بودكاست شقشقة | غزوة أُحُد (تحليلات جديدة)

We know, for example, Muhammad the Prophet, Muhammad the Messenger. We must highlight Muhammad the brilliant and amazing military leader. The amazing thing is that historians take this from you, of course. The majority of the army withdrew and fled, but Muhammad, peace and blessings be upon him and his family, remained and fought. The Prophet didn't fight in all the wars, right? This was the greatest and most intense battle in which the Prophet fought. Who proved that a prophet... why do you say "they say"? You say, "No, I say this is a lie. The Ahlul-Bayt lied." This breaking of the Prophet's incisor is a lie, you say, because it's famous. But there's a place in the mountains, and there's a lie. I'll ask you another question. Come on, like that question that spread, you see, what was the relationship between Hamza and the Prophet? And Ali, peace be upon him, of course, our sheikh who is talking now, Ja'far ibn Muhammad, peace and blessings be upon him, whenever a group attacked the Messenger of God, he met them and repelled them one by one until his sword broke. God is great, O Abu al-Hasan! Then Gabriel descended upon him. Our sheikh, we don't have a normal descent of Gabriel, not "he descended, he descended, he descended." It means war, war, war, and the Prophet was fighting. The heavens called out his name before him, and it was heard by everyone, near and far. Amazing! Here, Ali was recognized, and wonders appeared, peace be upon him. Asadullah Al-Ghalib, may my soul be sacrificed for him, Ali ibn Abi Talib, O God, O Ali!

The most action-packed topics in the Prophet's biography are the battles, the battles of the Noble Prophet, peace and blessings be upon him and his family. The discussion is always and often about the Battle of Uhud specifically. So the question is, why talk about the Battle of Uhud? What distinguishes the Battle of Uhud from the other battles? What was the role of the Noble Prophet, peace and blessings be upon him and his family? What was the role of the Commander of the Faithful, Ali ibn Abi Talib? What was the role of the key figure among the leaders of the Prophet's army, peace and blessings be upon him and his family, namely the Prophet's uncle, Hamza ibn Abd al-Muttalib?

This episode will be exceptional, God willing, especially since we are in Tunisia, the blessed land, as we knew it when we first visited, and this is our second visit. And because my guest in this episode is dear to your hearts, and before I begin, I say, I seek refuge in God from the accursed Satan. In the name of God, the Most Gracious, the Most Merciful. O God, bless Muhammad and his pure and righteous family. And with me in the Shaqshaqa podcast studio from beloved Tunisia is His Eminence, the dear brother, Sheikh Ahmed Salman. May God bless you and grant you a long life. Welcome! Hello, thank God I don't have a flight today. More important than the flight is this ring on my hand. It's not the religious ring, so don't ask for it at the end of the episode. You're welcome. Didn't I tell you I'd get it for you? No, not this ring. This is my ring. Yes, and the ring I wore in the last episode is this one. Our Sheikh, may God have mercy on his father, wore it, right? Just to be precise, so I don't lose this ring. Of course, Sheikh, thank you. May God grant you health.

First, the last episode was very moving for me personally and for the dear audience. I was surprised that we talked for almost two hours, and after the cuts, it became two hours and fifteen minutes. People were saying, "Sheikh, the episode ended so quickly, we want you to talk more." So, first, I thank the audience on this platform for their interest, their following, and their keen focus when they watch the episode. Second, thank you, Sheikh. Your words are kind, smooth, simple yet profound, and truly engaging. So, my question is, do you expect this episode to be a competitor to the previous one? I ask God for acceptance, God willing, for the previous episode, and I ask God for success in this episode, God willing.

So, the first question, Sheikh, is why talk about the battles? Is it because the topic is interesting and action-packed and attracts people, or is there really an importance to studying and analyzing these battles? Because, as I know, you already have a special series on the repercussions of the Battle of Uhud, and it has many details, more than one episode. So why talk about the battles? Are they wars and battles, or what?

In this era, researching the battles has become one of the most important studies of the Prophet's biography, indeed, one of the most important studies of Islam. Why? Because today one of the most important problems raised against the prophethood of the Prophet, may God bless him and his family and grant them peace, is that he was bloody, that he rose up with the sword, that the Arabian Peninsula and its people were not convinced of Islam but were forced to embrace it, and that these raids, the wars of the Prophet, may God bless him and his family and grant them peace, were a prelude to the expansionist wars that were called the conquests. Therefore, research into the raids will either confirm this suspicion and thus strike Islam a fatal blow, or it will not refute this suspicion if the raids and battles are reread with a precise and clear reading, so this suspicion will be refuted.

We have another aspect, which is to explain an aspect of the Prophet’s personality that, in my estimation, has not been fully highlighted to this day, and what is it? This refers to the military leadership aspect of the Prophet's character, peace and blessings be upon him and his family. Today, for example, when we talk about wars and military leadership, there is the book *The Art of War*, or *The Art of War*. This book is now considered fundamental. In addition, there is perhaps a Chinese book as well. In our Islamic heritage, we don't have a book on war in the sense of a book that examines the arts and strategies of war. This is because those who wrote about the history of Muslims spoke of Muslims as being fighters by nature, meaning they would gather and fight. Whoever reads about the Prophet's battles, his campaigns, from a military, security, and war perspective will find themselves before a unique military leader, unmatched by any leader, not only within the Islamic framework but in the world. One only needs to focus on the plans that the Prophet, peace and blessings be upon him and his family, devised and the mechanisms and tools he employed in battle to ensure the success of these plans. Indeed, we know, for example, Muhammad the Prophet, Muhammad the Messenger, Muhammad the Ascetic, Muhammad, whose character is manifested in... It contains morals, but perhaps we should highlight Muhammad, the brilliant military leader, who, when he sat down to plan a battle, looked at every single detail, leaving no room for error, suspicion, or surprise from the other side. And now we address the viewer: the greatest benefit they will gain from this episode is discovering the Prophet's military character, peace and blessings be upon him and his family.

Now, Sheikh, it seems you are subtly suggesting that discussing the battles is important, especially Uhud, which has been extensively discussed. Research has been extensive, but I believe Uhud has been greatly distorted. It's astonishing how it has been distorted in history books, and the greatest distortion is in the film "The Message." May God have mercy on Al-Aqqad; of course, his effort was immense in portraying Islam, but regarding Uhud, because he relied on texts and sources that didn't present it, and artistically, he omitted the most important part of it. Therefore, if I were to ask you about Uhud, did the Muslims win or lose? They lost. No, they won. Rather, the greatest victory for the Muslims was at Uhud. How so, Sheikh? Now, this is what the viewer will discover. This is the conclusion that Uhud was not It was not a defeat for the Muslims, but rather a resounding victory, just as it was at Badr. Yes, the tools of victory differed, and the way they understood victory differed, but it was a victory, a true victory. Therefore, I will now give you the evidence, and then we will delve into the analysis. The polytheists did not fight the Muslims alone afterward; they were forced to ally with several Arab tribes and form confederate tribes because they realized from the beginning that they did not have the ability to achieve a military victory against the Muslims. It is enough to look at the confederate tribes to know that it was a victory. Otherwise, if they had defeated the Muslims at Badr, or rather, defeated them in a terrible defeat as it was portrayed, would the victor need to bring additional armies to fight the defeated? Would the victor need to return again to face the same defeated party that he defeated a year or two before? All these are indicators that Uhud was not a defeat, but a true victory. The credit for this victory goes first and foremost to the Prophet, peace and blessings be upon him. Yes, and to my wise leadership. Allow me to say a word to the audience. Please stay with us for this episode, and you will hear a historical account of the Battle of Uhud, presented in a way you haven't heard before, and an analysis unlike any we've heard before. Okay, a good start. Where do we begin?

The Battle of Badr ended, the Battle of Uhud ended, and victory was in the hands of the Muslims. No one disputes this. Excellent, a good start. Now the polytheists have motives to launch a new war against the Muslims. First, in parentheses, Sheikh, excuse me, when did the Battle of Badr take place so we can clarify? Badr took place in Ramadan, the seventeenth of Ramadan in the second year of the Hijra. Just a small note: there are two Badrs, the Lesser Badr and the Greater Badr. The Greater Badr cannot be understood before we understand the Lesser Badr, and this requires a new episode. We'll leave that for Ramadan. Yes, good. Now the battle is over. The defeat at Badr was a true blow to the polytheists. Now, the polytheists have several motives for launching a new war. The first motive is revenge for what happened at Badr. Of course, it's in the nature of the Arabs not to let their grievances go, no matter how much time passes. The second motive, and the most important, is Quraysh. We discussed this in the previous podcast. Quraysh and Mecca are located on an important trade route, and Quraysh's strength lay in securing this trade route based on the treaty of the Quraysh, as we mentioned. Now, Quraysh has been defeated, and a new power is emerging. Can Quraysh secure this trade route? The defeat at Badr has diminished Quraysh's prestige, and prestige means emboldening other tribes to challenge the existing agreements that govern trade between the south and the north, from Yemen to the Levant. Everything could fall apart. Therefore, Quraysh needed a new battle, one in which they could triumph and regain their prestige. So, we have two main motives: the Quraysh's desire for revenge against the Muslims and the motive to restore their prestige and maintain their position. The Quraysh are preserved among the Arab tribes, Sheikh.

