The Consequences of the Battle of Uhud

Muhammad's Policy After Uhud

Abu Sufyan returned to Mecca after the Battle of Uhud, and he had already received news of the victory. He was filled with a sense of pride and joy due to what remained of the disgrace for Quraysh from the Battle of Badr. As he reached Mecca, even before entering his house, he headed to the Kaaba, raising praises and thanks to their chief deity, Hubal. He shaved his head as a vow and pledged not to approach his wife until he had achieved victory over the Prophet Muhammad.

On the other hand, the Muslims returned to Medina, where much had changed despite their pursuit by their enemies and their three-day stand against them. They had managed this without daring to return to them while their enemies had been victorious just twenty-four hours earlier. In Medina, many aspects had changed, yet Muhammad's authority remained supreme, both in the city and among the Arabian tribes who had feared him. However, the events of Uhud had shaken some of the serenity within these tribes, and they were no longer as willing to consider opposing him. Therefore, Muhammad was keen to address the news from the people of Medina and from the various Arab tribes, seeking to restore the Muslims' status, power, and respect in their minds.

The Secret Mission of Abu Salama ibn Abd al-Asad

After two months of the Battle of Uhud, news reached Prophet Muhammad that Talha and Salama ibn Khulayd, who were leading the Banu al-Asad tribe, were inciting their people and those who followed them to attack Medina. Their plan was to raid the city and launch an attack on Muhammad in his own home, aiming to take advantage of the Muslims' vulnerability following the aftermath of the Uhud battle. They believed that Muhammad and his companions were still weakened from the effects of Uhud.

Upon hearing this news, Prophet Muhammad called upon Abu Salama ibn Abd al-Asad and formed a secret expedition of 150 men, including notable figures like Abu Ubaydah ibn al-Jarrah, Saad ibn Abi Waqqas, and Asid ibn Hudayr. He ordered them to travel by night and remain concealed during the day, taking a less-traveled route to avoid detection. The mission's objective was to surprise the enemy with a sudden raid, as they believed Muhammad and his companions were still recovering from the Battle of Uhud.

Abu Salama and his men followed the Prophet's instructions and reached the vicinity of the enemy at dawn. They then engaged in battle and encouraged their troops to fight zealously. The Meccans were caught off guard and were unable to mount a strong defense. Muhammad dispatched two units to pursue the fleeing enemy and collect the spoils of war. Abu Salama and his companions returned to Medina victorious, having regained some of the respect and fear that had been lost after the Battle of Uhud.

However, Abu Salama's life was not prolonged much after this secret mission. He had been wounded at Uhud, and his injury had not fully healed. He eventually succumbed to his wounds and passed away.

The Secret Mission of Abdullah ibn Anis

Afterward, news reached Muhammad that Khalid ibn Sufyan ibn Nabih Al-Hudhali, who resided in Nakhlah or Barnah, was gathering people for a possible invasion of Medina. In response, Abdullah ibn Anis was called upon and sent to gather intelligence to confirm this information. Abdullah set out on a reconnaissance mission to ascertain the veracity of the report. He reached Khalid while he was staying in a remote location, away from the main settlement.

Upon approaching Khalid, Abdullah was asked about his identity. He replied, "I am a man from the Arabs who heard about you and your gathering regarding Muhammad, so I came to inquire about it". Khalid did not suspect that Abdullah was sent to investigate his plans to attack Medina. Observing that Khalid was isolated, with only women around him, Abdullah lured him into a vulnerable position. When the opportunity presented itself, Abdullah attacked Khalid with a sword, killing him. He then left the grieving women behind and returned to Medina, where he informed the Prophet Muhammad of the successful mission.

Following the death of their leader, the Banu Lahyan from the Huzail tribe remained relatively calm for a period. However, they eventually sought opportunities to exact revenge for Khalid's death.

