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

Today, I will mention further details regarding the Battle of Tabuk. An incident relating to a man named Jadd bin Qais has been recorded as follows:

He was one of the hypocrites, and, after Abdullah bin Ubayy, he was another prominent leader of the hypocrites. Together with Abdullah bin Ubayy, he was engaged in various conspiracies. He was the same person who did not pledge allegiance on the occasion of the Treaty of Hudaibiyah. He also came to the Holy Prophet^(sa) and offered an excuse for not going to war. However, his excuse was strange and absurd.

As such, it is recorded that on the occasion of the Battle of Tabuk, the Holy Prophet^(sa) said to Jadd bin Qais, who was the chief of the Banu Salamah: “O Jadd! Will you join the Jihad [battle] against the Banu Asfar (that is, the Romans) this year?” He replied: “O Messenger^(sa) of Allah! Pardon me, and do not put me to trial. By God! My people know me well, and that there is no one who desires women more than I do. I fear that if I see the Banu Asfar (i.e., the Roman women), I will not be able to restrain myself.”

Upon hearing this immoral reply, the Holy Prophet^(sa) turned away from him and said: “Very well, go. You are excused. There is no need for you to go.”

His son, Abdullah bin Jadd, who was a Companion [who had participated in the Battle of] Badr and who was very sincere, came to his father and said to him: “Why did you reject the invitation of the Messenger^(sa) of Allah? By God! There is no one wealthier than you among the Banu Salamah. You are neither going yourself, nor equipping anyone with a mount. (That is, you are not even arranging mounts, etc., for another soldier).” He replied: “My son! Why should I march to Banu Asfar in this heat and difficult time? My son! Even while remaining in my house and in my surroundings, I tremble with fear of the Romans. (This is what he replied to his son.) How then could I go to fight such a people in their territory? (I am frightened even sitting in my own home.) My Son! By God, I am very wise and experienced. I am very familiar with warfare.” In other words, he was implying that waging war against the superpower of the Roman Empire was not wise.

Having heard all of this, his sincere son became upset and said: “No, by God! This is hypocrisy which is preventing you from going. By God! A verse of the Quran will surely be revealed about you to the Messenger^sa of Allah.” It is said that his father picked up his shoe and struck him in the face. His son left and did not speak to him. In another narration, it states that the following verse was revealed concerning Jadd bin Qais:

وَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ ائۡذَنۡ لِّیۡ وَلَا تَفۡتِنِّیۡ

“And among them is he who says, ‘Permit me to stay behind and put me not to trial.” (The Holy Quran, 9:49)

It is said that he repented later and did so sincerely. He then passed away during the Khilafat of Hazrat Uthman^(ra). (Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, 2001, p. 815; Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 72; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, pp. 463-465; Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2012, pp. 181-182; Usd al-Ghabah, Vol. 1, Dar Al-Kotob Al-Ilmiyah, 2003, p. 521)

His hypocrisy did not persist. Rather, he became a true Muslim.

The conspirators had gathered at a certain place and plotted schemes in relation to this battle. Some of these details have already been mentioned. They had established a centre for their schemes, and the Holy Prophet^(sa) had ordered to destroy this centre.

It is written in the details of this that in Medina, the hypocrites and the Jews were busy plotting – spreading false rumours to weaken the resolve of the Muslims and making every possible effort to stop them from going to battle. They employed various deceptive tactics for this purpose.

The sincere and steadfast believers were not only aware of the hypocrites’ vile behaviour but also kept a close watch on them, regularly reporting their activities to the Holy Prophet^(sa). Although the Holy Prophet^(sa), owing to his mercy and compassion, would often overlook their behaviour, whenever a dangerous conspiracy arose against the system, he would deal with it decisively and with great wisdom.

It should be remembered as a fundamental principle that if a matter arises against the Nizam (the administrative system), then firmness must be shown – leniency has no place there. Accordingly, a similar action was taken on this occasion as well.

It is narrated that the Holy Prophet^(sa) received news that the hypocrites were gathering in the house of Suwailim, a Jew, whose house was near Jasum. Jasum was a well in Medina, also known as Bi’r Jasim. They were trying to discourage people from accompanying the Holy Prophet^(sa) on the expedition to Tabuk. In fact, most of the conspiracies and propaganda discouraging Muslims from joining the battle were being plotted in this very house.