The second point, I think, is almost clear, but the first helps me a little. When you say revenge, could you tell me, for example, about Shaybah and Utbah, the heavy losses they suffered? All of the Quraysh were Shaybah and Utbah. We're talking about Banu Umayyah or Banu Abd Shams. The Quraysh suffered heavy losses at Badr. Who killed the army? Yes, most of the dead were killed by Ali, may God be pleased with him, and Hamza, and the rest of the Muslims participated. But in the end, there wasn't a single tribe of the Quraysh that didn't lose someone. And more importantly, some Quraysh were taken prisoner at the end of Badr. Some prisoners were killed, some were ransomed, and some the Prophet, peace and blessings be upon him and his family, kept in Medina to teach the young men of the Ansar reading and writing. Amazing! Was this an insult to the Quraysh, or were they forced to negotiate for the release of the prisoners? And let's not forget that negotiation means recognition of the other side. Okay, Sheikh, the Muslim side was headed by Muhammad, peace and blessings be upon him and his family. Who was on the side of the polytheists? Yes, after Badr, Abu Sufyan became the undisputed leader, the one no one challenged. What we mentioned are the motives. The decision to wage war in Quraysh was made a year after Badr, meaning in the third year of the Hijra, in the month of Shawwal, around this time of year. In that year, the decision to wage war was made, and preparations for this war began. All of this is good. War has objectives. What were the objectives of the Quraysh? This is always an important issue for the viewer to understand the past and present. Of course, this is the same issue; this is a military issue. It is very important to study the objectives of each side. Now, the Quraysh initiated the war. What were their objectives?

The Quraysh set three objectives. The first objective was to defeat the Muslims, meaning to inflict a defeat upon them. This defeat would supersede their victory at Badr. We said that the defeat of the polytheists was a humiliating defeat. Now they needed a real military victory over the Muslims so that people would forget what happened at Badr, so that the Battle of Badr would be forgotten from Arab memory, and the talk would only be about the Quraysh's victory at Uhud. This was the first objective. The second objective was to eliminate the Muslim leaders, especially the figures—and your question is good—who had a major role in inflicting heavy losses on the enemy. The two most important figures were Ali ibn Abi Talib, who was on the assassination list, and Hamza ibn Abd al-Muttalib, as he was the Chief of Staff and the military commander in the army of the Prophet, peace and blessings be upon him and his family. And at the top of the list, of course, was the Prophet, peace and blessings be upon him and his family. God bless him and his family. There was a list prepared for assassination. The third target, and this was the mistaken target, was the Quraysh. They wanted to end something called the Islamic state. This matter is important in understanding what the Muslims in Medina were doing. They did not act as refugees. They sought refuge in Medina. No, a state was established in Medina, headed by the Prophet, peace and blessings be upon him and his family. This state became a danger in the eyes of the Quraysh because the Quraysh had authority and power over the Arab tribes, and these were among them. They considered them to be a sign that they had broken away and rebelled against them. Therefore, one of the most important goals of the Quraysh was to storm Medina and exterminate its inhabitants and eradicate Islam and the Muslims so that after Uhud, no trace of Islam or the Muslims would remain. These are now the goals of the Quraysh for this war, and they are very big goals. Therefore, this will be related to the final analysis. I think we should stick to the initial analysis. Therefore, the Quraysh brought 3000 soldiers. If the number you mean is different in Badr, yes, Badr was 1000. Or is the number multiplied by three? Why? Because the goal is big, the goal is to eradicate the problem from the entire region, meaning that this number is almost equal to the population of the city. Amazing, a very large number. Well, the news reached the Prophet, peace and blessings be upon him and his family, that the Quraysh had prepared and were ready with three.

Good, what happened before we get to the Prophet? We said that the Quraysh had motives and goals that they agreed upon, but you don't enter the war with your goals. What do you enter the war with? A plan. Well, the Quraysh prepared a plan to achieve these goals, and we can consider that the Quraysh had two plans, Plan A and Plan B. Plan A is the original plan. A is the original, and Plan B is what? An alternative plan, an emergency plan. Now, did the Quraysh have this plan from the beginning, the emergency plan, or later, based on what we will mention to the Prophet in the end? The original plan of the Quraysh was to surprise the Muslims in Medina. The Battle of Badr, where did it happen? It happened at the wells of Badr, outside the city, on the road to Syria. Therefore, it was close to the caravan route where Abu Sufyan was traveling. The Battle of Uhud, or the Battle of Uhud, was supposed to take place in Medina, and this is the same thing that happened after the Battle of the Trench. The idea of the Quraysh was to surprise the Prophet (peace and blessings be upon him and his family) in Medina and have the fighting happen there, so that the Quraysh could tighten the siege on the city and carry out this series of assassinations to end Islam. So, your intention was to surprise Medina, to enter the city and surprise it. This news reached the Prophet (peace and blessings be upon him and his family) that the Quraysh had moved from Mecca and were heading towards Medina. Of course, the Prophet had eyes and ears, and they had intelligence agencies at that time monitoring the situation. Most news was transmitted with the trade caravans at that time. The trade caravans carried news for money. Of course, the news reached the Prophet (peace and blessings be upon him and his family), so he convened a council of consultation, gathering everyone—and I mean everyone, believers and hypocrites, truthful and deceitful—and he asked It is very important for the Muslims to give him a plan for confrontation. The viewer should pay close attention to this paragraph. Abdullah bin Ubayy bin Salul, the well-known hypocrite, or rather, the one who would have been appointed governor of Medina had it not been for the arrival of the Muslims, Abdullah bin Ubayy bin Salul, was impatient. He suggested that the fighting should be in Medina and that the Muslims should not go outside the city, but rather fortify themselves within the city. “The Quraysh will arrive and expel me.” Yes, the Prophet—meaning they understood that he approved of the matter. Good. The Prophet remained silent. Some of the other Muslims—in parentheses, from the Muhajireen—supported Abdullah bin Ubayy bin Salul, who were originally in Mecca with the Prophet. They migrated. Yes, yes, they supported him in this matter. Good. The Prophet entered his room, put on his spear, and went out to them. He said, “We will go outside the city.” God is amazing. Meaning, he went against the advice. Good. He is the Prophet. They said that revelation descended upon him. Historically, what did the Prophet do? He wanted to discover who the fifth column was in the city because this plan—the plan to remain in the city—was exactly what the Quraysh wanted. And the strange thing is that the historians—and this is strange indeed—take this from you, of course. The historians mentioned that for the first time, the Prophet consulted Abdullah ibn Ubayy ibn Salul regarding the battle. Abdullah ibn Salul was known to be a hypocrite. He wanted to know who would agree with his plan, to know who inside was in contact with the polytheists. So, Sheikh, are you saying that this... The Prophet's plan for filtering was a bait to identify the fifth column within the Islamic community. Of course, historians discovered this issue, so what did they do? First, they concealed the names of those who agreed with Abdullah bin Salu in the fighting. They didn't transmit the names to us and instead came up with another story about why the Prophet went out to fight. This is how the historians put it: "Some young men from the Ansar who hadn't witnessed Badr stood up and suggested to the Prophet that we go out to fight, and their opinion prevailed over the opinion of the senior Muhajireen and Ansar." This historian is saying that the Prophet took the plan of some young men who hadn't reached puberty at Badr, meaning their ages were, for example, 14 or 15. This doesn't make any sense at all, Sheikh. Why? Because he understood that the Prophet, with his military acumen, was able to identify the fifth column who were in direct contact with the Quraysh and were aware of their plan, and who were an auxiliary element in implementing the Quraysh's plan. Good, now record this. This is the first point. The Prophet left Medina. Good. Where is he going? This is an important issue now. Where is he going? He has to leave Medina. Keep this in mind. Now, did the Quraysh know that the Prophet would not remain in Medina? There would be no remaining in Medina. So, Plan A failed. The Prophet is out. Where is he going? The Quraysh don't know this. Of course, they don't know where the Prophet is going, but now the Quraysh will be forced to resort to the alternative plan, for which they were not prepared. The alternative plan is a confrontation with the Muslims. The Quraysh were against this. They witnessed the Muslims' strength, resilience, and steadfastness at Badr. And of course, one of the things that reveals that the Quraysh did not want a traditional army is that they brought many women with them. The issue of Hind and others means that it is clear that they wanted a siege of Medina, a long siege, then an assault if the fifth column succeeded in its mission. Now, the Prophet has left Medina. What will we do? A good confrontation. We can't face the enemy, so what do we do? We started preparing an emergency plan. This plan was based on destroying the Muslim army from within, striking at it, dismantling it. How can someone wage psychological warfare against the Muslim army with such a large number? No, that's obvious. The Prophet, peace and blessings be upon him and his family, as soon as he left Medina, Abdullah ibn Ubayy ibn Salul withdrew with 300 fighters from the army. He withdrew and returned to Medina. The army was broken, meaning the army was broken in front of everyone. Of course, the army goes out, a large number comes in. We're talking about a third of the army. The Prophet's army was 1000, 900. We're talking about a third of the army withdrawing. Amazing! This was a psychological blow. The first weapon the Quraysh used in their emergency plan, Plan B, was psychological warfare against the army. The army was destroyed right before their eyes. The entire rear guard withdrew and returned to Medina. That's the first thing. The second thing was that they relied on having someone who could spread rumors within the army. This is an extension of psychological warfare. Spreading rumors can be for psychological destruction, for demoralization, for discouragement, or perhaps for other purposes. Another rumor that could be useful, like the rumor that after the Muslim army's victory, as we will see, the Prophet would not divide the spoils, so everyone went looking for their own share. They used the war of rumors in this aspect. The third thing is the eliminations. We tried to break the army through eliminations, assassinations that happened here and there. But in the end, Quraysh's goal was not a traditional war with the Muslims. They weren't prepared for a battle of this kind. No, I think this army loses the ability to fight, to continue fighting. I can storm the city and finish everything off. So this is Plan B. And of course, all these details confirm the existence of a fifth column within the Muslim army. When you say fifth column, of course, this is what is spreading agents, even agents clearly working for Quraysh. Quraysh did these things in the war. These are important things. Quraysh made a large group withdraw. Quraysh tried to divide the people around the Muslims in the war. Abu Amir is called Abu Amir the Monk and is nicknamed the Sinner. This is a character that has not been highlighted. One of the most dangerous figures in early Islam was this man. He was with the army of the polytheists and later joined the Byzantine Empire. He had a plan—meaning he was the one who plotted against the Prophet—and even the assassination attempt on the Prophet at Aqaba Tabuk. He had a hand in that. Yes, we'll leave that for another episode. In another episode, they were addressing the Ansar (Helpers), saying, "Our war is not with you. Leave the Prophet and the Muhajireen alone. Leave us with our people." All these weapons were used. And one of the weapons they used was what? Spreading the rumor that the Prophet had been killed. Let's not forget this; we will talk about it in detail. So, if the Quraysh, we can say that their plan was based on rumors, on psychological warfare, on trying to divide and weaken the Muslim army from within.

