The Role of Aishah in the History of Islam (volume Three)

Hind in the Battle of Uhud

When I ripped open the belly of Hamzah and pulled out his liver!

Hind

Hind, like her husband, had a great role in the battle of Uhud. She had much influence in inciting this war and constantly fanning up the flame of war. She even brought a number of Quraysh women with her to the field of battle in order to boost up the Arab ardor of the Quraysh, thereby, bring about the attainment of victory. And as we saw, when the combat ended, she pulled out the liver of that valiant warrior of Islam, Hamzah, by ripping open his side, and wanted to eat it. Her epic words about this war show her old and biting rancor. We have already mentioned examples of her epical verses and there are some more:

"In Uhud I soothed the pain of my heart And felt tranquil and free from the pains, Which the action of Hamzah had caused, When I ripped open his belly And pulled out his liver. This quenched the pain that lived with me, And the intense injury which burnt me with its fire.

The war; like a hailstorm, poured its fire on you, And we rushed upon you like roaring lions." After the battle, one of the Muslims said to Hassan ibn Thabit a great Ansar poet(39): "I wish you could have heard Hind, standing on a rock and, reciting a bravado verse in which she spoke of her crimes towards the martyr of God's way, Hamzah in a boastful tone." Hassan asked: "Can you repeat her words? Then I will supply the response." That man quoted Hind's words for H?ssan and the latter composed a fine epic verse about Hind and her wickedness and crimes, which begin with the following lines:

"What show of meanness did that base woman exhibit, For her conduct was always mean and her meanness was combined with infidelity"(40) Ibn Hishim, well-known biographer, after quoting these lines, does not repeat the rest of the verse and says: I have abstained from quoting the whole of Hassan's poem since abuses her with biter words.(41)

But at-Tabari follows the above lines with eleven other rhymed lines, which go like this: 'May God deprive Hind of His blessing, And involve her husband, too, with damnation.

O Hind! You arrived in Uhud merry-making among men, While' you had tied a litter on your camel, An overloaded camel that a cry or whip could not make it rise, Avenging the blood of you father and son.

Who were killed in Badr, brought you to the battlefield, And the vengeance for your uncle who In the said battle had fallen naked, and his garment Had been taken away and in vengeance for Your brother who had fallen with the others Face down in a pit and covered with blood. Fie! You have forgotten that evil deed of yours! Woe to you, an evil which will ever remain in time.

And finally you returned in abjectness And failed in your vengeance and gained no victory! Midwives say that Hind gave birth to a bastard son. (42) Other poems have been composed with a different rhyme on this subject, and they are quoted in his poetical work as follows:

'Whose is this child who has fallen on a corner of the earth in the land of al-Batha'? A child who is abandoned without a cradle in the dust? A young beautiful and free woman gave birth to him.

She went wailing to her lover, as-Sabbah. o Hind! How enraged you are! A respectable woman who used the best perfume of India to make herself sweet-smelling! How like his mother is this child! But the likeness to a black father with curly hair; as-Sabbah is much greater. That vile woman showed unruliness, For, rebellion was a constant habit with her, As well as taking a bone between her teeth and biting it. (43) In another biting and satirical poem, Hisham describes Hind in the following manner:

'Whose are those children that have fallen in the desert,

Rubbing their feet on the desert of Ajyad?

Fangs of labor overcame her, And then she gave birth to her child, While she had no midwife, But beasts of the wild and jinn of the desert! Among the abandoned babies fallen in the desert There is one whose mother is of high lineage. That woman said weekly in her travail: O, that I had been a camel-driver, And would not be involved with this condition! They abandoned this child in the dust and went away, While that woman's father and uncle Were the Sheikhs and chiefs of the tribe.(44) Ibn Hisham, the well-known biographer, quotes about thirty and a few more odes from the Muslims and infidels about the battle of Uhud in which the savage acts of Hind and Abu Sufyan are recorded.(45)

