After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aa) stated:

Various accounts following the Battle of Khaybar are currently being mentioned. One of them is the reconciliation of the people of Tayma. Tayma was a well-known town on the way from Madinah to Syria. It was located at a distance of approximately 400 kilometres from Madinah. (Sharh al-Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 303)

When the Jewish community of Tayma came to know of the circumstances of Khaybar, Fadak and the Valley of Qura, instead of creating any kind of opposition to the Muslims, they personally sent forth men and sought peace. The Holy Prophet^(sa) accepted this and allowed them to stay in their area with all their provisions. (Al-Bidayah wa al-Nihayah, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 352; Ghazwat-o-Saraya’, p. 388, Faridiyah Publishers, Sahiwal)

On this occasion, an incident of offering the Fajr prayer later than its prescribed time is also recorded. Hazrat Abu Hurairah^(ra) relates that when the Holy Prophet^(sa) returned from the Battle of Khaybar, he walked the entire night, and when he became tired, he set up camp near Madinah and said to Bilal: “Watch over the prayer time for us tonight.” That is, to wake them up at the time for prayer. Hazrat Bilal^(ra) offered as many voluntary prayers as he could during the night in order to keep himself awake, while the Holy Prophet^(sa) and his Companions fell asleep. When the time for Fajr approached, Hazrat Bilal^(ra) turned towards the direction from which the sunlight emerges and rested against his camel. However, he too fell asleep whilst resting against his camel. And so, neither did the Holy Prophet^(sa) wake up, neither did Bilal^(ra) or any of his Companions until the rays of the sunlight shone upon them. The Holy Prophet^(sa) was the first to wake up among them. The Holy Prophet^(sa) became worried and said: “O Bilal!” Hazrat Bilal^(ra) replied: “O Messenger^(sa) of Allah! May my parents be sacrificed for your sake! That very Being Who kept your soul (from waking up) also kept my soul (from waking up).” Following this, the Holy Prophet^(sa) ordered to depart from there. As such, they travelled a short distance on their mounts. Then, the Holy Prophet^(sa) performed ablution. The Holy Prophet^(sa) travelled a short distance, set up camp, performed ablution there and instructed Bilal^(ra) to call the Iqamah. Following this, the Holy Prophet^(sa) led the morning prayer. He did not lead the prayer where he had set up camp (earlier). Rather, he travelled a short distance and led the prayer in congregation. After the prayer, the Holy Prophet^(sa) said: “The one who forgets (to offer) the prayer, he should offer it as soon as he remembers, because Allah the Almighty has said to observe the prayer for the sake of His remembrance.” (Sahih Muslim, Kitab al-masajid wa mawadi‘i s-salat, Bab qada’i s-salat…, Hadith 680; Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 149)

It should also be made clear here that the incident of offering the Fajr prayer later than its prescribed time has been narrated in relation to various expeditions. Some narrate it in relation to (the Battle of) Tabuk, and some on the occasion of (the Treaty of) Hudaibiyah. (Tarikh al-Khamis, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 437; Lu’lu’ al-Maknun, Vol. 3, Li al-Nashr wa al-Tauzi’, p. 477)

It is possible that the narrator might have had a lapse in memory and mentioned it in relation to another battle, and it is possible that this incident occurred more than once. In any case, Allah knows best.

On the way back to Medina, the Companions were loudly reciting the Takbir (proclaiming the Greatness of Allah). Regarding this, Hazrat Abu Musa Ashari^(ra) related that while returning from Madinah, the people ascended a valley and began loudly proclaiming God’s greatness, saying, “Allah is the Greatest, Allah is the Greatest; there is no god but Allah.” At this, the Holy Prophet^(sa) said to them, “Lower your voices. You are not calling someone who is deaf or absent. Allah is the All-Hearing and Present. For this reason, speak in moderate voices. You are calling upon He Who intently listens, is very near, and is with you.” The narrator says, “I was riding behind the Holy Prophet^(sa), and he heard me saying:

لَا حَوْلَ وَ لَا قُوَّةَ اِلَّا بِاللّٰہِ

“(‘There is no power and no strength except with Allah.’)

