nature, ends, and items.53

Environmental ethics deals with ways in which human behavior affects the natural environment surrounding the humans. In normal life, human beings interact with the environment as they undertake their day-to-day activities. Environmental ethics can also be defined as various ways of maintaining a good relationship between the environment and the human beings.54 In this sense, forest ethics also deal with ways in which human behavior affects natural forest surrounding the human beings.55 This is an appropriate definition that suits this study. One of the ways of maintaining a good relationship between the environment and human beings is by making people understand that it is their religious duty to protect and take good care of the environment. There should be rules and regulations that govern the interaction between the natural environment and such rules can be found in religious scripture.56

3.2. Examples of Forest Management

Ethics Forests are an important portion of life for people who live in and around them. Forests provide many of our material needs, and they are useful for many various reasons, not the least of which is enjoyment. Given that forests provide so many services, they have “a number of passive and active use values: economic, ecological, social, symbolic, spiritual, and scientific values.”57

For more than 25 years, there have been a number of concerns relating to forests, forest management, and forestry that have emerged and attracted much attention all over the world. The development of these concerns indicates recently that forestry should not only be economically, ecologically, environmentally, and socially reasonable, but it should also be ethically acceptable.58

Ethical apprehensions are affected by people’s beliefs concerning nature, the value of nature to human life, and the role of human beings in our use of the environment. People’s recognition of the different goals and approaches in forest management is interrelated with the related values that individuals embrace.59

3.2.1. Brazil

The Brazilian government introduced laws through the Brazilian Institute for the Environmental and Renewable Natural Resources (IBAMA). The rules and laws implemented were to help prevent illegal cutting of trees by the citizens. Failure to adhere to such rules could lead to severe punishment of the law breakers.60

The immense changes in the Brazilian policies played a very crucial role in reducing the level of deforestation in the country. This is one of the most efficient ways of conserving the environment. This is according to the research conducted by CPI/PUC-Rio, which presented the issue of policy change impact on environmental conservation as empirical evidence.61

The Real-Time System for Detection of Deforestation (DETER) is a satellite-based technology that helped in the identification of deforestation actions in Brazil. This monitoring technique played a key role in ensuring that the environment was conserved and protected from harmful human actions. The IBAMA, with the assistance of DETER was able to easily locate deforestation activities taking place in Brazil. Punishment to the people cutting trees illegally was done in a more effective way than before DETER was introduced.62

Studies show that the introduction of DETER played a crucial role in environmental conservation in various ways. It allowed for the easy locating of areas where deforestation activities were taking place. With easy location, monitoring and target ability was greatly improved and, hence, the government officials could efficiently control deforestation without having to put more effort into discovery.63 In 2004, the Action Plan for Prevention and Control of Deforestation in the Legal Amazon (PPCDAm) was passed.

The main goal of this plan was to control and put off deforestation actions in the country.

One of its strategies was the adoption of DETER. The enlarged ability of the IBAMA was to aim its rule enforcement assets in the Amazon areas via DETER to attain amazing outcomes.

Between 2007 and 2011, there was 75% less deforestation compared to the time when there where there is no fines imposed lawbreakers.64

New policies being put into place really played a great role in preventing deforestation in Brazil. The various strategies used in controlling deforestation included: frequent land checking, strict control of prohibited logging, and construction of conservation spots. In order for any individual to cut trees in the Amazon, he or she should have to have a license. Licensing is one of the best ways to control deforestation because it allows for the cutting of trees only in specified areas.65

Brazil has seen agricultural development reduce the rate of poverty and hunger in their country. Indigenous peoples in Brazil are greatly benefiting because they have power (20%) over some reasonable parts of the Amazon. The government has offered enough support to these people through various ways, such as issuing them with official titles. The government has also protected them from unlawful intrusion by farmers, ranchers, and miners who are not indigenous.

The logging rules and regulations have been strongly enforced. Examples of such laws include:

closing of illegal sawmills, seizure of illegal timber, and punishing of individuals who act against the law. Even the top corrupt officials who engaged themselves in illegal logging were jailed.

