Kekalahan di Badar adalah suatu penghinaan yang harga diri kaum Quraisy tidak dapat membiarkannya tanpa pembalasan. Oleh itu, balas dendam menjadi slogan di seluruh Makkah. Orang-orang Makkah bahkan melarang meratapi orang-orang mereka yang terbunuh, atau menebus tawanan mereka dari Perang Badar, kerana bimbang kaum Muslimin akan menyedari betapa dalam kesedihan dan rasa tragedi yang mereka alami.

The defeat at Badr was an ignominy which the Quraishites pride could not leave unavenged. Revenge was, therefore, the catchword all over Makkah. The Makkans even forbade lamenting over their murdered people, or ransoming their captives at Badr Battle lest the Muslims should realize the grave degree of sadness and feeling of tragedy they were experiencing.

Selepas peristiwa Badar, Quraisy sebulat suara dan memulakan persiapan baharu untuk melancarkan peperangan menyeluruh terhadap orang Islam, bagi memulihkan prestij mereka yang tercemar dan maruah mereka yang terluka. Kalangan musyrikin yang paling bersemangat untuk memasuki peperangan baharu ialah ‘Ikrimah bin Abi Jahl, Safwan bin Umayyah, Abu Sufyan bin Harb dan ‘Abdullah bin Abi Rabi‘ah. Mereka bertekad untuk menghancurkan kekuatan negara Islam sekali dan untuk selamanya. Utusan dihantar kepada semua qabilah untuk bersatu menentang Agama yang sedang berkembang ini. Hasilnya, mereka berjaya mendapatkan sokongan dua qabilah yang terkenal, iaitu Kinanah dan Tihamah, serta sebahagian Arab badwi dari suku Ahabish. Mereka juga memutuskan bahawa keuntungan kafilah yang terlepas, yang diketuai oleh Abu Sufyan, berjumlah 1000 ekor unta dan 50 ribu dinar, hendaklah digunakan untuk membekalkan kelengkapan kepada tentera. Al-Quran al-Karim telah menyinggung keputusan mereka ini dengan firman-Nya:

In the wake of Badr event, Quraish was in common consent and started fresh preparations to launch an overall war against the Muslims in order to restore their blemished prestige and wounded pride. The most enthusiastic polytheists desiring to go into a new battle were ‘Ikrimah bin Abi Jahl, Safwan bin Omaiyah, Abu Sufyan bin Harb, and ‘Abdullah bin Abi Rabi‘a. They were determined to crush the commonwealth of Islam once and for all. Emissaries were sent to all the tribes to make common cause against the rising Faith. As a consequence of this, they managed to enlist the support of two well-known tribes Kinana and Tihamah besides some desert bedouins Ahabish. It was also decided that the profits of the escaped caravan headed by Abu Sufyan, which amounted to 1000 camels and 50 thousand Dinars, should be devoted for providing equipment to the army. The Noble Qur’ân has alluded to this decision of theirs in the following words:

• "Sesungguhnya orang-orang kafir membelanjakan harta mereka untuk menghalangi (manusia) dari jalan Allah. Maka mereka akan terus membelanjakannya, kemudian ia akan menjadi penyesalan bagi mereka. Kemudian mereka akan dikalahkan." [8:36].

• “Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allâh, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcomed.” [8:36].

Mereka juga merangka cara-cara lain untuk merekrut tentera, termasuk mengupah penyair untuk memujuk puak-puak supaya berperang menentang orang Islam. Safwan bin Omaiyah memikat Abu ‘Azza, seorang penyair, untuk bekerja dalam konteks ini dengan ganjaran kekayaan selepas peperangan atau sokongan untuk anak-anak perempuannya sekiranya beliau terbunuh. Menariknya, penyair ini pernah menjadi tawanan perang (dalam konteks peristiwa Badar) di tangan orang Islam, dan Nabi ﷺ cukup murah hati untuk membebaskannya tanpa tebusan, dengan syarat beliau tidak akan terlibat dalam peperangan menentang baginda ﷺ. Abu Sufyan paling menyimpan dendam terhadap orang Islam kerana beliau telah kehilangan sebahagian besar bekalannya dalam ekspedisi As-Sawiq, apatah lagi kerugian ekonomi besar yang ditanggung oleh Quraisy selepas peristiwa yang melibatkan pasukan Zaid bin Harithah.

They also devised other ways of recruitment including hiring poets to entice the tribes into fighting the Muslims. Safwan bin Omaiyah allured Abu ‘Azza, the poet to work in this context in return for riches after the war or supporting his daughters if killed. Incidentally, this poet was prisoner of war (in the context of the Badr events) in the hands of the Muslims and the Prophet (Peace be upon him) was gracious enough to release him unransomed provided he would not engage in fight against him. Abu Sufyan nursed the most grudge against Muslims because he had lost most of his supplies in As-Sawiq invasion, let alone the heavy economic losses that Quraish had sustained in the aftermath of the events that featured the platoon of Zaid bin Harithah.

Dalam cahaya kegagalan-kegagalan berturut-turut ini, orang-orang Quraisy mempercepat dan menggesa persiapan mereka untuk satu pertempuran yang menentukan dengan kaum Muslimin. Pada permulaan tahun, segala-galanya sudah sedia untuk bergerak. Orang-orang Makkah juga memutuskan untuk membawa bersama mereka wanita-wanita mereka, kerana wanita-wanita itu mungkin membangkitkan semangat mereka untuk berperang dengan gagah berani. Maka sebuah pasukan tiga ribu pahlawan bersenjata lengkap, daripadanya tujuh ratus merupakan tentera berperisai dan dua ratus penunggang kuda yang cekap, dengan tiga ribu ekor unta dan lima belas wanita, berarak menuju ke Madinah. Ketua umum ialah Abu Sufyan bin Harb, pasukan berkuda di bawah pimpinan Khalid bin Al-Walid dengan bantuan ‘Ikrimah bin Abi Jahl, dan Bani ‘Abd Ad-Dar diamanahkan memegang panji.

In the light of these successive failures, Quraish precipitated and accelerated their preparations for a decisive battle with the Muslims. At the turn of the year everything was ready for the move. The Makkans also decided to take their women along with them for they might arouse them to fight manfully. Thus a contingent of three thousand pitched warriors, of whom seven hundred were mailed soldiers and two hundred well-mounted cavalry with three thousand camels and fifteen women marched towards Madinah. The general leader was Abu Sufyan bin Harb, the cavalry under the leadership of Khalid bin Al-Waleed assisted by ‘Ikrimah bin Abi Jahl, and Bani ‘Abd Ad-Dar were entrusted with the flag.

Perasaan benci yang sudah lama tertanam dan dendam di dalam hati meliputi seluruh proses ini, menjadi pertanda pertempuran berdarah yang pahit antara kedua pihak, yang dicetuskan oleh dendam. Sementara itu, Al-‘Abbas bin ‘Abdul Muttalib sedang memerhatikan dengan teliti pergerakan tentera dan persiapan perang, dan semua ini dimasukkan dalam satu pesanan segera yang dihantarnya kepada Nabi ﷺ. Baginda menerimanya ketika berada di Masjid Quba’. Ubai bin Ka‘b membacakan surat itu kepada Nabi ﷺ, lalu Baginda meminta beliau merahsiakan kandungannya yang serius. Baginda bergegas kembali ke Madinah, mengadakan mesyuarat dengan kaum Ansar dan kaum Muhajirin, dan bermusyawarah secara serius bersama mereka mengenai langkah-langkah yang perlu diambil.

Old deep-seated feelings of hatred, with heart-based grudge enveloped the whole process foreshadowing bitter, bloody revenge-instigated fighting between the two parties. Meanwhile Al-‘Abbas bin ‘Abdul Muttalib, was closely watching the military movements and preparations for war, and these were all included in an urgent message sent by him to Prophet (Peace be upon him) who received it while he was in Qubâ’ Mosque. Ubai bin Ka‘b read the letter to the Prophet (Peace be upon him), who asked him to be reticent with respect to its serious contents. He hurried back to Madinah, convened a meeting with the Helpers and Emigrants and conducted with them serious consultations as regards the measures to be taken.

Seluruh Madinah dikawal dengan siap siaga, dan semua lelaki membawa senjata lengkap, walaupun ketika solat, bagi menjangka sebarang kecemasan. Sekumpulan golongan Ansar secara sukarela mengawal Nabi ﷺ dan berjaga sepanjang malam di pintu baginda, antara mereka ialah Sa‘d bin Mu‘adh, Usaid bin Hudair dan Sa‘d bin ‘Ubadah. Bagi mengelakkan mereka dikejutkan, kumpulan bersenjata penduduk Madinah mula mengawal pintu masuk dan jalan-jalan yang menuju ke kota. Untuk mengintip pergerakan golongan musyrik, platun-platun Muslim mula meronda laluan-laluan bagi mengesan sebarang serangan musuh yang mungkin berlaku. Tentera Makkah pula terus berarak melalui jalan barat yang biasa digunakan. Setibanya di Al-Abwâ’, Hind binti ‘Utbah, isteri Abu Sufyan, mencadangkan agar kubur ibu Nabi ﷺ digali, tetapi para pemimpin tentera enggan berbuat demikian kerana bimbang akan akibat yang bakal timbul. Tentera itu kemudian menyusuri Wadi Al-‘Aqeeq dan membelok ke kanan untuk berkemah di sebuah tempat bernama ‘Ainain berhampiran Gunung Uhud. Itu berlaku pada hari Jumaat, 6 Syawal, tahun 3 Hijrah.

The whole of Madinah was put on the alert and all men were heavily armed even during prayer in anticipation of any emergency. A group of Helpers volunteered to guard the Prophet(Peace be upon him) and kept watchful eye all night at his door, amongst whom there were Sa‘d bin Mu‘adh, Usaid bin Hudair and Sa‘d bin ‘Ubadah. Lest they should be taken by surprise, armed groups of the Madinese began to police the entrances and roads leading to the city. To reconnoitre the movements of the polytheists, Muslim platoons began to patrol the routes for any probable enemy raids. The Makkan army, on the other hand, continued the march along the usual western road. On reaching Al-Abwâ’, Hind bint ‘Utbah, Abu Sufyan’s wife, suggested that they dig up the grave of the Prophet’s mother, but the leaders of the army refused to do so for fear of the consequent results. The army then followed Wadi Al-‘Aqeeq and turned right to encamp themselves at a place called ‘Ainain near Uhud Mountain. That was on Friday, 6th Shawwal, 3 A.H.

Pasukan peninjau Madinah menyampaikan berita tentang tentera Makkah secara berperingkat-peringkat. Kemudian Rasulullah ﷺ mengadakan mesyuarat ketenteraan yang dihadiri para ketua untuk bertukar pendapat mengenai keadaan itu. Baginda menceritakan kepada mereka tentang mimpi yang baginda alami. Baginda bersabda: “Demi Allah, aku bermimpi — aku memohon kepada Allah agar ia menjadi mimpi yang baik — bahawa lembu-lembu disembelih, dan bahawa terdapat satu takik pada hujung tajam pedangku, dan bahawa aku telah memasukkan tanganku ke dalam baju besi yang kebal.” Takbir mimpi tentang ‘lembu-lembu’ itu ialah bahawa sebahagian daripada orang-orangnya akan terbunuh, dan ‘takik pada hujung tajam pedangnya’ itu bermakna seorang daripada ahli keluarganya akan tercedera. Adapun ‘baju besi’ itu ialah Madinah. Kemudian baginda mencadangkan agar para sahabatnya tidak keluar dari Madinah dan hendaklah mereka berkubu di dalam kota. Baginda berpendapat bahawa musuh hendaklah dibiarkan di tempat terbuka sehingga mereka keletihan, dengan itu kaum Muslimin tidak perlu mengambil risiko berperang. Tetapi jika mereka berfikir untuk menyerang Madinah, lelaki Muslim akan bersedia menentang mereka di mulut-mulut lorong; manakala wanita Muslim akan membantu dari atas bumbung rumah.” ‘Abdullah bin Ubai bin Salul — ketua golongan munafik, yang menghadiri mesyuarat itu sebagai ketua Al-Khazraj — menyokong rancangan Nabi ﷺ.