“When I said this, the Holy Prophet^(sa) heard my voice and said to me: ‘O Abdullah bin Qais!’ I replied, ‘I am present, O messenger^(sa) of Allah.’ (Abu Musa Ashari’s real name was Abdullah bin Qais.) He stated, ‘I am present, O messenger^(sa) of Allah.’ The Holy Prophet^(sa) then said, ‘Shall I not tell you of a statement to recite that is among the treasures of Paradise?’ I replied, ‘Of course, O Messenger^(sa) of Allah. May my parents be sacrificed for you, certainly tell me.’ The Holy Prophet^(sa) said:

لَا حَوْلَ وَ لَا قُوَّةَ اِلَّا بِاللّٰہِ

“It means man has no power to avoid evil, nor any strength to do good, except with Allah’s help.” (Sahih al-Bukhari, Kitab al-Maghazi, Bab Ghazwah Khaybar, Hadith 4205)

In this way, he drew my attention to this and said, “You were reciting these words, and these are very lofty words. It draws a person nearer to Allah the Almighty.”

In any case, the journey towards Medina continued. The Muslim army that had departed from Medina in Muharram 7 AH, now returned during the last days of the month of Safar, or at the beginning of Rabi al-Awwal, greatly reaping the blessings and victories of God. (Ghazwat-o-Saraya’, Faridiyah Publishers, Sahiwal, p. 388)

There is some difference of opinion regarding how long the Holy Prophet^(sa) stayed in Khaybar. Hazrat Ibn Abbas^(ra) relates that the Holy Prophet^(sa) stayed in Khaybar for six months. During that time, he would combine two prayers together. In other narrations, it is said that the Holy Prophet^(sa) remained there for forty days. (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 156)

Most narrations indicate a shorter stay. The victory at Khaybar had many positive outcomes in favour of the Muslims. One major result was that many of the Arab tribes surrounding them, who had been secretly plotting against Islam and the Muslims, became fearful. Some of them offered peace, and others saw wisdom in pledging obedience, and in this way, the political status of the Muslims increased. Another result of the victory at Khaybar was that the power of the Jews in the Arabian Peninsula was practically finished. The Jews of Medina and of Khaybar had long been seen as a symbol of economic and military strength in the region, and they were so resolute in their hatred and hostility towards Islam that they supported nearly every major attack made against the Muslims. The third main impact was on the economic condition of the Muslims of Medina. Hazrat Aishah^(ra), Hazrat Abdullah bin Umar^(ra), and other Companions have related that it was only after the victory at Khaybar that they were finally able to eat their fill. Before this, they weren’t even able to eat to their fill. After Khaybar, the Muslims had enough food and supplies that they returned to their Ansar brothers all the lands and shares that had earlier been gifted to their Muhajir brothers when they had migrated from Mecca in poverty and hardship.

There’s a very interesting narration in relation to this from Hazrat Anas^(ra) which contains all the details of this. He narrates that when the Muhajirin arrived in Medina from Mecca, they had nothing. The Ansar of Medina were people who worked in agriculture and cattle, so they decided to distribute half of their agricultural yield every year to the Muhajirin. Hazrat Anas’^(ra) mother offered her healthy date tree to the Holy Prophet^(sa) who then gifted it onwards to Hazrat Umm-e-Aiman^(ra). He didn’t keep it for himself but gave it to her. So now that – returning from Khaybar – the Muhajirin had returned everything back to their Ansar brothers, the Holy Prophet^(sa) also returned the date tree back to Hazrat Anas’^(ra) mother. Hazrat Anas^(ra) explains that “When I informed Hazrat Umm-e-Aiman^(ra) that we have been given this tree back, she said, ‘there is no way I will return it, for it was given to me by the Messenger^(sa) of Allah.’” Perhaps owing to her extreme love for him, or how much she cherished a gift given to her by the Holy Prophet^(sa) – whatever the reason was – she refused to give it back. When Hazrat Anas^(ra) informed the Holy Prophet^(sa) about this, the Holy Prophet^(sa) told Hazrat Umm-e-Aiman^(ra) to give back the tree and that he would give her other trees in exchange for it, but she continued to refuse, saying that “you gave this to me in the early days and it is truly blessed.” Only when the Holy Prophet^(sa) offered her 10 times the fruit-bearing trees in exchange did she agree. (Sahih al-Bukhari, Kitab al-Hibah wa Fazluha…, Bab Fazl al-Manihah, Hadith 2630; Sahih Muslim, Kitab al-Jihad wa al-Sair, Bab Radd al-Muhajirin ila al-Ansar…, Hadith 1771; Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 151)