This confirms that the government is committed in its decision to stop deforestation.66

There is a current climate-change mitigation mechanism used to handle issues of environmental crisis in Brazil. The mechanism in question is the “Reducing emissions from deforestation and forest degradation in developing countries” (REDD). Forests act as homes for indigenous people, who “often find themselves in a marginalized position.” Laws and rules have been put into place to ensure that the indigenous people’s rights are provided for. The global and state laws emphasize having good relationships between these people and the natural environment. The relationship can be taken in a stewardship worldview where the indigenous people should be given their moral rights. This framework is only applicable to global environmental rulings. The reason for this shift is the new moral approach toward environmental law guidelines. This approach can be noticed in some trends in global and state laws.67

Most analysts see it as a useful way to solve various challenges facing the environment.

Stewardship has played a crucial role in reconciling conflicts between environmental policies and the rights of the indigenous people. Stewardship is considered to be the best tool for bringing into line the international human rights laws and international environmental laws in relation to the rights of the indigenous people.68

REDD tries to unite the environmental policies with indigenous people’s rights. The two may harmonize or may fail to unite in the long run. In addition, REDD provides for an opportunity for the environmental policies and the indigenous people’s rights to be protected as a result of allowing a stewardship ethical worldview to take place.69

Even though Brazil has had very strong laws for forest protection since 2006, recently the legislation is losing strength. “Instead of strengthening forest protection in light of their critical role in climate change protection, the Brazilian forests came under even graver danger with a 2012 revision of the 1965 Forest Code, which greatly reduced protections in place for over 70 years.” Despite presidential vetoes of the most egregious provisions in the 2012 revisions, the nearly wholesale dismantling of the forest and ecosystem protections still stand as current Brazilian law.”70 It now looks like they are in the process of strengthening the laws again.71

In summation, the main reasons to control deforestation in Brazil are to combat illegal cutting of trees as a natural resource, to protect the region as a forest area, and to protect the rights of indigenous people who live there. Additionally, Brazil is trying to control forest destruction in response to climate change.

3.2.2. Nepal and New Zealand

Nepal is focusing on controlling deforestation for a different reason: Nepal’s issues seem to revolve around the question of who should be responsible for the land. Nepal has some part of its forests being managed by local communities via Community Forest User Groups (CFUGs). It has been shown that the management of the forests by local communities yields better results because the rate of illegal tree cutting is lower than in the forests managed by the government.

The question of who owns the land in the government’s hands is still unanswered in Nepal. The communities are provided with some of basic needs and resources. In such a country, local governance needs to be reinforced so as to perk up the likelihood of fair forest stewardship. The table below explains how Nepal can improve their forest conservation process.72 Clarifying land tenure and strengthening local governance will the improve chances of equitable forest stewardship (See table 1).73

Table 1. Management, Harvesting, Sale, and Land Tenure Rights Under Forest Governance Regimes in Nepal

Management regime

Approximate area

Forest management

Harvesting of forest products

Sale of forest products

Land tenure

Community forestry

1,219,272 hectares (25% of the forest area)

CFUGs

CFUGs

CFUGs w/government permission

Governmen

In relation to rights, stewardship can be viewed as the principled imperative of such rights. Examples of the rights of the indigenous people include giving support to them in relation to environmental matters and the climate-change perspectives. Indigenous people’s stewardship role can be seen in their daily behaviors, welfare, customary environmental understanding, and cultural distinctiveness as an element of their identity. Arguing for indigenous people’s rights and, at the same time, giving a substitute way for the security of some human rights can be seen as an overarching notion. This can be explained using an example of a land tenure system and the inappropriateness among land rights and possession of local people and the standard communal law approach to various possessions.74

Maoris, the indigenous Polynesian people of New Zealand, trust that the people belong to the land and not the vice-versa. According to them, possession of land should not be through the legal system. There are proposals for the introduction of a stewardship claim as compensation for damages that were caused to indigenous societies due to effects of climate change.75 Often times, indigenous peoples have a stewardship approach toward the environment, and their attitude to land is as “guardians.”76 This view of people belonging to the land shows the real value of the environment for the environment’s sake.

3.2.3. USA and other English-speaking countries

The view above-people belonging to the land shows the real value of the environment for the environment’s sake-also can be seen in the USA and

other speaking-English countries where they protect the forest because it is a part of the environment. The Forest Stewardship Council (FSC) is a non-profit, non-governmental program that establishes standards to promote the responsible management of forests globally. Many people believe that the only way to preserve forests is by banning the use of its products, but the daily consumption of forest products cannot be ignored.77 For example, on average, Americans use close to six trees worth of paper each year. The FSC, therefore, being the standard measure in certification of forests, is trying to control the market to consider policies that represent a preference for FSC-certified products. Consumers and governments look for these certified products, as well, and the US Green Building Council’s Leadership in Energy and Environmental Design (LEED) program provides incentives to encourage the use of FSC-certified materials.78

Forests are protected according to strict ecological and social norms under FSC certification, and forest fiber is tracked the distance to the shopper through the certification system with products having the FSC “check-tree” logo.79 (See Figure 2.)