Good, very good. Herein lies the wisdom of the Prophet, peace and blessings be upon him and his family. Look at the ingenuity! I truly consider this evidence of the Prophet's prophecy, peace and blessings be upon him and his family. He left Medina, but if you leave Medina, there are 300 fighters who return to Medina, and you know they are a fifth column. What did he do? He chose a location close to the city so that if he could confront the polytheists and prevent them from entering, he could repel them. At the same time, in case of a coup in the city, he could return quickly. The situation is strange. Where should I choose? I'll choose one. How far is it from the city? It's very close, very close. Just a few kilometers on foot, meaning you're going there. Yes, four or five kilometers. So, from one side, you're outside the city, preventing the enemy from entering and implementing their plan. It's amazing. And from the other side, if Abdullah ibn Ubayy ibn Salul were to turn against us with his followers and try to seize control of the city and stage a coup, a battalion of the army could return at any moment and protect the city. Of course, this is to clarify for the viewers, God willing, who will visit the Prophet's grave, peace and blessings be upon him and his family. This is the Prophet's courtyard. It's a straight line on foot, and you can return to it. Good. Now, why is Uhud a long mountain? And let's not forget that the Prophet left some hypocrites in the city. The Prophet stood in front of the mountain, making a rocky fortress behind him. So, the mountain in the battle was a real fighter. Meaning, the polytheists could come from behind, and if we assume that Abdullah ibn Ubayy and his followers wanted to stage a coup, they couldn't come from any other direction. But behind the Prophet, there was a real shield that prevented everything. Good. Where did the army stand? It was on Uhud, on a high, extended hill and a low hill. The distance between the two hills is approximately The Prophet (peace be upon him) positioned his army between two hills, one and a half meters apart, so that each hill was protected, preventing a flanking maneuver and a direct confrontation. The second hill was a small, slightly lower one. On the other side of the Muslim army, Khalid ibn al-Walid was positioned with a small cavalry unit. At that time, Khalid ibn al-Walid was with the polytheists. The possibility of this unit breaking out and flanking the advancing Muslim army was very real. This was the only vulnerability—this hill. The Prophet (peace and blessings be upon him) had all the advantages of the terrain except for this hill, which could be an opening for the polytheist army to maneuver. He placed fifty men on the hill and gave them a remarkable instruction: "If you see us being destroyed, do not come to our aid. If we are killed defending our brother, no one should move." In other words, your duty is to remain in this position even if we lose the battle. If you see us victorious, do not join us. Even if we win, no matter what happens, do not move from this position unless you receive a command. Look at the Prophet's (peace and blessings be upon him) precision! Truly, this was a precise military strategy. No matter what happens, I have given you the order to remain here. Do not move from this place except by my command. Period. Indeed, the Prophet, peace and blessings be upon him and his family, closed this geographical gap and positioned the Muslim army. When the army of the disbelievers arrived, they found themselves in a real predicament. They were forced into direct combat; they had to fight, and there was no gap through which this army could penetrate. Therefore, the polytheists knew that victory was impossible unless a miracle occurred. And of course, your enemy's strength always lies in your weakness and ignorance. What a brilliant insight! The Prophet's well-devised plan would certainly have led to victory.

Let's begin the battle. In the name of God, the Most Gracious, the Most Merciful. The battle began, and the confrontation with the Chief of Staff, Hamza ibn Abd al-Muttalib, commenced. In the first hour, the polytheist army was immediately routed. They were routed behind a mountain. The army was routed, and a massacre occurred among them, to the point that the Muslims reached the Quraysh camp. Even the banner fell. Our sheikh knows that the number of Muslims at that time Facing the polytheists, there were far fewer, a third fewer, far fewer in courage, boldness, and good planning. You 're talking to me about 700 men against 3,000. Before the 3,000, yes, good planning and utilizing geography and steadfastness. And let's not forget that the Muslims were psychologically victorious. Yes, they had the upper hand. Good. Now the Quraysh were defeated. What did they do? They started manipulating the morale on the battlefield. Well, this is where the manipulation began. The first manipulation happened when the polytheists advanced and the Muslims advanced and reached the polytheists' camp. They spread rumors among the archers, and this rumor was certainly from the fifth column. They told them that the Prophet would not divide the spoils in this battle. Yes, what was the solution? They said, "Only if a person gains something, he owns it." This was a rumor, of course, that there would be a division. So what did they do? They dismounted and said, "The war is over, and the polytheists' banner has fallen." And the fall of a banner usually means defeat. No, they were defeated. They reached the camp, so why should we stay here? And then they dismounted, but in parentheses, a sheikh, searching for the spoils. Please. Our sheikh, let me focus with you on the fifth column because the polytheists were defeated, their banner was lowered and fell, and the Muslims advanced towards them. Naturally, the polytheists couldn't reach the archers to inform them from within. This is where the fifth column began to operate. It's obvious that the fifth column started working well. When they withdrew, the first gap appeared in the army; there was a place where Khalid and his men could escape. This is where the flanking maneuver occurred, and suddenly the Muslims found themselves chasing the polytheists from this direction, with the enemy of the polytheists behind them. Here they breathed a sigh of relief because the Muslims turned to Khalid and his men. This was the first problem, the first gap that occurred in the war. Of course, the archers bear the primary responsibility for it. Here, the Prophet, peace and blessings be upon him, yes, this is the first. The Prophet, peace and blessings be upon him, descended into the field. Here, he descended, and we will come to the Prophet's role. The second gap began when the assassinations began to work, and this is where the assassination of Hamza, peace be upon him, took place. This stage is because he is confused between two enemies. On one side, the besieged one is Hamza, who was assassinated, and on the other, the Prophet (peace and blessings be upon him and his family) was wounded in the fighting. Then the second rumor spread, that the Messenger of God (peace and blessings be upon him and his family) had been killed. What helped to believe this rumor was that they knew the Prophet was fighting and that Mus'ab ibn 'Umair had been wounded. Mus'ab ibn 'Umair resembled the Prophet (peace and blessings be upon him and his family). So, the timing of the rumor that the Prophet was killed—you mean the matter was very, very carefully planned. Yes, the Prophet was killed, Hamza was killed, we were besieged, and the archers descended (because of the archers, of course), and the Quraysh prepared to regain the initiative. Here is the third point, the fifth column: Why are we fighting? The battle is over, why are we fighting? It would be better for us to flee and return to our people. The Holy Quran, the verse we always read, refers to this incident: "Muhammad is but a messenger. Others have passed on before him. So if he dies or is killed, will you turn back on your heels?" This was in the Battle of Uhud.