There is an expedition recorded in history known as the expedition of Dhat al-Riqa. It is also known as the expedition of Mahaarib, Banu Tha’libah and also Banu Nimaar, owing to the fact that these were the names of the tribes that instigated it. The expedition is also called Dhat al-Ajeeb, as many strange and wonderful miracles were witnessed during the expedition. Another reason given for its name, “Dhat al-Riqa” is that in that region was a tree or a mountain named Dhat al-Riqa. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 366; Waqadi, Kitab al-Maghazi, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 333)

Yet another reason for it to be named Dhat al-Riqa is related by Hazrat Abu Musa Al-Ashari^(ra), who explains that the Companions were greatly limited in their means of conveyance. There were six people who had only one animal to ride, which they would take turns riding. Because of walking on the rough terrain, the Companions’ feet became wounded, and they would proceed by wrapping old, torn garments around their feet. Even Abu Musa Al-Ashari’s^(ra) own feet were wounded in this expedition. In fact, not only his feet, but the injuries extended to his nails – even his nails had been ripped off.

Because bandages are called “Riqa”, this expedition became known as Dhat al-Riqa. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati dhati r-qiqa’, Hadith 4128)

In any case, these are the various names it’s known by.

At another place, it’s recorded that the terrain of the region where this expedition took place was of different hues. Some have written that the horses were of various colours, while others have mentioned that either knots were made in the flags or the flags themselves, were tied up, which is how it got its name. Others have mentioned that it got its name because of all of these factors collectively. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 371; Sharh al-Zurqani, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 525; Sharh al-Zurqani ala Mauta, Vol. 1, Dar Ahya’ al-Turath al-Arabi, Beirut, p. 542)

One of the names of this expedition is also the Expedition of Salat-ul-Khauf because the prayer that is offered in a state of fear was offered during it. (Sharh al-Zurqani, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 521)

There is a difference of opinion in relation to when exactly this expedition took place.

According to books of history and sirah, this expedition took place either in the fourth or fifth year after Hijrah. Ibn Hisham, narrating from Ibn Ishaq, places it in the fourth year of Hijrah, stating it occurred three months after the expedition against Banu Nadir. However, Ibn Saʿd is of the view that it occurred in the fifth year. (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 614; Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 46-47)

Imam Bukhari, citing a strong testimony, assigns this expedition to the seventh year after Hijrah, subsequent to the conquest of Khaybar. The basis of this later date lies in the presence of Hazrat Abu Musa al-Ashʿari^(ra) in this expedition. Since Hazrat Abu Musu^(ra) accepted Islam only after the victory of Khaybar, it is more plausible to date the expedition of Dhat al-Riqa to the seventh year of Hijrah. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati dhati r-riqa’)

Hazrat Sahibzada Mirza Bashir Ahmad Sahib^(ra), in the concluding section of Sirat Khatamun Nabiyyin, in which he has listed a series of topics for the future volumes, had categorised the expedition of Dhat al-Riqa as an event that occurred post-Khaybar, in the seventh year after Hijrah. (Sirat Khatamun Nabiyyin, p. 838)

One of the causes for this expedition was that certain people in the region of Najd would sporadically engage in theft and robbery, thereby causing distress to the travellers.  These people would not remain stationed in one place, and therefore it was very difficult to seize control of them. And so, the Holy Prophet^(sa) resolved to take action against them. (Sirat Encyclopaedia, Vol. 8, Dar al-Salam, p. 468)

Another reason that is cited for this expedition is that it is reported that a man arrived in Medina with merchandise for trade. After selling his goods to the people of Medina, he warned the Muslims that the tribes of Banu Anmar and Banu Thaʿlabah had gathered an army against the Muslims, while the Muslims remained unaware of this danger. Upon receiving this news, the Holy Prophet^(sa) appointed a deputy to oversee the affairs of Medina and commenced preparations for the journey. Ibn Ishaq records that Hazrat Abu Dharr al-Ghifari^(ra) was appointed as his deputy, while Ibn Saʿd and Ibn Hisham state that Hazrat Uthman bin Affan^(ra) was assigned this responsibility. (Sharh al-Zurqani, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 527-528; Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 175)

The Holy Prophet^(sa) then set out on this journey. It is further mentioned in the details of this expedition that the Holy Prophet^(sa) was accompanied by approximately four hundred Companions when he left from Medinah, although other narrations mention the number to be seven or eight hundred. They reached the valley of Shukra, which lies at a distance of two days’ journey from Medina. After camping there for a day, various units were dispatched in different directions. By nightfall, all the units had returned, reporting that they had not encountered any enemy presence and that they had erased their tracks.

