Why Were the Muslims Defeated at Uhud?

Quraysh Prepares for Revenge After Badr

Since the Battle of Badr, Quraysh had not ceased their anger, and the Sawiq expedition did little to alleviate their situation. Furthermore, the raid led by Zayd ibn Haritha, which disrupted their trade route to Iraq and Syria, intensified their desire for revenge and the retrieval of their honor in the wake of the Badr losses.

How could Quraysh forget their elite men, the leaders of Mecca, and those known for their nobility and honor, who were killed in Badr? How could they forget, as Meccan women still mourned the loss of sons, brothers, fathers, husbands, and friends, with each woman grieving for someone dear to her heart?

Indeed, Quraysh, led by Abu Sufyan ibn Harb, had already taken steps toward vengeance. They gathered at the House of Council and deliberated the course of action. Prominent figures like Jubayr ibn Mut'im, Safwan ibn Umayyah, 'Ukrima ibn Abi Jahl, Harith ibn Hasham, and Hawaytib ibn 'Abd al-'Uzza, among others, agreed to sell the camels and accumulate their profits to prepare for war against the Prophet Muhammad. They planned to amass an army large in number and strength and summoned the tribes to join them in avenging their losses at Badr.

They were joined by Abu 'Azza, a poet who was released by the Prophet after Badr. Similarly, other tribes, such as the Ahbabish, aligned with them in this mission. Quraysh women were determined to accompany the fighters, and the leaders debated the matter. Some argued for their inclusion, suggesting it would inspire the warriors and ensure they did not retreat without achieving their goal.

Others cautioned against exposing the women to danger, fearing that a loss would lead to disgrace. While they debated, Hind bint 'Utba, the wife of Abu Sufyan and one of the most fervent for revenge, shouted her resolve to join the expedition. She reminded them of the women who accompanied their men to Badr and cried for help when they witnessed their loved ones fall in battle.

Quraysh, both men and women, set out for Medina in three divisions, gathered at the House of Council and led by Talha ibn Abi Talha. They numbered three thousand, with only a hundred from Thaqif, while the rest were from Mecca, including its elite, allies, and confederates. They brought a considerable amount of weaponry and equipment, along with two hundred horses and three thousand camels, seven hundred of which were armored.

The preparations for the march were meticulously organized, with Abbas ibn Abd al-Muttalib overseeing their arrangements. His loyalty to his tribe and his admiration for Muhammad made him a bridge between the two worlds. The Prophet even recalled Abbas's generosity during pivotal events, such as the Pledge of the Tree (Bay'at al-Ridwan), and his role in addressing the Aus and Khazraj tribes.

Abbas expressed his allegiance to Muhammad during the Pledge of the Great Aqaba (Bay'at al-'Aqaba al-Kubra), where he stood for the mutual protection of both tribes. His admiration for the Prophet and the sense of tribal loyalty ignited his enthusiasm for this mission.

The respect and admiration, coupled with tribal bonds, prompted 'Abbas to suggest that a message be written describing their unity, determination, and resources. This message would be delivered by a Ghaafari to Muhammad, urging him to return their women and children before they engaged in battle.

Thus, Quraysh embarked on this journey, with the determination to achieve their revenge and regain their honor. They progressed until they reached the Aqiq Valley, then settled near the slopes of Mount Uhud, about five miles from Medina.

The Message from Al-'Abbas to the Prophet

The messenger dispatched by Al-'Abbas ibn 'Abd al-Muttalib with his letter reached Medina and found the Prophet Muhammad in Quba'. He approached Muhammad and, with his donkey, stopped at the entrance of the mosque there. He handed over the letter, which was then read to Muhammad by Abu ibn Ka'b. After Muhammad had read its contents, he sealed it and returned to Medina.

Upon his arrival in Medina, he went to Sa'd ibn al-Rabi' in his home and relayed to him the message from Al-'Abbas. Muhammad sealed it once again in Sa'd's presence. Sa'd's wife was present in the house, and nothing remained a secret.

Muhammad sent two young men, Fudala and Mu'nis, to spread the news among the people of Quraysh. They approached Medina and released their horses and camels to graze in the fields surrounding Yathrib.