The Holy Prophet^(sa), therefore, sent Hazrat Talhah bin Ubaidillah along with a few Companions to that place and instructed them to burn down Suwailim’s house – meaning to demolish and destroy it completely. [In those days] the houses used to be fragile. Hazrat Talhah carried out the command, upon which all those present fled. Among those who fled was Dahhak bin Khalifah, who was allied with the hypocrites. He climbed onto the roof of the house and jumped from the rear side, breaking his leg and wrist in the fall.

Despite this, the Holy Prophet’s^(sa) mercy and forgiveness prevailed – he did not order the arrest of any of them, nor was any further punishment imposed. However, the centre of their conspiracy, i.e., their headquarters, was completely destroyed. (Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 72; Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, 2001, p. 816; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 467; Furhang-e-Sirat, Zawar Academy Publications Karachi, 2003, p. 84)

Everyone was busy preparing for the expedition to Tabuk, and financial sacrifices were also being made so that the expenses of the journey could be met. The poor and destitute Companions would come to the Holy Prophet^(sa), and assistance would be given to them for their preparations. Similarly, the more affluent Companions were providing mounts and supplies to those who had none, as travelling such a long distance without a means of transport was impossible.

The Holy Prophet^(sa) had also instructed that only those should accompany him who were strong, able to endure the hardships of travel, and had the necessary provisions and transport.

On this occasion, some Companions came to the Holy Prophet^(sa) in tears. They requested mounts, as they were truly in need of them. The Holy Prophet^(sa) replied, “I have nothing left on which I can provide you a ride.” Upon hearing this, they turned back weeping.

The state of their sincerity, devotion, and helplessness is described by Allah the Almighty in the Holy Quran as follows:

 وَّ لَا عَلَی الَّذِیۡنَ اِذَا مَاۤ اَتَوۡکَ لِتَحۡمِلَہُمۡ قُلۡتَ لَاۤ اَجِدُ مَاۤ اَحۡمِلُکُمۡ عَلَیۡہِ تَوَلَّوۡا وَّ اَعۡیُنُہُمۡ تَفِیۡضُ مِنَ الدَّمۡعِ حَزَنًا اَلَّا یَجِدُوۡا مَا یُنۡفِقُوۡنَ

“Nor against those to whom, when they came to thee (when the announcement of war was made) that thou shouldst mount them, thou didst say, ‘I cannot find whereon I can mount you;’ (hearing this) they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend (in the way of Allah).” (The Holy Quran, 9:92)

This is a verse of Surah at-Taubah.

Because of their missing out and their profuse weeping, they are remembered in the books of history and sirah by the name ‘Bukka‘un’; that is, those who wept a lot. There is disagreement about their number. Some books list around 18 names, though most agree on seven names. These include Salim bin Umair, Ulbah bin Zaid, Abu Laila Abdur Rahman bin Ka‘b, Amr bin Humam, Abdullah bin Mughaffal Muzani, Harami bin Abdillah, and Irbaz bin Sariyah.

In one narration, it is related that Hazrat Yamin bin Umair bin Ka‘b Nazari also met Hazrat Abu Laila Abdur Rahman bin Ka‘b and Hazrat Abdullah bin Mughaffal on the way. The latter were both weeping. He asked them, ‘Why are you crying?’ They said, ‘We went to the Holy Prophet^(sa) asking that he grant us animals [to travel], but even there, we did not receive an animal, and we ourselves do not possess enough money or wealth to arrange animals, so that we may go out in Jihad with you.’ Upon hearing this, [Hazrat Yamin] gave them a camel used for fetching water. They put a saddle on this camel; aside from this, he also gave them some dates for their provisions, and thus the two set out to join the Holy Prophet^(sa) in Jihad. This was how their provision was arranged.

Similarly, when Hazrat Abbas learned of this, he provided two of the [seven] Companions with riding animals and provisions, and Hazrat Uthman^(ra) gave the remaining three riding animals and provisions. Thus, these seven set out alongside the Holy Prophet^(sa). (Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, 2001, p. 816; Anarat-ul-Duja Fi Maghazi Khair-ul-Wara^(sa), Dar-ul-Minjah, 2006, p. 721; Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 74-75; Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 1987, p. 182; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 469)

Similarly, the people of the tribe of Hazrat Abu Musa al-Ash‘ari also requested riding animals from the Holy Prophet^(sa). There were six of them. They appointed Hazrat Abu Musa al-Ash‘ari as their representative and sent him to the Holy Prophet^(sa). The Holy Prophet^(sa) told them the same, that “I have nothing that I can give you all.”

