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

Recently, the Battle of Tabuk was being discussed. The Holy Prophet^(sa) took part in this battle. Books of history record further details in the following manner: After the departure of the Muslim army towards Tabuk, the Holy Prophet^(sa) first set up camp in Dhu Khushab. Dhu Khushab is a valley at a night’s journey from Medina, en-route to Syria. There is a large number of springs at this place. From here, the Holy Prophet^(sa) started combining the Zuhr [early afternoon] and ‘Asr [late afternoon] prayers. During this journey, the Holy Prophet^(sa) consecutively combined the Zuhr and ‘Asr prayers and the Maghrib (early evening) and ‘Isha [late evening] prayers. (Al-Waqadi, Kitab al-Maghazi, Vol. 2, Chapter on Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, 2004, p. 386; Da’irah Ma’arif, Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 484; Farhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, p. 114)

We do not find complete details of all the places the Holy Prophet^(sa) set up camp during this journey. Only the names of some of these places have been recorded, which will be mentioned later on, insha-Allah, if the opportunity arises.

Hazrat Mu’adh bin Jabal relates that at the time of the Battle of Tabuk, before the Holy Prophet^(sa) departed, the sun started to set. As such, he combined the Zuhr and ‘Asr prayers. If he set off before the declining of the sun, he would delay the Zuhr prayer until he stopped for the ‘Asr prayer. He would do the same for the Maghrib prayer. If the sun had set before his departure, he would combine the Maghrib and ‘Isha prayers. And if he departed before the sun had set, he would delay the Maghrib prayer until he stopped for the ‘Isha prayer and then combine both prayers. (Sunan Abu Dawud, Kitab Salat as-safr, Bab al-jam‘i bayna s-salatayn, Hadith 1208 and 1210)

It is narrated that during this journey, Hazrat ‘Abdur Rahman bin ‘Auf had the honour of being the Imam. The incident is as follows: Hazrat Mughirah bin Shu’bah relates that he participated in the Battle of Tabuk alongside the Holy Prophet^(sa). The Holy Prophet^(sa) left to attend the call of nature before the Fajr prayer. I joined him and carried a container of water. That is, he joined the Holy Prophet^(sa) carrying [a container of] water. When the Holy Prophet^(sa) came back, as I was standing at a distance, I started pouring water from the container onto his hands. The Holy Prophet^(sa) washed his hands three times. (He is now describing the method of ablution. That is, how the Holy Prophet^(sa) performed ablution on a journey.) The Holy Prophet^(sa) then washed his blessed face. Thereafter, the Holy Prophet^(sa) started taking his arms out of his cloak. However, as the sleeves of the cloak were tight, he placed his hands inside the cloak and took them out from underneath the cloak and washed them up to his elbows. Following this, he wiped wet hands over his socks.”

In other words, the Holy Prophet^(sa) was wearing socks at the time, and he wiped wet hands over the socks and cleaned them and moved on. Mughirah relates: “I also walked alongside the Holy Prophet^(sa), and we joined people who had put Hazrat ‘Abdur Rahman bin ‘Auf at the front, and he was leading them in prayer. The Holy Prophet^(sa) was able to join one of the two rak‘ahs [units of prayer]. That is, they had already prayed one rak‘ah and the Holy Prophet^(sa) joined them for the second rak‘ah. When Hazrat ‘Abdur Rahman bin Auf concluded the prayer and the Holy Prophet^(sa) stood up in order to complete his prayer, this created distress among the Muslims and they started glorifying Allah in abundance. When the Holy Prophet^(sa) finished his prayer, he turned to the people and said: “You did the right thing.” In other words, he said that they did the right thing and praised them for having offered the prayer on time. (Sahih Muslim [Translation], Vol. 2, Kitab as-salat, Bab taqdimi l-jama‘ati mun yusalli bi him idha ta’akhkhara l-imam, Hadith 632, pp. 184-185)

There is also a mention of passing by the ruins of the people of Thamud. It is narrated from Hazrat Ibn Umar^(ra) that when the Messenger^(sa) of Allah camped at Hijr during the expedition to Tabuk, he instructed the Companions not to drink from its well nor to give its water to their animals. The Companions said, “We have already kneaded the dough with that water and given it to our animals to drink.” The Holy Prophet^(sa) said, “Throw away the dough you have kneaded and pour out the water you still have.”