The Incident of the Return (Year 625 CE)

During this period, a delegation from a neighboring tribe approached Muhammad, claiming to have embraced Islam. They requested that a group of Muhammad's companions be sent to teach them Islamic laws and recite the Quran to them. Muhammad often dispatched his companions whenever such a request was made to fulfill this noble religious mission, inviting people to guidance and the true religion. This also served as a means for Muhammad and his companions to gain support among various tribes and reinforce their position.

On this occasion, six prominent companions of Muhammad were chosen to accompany the delegation. They set out together and, upon reaching a water source called "Ma' Huthail" in the Hijaz region, they were betrayed and ambushed by a group known as Huthail. The Muslims found themselves facing armed attackers who had concealed their hostile intentions. In response, the Muslims took up their swords to defend themselves.

However, the Huthail tribe declared that they did not intend to kill the Muslims but wanted to capture them to obtain ransom from Mecca. They argued that they had a covenant with Allah and an agreement not to kill the Muslims. Some of the Muslims realized that going as captives to Mecca individually would be humiliating and more disgraceful than death in battle, especially considering the treacherous circumstances. Consequently, they refused to fulfill the promise made by the Huthail tribe and decided to fight.

In the ensuing conflict, three of the Muslims were killed, while the remaining three were taken captive by the Huthail tribe and eventually sold in Mecca. Zaid ibn Ad-Dathina was sold to Safwan ibn Umayyah, who intended to have Zaid killed in retaliation for the death of his father Umayyah ibn Khalaf. Zaid was later handed over to his own freed slave, Nasr. Safwan then instructed Nasr to kill Zaid. When Nasr approached Zaid with a drawn sword, Zaid said that he would rather be killed by Safwan ibn Umayyah than see Muhammad in a position where he could be harmed while Zaid remained with his family. Astonished, Abu Sufyan remarked that he had never seen anyone loved by his companions as Muhammad was loved by his.

Nusaybah bint Ka'b (Umm Ammarah), one of the Muslim women who participated in the Battle of Uhud, was among those who witnessed the event. She saved one of the captives, Abu'l-Huqayq, from being killed by the Huthail tribe. Afterward, Abu'l-Huqayq was released and he embraced Islam.

In the aftermath, Muhammad and the Muslims mourned the loss of the six companions who had been martyred in this treacherous incident. Muhammad sent Hassan ibn Thabit, one of his poets, to compose elegies for Khubayb and Zaid, who had been among the slain. Muhammad's concern for the safety and reputation of the Muslims grew as he contemplated the potential repetition of such incidents, fearing that the Arabs might further ridicule and harm his followers.

The Jews of Medina and the Hypocrites

After the tragic incident at Ma' Huthail and the loss of Muslim lives, Muhammad and the Muslim community were deeply grieved. Muhammad was particularly saddened by the death of Abu Bara, as he had been reluctant and concerned about handing over Abu Amer bin Tufail to the enemy tribe. Furthermore, his son Rabi'ah had retaliated against Amer by fatally stabbing him with a spear. Muhammad experienced intense sorrow and prayed to Allah for a whole month after the Fajr prayer, seeking revenge for the martyrs.

The entire Muslim community was affected by this tragedy, believing that all those who had been killed were martyrs and destined for paradise.

In the aftermath of the incident, the hypocrites and Jews in Medina felt emboldened by the setback suffered by the Muslims at Ma' Huthail and Bir Ma'una. They remembered the victory of the Quraysh at the Battle of Uhud, the Muslims' triumph over the Banu Asad tribe, and how the stature of Muhammad and his companions had been diminished in their eyes. The Muslim community was disturbed by this situation.

Muhammad, understanding the political implications and the potential danger of internal division and external aggression, decided to confront this challenge strategically. He realized that nothing was more threatening to the Muslims at that time than the weakening of their influence and respect among the residents of Medina. He also recognized the possibility of Arab tribes exploiting the internal division among the Muslims and launching a civil war if they saw an opportunity.