Figure 2. FSC Logo.80

Additionally, since the FSC is the gold standard in forest certification, it is the only program that is supported by groups such as the World Wildlife Federation (WWF), the Sierra Club, Greenpeace, the Natural Resources Defense Council, and the National Wildlife Federation.

Wide areas nowadays, especially in the US and Canada, have become certified under the FSC’s system.

During the same period of time the FSC was being established, many non-governmental organizations were also being established. For instance, by the end of the 20th century, different organizations of conservation recognized the stewardship concept as a way to preserve the environment. To illustrate:

At the beginning of the 1990s, non-profit “stewardship” organizations aimed to protect different areas and species across North America and most English-speaking areas. The organizations protect rivers, gardens, coastlines, and species located locally, nationally, and regionally in these areas.

In addition, other stewardship programs were implemented around the Englishspeaking world:

United States Forest Stewardship Program (1990)

United Kingdom’s Countryside Stewardship Scheme (1991)

Canadian Province of Ontario’s Stewardship Program (1995)

Canadian Habitat Stewardship Programme (2000)

Australia’s Environmental Stewardship Programme (2007)81

Consequently, there has been an increase in the use of the terms “environmental stewardship” and “forest stewardship.” The term “stewardship” is increasingly replacing the term “management” when it comes to environmental conservation (Table 2).82

Table 2. Examples of the Wide Use of the Term Stewardship in Land Use and Conservation Literature83

Term

Use

Stewardship

In various aspects of land management and conservation

Land Stewardship

Especially in the USA and Canada in relation to both agricultural land

and forests

3.2.4. Countries with significant Muslim influence

3.2.4.1. The Philippines

Ten percent of the inhabitants of Mindanao, which is the second-biggest southern-most main island in the Philippines are Muslims.84 The Act for the Autonomous Region in Muslim

Mindanao (ARMM) was the first law dealing with management of forests in the Philippines.

This law has been in place since October 2007.85 ARMM is composed of all the Philippines’

dominant Muslim provinces, that is to say, Basilan, Lanao del Sur, Shariff Kabunsuan, Maguindanao, Sulu and Tawi-Tawi, and the Islamic City of Marawi.86 ARMM has played a crucial role in reducing deforestation in the Philippines. ARMM is highly treasured as the correlative element of the Philippines terrain. This Act was formulated and implemented through the assistance of various groups, such as the Muslim ethics and law leaders, social scientists, government units, and leaders of the society.87

For instance, Republic Act No.9054, or RA No.9054, is an act to augment and support the Organic Act for ARMM, adjusting for the purpose Republic Act No.6734, named “An Act Providing for the Autonomous Region in Muslim Mindanao” as adjusted.88 This law, when released and enforced, forbid the cutting down of trees in many areas of the country.89

The proclamations issued by the National Government declaring old growth or natural forests and all water sheds within the autonomous region as forest reserves are reiterated in RA 9054. The forest reserves shall not be subjected to logging operations of any kind or nature. (Art. X, Sec. 5).90

Many activities toward forests were either stopped or changed when RA 9054 was approved. To illustrate, the National Government or the Regional Government that had granted forest concessions, timber licenses, contracts, or agreements of any kind or nature, over forest reserves in the autonomous region were “cancelled, nullified and voided and shall not be renewed until 30 years after the date of approval of RA 9054. (Art. X, Sec. 5)”91

RA 9054 encourages reforestation. This occurs by requiring the setting aside of funds to be devoted to reforestation projects and other environmental activities. According to the law, ten percent of the shares of the internal revenue taxes of the Regional Government, the provinces, cities, municipalities and barangays of the autonomous region as well as all allocations for the development of the region by the National Government shall be devoted to reforestation projects and other environmental activities to enhance the protection and development of the region’s environment. (Art. X, Sec. 5)”92