Now, I am conveying to you some historical sources and what they mentioned in this. The situation is what happened. There was a mass exodus of Muslims. They fled. The texts—I mean, what a strange and wondrous thing this is about! Look at what the texts say. In the name of God, the Most Gracious, the Most Merciful, Ibn Kathir says, “And the people fled from him, from Muhammad, peace and blessings be upon him, until some of them reached the mountains beyond Al-A’was.” These are distant mountains outside the city. Uthman ibn Affan and Sa’d ibn Uthman fled. He mentioned that they reached Al-Jal’ab, a mountain near the city, close to Al-A’was. They stayed there for three days, then returned for three days. You mean this Al-Jal’ab is 39 meters away from the city. So they didn’t even flee to the city itself, because they knew that the city was their stronghold. Another text is narrated by Al-Tabari. Of course, when I quote these texts, I am simply quoting clearly, so that no one comes and takes offense. Al-Tabari says that on the day of Uhud, this person is talking about himself. The viewer knows the person. I mention the name because the text is strange. He says, “So I fled, I fled until I climbed the mountain. I saw myself scrambling as if I were a gazelle climbing the mountain.” He was climbing the mountain on all fours. Out of fear, and people were saying, "Muhammad has been killed! God is great! God is great! Look, God is great! No, this is strange!" So I said, "This is for a reason—I don't remember the name of this person—so I said, 'I will not find anyone who says Muhammad has been killed without killing him.' Well, go fight the polytheists! Why are you killing Muslims? It's strange. I mean, the man fled from the polytheists and found Muslims saying Muhammad has been killed, so he threatened them, saying, 'Whoever says Muhammad has been killed, I will kill him!' He said, 'Until we gathered on the mountain, we gathered, yes, yes, they fled.' And the strange thing is that some texts mention that some of them declared apostasy on the day of Uhud, meaning, 'You turned back on your heels.' This text is transmitted by al-Tabari, not by Ahmad Salman or Sadiq. If we write some words from the narration, the narration comes out verbatim with who said it. He says, 'Yes, there were people of doubt, sickness, and hypocrisy. This was from the army, from the army of Uhud, the army of Uhud. They said, on the day the people fled from the Prophet of God, peace and blessings be upon him and his family, and he was wounded above his eyebrow and his incisor tooth was broken, 'Muhammad has been killed! So return to your former religion!' So that is the saying of God: 'And Muhammad is but a messenger; others have passed away before him. God is great!' And that is why it is mentioned in some of our narrations that some had prepared He brought out idols to tell them, "I am not, I am with you, I am with you," meaning, "I have work to do there." We can open parentheses, Sheikh, here, the Prophet was not actually killed, and this coup justifies what happened in history. Therefore, I say, whoever understands these events will understand. Yes, what came after is good. So, if the army fled, they fled. No one remained. The leader or the leaders were killed, or it was rumored that they were killed. They were killed, and the army of the polytheists here regained the initiative and the ranks were reorganized, Sheikh, and everyone fled. Everyone fled. So, what do they do? Ah, here begins the distortion of the Battle of Uhud. And here, if there is any blame on Al-Aqqad, it is this count in the film "The Message." The first question is asked now: if the Prophet, peace and blessings be upon him and his family, was injured and fell and was carried to a cave, as mentioned in some general narrations, and the Muslims fled for the sake of God, the question is only: whoever has this answer, let him answer me, what prevented the polytheists from storming the city? Why didn't they? Why didn't they storm the city and end it? Islam as a whole, what if this thing didn't happen? The army would enter the city, control it, kill the remaining Muslims, and the whole matter would be over. Herein lies the key to understanding. I ask you now, why do you have an answer? It's clear that this isn't what actually happened.

Yes, what happened was different. Yes, most of the army withdrew and fled, but Muhammad, peace and blessings be upon him and his family, remained to fight. Of course, our sheikh, between two points, the Prophet didn't fight in all the wars. Right? This was the greatest and most intense battle in which the Prophet fought. The Prophet, peace and blessings be upon him and his family, stood firm, fighting with his own hand, the sword. He became the actual commander of the battle. The chief of staff was transferred from Hamza, excuse me, from Hamza to the Prophet, peace and blessings be upon him and his family. Okay, how many remained with him? We will talk about how many, not who. Then you will talk about historical accounts. The most prevalent historical account is incorrect, of course. Why do you say that only 40 people remained with the Prophet? The lowest-ranking account says seven out of 1000. God is greater than 1000! Seven? Okay, what I believe, by combining the texts, is that Those who remained, yes, number seven is correct. Those who remained were the Prophet, peace and blessings be upon him and his family, and of course Ali, peace be upon him, and some other figures, most of them from the Ansar. Our Sheikh, I'm restraining myself from asking you about the Commander of the Faithful because two years have passed since the battle. Peace be upon him. I mean, the figures who remained steadfast. Then later, some Muslims began to feel remorse and join. Perhaps they joined, for example, and the number might reach 20 or 30 out of 1000. Yes, among those who remained steadfast was Zubair. Zubair, the title is "steadfast." Good. Among those who remained steadfast was Talhah. Talhah remained steadfast and defended the Prophet. One of the most important heroes of this battle was Abu Dujan al-Ansari. This is a hero, and this is a strange narration. I mean, I believe that this hero is among those who were wronged in history. The history of Abu Dujan al-Ansari. Yes, the narration is like this in our books, of course, and it is more important because the other narration has a big problem, which we will address. The general narration now is that we want to give this hero his due. On the day of Uhud, there was a sound narration from Imam al-Sadiq, peace be upon him, which is considered reliable. The anvil of peace, may God’s peace be upon him, is narrated by Sheikh al-Saduq in ‘Ilal al-Shari’ah. He said: On the day of Uhud, the companions of the Messenger of God, may God’s peace and blessings be upon him and his family, were defeated. The original account states that everyone withdrew, except for those proven by evidence to have remained, until only Ali, peace be upon him, and Abu Dujana, Simak ibn Kharaj, remained with him. These three are the rest. Herein lies the wonder, the wonder here is Ali’s steadfastness. It is not a wonder, for Ali is the very essence of the Messenger of God, peace be upon him. Therefore, the Prophet did not ask Ali. The Prophet, the Prophet, addressed Abu Dujana, saying, “O Abu Dujana, do you not see that your people have been defeated?” He replied, “Yes, O Messenger of God.” He said, “Go back to your people. Go, by God.” He said, “I did not pledge allegiance to God and His Messenger for this. No, no, no, by God! I pledged allegiance to you for victory. God will grant you victory. Hero, hero, hero! This reminds me of Ashura. God says, God says.” So he said to him, “You are free. You pledged allegiance to me. I am displeased with this pledge. You are free. Go.” He said, “By God, the Quraysh will not say that I abandoned you. God is amazing. And I fled until I taste what you taste. God is amazing. Until I taste what you taste. If you are victorious, I will taste victory with you. If you are defeated, you will be killed, I will be killed with you. As for me…” I leave you, no, O Messenger of God, God, and unfortunately, this companion is not mentioned. Some people understand that we have a stance against the companions. No, these are heroes. We ask God to grant us Paradise through their intercession. By God, such heroes, we place them on our heads. But his problem is with those who fled. God is great. This is one of those who were true to their covenant with God. Abu Dujana, peace be upon him, peace be upon him. But our problem is with those who changed. So the Prophet rewarded him well. God is great.

Now we will come to Ali. The Prophet said, "May God reward you well." And Ali, peace be upon him, of course, our sheikh who is speaking now, Ja'far ibn Muhammad, peace be upon him, the narration is authentic. Whenever a group attacked the Messenger of God, may God bless him and his family and grant them peace, Ali ibn Abi Talib would meet them and repel them. A group, not an individual. This is the one who was known to repel battalions. Here in Uhud, a battalion would come, and he would face a battalion, not an individual, not a person, not a knight, not a person. Therefore, he defeated the battalions. When we cross the line, yes, this is him. In Uhud, he even inflicted more killing and wounding on them. Our sheikh, what kind of mentality is this? Where is the defeat? Where is the escape? His sword broke, God is great, O Abu al-Hasan, from the intensity of his fighting. He came to the Prophet, peace and blessings be upon him and his family, and said, "O Messenger of God, a man fights with his weapon, and my sword has broken. What did he fight with?" So the Messenger of God, peace and blessings be upon him and his family, gave him his sword, Dhu al-Fiqar. Thus, he inherited it. The first appearance of Dhu al-Fiqar was at Uhud. Therefore, in the message, this scene at Badr is mentioned, that the Prophet, the Commander of the Faithful, drew the sword, and that Ali placed it down. Hamza said, "This is the first sword in Islam." No, this is incorrect. The sword Dhu al-Fiqar appeared at Uhud. And in the narrations, it is said that it was sent down from heaven. It was given from heaven. And of course, the narrations mention the sword Dhu al-Fiqar in the interpretation of the first verse of Surah al-Hadid. There are narrations in which Dhu al-Fiqar is said to be made of iron that God sent down from heaven. It is amazing. Therefore, it is one of the inheritances of the Imamate, and it will only be with the Master of the Age. And the Age is Dhu al-Fiqar. This sword was given to the Commander of the Faithful on the day of Uhud, and he continued to defend the Messenger of God with it until... There is a long narration, our Sheikh. Please read from it. Take your time. By God, here, Gabriel descended upon him. Our Sheikh, we... We don't have a normal descent of Gabriel, not a descent of Gabriel. It means war, war, war! The Prophet fights, and Ali fights—both of them fight—and Gabriel descends and says, "O Muhammad, this is the consolation from Ali to you." God is Great! There is no greater consolation than this. The people abandoned you, and Ali stayed with you, fighting. The Prophet, peace and blessings be upon him and his family, said, "He is from me, and I am from him." God is Great! The hadith "Ali is from me, and I am from Ali" was said at Uhud. God is Great in this context. We are one, not two. God, and therefore do not expect Ali to withdraw. Ali is the one who redeemed me in my home. God said, "Gabriel said, 'And I am from you both.' Congratulations to Gabriel." Gabriel means he wants to take pride in this matter. Here, a sound was heard from the sky. Gabriel is present, meaning Gabriel is with him. There is no sword but Zulfiqar, and no youth but Ali in this situation. God is great! The heavens were boasting about Ali ibn Abi Talib. Ali's fighting, Ali's support, and Ali's sword, peace be upon him, are amazing, our sheikh, amazing. His heroism was amazing. You see, our sheikh, yes, here Ali ibn Abi Talib knew, knew the truth, that he is a shield. The Prophet and his fortress, Hussein, our sheikh, between the two heavens, called out his name before a mirror and within earshot of the near and far, the present and the absent. It is wondrous here that Ali was

recognized and understood what the sword of Ali and the fighting of Ali mean. Yes, now we return to the battle because if we continue with Ali and the details of Ali's fighting in Uhud, there are many wondrous narrations, but I prefer to suffice with arousing the curiosity of the listener and viewer so that they read very well.