Muhammad observed that both the Jews and hypocrites were closely watching the situation. He saw the need to draw them out and expose their true intentions. Since the Jews of Banu Nadir had an alliance with the Banu 'Amir, Muhammad approached their neighborhood near Quba, accompanied by ten prominent Muslims, including Abu Bakr, Omar, and Ali. He requested their assistance in paying the blood money (Diyah) for the two innocent men who were mistakenly killed by 'Amr ibn Umayyah without revealing that they had been given protection by him.

This strategic move allowed Muhammad to gauge the reactions and intentions of the Jewish and hypocritical communities in Medina and assess the level of support he could expect from them in resolving this delicate matter.

The Jews' Consultation with Muhammad

When the Messenger Muhammad presented the matter to the Jews of Banu Nadir, they initially appeared enthusiastic, expressed joy, and seemed willing to cooperate. However, Muhammad soon noticed their conspiratorial behavior. Some of them began to disperse, and one of them, Amr ibn Jahash ibn Ka'b, entered the house where Muhammad was sitting, which further fueled his suspicions.

As Amr ibn Jahash approached, Muhammad became apprehensive about the gathering and their intentions, as he had overheard their conversation. Subsequently, he discreetly left the gathering, leaving his companions behind, believing that he had been called for some urgent matter.

The Jews found themselves in a dilemma and were unsure of how to proceed with the Muslims. If they betrayed the Muslims, Muhammad would undoubtedly seek revenge. If they chose not to betray them, the extent of their cooperation with Muhammad and the Muslims might not become apparent. Therefore, they attempted to convince their Muslim guests without revealing their true intentions.

Muhammad's companions, however, were vigilant and sought him out when he left the gathering. They encountered a man entering the city who confirmed that Muhammad had recently arrived and was heading to the mosque. They went to him, informed him of the situation with the Jews, and explained the suspicious behavior they had witnessed.

Upon hearing this, Muhammad believed in the insight given to him by Allah and decided to take action. He sent Muhammad ibn Muslimah to deliver a message to the Jews of Banu Nadir. The message conveyed that the Messenger of Allah had sent him to instruct them to leave his land. He accused them of violating the covenant they had made, particularly regarding their intended treachery. He granted them a ten-day grace period, warning that anyone seen after this period would be killed.

The Banu Nadir Jews found themselves in a difficult situation and could not counter this warning. All they could reply was a remark directed at Muhammad ibn Muslimah, stating that they did not expect such a message from someone from the Aws tribe. This was a reference to their previous alliance with the Aws tribe during the Battle of Khandaq.

Ultimately, they had no choice but to leave, and the response given by Ibn Muslimah hinted at the changing allegiances and circumstances.

Ibn Abi Yuharids, the Jews

The Jews of Banu Nadir spent days making preparations after receiving Muhammad's ultimatum to leave the land. However, they were also met by two messengers, who were sent by Abdullah ibn Abi to dissuade them from leaving. These messengers advised them not to exit their homes and fortifications, promising that there were two thousand people from their tribe and other Arabian tribes who would join them in their fortifications. They assured the Jews that these reinforcements would continue to arrive, even if some of them died in the process, before the Muslims could reach them.

In response to this new development, the Banu Nadir Jews were filled with uncertainty and confusion. Some of them doubted the credibility of the messengers sent by Abdullah ibn Abi, as they had no prior trust in him. They recalled how the Banu Qaynuqa, a Jewish tribe from Medina, had faced a similar situation in the past and had been deserted when the situation became dire.

The Banu Nadir Jews held a council to discuss the message brought by the messengers. They were in a state of great dilemma, with some of them having no faith in the words of Abdullah ibn Abi. They remembered the fate of the Banu Qaynuqa and were wary of trusting another agreement with the Prophet Muhammad.