Afterward, Muhammad dispatched Habab ibn Mundhir ibn al-Jamuh to meet the messenger of Al-'Abbas. When he heard their report, he was taken aback.

Salama ibn Salama went out and saw the forefront of Quraysh's cavalry approaching Medina and almost entering it. He hurried back to inform his people of what he had seen. This sight alarmed the Aws, the Khazraj, and the residents of Medina, fearing the repercussions of this expedition that Quraysh had organized, the most formidable they had ever prepared in the history of their wars.

The faces of the Muslims from Medina, armed and gathered in the mosque, bore expressions of concern for the Prophet. The entire city was on high alert throughout the night, guarding Medina diligently.

When morning came, the Prophet convened a meeting with the prominent figures among the Muslims, including those who had embraced Islam openly or were suspected of hypocrisy, as they were known at that time. They began to consult on how to face their enemy.

Those Who Advocated Defending Medina

The Prophet (peace be upon him) considered the option of defending Medina by keeping Quraysh outside the city. If they attempted to invade, the people of Medina would be better equipped to repel and overcome them. Abdullah ibn Abi ibn Salul also supported the Prophet's plan. He said, "O Messenger of Allah, we used to fight from within the city. We placed women and children in these strongholds and fortified the city with walls, making it like a fortress from every side. When the enemy approached, women and children would throw stones, and we met them with our swords in the narrow streets. Our city, O Messenger of Allah, has never been breached, and no enemy has ever entered it without suffering defeat. We have never gone out to face an enemy outside the city without incurring losses. So, O Messenger of Allah, let them be and follow my advice in this matter, for I have inherited this strategy from the respected elders of my people, who were knowledgeable in such matters."

This opinion advocated for a defensive strategy, urging the Muslims to utilize the natural fortifications of Medina and employ tactics that had proven successful in the past. It emphasized the advantages of defending their city, which had never been breached, over venturing out to meet the enemy on unfamiliar terrain.

Those Who Advocated Going Out to Confront the Enemy

The opinion expressed by Abdullah ibn Abi was shared by many prominent companions of the Prophet Muhammad (peace be upon him), both the Muhajireen (immigrants) and the Ansar (helpers). This was also the view of the Prophet himself.

However, there were young men of strong determination who had not participated in the Battle of Badr, and there were men who had experienced Badr's victory, and their hearts were filled with faith, believing that no force could overpower them. They were eager to go out and confront the enemy wherever they descended, fearing that if they remained in Medina, it might be misconstrued as reluctance to meet the enemy face-to-face. Moreover, they believed that, positioned near the city, they were stronger than the Quraysh, who had not recognized their families during the Battle of Badr.

One of them said, "I do not want Quraysh to return to their people, saying they besieged Muhammad in the strongholds of Yathrib (Medina), and his provisions ran out. This would be a source of pride for Quraysh. Now, they have trampled our date palms, and if we do not defend our land, nothing will be left for us. Quraysh has gathered allies and attracted Arab tribes from their valleys and allies. When they come to us with their horses and camels, and they reach our territory, they might confine us to our houses and fortresses and then retreat without a fight. If this happens, they will gain more courage, carry out raids against us, harm our people, and set up surveillance around our city. Eventually, they might cut off our supplies."

The advocates for going out to confront the enemy took turns passionately presenting their views, all expressing the belief that if Allah granted them victory, it was what they desired and what Allah had promised to His Messenger. If they were defeated and martyred, Paradise awaited them.

These narratives of courage and the acceptance of martyrdom stirred the hearts and rallied the spirit of the community. Everyone began speaking in this vein. At that moment, there was no room for dissent among the gathering present before Muhammad, who was full of faith in Allah, His Messenger, His Book, and the Day of Reckoning. They all saw the vision of overcoming this hostile enemy, dispersing them with their swords, shattering them, seizing their belongings and women, and ascending to Paradise, where they would find their loved ones who witnessed the Battle of Badr with them. In Paradise, they would hear nothing but words of peace and greetings.

Khaythama ibn Sa'd, and Sa'd ibn Mu'adh, who had initially advocated defending Medina, addressed the group that favored going out to confront the enemy. They said, "You saw the Messenger of Allah preferring the strategy of defending Medina, and you reluctantly accepted it. But now, he has chosen to go out, and we will follow his guidance, for we must follow whatever he decides."