Thereafter, the Holy Prophet^(sa) proceeded further with his Companions until they reached Nakhl, situated approximately sixty-two miles from Medina. Upon arrival at the dwellings of the hostile tribes, they found no men – only women remained. These women were detained, although some historians have omitted any mention of arrests, and the Bedouin men had fled to the mountain peaks and watched from a distance. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 175; Sirat Encyclopaedia, Vol. 8, Dar al-Salam, p. 474)

The men fled and the women remained behind. According to some, they were taken captive whilst others are of the opinion that they were not; however, the majority are of the view they were not taken captive.

Hazrat Jabir^(ra) narrates that the Holy Prophet^(sa) journeyed from a place called Nakhl to Dhat al-Riqa, where he encountered the army of the tribe of Ghatafan. Though no direct combat took place, both sides remained in close proximity and were anticipating an imminent attack from one another.

At the time, there was a threat that the enemy could launch an attack, and it also happened to be the time of prayer. Therefore, the Holy Prophet^(sa) led the Salat al-Khauf. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati dhati r-riqa’, Hadith 4127)

This prayer is offered in a manner whereby half of the people prayed the first half of the prayer behind the Holy Prophet^(sa), they then stepped back, and the other half then joined in the prayer to offer the second half of the prayer behind the Holy Prophet^(sa). This prayer is also mentioned in the Holy Quran in Surah an-Nisa, which outlines how one should offer the prayer in a state of fear, ensuring that the enemy is not able to launch an attack.

Imam Bayhaqi, narrating from Hazrat Jabir^(ra), states that the Holy Prophet^(sa) led the Zuhr prayer. The disbelievers, having devised a plan to attack the Muslims (during prayer), decided to hold off till the next prayer and stated that Muslims considered that prayer even dearer to them than their own sons. Following this, Hazrat Jibril^(as) came to inform the Holy Prophet^(sa) of the enemy’s scheme in that the enemy had held off from their attack till the next prayer. This narration has been recorded in Subul al-Huda, which states that Hazrat Jibril^(as) informed the Holy Prophet^(sa) about the enemy’s plan. And so, the Holy Prophet^(sa) performed the Salat al-Khauf during the Asr prayer. Ibn Saʿd mentions that this was the first occasion on which the Salat al-Khauf was observed. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 175)

The commentator of Sahih al-Bukhari, ʿAllamah Badr al-Din al-Ayni, notes that there is a difference of opinion regarding the first instance when the injunction regarding Salat al-Khauf was revealed. The majority of scholars agree that the prayer was first performed during the expedition of Dhat al-Riqa, though they differ on the precise year – some suggesting the fourth, others the fifth, sixth, or seventh year after Hijrah. According to one view, it was even practiced prior to the battle of Badr al-Mawʿud, which occurred in Shawwal 4 AH. (Umdah al-Bayan, Vol. 6, Dar Ahya’ al-Turath al-Arabi, Beirut, p. 376; Fath al-Bari, Vol. 5, Qadimi Kutub Khanah, pp. 348-349)

On this occasion, there is an incident mentioned of an individual who tried to attack the Companions. It is mentioned that the Holy Prophet^(sa) camped in a place one night, and they were faced with extremely strong winds. The Holy Prophet^(sa) enquired of his Companions as to who would stand guard during the night. Hazrat Abbad bin Bishr^(ra) and Hazrat Ammar bin Yasir^(ra) stepped forward, volunteering to stand guard for the night.

After this, both of them sat down on top of the valley. Hazrat Abbad bin Bishr^(ra) said to Hazrat Ammar bin Yasir^(ra), “I will stand guard for the first part of the night; you can sleep. You can stand guard in the latter part of the night, and I will sleep.” Hence, Hazrat Ammar bin Yasir^(ra) fell asleep, and Hazrat Abbad bin Bishr^(ra) stood up for prayers. Nonetheless, it is mentioned that he began his prayers. A man from among the enemy saw him. He saw Hazrat Abbad bin Bishr’s^(ra) shadow on the mountain pass and saw movement. He thought that someone from among the Muslims was standing guard. Thinking that he was the enemy, this person fired an arrow which struck Hazrat Abbad bin Bishr^(ra) in his body. He was focused on his prayer. He took out the arrow and threw it away. He did not break his prayer; rather, he continued with his prayer. He simply took out the arrow and threw it away. The person fired another arrow, and this too struck Hazrat Abbad bin Bishr^(ra). He took this out as well. He then fired a third arrow, by which time Hazrat Abbad bin Bishr^(ra) had lost a lot of blood. He completed his prayer and then woke up Hazrat Ammar bin Yasir^(ra). When this person (who had fired the arrows) saw that another person was there, he ran away. Upon seeing Hazrat Abbad bin Bishr ^(ra) injured, Hazrat Ammar bin Yasir^(ra) said: “Why did you not wake me up before?” He replied: “I started reciting Surah al-Kahf in my prayers and I did not want to cut short the recitation.” (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 368-369; Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 617-618)