Now, the Quraysh were confronted with a reality, which is the resistance of the Prophet and those with him, despite the army's withdrawal, despite the escape, despite the psychological warfare, despite the rumors. The Prophet stood firm, Ali stood firm, Abu Dujana stood firm, and a group of the chosen ones stood firm.

But, our sheikh, excuse me, I can't comprehend, our sheikh, you mean those who remained, you tell me, approximately seven? Okay, let him say approximately seven. It's not possible that thousands couldn't overcome these seven. He was able to see, see, there is something, I mean, legendary steadfastness, unnatural. Yes, yes, yes.

Here, if we go into the details, the Prophet retreated to the mountain and fought them at the foot of the mountain so as not to be besieged, avoiding face-to-face fighting. He retreated, and we return to the wisdom of the Prophet, peace be upon him, in The battles were managed, but Quraysh found themselves facing a small group. However, this group would fight to the last drop of blood, despite their small numbers.

The fighting didn't end there; it continued until Quraysh realized that the battle couldn't end with this. These men would fight, and we wouldn't be able to defeat Muhammad or Ali because the fifth column was in the mountains. There, they withdrew, cutting off the mother of Zubayr. Talha was with them at that time.

Our sheikh, in parentheses, let's speak more frankly and transparently. The Shia, when narrating historical events, conveys them honestly. We do the same. History tells us that there was a stance between Talha, Zubayr, and Ali ibn Abi Talib, peace be upon him. Later, at that time, Talha was a minister. They were true to their covenant with God. So, the Shia position conveys the event as it happened. Therefore, we praise Zubayr and Talha for this stance. We say that Talha's hand was paralyzed in defense of the Messenger of God. He had a paralyzed hand. Amazing! The sword came, and he deflected it with his hand. It's as if our sheikh... excuse me.

And that's why the Commander of the Faithful... Peace be upon him. In one of the battles, he saw Saif al-Zubayr and said to his student, "On the Day of the Camel," meaning, "On the Day of the Camel." He pointed to him and said, "Yes, this is a fact. We are not ashamed to raise this fact. We speak of it." They stopped at that time. Yes, I will give you the other side. What did the other side do? You will not find the issue of the steadfastness of the Prophet, peace and blessings be upon him and his family, and those with him here. No, the other side of history portrayed the battle in a completely different way. Therefore, this historical issue arose.

They said that he was wounded by an arrow that cut his cheek and broke his incisor, and he fell into a pit, fearing for him. Why do you say, "They say," you say? We do not say this is a lie. The Ahl al-Bayt lied about this matter. They carried the Prophet's incisor because it is well-known. It is a lie, but there is a place in the mountain, and there is a lie. I will read you the narration. You do not want the narration?

This narration is from the time of Imam al-Sadiq, peace be upon him. So you mean the issue was raised in the time of the nation? Yes, look at the narration. It is an authentic narration. Zarrar narrates, saying, "I went with Bukayr, his brother, Bukayr ibn A, a man from the descendants of Ali." This is underlined. It is not strange. It is from the descendants of Ali. To the scene until we finished. To one of them, meaning we visited, meaning he showed us the graves of the martyrs. Then he led us into the valley, and we went with him for an hour until we reached a mosque there. He said that the Messenger of God had prayed there, so we prayed there. Then he showed us a place at the top of the mountain, adorned this place, and said that the Prophet, peace and blessings be upon him and his family, had ascended to it, and rainwater would collect there. It was a blessed place. Zarrar said, and it occurred to him that the Messenger of God had not ascended to the water. So I said, "I will not come with you; I am sleeping here." So they went anyway.

Later, they went to Imam al-Baqir, peace be upon him, the next day in Medina. The Imam, peace be upon him, said, "Where were you yesterday? I did not see you." So we told him and described to him the mosque and the place where he claimed that the Prophet had ascended to it and washed his face. Abu Ja'far said, "The Messenger of God never came to this place." We said to him, and it was narrated to us that his incisor was broken— excuse me, his incisor, meaning the four front teeth. He said, "May God not take him in good health, but he had a wound on his face," meaning a cut on his blessed face.

Another narration from Aban ibn Uthman denied it. The Imam clearly said, “What is the narration of Aban bin Othman?” Aban bin Othman was one of the companions of the Imams and he specialized in the biography. One of the oldest books of the biography written by our companions is Aban bin Othman. Yes, Zain said, “His front tooth was broken, as these people say.” He asked Imam al-Sadiq, “No, by God, God took him safe, but he was wounded in his face, or he was wounded in his face.” He said, “The cave in Uhud, the Messenger of God went to it, they claim, he went to it.” He said, “By God, he did not leave his place.” What is meant by the place? The battlefield means the Prophet did not withdraw.

The other narration—and excuse me, the Sunni narration—states that the Messenger of God was wounded and carried to the battlefield, to the top of the mountain, and fell ill there. Why this lie to justify those who jump off like spirits? Why did he climb the mountain? Because the Prophet was there in the cave, and they went to protect him. Good question: if the Prophet was in the cave and everyone went to protect him, we return to our first question: why didn't they storm the city? This distortion is strange. No, the Prophet stood firm in the battle and continued fighting until the Quraysh stopped the fighting when they saw there was no point. No, the fighting would continue, and the fighting would be long. And if Ali ibn Abi Talib were to return battalions upon battalions Who can overcome him and show wonders? Peace be upon the Lion of God, the Victorious, may my soul be sacrificed for him, Ali ibn Abi Talib.

Yes, the distortion of the issue of the Prophet's injury to his front tooth and his being carried to the cave. I want him to justify who fled and climbed the mountain. Otherwise, the Prophet did not flee; he stayed fighting until the last moment, until the Quraysh stopped the battle. And of course, our sheikh, they are in parentheses. If the character, the character at the top of the pyramid, the ideal, perfect character, if he fled and was carried, then naturally I will accept it. Yes, and I accept the idea that anyone who flees, anyone who jumps up, yes, this is the Prophet. He did not flee; he stayed until the last moment fighting. Good.

We ask the viewer, and I ask you, has the Battle of Uhud ended now? What should it be? No, it hasn't ended. Okay, the first day of the Battle of Uhud ended. The Battle of Uhud lasted two days. This is new information. Of course, the polytheists of Quraysh went to their camp, and the Muslims returned to Medina. Good.

Now look at the Prophet's wisdom. The Quraysh actually started thinking about storming Medina because the battle ended tomorrow. So tomorrow the Prophet... He had an army. The army fled and reached Yanbu and Rabigh, and the morale of the Muslims was broken because Hamza had been martyred. A great figure had been martyred. We would leave Hamza for another. Yes, that's why the idea was to storm the city. So the Quraysh camp began preparing to storm the city. The Muslims reached the city and began tending to their wounds, and the Prophet began tending to his wounds. Of course, this is an important addition. The Commander of the Faithful, peace be upon him, had 70 wounds on his body. God is great! In one narration, it says 70 wounds! O Abu al-Hasan, imagine 70 wounds! That's no small thing. The Prophet, peace and blessings be upon him, was wounded many times in his face. Of course, he had this wound, which is well-known, but there is no text specifying how many wounds he had, but it was a good wound. The Muslims began to feel like they were recovering and trying to catch their breath.

And then the Prophet, peace and blessings be upon him, called for jihad that same night. Yes, amazing! They returned to the city. Amazing! They heard Bilal calling. They gathered. The Prophet, peace and blessings be upon him, was testing everyone. He asked them to prepare to go out and fight. Test, test! Our sheikh tested people who were surprised, but the Prophet set one condition: the condition of jihad. This condition applied to those joining the new camp, not the old one. Yes, he told them that only those wounded in yesterday's fighting should go out with this army. Look at the military plan! God is great! Meaning, those who didn't fight and weren't wounded, and those who fled and went up the mountain shouldn't go with us. This ensured that the army was free of any collaborators or agents. The proof of your lack of collaboration and your not working for the Quraysh is that you fought and were wounded, because it's impossible for a battle this violent to occur without you being wounded unless you were one of their agents. Why do I say this? The Prophet's military personality is very important, may God bless him and his family, and it should be carefully considered.

Now, the real test: after these wounds and this pain, will these people go out? The answer is yes, they went out with the Prophet, may God bless him and his family, and answered his call. What a blessing! They went to support him. The Holy Quran summarizes this scene, and in the previous podcast, we mentioned an important issue: that approximately 80 verses were revealed concerning the Battle of Uhud. If you remember, the Quran summarizes this scene: "And what befell you on the day the two armies met, by permission of God..."