The major policies highlighted in this Act include trust and stewardship as keys for forest preservation. This Act is based on particular Islamic principles and approaches of communitybased management. This Act gives priority to the community when it comes to administration and the use of forest property. Importantly, the Act’s principal strategies are community forest management and community-based forest management.93

3.2.4.2. Indonesia

Perhaps a similar act could be implemented in Indonesia, where the high rate of tropical forest loss is regrettable, especially in Sumatra.94 It has been shown that Indonesia has the highest number of Muslim believers in the world, approximately 88% of the population. Islamic religion, in the context of Sumatra, has the ability to incorporate customary ways of environmental management practices, which are being managed by the local government  organizations called Nagari. The Nagari contain many natural resources, such as forests, farm land, and lakes. Furthermore, the Islamic religion explains in detail the relationship that exists between God, nature, and human beings. Stewardship has been stressed by the doctrine of Khalifa whereby Muslims are encouraged to conserve natural resources.95 This religion acknowledges that everything was created by God.96

Unfortunately, the people of Sumatra appear unfamiliar with many management principles within Islam and they are not followed all through Sumatra at the local or state level.

Therefore, the main focus of the Nagari project was to educate home teachers, religious leaders, and society members to effectively spread and apply Islamic knowledge and laws regarding environmental conservation. Lastly, the project was prepared in a way as to perform the proper monitoring and proceedings needed to assess how well the project’s objectives were being achieved at the local level.97

3.3. Environmental Stewardship Philosophies

The term stewardship is originated from sty-ward, the one that keeps an eye on animal fields, as well it has a relation to the word “warden” (in nature conservation). Other terms, such as custodian, trustee, and guardian,

have the same definition as steward, are they are also used at times in relation to land used.98

A survey conducted recently about the preservation of, and literature about, land use applies a new explanation of stewardship. The new explanation is adjusted by relying on natural resources management. It defines stewardship as:

The responsible use (including conservation) of natural resources in a way that takes [a] full and balanced account of the interests of society, future generations, and other species, as well as private needs, and accepts significant answerability to society. A religious interpretation would require the phrase “and ultimately to God” to be added.99

The stewardship word has a culture in philosophy, especially in ethics, where it is mainly applied to represent answerable consumption of resources. Additionally, it’s been designed as a meaning of articulating “environmental ethics” or “land ethics.”100 The main idea of stewardship is the caring of particular things “in trust” for another being: for God, a god, nature, society, or future generations.101

This principle of stewardship can be found in an eco-centric philosophy. Such philosophy focuses mainly on the role of human beings as the responsible party for the environment as stewards.102 According to the eco-centric view, nature dictates the way people should behave as guardians of the ecosystem. See Figure 3.

Figure 3. The Eco-Centric Model.

There exists another option for environmentalism. This option is the ability to reach further than the religion and political debates on eco-centrism and anthropocentrism. It is theocentric, and it is not anthropocentric or eco-centric environmentalism.103 Environmental ethics and stewardship mostly comes from theo-centrism, because in this view, humans are the guardians of the earth as entrusted by God,104 which raises the question about the morality of deforestation.105 To illustrate, O’Riordans (see Figure 4) illustrates the relationship between God, human beings, and nature. It requires that human beings should act according to a required code of conduct and morals. In addition, it explains why people should behave in those given ways.106

Figure 4. O’Riordan’s View to Show the Theo-Centric Model.

Even though the stewardship principal is approximately encouraged by religious concerns, this fact might enhance the way that the managers of earthly resources see the stewardship principal. The term stewardship is in worldwide used, indicating that either the religious concept is not known well or that it is not an obstruction.107

Stewardship is a connection of beliefs and worth relating to nature that derives a sustainable relation with the ecosystem. This term is possibly used worldwide as a way of respecting the values and responsibilities toward the environment. Interestingly, this sustainable relation to the environment is perfectly cited in different areas and may be preferred as the current common situation.108

3.4. Environmental Ethical Philosophies (moving beyond anthropocentrism toward ecocentrism and theo-centrism)

There is a widespread opinion concerning anthropocentrism in today’s world. Most people think that anthropocentrism is playing a key part in causing environmental destruction such as deforestation. The anthropocentric view gives various reasons as to why people cut down trees: to get money, to build homes, and ignoring the innate value of trees. By doing this, the environment is destroyed and other global challenges will eventually emerge.109

The anthropocentric view has been considered as the main cause of ecological challenges. People are acting in ways that compromise ecological conservation.110 Many philosophies related to environmental conservation rise to help conserve the environment rather than allowing the anthropocentric view to take control. Such philosophies focus more on the role of human beings to take care of the environment as stewards, which comes under the heading of “eco-centrism.”111

Many of the ethical approaches use the word eco-centrism as the heading in many cases.

