The Ansār bitterly wept for the hideous bloodshed in Medina...

The Ansār bitterly wept for the hideous bloodshed in Medina, and the Ashja' tribe for Ma'qal b. Sanān. [^4] 'Abd al-Rahmān b. Sa'īd b. Zayd b. Nufayl, a talented poet of the time, put it as follows: If you are determined to kill us on the day of Harrahtu Wāqim, we have no fear; for we are among the first to lose our life in the way of Islam. It was we who humiliated you in the battle of Badr and made you helpless and miserable.

[^5] The battle of Harrah and the occupation of Medina, the city of Prophet (s), and the slaughter and plunder of the people of Medina ended after three days, with Yazīd's army commanded by Muslim b. 'Uqba set out to Mecca to create another tragedy in the Land of Divine Revelation! However, the painful impacts of the Harrah tragedy remained in the souls, minds, and lives of the inhabitants of Medina for a very long time.

The intensity of the massacre and crimes was to such an extent that from then on people called Muslim b. 'Uqba as Musrif (squanderer) b. 'Uqba for his going to extremes in killing the people. After that, the people wore black clothes and for a whole year their wailing and weeping was heard from their houses.[^6] The sanctity of religion and the mosque and the grave of the Prophet (s) was violated, the Muhājirin and the Ansār and their families were humiliated.

One of the unfortunate consequences of this horrific tragedy was that the people of Medina slowly moved away from religious values and indulged in moral corruption. Perhaps, in order to forget and subdue the tragic memories of the event of Harrah, the rich among them started drinking wine and used to invite singers and dancers.

The views of the subsequent generations too about religion and its commandmants were distorted, and dance and singing began to prevail among them.12 The tragedy of Harrah was an event that had left its deleterious psychological and socio-cultural effects that prevailed over a very long time and outlasted generations. [^1]: Ibn Hajar Haytamī, Al-Sawā‘iq al-Muhriqa, vol. 1, p. 215, p. 222 [^2]: Ibn Shahrāshūb, Manāqib, vol. 4, p. 143. [^3]: Ibn A’tham Kūfi, Al-Futuh, vol. 5, p. 183 [^4]: Ibid, vol.

5, p. 183; Ibn Abd al-Birr Numarī, Al-Istī‘āb, vol. 1, p. 258; Ibn Hajar ‘Asqalānī, Al-Isāba, vol. 3, p. 446; Ibn Hazm, Jamharatu Ansāb al-‘Arab, p. 238. [^5]: Zubayrī Mus‘ab, Nasab-i Quraysh, p. 366; Samhūdī, Wafā’ al-Wafā’, vol. 1, p. 137. [^6]: Ibn Qutayba, Al-Imāma wa al-Siyāsa, vol. 1, p. 220. Previous…