With the arrival of the Prophet, wearing his armor and carrying his sword, and accompanied by Abu Bakr and Umar, the people were in deep discussion. Asad ibn Hudayr and Sa'd ibn Mu'adh, who initially suggested defending Medina, spoke to those who supported going out. They said, "You saw the Messenger of Allah initially favoring the strategy of defending Medina, and you resisted it. However, you can still express your opinion, and we must obey his decision. It is up to Allah and then the Prophet."

The Prophet Muhammad said, "I called you to this plan, but you refused it. It is not befitting for a Prophet, after having equipped his army, to return it without engaging the enemy. Now, follow what I instruct, and victory will be yours if you remain patient."

Muhammad adhered to the principle of Shura (consultation) as the foundation of his leadership. When the majority reached a decision after thorough discussion, it was binding unless he received divine guidance to the contrary.

The Prophet's Organization of Ranks

The Muslims continued their march with the dawn until they reached Uhud. They followed its paths and positioned themselves with their backs against it. Muhammad began to organize his companions and placed fifty archers on a hill. He instructed them, "Guard our backs, as we fear that the enemy may attack us from behind. Stay in your positions and do not leave them. If you see us defeating them and entering their camp, do not leave your posts. If you see us being killed, do not come to our aid or defend us. Your only responsibility is to shoot their horses with your arrows, as horses do not advance when wounded."

Then, he prohibited anyone other than the archers from engaging in combat until he gave the order to fight.

Quraysh and Their Women

As for the Quraysh, they arranged their ranks with Khalid ibn al-Walid on the right, Ikrimah ibn Abi Jahl on the left, and assigned the banner to Abdul-Uzza Talha ibn Abi Talha. The women of Quraysh were positioned between their ranks, walking through them, beating drums and tambourines. Among them was Hind bint Utbah, the wife of Abu Sufyan, who was singing:

"Woe, O Banu Abd al-Dar!
 
Woe, O protectors of the hindquarters!
Strike with all your might,
And we shall embrace or part from you.
 
Prepare yourselves for battle,
And we shall depart without hesitation!"

Both sides prepared for battle, and each leader motivated their respective troops. Quraysh remembered the Battle of Badr and their fallen comrades, while the Muslims invoked the name of Allah and His support. Muhammad delivered a sermon, encouraging them for battle and promising victory to those who remained patient.

He extended his hand with a sword and asked, "Who will take this sword and use it as it deserves?" Several men stood up to take the sword, but Muhammad withheld it from them. Finally, Abu Dujana Simak ibn Kharsha, the brother of Bani Sa'ida, asked, "What does it deserve, O Messenger of Allah?" Muhammad replied, "To strike the enemy with it until it bends." Abu Dujana took the sword, brandished it, and wore his distinctive red band around his head, signifying his intent to fight fiercely. When Muhammad saw him in this state, he said, "This is a walk that Allah dislikes, except in this situation.

Start the Battle of Uhud

The first man to initiate combat between the two groups was Abu 'Amir 'Abd 'Amr ibn Saifi al-Osai. He had relocated from Medina to Mecca, where he incited Quraysh to fight against Muhammad. Abu 'Amir had not participated in the Battle of Badr. During the Battle of Uhud, he went out with fifteen men from the Os and some from the residents of Mecca. He claimed that if he called upon his fellow Os Muslims who were fighting in Muhammad's ranks, they would respond to him, join his side, and support Quraysh.

So, he went forward and called out, "O people of the Os, I am Abu 'Amir!" The Muslim Os replied, "May Allah never bless your eyes, O wicked one!" Then, the fighting began between them. Abu 'Amir, 'Ubayd of Quraysh, and 'Ikrimah ibn Abi Jahl on the left tried to encircle the Muslims from the wing, but the Muslims pelted them with stones, forcing Abu 'Amir and his companions to retreat.

During this battle, the cry of Hamza ibn Abd al-Muttalib rang out, "Die! Die!" and he charged toward the heart of Quraysh's army. Talha ibn Abi Talha, carrying Mecca's banner, called out, "Who will duel with me?" Ali ibn Abi Talib answered his challenge, and they met between the two armies. Ali struck first, and his blow hit Talha's helmet. The Prophet was delighted, the Muslims cheered, and they intensified their efforts.