A society’s change of attitude in the direction of the eco-centric philosophies is not in any way opposed by researchers or a call to think according to the eco-centric view, which is based on feelings.112 Forest administrators should take the responsibility of educating people on their role as environmental stewards.113 By doing so, people’s perception will change positively, and they will start appreciating the need to take part in

environmental conservation. They will also change their attitude toward the perception of forest managers, in general, as they learn to appreciate them.114 Forest managers have a great responsibility of educating people on issues of stewardship so as to create awareness about what people are expected to do. In this way, the environment will be conserved.115

Stewardship is often connected to theo-centrism,116 which is a godly approach to the world. It also develops from the type of religious faith where only God is the earth’s creator and sustainer, including Christianity, Islam, and Judaism.117 This is an environmentalism that is theocentric not an anthropocentric or eco-centric.118 Through its recognition for the completeness of the creations of God, theo-centrism leads to fresh inquiries about the morals related to persistent issues like the destruction of forestland.119 (See Table 3.)

Stewardship focuses on the care and concern of all the inhabitants of an environment without favoring human beings. Human beings are considered stewards and, hence, they should take good care of the environment. Stewardship, therefore, gives human beings special roles to perform, compared to other inhabitants in the environment. Human beings have the ability to take care of nature and also the ability to destruct it, because they are over the control of other things in nature. This does not in any way make them superior than other inhabitants of nature.

Stewardship should not make people think that they can exercise authority over everything in nature. They should interact positively with the nature so as to ensure a good relationship among the inhabitants of the environment.120

It has been mentioned previously that the term stewardship has been widely used recently. This popular use assumes that, even though the stewardship terminology is an ethic derived from religious context, it approves that religion might not be a barrier or an issue of application of this ethic.121 This study aims to not argue philosophy; rather, it aims to find a universal societal attitude toward stewardship in both Muslim and non-Muslim regions, in order to manage and combat the issue of deforestation.

A new call has been approached worldwide by The United Nations Millennium Declaration, which introduces a new ethic of preservation and stewardship. It states, “We resolve therefore to adopt in all our environmental actions a new ethic of conservation and stewardship.”

This call is duplicated in the Secretary General’s Millennium Report.122

Table 3. Comparing Centers of Value in Relation to Their Utility in Environmental Conservation and Example of Ethic Implication

The value center

Harmony in relation between humans and nature

Responsibility toward nature

Conduct Guarantee

Comprehensiveness

Example of ethic implication

Anthropocentric

Humans and nature are two different existences

Comes from the liability toward humans.

In as much as human interests are not to be at risk.

Close to humans.

Deforestation and environmental crisis

Eco-centric

Humans are related to the ecosystem.

Humans are solely in charge fully toward the ecosystem.

In as much as the ecosystem’s balance is not to be at risk.

Close to the ecosystem’s units.

Brazil, Nepal, New Zealand, USA, and Englishspeaking countries

Theocentric

Humans are related to all God’s creations.

Humans are in charge toward God and His creation.

In as much as God’s creations are not to be at risk.

Endless.

Philippines (ARMM) and Indonesia (Nagari)

3.5. The Islamic Ethic of Stewardship

3.5.1. Muslim Stewardship

Ethical authority may be derived from various religions.123 Religions have been considered to be effective in solving problems related to environmental destruction. There is a need to further examine the extent to which various religions have tackled the problem of environmental destruction. Religions are trying to solve this issue through the formulation of ethics and a code of conduct related to environment.124

Ethics with regard to the environment and stewardship is often associated with theocentrism.

It is believed that humans must be the world’s guardians as God prefers it to be done.