In another narration, it is stated that the Holy Prophet^(sa) also instructed that any food [prepared with that water] should be discarded. Hazrat Abu Dharr^(ra) reported that the Holy Prophet^(sa) said, “Whoever has kneaded dough with that water (i.e., whoever has taken water from this place) should throw it away.” (Sahih al-Bukhari, Kitab Ahadith al-Anbiya’, Bab Qaul Allah Ta’la wa ila Thamud Akhahum Salih, Hadith 3378)

In another narration, the Messenger^(sa) of Allah said, “Do not drink from that well, nor perform ablution with its water. Rather, feed the dough that you have kneaded with that water to your camels, but do not eat it yourselves.” (Tarikh al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2012, p. 183)

According to another narration, the Holy Prophet^(sa) instructed that water should be taken from that very well from which the she-camel of Hazrat Salih^(as) used to drink water. He instructed not to drink from the one he had forbidden. He said, “Take water from the well from which the she-camel of Hazrat Salih^(as) used to drink.” (Sahih al-Bukhari, Kitab ahadithi l-anbiya’, Bab qawlillahi ta‘la ‘wa ila thamuda akhahum salih’, Hadith 3379)

According to Ibn Hajar Asqalani, the commentator of Sahih al-Bukhari, the Holy Prophet^(sa) came to know of the location of the well of Hazrat Salih’s^(as) she-camel through revelation. (Fath al-Bari Sharh Sahih al-Bukhari, Vol. 6, Qadimi Kutub Khanah, Karachi, p. 469)

In one narration, it is related that when the Holy Prophet^(sa) passed by the dwellings of the people of Hijr, he said, “Do not enter the dwellings of those who wronged themselves unless you do so weeping (one should pass through such places in a state of deep fear and humility, praying to Allah), for these were the towns upon which divine punishment had descended – lest you be afflicted with the same calamity that befell them.” The Holy Prophet^(sa) then covered his blessed face with his cloak while riding his mount. (Sahih al-Bukhari, Kitab ahadithi l-anbiya’, Bab qawlillahi ta‘la ‘wa ila thamuda akhahum salih’, Hadith 3380)

In another narration, it is mentioned that he covered his head and quickened his pace until he had crossed the valley. (Sahih al-Bukhari, Kitab al-maghazi, Bab nuzuli n-nabiyyi l-hajr, Hadith 4419)

The region known as Hijr lies on the route from Medina to Tabuk. It was here that the people of Thamud – the tribe of Hazrat Salih^(as) – had lived. The area was known as Hijr, and today it is called Mada’in Salih. Allah had blessed these people with abundant bounties – fertile fields, flowing springs, vast agricultural lands, and orchards of dates and other fruits. They were endowed with exceptional strength and ability. These people had great potential – they were hardworking, and Allah had greatly blessed them with abundant natural resources. Their skill was such that they would carve homes out of the mountains.

The she-camel of Hazrat Salih^(as) was sent to them as a divine sign, but they hamstrung her. Consequently, Allah destroyed them with His punishment. In the Holy Quran, this nation is referred to as Ashab al-Hijr, and there is also a chapter of the Quran named Surah al-Hijr. (Al-Lu’lu’ al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 485; Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, p. 490)

During this journey, it is also related that the Holy Prophet’s^(sa) she-camel went missing. The details are as follows: while the Messenger^(sa) of Allah was travelling towards Tabuk, his she-camel, Qaswa, got lost along the way. The Companions of the Holy Prophet^(sa) set out in search of it.

Hazrat Ummarah bin Hazm^(ra), who took part in the Bai‘at al-Aqabah and was a Badri Companion, was also present alongside the Holy Prophet^(sa). In Hazrat Ummarah’s^(ra) tent was Zaid bin Thalt, who belonged to the Jewish tribe of Banu Qainuqa’; he was previously a Jew but then accepted Islam, although he was such a Muslim who displayed hypocrisy, and his faith was not completely firm.

As such, his hypocrisy was also manifested on this occasion. While Hazrat Ummarah^(ra) was with the Holy Prophet^(sa), Zaid said to the people in the tent: “Does Muhammad^(sa) not claim that he is a Prophet, and that he informs you of the news of the heavens? Yet his condition is such that he does not even know where his own she-camel has gone.” Zaid was saying all this in the tent, and at that exact moment, the Holy Prophet^(sa) said to Hazrat Ummarah^(ra), who was sitting beside him: “A man has said that Muhammad^(sa) tells the people that he is a Prophet and thinks that he informs you of the news from the heavens, yet he does not know where his she-camel is. (The Holy Prophet^(sa) said) By God, I do not know anything except that which Allah the Almighty teaches me. (i.e., I do not possess the knowledge of the unseen. Whatever Allah tells me, that is all I tell you.) And indeed, Allah the Almighty has informed me about the she-camel, that she is in such-and-such valley,” and he pointed towards a specific valley. Upon hearing the words of that hypocrite, Allah the Almighty immediately displayed His indignation and informed the Prophet^(sa) through a vision that the camel was in a specific place.

