Page 131 - Ar-Raheeq Al-Makhtum

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lines of the enemy, and vulnerably exposed, yet the polytheists were not bold enough to storm it to
plunder its wealth or capture the Muslim women therein.
These suggestive details in fact support our argument that the event of Uhud was just a precious
occasion on which the Makkans managed only to inflict heavy losses on the Muslims but failed to
achieve their ultimate goals of annihilating the Muslim army in the process of their encompassment
operation. After all, it is not unusual for conquerors to sustain such casualties and losses, but these
could under no circumstances be regarded as victory for the hostile party.
The incident of Hamrâ’ Al-Asad is interesting in this regard. It is a curious sight indeed of a
victorious army in retreat for fear of disgrace and defeat, and the crestfallen and crippled group of
Muslims in pursuit.
Uhud Battle in the final judgement was just one phase of military activities in the whole process of
war between two hostile parties each of whom earned their legitimate portion of both success and
failure and then desisted further engagement but without cowardly escape or resigned surrender. In
this sense, this battle could be rightly regarded as an inseparable war.
In this context, Allâh says:
“And don’t be weak in the pursuit of the enemy; if you are suffering (hardships) then
surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from
Allâh (for the reward, i.e. Paradise) that for which they hope not.” [4:104]
The verse explicitly identifies both attitudes as regards losses and hardships as identical. Both
parties concluded the war operations and went back neither victorious nor vanquished.
Some Qur’ânic verses were revealed to shed light on the most decisive phases of the battle
successively, adduce quite clearly the cause that led to that heavy loss, and illustrate the vulnerable
areas that were still persisting in the souls of some believers as regards their duties in forging a
decisive attitude with respect to the noble objectives for which the Muslim Community, was created
and was supposed to accomplish.
The Noble Qur’ân also spoke about the attitude of the pretenders to Faith and made clear the
hostility and hatred that they harboured against Allâh and His Messenger. The Words of Allâh
managed as well to erase all traces of ambiguities and insinuations, raised by the hypocrites and
their allies, the Jews — the authors of conspiracy and intrigue hatching — and which were still in
active operation in the hearts of some weak-of-heart Muslims.
The laudable judgement and long-sought objectives that were attributable to the battle of Uhud,
were also another topic for the Noble Qur’ân to dwell on at length. Sixty verses relevant to the
battle were revealed giving full account of the first phase of the battle:
“And (remember) when you [Muhammad Peace be upon him) ] left your household in the
morning to post the believers at their stations for the battle (of Uhud).” [3:121]
And to end in a comprehensive commentary on its results and moralities:
“Allâh will not leave the believers in the state in which you are now, until He distinguishes
the wicked from the good. Nor will Allâh disclose to you the of the
(unseen), but Allâh
chooses of His Messengers whom He pleases. So believe in Allâh and His Messengers. And if
you believe and fear Allâh, then for you there is a great reward.” [3:179]
Ibn Al-Qaiyim has made a pointed reference to the battle of Uhud and given full elucidation of the
Divine benefits and moralities that resulted from it. Some Muslim scholars, on the authority of Ibn
Hajar, said: The reverse in Uhud resulted from the neglect on the part of the archers of the explicit
command of the Prophet (Peace be upon him), and leaving the spot which they were ordered to
safeguard to the end. In other words, the success of the Muslims depends upon their obedience to
the Prophet (Peace be upon him). As long as they carry out his behests, Allâh will help them in
facing all kinds of odds. But when they will set aside his commands in their pursuit of worldly riches,
they are bound to come to grief. Another relevant issue of great significance says that it is
customary for Prophets to be tried with different adversities; nevertheless, the final outcome is
positively in their favour. Should the Muslims be victorious all the time, great many pretenders to
Faith will enter the fold of Islam, and consequently the clear line of demarcation between true
believers and hypocrites will become blurred. Contrarily, if the Muslims were to be defeated all the
time, the final objective of the ministry of Prophets will not be effected. It is wise then to combine
both success and failure so that sifting between true Muslims and hypocrites could be realized.
In the aftermath of the battle of Uhud, the h ypocrites disclosed their real intentions in words and in
deeds, consequently, the Muslims got to realize the existence of those wicked elements working
secretly in their own homeland; and of course there would be appropriate measures to be taken in
due course of time.
A third point in this context refers to purposeful deferment of victory in some areas in order to check
the pride of the soul and teach the believers how to observe full patience in times of adversity. Trials
and tests are provided by Allâh in order that the true believers could deservedly occupy their abode
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