Now we have begun, little by little, to learn from the Battle of Uhud. Is it conceivable that the Prophet was defeated on the day of Uhud, and that the Muslim army was defeated? Today, some believers ask this question: Is it conceivable that such and such happened? And what befell you on the day the two armies met was by the permission of Allah, so that He might make evident the believers and make evident those who were hypocrites. Allah sees that one of the aims and purposes of the trials that Allah may test us with is to distinguish the ranks. Allah distinguishes us, He distinguishes our ranks through trials. Trials are a way to distinguish people. Therefore, do those who believe think that they will be left alone because they say, “We believe,” and they will not be tested? Allah here, regarding what happened at Uhud in Surah Al Imran, clarifies for us the divine wisdom behind what occurred. Is it conceivable that the Prophet was afflicted? He said, “And what befell you on the day the two armies met was by the permission of Allah.” Some people in recent times, with the events, say, “Is it conceivable that we were afflicted while we are on the right path? We were afflicted by this, by this great loss.” The Quran answers: The Prophet was afflicted on the day of Uhud. On the day of Uhud, Hamza was lost. And what do you know of Hamza? He said, “By the permission of Allah.” Why, O Lord, did You permit this? He said, “So that He might make evident the believers and make evident those who were hypocrites.” This is the distinction.

These are the hypocrites, and it was said to them, “Come, so that He might make evident those who were hypocrites.” They were hypocrites, and it was said to them, "Come, fight in the way of God, or at least defend yourselves." They said, "If we knew of any fighting, we would have followed you. If we knew that this was a legitimate act of yours, a legitimate jihad for God, we would have followed you." They were closer to disbelief that day than to faith. God is greater! They say with their mouths what is not in their hearts, and God knows best what they conceal. Those who said to their brothers, "You have fallen," meaning they did not participate with them. If they had obeyed, they would not have been killed. Or did you not hear our words? Say, "Then ward off death from yourselves, if you are truthful." You, even in your inaction, cannot ward off death from yourselves.

Now the Quran comes in the context of this verse, which is important for us to read always: "And never think that those who have been killed in the way of God are dead." You criticize them for being killed, but who said that death is a loss? No, by God, rather they are alive with their Lord, receiving provision. You are happy with your life, while he is happy with his death, rejoicing in what God has bestowed upon him of His bounty and receiving good tidings. Those who did not join them from behind will have no fear for them, nor will they grieve. They rejoice in the favor of God and His bounty. Some say, "God grant us martyrdom." Israel killed so many; look, they killed so many. They are happy. They are criminals for their killing, while others rejoice in what God has given them. God, and this Quran answers. You see, the issue of Uhud is pivotal. Our sheikh, who studies the issue of Uhud, understands the reality and the psychology of change. Yes, his position changes, and God does not waste the reward of the believers.

Now comes the issue we mentioned, which is the issue of not joining the army except those who were wounded or injured. Those who responded to God and the Messenger after they had been wounded. For those of them who did good and feared God, there is a great reward. Good. These who were wounded, whether few or many, are few. Good. These, when they wanted to go out, the Quran relates this incident when the Prophet called them. A small number fought and were wounded. The others said to them, "The army could not defeat the Quraysh. Is it reasonable that you, as a small and weak force, could defeat the Quraysh?" We are God, and He called us to fight. We fight, we answer the call. The Quran recounts a magnificent scene: those to whom the hypocrites said, "The disbelieving people have gathered against you, so fear them. You are going out to fight while you are few in number." But it only increased their faith. They said, "Sufficient for us is God, and [He is] the best Disposer of affairs." God is the Greatest! Amazing! You see the scene of Uhud. God is the Greatest! God is the Greatest! God is the Greatest! They said, "Sufficient for us is God, and [He is] the best Disposer of affairs." Now God answers them, and they returned with favor from God and bounty, no harm having touched them. And they pursued the pleasure of God, and God is the possessor of great bounty. And what a blessing from God!

Now these few went out and camped in a place called Hamra' al-Asad. Now, historically, this ambiguity—Hamra' al-Asad—is considered a separate, independent battle, or an independent battle? The fact is that it was part of Uhud. Amazing! But the Prophet returned to Medina to cleanse and distinguish the ranks. Yes, and God Almighty was saying, "Divine victory cannot come except at the hands of the truthful." Well done! Well done! Badr, because they were truthful and believed in God. The small group triumphed over the large group. Uhud entered the fifth column, giving them a chance. The fifth column was targeted for cleaning, and although this was painful, this distinction had to happen because this faithful group had emerged.

The Quraysh were now preparing to storm the city, and then came the shocking, devastating blow: the Prophet was targeted. The Prophet, the army of God, the Prophet, left the city ready for jihad. The fifth column reached them, and the fifth column delivered the numbers. The Prophet knew, he was monitoring these movements. It is clear that the Prophet was the one who infiltrated. He was afraid to speak. This is an important matter. The Prophet left at night so that the Quraysh would not know their actual number. The Prophet left with the number he had set out with. A man who had converted to Islam came to the Prophet and said, "I will give you a mission." It is not known that he was a Muslim; he was a merchant. He said, "Go and pass by the Quraysh. If they ask you about the number, exaggerate it." He gave a large number. This man passed by the caravan and met Abu Sufyan. Abu Sufyan asked him, "Where did you come from?" He said, "I passed by Medina." Abu Sufyan asked, "What did you see?" He said, "The Muslims have encamped at Hamra al-Asad. How many are they?" He said, "They say that everyone who did not fight and stayed behind has joined them." Abu Sufyan was surprised. Now he had Two different pieces of information: the information that the number is small and the information that the number is large and very large. Now he must be sure. He sent the eyes of the Prophet, peace and blessings be upon him and his family, when the universe darkened. He ordered them to light 500 fires. Amazing! Imagine 500 fires, and each fire has at least three to five fires around it. Amazing! So, 500 fires in five times what we are talking about? 2500, 3, 1500. A large number was set, and we mustn't forget the polytheists, some of whom were killed in the first battle. Abu Sufyan went and approached. This eye saw a scene. Of course, this incident was later stolen from the Prophet and attributed to Khalid ibn al-Walid. Or, in the Battle of Mu'tah, this is now historically reported as Khalid being the one who carried out this operation in Mu'tah, not in Nar. The first to use it was the Prophet, peace and blessings be upon him and his family, to deceive the enemy into thinking the number was much larger than it actually was. So, he saw the number was large.

Now, the meeting between Abu Sufyan and the Chief of Staff, the War Council, resumed. They said, "The number is large; we didn't expect this." Two opinions emerged. The first opinion was to fight and storm the city, which was the objective of the battle. The second opinion was to withdraw. Abu Sufyan said, "No, in this battle, the first to withdraw is the defeated one. Indeed, whoever withdraws first will be defeated. Therefore, we must either remain silent during the siege or enter the city." Now, the same tactics that the Quraysh used with the Muslim army were used by the Prophet with the polytheists. He carried out a process of dispersal. They had more than one opinion and began a process of terrorizing them. The Prophet began advancing with the army, and they had a certain number in mind, meaning the army was now advancing, the army was offensive, meaning the Prophet was now the one who would attack. In any case, the details are long and we cannot comprehend them. In the end, the Quraysh were convinced that this army would retreat to Mecca, so they decided to flee, especially since the Prophet had captured some of the Quraysh. There was no clash, but the Prophet captured some of the Quraysh from the eyes of the Muslims. So what did they do? The Quraysh fled and went to protect Mecca. Thus, the battle turned from an attempt to storm the city to a flight, then to an attempt to fortify Mecca and prevent it from falling into the hands of the Muslims. Amazing! And the Muslims were victorious in the second battle. Without shedding a single drop of their blood, without a single wound, it's called the Battle of Hamra al-Asad. That's why you said the Muslims weren't defeated, they weren't defeated, it was a victory. On the contrary, in the end, a chase ensued between the Quraysh and the Muslims until it ended at the outskirts of Mecca. The Muslims reached the outskirts of Mecca, amazing, while they were chasing the Quraysh. Yes, historically, because it was called the Battle of Hamra al-Asad, it came to be treated like another battle. It was only a few hours between it and the end of the Battle of Uhud, no more and no less, not days. The camp started at night, amazing, and this chase was the next day. The camp remained for perhaps three days, but the departure from Medina was on the same day as Uhud.

Okay, Sheikh, excuse me, can I now return to the battle a little? First, the question I'm asking now, in the name of God, is this a victory or a defeat? It's clear after that. Therefore, the stereotypical image of the Battle of Uhud is a problem, a very offensive one to the Prophet, peace and blessings be upon him. At the very least, the Prophet didn't ascend the mountain, he didn't ascend the mountain standing and fighting, may God's prayers and peace be upon him and his family. The good and pure ones, good sheikh, now the picture is clear, let's go back now, no problem.