The Holy Prophet^(sa) said, “It reins have become caught in a tree. So go and bring it to me.” Thus, the Companions went and brought it back.

Hazrat Ummarah^(ra) went back to his tent and said, “I swear by Allah, today a wondrous thing happened. The Holy Prophet^(sa) had just informed us of a person’s words, due to which Allah Almighty elucidated and revealed to him.” Someone in Hazrat Ammarah’s^(ra) tent said, “By Allah, what you have just mentioned as having been revealed to the Holy Prophet^(sa), was exactly what Zaid said before you came.” The man was sitting (in the tent). Upon this, Hazrat Ummarah^(ra) grabbed Zaid by the collar and said to his companions, “O servants of Allah, there was a serpent in my tent, and I was unaware of it, and I should throw it out!” He then addressed Zaid and said, “From now on, I have nothing to do with you.”

Some people opine that Zaid later repented, while others believe that he continued in this mischief and died in this very state. (Tarikh al-Khamis, Vol. 3, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2009, p. 18)

It is mentioned in a narration that the Companion who searched and brought back the she-camel from the place the Holy Prophet^(sa) had described was Hazrat Harith bin Khazamah^(ra). (Usd al-Ghabah, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, 2003, p. 603)

During this journey, the provisions (i.e., the rations) also became scarce. It is written with regard to this, as narrated from Hazrat Abu Hurairah^(ra), that during the Expedition of Tabuk, people were extremely hungry. They said, “O Prophet^(sa) of Allah, if you permit us, we will slaughter our water-carrying camels and will eat them and use their fat.” The Holy Prophet^(sa) said, “You may do so.” They were in a dire condition due to hunger. The narrator states that when Hazrat Umar^(ra) came to know of this, he approached and said, “O Prophet^(sa) of Allah, if you do this, the number of riding animals will decrease. It is better to instruct the people to bring forth the remainder of their provisions and then for you to pray upon them for the sake of blessings. It is entirely possible that Allah the Almighty may place blessings therein.” The Holy Prophet^(sa) stated, “Yes, this is better.” The narrator says that the Holy Prophet^(sa) asked for a leather mat, placed it down, and then asked that all remaining provisions (meaning all the food) be brought forth.

Some brought a handful of mustard, others a handful of dates and still others some pieces of bread, etc., until a small amount of food was collected upon the mat. The Holy Prophet^(sa) prayed for the food to be blessed and instructed everyone to put food in their bowls. People continued to fill their bowls until there was not a single vessel left in the entire army that did not contain food. They all ate their fill, and some food was even left over. The Prophet^(sa) then said, “I bear witness that there is none worthy of worship except Allah and that I am His Prophet. Verily, the one who meets his Creator believing these two things shall not be denied paradise.” (Sahih Muslim, Kitab al-iman, Bab ad-dalili ‘ala an mun mata ‘ala Tawhid…, Hadith 27)

There’s also mention of various incidents during this expedition – one details a fight that broke out between two people. Hazrat Ya’la bin Umayyah^(ra) narrates, “I accompanied the Holy Prophet^(sa) during the expedition to Tabuk. A worker of mine who had accompanied me got into a fight with another man. One of them bit the other’s hand. The one who was bitten pulled his hand back from the other’s mouth with such force that he ripped out that man’s two front teeth.” The man had clenched the other man’s hand so tightly between his teeth that he couldn’t get it out, such that when the man finally did remove his hand from the other’s mouth, it ripped out his two front teeth with it.

In any case, the two men appeared before the Messenger^(sa) of Allah. The man who lost his teeth demanded that, owing to his lost teeth, he be remunerated with blood money. The Holy Prophet denied this and rendered him silent, calling his demand unfounded. The Holy Prophet said, “Should he have left his hand in your mouth for you to chew it as well?” to imply as if it was in the mouth of a camel for it to be chewed, as it were. Thus, he meant that the man only extracted his hand with such force to defend himself, so no blood money applies in this case. (Sahih al-Bukhari (Translation), Kitab al-maghazi, Bab ghazwati tabuk wa hiya ghazwatu l-‘usrah, Hadith 4417, Vol. 9, pp. 299-300; Sunan Ibn Majah, Kitab ad-diyat, Bab mun ‘adda rajula fa naza‘a yadahu fa nadhara thanayahu, Hadith 2656)

Hence, the verdict of blood money is made based on each individual situation and the facts therein. Blood money is not given without looking at the facts of the case first.