Abu Sufyan as leader in the battle of al-Khandaq

The Quraysh proceed towards the battle of al-Khandaq while Abu Sufyan was their leader. In the month of Sha'ban of the fourth year of the Hijrah, the Prophet and his friends came to the land of Badr as they had agreed the year before. Abu Sufyan and the people of Mecca, too, left their city but after going some distance, they changed their minds and returned, but before doing so Abu Sufyan said to his supporters: "O men of Quraysh! This war would have been possible for you in the years of greenness and freshness of the desert. But nothing can be done. This year we are faced with a drought. So I will go back and you can follow my example."(46)

They obeyed him and returned to their city wondering when to start another war against Islam. Time passed and the fifth year of the Hijrah began. Then the Quraysh tribe headed by Abu Sufyan started their preparation of a war. Many groups gathered, and the confederation of the Quraysh including the Jews organized a large army under the command of Abu Sufyan in order to uproot Islam and Muslims.

The Muslims sat in consultation, and on the suggestion of Salman al-Farisi a wise man of Iranian nationality it was decided to dig a ditch round Medina.(47) The invaders reached Medina shortly after the defensive ditch was dug and the city was ready to face the enemy.

Abu Sufyan and his army besieged Medina for a month, but as the Arabs did not know how to overcome the barrier of the ditch in war, there occurred few clashes. Occasionally a warrior from the army of infidels found an opportunity to cross the ditch to attack the Muslim ranks. One of these was 'Amr ibn 'Abd Wud who had a fame as an Arab warrior. He leapt over the ditch with his horse and stood before the army of Islam and boastfully challenged them to fight. No one dared to say a word and step forth for fear of death. Eventually no one but Imam 'Ali was prepared to take up the challenge, and in a heroic and valiant combat he killed 'Amr ibn 'Abd Wud.

The death of 'Amr and the lengthy ineffectiveness of the siege especially the tactics deployed by the Prophet made the Jews retire from the combat. The weather, too, became severely cold and a violent wind started blowing so that it shook the tents of the Quraysh army violently, extinguished their fires and caused their horses and camels to flee to the desert, and thus complete chaos and disorder reigned over the whole army of the enemy.

Abu Sufyan who was furious with this state of affairs, summoned the army commanders for consultation and said to them: "0 men of Quraysh! I swear to your god that you are in a land where one cannot live or stay longer. Our horses and camels have run away. The Jews of Banu Qurayzah who were our allies have abandoned their pact and left us. Moreover, as you see we are confronted with cold and bad weather, which has even put out our fires and has left no tent standing. Therefore, I think we had better return. I am ready to move back."

In the same dark night the large army of the Quraysh and their allies departed for Mecca and their own tribes.(48) Abu Sufyan was in such a hurry to flee that he forgot to untie the foot- fetters of his camel and leapt on its back to move Thus the big battle of al-Khandaq (or al-Ahzab) ended without any result for Abu Sufyan, and the big army of the infidels despite their large number failed to do anything against Islam, the religion of God.

Feeling of weakness and proposal of peace

O people! I have concluded a pact between the Quraysh and the Muslims. Abu Sufyan The weakness of the parties opposed to Islam, despite their greater number greatly asserted the power, dignity and glory of Islamic front, and the Muslims were now recognized as a power in the Arabian Peninsula and perfectly counted upon. Every day the number of Muslims and their economic and military power improved.

In the seventh year of the Hijrah the Prophet accompanied by a group of 1,500 departed for Mecca for a pilgrimage to the House of God. The arrival of the Muslims in the land of Mecca was very displeasing for the Quraysh, for, allowing this pilgrimage to take place meant a formal recognition of Islam and its power. Consequently with a. great effort they checked the entry of the Muslims to the city. So the Prophet wisely considered it enough to conclude a pact of non- aggression with them and issued the order for a return to Medina.

Although this pact seemed to be more in the interest of the Meccan side and was protested against by those who judged by appearances, yet the infidels' acceptance of the pact which meant an unconscious recognition of Islam as an official power in Arabia, was wholly in the interest of Islam especially as on its account the Prophet was able to confront his other enemies. The battle of Khaybar was one such case when the Muslims succeeded in uprooting that powerful anti-Islamic king and were delivered from the dangers and hindrances created by the Jews.