The scouting party of Madinah conveyed the news of the Makkan army step by step. Then the Messenger of Allâh (Peace be upon him) held a head military consultation assembly to exchange views about the situation. He told them about a dream he had. He said: “By Allâh, I have dreamt of — I implore Allâh to be a dream of bounty — cows slaughtered and that there was a groove at the pointed top of my sword, and that I had inserted my hand into an immune armour.”. The interpretation of ‘the cows’ was that some of his men were killed, and ‘the groove at the pointed top of his sword’ was that a member of his House would be hurt. As for ‘the armour’ it was Madinah. Then he offered a suggestion that his Companions should not go out of Madinah and that they should encamp themselves within the city. He was of the opinion that the enemies should be left in the open to exhaust themselves and thus the Muslims would not risk a battle. But if they thought of attacking Madinah, Muslim men would be ready to fight them at the mouths of lanes; whereas Muslim-women would help from over the house roofs.” ‘Abdullah bin Ubai bin Salul — the head of the hypocrites; who attended the meeting as a chief of Al-Khazraj — supported the Prophet ’s plan.

Sebenarnya persetujuannya tidak berdasarkan kebenaran rancangan itu, melainkan atas kepentingan peribadi. Dia tidak mahu berperang. Sebaliknya, dia secara sembunyi bertujuan untuk menjauhkan diri daripada peperangan. Namun, kehendak Allah ialah supaya dia didedahkan dan dihina di hadapan umum — buat pertama kalinya. Itulah kehendak-Nya agar tabir yang menyembunyikan kekafiran mereka disingkap dan dirobohkan. Kehendak Allah membolehkan kaum Muslimin mengenali hakikat ular-ular yang merayap di dalam pakaian mereka dan di dalam lengan baju mereka. Syukur kepada Allah, mereka mengenalinya pada salah satu saat paling genting dalam kehidupan mereka.

Ketika naik ke mimbar pada solat Jumaat berjemaah, Nabi ﷺ menggesa orang ramai dalam khutbahnya supaya berjuang dengan berani. "Jika kamu tetap teguh," sabdanya, "kamu akan dibantu oleh Kekuatan Yang Maha Agung." Kemudian baginda memerintahkan para sahabatnya bersiap sedia untuk peperangan. Kebanyakan mereka amat gembira. Baginda mengimamkan solat Asar bersama orang ramai yang ramai. Kemudian baginda masuk ke rumahnya diiringi dua sahabatnya, Abu Bakar dan ‘Umar. Mereka membantu baginda berpakaian dan memakai serban. Baginda mempersenjatai diri dan memakai dua baju besi, satu di atas yang lain. Baginda menyandang pedangnya lalu keluar menemui orang ramai. Orang ramai sedang menunggu baginda dengan tidak sabar. Sa‘d bin Mu‘adh dan Usaid bin Hudair menyalahkan orang ramai kerana mendesak Nabi ﷺ. Mereka berkata: "Kamu telah memaksa Rasulullah ﷺ untuk berperang dengan musuh di luar Madinah." Oleh itu mereka bertekad untuk menyerahkan keseluruhan urusan itu kepada Nabi ﷺ, dan menyalahkan diri mereka sendiri atas apa yang telah mereka lakukan. Apabila Nabi ﷺ keluar, mereka berkata: "Wahai Rasulullah ﷺ, sepatutnya kami tidak berbeza pendapat dengan kamu. Maka kamu bebas melakukan apa yang kamu kehendaki. Jika kamu lebih suka untuk tinggal di dalam Madinah, kami akan tinggal bersamamu." Lalu Rasulullah ﷺ bersabda: "Tidak patut bagi seorang Nabi, apabila dia telah memakai baju besinya, untuk menanggalkannya semula, sehinggalah Allah memutuskan antara dia dan musuhnya."

Ascending the pulpit at the Friday congregational prayer, the Prophet (Peace be upon him) urged the people in his sermon to fight courageously. “If you remain steadfast,” he said “you will be helped by the Power of the All- Mighty.” Then he commanded his men to make ready for the battle. Most of them rejoiced greatly. He led the afternoon prwith crowds of people. Then he entered his house accompanied by his two friends Abu Bakr and ‘Umar. They helped him dress and wear his headcloth. He armed himself and wore two armours one over the other. He wore his sword and went out to meet people, People were waiting for him impatiently. Sa‘d bin Mu‘adh and Usaid bin Hudair blamed people for pressing on the Prophet (Peace be upon him). They said: “You have forced the Messenger of Allâh (Peace be upon him) to fight the enemy outside Madinah.” Therefore they were determined to leave the whole matter to the Prophet (Peace be upon him), and blamed themselves for what they had already done. When the Prophet (Peace be upon him) came out, they said: “O Messenger of Allâh, we should have not disagreed with you. So, you are free to do what you desire. If you prefer to stay inside Madinah we will stay with you. Upon this the Messenger of Allâh (Peace be upon him) remarked: “It does not become a Prophet that once he had put on armour, he should take it off, until Allâh has decided between him and the enemy.”

NABI ﷺ MEMBAHAGIKAN TENTERANYA KEPADA TIGA BARISAN:

THE PROPHET (Peace be upon him) DIVIDED HIS ARMY INTO THREE BATTALIONS:

Batalion Al-Muhajireen, di bawah pimpinan Mus‘ab bin ‘Umair Al-‘Abdari.

1. Al-Muhajireen battalion, under the command of Mus‘ab bin ‘Umair Al-‘Abdari.

2. Batalion Al-Ansari-Aws diketuai oleh Usaid bin Hudair.

2. Al-Ansari-Aws battalion was commanded by Usaid bin Hudair.

3. Batalion Al-Ansari-Khazraj dengan Al-Hubab bin Al-Mundhir sebagai ketuanya.

3. Al-Ansari-Khazraj battalion with Al-Hubab bin Al-Mundhir to lead it.

Tentera itu terdiri daripada seribu pejuang; seratus daripadanya berperisai; dan lima puluh lagi penunggang kuda. Baginda melantik Ibnu Umm Maktum untuk mengimami solat orang ramai di Madinah. Keberangkatan diumumkan dan tentera itu bergerak ke utara bersama dua Sa‘d, yang berperisai, berlari di hadapan tentera.

The army consisted of a thousand fighters; a hundred of them armoured; another fifty horsemen. He appointed Ibn Umm Maktum to lead the people in prayer in Madinah. Departure was announced and the army moved northwards with the two Sa‘ds, who were armoured, running in front of the army.

Ketika melintasi denai gunung Al-Wada‘, beliau melihat sebuah pasukan yang lengkap bersenjata, yang telah terpisah dari bahagian utama tentera. Nabi ﷺ bertanya siapakah mereka, dan beliau diberitahu bahawa mereka adalah orang Yahudi dan sekutu Al-Khazraj. Mereka memberitahu beliau bahawa mereka ingin turut serta dalam peperangan menentang golongan musyrik. “Adakah mereka telah memeluk Islam?” tanya Nabi ﷺ. “Tidak,” jawab mereka. Maka beliau menolak untuk menerima mereka dan bersabda bahawa beliau tidak akan meminta bantuan orang kafir untuk menentang golongan musyrik.

Upon passing along Al-Wada‘ mountain trail he saw a well-armed battalion, which were detached from the main body of the army. The Prophet (Peace be upon him) inquired who they were and he was told that they were Jews and were allies of Al-Khazraj. They told him that they wanted to contribute to the fight against the idolaters. “Have they embraced Islam?” The Prophet (Peace be upon him) asked. “No,” they said. So he refused admitting them and said that he would not seek the assistance of disbelievers against the idolaters.

Sebaik sahaja beliau tiba di satu tempat bernama Ash-Shaikhan, beliau mengatur barisan tenteranya. Beliau menolak mereka yang dianggapnya cacat atau terlalu muda untuk bertempur. Antara mereka ialah ‘Abdullah bin ‘Umar bin Al-Khattab. Usama bin Zaid; Usaid bin Zaheer, Zaid bin Thabit, Zaid bin Arqam. ‘Araba bin Aws, ‘Amr bin Hazm, Abu Sa‘eed Al-Khudri, Zaid bin Haritha Al-Ansari, Sa‘d bin Habba dan Al-Barâ’ bin ‘Azib. Sahih Al-Bukhari menyatakan bahawa mereka ikut serta dalam pertempuran pada hari itu.

As soon as he reached a location called Ash-Shaikhan, he paraded his army. He dismissed those whom he considered to be disabled or too young to stand the fight. Among them were ‘Abdullah bin ‘Umar bin Al-Khattab. Usama bin Zaid; Usaid bin Zaheer, Zaid bin Thabit, Zaid bin Arqam. ‘Araba bin Aws, ‘Amr bin Hazm, Abu Sa‘eed Al-Khudri, Zaid bin Haritha Al-Ansari, Sa‘d bin Habba and Al-Barâ’ bin ‘Azib, Sahih Al-Bukhari pointed out that he had shared in the fight that day.

Rasulullah ﷺ membenarkan kedua-dua Rafi‘ bin Khadaij dan Samura bin Jundub untuk menyertai tentera, walaupun mereka terlalu muda. Yang pertama terbukti mahir memanah; yang kedua bergusti dengan yang pertama dan mengalahkannya. Penerimaan Rafi‘ menyebabkan Samura berkata: "Saya lebih kuat daripadanya, saya boleh mengatasinya." Apabila Nabi ﷺ mendengar kata-kata ini, baginda memerintahkan mereka untuk bergusti. Mereka pun bergusti. Samura menang, maka beliau juga diterima.

The Messenger of Allâh (Peace be upon him) allowed both Rafi‘ bin Khadaij and Samura bin Jundub to join the army — though they were too young. The former proved to be skillful at shooting arrows; the latter wrestled the former and beat him. The admission of Rafi‘ made Samura say: “I am stronger than him, I can overcome him.” When the Prophet (Peace be upon him) heard this saying he ordered them to wrestle. They did. Samura won so he was also admitted.

Apabila malam tiba menyelubungi mereka di sana, mereka menunaikan solat Maghrib dan solat Isyak, dan bermalam di situ juga. Lima puluh orang dipilih untuk mengawal kem dan meronda sekelilingnya. Muhammad bin Maslamah Al-Ansari, wira kumpulan Ka‘b bin Al-Ashraf, diberi tanggungjawab mengetuai pengawal-pengawal itu. Manakala Dhakwan bin ‘Abd Qais pula memikul tanggungjawab mengawal Nabi ﷺ secara khusus.