Similarly, there are some other incidents during this expedition as well. For instance, Hazrat Humaid Sa’idi states that on the way to Tabuk, when they arrived at the Valley of Qura, there was a date-palm orchard. The Holy Prophet^(sa) asked his Companions to guess how many dates there must be in the garden. Everyone made their guess, including the Holy Prophet^(sa), who estimated that it must be approximately 10 wasq – or 1800 kilograms’ worth — of harvest. The owner of the garden was a lady who was standing nearby. The Holy Prophet asked her to make note of the weight of the harvest.

The narrator records, “On the way back from Tabuk, when we passed by the garden and asked the woman, she said exactly the number that the Messenger^(sa) of Allah had guessed,” i.e., 10 wasq. Similarly, the narrator records that “when we arrived in Tabuk, the Holy Prophet^(sa) advised us: ‘Stay vigilant tonight. There will be a fierce storm, so let no one stay standing outside at that time. Whoever has a camel, let him tie down his camel. And if anyone must go outside out of necessity, let him not go out alone but with another person.’” It seems that either the Holy Prophet^(sa) could tell that a storm was coming or that perhaps God Almighty had informed him. The Companions record that “that night, in obedience to this command, we tied down our camels and a great storm raged. A man ended up standing by himself, and the wind hurled him all the way to the mountains of the Tay tribe.” Sahih al-Bukhari (Translation), Kitab az-zakat, Bab kharsi t-tamr, Hadith 1481, Vol. 3, pp. 124-125; Sahih Muslim, Vol. 12, Noor Foundation, p. 184; Al-Lu’lu’ al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 489)

Another narration states that two men from Banu Sa’idah neglected to obey these instructions. One left on his own to answer the call of nature, and the other left by himself in search of his camel. The one who had gone to answer the call of nature was afflicted with khanaq — a disease of the throat. As for the one who had gone in search of a lost camel, a violent wind blew and carried him away, throwing him between the two mountains of Tayy. When the Holy Prophet^(sa) was informed of this, he said:

“Did I not forbid you from going out alone without a companion?”

Of those who had fallen ill, the Holy Prophet^(sa) prayed for them, and they recovered. The man who had been blown away into the mountains of Tayy was later brought back to Medina by members of that tribe themselves. (Tarikh al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2012, p. 183; Feroz-ul-Lughat, Feroz Sons, p. 596)

Another narration relates that after the storm, when morning came, the people found that their water supply had been exhausted. They came to the Holy Prophet^(sa) and reported this. The Holy Prophet^(sa) prayed, and Allah the Almighty sent a cloud which poured rain abundantly upon them until they had filled all their water-skins and fully quenched their thirst. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, p. 819)

There is also another miraculous incident of rain, as a result of the Holy Prophet’s^(sa) prayers, that is recorded during the expedition of Tabuk.

Hazrat Ibn Abbas^(ra) relates that people once asked Hazrat Umar bin al-Khaṭṭab^(ra) to tell them something about the expedition to Tabuk. He said:

“We set out for Tabuk during intense heat. We camped at one place, and thirst overwhelmed us until it seemed that our necks would become severed. The situation became such that a man would go in search of water and would not return; we would then think he had perished. Some among us slaughtered their camels, extracting what moisture they could from the stomachs to drink it, and stored the remaining portions in the stomach,” i.e., whatever place he has designated. It seems that what is meant by ‘stomach’ here is ‘container’.

Then Hazrat Abu Bakr al-Siddiq^(ra) said: “O Messenger^(sa) of Allah, Allah the Almighty has placed great blessing in your supplication; please pray for us.” The Holy Prophet^(sa) asked: “Do you wish that I should pray for this?” They replied: “Yes, indeed.”

Then the Holy Prophet^(sa) raised both his hands in prayer. Before he had even lowered them, a cloud appeared above them and rain began to fall. Everyone filled their containers to their brims. When they later surveyed the area, they found that not a drop of that rain had fallen beyond the bounds of their army. (Al-Lu’lu al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 490; Sahih Ibn Habban, Kitab al-Taharah, Bab Zikr al-Khabr al-Dal ala in Faratha ma Yu’kal Lahmah Ghair Najs, Hadith 1383, Dar al-Ma’rifah, Beirut)

Similarly, there is mention of a miracle of the spring of Tabuk, which swelled up.