In Bukhari’s narration, it is reported that the Holy Prophet^(sa) took an oath that he had nothing to give them. Upon hearing this, those people returned weeping. However, during this, the Holy Prophet^(sa) bought camels from Hazrat Sa‘d bin Ubadah, and called for Hazrat Abu Musa al-Ash‘ari and said, “Take these camels for yourself and your companions.”

Hazrat Abu Musa al-Ash‘ari himself narrates the details of this incident. Thus, in Bukhari it is recorded that Hazrat Abu Musa al-Ash‘ari relates, “I came to the Holy Prophet^(sa) with some of the Ash‘ari people to ask for riding animals. He said, ‘By God, I will not give you riding animals; I have no riding animals to give you, so that you may ride them.’ During this time, camels from the spoils were brought to the Holy Prophet^(sa), and he inquired about us. He asked, ‘Where are the Ash‘ari people?’ He then commanded that five camels with white humps be given to us.

“When we left, we said, ‘What we have done will never be a blessing for us.’ So with this thought in mind, we went back to the Holy Prophet^(sa) and we said, ‘We asked you to give riding animals, and you took an oath that you would never give us a riding animal. Have you forgotten (that you took an oath that you wouldn’t give us riding animals)?’ The Holy Prophet^(sa) replied, ‘I did not give you the riding animals; rather, Allah has given you the riding animals. By God, if I were to swear to anything else, then, aside from thinking that another thing is better, I would, God willing, say that which is better and would offer some sort of expiation for the oath. It is true that I did swear an oath about this, but then God Almighty made a way. If I so much as suspect that I have sworn an oath about something after which something better presents itself, I opt for the better thing and offer an expiation instead.’”

In another narration transmitted by Hazrat Abu Musa al-Ash’ari, he relates, “My fellow companions sent me to the Messenger^(sa) of Allah so that I could ask him for mounts for the remaining riders who wished to march forward in the Jaish-e-Usrah [the army of hardship] during the expedition of Tabuk. I submitted. ‘O Messenger^(sa) of Allah, my fellow companions have sent me to ask you for something to ride into battle with. The Messenger^(sa) of Allah replied, ‘By God, there is nothing right now that I can give you a ride on.’ Unbeknownst to me, I made this request when the Messenger^(sa) of Allah happened to be upset about something.

“Fearing lest the Messenger^(sa) of Allah might have become displeased with me in his heart, I returned, crestfallen. I informed my fellow companions what the Holy Prophet^(sa) had said. After a short period, I heard Hazrat Bilal calling for Abdullah bin Qais. I answered his call. He told me to go to the Messenger^(sa) of Allah, who had summoned me.” This was the method of making announcements in that time period – there were no loudspeakers, of course – this was how they would make announcements.

“When I appeared before him, he said, ‘Here – take these pairs of camels’” (there were six in total, which the Holy Prophet^(sa) had just purchased from Hazrat Sa’d). “The Holy Prophet^(sa) said, ‘Go and take these camels to your fellow companions and inform them that Allah (or he said) the Messenger^(sa) of Allah gives you these camels to ride.’ So I took the camels and brought them before my fellow companions, informing them that the Messenger^(sa) of Allah says for them to mount them. But by God, I shall not allow you to mount them until one of you goes with me to the person who heard the Holy Prophet Muhammad^(sa) say this. Don’t think that I conveyed to you something that the Holy Prophet^(sa) didn’t say.’ They said, ‘In our estimation, we considered you to be a truthful man.’” (Since at first, he said that the Holy Prophet^(sa) swore his refusal.) He was being careful lest they think that what he said before about the rejection of their request was something he concocted himself, while now he’s brought the camels just a little while later.

“What I’m saying is the truth. If there was any man present when the Holy Prophet^(sa) said this, let him come forward, so that he may testify to the fact that what I conveyed about the Holy Prophet’s^(sa) initial refusal is true and that only later were camels procured.”

In any case, the people said that in our estimation, we consider you to be true, and we will do whatever it is that you wish. Hazrat Abu Musa left with a group of people until they reached some people who had witnessed the entire incident directly – meaning they had witnessed the Holy Prophet^(sa) first refusing them their request and then afterwards granting it to them. These people repeated the same account that Hazrat Abu Musa told. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4415; Sahih al-Bukhari, Kitab fardi l-khumus, Hadith 3133)

Expounding on the reason why the Holy Prophet^(sa) swore an oath and the significance of making such oaths, Hazrat Musleh-e-Maud^(ra) has explained in his commentary. He states:

“Here, a question arises: if the Holy Prophet^(sa) did not even have a ride to give, why did he swear an oath that he would not give one?