They had an extraordinary bond with Allah the Almighty, their loyalty and sincerity, as well as their zeal for their prayers. He had no concern or worry that he was injured. In some narrations it is stated that Hazrat Ammar bin Yasir^(ra) was also injured by an arrow. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 180)

Nonetheless, after a 15-day expedition, the Holy Prophet^(sa) returned to Medina. He sent Ju’aal bin Suraqah to Medina to give them the good news that the Muslim army had returned safely. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 370)

Hazrat Jabir bin Abdullah narrates: “When the Holy Prophet^(sa) reached Sarar, which is located at a distance of three miles from Medina, he ordered for some camels to be slaughtered and he stayed there the entire day along with the Muslims. When night fell, the Holy Prophet^(sa) entered Medina and we were with him.” (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 180; Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 47)

There is also mention of certain miracles that took place, and as mentioned earlier, this expedition is also known as the Expedition of Miracles. There is one famous incident where an opponent drew his sword on the Holy Prophet^(sa).

Hazrat Jabir bin Abdullah^(ra) relates that he once accompanied the Holy Prophet^(sa) on an expedition towards Najd. During the journey, they stopped in the afternoon at a valley which was densely covered with thorny shrubs. By the time the Holy Prophet^(sa) set up camp beneath an acacia tree to take shelter, it was afternoon and the Companions dispersed in search of shade beneath the scattered trees. The Holy Prophet^(sa) hung up his sword.

Hazrat Jabir^(ra) narrates that they soon fell asleep, but after a short while, they awoke to the voice of the Holy Prophet^(sa) calling them. When they went to him, they found a Bedouin seated beside him. The Holy Prophet^(sa) said, “This man seized my sword while I was asleep. When I awoke, it was unsheathed in his hand. He said to me, ‘Who will protect you from me now?’ I replied, ‘Allah.’ Hearing this, the man placed the sword back in its sheath. And this is the same man who is seated before you.” The Holy Prophet^(sa) did not stipulate any punishment for him. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati dhati r-riqa’, Hadith 4135; Sahih al-Bukhari, Kitab al-jihad wa s-siyar, Bab tafarruqi n-nasi ‘ani l-imam…, Hadith 2913)

This man’s name has been mentioned as Ghawrath bin Harith. Some refer to him as Ghawraq, while others mention his name as Ghuwairith. (Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati dhati r-riqa’, Hadith 4136; Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 369; Sharh al-Zurqani, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 532)

It is also narrated that he may have later accepted Islam, though some reports suggest he did not formally enter the fold of Islam. However, he did pledge that he would never again stand in opposition to the Holy Prophet^(sa). (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 369; Sharh al-Zurqani, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 530)

There is another incident recorded in the books of history wherein a sword was raised against the Holy Prophet^(sa). This occurred at the hands of a man named Dusur. Some scholars are of the opinion that both incidents refer to the same event, while others maintain they were separate occurrences. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 369)

The incident involving Dusur is said to have taken place in the third year after Hijrah, upon the return from the expedition of Dhi Amr or the campaign against Banu Ghatafan. It is narrated that as the disbelievers observed the Holy Prophet^(sa) resting alone, they approached their leader, Dusur, who was renowned for his bravery, and said, “Now is your chance – Muhammad^[sa] is lying down all alone. It is your job now to see to this task.”

In one narration, it is mentioned that upon seeing the Holy Prophet^(sa) in solitude, Dusur said to himself, “If I do not slay Muhammad^(sa) at this moment, may Allah destroy me.” With this intent, he drew his sword and advanced until he stood beside the Holy Prophet^(sa). Then all of a sudden, he cried out, “Tell me now (or he said) who will save you from my hand today?”