As night fell upon them there, they performed both the sunset and the evening prayers and spent the night there as well. Fifty people were chosen to guard the camp and go round it. Muhammad bin Maslama Al-Ansari, the hero of the brigade of Ka‘b bin Al-Ashraf, was in charge of the guards. Whereas Dhakwan bin ‘Abd Qais undertook the responsibility of guarding the Prophet (Peace be upon him), in particular.

Pada penghujung malam dan sejurus sebelum fajar menyingsing, Nabi ﷺ bergerak, dan apabila sampai di Ash-Shawt, baginda menunaikan solat Subuh. Di situ baginda berada begitu dekat dengan musuh sehingga mereka dapat melihat antara satu sama lain. Di sanalah ‘Abdullah bin Ubai — si munafik — memberontak terhadap orang-orang Islam. Satu pertiga daripada tentera menarik diri bersamanya, iaitu tiga ratus pejuang. Dia berkata, "Kami tidak tahu mengapa kami harus membunuh diri kami sendiri." Dia mendakwa bahawa penarikan dirinya tidak lebih daripada menunjukkan bantahan terhadap Rasulullah ﷺ, yang telah pun menolak pendapatnya dan menerima pendapat orang lain. Sesungguhnya, itu bukanlah punca sebenar perpisahannya. Jika benar ia kerana pendapatnya ditolak, sebagaimana yang didakwa oleh si munafik itu, maka tidak ada apa-apa makna baginya untuk menyertai tentera Nabi. Jika begitu, dia sudah pasti enggan keluar bersama tentera sejak dari awal perjalanan. Hakikatnya, tujuan sebenar pemberontakan, penarikan diri dan perpisahan ini — pada kedudukan dan masa yang genting serta sukar ini — ialah untuk menimbulkan kebingungan, kekeliruan fikiran dan kekacauan dalam tentera Muslimin yang berada dalam jarak pandangan dan pendengaran musuh, yang juga sedang menanti-nanti melihat perselisihan yang semakin meluas di pihak kaum Muslimin, sebagaimana mereka sendiri. Mereka juga bertujuan untuk memecahkan semangat tinggi kaum mukminin. Itu, menurut sangkaan mereka, akan mempercepatkan keruntuhan dan seterusnya kematian Muhammad ﷺ, para sahabatnya yang setia, dan Islam secara keseluruhan. Dengan itu jalan akan terbuka untuk merebut semula kepimpinan yang telah hilang daripada si munafik itu sejak Islam datang ke Madinah.

At the end of the night and just before it was daybreak, the Prophet (Peace be upon him) moved and when he got to Ash-Shawt he observed the dawn prayer. There he was close enough to the enemy that they could see one another. It was there that ‘Abdullah bin Ubai — the hypocrite — rebelled against the Muslims. One-third of the army withdrew with him — that is to say three hundred fighters. He said, “We do not know why we shall kill ourselves.” He claimed that his withdrawal was no more than showing protest against the Messenger of Allâh (Peace be upon him) who had already refused his opinion and accepted that of the others.` Undoubtedly that was not the real cause of his detachment. If it had been the refusal of his opinion — as the hypocrite claimed — there would have no sense whatsoever for his joining the Prophetic army. If it had been so, he would have refused to go out with the army from the very beginning of the march. As a matter of fact the real purpose of this rebellion, withdrawal and detachment — at this delicate and awkward position and time — was to produce bewilderment, confusion of mind, and disorder in the Muslims army who were within the sight and hear range of the enemy who were also looking forward to seeing more and more dissension on the side of the Muslims, like themselves. They also aimed at breaking the high morale of the believers. That would accelerate — in their opinion — the breakdown and consequently the death of Muhammad, his faithful Companions and Islam as a whole. The way would then be clear for the reclaim of presidency, which that hypocrite had lost on the advent of Islam into Madinah.

Dengan baki para pejuang, Rasulullah ﷺ bergerak menuju musuh. Selepas pemberontakan dan penarikan diri golongan munafik, bilangan tentera berkurang menjadi tujuh ratus orang sahaja. Kem orang-orang musyrik terletak di tempat yang menyebabkan banyak jalan menuju Uhud hampir tertutup oleh mereka. Lalu Rasulullah ﷺ bersabda kepada anak buahnya: "Siapakah di antara kamu yang dapat membawa kami ke tempat orang-orang itu (iaitu orang-orang musyrik), melalui jalan pintas yang tidak melintasi mereka?" Abu Khaithamah berkata: "Wahai Rasulullah ﷺ, sayalah orang yang tuan perlukan." Kemudian dia memilih jalan pintas yang menuju ke Uhud, melalui Harrah Bani Harithah dan ladang-ladang mereka, dengan meninggalkan tentera orang-orang musyrik di sebelah barat.

With the remainder of fighters, the Messenger of Allâh (Peace be upon him) moved towards the enemy. After the rebellion and withdrawal of the hypocrites, the number of soldiers was reduced to seven hundred only. The camp of idolaters was situated in such a place that the many roads leading to Uhud were almost blocked by them. So the Messenger of Allâh (Peace be upon him) said to his men: “Which man of you can lead us to where the people (i.e. the idolaters) are, along a short track that does not pass by them?” Abu Khaithama said: “O Messenger of Allâh (Peace be upon him), I am the man you need.” Then he chose a short track that led to Uhud passing by Harrah Bani Harithah and their farms, leaving the idolaters’ army westwards.

Dalam perjalanan mereka, mereka melintasi Ha'it (iaitu kebun) milik Marba' bin Qaizi, yang merupakan seorang munafik buta. Apabila Marba' merasakan dan menyedari bahawa mereka adalah tentera Nabi, dia mula melemparkan tanah ke wajah-wajah mereka, lalu mereka bergegas hendak membunuhnya, tetapi Nabi ﷺ bersabda:

On their way they passed by Ha’it (i.e. the field) of Marba‘ bin Qaizi, who was a blind hypocrite. When Marba‘ felt and realized that they were the Prophetic army, he started throwing earth at their faces, so they rushed to kill him, but the Prophet (Peace be upon him) said:

"Jangan bunuh dia. Dia buta hati dan matanya."

• “Do not kill him. He is blind in heart and eyes.”.

Rasulullah ﷺ terus berjalan sehingga turun dari bukit kecil Uhud di lereng lembah. Baginda berkemah di sana bersama tenteranya, menghadap ke arah Madinah, manakala belakang mereka menghadap ke arah bukit-bukit Gunung Uhud. Maka tentera musuh berdiri sebagai penghalang antara kaum Muslimin dengan Madinah.

The Messenger of Allâh (Peace be upon him) went along till climbed down the hillock of Uhud at the slope of the valley. He camped there with his army facing Madinah while their backs were to the hills of Uhud mountain. So the army of the enemy stood a barrier between the Muslims and Madinah.

Rasulullah ﷺ menggerakkan tenteranya. Baginda menyusun mereka dalam dua barisan untuk bersedia menghadapi peperangan. Baginda memilih lima puluh pemanah mahir yang membentuk sebuah pasukan, lalu meletakkan mereka di bawah pimpinan ‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. Baginda memberikan arahan kepada mereka agar kekal di tempat mereka — di lereng sebuah bukit di tebing selatan Qanat Al-Wadi (iaitu sebuah terusan lembah), di sebelah tenggara kem kaum Muslimin, kira-kira seratus lima puluh meter dari tentera Islam. Kemudian hari, bukit ini dinamakan Bukit Pemanah.

TheMessenger of Allâh (Peace be upon him) mobilized his army. He arranged them into two rows to prepare them for fight. He selected fifty skillful archers that formed a squad and made them under the command of ‘Abdullah bin Jubair bin An-Nu‘man Al-Ansari Al-Awsi Al-Badri. He issued his orders to them to stay where they were — on a mountain(side) at the south bank of Qanat Al-Wadi (i.e. a canal of the valley), south east of Muslims camp at about one hundred and fifty metres from the Islamic army. Later on this mountain was called the Mountain of Archers.

Rasulullah ﷺ telah menjelaskan tugas pasukan ini melalui kata-kata yang baginda tujukan kepada mereka. Baginda bersabda kepada ketua mereka: "Usirlah kuda-kuda itu dari kami dengan anak panah, agar mereka tidak menyerang kami dari belakang (arah belakang). Sama ada kita menang atau kalah dalam pertempuran, teguhkan kedudukanmu dan pastikan kami tidak diserang dari sisimu."

The Messenger of Allâh (Peace be upon him) clarified the mission of this squad in words he directed to them. He said to their leader: “Drive off the horses from us by means of arrows, lest they should attack us from behind (the rear). Whether we win the battle or lose it, stand steadily in your position and mind that we are not attacked from your side.”.

Dia menambahkan:

He added:

"Lindungi punggung kami! Jika kalian melihat kami terbunuh, jangan datang membantu kami; dan jika kalian melihat kami memperoleh kemenangan, jangan ikut berbagi harta rampasan bersama kami."

• “Defend our backs! If you see us slain. Do not come to assist us; and if you see gaining grounds, do not share us.”.

Dalam satu riwayat oleh Al-Bukhari, Nabi ﷺ bersabda: • "Jika kamu melihat kami disambar-sambar oleh burung, jangan tinggalkan kedudukanmu ini sehingga aku mengutus untukmu. Dan jika kamu melihat bahawa kami telah mengalahkan musuh dan memijaknya, jangan tinggalkan kedudukanmu sehingga aku mengutus untukmu."

In a version by Al-Bukhâri the Prophet (Peace be upon him) said: • “If you see us snatched into pieces by birds, do not leave this position of yours till I send for you. And if you see that we have defeated the enemy and trodden on them do not desert your position till I send for you.”.

Rasulullah ﷺ melarang kaum Muslimin memulakan pertempuran tanpa perintah daripada baginda. Baginda kemudian memakai dua baju besi, satu di hadapan dan satu di belakang. Baginda menggalakkan para sahabatnya untuk berperang dan mendorong mereka supaya menunjukkan ketahanan serta keteguhan dalam pertempuran. Baginda mula menanamkan semangat keberanian dan keperwiraan dalam diri mereka. Untuk membangkitkan semangat dan menyalakan kobaran dalam diri para sahabatnya, serta supaya mereka kekal teguh dalam pertempuran, baginda mengambil sebilah pedang yang tajam, memegangnya di tangan, lalu menyeru para sahabatnya dan bersabda: "Siapakah yang bersedia mengambil pedang ini dan menunaikan haknya?" Ramai orang bangkit untuk mengambilnya. Antara mereka ialah ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam dan ‘Umar bin Al-Khattab. Namun ia tidak dianugerahkan kepada sesiapa pun. Abu Dujanah Sammak bin Kharsyah bertanya: "Wahai Rasulullah, apakah harganya?" Nabi ﷺ bersabda: "Harganya ialah engkau memukul wajah musuh dengannya sehingga ia bengkok." Maka Abu Dujanah berkata: "Wahai Rasulullah, aku akan mengambilnya dengan harga itu," lalu pedang itu diberikan kepadanya.

The Messenger of Allâh (Peace be upon him) forbade the Muslims to start the fight without having an order from him. He, then, wore two armours — a front armour and a back one. He urged his Companions to fight and spurred them to show stamina and steadfastness at fight. He started to implant the spirit of boldness and bravery in them. To wage and inflame his Companions and in order to standfast in the fight, he took a sharp sword, held it in his hand and called out unto his Companions and said: “Who is ready to take this sword and give it its proper due?” Many a man set out to take it. Some of them were ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam and ‘Umar bin Al-Khattab. But it was granted to none. Abu Dujana Sammak bin Kharsha inquired: “O Messenger of Allâh, what is its price?” The Prophet (Peace be upon him) said: “It is to strike the enemy’s faces with it till it was bent.” So Abu Dujana said: “O Messenger of Allâh I will take it for that price.” and he was given the sword.