Hazrat Mu‘adh bin Jabal^(ra) relates:

“We set out with the Messenger of Allah^(sa) during the year of the expedition to Tabuk. The Holy Prophet^(sa) would combine prayers – performing Zuhr with Asr and Maghrib with Isha. One day, he delayed the prayers, then came out and combined Zuhr and Asr prayers, after which he returned to his tent, and later came out again and combined Maghrib and Isha.

Then the Holy Prophet^(sa) said:

“Tomorrow, insha-Allah, you will reach the spring of Tabuk. You will not reach it until the sun has risen high, so when you arrive, do not touch its water until I come.” (There was a spring there, and he instructed that no one should touch it until he arrived.)

The narrator continues, “When we arrived, two men had already reached it before us, and the water was only trickling slowly.” The narrator continues:

“The Holy Prophet^(sa) asked them, ‘Have you touched its water?’ They replied, ‘Yes.’ The Holy Prophet^(sa) admonished them as much as Allah willed him to. The narrator then says: “The people then gathered a little water in their hands until it filled a small vessel. Then the Messenger^(sa) of Allah washed his hands and face in it and poured that water back into the spring. Instantly, the spring began to gush forth with great force until everyone had drunk to their fill.”

Then the Holy Prophet^(sa) said to Mu‘adh^(ra):

“O Mu‘adh, if you live long enough, you will surely see this place filled with gardens.” (Sahih Muslim [Translation], Kitab al-fada’il, Bab fi mu‘jizati n-nabiyy^(sa), Hadith 4215, Noor Foundation, Vol. 12, pp. 184-185)

Muhammad bin Abd al-Baqi al-Zarqani, in his commentary of this narration, writes that this was a prophecy which was literally fulfilled. The Holy Prophet’s^(sa) specific mention of Mu‘adh^(ra) was itself a divine foretelling, for by God’s decree Mu‘adh later moved to this very region – Syria – where he ultimately passed away. It appears that the Holy Prophet^(sa) had been informed by revelation that Mu‘adh would indeed see that place, which would become a valley abundant with trees and gardens.

Ibn Wadah, or Abu ‘Abdullah Muhammad bin Wadah, who lived between 199-287 AH and was a renowned scholar of Andalus, writes:

“I have personally seen that area around the spring. The greenery and flourishing of its trees were such that it seemed this state would last until the Day of Resurrection – exactly as the Holy Prophet^(sa) had foretold.” (Sharh al-Zarqani ala al-Mauta, Vol. 1, Dar Ihya al-Turath al-Arabi, Beirut, 1997, p. 436; Siyar A'lam al-Nubala’, Vol. 10, Dar al-Hadith, Cairo, 2006, p. 469)

In Atlas Sirat-e-Nabawi^(sa) further details are given regarding the spring of Tabuk are written as follows:

“Sheikh Saleh, the head of the Court of Shari‘ah in Tabuk, stated that this spring had continued to flow for nearly fourteen hundred years until just two years ago. Later, when tube wells were dug in the low-lying areas (this incident is from when these were put in place), the water from this spring shifted towards those tube wells. After being distributed among about 25 tube wells, the spring eventually dried up. Sheikh Saleh then took us to one of those tube wells where we saw a four-inch pipe through which water was gushing out forcefully without the aid of any machine. We were told that the same was also the case with the other tube wells. It is indeed by virtue of the blessing of the miracle of the Holy Prophet^(sa) that today Tabuk has such an abundance of water that apart from Medina and Khaibar, we did not witness so much water anywhere else. In fact, the reality is that Tabuk has even more water than those two regions. Making use of this water, gardens are now being cultivated all around Tabuk, and in accordance with the prophecy of the Holy Prophet^(sa), the area of Tabuk has become filled with orchards and continues to become even more so with each passing day.” (Dr Shauqi Abu Khalil, Atlas Sirat Nabawi^(sa) [Translation], Dar al-Salam, p. 431)