With perfect composure and contentment, the Holy Prophet^(sa) replied, “Allah shall protect me against you.” Upon this, Dusur fell to the ground and the sword slipped from his hand. The Holy Prophet^(sa) immediately took hold of the weapon and said, “Now tell me – who will protect you from me?”

Upon this, Dusur said: لَا… “No one. No one can save me now. I testify that there is none worthy of worship except Allah and Muhammad^(sa) is the Messenger of Allah.” He said, “By God, never again will I gather people against you.” This was the vow he made. The Holy Prophet^(sa) granted him that very sword. According to one narration, Dusur turned to the Holy Prophet^(sa) and said, “By Allah, you are better than me in showing kindness.” The Holy Prophet^(sa) replied:

اَنَا اَحَقُّ بِذٰلِکَ مِنْکَ

“I have a greater right than you to show kindness.”

Dusur returned to his people; however, he was completely changed. He was propagating to his people. Dusur related an incident of what happened to him and how he fell. He narrated the incident of him falling as follows, “I saw a tall man there. When I stood there wielding the sword, I saw a very tall man had come there and he pushed me, which caused me to fall on my back. At that point, I knew that this was not a man, but it was an angel. And so, at that very moment, I professed that there is none worthy of worship except Allah and Muhammad, peace and blessings of Allah be upon him, is the Messenger of Allah.” He says, “By Allah, I will never take any action against him.” Thereafter, he began inviting his people to Islam. This is another way in which this incident has been recorded. (Al-Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 290 and 369; Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 176, and Vol. 10, pp. 257-258)

At the same instance, there was also an incident relating to a bird. Hazrat Jabir^(ra) relates, “We were with the Holy Prophet^(sa). One of the Companions came with a baby bird, and the Holy Prophet^(sa) was watching him. The bird’s mother or father – either one of them or both the mother and father (or just one of them) – dropped itself in front of that Companion, who had taken its child.” The larger bird, who was either the mother or the father, came and dropped itself in front of the Companion, who was holding its child. He says, “I saw that the people were surprised (they were bewildered) as to what had caused this bird to come itself and sit. The Holy Prophet^(sa) said, ‘You are surprised as to why this bird has come and offered its life for the sake of its child? You have taken its child and it has presented itself in order to save its child.’ The Holy Prophet^(sa) said, ‘By Allah, your Lord has even more mercy upon you than this bird.’” (Imta’ al-Asma’, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 275)

Allah the Almighty shows even more mercy than the manner in which this bird came out of mercy for its child.

Among these miracles is an incident mentioned about the cure of a child stricken with madness. Hazrat Jabir^(ra) relates, “We set out alongside the Holy Prophet^(sa) for the Expedition of Dhat al-Riqa. Along the way, a Bedouin woman brought her son and said, ‘O Messenger^(sa) of Allah, this is my son and Satan has overcome him’ (meaning he had bouts of madness that would overcome him). The Holy Prophet^(sa) opened his mouth and placed his saliva in it, saying, ‘O enemy of Allah, be gone. (This was the prayer he made). I am the Messenger of Allah.’ He repeated these words three times and then said, ‘Take this child; he will never suffer from the same affliction again.’” (Imta’ al-Asma’, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 260)

There is an incident of three ostrich eggs being blessed. Hazrat Jabir^(ra) narrates, “During the Expedition of Dhat al-Riqa, Urwah bin Zaid Harithi brought three eggs which were sitting in the place where ostriches lay eggs. The Holy Prophet^(sa) said, ‘O Jabir, bring the eggs and cook them.’ I cooked them and brought them in a bowl. Then I looked for some bread but could not find any. The Holy Prophet^(sa) and the Companions began eating the eggs without bread until they were satiated (i.e., they had eaten to their fill) and the eggs remained in the bowl just as they had at the start. Then, many Companions ate from it, and then we continued ahead.” (Imta’ al-Asma’, Vol. 7, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 321)

On this occasion, there is also mention of an incident regarding a camel which complained against its owner. Hazrat Jabir^(ra) relates, “We returned from the Expedition of Dhat al-Riqa, and we reached Harrah when a camel came running and began babbling. The Holy Prophet^(sa) said, ‘Do you know what this camel has said? This camel was complaining to me about its owner. For years, its owner has been putting it to work, and now he intends to slaughter it. O Jabir, go to its owner and bring him to me.’” Hazrat Jabir^(ra) says, “I submitted that I did not know who its owner was. The Holy Prophet^(sa) said, ‘The camel will guide you to its owner.’” Let the camel go; it will go to its owner. Hence, the camel took him to its owner. Hazrat Jabir^(ra) says, “I brought the owner to the Holy Prophet^(sa) and the Holy Prophet^(sa) spoke to him about the camel. The Holy Prophet^(sa) said, ‘Sell this camel to me.’ And so, the owner sold the camel to the Holy Prophet^(sa), who let it go to graze in the jungle.” (Mu’jam al-Ausat, Vol. 9, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 54)