Now I want to go back to the battle. First, our sheikh, you mentioned more than once, that Hamza killed Hamza, killed Hamza, killed. I always say he was assassinated, assassinated, may my soul be sacrificed for him, and so on and so forth, and you focus on the name of Hamza, and this was discouraging to the Muslims. But the question is, I want you to talk to me a little, our sheikh, even if it's just for a minute, about Hamza. When did he convert to Islam, for example? What was his situation with the Prophet? What was Jamil's situation? I ask you a second question, like that question that spread, you see, what was the relationship of kinship between Hamza and the Prophet? Uncle, you're good, but when you ask questions, they stress me out. A correct answer doesn't put me at ease, but Umm Hamza is the sister of Amina bint Wahb. It's strange, meaning they were cousins. Yes, Abdul-Muttalib and his son Abdullah married two sisters in one sitting. God is the Prophet's cousin, peace and blessings be upon him and his family. So they are his uncles and his cousins. Yes, and of course, the indication is that we were close in age to the Prophet. Now, this is the third thing, the third kinship. And I'll give you the age. Now, he is the Prophet's uncle and the Prophet's cousin. There is a third, more important thing: he is the Prophet's brother, peace and blessings be upon him and his family, his foster brother. It's strange. Yes, Hamza is the brother of the Messenger of God, peace and blessings be upon him and his family. And these are things that, unfortunately, are not mentioned. He is the Prophet's brother, and that is why the Prophet later did not marry his daughter. The issue of what is forbidden through fosterage is not forbidden. This came about with Hamza's daughter when the Messenger of God was offered to marry his son Hamza. He said, "No, she is my brother's daughter." We are ignorant and do not mention that Hamza was the brother of the Messenger of God. Our sheikh, these are very important details. His uncle, his cousin, his brother, and his brother—of course, an extraordinary kinship. Yes, Hamza was very close. The age difference between Hamza and the Messenger of God was less than two years. So, he wasn't just an uncle, no, he was a close uncle. They were practically children together. We could say he was a great uncle, the same as the Prophet, peace and blessings be upon him and his family. God is great! If he was so close, this is in terms of his closeness to the Messenger of God, peace and blessings be upon him and his family. And what about his conversion to Islam? Our sheikh, just a moment. His duties also included several responsibilities. Hamza was the commander of the Islamic army, the supreme commander of the armed forces, and he was also directly responsible for the security of the Prophet, peace and blessings be upon him and his family. It's amazing! He was like a foreign minister; when foreign delegations came, he was the one who communicated and negotiated with them. The man held a high position in the Islamic state. As for the issue of his being Muslim, this is also a distortion. Who said Hamza was an unbeliever until he converted? He was the son of Abdul-Muttalib. God is the master of monotheism. Abdul-Muttalib was the second Abraham. The Quraysh called him the second Abraham. He was a monotheist, and no disbelief was ever known from him, so it cannot be said that he was a Muslim. He embraced Islam, and that's why this well-known issue is that he believed when he was older. When he reached the desert, which was the house of Abdul-Muttalib, a house of monotheism, and only Abu Lahab deviated from it, this exceptional case is what you find so appealing. The house was a house of faith, and what a blessing it was for Banu Hashim! Hamza, as we said, was with the Prophet (peace and blessings be upon him and his family) from the beginning. He never left or separated from the Prophet (peace and blessings be upon him). Yes, Hamza was distorted by some details, like Hind in the film "The Message," who called him a lover of wine. This is the issue of Hamza's love for wine; this is meant to distort his image, unfortunately. You see, some issues we are forced to mention, but they are painful. After the Battle of Badr, what did Hamza do to celebrate this victory? He went and drank wine, God forbid! Yes, that's what they say. Yes, he got drunk, and when he got drunk, he took his sword and started wreaking havoc with it. That's what they say. Yes, in the two Sahihs, he found a camel belonging to Ali (peace be upon him), which was booty for Ali at Badr and was his dowry for his marriage to Imam Ali. He married Zahra after Badr, so what did Hamza do? He came and ripped open the stomach of this drunkard and took out his intestines, meaning he was boasting of his strength. They spoke to him, but he was drunk. Then the Prophet came to him, but he didn't even respect the Prophet. He said, "You are all slaves to Abu Abd al-Muttalib." No, not that's Hamza's manners, not Hamza's way. It's strange that this Hamza is mentioned in the two Sahihs (Bukhari and Muslim). Don't be surprised by me, but be surprised by Bukhari and Muslim and these books that produced such insults. It's strange. And do you know why? What did they say about this issue? Why? Why did they attribute alcohol to Hamza? Why? Because Wahshi, Hamza's killer, was a drunkard. The one who tells you that Wahshi converted to Islam and became a good Muslim Excuse me for saying this, and excuse me, my brothers and sisters, but I'm going to spit in his face with a respectful spit. How could you say such a thing, Sheikh? Wahshi didn't convert to Islam. Who was Wahshi? Let's talk about Wahshi, the killer of Hamza. Yes, the killer of Hamza. Wahshi was a slave of one of the Quraysh. Hind hired him to kill Hamza. He was hired specifically. He wasn't Hind's slave. No, that's incorrect. He was hired. His name was Wahshi ibn Harb. Or was he hired to assassinate Hamza? Not to fight Hamza. He was a sniper, like a sniper now. He comes clearly, climbs onto a building, and kills. Wahshi did the same thing. He took a position in the battle, waited until Hamza was in a corner where he could hunt, and assassinated Hamza. He thrust the spear into Hamza's back, shooting him from behind because no one could face him. So, this Wahshi killed Hamza. The Prophet declared his blood forfeit because it wasn't a fight, it was an assassination. So he remained afraid of the Prophet until he converted to Islam through trickery. How? Through trickery. The Prophet, peace and blessings be upon him and his family, was at the conquest of Mecca. After the conquest of Mecca, after he returned, the people were accepting him and pledging allegiance to him. Wahshi hid among the people. The first thing the Prophet said to him was, "I bear witness that there is no god but God. I bear witness that Muhammad is the Messenger of God." God before anything, before anything, before he embraced Islam, before anything, meaning before he embraced Islam, excuse me, before he attacked the Prophet. The Prophet knew it was a trick, but the Prophet was a man committed to the law, to the religion. He told him, "Turn your face away from me. You have embraced Islam, our sheikh has embraced Islam, our sheikh has embraced Islam." Excuse me, meaning the man who embraces Islam in front of people is subject to the same rules as others. Islam erases what came before it. May God have mercy on the Prophet. "And whatever the Messenger has given you - take it; and whatever he has forbidden you - do not do it." Do you understand? When we put together the picture of the Prophet, peace and blessings be upon him and his family, he tells Wahshi, "After you embraced Islam, turn your face away." What does that mean? Okay, you embraced Islam, your Islam is accepted. I don't see that he embraced Islam because Islam is sufficient for a person to pronounce his testimony. But "turn your face away" is strange. Wahshi remained a drinker of wine, a lover of wine, until it was narrated about him that he died drowning in wine. I will quote the text because perhaps some viewers might wonder, the one who said this sentence was Sa'id ibn al-Musayyib, a man of great stature. He said, "I used to wonder how the killer of Hamza could escape. Is it conceivable that a person could kill Hamza, the Prophet, peace and blessings be upon him and his family, and escape?" To save him, he said, "Until I heard that he was a murderous beast who died drowning in wine. Drowning in wine" could mean literally drowning, because some people don't just drink wine; they swim in it or die drunk. Or is this meaning another story that reveals the truth about Wahshi? These are very important facts for the viewer to know. The man conveys this meaning, saying, "We came from the Romans, and when we approached Homs, Wahshi went to Homs and settled there with the Umayyads. It's clear, clear, clear, clear. We said, 'If we pass by Wahshi and ask him about the killing of Hamza, the matter remains.' So we met a man and mentioned it to him. He said, 'He is a man who has been overcome by the wine. Wahshi has become a strange drunkard and musician. If you find him sober, you won't ask him about anything without him telling you. But if you find him drunk, don't ask him.' Meaning, if you find him sober..." The man was not religious, so it was reported that he was the first to wear saffron in the Levant. Of course, they wanted to exonerate Wahshi, so they mentioned that he converted to Islam and his Islam was good. They mentioned that the verse, "Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of [the mercy of Allah]," is the most hopeful verse in the Quran. They said it was revealed concerning the savage, and they said that God forgave him for killing Hamza by killing Musaylimah the Liar. But they are liars, for he did not kill Musaylimah, nor did he participate in or fight them. They said he died a martyr later in the conquests. No, the man killed Hamza and remained a fugitive. After his conversion to Islam, he went from tavern to tavern and from wine shop to wine shop, and he died drowned. The texts you brought are Shiite, no, no, no. They are Sunni historical sources, not Shiite. No, no, never. And we, in the pilgrimage, do not worship God by cursing him in the pilgrimage to Hamza. Is that because he is a cursed man? Yes, the Prophet did not kill him because he pretended to be a Muslim.

Returning to the story that Hamza, peace be upon him, drank wine, it is a cover for what this cursed savage did. Well, what's wrong with you when you say Hamza was so close to the Prophet, peace and blessings be upon him and his family, in terms of spiritual closeness and closeness in age? And the closeness of kinship itself, and that he was his cousin, how was Hamza killed? If you elaborate on that, Sheikh, I will leave the microphone to you until we conclude. And how did that affect the Prophet, peace and blessings be upon him? Of course, remind me in conclusion, let's conclude with some hadiths concerning Hamza. Good words, this will be the perfect conclusion.