“The Holy Quran, Ahadith, and historical accounts indicate that, in reality, the Holy Prophet^(sa) did not possess any mounts at that time. The meaning of an oath, however, applies only when a thing exists and one refuses to give it. Now, can anyone swear that he will not go to the moon, or that he will not go to the sun, or that he will not swallow an elephant in one bite? Likewise, the question arises: when the Holy Prophet^(sa) did not have a mount, why did he take an oath?

“The answer is that uncivilised and uncultured people do not believe another’s word unless an oath is taken. Even today, such people sometimes come to us and request that we help them with a certain task. When we say that we cannot do it, they respond, ‘You can do everything,’ as if to imply that we are lying when we say we cannot. In the same way, those people too were uncivilised and uncultured; they had recently embraced Islam and were yet unaware of the truthfulness, dignity, grandeur, and lofty morals of the Holy Prophet^(sa). When he told them that he had no mount, they assumed that he did indeed possess one, but was refusing to give it. Hence, they persisted, saying, ‘You are the leader of the people, how can you not have mounts?’

“Moreover, it is a habit among the Arabs that they are not satisfied with any statement until an oath is taken. Even in the most trivial matters, they keep saying, ‘Wallahi’ [By Allah], ‘Billahi’, ‘Thumma Tallahi’. Therefore, in response to their insistence for a mount, the only way to satisfy them was for the Holy Prophet^(sa) to take an oath. Since they had taken his reply as an excuse or evasion, he swore an oath to reassure them and to bring the matter to an end. Once they departed, a mount later became available, and the Holy Prophet^(sa) called them back and granted it to them.

“Thus, the purpose of that oath was to convey, in essence, that they not waste his time. Though he did not utter these words, this was the import of his action: to indicate to them not to persist. And the reason he later provided the mount was because it was an opportunity for virtue, and the Holy Prophet^(sa) did not wish to let such an opportunity go to waste.” (Naiki Ki Tahrik Pur Foran Amal Karo, Anwar-ul-Aloom, Vol. 18, pp. 571-572)

Commenting on verse 92 of Surah at-Taubah – which I read earlier – Hazrat Musleh-e-Maud^(ra) has explained this incident in detail.

وَّ لَا عَلَی الَّذِیۡنَ اِذَا مَاۤ اَتَوۡکَ لِتَحۡمِلَہُمۡ قُلۡتَ لَاۤ اَجِدُ مَاۤ اَحۡمِلُکُمۡ عَلَیۡہِ تَوَلَّوۡا وَّ اَعۡیُنُہُمۡ تَفِیۡضُ مِنَ الدَّمۡعِ حَزَنًا اَلَّا یَجِدُوۡا مَا یُنۡفِقُوۡنَ

The translation has been presented already: “Nor (is there any reproach) against those to whom, when they came to thee that thou shouldst mount them, thou didst say, ‘I cannot find whereon I can mount you’; they turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend (in the way of their Lord).”

In the commentary of this verse, Hazrat Musleh-e-Maud^(ra) has written:

“With respect to its application, this verse is general in nature; however, it specifically alludes to seven impoverished Muslims who were ardently desirous of participating in Jihad but lacked the means to fulfil the yearning of their hearts. These men presented themselves before the Holy Prophet^(sa) and requested that he make arrangements for their conveyance. The Holy Prophet^(sa) replied with regret, ‘Alas, I am unable to make any arrangements for you.’ Hearing this, they were deeply grieved, their eyes filled with tears, and they departed with heavy hearts.

“It is related that after they had left, Hazrat Uthman^(ra) provided three camels, and four other Muslims also contributed camels. The Holy Prophet^(sa) then allotted one camel to each of the seven men.

“The Holy Quran has recorded this incident in order to set forth a clear contrast between the sincerity and devotion of those believers who did not possess any wealth and those affluent individuals who possessed the means and resources to travel, yet fabricated false excuses to stay behind.”

On one side stand these poor believers – full of faith, zeal, and ardent passion – and on the other, the wealthy, who professed Islam merely with their tongues but whose hearts were filled with hypocrisy.