Nonetheless, they eventually decided to abandon their homes and relocate to Khaibar or a nearby location. Their plan was to return to Medina once their palm trees bore fruit so that they could harvest their produce before returning to their homes without suffering significant losses.

One of the elders among them, Hayy ibn Akhtab, proposed an alternative course of action. He suggested that they should not leave their homes and wealth but instead secure their fortifications, modify their narrow alleys, and stockpile enough food and water to last for a year. He believed that Muhammad would not be able to besiege them for an entire year, given their provisions and the continuous supply of water. As the ten-day deadline passed, the Jews of Banu Nadir remained in their homes, determined not to leave.

The Siege of Banu Nadir

The Muslims, armed and ready, marched towards the Banu Nadir Jews and engaged in a battle of Bani Nadir with them for twenty nights. During this time, whenever the Jews appeared on the road or in the vicinity, they would retreat to the homes that were left after the destruction caused by the Muslims.

Muhammad then ordered his companions to cut down the date palm trees belonging to the Jews and set them on fire. This was done to prevent the Jews from finding motivation to fight on, as their wealth was tied to these trees. The Jews were distressed by this action and called out to Muhammad, questioning his previous admonitions against corruption and the actions he was now taking. They asked why the palm trees were being cut and burned.

In response to this situation, the Quranic verse was revealed, affirming that the cutting down or leaving of date palm trees standing was done by the permission of Allah to humiliate the disobedient.

This event reflects a significant turning point in the conflict between Muhammad and the Jewish tribes of Medina, particularly the Banu Nadir, as it marked the intensification of hostilities and the eventual expulsion of the Jewish tribe from the city.

The Expulsion of the Jews from Medina and the Anticipation of the Battle of Badr

After the Jews of Banu Nadir were expelled from Medina, they awaited help from allies or Arab tribes to come to their aid. When their desperation grew, they approached Muhammad and asked for a guarantee of safety for themselves, their wealth, and their families in exchange for leaving the city.

Muhammad agreed to their request under certain conditions. Each group of three Jews was allowed to take a camel with them, carrying whatever possessions, food, or drink they desired. They were not allowed to take anything else. The Jews were led by Huyayy ibn Akhtab.

Some of the Jews moved to the Khaybar Oasis, while others went to neighboring regions in the Arabian Peninsula. They left behind considerable spoils of war, including agricultural produce and weapons, which the Muslims acquired. This event marked the expulsion of Banu Nadir from Medina and the consolidation of Muhammad's position in the city.

The Quranic verse, Surah Al-Hashr (59:6-7), reflects the psychological impact of this expulsion on the Jewish tribes and the lesson it conveys about the power of faith and trust in Allah: "And what Allah restored [of property] to His Messenger from them - you did not spur for it [in an expedition] any horses or camels, but Allah gives His messengers power over whom He wills, and Allah is over all things competent".

Following the expulsion of Banu Nadir, the city of Medina experienced a period of tranquility and security. The Muslims, both the Muhajirun (emigrants) and the Ansar (helpers), were content and relieved. The emigrants were particularly pleased with the acquired land from the Jews.

However, as the year turned, Abu Sufyan informed Muhammad of Quraysh's intention to gather an army for a rematch at Badr. Abu Sufyan expressed a preference for postponing the confrontation for another year. Muhammad called for a rematch at Badr. Although some Muslims hesitated, Muhammad was resolute in his determination to confront Quraysh at Badr once again, even if he had to go alone.

This marked the beginning of preparations for the second Battle of Badr and the resumption of hostilities between the Muslims and the Quraysh of Mecca.

Badr in the Hereafter

After the great anger and determination of Muhammad and his companions to confront the Quraysh, the Muslims eagerly prepared to go to Badr once again. Muhammad appointed Abdullah bin Abdullah bin Abi Salul as the commander in charge of Medina's defense while the Muslims camped at Badr, ready for battle.