Abu Dujana ialah seorang lelaki yang berani, yang biasa berlagak angkuh ketika berperang. Dia memakai sehelai kain merah yang diikat di kepalanya. Setiap kali dia mengikat kepalanya dengan kain itu, semua orang tahu bahawa dia bertekad untuk bertempur hingga mati. Oleh itu, sebaik sahaja Abu Dujana mengambil pedang Nabi ﷺ, dia mengikat kepalanya dan mula berjalan dengan gaya yang bongkak di antara para pejuang.

Abu Dujana was a man of courage who used to swagger at war. He had a red band which he wore round his head. Whenever he was head-banded everybody knew that he was determined to fight to death. Therefore as soon as Abu Dujana took the Prophet ’s sword, he banded his head and started strutting amongst the fighters.

Pihak kaum musyrikin menerapkan sistem barisan dalam menyusun pasukan mereka. Kepemimpinan umum pasukan diserahkan kepada Abu Sufyan Sakhr bin Harb, yang berada di posisi tengah pasukan. Khalid bin Al-Walid berada di sayap kanan; manakala ‘Ikrimah, putra Abu Jahal, berada di sayap kiri. Safwan bin Umayyah bertanggung jawab atas pasukan infanteri. Para pemanah berada di bawah komando ‘Abdullah bin Abi Rabi‘ah.

The idolaters applied the rows system in the mobilization of their army. The general leadership of the army was entrusted to Abu Sufyan Sakhr bin Harb, who would be in the centre-position of the army. Khalid bin Al-Waleed was on the right wing; whereas ‘Ikrima, the son of Abu Jahl was on the left. Safwan bin Omaiya was in charge of infantry men. The archers were under the command of ‘Abdullah bin Abi Rabi‘a.

Adapun panji (liwa'), sekumpulan dari Bani 'Abd Ad-Dar yang memikulnya. Demikianlah pembahagian jawatan tentera sejak 'Abd Munaf telah pun menetapkannya. Penetapan ini telah diwarisi daripada Qusai bin Kilab — sebagaimana yang telah kami isyaratkan pada peringkat awal kitab ini. Tiada seorang pun yang berhak untuk bersaing dengan mereka dalam hal ini. Ia selaras dengan tradisi mereka yang telah mereka warisi daripada nenek moyang mereka.

As for the standard, a squad of Bani ‘Abd Ad-Dar were in charge to bear it. Thus was the distribution of the posts of the army ever since ‘Abd Munaf had already assigned them. This assignment had been inherited from Qusai bin Kilab — as we have previously alluded to in an early phase of this book. No one had the right to compete them with it. It was consistent with their traditions that they had inherited from their ancestors.

Abu Sufyan, panglima tentera, mengingatkan orang-orangnya, iaitu pembawa panji, tentang apa yang telah menimpa kaum Quraisy pada Hari Badar (iaitu peperangan), ketika pembawa panji mereka, An-Nadr bin Al-Harith, ditawan. Dalam usaha untuk membangkitkan kemarahan dan permusuhan mereka terhadap kaum Muslimin, dia berkata: "Wahai Bani 'Abd Ad-Dar! Kamu telah ditugaskan sebagai pembawa panji kami, dan kamu tahu bahawa panji adalah perkara pertama yang diserang oleh musuh. Jika ia jatuh, kita pun akan jatuh bersamanya. Oleh itu, saya katakan, sama ada kamu menjamin keselamatannya, atau serahkannya kepada kami, dan kami pasti akan mencukupi kamu dalam tugas itu."

Abu Sufyan, the general leader, reminded his men — the standard bearers — of what had happened to Quraish on Badr Day (i.e. battle) when their standard bearer, An-Nadr bin Al-Harith, was captured. In an attempt to wage their anger and enmity to the Muslims he said: “O Bani ‘Abd Ad-Dar! You have been assigned bearers of our standard and you know that the standard is the first thing that the enemy attacks. Should it fall, we fall down too. Therefore, I say either you guarantee its safety or leave it for us, and we will certainly suffice you that task.”.

Sebelum pecahnya pertempuran, kaum Quraisy membuat beberapa usaha untuk menyemai benih perpecahan dan perselisihan di kalangan kaum Muslimin. Pertama, Abu Sufyan mengirim pesan kepada kaum Ansar yang berbunyi: "Biarkan kami untuk memerangi saudara-saudara sepupu kami dan jangan campur tangan. Jika kalian berdiam diri, kami tidak akan memerangi kalian, kerana memerangi kalian bukanlah tujuan kami." Namun usaha itu ternyata sia-sia. Apalah daya tipu licik seperti itu terhadap mereka yang imannya sekukuh dan sekokoh gunung?! Jawapan kaum Ansar tidak syak lagi mengecewakan dan bertentangan dengan jangkaan Abu Sufyan.

A little time before the break out of the battle, Quraish made some endeavours to sow the seeds of discord and dispute among the Muslims. First, Abu Sufyan sent to the Helpers a message saying: “Leave us alone to fight our cousins and do not interfere. If you stand aside, we will not fight you; for fighting you is not a target of ours.” But that attempt proved to be fruitless. What could such a wicked scheme do to those whose Faith was as solid and firm as mountains?! The Helpers reply was undoubtedly disappointing and contrary to Abu Sufyan’s expectations.

Waktu yang dijanjikan telah tiba. Kedua-dua pihak semakin dekat. Tidak berputus asa dengan kegagalan pertama, Quraisy membuat percubaan lain, dengan tujuan yang sama, tetapi kali ini dengan bantuan seorang pengkhianat bernama Abu 'Amir Al-Fasiq, yang namanya ialah 'Abd 'Amr bin Saifi. Dia digelar rahib, tetapi Rasulullah ﷺ memberinya gelaran Al-Fasiq (iaitu orang yang sesat dan melampaui batas; orang yang hidup tidak senonoh). Oleh kerana dia ialah ketua kaum Aws pada zaman Jahiliyah, dia tidak dapat menerima Islam apabila ia datang. Dia mengisytiharkan permusuhannya terhadap Rasulullah ﷺ secara terbuka. Dia meninggalkan Madinah menuju kepada kaum Quraisy di Makkah untuk menghimpunkan mereka menentang Rasulullah ﷺ dan mendesak mereka supaya memulakan peperangan terhadapnya. Dia mendakwa bahawa dirinya dipatuhi dan dihormati oleh kaumnya, dan bahawa sebaik sahaja mereka melihat kedatangannya, mereka akan segera menyertainya.

The zero-hour was due. The two parties drew nearer. Undespaired by the first failure, Quraish made another attempt, for the same purport but now with the assistance of a traitor called Abu ‘Amir Al-Fasiq, whose name was ‘Abd ‘Amr bin Saifi. He was called a monk, but the Messenger of Allâh (Peace be upon him) nicknamed him Al-Fâsiq (i.e. perverted transgressor; dissolute). As he was the head of Aws in Al-Jahiliya, he could not tolerate Islam when it came. He announced his enmity to the Messenger of Allâh (Peace be upon him) in public. He left Madinah for the Quraishites in Makkah to rally them against the Messenger of Allâh (Peace be upon him) and to urge them to start the fight against him. He claimed that he was obeyed and esteemed by his people and that as soon as they saw him come they would join him immediately.

Wanita-wanita Quraisy turut serta dalam peperangan yang dipimpin oleh isteri Abu Sufyan, Hind binti ‘Utbah. Mereka berjalan di antara barisan kaum musyrikin, memukul rebana, menggalakkan lelaki untuk berperang, dan membangkitkan semangat pahlawan, pemanah lembing, pendekar pedang serta pejuang-pejuang yang berani. Pada satu ketika, mereka menyeru para pembawa panji.

Quraishi-women participated in the battle led by the wife of Abu Sufyan, Hind bint ‘Utbah. They wandered among the rows of the idolaters, tapped on tambourines, encouraged men to fight, inflamed the emotions of heroes, lancers, swordsmen and brave fighters. At one time they addressed the standard-bearers:

• "Wahai Bani ‘Abd Ad-Dar!

• “O Bani ‘Abd Ad-Dar!.

Wahai para pembela rumah, serang dengan pedang-pedang tajam kalian...

O home defenders, Strike with your sharp swords …”.

Dan pada waktu lain mereka akan membangkitkan semangat orang-orang dengan menyanyikan:

And at another time they would wage people’s zeal by singing:

• "Jika kamu berjuang (dengan gagah berani), kami akan memeluk(mu)."

• “If you fight (bravely), we will embrace.

dan hamparkan tikar untuk menyambut kamu.

and unfold mats to welcome you.

"Tetapi jika kamu lari dari medan perang, kami tinggalkan kamu, kami abaikan kamu dan kami tidak lagi mencintai kamu."

But if you flee from the battlefield, we leave you, Desert you and no more love you.”

Kedua-dua pihak mara dan menjadi sangat dekat antara satu sama lain. Fasa pertempuran pun bermula. Pahlawan pertama ialah pembawa panji, Talha bin Abi Talha Al-‘Abdari, yang merupakan musyrik paling terkenal. Beliau antara pahlawan Quraisy yang paling berani. Orang Islam memberinya gelaran 'kibasy barisan'. Beliau datang dengan menunggang unta dan mencabar orang Islam untuk berduel. Orang ramai menahan diri daripada melawannya kerana keberaniannya; tetapi Az-Zubair bin Al-‘Awwam maju untuk bertarung. Beliau tidak memberi peluang kepada 'Kibasy' itu untuk berlawan, sebaliknya menerkamnya seperti singa menerkam di atas belakang untanya, menariknya jatuh ke tanah dan menyembelihnya dengan pedangnya.

The two parties approached and grew very close to each another. The phases of fight started. The first combatant was the standard-bearer, Talha bin Abi Talha Al-‘Abdari, who was the most distinguished idolater. He was one of the bravest men of Quraish fighters. Muslims nicknamed him ‘the ram of the battalion.’ He came forth riding a camel and challenged the Muslims to a single combat. People refrained from fighting him due to his bravery; but Az-Zubair bin Al-‘Awwam advanced for the fight. He did not give the ‘Ram’ any chance to fight but fell on him like a lion on his camel’s back, pulled him down to the ground and slaughtered him with his sword.

Rasulullah ﷺ yang menyaksikan peristiwa indah itu berseru: Allahu Akbar, iaitu 'Allah Maha Besar', dan kaum Muslimin turut berseru Allahu Akbar. Baginda memuji Az-Zubair ketika baginda bersabda:

The Messenger of Allâh (Peace be upon him) who was watching that wonderful incident exclaimed: Allâhu Akbar that is ‘Allâh is the Greatest’ and the Muslims exclaimed Allâhu Akbar too. He praised Az-Zubair when he said:

“Setiap Nabi mempunyai seorang sahabat setia, dan Az-Zubair adalah sahabat setia aku.”

• “Every Prophet has a disciple and Az-Zubair is a disciple of mine.”.