“From this verse, it is also evident that not all those who remained behind in Medina were hypocrites. Some were genuinely unable to go forth because they possessed no means to do so. Among them were also sincere believers who were prevented from accompanying the Holy Prophet^(sa) solely due to a lack of provisions and transport.” (Duroos Hazrat Musleh-e-Maud^(ra) [unpublished], Tafsir Surah at-Taubah, Verse: 92)

Hazrat Musleh-e-Maud^(ra) relates that when the Holy Prophet^(sa) announced his intention to journey towards Syria, the Muslims responded with extraordinary sincerity and enthusiasm, vying with one another in offering sacrifices. As for the poor Muslims, where could they find the equipment for battle? They possessed nothing at all. The treasury of the Muslim government, too, was empty. Only their more prosperous brethren could come forward to assist them. Thus, each person strove to outdo the other in financial sacrifice.

On that day, Hazrat Uthman^(ra) presented the greater part of his wealth before the Holy Prophet^(sa) – one thousand gold dinars (which, in those days, when Hazrat Musleh-e-Maud^(ra) mentioned this, was worth approximately twenty-five thousand rupees, but in today’s value, it would amount to hundreds of thousands). Similarly, other Companions contributed according to their capacity, providing mounts, swords, and spears for their poorer brethren. So deep was the spirit of sacrifice among the Companions that even a group of converts from Yemen, who had recently migrated to Medina and were in extremely straitened circumstances, came before the Holy Prophet^(sa) and pleaded:

“O Messenger^(sa) of Allah, take us with you. We seek nothing else – only that you provide us the means to reach the battlefield.”

As mentioned previously, concerning these very people, the Holy Quran states:

وَّ لَا عَلَی الَّذِیۡنَ اِذَا مَاۤ اَتَوۡکَ لِتَحۡمِلَہُمۡ قُلۡتَ لَاۤ اَجِدُ مَاۤ اَحۡمِلُکُمۡ عَلَیۡہِ تَوَلَّوۡا وَّ اَعۡیُنُہُمۡ تَفِیۡضُ مِنَ الدَّمۡعِ حَزَنًا اَلَّا یَجِدُوۡا مَا یُنۡفِقُوۡنَ

“Nor (is there any blame) against those to whom (who could not participate in this battle), when they came to thee that thou shouldst (provide them with the means and) mount them, thou didst say, ‘I cannot find whereon I can mount you;’ they (got up from that sitting) and turned back, their eyes overflowing with tears, out of grief that they could not find what they might spend (out of service to Islam).” (The Holy Quran, 9:92)

Abu Musa^(ra) was the leader of this group. When he was later asked what they had requested from the Holy Prophet^(sa), he replied, “By Allah, we did not ask for camels, nor for horses. We merely said, ‘O Messenger^(sa) of Allah, we are barefooted. We do not even have shoes. (We do not have boots or shoes.) We cannot undertake so long a journey barefoot. If only we could obtain pairs of shoes, we would hasten forth on foot to join our brethren in this battle.’” (Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 360-361)

Such was their deep passion.

Regarding the appointment of a deputy in Medina during this expedition, it is written that, on the occasion of the Battle of Tabuk, the Holy Prophet^(sa) appointed a representative to act in his stead during his absence.

There are various reports concerning this matter. According to one account, the Holy Prophet^(sa) appointed Hazrat Muhammad bin Maslamah as his governor in Medina. Other narrations mention the names of Hazrat Sibah bin Urfatah, Hazrat Ali^(ra), and Hazrat Abdullah bin Umm Maktum. (Al-Sirah al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Vol. 3, 2002, p. 815)

When these different reports are compared and one attempts to reconcile them – to determine how they can be rendered consistent, and whether all four of these names are genuinely authentic – one possible understanding is that all four were indeed appointed as deputies, but with differing responsibilities.

Thus, Hazrat Ali’s^(ra) charge was the care of the Holy Prophet’s^(sa) family and household. Hazrat Muhammad bin Muslamah was responsible for the general affairs of the people of Medina. Hazrat Abdullah bin Umm Maktum was responsible for leading the prayers. Hazrat Sibah bin Urfatah was initially appointed the general deputy in Medina, and subsequently Hazrat Muhammad bin Maslamah was designated in his place. (Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 81; Dairah Ma’arif Sirat Muhammad Rasoolullah^(sa), Bazam Iqbal Lahore, p. 480)

Because the journey was long, the Holy Prophet^(sa) instructed Hazrat Ali^(ra) to remain in Medina to attend to the household matters and domestic necessities.