Regarding patrol duty during the Battle of Tabuk, it is written that the Holy Prophet^(sa) appointed Hazrat Abbad bin Bishr^(ra) to lead the contingent for personal security. He, along with his companions, would patrol around the army. One day, he came to the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, we hear the sound of God being glorified from behind us into the morning. Did you appoint anyone else among us to patrol duty?” The Holy Prophet^(sa) replied, “I did not, but perhaps some Muslims are voluntarily performing this duty.” Upon this, Hazrat Silqan bin Salamah^(ra) – who had not been assigned this duty but, out of his love for the Holy Prophet^(sa), was performing it on his own – said, “O Messenger^(sa) of Allah, I go out with ten Muslim horsemen and guard those on duty.” Upon this, the Holy Prophet^(sa) prayed, saying, “May Allah the Almighty have mercy on those who guard those on duty for the sake of Allah. For every human and animal you have protected, you will receive a qirat of reward.”

A qirat is approximately two grams of gold, etc. (Subul al-Huda wa al-Rashad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 453; Mufti Muhammad Shafi’, Auzan-e-Shariah, Idaratul Ma’arif, Karachi, p. 40)

One narration states that during the journey to Tabuk, some people would fall behind after each stop. The Companions would inform the Holy Prophet^(sa), saying, “O Messenger^(sa) of Allah, so-and-so has fallen behind today.” The Holy Prophet^(sa) would respond, “Leave him. If there is any good in him, God will bring him back to you. And if there is anything other than good in him, Allah will relieve you of him.” Then someone said, “O Messenger^(sa) of Allah, Hazrat Abu Dharr^(ra) has fallen behind, and his camel has become weak.” The Holy Prophet^(sa) said, “Leave him. If there is any good in him, God will bring him back to you, and if there is anything other than good in him, Allah will relieve you of him.”

Hazrat Abu Dharr’s^(ra) condition was such that his camel was causing him trouble and had become weak. When it could no longer move, he dismounted, lifted his belongings onto his own back, and began to walk on foot behind the Holy Prophet^(sa). After traversing some distance, the Holy Prophet^(sa) stopped at a place to rest. One of the Companions saw something and said, “O Messenger^(sa) of Allah, there is a person walking alone on the path in this direction.” The Holy Prophet^(sa) said, كُنْ أَبَا ذَرٍ, i.e., “May it be Abu Dharr.” When the people looked closely, they said, “O Messenger^(sa) of Allah, by God, it is Abu Dharr.” The Holy Prophet^(sa) then said, “May Allah have mercy on Abu Dharr. He walks alone, he shall die alone, and he shall be raised alone.” (Ibn Hisham, Al-Sirah al-Nabawiyyah, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, pp. 819-820)

This statement of the Holy Prophet^(sa) concerning Abu Dharr^(ra) being alone was fulfilled to the letter during the Khilafat of Hazrat Uthman^(ra). Abu Dharr^(ra) had moved out of Medina with his family to reside in Rabadhah, which is a place at a three-day journey, approximately ninety-six miles from Medina. He lived there with his wife, children, and a worker. At that time, there was no other dwelling in that area. When the time of his demise drew near, his wife became distressed due to their isolation and the lack of a shroud for burial, and she began to cry. Hazrat Abu Dharr^(ra) said, “Do not weep.” Then he continued, “I once heard the Holy Prophet^(sa) say that one among you will die in the wilderness, and a group of believers will participate in his funeral prayer.” He then told his wife, “When the Holy Prophet^(sa) said this, all who were present at that time have since passed away, and no one else has died alone in the desert, so it can only be me. Do not worry. When I pass away, bathe me and lay my body along the road that leads toward Medina.” She did exactly as he had instructed. Not long afterwards, Hazrat Abdullah bin Mas’ud^(ra) passed by that way with his comrades. They were travelling from Iraq with the intention of performing Umrah. When he learned that the body was that of Hazrat Abu Dharr^(ra), his eyes filled with tears, and he wept, saying, “The Holy Prophet^(sa) spoke the truth when he said Abu Dharr walks alone, and he would die alone.” He then led his comrades in the funeral prayer and buried Hazrat Abu Dharr^(ra) there. Afterwards, he told his friends the entire incident of Hazrat Abu Dharr^(ra) in relation to the Battle of Tabuk and explained how perfectly the statement of the Holy Prophet^(sa) was fulfilled. (Masnad Ahmad bin Hanbal, Vol. 7, Hadith 21700-21701, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 170; Al-Sirah al-Halabiyyah, Vol. 3, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, pp. 190-191; Al-Baladhri, Ansab al-Ashraf, Vol. 9, Dar al-Fikr, 1996, p. 443; Al-Lu’lu’ al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, pp. 483-484; Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 9, Bazm Iqbal, Lahore, pp. 487-488; Farhang-e-Sirat, Zawar Academy Publications, Karachi, 2003, pp. 130 and 226)