Tidak lama kemudian pertempuran umum meletus, dan pertarungan kedua-dua pihak bertambah sengit di seluruh medan perang. Tumpuan pergelutan berpusat pada pembawa panji. Selepas kematian ketua mereka Talha bin Abi Talha, Bani ‘Abd Ad-Dar bergilir-gilir memikul tugas itu. Saudara Talha, ‘Uthman, maju ke hadapan dan merampas panji yang tergeletak di sisi mayat saudaranya, sambil melaungkan: "Pembawa panji berhak mewarnai batangnya dengan darah, sehingga ia ditewaskan di tangannya." Hamzah bin ‘Abdul Muttalib menyerang dan menghayunkan pukulan yang memotong lengan dan bahunya, lalu turun hingga ke pusatnya sehingga mendedahkan paru-parunya.

Soon the general engagement ensued and the fight of the two parties grew fierce everywhere on the battlefield. The strain of the fight was centred round the carriers of the standard. After the death of their leader Talha bin Abi Talha, Banu ‘Abd Ad-Dar alternated the mission successively. Talha’s brother, ‘Uthman, ran forward and seized the standard which lay by the lifeless body of his brother, chanting: “The standard-bearer has the right to dye its shaft in blood, till it be beaten in his hand.” Hamzah bin ‘Abdul Muttalib attacked and dealt him a blow that cut his arm and shoulder and went down to his navel to uncover his lung.

Pembunuh Hamzah, Wahshi bin Harb, menceritakan bagaimana dia membunuh Hamzah. Dia berkata:

Hamzah’s assassin, Wahshi bin Harb, described how he killed Hamzah. He said:

“Saya adalah seorang hamba yang bekerja untuk Jubair bin Mut‘im, yang bapa saudara sebelah bapanya, Tu‘aimah bin ‘Adi, cedera dalam Perang Badar. Maka ketika Quraisy bergerak ke Uhud, Jubair berkata kepadaku: ‘Jika engkau membunuh Hamzah, bapa saudara Muhammad ﷺ, secara senyap-senyap engkau akan dibebaskan.’”

“I was a slave working to Jubair bin Mut‘im, whose paternal uncle Tu‘aimah bin ‘Adi was injured at Badr Battle. So when Quraish marched to Uhud, Jubair said to me: ‘If you kill Hamzah, the uncle of Muhammad, stealthily you shall be manumitted.’ ”.

“Maka aku keluar bersama orang ramai ke Uhud.” Dia biasa menggambarkan dirinya sebagai, “Aku seorang pemanah yang handal dalam melempar tombak.” “Apabila dua pihak itu bertempur, aku pun keluar mencari Hamzah. Aku melihatnya di tengah-tengah orang yang sedang bertempur. Dia seperti unta belang hitam putih, menyerang dengan dahsyat menggunakan pedangnya dan tiada seorang pun dapat berdiri menghalangi jalannya. Demi Allah! Ketika aku bersiap-siap dan cuba merebut peluang yang sesuai untuk melempar tombak kepadanya, kadang-kadang bersembunyi di belakang pokok atau batu dengan harapan dia akan mendekat dan berada dalam jarak lontaran — pada saat itu aku ternampak Siba‘ bin ‘Abd Al-‘Uzza sedang menghampirinya. Apabila Hamzah ternampaknya, dia berkata: ‘Marilah ke sini! Wahai anak perempuan tukang khatan.’ — kerana ibunya dahulu seorang tukang khatan. Kemudian dia menghayunkan satu pukulan kuat yang hampir mustahil terlepas dari kepalanya.”

“So I marched with the people to Uhud.” He used to describe himself as, “I am a picaro good at spearing.” “So when the two parties fought, I set out seeking Hamzah. I saw him amidst people fighting. He was like a white and black striped camel, striking severely with his sword and no one could stand on his way. By Allâh! When I was getting ready and trying to seize the fit opportunity to spear him, hiding sometimes behind a tree or a rock hoping that he might draw nearer and be within range — at that moment I caught sight of Siba‘ bin ‘Abd Al-‘Uzza going closer towards him. When Hamzah observed him, he said: ‘Come on! O son of the ‘clitoris-cutter.’ — for his mother used to be a circumciser. Then he struck one strong stroke that could hardly miss his head.”.

Wahshi berkata: "Kemudian aku mengimbangi tombakku dan menggoyang-goyangkannya sehingga aku berpuas hati dengannya. Lalu aku melontarkannya dan ia menembusi perutnya serta keluar di antara kedua kakinya. Dia cuba bergerak ke arahku, tetapi dia dikalahkan oleh lukanya. Aku membiarkannya di situ dengan tombak di dalam perutnya sehingga dia mati. Kemudian aku mendekatinya, mencabut tombakku dan kembali ke tempat perkhemahan. Aku tinggal di sana dan tidak keluar, kerana dialah satu-satunya yang aku cari. Aku hanya membunuhnya untuk membebaskan diriku. Maka sebaik sahaja aku kembali ke Makkah, aku menjadi orang yang merdeka."

Walaupun kematian Asad (Singa) Allah dan Rasul-Nya, Hamzah bin ‘Abdul Muttalib, merupakan kehilangan yang besar, kaum Muslimin tetap menguasai keadaan sepenuhnya di medan perang. Pada hari itu, Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Mus‘ab bin ‘Umair, Talha bin ‘Ubaidullah, ‘Abdullah bin Jahsh, Sa‘d bin Ar-Rabi‘ dan Anas bin An-Nadr serta yang lainnya — mereka semua berjuang dengan begitu sengit, berkesan dan cekap sehingga mereka mematahkan semangat kuat kaum musyrikin dan memecahbelahkan mereka.

Although the death of Asad (Lion) of Allâh and His Messenger — Hamzah bin ‘Abdul Muttalib — was a great loss, the Muslims maintained full control over the whole situation on the battlefield. On that day, Abu Bakr, ‘Umar bin Al-Khattab, ‘Ali bin Abi Talib, Az-Zubair bin Al-‘Awwam, Mus‘ab bin ‘Umair, Talha bin ‘Ubaidullâh, ‘Abdullah bin Jahsh, Sa‘d bin Ar-Rabî‘ and Anas bin An-Nadr and others — all of them fought so fiercely, effectively and efficiently that they broke the strong will of the idolaters and scattered them.

Salah seorang pahlawan yang gagah berani pada hari itu ialah Hanzalah Al-Ghaseel. Beliau ialah Hanzalah bin Abu 'Amir. Abu 'Amir ialah rahib yang digelar 'Al-Fâsiq' (iaitu orang yang fasik, pelaku kejahatan). Dialah orang yang baru sahaja kita sebutkan tadi. Hanzalah, yang baru berkahwin, meninggalkan katil isterinya demi Al-Jihâd (berjuang di jalan Allah). Beliau bergegas keluar sebaik sahaja mendengar seruan kepada Al-Jihâd. Apabila beliau berhadapan dengan kaum musyrikin di medan perang, beliau menerobos barisan mereka sehingga sampai kepada pemimpin mereka, Abu Sufyan Sakhr bin Harb, dan hampir-hampir membunuhnya, sekiranya beliau tidak ditakdirkan menjadi syahid. Ini kerana pada saat itu beliau dilihat oleh Shaddad bin Al-Aswad, yang lalu memukulnya hingga mati.

One of the brave adventurers of that day was Hanzala Al-Ghaseel — He was Hanzala bin Abu ‘Amir. Abu ‘Amir was the very monk that was nicknamed ‘Al-Fâsiq’ (i.e. the dissolute, evildoer). He is the very one that we have recently mentioned. Hanzala, who was newly married, left his wife’s bed for Al-Jihâd (Fight in the cause of Allâh). He set out the moment he heard of the call to Al-Jihâd. When he faced the idolaters on the battlefield, he made his way through their ranks till he reached their leader Abu Sufyan Sakhr bin Harb and had almost killed him, if he had not been ordained to be a martyr. For at that moment he was seen by Shaddad bin Al-Aswad who struck him to death.

Kumpulan pemanah yang Rasulullah ﷺ tempatkan di Bukit Pemanah mempunyai kelebihan dalam mengatur jalannya peperangan sehingga memihak kepada tentera Islam. Pasukan berkuda Makkah — dipimpin oleh Khalid bin Al-Walid, disokong oleh Abu ‘Amir Al-Fasiq — telah tiga kali menyerang sayap kiri tentera Islam dengan tujuan menghancurkannya, kemudian menyusup ke bahagian belakang untuk menimbulkan kekeliruan dan kekacauan dalam barisan kaum Muslimin, seterusnya menimpakan kekalahan yang besar ke atas mereka. Namun berkat kecekapan dan usaha gigih para pemanah, ketiga-tiga serangan itu dapat digagalkan.

The archers squad whom the Messenger of Allâh (Peace be upon him) located on the Archers Mountain, had the upper hand in administering the war activities to go in favour of the Muslim army. The Makkan horsemen — commanded by Khalid bin Al-Waleed, supported by Abu ‘Amir Al-Fâsiq — had for three times attacked the left wing of the Muslim army with the aim of crushing it and then infiltrating into the rear to create a sort of confusion and disorder in the ranks of the Muslims and subsequently inflict heavy defeat on them. But thanks to the dexterity and great efforts of the archers, the three assaults were thwarted.

Aktiviti peperangan berterusan dengan sengit, dengan orang Islam menguasai sepenuhnya perkembangan ketenteraan, sehinggalah orang-orang musyrik akhirnya terhuyung-hayang dan berundur, meninggalkan segala motif kebanggaan yang didakwa dan maruah yang dibuat-buat hilang dilupakan, serta panji mereka dipijak oleh kaki para pejuang tanpa seorang pun cukup berani untuk menghampirinya. Seolah-olah tiga ribu orang musyrik itu sedang berperang melawan tiga puluh ribu orang Islam, bukan hanya beberapa ratus orang.

War activities went on and on fierecly with the Muslims in full command of the whole military developments until the idolaters finally staggered and retreated, leaving all motives of alleged pride, and affected dignity in oblivion, and their standard trodden by the feet of the fighters with none ever courageous enough to approach it. It seemed as if the three thousand idolaters had been fighting thirty thousand Muslims and not merely several hundreds.

Ibn Ishaq berkata: "Kemudian Allah menurunkan pertolongan-Nya kepada kaum Muslimin dan menepati janji-Nya kepada mereka. Mereka mengejar orang-orang musyrik dan mengusir mereka dari perkemahan mereka. Tidak diragukan lagi, itu adalah kekalahan yang pasti." Dalam satu riwayat oleh 'Abdullah bin Az-Zubair, bahwa ayahnya berkata: "Demi Allah, aku melihat para pelayan Hindun binti 'Utbah dan teman-teman wanitanya melarikan diri dengan menyingsingkan pakaian mereka. Tidak ada seorang pun yang menghalangi kami untuk menawan mereka."

Ibn Ishaq said: “Then Allâh sent down His Help unto the Muslims and verified His Promise to them. They chased the idolaters and evacuated them from their camp. No doubt it was a certain defeat.” In a version by ‘Abdullah bin Az-Zubair that his father had said: “By Allâh, I was watching the servants of Hind bint ‘Utbah and her women friends fleeing with their garments gathered up. No one was there to prevent us from capturing them.”.