Humankind must, therefore, be considerate to all objects with life, including humans. It maintains that humans exist here for a short time, and they are supposed to be taking care of the world for the generations in the future. Regarding Islam, this principle’s equivalent knowledge is

represented by the vicegrerency concept. According to the Islamic view of the world, the human is regarded as Allah’s vicegerent (khalifa/caliph).125 The Holy Qur’an illustrates this in the following terms, “Just think when your Lord said to the angels: “Lo! I am about to place a vicegerent on earth.” (Al-Baqarah 2:30)126

According to the teachings of Islam ethics based on the khalifah (stewardship) ethic, people have a role to play in preserving the natural environment’s resources. It is, therefore, the responsibility of the people to ensure natural resource sustainability by only using the resources when necessary.127 Consequently, the order, harmony, and balance in nature should be maintained.128 The Islamic religion acknowledges order and calls for conservation and discourages damage to the environment. Furthermore, the Islamic religion explains in details the relationship that exists between God, nature, and human beings. Consequently, stewardship has been stressed by the teaching of Khalifa, so Muslims are encouraged to safeguard natural resources.129

According to the global view of the Islamic religion, it is argued that the religion cannot allow human beings to destroy the environment or ruin the ecological stability and the order of systems of environment. People are, therefore, entrusted by God to act as His supporters in taking care of nature. Human beings should not break this trust because they will be considered  undependable deputies.130 In accordance to Amanah (trustworthiness and custodianship), there are some specific principles of the earth and for the creation of the universe. We strongly need to recognize our responsibility and our Creator, and we should try to make the appropriate decisions so that we can make this land a perfect place to live in.131 The order, harmony, and balance in nature should be maintained since God created it that way.132 And whenever it is not maintained, environmental destruction, like deforestation, can be recognized.

3.5.2. Resources management decisions and Islamic ethics

Often times, the decisions of resources management are affected mostly by environment services being abused for business sectors; subsequently, the non-business profits are regularly lost or debased. These non-business profits are frequently high and, in some cases, more significant than the business ones.133 As trustees and custodians, there is a need to recognize our responsibility toward the environment to make appropriate decisions so that the land will be well preserved.134

God says in the Quran, “...And (remember) when your Lord said to the angels: Verily, I am going to place (mankind) generations after generations on Earth.” (Al-Baqarah:30)

The aggregate economic worth connected with sustainably managing the environment is frequently higher than the value connected with the changes of the environment through cultivating, clear-cut logging, or other serious utilization.135 A person who believes there needs to be average in all factors of his lifestyle, such as the way he uses the characteristics. Indeed, the whole globe is depending on purchase and stability.136 Exceeding boundaries in using characteristics or organic sources is considered deluxe, which is regarded as a significantly bad act in the Muslim religion.137 So the

massive loss of forests is due to the extraction of trees without sufficient efforts of reforestation to replace the one that has been cut.138 Middleness in Islam has come with the meanings of perfection, fine quality, and goodness of the things.139

The Quran says, “...But waste not by excess, for God loves not the wasters...” (Al-A’raf: 31).

One should not forget that over use of anything is bad, so if we over use environmental resources, we soon will be losing them. Nature has made a proper balance in everything around us, so we strongly need to save and care for these natural gifts, such as water, air, earth, and natural resources.140

The economic and public health costs related to the environment destructions can be serious.141 Evidence is mounting, although inconclusive, that our ecosystem is undergoing a great change and the possibility of this change is high, and the change would impact man’s well-being adversely. These changes are all now rapid and instant. They are accelerating so fast that they may soon become irreversible.142 Amongst the risks for individual community and the surroundings is luxury. The roots of such an act are avarice and carelessness. This personality is managed by spiritual lessons. In the sources of Muslim religion, two bad acts are recognized.

One is inefficient intake. Another bad act is said to be wasting. These two ideas are introduced into perform to modify individual behavior.143

Deforestation and decreasing forest coverage causes the loss of the earth’s natural habitat, species extinction, flooding, GHGs emissions, and loss of forest products.144 The carbon dioxide atmospheric concentration has increased by about 32% since 1750.145 Misuse of godly blessings or causing harm to them are signs of ungratefulness, which is severely forbidden in Islam, like deforestation that is absolutely condemned in Islam.146 The Muslim religion is contrary to trouble and crime of all types. Any act of trouble is criticized, whether it is in regard to humans or residing people or even non-living people.147

“Corruption doth appear on land and sea because of (the evil) which men’s hands have done, that He may make them taste a part of that which they have done, in order that they may return.” (30:41)

“Do no mischief on the earth, after it hath been set in order.” (7:56)