Now in the desert land of Arabia, with the exception of the Quraysh, there existed no strong enemy to pose a threat to the Muslims, and owing to the pact concluded the Quraysh, too, had to abstain from dangerous moves. Consequently Islam was able to conquer Arabia rapidly. But no more than a year had passed of the al-Hudaybiyah peace when one of the terms of this pact was violated by the infidels of Mecca.

The Prophet thus decided to smash the last great strongh.1d of paganism and infidelity. The conquest of Mecca was about to be achieved. Abu Sufyan who had observed the increasing power of Islam, came to Medina to renew the pact, but the Prophet refused to meet this old enemy of Islam who pretended friendship and all due to his fear.

So Abu Sufyan met Imam 'Ali and said to him: "O Abu al-Hasan! I am badly involved with great difficulties! Please help me out and guide me."

The Imam said: "I swear to God that I see no way of salvation for you. You are the chief of the Quraysh and their allies.(49) Get up and go amidst the people and announce your friendship with them and then return to your homeland."

Abu Sufyan said: "Do you think it is of any avail?" The Imam said: "Not really! But I know of no other way for you."

Abu Sufyan left and went to the mosque, and stood amidst the Muslims and cried out: "I pledge a pact of non-aggression and peace with you." Then he came out and embarked on his mount and proceeded towards Mecca.(50)

Mecca is captured Go your way, for, you are all free!

The Prophet

At a time when paganism was having its last days, Abu Sufyan was considered the most outstanding person of the Arab infidel front. Not only was he the chief and leader of the Quraysh, but also he was considered as the head of the tribes of Banu Kananah, Quraysh and their allies. He had roused Banu Kananah, Quraysh and their allies. He had roused them all to fight the Muslims, made plans for it, and collected forces. Similarly in case of need he compelled them to retreat or make peace. The death of the great chiefs of the Quraysh in the battle of Badr had paved the way for his sole leadership.

He continued to hold this position until the day the warriors of Islam entered Mecca and freed it from the hands of infidels. On that day the supremacy of Abu Sufyan was broken for ever at the hands of the Prophet, in the same way that many idols were broken and destroyed by the order of the Prophet and at the hands of Imam 'Ali.

In the event of the capture of Mecca, Abu Sufyan played a particular role, which shows his cunning and deceitful nature. We will describe this incident by reference to the writings of Jbn Hisham and other historians.

At the time when the Prophet and his ten thousand Muslim combatants were approaching Mecca under God's banner, al-'Abbas the Prophet's uncle, mounted his camel and went forward to find someone and send him as an envoy to the Meccans in order to warn them of any resistance, and persuade them to send an envoy to the Prophet to seek asylum. On his way al- 'Abbas came across three men of the Quraysh including Abu Sufyan. They had come Out of the city to inspect the area and find out the more about the advancing Muslims.

al-'Abbas said to Abu Sufyan: "I swear to God that if our men find you, they will kill you right away. Then he allowed him to mount behind on the Prophet's camel and proceeded towards the Prophet. al-'Abbas managed to somehow take Abu Sufyan safe to the Prophet. Abu Sufyan got permission to the presence of the Prophet. He saluted. The Prophet said: Woe upon you, Abu Sufyan! Has the time not arrived for you to know and admit that there is no god but Allah?" Abu Sufyan said: "Bless your holiness! How noble and tolerant you are! And how kindly you treat your kith and kin! By God, I think if there existed a god but Allah, he would have granted me some benefit by now!"

The Prophet said: "Woe upon you, Abu Sufyan! Has the time not come yet for you to know that I am the Prophet of God?" Abu Sufyan repeated what he had already said and added: "I am still doubtful about this matter."

al-'Abbas who had sensed danger, said: "Woe upon you, Abu Sufyan! Embrace Islam and submit to God. Do not be stubborn in welcoming death."