There is an incident in relation to Hazrat Wathilah^(ra) bin Asqaʿ joining the Muslim army. A few days prior to the Battle of Tabuk, he had come to Medina and accepted Islam. He was still residing in Medina when the Holy Prophet^(sa) announced preparations for the expedition to Tabuk. (Usd al-Ghabah, Vol. 5, Wathilah bin Asqa’, Dar Al-Kotob Al-Ilmiyah, 2003, p. 399; Al-Lu’lu’ al-Maknun Sirat Encyclopaedia, Vol. 9, Dar al-Salam, p. 532)

Hazrat Wathilah bin Asqa’ relates, “On the occasion of the Battle of Tabuk, the Holy Prophet^(sa) made an announcement (for the believers to come forth). I returned home and, upon coming back, found that the Companions of the Holy Prophet^(sa) had already departed. I then began to call out in the streets of Medina, saying:

“‘Is there anyone who will allow a man to ride along with him and, in exchange, take his share of the spoils of war?’

“An elderly Ansari responded, ‘Very well, we shall take his share and let him ride with us. We shall provide him with food and drink as well.’

“I replied, ‘I accept this condition, for I am that man.’

“The old man then said, ‘Then let us go forth, relying on the blessings of God.’”

Hazrat Wathilah says, “Thus I set out with a most excellent companion until Allah the Almighty granted us the spoils of victory. In my share fell a few swift she-camels. I lead them towards my companion. He came out, mounted his camel, and said, ‘herd them whilst their backs are to me.’ Then he said, ‘Now herd them towards me.’ After looking at them, he said, ‘Indeed, your camels are of fine quality.’

“I said, ‘They are yours, for this was our agreed condition.’

“He replied, ‘O my nephew, this is your rightful share; you may keep it. My intention was never to claim your portion.’” (Sunan Abu Dawud, Kitab al-jihad, Bab fi r-rajuli yukri dabbatahu ‘ala n-nisf…, Hadith 2676)

Thus, by this means, he was enabled to join the battle.

Similarly, there is the incident of Hazrat Abu Khaithamah^(ra) joining the army. Among those who did not initially join the Holy Prophet’s^(sa) expedition to Tabuk was Hazrat Abu Khaithamah. It appears that he was not in Medina when the Holy Prophet^(sa) departed.

A few days after the Holy Prophet’s^(sa) departure, on a day of extreme heat, Abu Khaithamah returned home to Medina. He saw that both his wives had sprinkled water upon their garden shelters, had prepared cool water for him, and laid out food for him. Standing at the entrance of the shelter, he looked upon the comforts that had been arranged for him and expressed:

“The Messenger^(sa) of Allah is out there in the scorching sun, facing the burning wind and the intense heat of the journey, while Abu Khaithamah enjoys the cool shade, fine food, beautiful wives, and the comfort of his possessions! This is sheer injustice.”

He then declared:

“By Allah! I shall not enter the house of either of you until I reach the Messenger^(sa) of Allah. Thus, both of you prepare my provisions for travel.” And so, they both made preparations for his travel. Then Abu Khaithamah mounted his camel and set out to join the Holy Prophet^(sa).”

During the intense heat of noon, the Holy Prophet^(sa) saw a lone rider appear in the distance. According to the narration of Ibn Hisham, the Holy Prophet^(sa) had already reached Tabuk at that time. Upon sighting the rider, the Holy Prophet^(sa) remarked:

كُنْ أَبَا خَيْثَمَةَ

[‘Kun aba khaithamah’]

“May it be Abu Khaithamah!”

When the rider approached closer, the Companions said, “O Messenger^(sa) of Allah, by Allah, it is indeed Abu Khaithamah al-Ansari!”

He dismounted his camel, came before the Holy Prophet^(sa), and offered his greetings. The Holy Prophet^(sa) enquired, “O Abu Khaithamah, what kept you behind?”