Corruption is a significant driver to forest degradation. Different factors, together with corruption, have led to deforestation, such as lack of alternative livelihoods, and economy and poverty for economic interests’ reasons. Bribery of officials is an example of corruption that is widely spread and is a main obstacle in the realization of forest preservation through various measures.148

Alterations in the environment can enhance the risk of disease prevalence, like cholera, as well as the risk of its vectors like mosquitoes.149 According to a well-established concept in Islam, nobody can cause damage or reduction to others. And there is no place in the Muslim religion for inflicting any harm on one’s self or on others.150 The loss of particular ecosystem attributes (sacred species or sacred forests) can weaken the spiritual benefits people obtain from the ecosystems. Today’s environmental

crisis may have begun with the loss of “modern man’s” understanding of nature to be a sacred trust from God.151

So, we will be reusing the natural resources and will try to not waste the gifts of nature.

Not only this, but we can also play a positive role in preserving the forests. We should be familiar with the fact that deforestation can lead us to serious problems, so we should try to pay extra attention to our acts.152

3.5.3. Significance of trees in Islam

Islam covers much of what life entails. Biodiversity is highly regarded as of great importance according to their teachings. The Creator chose man as His vicegerent to take care of both plants and animals on earth. Man has been guided to dominate nature at all times including war time.153 In addition, the Qur’an has a set of plentiful illustrations that direct its followers to take care and maintain nature, encouraging them to make a substantial, positive stance by successfully instilling their daily routine with practices that include biodiversity.154 Moreover, the trees have been cited on different verses in the Holy Quran and also in the golden sayings of the Holy Prophet (PBUH).155

Islamic-based environmental ethics, therefore, emboldens such behavior toward the environment in which the following accomplishments are encouraged:

1) Rebuffing any unreliable control over the universe because a human is both God’s steward (caliph) on earth and takes care of all the creations on earth (Qur’an, 2: 30).156

2) Refrains man from the poor usage of nature since he is being directed to evade damages from the living creatures (Qur’an, 2: 205). People should be accountable to nature because a human is God’s superlative and is responsible for the freedom of the creation. The assurance of the human to thrashing the universe reveals the human obligation toward the characteristic environment. Further, man is not only responsible for conserving God’s creation but also improving the condition of the natural environment. It is, therefore, the general responsibility of the human beings to care for the earth.157

In addition, the ideas of tawhid (unity) and khalifah (stewardship) have been put into practical commandments in the Islamic law, famously known as the Shari’ah law. Islamic law institutions, such as forbidden zones, leave intact the sections in which development is restricted to protect the natural resources. Reserves were purely articulated to take care of the wildlife and the forests, customs which are essential to the environmental legislation of Islam.158 According to the Islamic religion, people have a role to play in preserving the natural environment, according to God’s will.159

4. Conclusion

Most people believe that strict anthropocentrism is the significant cause of environmental destruction like deforestation. Many models are seen these days that attempt to deal with this problem, and in some cases, concern about saving the forests is seen as an ethical issue. Environmental stewardship can be defined as using natural resources ethically so as to equally improve the welfare of society, other living organisms, and future generations.

Environmental stewardship is oftentimes founded upon an eco-centric model of ethics, but it can also be built upon a theo-centric model. Theocentric ethics include the idea of accountability to God.

Environmental stewardship is related to theo-centrism as an approach of God to the world. It is driven by religious faith, where God is Earth’s creator and sustainer. According to the teachings of Islam, people have an important role to play in preserving the natural environmental resources, the role of God’s vice-regent, trustee, or steward on Earth. The Islamic ideas of tawhid (unity) and khalifah (stewardship) exist as commandments in the Islamic Shari’ah law, and if followed, provide a practical guide to protect natural resources, wildlife, and forests. As with Christianity and Judaism, in Islam, the principle of taking care of the environment is an important mission. Religions can modify the views and beliefs of people in the world, which in turn motivates the basic approaches and values of diverse cultures and societies in protecting and preserving the environment.

Environmental stewardship can be found in both theo-centric and eco-centric philosophies, which means that this effect is not only related to Islam or religions in general, but it is a solution for solving environmental issues like deforestation. The fact that stewardship can be found in different philosophies and religions does not diminish its importance or effectiveness. In fact, it can motivate Muslims and non-Muslims, alike, to preserve the nature entrusted to everybody. This is a universal concept toward the environment that almost everyone can agree upon.

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!