Ketika tentera kecil Islam sedang mencatat kemenangan kedua yang mutlak dan jelas ke atas kaum Makkah — yang tidak kurang kemegahan dan kegemilangannya berbanding kemenangan pertama di Badar — kebanyakan pemanah di lereng gunung melakukan kesilapan yang membawa maut, yang memusingkan keadaan keseluruhan dan menjadi punca kerugian besar di kalangan kaum Muslimin. Ia hampir-hampir menyebabkan pembunuhan Nabi ﷺ, dan meninggalkan kesan yang sangat buruk terhadap kemasyhuran dan kehormatan yang mereka peroleh dengan layak dalam Perang Badar.

While the small army of Islam were recording the second absolute and clear victory over the Makkans — which was no less in splendour and glory than the first one at Badr — the majority of the archers on the mountainside committed a fatal mistake that turned the whole situation upside down, and constituted a source of heavy losses amongst the Muslims. It has almost brought about the murder of the Prophet (Peace be upon him), and left a very bad impression on the fame and dignity they deservedly earned at Badr Battle.

Kami telah membincangkan perintah-perintah tegas yang diberikan kepada para pemanah agar tetap bertahan di kedudukan mereka apa pun perkembangan pertempuran utama. Walaupun telah diberi perintah yang tegas itu, dan walaupun pemimpin mereka, ‘Abdullah bin Jubair, telah memberi peringatan, empat puluh orang pemanah meninggalkan pos mereka, terpedaya oleh sorakan kemenangan yang terlalu awal serta ketamakan duniawi untuk merebut harta rampasan perang. Adapun yang lain, sembilan orang bilangannya, bersama ‘Abdullah selaku pemimpin mereka, memutuskan untuk mematuhi perintah Nabi ﷺ dan tetap di tempat mereka sehingga mereka diberi izin atau gugur hingga yang terakhir. Akibatnya, celah gunung itu tidak dipertahankan dengan mencukupi. Khalid bin Al-Waleed yang cerdik memanfaatkan peluang emas ini dengan segera berpusing ke belakang tentera Islam dan mengepung mereka. Setelah membunuh Ibn Jubair dan kumpulannya, mereka segera menyerang bahagian belakang orang-orang Islam, dan pasukan berkudanya melaungkan jeritan yang menandakan perkembangan ketenteraan yang baharu. Kaum musyrikin kembali menyerang balas terhadap orang-orang Islam. Seorang wanita penyembah berhala, yang digelar ‘Umra binti ‘Alqama Al-Harithiyah, bergegas ke arah panji yang terbaring di atas tanah, mengangkatnya dan menaikkannya tinggi. Orang-orang musyrik berkumpul di sekeliling panji itu dan saling memanggil sehingga mereka mengepung orang-orang Islam dan bertegas untuk berperang sekali lagi.

We have already spoken about the positive orders given to the archers to hold on to their position whatever the course of the main engagement. In spite of those strict orders, and their leader’s — ‘Abdullah bin Jubair — warning, forty archers deserted their posts, enticed by the too soon roar of victory as well as worldly avarice for the spoils of war. The others, however, nine in number and ‘Abdullah, their leader, decided to abide by the Prophet ’s order and stay where they were until they were given leave or killed to the last. Consequently the cleft was left inadequately defended . The shrewd Khalid bin Al-Waleed seized this golden opportunity to turn swiftly round to the rear of the Muslim army and encompass them. Exterminating Ibn Jubair and his group, they fell promptly upon the rear of the Muslims and his horsemen uttered a shout that signalled the new military developments. The polytheists returned once again to counterattack the Muslims. An idolist woman — called ‘Umra bint ‘Alqama Al-Harithiyah — rushed to the lying-on-earth standard, picked it up and hoisted it. The idolaters gathered together around the standard and called out unto one another till they encircled the Muslims and stoodfast to fight again.

Selepas kejatuhan Ibnu Sakan, Rasulullah ﷺ kekal bersendirian bersama hanya dua orang Quraisy itu. Dalam satu riwayat oleh Abu 'Uthman — yang disahkan dalam As-Sahihain — beliau berkata: "Pada ketika itu, tiada seorang pun bersama Nabi ﷺ kecuali Talhah bin 'Ubaidullah dan Sa'd bin Abi Waqqas. Itulah saat yang paling janggal dan berbahaya bagi Nabi ﷺ, tetapi ia merupakan peluang emas bagi kaum musyrikin, yang segera mengambil kesempatan daripadanya. Mereka memusatkan serangan mereka kepada Nabi ﷺ dan berharap untuk membunuh baginda."

After the fall of Ibn Sakan, the Messenger of Allâh (Peace be upon him) remained alone with only those two Quraishites. In a version by Abu ‘Uthman — authorized in As-Sahihain— he said: “At that time, there were none with the Prophet (Peace be upon him) except Talha bin ‘Ubaidullâh and Sa‘d bin Abi Waqqas. That was the most awkward and dangerous hour for the Prophet (Peace be upon him), but it was a golden opportunity for the idolaters who promptly took advantage of it. They concentrated their attack on the Prophet (Peace be upon him) and looked forward to killing him.

‘Utbah bin Abi Waqqas melontarkan batu kepadanya. Salah satu batu itu jatuh ke wajahnya. Gigi taring bawah kanannya, iaitu gigi yang terletak antara taring dan gigi depan (Ruba‘iya), tercedera. Bibir bawahnya luka. Dia juga diserang oleh ‘Abdullah bin Shihab Az-Zuhri yang membelah dahinya. ‘Abdullah bin Qami’a (Qami’a bermaksud 'wanita yang dihina'), seorang penunggang kuda yang degil dan kuat, memukul bahunya dengan kejam menggunakan pedangnya; dan pukulan itu menyakiti Rasulullah ﷺ selama lebih sebulan, walaupun ia tidak cukup kuat untuk memecahkan dua baju besinya. Dia melepaskan pukulan berat ke pipinya. Ia begitu kuat sehingga dua gelang besi daripada topi keledar berantainya menembusi ke dalam pipi yang mulia itu. "Terimalah pukulan ini daripadaku, aku ialah Ibnu Qami’a." Katanya sambil memukul Rasulullah ﷺ dengan pedangnya. Rasulullah ﷺ menjawab — sambil mengelap darah yang mengalir di wajahnya: "Aku memohon kepada Allah agar Dia menghinakanmu." (iaitu, Aqma’aka Allah). Dalam Al-Bukhari dinyatakan bahawa gigi serinya patah, kepalanya terbelah, dan baginda mula mengelap darah daripadanya sambil berkata: "(Aku hairan) bagaimana satu kaum yang melukai wajah Nabi mereka ﷺ dan mematahkan gigi serinya — sedangkan dia menyeru mereka untuk menyembah Allah. Bagaimana kaum sedemikian boleh berjaya?" Berkenaan peristiwa itu, Allah, Maha Suci Dia, menurunkan ayat al-Quran yang berbunyi:

‘Utbah bin Abi Waqqas pelted him with stones. One of the stones fell on his face. His lower right incisor Ruba‘iya (i.e. the tooth that is between a canine and a front tooth) was injured. His lower lip was wounded. He was also attacked by ‘Abdullah bin Shihab Az-Zuhri who cleaved his forehead. ‘Abdullah bin Qami’a (Qami’a means ‘a humiliated woman’), who was an obstinate strong horseman, struck him violently on his shoulder with his sword; and that stroke hurt the Messenger of Allâh (Peace be upon him) for over a month — though it was not strong enough to break his two armours. He dealt a heavy blow on his cheek. It was so strong that two rings of his iron-ringed helmet penetrated into his holy cheek. “Take this stroke from me, I am Ibn Qami’a.” He said while striking the Messenger with his sword. The Messenger of Allâh (Peace be upon him) replied — while he was wiping the blood flowing on his face: “I implore Allâh to humiliate you.” (i.e. Aqma’aka Allâh). In Al-Bukhâri it is stated his incisor broke, his head was cleaved, and that he started wiping the blood off it and saying: “(I wonder) how can peopwho cut the face of their Prophet (Peace be upon him) and break the incisor of his — he who calls them to worship Allâh. How can such people thrive or be successful?” About that incident, Allâh, Glory is to Him, sent down a Qur’ânic verse saying:

“Ketika tiba Hari Uhud dan pada waktu Nabi ﷺ ditinggalkan, saya adalah orang pertama yang kembali dan menemui baginda ﷺ. Sebelum baginda ﷺ, saya melihat seorang lelaki sedang berjuang melindungi baginda ﷺ daripada musuh. Saya berkata kepada diri sendiri: ‘Alangkah baiknya jika dia itu Talhah. Biarlah ayah dan ibuku dikorbankan untukmu. (Ya Allah) Jadikanlah dia Talhah! Biarlah ibu bapaku dikorbankan untukmu!’ Dalam perjalanan, saya disusuli oleh Abu ‘Ubaidah bin Al-Jarrah, yang ketika itu bergerak sepantas burung. Kami berdua segera bergegas untuk merawat luka-luka Nabi ﷺ.”

“When it was Uhud Day and at the time that the Prophet (Peace be upon him) was left behind, I was the first to go back and see him. Before him I saw a man fighting to shield him from the enemies. I said to myself: ‘I wish he were Talha. Let my father and mother be sacrificed for you. (O Allâh) Let him be Talha! Let my parents be sacrificed for you!’ On the way, I was overtaken by Abu ‘Ubaidah bin Al-Jarrah, who was then moving as swiftly as a bird. We both rushed to dress the Prophet ’s wounds.

Di sana kami dapati Talha menderita luka-luka parah di hadapan Rasulullah ﷺ. Nabi ﷺ bersabda: "Uruslah saudara kalian. Amalannya telah menjadikannya berhak atas tempat tinggal di Syurga." Aku perhatikan dua cincin dari topi besi itu telah menembus pipinya. Maka aku bergegas hendak mencabutnya; tetapi Abu 'Ubaidah berkata: "Demi Allah, wahai Abu Bakr — aku mohon kepadamu, biarkan aku sendiri yang melakukannya." Kerana khuatir menyakiti Nabi ﷺ, dia mulai mencabut salah satu dari dua cincin itu dengan sangat perlahan dan berhati-hati menggunakan mulutnya. Kemudian dia juga mencabut anak panah itu dengan mulutnya. Akibatnya, gigi depannya tanggal. Lalu aku bersiap untuk mencabut yang kedua; tetapi Abu 'Ubaidah memohon kepadaku agar membiarkannya: "Wahai Abu Bakr, aku memohon kepadamu demi Allah untuk membiarkan aku melakukannya." Dia mencabut cincin kedua dengan sangat perlahan dan berhati-hati menggunakan mulutnya — hingga ia tercabut. Rasulullah ﷺ bersabda: "Uruslah saudara kalian. Dia telah terbukti layak untuk didiami di Syurga." Kami mendekati Talha untuk mengubatinya, tetapi mendapati bahawa dia mempunyai sekitar sepuluh luka tebasan pedang di tubuhnya. (Ini menunjukkan betapa gigihnya Talha berjuang dan bertempur pada hari itu).

There we found Talha suffering from serious wounds before the Messenger of Allâh (Peace be upon him). The Prophet (Peace be upon him) said: ‘See to your brother. His deed entitled him for an abode in Paradise.’ I noticed that two rings of the iron-ringed helmet had penetrated his cheek. So I set out to take them out; but Abu ‘Ubaidah demanded: ‘By Allâh, O Abu Bakr — I beseech you, let me do it myself.’ Fearing to hurt the Prophet (Peace be upon him) he started pulling one of the two rings out very slowly and carefully with his mouth. Then he pulled the arrow out by his mouth, too. Consequently, his front tooth fell. Then I proceeded to pull the second out; but Abu ‘Ubaidah besought me to leave it: ‘O, Abu Bakr, I adjure you by Allâh to let me do it.’ He pulled the second ring very slowly and carefully with his mouth — till it came out. The Messenger of Allâh (Peace be upon him) said: ‘See to your brother. He has proved to be worthy of being housed in Paradise.’ We approached Talha to cure him but found out that he had had some ten sword-strokes in his body. (This showed how efficiently Talha had fought and struggled on that day).”.