The hypocrites – whose practice was that of mockery and slander – began to whisper and taunt upon hearing that Hazrat Ali^(ra) was left in Medina; they alleged that he was a burden upon the Holy Prophet^(sa), and that this was why the Holy Prophet^(sa) had not taken him along. Hearing these taunts and seeing the hypocrites around him, Hazrat Ali^(ra) was distressed, took up his arms, and presented himself before the Holy Prophet^(sa). The Holy Prophet^(sa) was then encamped about three kilometres from Medina at the place called Jurf. Hazrat Ali^(ra) expressed his anxiety and said that he had been left among women and children, though he was strong and of standing.

The Holy Prophet^(sa) comforted him and uttered a phrase which greatly magnified Hazrat Ali’s^(ra) stature and rank. He said to Hazrat Ali^(ra):

اَلَا تَرْضٰى أَنْ تَكُوْنَ مِنِّيْ بِمَنْزِلَةِ هَارُوْنَ مِنْ مُوْسٰى إِلَّاأَنَّهٗ لَيْسَ نَبِيٌّ بَعْدِي

“O Ali, are you not content to be to me in the position that Aaron was to Moses, except that you are not a prophet in my stead?”

That is, just as Aaron – who was a prophet – served as deputy and steward for Prophet Moses while he was journeying to Mount Sinai, so would Ali^(sa) be his deputy – but, of course, not as a prophet. (Sahih al-Bukhari, Kitab al-maghazi, Hadith 4416; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 472)

Regarding the number of Muslims for the Battle of Tabuk, it is recorded that after having applied every outward means of preparation for the campaign, the Holy Prophet^(sa) turned to supplication and continued to pray from the beginning of the preparations until the moment of departure for Tabuk. He supplicated:

اَللّٰہُمَّ اِنْ تُہْلَکْ ہٰذِہِ الْعِصَابَۃُ فَلَنْ تُعْبَدَ فِی الْأَرْضِ

“O Allah, if this small community perishes, then no one will remain on the earth to worship You.”

Strikingly, the same supplication is mentioned at the very first great expedition of the Holy Prophet^(sa), namely the Battle of Badr, and here again at this last major campaign. (Al-Mu’jam Al-Kabir Li Al-Tabrani, Vol. 18, Dar Ihya al-Turath al-Arabi, 2002, pp. 231-232; Kanzul Ummal, Vol. 7, pt. 13, p. 18, Dar Al-Kotob Al-Ilmiyah, 2004, Hadith 36183; Subul Al-Huda Wa Al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, 1993, p. 434)

Despite the great heat, the long journey, numerous difficulties, and the hypocrites’ propaganda, a very large army was assembled – some thirty thousand strong. Among them were ten thousand horsemen. This was the largest army that accompanied the Holy Prophet^(sa) in any campaign during his life. Different traditions give varying figures: one report even claims forty thousand; another mentions seventy thousand. Some narrations speak of ten thousand or, in other reports, twelve thousand cavalry with the Holy Prophet^(sa). Historians generally settle on the narration that states the number as thirty thousand. This, of course, is an estimate because at that time there were no formal registers for counting soldiers, as later became common during the era of the Rightly Guided Caliphate. (Al-Sirah al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Vol. 3, 2002, p. 185; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 474)

The Holy Prophet^(sa) commanded each branch of the Ansar and every Arab tribe to prepare standards – liwa (small banners) or ra’yah (larger flags). He bestowed the principal banner of the Tabuk army upon Hazrat Abu Bakr^(ra). Other standards were entrusted to Hazrat Zubair, Hazrat Usaid bin Hudair, Hazrat Abu Dujanah^(ra), and, according to some accounts, to Hazrat Hubab bin Mundhir as well. (Al-Tabaqat Al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, 1990, p. 125; Al-Sirah al-Halabiyyah, Dar Al-Kotob Al-Ilmiyah, Vol. 3, 2002, p. 186; Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 83; Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 475)

At the time of departure, it was customary for caravans to appoint guides familiar with the routes. The following is what has been mentioned about appointing a guide on the occasion of Tabuk. The Holy Prophet^(sa) appointed Alqamah bin Faghwa Khuza‘i and his father as guides, for they knew the paths well and could lead the army more quickly along the right way. (Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 84)

Hazrat Ka‘b bin Malik relates that the Holy Prophet^(sa) set out for Tabuk on a Thursday – noting that the Holy Prophet^(sa) favoured setting out on Thursdays for any journey. (Sahih al-Bukhari, Kitab al-jihadi wa s-siyar, Hadith 2950)

As per usual practice, people began to assemble at the place called Thaniyat al-Wada’ some distance from Medina, and when all preparations were complete, the Holy Prophet^(sa) departed from Medina towards Tabuk.