He then related the entire incident. Upon hearing this, the Holy Prophet^(sa) prayed for him. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Ghazwah Tabuk, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, pp. 817-818; Usd al-Ghabah, Vol. 6, Abu Khaithamah Ansari, Dar Al-Kotob Al-Ilmiyah, Beirut, 1971, p. 89)

Hazrat Musleh-e-Maud^(ra) has also mentioned this incident, saying:

“History records that when the Holy Prophet^(sa) set out for Tabuk, a few Companions remained behind. Among them was Abu Khaithamah. He was a very pious man, and it was never his intention to stay behind. However, when the command for departure was issued, he happened to be away from home. When he returned, he found his wife waiting for him, as though she wished to converse about something. Overlooking this intention of his wife, he asked his wife, ‘Has the Holy Prophet^(sa) departed?’

“His wife said: ‘At least take a seat for a moment.’ He replied: ‘Shall it be that the Messenger of God sets forth for battle, and I remain here in comfort? Such a thing cannot happen from Abu Khathimah.’ He immediately left and, preparing his horse, set out on the route.” Hazrat Musleh-e-Maud^(ra) has mentioned a horse here; however, in earlier narrations, some of them mention a camel, or maybe a horse was written erroneously. Nonetheless, perhaps there are two kinds of narrations.

“In any case, he took his mount and set off. He set off on the route taken by the Holy Prophet^(sa). After a strenuous and toilsome, and arduous journey, travelling for several days, he caught up with the Holy Prophet^(sa). When he reached close to the army, and the Companions saw dust rising up from afar, the Companions began to wonder who might be coming. At the time, the Holy Prophet^(sa) said: كُنْ أَبَا خَيْثَمَةَ Let it be Abu Khaithamah.’ This statement does not at all mean that the person coming was someone else, but he turned into Abu Khaithamah. This statement only meant that it is my desire that the person is Abu Khaithamah.” (Tafsir-e-Kabir, Vol. 4, Qadian, 2004, pp. 168-169)

Whilst elaborating on the meaning of “Kun (be)” Hazrat Musleh-e-Maud^(ra) has written in another place – the first reference was from [the commentary of] a verse from Tafsir-e-Kabir, this reference is also from Tafsir. Hazrat Musleh-e-Maud^(ra) has explained the meaning of “Kun”, saying:

“It should be borne in mind that the word ‘Kun’ in Arabic can be used as a command to someone, and also simply express a desire. Thus, when the Holy Prophet^(sa) set out towards Syria with an army, there was a Companion by the name of Abu Khaithamah; the Holy Prophet^(sa) trusted him greatly and loved him dearly. He thought that he would never neglect his duties. However, when he had left the town behind by some distance and looked to the Companions present in the army, he did not see Abu Khaithamah anywhere, and he was deeply disappointed by this, thinking that I had such high expectations from him, but he remained behind from this Jihad. When the Holy Prophet^(sa) set off, someone said to him, ‘Your Holiness, someone is approaching from behind.’ The Holy Prophet^(sa) looked in that direction and said: كُنْ أَبَا خَيْثَمَةَ – Let it be Abu Khaithamah.’

“When the dust settled and he came closer, the people saw that it was indeed Abu Khaithamah. Upon this he praised Allah the Almighty for fulfilling his desire so quickly. The meaning of كُنْ أَبَا خَيْثَمَةَ – Let it be Abu Khaithamah – was not that somebody else was approaching and with the Holy Prophet saying ‘Let it be Abu Khaithamah’ (it turned into him). The meaning was ‘Insha-Allah, let the person approaching be Abu Khaithamah.’ This is an idiom in the Arabic language whereby, at times, one expresses a desire through the word ‘Kun’”. (Tafsir-e-Kabir, Vol. 4, Qadian, 2004, p. 250)

I have not recited the verse for which Hazrat Musleh-e-Maud^(ra) explained this commentary; nonetheless, it is an explanation of the word “Kun”. The rest will be mentioned in the future, insha-Allah.

Pray for those who were injured during the attack on the mosque in Rabwah; may Allah the Almighty keep those who suffered serious injury under His protection and swiftly restore them to complete health. May Allah foil every ploy of the opponents in Pakistan. Today, there is a rally being held in Rabwah in the name of “Khatm-e-Nabuwwat”, where clerics are spewing their filth and profanities or would have done so, as their rally would have concluded by now. May Allah protect against their evil.

Similarly, pray for the Ahmadis in Bangladesh. It seems the opponents have extremely ill intentions there as well. May Allah the Almighty protect every Ahmadi there.

Pray for the Palestinians as well; may Allah the Almighty have mercy on them and free them from the oppressors. The supposed “ceasefire” was in name alone. The incidents of the previous two days prove that this ceasefire was only nominal. May Allah the Almighty protect these oppressed people from cruelties, and may He bring the oppressors to task.