Fearful Abu Sufyan had no alternative but to utter the divine words pretending to testify to the truth of the existence of God and His Prophet, and thus apparently converted to Islam.(51) Following Abu Sufyan's embracement of islam, al-'Abbas begged the Prophet for a privilege for him, and after the capture of Mecca and entry of the army of Islam to the city, declare that anyone who takes asylum in Abu Sufyan's house, would be spared his life. He stated that as Abu Sufyan loves honour and reputation, such a consolation in the first moments of this conversion would serve a good purpose.

The holy Prophet with his usual nobility and generosity declared the house of his old enemy who had apparently shown submission now, a safe place for all who took refuge there, and said: "Indeed, he who enters Abu Sufyan's house, is secure, and anyone who shuts himself in his house is safe. Anyone who enters the House of God, will be immune, and anyone who lays down his arm will be secure against every danger."

The army of Islam proceeded towards Mecca in a bid to transform that center of Arab polytheism into an eternal seat of monotheism and worship of God. The Prophet ordered al- 'Abbas to keep Abu Sufyan at the entrance of a gorge on the way to Mecca so that he could observe God's army and its great size.

The Prophet's order was carried out, and many tribes and groups of well-armed Muslim warriors carrying their particular banners marched by in good order and discipline. Every time a tribe passed, Abu Sufyan asked the name of the tribe, and al'Abbas answered. al-'Abbas responded to his question: "This is the Banu Sulaym tribe."

Abu Sufyan said annoyedly: "What do I have to do with Banu Sulaym?" He meant: Why have these tribes come to fight us, since the Quraysh had no quarrel with them? In this way all the tribes passed by until the Prophet and his closest friends, namely the Emigrants and Ansar, passed by. The warriors were so fully armed and in battle dress that only their eyes could be seen. Abu Sufyan asked their names. al'Abbas said: "This is the Prophet of God surrounded by the Emigrants and Ansar."

Abu Sufyan said: "No one could have bore in front of such an army. The kingdom of your cousin has become very great!"

al-'Abbas said: "O Abu Sufyan! This is a divine Prophet and mission, not a kingship!" Abu Sufyan said: "Yes, it is so." Then al-'Abbas left him to himself and joined the army. Abu Sufyan hurriedly went to Mecca, and on reaching it he went straight to its center, Masjid al- Haram and loudly exclaimed: "O men of the Quraysh! This is Muhammad who is coming to you with a massive army. Remember that anyone who enters the house of Abu Sufyan, will be secure.

At this moment Hind, Abu Sufyan's wife, rose and plucked at her husband's hair and cried out angrily: "Kill this fat, stupid man. Curse be upon such a leader of tribe as you!" Abu Sufyan paid no attention to her abuses, and exclaimed again: "Let not this woman deceive you. Muhammad is coming towards you with an army that has no end. Anyone who enters Abu Sufyan's house will be immune."

The people shouted: "May God destroy you! How can your house accommodate all of us?" Abu Sufyan continued to say:

"Whoever shuts the door on himself in his house, will be secure. Whoever enters the mosque, will be secure." Then the people went to their own houses, or towards the mosque of al-Haram. Not long afterwards, the Prophet whom God may bless, entered Mecca with his well-organized army and neared the House of Ka'bah. Then he stopped there and delivered a detailed speech, ending with an address to the Quraysh, saying:

"What do you think I will do to you?" They said: "We expect nothing but goodness from you. You are a noble brother and a noble cousin." The Prophet said: "Go your way! For, you are all free!"(52)

On such a day, such a word showed only the deep nobility of the character and the great decency of the Prophet. At the height of his power the Prophet pardoned his bitterest enemies, who had for so many years abused, tortured and molested him and had even killed his friends, and for long years they had fought him in many ways.

The generous pardon granted by the Prophet, in later years was interpreted as a disgrace for the Quraysh and their children. The word "at-Tulaqa"' means "those who were set free", and so some used it to decide the Quraysh as salves set free.