Tetapi kemudian seorang penunggang kuda Makkah yang lain, bernama 'Abdullah bin Jabir, menyerang Al-Harith bin As-Simma, lalu memukul bahunya dengan pedang, dan dia dibawa ke perkhemahan kaum Muslimin dalam keadaan luka parah. Walaupun begitu, musyrik itu sendiri tidak terlepas daripada kematian, kerana Abu Dujanah — wira dan pengembara berikat kepala merah itu — memukulnya dengan kuat dan memenggal kepalanya.

But later on another Makkan horseman, called ‘Abdullah bin Jabir, attacked Al-Harith bin As-Simma, and struck him on the shoulder with his sword and he was carried to the camp of the Muslims suffering from serious wounds. Anyway that very idolater did not escape death, for Abu Dujana — the red head-banded hero and adventurer — struck him heavily and cut his head off.

Semasa pertempuran yang sengit ini, rasa mengantuk menguasai kaum Muslimin — itulah suatu keamanan dan ketenteraman untuk membantu hamba-hamba-Nya yang beriman, sebagaimana yang difirmankan dalam Al-Qur’an dalam konteks ini. Abu Talhah berkata: “Aku termasuk orang-orang yang dikuasai rasa mengantuk pada Hari Uhud. Pada hari itu pedangku terlepas dari tanganku berkali-kali. Berulang kali ia jatuh dan berulang kali pula aku mengambilnya semula.”

During this bitter fight, a desire to sleep overwhelmed the Muslims — that was a security and tranquillity to help His slave Muslims as the Qur’ân spoke in this context. Abu Talhah said: “I was one of those who were possessed by a desire to sleep on Uhud Day. On that day my sword fell off my hand several times. Again and again it fell down and again and again I picked it up.”.

Dengan berundur secara teratur dan dengan penuh keberanian serta ketabahan, kaum Muslimin akhirnya berundur ke perlindungan Gunung Uhud. Kemudian, baki tentera turut mengikuti mereka ke kedudukan yang selamat itu. Dengan cara ini, kebijaksanaan Muhammad ﷺ berjaya menggagalkan strategi Khalid bin Al-Waleed.

In a regular withdrawal and with great bravery and boldness, the Muslims finally retreated to the cover of Mountain Uhud. Then, the rest of the army followed them to that safe position. In this manner, the genius of Muhammad (Peace be upon him) foiled that of Khalid bin Al-Waleed.

Ibnu Ishaq meriwayatkan: “Ketika Rasulullah ﷺ sedang mendaki bukit kecil, Ubai bin Khalaf mengikutinya sambil berkata: ‘Di mana Muhammad ﷺ? Sama ada aku membunuhnya atau aku yang akan dibunuh.’ Para Sahabat Muhammad ﷺ berkata: ‘Wahai Rasulullah ﷺ, adakah Tuan keberatan jika salah seorang daripada kami berperang dengannya?’ Tetapi Rasulullah ﷺ bersabda: ‘Biarkan dia!’ Maka ketika dia semakin dekat, Rasulullah ﷺ mengambil tombak daripada Al-Harith bin As-Simma. Baginda menggigil dengan kuat sehingga menyebabkan mereka semua bertempiaran lari ke segala arah dengan kelam-kabut dan tergesa-gesa. Kemudian baginda menghadapinya, dan memerhatikan tulang selangkanya melalui celah antara bukaan luas baju besi dengan bahagian leher yang dilindunginya. Baginda menikamnya dengan tombak di tempat itu. Kesan tikaman itu sangat kuat sehingga menyebabkan dia tergolek dari kudanya berkali-kali. Apabila dia kembali kepada Quraisy, mereka mendapati dia hanya mempunyai sedikit calar di lehernya. Maka ketika darah beku, dia berkata: ‘Demi Allah, Muhammad telah membunuhku.’ Mendengar katanya itu, mereka berkata: ‘Demi Allah, engkau takut mati. Demi Allah, engkau dirasuk syaitan.’ Dia menjawab: ‘Dia telah pun memberitahuku ketika kami berada di Makkah: “Aku akan membunuhmu.” Demi Allah, sekiranya dia meludah kepadaku, dia pasti telah membunuhku.’ Akhirnya, musuh Allah itu menghembuskan nafas terakhirnya di sebuah tempat bernama Sarif, ketika mereka sedang membawanya pulang ke Makkah.” Dalam satu riwayat oleh Abul-Aswad, daripada ‘Urwah: Dia meraung seperti lembu dan berkata: “Demi Dia yang di Tangan-Nya jiwaku, sekiranya kesakitan yang aku alami sekarang ini dibahagikan kepada penduduk Al-Majaz, nescaya mereka semua akan mati.”

Itulah serangan terakhir yang dilakukan oleh kaum musyrikin terhadap Nabi ﷺ. Yakin bahawa baginda telah wafat, kaum musyrikin kembali ke kem mereka dan mula membuat persiapan untuk pulang ke Makkah. Sebahagian daripada mereka terlibat dalam mencacatkan mayat orang Islam yang terbunuh, dan begitu juga wanita mereka. Lelaki dan wanita memotong telinga, hidung dan alat sulit para syuhada. Mereka bahkan membelah perut mereka. Hindun binti 'Utbah — misalnya — merobek hati Hamzah dan mengunyahnya; tetapi kerana mendapati rasanya tidak enak, dia meludahnya keluar. Dia juga menjadikan telinga dan hidung orang Islam sebagai gelang kaki dan kalung. Dua peristiwa berlaku pada saat-saat terakhir pertempuran. Yang dengan jelas menzahirkan sejauh mana kesediaan kaum Muslimin untuk berjuang dan berkorban di jalan Allah.

That was the last attack made by the idolaters against the Prophet (Peace be upon him). Being almost certain of his death, the idolaters returned to their camp and started preparations to go back to Makkah. Some of them involved themselves in mutilating the killed Muslims, and so did their women. Women and men cut off the ears, the noses, the genitals of the martyrs. They even cut open their bellies. Hind bin ‘Utbah — for instance — ripped open the liver of Hamzah and chewed it; but finding it unpleasant, she spat it out. She even made the ears and noses of Muslims into anklets and necklaces. Two incidents occurred during the last hours of the fight. Which revealed for certain how far the Muslims were ready to fight and sacrifice in the way of Allâh:

1. Ka‘b bin Malik berkata: Saya adalah salah seorang daripada kaum Muslimin yang turut berperang di Uhud dan menyaksikan kekejaman kaum musyrikin dalam memotong-motong jasad orang-orang mati, tetapi saya melepasi mereka kerana saya tidak sanggup melihatnya. Kemudian saya melihat seorang musyrik yang bertubuh gempal dan bersenjata melintasi kaum Muslimin sambil berkata: "Kumpulkan mereka dan himpunkan mereka sebagaimana kambing dikumpulkan dan disembelih." Begitu juga saya melihat seorang Muslim bersenjata sedang menunggunya. Saya berjalan menuju ke arah mereka sehingga saya berdiri di belakang lelaki Muslim itu. Apabila saya membandingkan kedua-duanya, saya dapati si kafir itu lebih baik daripada yang lain dari segi senjata dan rupa tubuhnya. Saya terus memerhatikan mereka sehingga mereka terlibat dalam pertarungan satu lawan satu. Si Muslim itu menusukkan pedangnya kepada si kafir hingga pedang itu menembusi pinggulnya dan membelahnya menjadi dua. Apabila si Muslim itu membuka wajahnya, dia berkata: "Bagaimana pendapatmu, wahai Ka‘b? Aku adalah Abu Dujana."

1. Ka‘b bin Malik said: I was one of those Muslims who fought in Uhud and witnessed the polytheists’ act of barbarity in mutilating the dead bodies, but I passed them because I couldn’t stand it. Then I saw an armed stout idolater pass through the Muslims and say: “Gather them up and combine them in the way that sheep are gathered and slaughtered.” Similarly I saw an armed Muslim waiting for him. I walked towards them till I stood behind him. Comparing both of them, I found that the disbeliever was better than the other in arms and figure. I kept on watching them till they were engaged in single combat. The Muslim thrust at the disbeliever with his sword that went down his hip and split it into two. When the Muslim unveiled his face, he said: “What about that, Ka‘b. I am Abu Dujana.".

Rasulullah ﷺ mengawasi pengebumian para syuhada dan bersabda: "Aku bersaksi bahawa sesiapa yang cedera di jalan Allah, Allah akan membangkitkannya dengan lukanya masih mengalirkan cecair yang berwarna seperti darah tetapi berbau seperti kasturi."

The Messenger of Allâh (Peace be upon him) supervised the martyrs’ burial and said: “I bear witness that anyone who is wounded in the way of Allâh, Allâh will resurrect him with his wound bleeding a liquid which is blood-like in colour but musk-like in scent.”.

Sebahagian daripada para Sahabat membawa jenazah orang-orang mereka yang gugur dalam peperangan ke Madinah, tetapi Rasulullah ﷺ memerintahkan agar mereka dikembalikan supaya dikebumikan di tempat mereka gugur. Baginda memerintahkan agar jenazah-jenazah itu tidak dimandikan, dan dikebumikan sebagaimana adanya setelah dibuang baju perang dan pakaian kulit mereka. Baginda biasa mengebumikan setiap dua atau tiga syahid dalam satu liang kubur, dan bahkan menyatukan dua orang dalam satu kain, sambil bersabda: "Siapakah yang lebih banyak menghafal Al-Qur'an?" Apabila ditunjukkan kepada salah seorang daripada mereka, baginda akan mendahulukannya untuk dimasukkan ke dalam liang lahad. Baginda bersabda: "Aku menjadi saksi ke atas mereka pada Hari Kiamat." Baginda mengebumikan 'Abdullah bin 'Amr bin Haram dan 'Amr bin Al-Jamuh dalam satu liang kubur kerana kasih sayang yang wujud di antara keduanya.

Some of the Companions carried their men killed in the war to Madinah, but the Messenger of Allâh (Peace be upon him) ordered that they should be sent back in order to be buried where they were killed. He ordered that they should not be washed but buried as they were after stripping them off their armours and leather clothes. He used to bury every two or three martyrs together in one grave and even join two men in one garment while saying: “Who is the more learned of the Qur’ân?” and he would commit him to earth first. He would say: “I bear witness to those on the Day of Resurrection.” He buried both ‘Abdullah bin ‘Amr bin Haram and ‘Amr bin Al-Jamuh in one grave due to the affection they used to possess to each other.

Mereka kehilangan jenazah Hanzalah, lalu mereka mencarinya dan mendapati ia berada di suatu tempat berdekatan dengan air yang menitis daripadanya. Rasulullah ﷺ memberitahu para Sahabat bahawa para malaikat sedang memandikannya, dan baginda bersabda: “Tanyakanlah kepada isterinya.” Mereka pun bertanya kepadanya, dan isterinya mengesahkan bahawa dia berada dalam keadaan junub. Sebab itulah Hanzalah digelar ‘Ghaseel Al-Malâ’ikah’ (iaitu orang yang dimandikan oleh para malaikat).