On this occasion, there is also an incident of Hazrat Jabir’s^(ra) camel getting lost. Hazrat Jabir^(ra) relates, “In the darkness of the night, my camel got lost. I passed by the Holy Prophet^(sa) and he asked me what had happened. I submitted, ‘O Messenger^(sa) of Allah, my camel has gotten lost.’ The Holy Prophet^(sa) said, ‘Your camel is at such and such place; go and get it.’ I went in that direction; however, I did not find the camel. I returned and submitted the same thing, upon which the Holy Prophet^(sa) gave me the same response.” He says, “I went back there, however, I did not find the camel and so I returned. Upon this, the Holy Prophet^(sa) said out of kindness, ‘Come with me.’ The Holy Prophet^(sa) went with me until we reached the camel and he handed it to me.” (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 177)

There is also an incident pertaining to his fatigued camel. Regarding this very battle, Hazrat Jabir bin Abdullah^(ra) relates: “I was accompanying the Holy Prophet^(sa). My camel became sluggish and exhausted. The Holy Prophet^(sa) approached me and asked, ‘Jabir?’ I replied, ‘Yes, O Prophet^(sa) of Allah.’ He asked, ‘What's the matter?’ I replied, ‘My camel has become slow and exhausted, and I have been left behind.’ The Holy Prophet^(sa) dismounted from his own mount and asked, ‘Do you have water?’ I replied, ‘Yes.’ I brought him a bowl of water. He blew into the water and sprinkled it on the camel’s head, back, and its hump. Then he asked for a stick or a staff. I handed him my staff (or perhaps he said) I cut a stick from a tree and gave it to him. (Nevertheless), he prodded the camel with it and gently pulled it along with his staff, then instructed, ‘Mount it.’ I mounted the camel and found it had become so energetic that I had to restrain it from overtaking the Holy Prophet^(sa).”

He continues to narrate: “As I travelled alongside him, the Holy Prophet^(sa) began conversing with me and asked, ‘Have you married?’ I replied, ‘Yes.’ He asked, ‘A virgin or a widow?’ I replied, ‘A widow.’ He said, ‘Why didn’t you marry a young virgin, so you could playfully enjoy each other’s company?’ I replied, ‘I have sisters.’” Jabir’s father had been martyred in the Battle of Uhud, leaving behind seven daughters. Jabir said, “‘I have sisters and thought to marry a woman who would comfort them, comb their hair, i.e., take care of them.’ The Holy Prophet^(sa) then advised, ‘You are about to reach home. When you do, act wisely and cautiously.’ He then asked, ‘Will you sell me your camel?’ I replied in the affirmative. He bought it from me for one Uqiyyah of silver. Then, the Holy Prophet^(sa) reached Medina before me, and I arrived the following morning. When I entered the mosque, I found him at its entrance. He asked, ‘Have you just arrived?’ I replied, ‘Yes.’ He instructed, ‘Leave your camel and go inside to offer two rak‘ahs of prayer.’ So I went in and prayed. He then told Hazrat Bilal^(ra), ‘Weigh out one Uqiyyah of silver for him,’ which was the agreed price of the camel. Hazrat Bilal^(ra) weighed out the silver and gave me a little extra as well. As I was departing, the Holy Prophet^(sa) said, ‘Bring Jabir back to me.’ I thought to myself, ‘The Holy Prophet^(sa) will return my camel, and nothing could displease me more than having to take it back.’ However, he said, ‘Take your camel back and keep the payment too.’”