Abdullah bin Ubayy bin Salul, the leader of the hypocrites, made a last hypocritical attempt: he encamped with a force on the lower slopes of Mount Zuba at Thaniyat al-Wada and gave the impression that he too was prepared to accompany the Muslims to Tabuk. But when the Holy Prophet^(sa) ordered the army to prepare, Abdullah bin Ubayy withdrew with his army – which some say was large in number – back to Medina, saying that the Muslims regarded the war with the Romans as a game – whereas, he said, it was no a game; rather the Roman Empire was mighty, and such a long march in such heat and circumstances was no act of wisdom. This was his claim. He professed, “I fear seeing Muhammad’s^(sa) Companions captured by the Romans.” Thus, he returned after saying this – a tactic intended to discourage others and induce some Muslims to abandon the Holy Prophet^(sa) – but, as many times before, it failed. He had done something similar at the Battle of Uhud, where he accompanied the army part of the way and then departed with some three hundred of his followers while the Muslim force numbered about a thousand, which left them with only seven hundred soldiers. On this occasion, the army was much larger. (Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, p. 84 & Vol. 3, pp. 401-402; Tarikh Al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2012, p. 182)

It is also related that a slave joined the expedition without his master’s permission. When the Holy Prophet^(sa) learned of this, he admonished the slave who did not acquire permission. The details of this incident state that during his stay at Thaniyat al-Wada’, the Holy Prophet^(sa) found an armed slave who had joined the army without seeking permission from his mistress. The Holy Prophet^(sa) addressed him, saying: “Return to your mistress.” The Holy Prophet^(sa) asked him if he had taken permission, upon which he replied in the negative. The Holy Prophet^(sa) said, “Return to your mistress. Do not take part in our fighting without permission; if you are slain in battle, you will enter the hellfire.” (Sharh al-‘Alamah al-Zarqani ala al-Mawahib al-ladunyah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, 1996, pp. 83-84)

This underscores the true standard of trustworthiness, which demands that permission must be sought from the master.

I shall, insha-Allah, recount further details of this expedition in due course.

At this time, I wish to mention some deceased members whose funeral prayers I will later lead [in absentia].

The first mention is of respected Ghulam Muhiuddin Sulaiman Sahib. He was a missionary in Indonesia. He recently passed away at the age of 67.

 اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

[“Surely, to Allah we belong and to Him shall we return.”]

His paternal grandfather, Haji Damiri Sahib, pledged allegiance in 1932 through the late Maulana Rahmat Ali Sahib. After his primary education, the deceased went to Rabwah for further studies, where he was accepted to Jamia Ahmadiyya Rabwah in the Fasl Khas. In 1985, he passed the Shahadatul Ajanib exam, after which he returned to Indonesia. He completed his studies during the time of Hazrat Khalifatul Masih IV^(rh), who appointed him to Jakarta, Indonesia, and various cities there, where he served as the regional missionary. He was also a member of various central committees. His period of service spanned approximately 40 years. He is survived by two sons and a daughter.

One of his sons, Muslehuddin Ehsan Sahib, is a missionary who is also serving in Indonesia. Everyone who met him, as well as his relatives, has expressed that he was a sincere, simple, and very loving person. He had devoted his life to always serving the faith and for the betterment of others. His prominent qualities were humility, kindness and being disciplined. Anyone who met him could not help but be impacted by his sincerity and simplicity. His services in the fields of education and moral training are worthy of appreciation. He always gave importance to moral character alongside education. He was constantly concerned with establishing the future generations upon the foundations of good character and faith. He wholeheartedly took part in propagation efforts and always conveyed his message with sincerity, dignity, and love. He had a deep connection with Khilafat; his loyalty was exemplary. He was someone who placed his trust in Allah. He showed great patience and steadfastness during his final days, and despite his illness, he did not utter a single complaint. Rather, he always expressed sentiments of gratitude. May Allah the Almighty grant forgiveness and mercy to the deceased.

The second funeral is of respected Dr Muhammad Shafiq Sahgal Sahib. He previously served as the Amir of District Multan and later as the Naib Wakil-ut-Tasnif Tahrik-e-Jadid, Rabwah. He also recently passed away.

 اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

[“Surely, to Allah we belong and to Him shall we return.”]