Abu Dujana, holding the Prophet's sword and wearing the death band around his head, fearlessly confronted anyone he encountered, killing them. He even attacked a person fiercely, scratching at people, only to find out it was Hind bint Utbah. Out of respect for the Prophet, he refrained from striking a woman with the Prophet's sword.

The Killing of Hamza, the Leader of Martyrs

The Quraysh rushed into battle, their veins pulsating with a thirst for vengeance for their elite and leaders who had died since the Battle of Badr a year ago. Thus, two unequal forces clashed, not in terms of numbers or equipment, but driven by two different motivations. The immense numbers on one side were motivated by an unending desire for revenge that had persisted since Badr, while the smaller group was driven by two factors: defending their faith, belief in Allah, and their homeland, safeguarding the interests it held.

The Avengers were the more esteemed and numerous group, and behind them was the promise of abundant wealth made by more than one woman to her ally, seeking vengeance for her loved one who had fallen at Badr, be it a father, brother, husband, or cherished one. Hamza ibn Abd al-Muttalib was one of the greatest Arab champions and heroes. He had killed Utbah ibn Abu Hind on the day of Badr and also her brother, taking vengeance on many of her loved ones. On the day of Uhud, he was, as he had been on the day of Badr, the lion of Allah and his sword, the Batar. He killed Arta'ah ibn Abd al-Sharhabeel and Sa'ba ibn Abd al-Uzza al-Ghabsani, striking down anyone who crossed his path with his sword, causing their souls to flow from their bodies. Hind bint Utbah had promised her slave Wahshi, the Habashi, a generous reward if he killed Hamza, as her nephew Jubayr ibn Mut'im, who had been killed at Badr, told him: "If you kill Hamza, Muhammad's uncle, you will be a free man." Wahshi narrated, "So, I joined the people [of Makkah] and, being an Ethiopian, I used to hurl my javelin from a distance, seldom failing to strike a target. But on that day, as I looked and saw Hamza bin Abd al-Muttalib, I became so much fascinated by him that I threw my javelin from a close distance, and it pierced through his body because of my fascination for him. When he died, I left him there and waited a long time. Then I came, searched for my javelin and carried it away with me. I have nothing to do with his killing. It was done by somebody else who had nothing to do with me and who was not a Muslim."

As for those who defended their homeland, there was a man named Qazman among them, a hypocrite who had professed Islam. He had abstained from joining the Muslims when they set out for the Battle of Uhud. When the women of Bani Zafar scolded him for staying behind, he, being a womanly man, left his home in a fit of rage, fully armed, and took his horse and weapons. He was known for his courage. He went on until he reached the Muslim army, where the Prophet (peace be upon him) was arranging his ranks. Qazman passed by them until he reached the foremost line. He was the first to engage the enemy from among the Muslims, throwing javelins as if they were spears. When the end of the day was near, he preferred death to fleeing, and killed himself after wounding seven of the Quraysh before any of them could even begin the battle. When Abu al-Ghaidaq passed by him while he was giving himself up to death, he said to him, "Congratulations to you, O Qazman!" Qazman said, "By Allah, O Abu 'Amir, I did not fight for this day, for the sake of Allah, I did not fight but for the safety of my people. Had I not been a family man, I would not have stayed behind the army. But I am a married man, and have got children, so I did not like to expose my wife and children to danger; otherwise, by Allah, there would have been no greater fighter than I."