Contrary to Hazrat Jabir’s^(ra) expectations that he would return the camel without the payment, the Holy Prophet^(sa) instructed him to keep both the camel and its payment. He did not take the payment back. (Sahih al-Bukhari, Kitab al-buyu‘, Bab shara’ ad-dawab wa l-himar, Hadith 2097)

There is another miraculous incident concerning an abundance of water from a small quantity. Hazrat Jabir^(ra) narrates: “During this same battle, the Holy Prophet^(sa) once instructed me, ‘O Jabir! Announce for people to perform ablution.’ I proclaimed loudly, ‘Hear me! Perform ablution! Ablution! Ablution!’ However, after making this announcement, I informed the Holy Prophet^(sa), ‘There is not a drop of water in the caravan.’ He instructed, ‘Go to such-and-such Ansari and see if there is water in his waterskin.’ I went and found a mere droplet at the mouth of the skin – so scant that it would be absorbed if poured onto dry ground (it was so little that it was next to nothing). Thus, I came to the Holy Prophet^(sa) and said, ‘O Prophet^(sa) of Allah, there is hardly a single drop in the waterskin; if I pour it, the dryness of the skin will absorb it.’ The Holy Prophet^(sa) replied, ‘Bring it to me.’ I brought it, and he took it in his hand, and began reciting something (a prayer) – and I do not know what he recited – and then he gently squeezed the waterskin. He then instructed me, ‘Bring a large tub.’ I placed the tub before him. The Holy Prophet^(sa) placed his hands inside the tub and spread out his fingers widely, and then extended his hands toward the bottom of the tub (he first spread his hands across it, and then reached for the bottom). Then, he said, ‘Jabir, pour water over my hand and recite Bismillah (in the name of Allah) (instructing him to pour whatever water there was over his hands).’ I did so, and upon reciting Bismillah, I observed that water began gushing forth between his fingers like a fountain, filling it completely.

The Holy Prophet^(sa) then instructed, ‘O Jabir, call everyone who needs water.’ People came, drank their fill, and became fully satisfied. I asked, ‘Is there anyone else who needs water?’ When all were satisfied, the Holy Prophet^(sa) removed his hand from the tub, which was still full of water.” (Sahih Muslim, Kitab z-zuhdi wa r-raqa’iq, Bab hadithi jabir…, Hadith 3013)

Regarding such miracles of the Holy Prophet^(sa), the Promised Messiah^(as) states:

“At a certain level of Divine communion, a human is sometimes able to exhibit power that is beyond their capacity, power that is tinted in divine colour. During the Battle of Badr, Our Leader and Master, the Holy Prophet^(sa) threw a handful of pebbles toward the disbelievers, not accompanied by a prayer, but with his own spiritual power. That handful of pebbles took on Divine power and caused such an extraordinary impact that there was not a single soldier in the opposing army whose eyes were not blinded. A sense of helplessness and despair overcame them that they began to flee senselessly. It is this very miracle to which Allah the Almighty alludes in the following verse:

وَمَا رَمَیْتَ اِذْ رَمَیْتَ وَلٰکِنَّ اللّٰہَ رَمٰی

“That is, when you cast that handful, it was not you, but God Almighty. In other words, the hidden power of God took effect. No human power could cause this. (The Holy Quran, 8:18)

“In the same way, another miracle of the Holy Prophet^(sa), which was the splitting of the moon, was demonstrated by this very Divine Power. It was not accompanied by any prayer as it happened merely by his pointing at the moon with his finger, which was filled with Divine power. There are many other miracles which the Holy Prophet^(sa) worked purely with his power and which were not accompanied by any prayer. On many occasions, he multiplied water so much by dipping his fingers into a cup of water that the whole army and their camels and horses drank of it, and yet the original quantity of the water was not diminished. On many occasions, by putting his hand upon three or four loaves of bread, he satisfied the hunger of thousands. On some occasions, he blessed a small quantity of milk with his lips, and a company of people drank from it and were filled. On some occasions, by adding his saliva into a well of brackish (or salty) water, he rendered it sweet. On some occasions, he healed severely wounded people of their injuries by placing his hands upon them. On some occasions, he replaced the eyeballs of people who had fallen out in consequence of some injury received in battle and healed them with the blessings of his hand. In this way, he did many other things by his personal power, behind which worked a hidden Divine Power.” (Aina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 65-66)

اللّٰهُمَّ صَلّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَبَارِكْ وَسَلّمْ إِنَّكَ حَمِيدٌ مَجِيدٌ

[O Allah, send Your mercy on Muhammad^(sa) and the family of Muhammad^(sa), bless him and grant him peace, for You are the Most Praise-worthy, the Most Glorious.]

(Official Urdu transcript published in the Daily Al Fazl International, 2 May 2025, pp. 2-7. Translated by The Review of Religions.)