Quraysh, led by Abu Sufyan, set out from Mecca with more than a thousand men. However, Abu Sufyan had second thoughts about the expedition and called out to his people, advising them to return due to the unfavorable conditions, as the year was one of drought and famine.

The people listened to Abu Sufyan, and they returned to Mecca. Meanwhile, Muhammad and the Muslims remained at Badr for eight consecutive days. During this time, they engaged in trade and benefitted from their stay.

The Quranic verses revealed during this time emphasized the concept of faith and the value of those who fought for the sake of Allah. It highlighted the difference between those who were hesitant and those who exhibited strong faith and trust in Allah. The Muslims who fought at Badr in the Hereafter were characterized as joyful and grateful for the blessings and rewards bestowed upon them.

The verses also touched upon the fear and anxiety experienced by Quraysh when they heard about the Muslims gathering for battle. The Quraysh were urged to fear Allah instead of being afraid of the Muslims.

Ultimately, Badr called the "Battle of Badr al-Maw'id" marked the end of any remaining hesitation and fear among the Muslims. Quraysh's retreat further strengthened the faith and resolve of the Muslim community. This event was significant in the history of Islam and showcased the unwavering commitment of the early Muslims to their cause and their trust in Allah's support.

The Expedition of Dhat ar-Riqa

After the victory at Badr, Muhammad returned to Medina, confident that the Muslims had regained strength and that fear had been instilled in their enemies. He remained vigilant, always cautious of potential enemy treachery, and closely monitored developments from all directions.

During this time, Muhammad received information about a group from the Ghatafan tribe in Najd gathering to wage war against the Muslims. Muhammad devised a plan to preemptively strike their enemy before they could prepare for an attack. He led a group of four hundred of his companions to Dhat ar-Riqa, where the tribes of Banu Mahareeb and Banu Tha'labah from the Ghatafan had gathered.

Upon seeing the Muslim force approaching, the tribes dispersed, leaving their women and belongings behind. The Muslims managed to capture what they could and quickly returned to Medina. They remained vigilant, fearing a potential retaliation from the enemy, and took turns guarding day and night.

During this period, Muhammad instituted the "Salat al-Khawf" or the prayer of fear, a specific prayer for times of danger. Some of the Muslims would face the enemy while others prayed with Muhammad, offering two units of prayer to seek Allah's protection. However, there was no sign of the enemy, and after an absence of fifteen days from Medina, Muhammad and his companions returned to the city, having achieved a significant victory.

The Battle Of Dhat Al-Riqa demonstrated Muhammad's strategic acumen and his commitment to safeguarding the Muslim community. It also served as a reminder to potential adversaries that the Muslims were always ready to defend themselves and their city.

The Battle of Dumat al-Jandal

After some time, Muhammad embarked on another expedition known as the Battle of Dumat al-Jandal. Dumat al-Jandal was an oasis situated on the border between the Hijaz and the Levant, located midway between the Red Sea and the Persian Gulf. Muhammad did not encounter the tribes he intended to confront there, as news of his approach led them to flee in fear, leaving behind what they carried from the Muslim caravans. This geographical description of Dumat al-Jandal highlights the extent of Muhammad and his companions' influence and the fear they instilled in much of the Arabian Peninsula. It also illustrates how the Muslims endured hardships during their expeditions, braving harsh conditions such as extreme heat, arid landscapes, and scarce water supplies, all driven by their unwavering faith in Allah.

Following this expedition, Muhammad had several months of relative calm in Medina. During this period, he awaited the annual rendezvous with Quraysh for the upcoming year, in the fifth year after the Hijra. He also carried out Allah's command by finalizing the social organization of the emerging Islamic community. This organization would go on to affect millions, if not hundreds of millions, in the years to come. Muhammad meticulously structured this social order with divine inspiration and adhered to its principles, aligning it with the directives of revelation. He laid down the details of this organization with such precision that it remained the foundation for generations to come, resistant to the intrusion of falsehood, both in his time and the times that followed.