As for the true believers, their number did not exceed seven hundred, fighting against three thousand. I witnessed the effectiveness of Hamza and Abu Dujana, which paints a picture of their moral strength. In the face of this strength, the ranks of the Quraysh folded like bamboo, and even the most valiant warriors of the Quraysh retreated. Among them was 'Uthman ibn Abi Talhah, who had the Prophet's standard after the death of Talhah ibn Abi Talhah. When 'Uthman ibn Abi Talhah was killed, Hamza took the standard. Then Abu Sa'd ibn Abi Talhah carried the standard and shouted, "Do you allege that your dead are in Paradise and ours in Hell? By Allah, this is not true!" Then a man from the Kharijites, either 'Ali or Sa'd ibn Abi Waqqas, struck him with his sword causing his head to be severed from his body. Then, the standard was carried by the sons of 'Abd al-Dar. It continued to be held by them until nine of them were killed. The last of them to be killed was Sa'ub al-Habashi, the son of 'Abd al-Dar. He had been wounded by Qazman in his right hand. Qazman then attacked him with his sword, severing his right hand. Sa'ub, the standard-bearer, then embraced it to his chest and turned his back, saying, "O sons of 'Abd al-Dar, have I not done well?" Either Qazman or Sa'd ibn Abi Waqqas killed him; there is a difference of opinion in the narrative. When the sons of 'Abd al-Dar carrying the standard were killed, the disbelievers were exposed, defeated, and retreated without organization. They did not fight and dispersed until the women were surrounded. They even dropped the idol they had been carrying atop a camel and through the hoodj which contained it.

The Victory of Muslims on the Morning of Uhud

The truth is that the victory of the Muslims on the morning of the Battle of Uhud was a miracle among the miracles of war. Some have explained it by the skill of the Messenger Muhammad in positioning archers on the mountain pass, preventing the cavalry from advancing and attacking the Muslims from behind. This is true. However, it is also true that the six hundred Muslims who faced an enemy numbering five times their size and with inferior equipment were driven to perform heroic feats not solely due to the skill of leadership but by their unwavering faith, a sincere belief that they were on the right path.

Those who believe in the truth are not shaken by material power, no matter how formidable, and their determination remains unswayed by all the forces of falsehood, no matter how united. Have you not seen that leadership alone could not protect the fifty archers placed by the Prophet on the mountain? If two hundred or three hundred men had attacked them, determined to kill them, they would not have held their ground. However, the real strength, the strength of thought, belief, and faith in the highest truth, this strength has no conqueror when its possessor turns to the true face of righteousness alone.

Therefore, the Quraysh, with their three thousand horsemen, were torn apart by the attacks of six hundred Muslims. Their women were almost taken as captives. The Muslims followed their enemy, taking their weapons as they pleased, even after they had distanced themselves from their camp. The pursuit of worldly gains led them away from pursuing their enemies.

The Muslims' Engagement with the Spoils of War

The archers, who had been instructed by the Prophet not to leave their positions even if they saw him and his companions being killed, observed the situation. Some of them, influenced by the allure of the spoils, said to each other and to those interested in the booty, "Why are we staying here doing nothing while Allah has given us victory over our enemies, and our brothers are busy collecting the spoils? Enter and share in the plunder."

One of them said, "Did not the Messenger of Allah explicitly order us not to leave our positions, even if we see them being killed, without coming to their aid?" The first group replied, "The Messenger of Allah did not intend for us to stay here after Allah had humiliated the polytheists." They disagreed, and their leader, Abdullah bin Jubair, delivered a sermon urging them not to disobey the Prophet's orders. Nevertheless, most of them disregarded his advice and rushed to join the others, leaving only a handful behind.

Those who rushed to collect the spoils were absorbed in the pursuit of wealth, and the Muslims paid no attention to Khalid ibn al-Walid's cunning move. Khalid, a skilled Meccan cavalry commander, attacked the archers, defeating them. The Muslims were unaware of this because they were preoccupied with the spoils, collecting as much as they could. Every man took whatever he found, and they moved further away from their camp.

Meanwhile, Khalid launched an unexpected attack with his cavalry. Chaos ensued, and the Muslims began to fight amongst themselves. They were divided and disoriented, a stark contrast to their unity and determination earlier. Muslims were now fighting Muslims, sometimes not even recognizing their fellow believers. A cry rang out that Muhammad had been killed, further increasing confusion.

The Meccans regrouped and launched a counterattack, overwhelming the disoriented Muslims. Each defeated Muslim threw down whatever spoils they had gathered and returned to their weapons, preparing to fight. The ranks had broken, unity had disintegrated, and the Meccans managed to capture some of the best of the Muslim fighters, including those who had previously fought valiantly for the sake of their faith. They fought bravely for their lives, but without leadership and cohesion, they faced a dire situation.