By the grace of Allah the Almighty, the deceased was a musi. He is survived by three sons.

Ahmadiyyat was established in his family through his father, the respected late Mian Muhammad Umar Sahgal Sahib, who accepted Ahmadiyyat during the time of the Hazrat Khalifatul Masih II^(ra). Doctor Sahib was a PhD doctor. After his matriculation, he devoted his life and presented himself to the Hazrat Khalifatul Masih II^(ra), who instructed him to pursue an education. At that time, there were plans to establish the Fazl-e-Umar Research Centre. In any case, he was interested in pursuing an education in the sciences; first, he completed his MSc in Chemistry from there. Then he came here to the UK, where he obtained his PhD in chemistry. He also had the honour of having a Nobel Laureate as one of his professors.

By the time he returned, the Research Institute had not yet been formed, so Hazrat Musleh-e-Maud^(ra) did not appoint him there, leaving him without any work. His father requested that, until the Jamaat needed him for some work, he be permitted to join him in his business. Hence, he joined his father in his business. However, at the same time, he was also able to serve the Jamaat in various capacities. He was able to serve as the Amir of District Multan for about 14 to 15 years. He was also part of the Furqan Force.

During the time of Hazrat Khalifatul Masih IV^(rh), there was a longstanding dispute between two families in Calcutta who also happened to be among his relatives. Hence, Hazrat Khalifatul Masih IV^(rh) appointed him there to investigate, having formed a commission, and he resolved the matter very gracefully. Hazrat Khalifatul Masih IV^(rh) had expressed to him that he knew he would not become partial to his relatives and would come to an honest decision, and that is exactly what happened.

He also went to Uganda in 1991 upon the instruction of Hazrat Khalifatul Masih IV^(rh) where an oil mill was to be built. Hence, he had the oil mill built under his supervision. Similarly, he was also entrusted with other responsibilities in three other African countries and a European country as well, which he carried out. Despite having his own business – he also had his own edible oil mill in Multan – he always remained well aware of the fact that he was a life-devotee and he would give precedence to Jamaat work over the responsibilities associated with his business.

In 2003, he wrote to me saying that he wished to devote himself and spend the rest of his life in service. Hence, I appointed him to Tahrik-e-Jadid as Naib Wakil-ut-Tasnif. He was educated, proficient in English and also possessed religious knowledge, and so he carried out this work in an excellent manner.

His son Mahmud Sahgal Sahib says, “He was able to live an active and motivated life, given to worship. Reciting the Holy Quran and pondering over its contents was a salient attribute of his. Most people who came to offer condolences upon his demise said that he was gentle, kind, and full of sincerity. He was a loving person and had a beautiful way of guiding people and tending to their moral training.” He says, “He always enjoined us to remain obedient to the system of the Jamaat, and would say that we should only express our opinion in an appropriate forum, and not to speak up at every occasion, even if we see something that could be corrected. He would always say that we should not look towards other people or even office bearers; rather, we have pledged allegiance to the Khalifa of the time. So, we should bear in mind that whatever we have to say should be said to the Khalifa of the time and we must fulfil our pledge of loyalty to him.” May Allah the Almighty grant him forgiveness and mercy.

The third mention is of respected Bushra Pervaiz Minhas Sahiba, wife of Pervaiz Minhas Sahib of the USA. She also recently passed away.

اِنَّا لِلّٰہِ وَاِنَّاۤ اِلَیۡہِ رٰجِعُوۡنَ

[“Surely, to Allah we belong and to Him shall we return.”]

She was the daughter of Chaudhary Fazal Ahmad Sahib, former manager of the Jamaat farm in Karim Nagar and Nusrat Abad. Before her marriage, she rendered many services under Lajna in Hyderabad, Sindh. Then, she lived in Rawalpindi, where she also had the opportunity to render services. Then she moved to America with her husband. She was the local Sadr Lajna in Rawalpindi. Then, after moving to America, she also rendered services as the Naib Sadr in her local chapter. She was regular in keeping fasts and offering prayers; she offered tahajjud [pre-dawn voluntary prayers], put her trust in Allah and was devoted to Khilafat. She was hospitable, sociable, and beneficial to others; she took care of the poor and was a very virtuous and sincere woman. She was regular in offering financial contributions and was at the forefront of making financial sacrifices. She had a strong connection with Khilafat. She would always write letters to me seeking prayers. The deceased was a musiah. She did not have any children, but was very kind to the children of others. May Allah the Almighty grant her forgiveness and mercy.