It is wrong to say that Hamza was killed. It is very important to establish that the matter was an assassination. He was not killed in battle; he was assassinated in battle. And the honor of the Arabs did not allow for this act, but the Umayyads did everything. He was assassinated by a sniper hired for this task. And the strange thing is that killing him was not enough for them. The well-known story is that Hind... excuse me, who is Hind, Sheikh? Never mind, another time. Hind bint Utbah, the wife of Abu Sufyan, the daughter of Utbah, who died in what? He died at Badr. Good, well done. And his mother was Muawiyah, and his grandmother was Yazid. She was the one who urged people to fight at Uhud. Yes, at Uhud, during the period of the withdrawal of the rest of the Muslims who were fleeing. And we said that the Prophet delayed so that he could fight at the foot of the mountain here. The bodies remained because the Muslim army was defeated. Killing Hamza wasn't enough for her; what did she do? She asked Wahshi to cut open Hamza's abdomen, extracted his liver, and chewed it. (This doesn't mean she put it in her mouth and chewed it.) This surah is known to everyone; don't expect anyone to be unaware of this scene, especially with the well-known film "The Message." She is a criminal. We have conveyed some of her crimes in the case. I remember with Amina, the mother of the Prophet, peace and blessings be upon him. She didn't stop there, even Riyad is astonished by this incident. She cut off all of Hamza's fingers—there is no power nor strength except with God— and then she cut off his nose and ears—Hamza's ears—and made them into a necklace which she wore. There is no power nor strength except with God. Imagine! It's not a strange scene. Sometimes, even I, a man, see blood and it pains my heart. I can't bear to see this. What kind of savagery is this in a woman? A woman, supposedly a woman, who would take severed human body parts and adorn herself with them, and body parts from any prostitute? She is an enemy, but how could she do this and wear it? It's astonishing. Even Abu Sufyan acted. It wasn't just Hind; even Abu Sufyan acted with Hamza's body. And the strange thing is that the Quraysh objected to it. Even the Quraysh did not accept these behaviors. That's why the Banu Umayya were outsiders. According to the customs of the Quraysh, they passed by Hamza's body, and Abu Sufyan took his spear and stabbed him in the head, saying, "Taste it, you disobedient one!"—a diminutive form of "disobedient one," meaning, "Taste it, you disobedient one who has disobeyed us!" The scene is astonishing and truly demonstrates that this particular family—and we're not talking about all of the Quraysh—this family reached an extreme level of bloodshed, violence, and ferocity. Our sheikh mutilated his body. We don't have this practice, even if the direct enemy of the Prophet or the infallible one is killed. It's not permissible according to Islamic law to mutilate a body. This is what happened with Abd al-Rahman ibn Muljam. He said, "If I die, strike him with a blow, but do not mutilate him, for I heard the Messenger of God, peace and blessings be upon him and his family, forbid mutilation, even of a rabid dog." God is Great! Islam forbids mutilation, even of an animal. Even a dead animal, you cut open its body. These people mutilated Hamza's body. The mutilation of Hamza's body is astonishing, and the Messenger of God, peace and blessings be upon him and his family, said, "God has broken his heart," meaning he continued searching for his uncle. When the Messenger of God saw this scene, he was deeply saddened. He was deeply saddened by the sight of the body of Hamza. And one of the most astonishing scenes is that the Messenger of God forbade Safiyya from standing on the body of Hamza, who was his sister, the sister of Hamza. God is Great! His sister, his full sister, meaning his sister from both his father and mother. He forbade her from doing so. Sometimes when one reads about the martyrdom of Hamza, it is very important to draw parallels to Karbala and what happened there. May God help the Master of Martyrs, peace be upon you, Abu Abd, and may God help Zainab, peace be upon her. The Messenger of God, in the presence of the Prophet and some of the Banu Hashim, forbade Safiyya from standing on Hamza's body. Perhaps this is the wisdom behind burying Hamza in that place, so that he was not taken to Medina, not so that Safiyya would have the opportunity to see Hamza's body. God is Great! Amazing! Honestly, this was in parentheses. There is a verse that is recited on the tenth day or the night of the eleventh. When I hear this verse, I remember someone, and I say to myself, perhaps this verse has a historical basis, perhaps it is connected to someone. Which verse? Which verse? Zainab was taken out of the tents, and her heart was broken. By God, her brother's head is great. Perhaps the issue is related. Perhaps the people knew about the Prophet's stance, so they wanted to... because Yazid 's writings clearly show that he used to say, "Day by day, Badr. I wish my elders had been present at Badr." It's clear that this issue was present with him, what happened at Badr and what happened at Uhud. The scene of Uhud, the scene of Hamza's martyrdom, a very sad scene. And indeed, we are in front of the Master of Martyrs. He was known at that time as the Master of Martyrs. He was known as the Lion of God and the Lion of His Messenger. Peace be upon him. When we asked our sheikh, even the Commander of the Faithful mentioned Lady Zaynab. Imam Zayn al-Abidin mentioned her in his sermon. He mentioned everyone. He mentioned Hamza, the Commander of the Faithful, in the most difficult situations after the incident of the attack on the house. When he was seized, the first name he called out after the Messenger of God was Hamza. So, there is no Hamza today. There is no Hamza today. Fatima, peace be upon her, had a great relationship with Hamza. Every Friday night she would visit Hamza. And perhaps here we are talking about our shortcomings in visiting Hamza. And dealing with Hamza, and I may claim that few people have read about the reward of visiting Hamza and the wealth of the believer who visits Hamza, peace be upon him. You said we will conclude with narrations until we are finished. Yes, several very beautiful narrations have been reported concerning Hamza and visiting Hamza. Amazing narrations. I will mention only one narration and leave the rest for you to see. The narration is as follows, on the authority of the Prophet, peace and blessings be upon him and his family, that he will see on the Day of Resurrection, beside the bridge, a multitude of people beside the bridge, meaning their number is not known except to God Almighty. A large number. Who are these people? They were the lovers of Hamza. God is Great. You, a few hours ago, conveyed a narration about the lover of Hussein. God is Great. Also, the lovers of the Master of Martyrs, Hamza, have a share. God has given them a special place and a special position on the Day of Resurrection. Therefore, I insisted that the talk be about someone and about Hamza, peace be upon him. Now here is the good news. Many of them are people of sins and transgressions, meaning their love for Hamza is an intercession for them. Now, these sins have become barriers between them and crossing the bridge and entering Paradise. They will say, "O Hamza, you see what we are going through, and they will call upon him for help on the Day of Resurrection." Hamza will say to the Messenger of God, to Ali, and to these companions of the Prophet in the courtyard of the Mahshi, "You see my friends calling upon me for help." The Prophet, peace and blessings of God be upon him, said to Ali, the guardian of God's guardian, "O Ali, help your uncle to aid his friends and rescue him from the Fire." Indeed, here is the importance of one. So Ali ibn Abi Talib went to the spear with which Hamza had fought the enemies of God in this world, and God gave it to him, saying, "O uncle, O uncle of the Messenger of God, O uncle of the Messenger of God, repel the Fire from your friends with this spear of yours. This is the intercession, just as you used to repel the enemies of God from the friends of God in this world." Then Hamza took the spear in his hand and placed its tip against the walls of the Fire that stood between his friends and their crossing to Paradise on the bridge over Hell, and he pushed it away, moving it a distance of 500 years. Then he said to his friends and those who loved him in this world, "Cross over," and they crossed over the bridge safely and soundly, the Fire having been removed from them and the terrors having been averted from them, and they entered Paradise victorious and triumphant. Those who loved Hamza specifically did so because of this beautiful custom in Medina that the day of Hamza's martyrdom They have the same ritual on the day of Ashura. We attended, and every year we used to attend. The visitation takes place after the reading of the beautiful Egyptian poem. The month of Shawwal should become the month of Hamza, peace be upon him. It is mentioned that we used to walk even before the Messenger of God. Yes, yes, yes. No, in some years we marched in processions. God, processions, meaning large numbers. And God willing, this will continue and expand. Why not have all Muslims in the east and west of the earth commemorate Hamza? Unfortunately, we must conclude with this issue: the neglect of mentioning Hamza and neglecting to mention the heroic deeds of Hamza. And today, 100 million dollars are being spent to commemorate the son of the killer and murderer of Hamza. Amazing! I mean, 100 million dollars! Of course, in this series, it was not mentioned that Hind chewed Hamza's liver. Yes, this issue was omitted. And it was not mentioned that Abu Sufyan mutilated Hamza. Hamza died in a natural battle, and Wahshi was a kind, pitiful man. And Muawiyah, in that battle, had a heart inclined towards the Muslims, so he was pained when someone was killed. Perhaps in the future we will find that Hamza died from electrocution due to a lamp or electrical wire illuminating someone's courtyard at a wedding. Perhaps this is the case; don't rule anything out. God is generous, our Sheikh. Praise be to God. God has enabled us to mention praise and peace be upon him. We agreed that this episode, if it has merit, God willing, and is accepted by God, we will dedicate its reward to the Most Noble Prophet, peace and blessings be upon him and his family. Hamza, peace be upon him, was one of the closest people to his heart. After that, you have the opportunity to pray if you wish. I want to emphasize that this ring is not mine, because many people later asked me about it. This is my ring, Sheikh. No, no, no, for the second time. Praise be to God. We are honored to be with you for the second time. May God protect you, God willing. Thank you for your hospitality. Tunisia is beautiful. I am in God's care. This is an open invitation to visit Tunisia, yes, whether for our brothers in Kuwait or in other countries. God willing, we will bring you to this same place, this same studio. A shrine, a shrine. Yes, yes, it will become a shrine. May God protect you, God willing. We ask God to grant us in this world a visit to Hamza and in the Hereafter his intercession, and to grant us to be gathered with him and to enter Paradise with him and with Muhammad and the family of Muhammad, peace and blessings of God be upon them all. O God, bless Muhammad and the family of Muhammad. May God bless your breath, Sheikh, and have mercy on you.