As the news of Muhammad's supposed death spread, the chaos escalated. Muslims killed fellow Muslims, unable to recognize their comrades in the frenzy of battle. Muslims killed in battle or by their own brethren hoped for nothing but to meet their Lord, much like Ali ibn Abi Talib. When the Quraysh heard about Muhammad's alleged death, they rushed forward to claim the honor of killing him or seizing his body.

At that moment, the defeated Muslims returned, and their fury was unleashed upon their comrades in a savage display of violence. The situation became even more chaotic, with the Muslims dispersed and fighting one another. Their unity, which had previously allowed them to stand firm in the face of adversity, was now shattered. The valiant believers who had fought with unwavering faith now fought in disarray, their unity replaced by discord.

Despite the chaos, the Quraysh did not relent upon hearing of Muhammad's alleged death. They pushed forward, eager to claim victory or at least secure his body. The Muslims, under the leadership of the Prophet, continued to resist fiercely, their faith intact and their determination undiminished. They fought as a unified force, defending their leader and their faith.

The Martyrdom of Believing Muslims in Defense of the Prophet

In a critical moment, a group of Muslims gathered around those who remained steadfast in defending the Prophet Muhammad with an unwavering determination that could never be overcome. Among them was Umm Amarah Al-Ansariyah, who had gone out early in the day carrying a container of water to provide for the Muslim warriors. She would circulate among them, offering water to those in need.

However, when the Muslims faced defeat, she put down her container of water, took up a sword, and joined the battle. She fought valiantly with her sword and arrows to protect Muhammad until she herself was wounded. Abu Dujanah also shielded the Prophet with his body, bending his back to bear the brunt of the enemy's attacks. Sa'd ibn Abi Waqqas stood by Muhammad, shooting arrows to repel the attackers, while Muhammad handed him arrows, saying, "Shoot, may my parents be your ransom." Before that, Muhammad had also been shooting arrows himself until his quiver was emptied.

Meanwhile, those who thought that Muhammad had been killed, including Abu Bakr and Umar, retreated to a mountain and threw themselves down in despair. Anas ibn Nadar saw them and asked, "What makes you sit here?" They replied, "The Messenger of Allah has been killed." Anas said, "What will you do with life after this? Stand up and die as he died."

These faithful individuals then turned back to face the enemy, engaging in a fierce battle. They endured an unparalleled level of hardship, with some receiving up to seventy wounds before they were martyred. Muhammad's appearance was so altered by the wounds that only his sister recognized him by his fingers.

Quraysh's Claim of the Prophet's Death

Quraysh rejoiced, believing that Muhammad had been killed. Abu Sufyan began to search among the dead for Muhammad because none of those who had been defending him refuted the news of his death out of obedience to his command. They did this to prevent Quraysh from gaining an advantage over them.

However, Ka'b ibn Malik approached the group of Abu Dujanah and those with him. He recognized Muhammad when he saw his radiant eyes under the dust of battle and cried out at the top of his voice, "O Muslims, rejoice! This is the Messenger of Allah!" The Prophet signaled to him to be silent, but the Muslims, upon realizing the truth, immediately rose with the Prophet, heading toward the battlefield. Abu Bakr, Umar, Ali ibn Abi Talib, Zubair ibn Al-Awam, and others were among those who accompanied him.

Ka'b's cry reached Quraysh as well, though most of them did not believe it and thought it was merely a tactic to boost the Muslims' morale. Nonetheless, some Quraysh members were stirred by it. Abu bin Khallaf, while saying, "Where is Muhammad? I will not escape if he survives!" approached the group. The Prophet struck him with a lance, delivered by Al-Harith bin As-Simah, causing him to tumble from his horse and eventually die on the way.

When the Muslims reached the mouth of the pass, Ali ibn Abi Talib filled his helmet with water from a well and used it to wash the blood from the Prophet's face and pour it over his head. Abu Ubaidah ibn Al-Jarrah removed the two pieces of mail protecting the Prophet's face, which had absorbed the blows. The Muslims, exhausted from their strenuous efforts and hardship, prayed behind the Prophet, who was seated due to his injuries, performing the Dhuhr prayer.

Portraying the Muslim Casualties

Quraysh was filled with joy at their perceived victory and believed they had avenged their loss at the Battle of Badr. Abu Sufyan even shouted, "Day of Badr, day of the appointed meeting next year!"