They missed the coffin of Hanzalah, they sought it and found that it was on a spot nearby with water dripping off it. The Messenger of Allâh (Peace be upon him) told his Companions that the angels were washing him and said: “Ask his wife”. They asked her and she confirmed that he had been in a state of ceremonial impurity. That was why Hanzalah was called ‘Ghaseel Al-Malâ’ikah’ (i.e. the one washed by the angels).

Rasulullah ﷺ sendiri pada malam itu merenung tentang keadaan tersebut. Baginda bimbang bahawa kaum musyrikin, ketika mereka masih dalam perjalanan menuju ke Makkah, mungkin terfikir untuk berpatah balik dan menuju ke Madinah setelah menyedari bahawa mereka tidak memperoleh apa-apa daripada kemenangan itu. Mereka mungkin menyesal dan memutuskan untuk menyerang Madinah sebagai ganti rugi. Oleh itu, Rasulullah ﷺ bertekad untuk keluar mengejar tentera Makkah.

The Messenger of Allâh (Peace be upon him) on his part, spent the night pondering over the situation. He feared that the idolaters might think — while they were still on their way to Makkah — of reversing their way and diverting to Madinah after they had realized that they had availed nothing of that victory. They might regret and decide to invade Madinah as a compensation. Therefore the Messenger of Allâh (Peace be upon him) was determined to go out in pursuit of the Makkan army.

Nabi ﷺ menyeru orang ramai dan memerintahkan mereka untuk berarak menghadapi musuh Islam. Itu berlaku pada pagi hari Ahad — keesokan harinya ke Uhud — pada hari kelapan Syawal. Baginda bersabda: "Tiada seorang pun yang akan keluar berperang melainkan mereka yang telah turut serta dalam perang Uhud." 'Abdullah bin Ubai berkata: "Aku akan keluar bersama kamu." "Tidak," sabda Nabi ﷺ.

The Prophet (Peace be upon him) called out unto people and ordered them to march to encounter the enemy of Islam. That was on Sunday morning — next day to Uhud — the eighth of Shawwal. He said: “Nobody will march to the fight except those who have already participated in Uhud fight.” ‘Abdullah bin Ubai said: “I will march out with you.” “No,” said the Prophet (Peace be upon him).

Ketika kaum Muslimin sedang menderita kesakitan yang hebat dan kebimbangan yang mendalam, mereka menyahut seruannya dengan penuh kesediaan. Jabir bin ‘Abdullah memohon kepada Nabi ﷺ agar diizinkan menyertai mereka dalam serangan baharu itu kerana dia sentiasa suka menyaksikan semua peperangan yang disertai oleh Nabi ﷺ. Dia tidak turut serta dalam perang Uhud kerana ayahnya menyuruhnya tinggal di Madinah bersama saudara-saudara perempuannya. Dan permintaannya itu dikabulkan.

Whilst the Muslims were suffering a lot from painful pains and deep anxiety, they responded to his call positively. Jabir bin ‘Abdullah implored the Prophet (Peace be upon him) to allow him join them in that fresh invasion on account that he always had a liking to witness all the battles that the Prophet (Peace be upon him) was involved in. He had not participated in Uhud because his father asked him to stay in Madinah with his sisters . And he was granted his wish.

Kaum Muslimin berarak keluar hingga sampai ke sebuah tempat bernama Hamra' Al-Asad, kira-kira lapan batu dari Madinah. Baginda berkemah di situ. Di tempat itu, Ma'bad bin Abi Ma'bad datang kepada Rasulullah ﷺ dan memeluk Islam. Sesetengah orang berkata bahawa dia kekal sebagai penyembah berhala; dia hanya ingin memberikan nasihat kepada Rasulullah ﷺ kerana mematuhi perjanjian antara Khuza'ah (kaumnya) dan Bani Hashim. Dia berkata, "Wahai Muhammad ﷺ! Demi Allah, kami benar-benar berdukacita atas apa yang telah menimpa engkau dan para sahabatmu. Kami sungguh-sungguh berharap engkau tidak akan ditimpa lagi (kesusahan)." Maka Rasulullah ﷺ mencadangkan agar dia mengejar Abu Sufyan dan menghalangnya daripada meneruskan niat jahatnya.

Seorang pengintai Makkah, bernama Mu‘awiyah bin Al-Mugheerah bin Abi Al-‘As, juga dijatuhi hukuman mati. Pengintai ini adalah datuk ‘Abdul Malik bin Marwan dari sebelah ibunya. Apabila kaum musyrikin pulang selepas Uhud, Mu‘awiyah datang kepada sepupunya dari sebelah bapa, ‘Uthman bin ‘Affan (semoga Allah meredhainya). ‘Uthman memberinya perlindungan — setelah mendapatkan izin Nabi ﷺ — dengan syarat jika dia didapati berada di situ selepas tiga hari, dia akan dibunuh. Tetapi dia tidak mematuhinya, maka apabila tentera Islam meninggalkan Madinah, dia tinggal di situ lebih dari tiga hari, dan dalam tempoh itu dia mengintip untuk pihak Quraisy. Apabila tentera itu kembali, Mu‘awiyah melarikan diri keluar dari Madinah. Rasulullah ﷺ, atas sebab ini, memerintahkan Zaid bin Harithah dan ‘Ammar bin Yasir untuk mengejarnya dan membunuhnya. Maka dia pun dibunuh.

A Makkan spy, called Mu‘awiyah bin Al-Mugheerah bin Abi Al-‘As, was sentenced to death too. This spy was the grandfather of ‘Abdul Malik bin Marwan on his mother side. When the idolaters went back after Uhud, Mu‘awiyah came to his paternal cousin ‘Uthman bin ‘Affan (May Allah be pleased with him) ‘Uthman gave him shelter — after securing the Prophet ’s permission — on condition that if he was caught there after three days, he would be killed. But he did not comply with it, so when the Muslim army left Madinah, he stayed there for more than three days during which he was spying for Quraish. So when the army returned, Mu‘awiyah fled out of Madinah. The Messenger of Allâh (Peace be upon him), on this account, ordered Zaid bin Harithah and ‘Ammar bin Yasir to pursue him and kill him. So he was killed.

Tidak syak lagi, serangan ke Hamra' al-Asad bukanlah satu serangan yang berdiri sendiri, sebaliknya ia merupakan sebahagian daripada, atau lebih tepatnya, kesinambungan kepada peristiwa Uhud.

Undoubtedly, the invasion of Hamrâ’ Al-Asad is not a separate invasion, but rather a part, or more specifically, a sequel to Uhud.

Itu adalah Peperangan Uhud dengan segala peringkat dan butirannya. Ia telah lama dibincangkan oleh para ulama dan para pengkaji. Adakah ia satu kekalahan atau tidak? Tidak dapat dinafikan bahawa keunggulan ketenteraan dalam fasa kedua peperangan itu berpihak kepada golongan musyrikin, yang berjaya mengawal jalannya pertempuran dan menimbulkan kehilangan nyawa yang besar di kalangan kaum Muslimin. Diakui bahawa sebahagian daripada orang-orang beriman memang nyata mengalami kekalahan, tetapi ini tidak sekali-kali boleh dianggap sebagai kemenangan bagi kaum Makkah.

That was Uhud Invasion with all its stages and details. It has for long been discussed by scholars and men of research. Was it a defeat or not? Doubtlessly, the military superiority in the second phase of the battle was in favour of the polytheists who could successfully direct the steering mechanism of hostilities and inflict heavy losses in lives on the Muslims. Admittedly, a part of the believers were clearly defeated, but this could never be considered a Makkan victory.

Beberapa ayat Al-Qur'an diturunkan untuk menjelaskan fasa-fasa paling menentukan dalam peperangan itu secara berurutan, menerangkan dengan jelas sebab yang membawa kepada kekalahan besar tersebut, serta menggambarkan bahagian-bahagian yang lemah yang masih wujud dalam jiwa sebahagian orang beriman berkenaan tanggungjawab mereka untuk membentuk sikap yang tegas terhadap tujuan mulia yang menjadi sebab umat Islam dijadikan dan yang sepatutnya mereka laksanakan. Al-Qur'an yang mulia juga membicarakan sikap orang-orang yang mengaku beriman, dan menjelaskan permusuhan serta kebencian yang mereka simpan terhadap Allah dan Rasul-Nya ﷺ. Firman-firman Allah juga berjaya menghapuskan segala kekaburan dan tohmahan yang dibangkitkan oleh golongan munafik dan sekutu-sekutu mereka, iaitu orang-orang Yahudi — dalang-dalang komplot dan tipu daya — yang masih aktif berfungsi dalam hati sebahagian orang Islam yang lemah iman.

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.

Hikmah yang terpuji dan tujuan yang lama dicari-cari yang dikaitkan dengan Perang Uhud juga merupakan satu lagi topik yang dihuraikan panjang lebar oleh Al-Qur'an Al-Karim. Enam puluh ayat yang berkaitan dengan perang tersebut diturunkan, memberikan gambaran lengkap tentang fasa pertama peperangan itu:

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:

• "Dan (ingatlah) ketika engkau [Muhammad ﷺ] keluar dari rumah tanggamu pada waktu pagi untuk menempatkan orang-orang beriman di tempat-tempat mereka untuk pertempuran (Uhud)." [3:121].

• “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].

Ibnu Al-Qayyim telah membuat rujukan khusus kepada peperangan Uhud dan memberikan penjelasan yang lengkap mengenai hikmah serta faedah-faedah Ilahi yang terhasil daripadanya. Sebahagian ulama Islam, berdasarkan riwayat Ibnu Hajar, berkata: Kekalahan di Uhud berpunca daripada kelalaian pemanah terhadap perintah jelas Nabi ﷺ, serta meninggalkan tempat yang mereka diperintahkan untuk menjaganya hingga ke akhir. Dengan kata lain, kejayaan kaum Muslimin bergantung kepada ketaatan mereka kepada Nabi ﷺ. Selagi mereka melaksanakan perintahnya, Allah akan menolong mereka dalam menghadapi segala bentuk rintangan. Tetapi apabila mereka mengetepikan perintahnya dalam usaha mengejar kekayaan dunia, mereka pasti akan menerima padahnya. Satu lagi isu berkaitan yang sangat penting menyatakan bahawa lazimnya para nabi diuji dengan pelbagai bentuk kesusahan; namun, hasil akhirnya pasti berpihak kepada mereka. Sekiranya kaum Muslimin sentiasa menang, ramai pengaku keimanan akan memasuki pangkuan Islam, dan akibatnya garis pemisah yang jelas antara orang beriman yang benar dengan golongan munafik akan menjadi kabur. Sebaliknya, jika kaum Muslimin sentiasa kalah, matlamat akhir dakwah para nabi tidak akan tercapai. Maka adalah bijaksana untuk menggabungkan kejayaan dan kekalahan supaya pemisahan antara orang Islam yang benar dengan golongan munafik dapat dilaksanakan. Selepas peperangan Uhud, golongan munafik menzahirkan niat sebenar mereka melalui kata-kata dan perbuatan, lalu kaum Muslimin menyedari wujudnya unsur-unsur jahat yang bekerja secara sembunyi di tanah air mereka sendiri; dan sudah tentu tindakan yang sewajarnya akan diambil pada masanya.

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 hypocrites 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.