Hind, the wife of Abu Sufyan, was not content with the victory alone, nor did she consider the killing of Hamza ibn Abd al-Muttalib sufficient revenge. She, along with other women, embarked on a gruesome act. They mutilated the bodies of the Muslim casualties, cutting off ears and noses, and Hind took the liver of Hamza, intending to chew it and savor it. She even tied it between her teeth but found it repulsive and couldn't eat it.

The brutality and cruelty of what Hind and the women with her did, as well as similar acts committed by some men, shocked many. Abu Sufyan distanced himself from their actions and publicly declared that he had not ordered or approved of such behavior. He stated that he neither accepted nor rejected what had happened and had not commanded anyone to engage in these gruesome acts.

This description highlights the extent of the enmity and hatred between Quraysh and the Muslims during this period of early Islamic history.

Muhammad's Grief for Hamza

After the Battle of Uhud, Quraysh returned to their camp after burying their dead, and the Muslims prepared to bury their fallen comrades. Muhammad, however, went in search of his uncle Hamza. When he found Hamza's body, he was overwhelmed with grief, and he said, "I have never been in a situation as distressing as this. By God, I will not find anyone like you again."

Muhammad further declared, "By God, if Allah reveals a day to us to confront them, we will show them a vengeance like nothing ever seen among the Arabs." In this context, the verse was revealed: "And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed. But if you are patient - it is better for those who are patient." (Quran 16:126)

Despite his grief and anger, Muhammad forgave those who had caused harm, discouraged retaliation, and focused on healing. Hamza was shrouded in his burial garments, and the Prophet led the funeral prayer. Hamza's sister, Safiyya bint Abd al-Muttalib, came to see her brother, prayed for him, and sought forgiveness for him.

The Prophet ordered the burial of the Muslim casualties where they fell, and the Muslims returned to Medina, Muhammad leading the way. Seventy of their comrades had been lost, and they felt the pain of defeat after their previous victory. The disarray and chaos that ensued during and after the battle had left them emotionally and physically drained.

Upon returning home, Muhammad pondered the situation. The Jews, hypocrites, and pagans in Yathrib (Medina) were openly rejoicing at the news of the Muslim defeat, sensing an opportunity to undermine Muhammad's authority and influence. The balance of power that the Muslims had established in Medina was at risk of collapsing. Abdullah ibn Abi bin Salul, a prominent hypocrite, had also returned from the battle without participating in the fighting, citing reasons such as Muhammad not heeding his advice or being displeased with the Jewish allies.

If the defeat at Uhud was left unaddressed, it could have had far-reaching consequences. Muhammad recognized the need for a bold and decisive action to boost the morale of the Muslims, reestablish their authority in Medina, and deter any hostile intentions from the Jews, hypocrites, and idolaters in the region.

The Plan to Return to the Enemy

After the Battle of Uhud, Abu Sufyan and the Quraysh felt humiliated by their failure to defeat Muhammad and his followers. Abu Sufyan sought a way to regain their lost prestige and make one final attempt to annihilate the Muslims. He devised a plan to mislead Muhammad into thinking that the Quraysh were regrouping to launch another attack on Medina. Abu Sufyan sent a message to a group of riders from the tribe of Abd al-Qais, saying that he had rallied his forces and was marching to confront Muhammad and his companions.

Upon receiving this message, Muhammad remained resolute and did not waver. He continued to prepare for the expected confrontation, maintaining a bonfire throughout the night for three consecutive nights to signal to the Quraysh that he was awaiting their return. This steadfastness and unwavering determination demonstrated to Quraysh that Muhammad was resolute in his resolve.

However, the morale of Abu Sufyan and the Quraysh began to waver, and they ultimately decided not to confront Muhammad again. They chose to return to Mecca, and Muhammad and his companions were spared from another battle.

Muhammad's response to this situation helped restore some of the reputation that had been tarnished after the Battle of Uhud. However, the hypocrites in Medina began to mock the Muslims, questioning the significance of the earlier victory at the Battle of Badr if they had suffered defeat at Uhud.

As a result of this episode, the Muslims were once again ready to confront their enemies and defend their faith. The plan devised by Abu Sufyan to deceive Muhammad had failed, and the Muslims were prepared to face any challenge that lay ahead.