النص المفهرس

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meaning, if a Sahābī is referred to as a fasiq, it does not mean
that he is really a fasiq.1
A Hadith states that īman has 77 branches. The highest of
which is bearing testimony that there is none worthy of worship
but Allah, and the lowest of which is to remove something
harmful from the path. The other branches are in-between these
two, and each one is referred to as īman. In like manner, the
words fisq and ma 'siyah (sin and disobedience) are applied to
unbelief (kufr) which is the worst sin, and to the most minor sin
as well. Just as īman has different stages, in like manner,
unbelief and disobedience also have different stages. The
mistake committed by Adam xh) is referred to as a ma 'siyah.
وَعَصَى آدَمُ رَبَّهُ فَغَوَى
"Adam evaded the order of his Sustainer and deviated from the
path." (Sūrah Tā Ha, verse 121)
And unbelief has also been referred to as ma 'siyah.
وَمَنْ يَّعْصِ اللهَ وَرَسُوْلَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدًا فِيْهَا
"Whoever disobeys Allah and His Messenger, for him is the
fire of hell, abiding therein forever." (Sūrah al-Jinn, verse 23)
It is obvious that there is a world of difference between these
two forms of ma'siyah. Although the same word is used, the
meanings are different.
In like manner, the word fasiq that is used in the present verse
should be taken in its linguistic meaning and not the Shar'ī
meaning. This is because all the Sahabah 4% are believed to be
just and reliable. Allah is pleased with them and they are
pleased with Him. We seek refuge in Allah % - had they been
1 Zurqānî, vol. 3, p. 46.

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fasiqs in the Shar'ī sense, Allah s would not have been pleased
with them. Allah % says:
إِنَّ اللهَ لاَ يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِيْنَ
"Allah is not pleased with a people who are fasiqs."
It is for this reason that Imam Bukhārī rahmatullahi 'alayh has
a chapter in his book, the chapter on being ungrateful to one's
relatives, and unbelief that is less than unbelief, and the chapter
on wrong doing that is less than wrong doing.
The expedition of 'Abdullah ibn 'Ausjah
In Safar 9 A.H. Rasūlullah % sent 'Abdullah ibn 'Ausjah 4% to
the Banī 'Amr ibn Harithah in order to invite them to Islam.
Rasulullah % despatched him with a letter from himself. These
people refused to embrace Islam. They took this letter of
Rasūlullah , washed it and tied it to the bottom of a bucket.
When 'Abdullah 4% returned to Rasulullah and informed him
of what transpired, he said: "What! Do these people have no
intelligence? From that time to this time, the people of this tribe
have been foolish and immature. They are almost devoid of
intelligence and they are dumb."
The expedition of Qutbah ibn 'Amir
It was in the same month that Rasulullah % sent Qutbah ibn
'Amir 4% at the command of 20 people to the Khash'am in
order to wage jihad against them. Qutbah 4% went, fought them
and defeated them. He returned with some camels, goats and
prisoners. After taking out one fifth of the booty, each person
received four camels, and each camel was considered to be
equal to 10 goats.1
1 Tabaqāt Ibn Sa'd, vol. 2, p. 117.

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The expedition of Dahhak ibn Sufyan
In the month of Rabi' al-Awwal, Rasūlullah * sent Dahhak ibn
Sufyan Kilabī % to the Banī Kilab in order to invite them to
Islam. The people refused and began hurling abuses at Dahhak
and Islam. They also prepared for war. A battle ensued and
they were defeated. Dahhak
returned very happily to
Madinah with some booty.1
The expedition of 'Algamah ibn Mujazzaz Mudlajl
Rasūlullah % received information that some Abyssinians had
come to Jeddah. Rasulullah sent 'Alqamah ibn Mujazzaz 4
with 300 men. When these Abyssinians heard about this, they
fled and disappeared. When the Muslims began returning, some
of the soldiers decided to hasten so that they could reach their
homes before the rest of the army. 'Alqamah 4% ignited a fire
and ordered this group that was in a hurry to jump into the fire.
Some of them were prepared to jump. 'Alqamah 4% said to
them: "Stop, I was merely joking with you'll." When these
people returned to Madinah, they informed Rasūlullah % of
what transpired. Rasūlullah % said: "When anyone commands
you to do something wrong, do not listen to him."
According to the narration of Imam Bukhārī rahmatullahi
alayh, the Musnad of Imam Ahmad rahmatullahi 'alayh and
the Sunan of Imam Ibn Majah rahmatullahi 'alayh, it is learnt
that the commander of this expedition was 'Abdullah ibn
Hudhafah Sahmī 4% and that it was he who had issued the order
to jump in the fire. It is probably for this reason that Imam
Bukhārī rahmatullahi 'alayh titled this chapter as: the chapter
on the expedition of 'Abdullah ibn Hudhafah Sahmī and
1 Ibid.

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'Alqamah ibn Mujazzaz Mudlaji, and it is also referred to as the
expedition of al-Ansārī.1
The expedition of 'Alī ibn Abi Talib
In Rabī' al-Akhir 9 A.H. Rasūlullah sent 'Alī % with 150-
200 men to the Tayy tribe in order to destroy their idol by the
name of Fuls. On reaching there, the Muslims attacked at night.
Some people and cattle were captured. The temple in which the
idol was housed was destroyed and burnt down. They also
brought two swords that were in the temple. They were
obtained by Harith ibn Shamr. Among those captured was the
daughter of the icon of generosity, Hatim Ta'ī. Her name was
Saffanah. On the other hand, Hatim's son, 'Adīyy ibn Hatim,
had fled to Syria when he heard about the approach of the
Muslim army. The reason why he fled to Syria was that there
were many Christians there who subscribed to his beliefs. The
captives were brought to Madinah and kept near the musjid.
When Rasulullah % passed by, Hatim's daughter stood up and
said: "O Messenger of Allah! My father has passed away. And
the person who was seeing to me has fled. Be kind to us and
Allah will be kind to you." Rasūlullah % asked: "Who was the
one who was seeing to you and taking care of you?" She
replied: "My brother, 'Adīyy ibn Hatim." Rasūlullah * said:
"He is the one who fled from Allah and His Messenger? It
would be better if I show kindness to you. However, do not
hasten in returning. When I find some reliable person from
your tribe, I will send you back to your people." Within a few
days, Rasūlullah % found a few people from the Tayy tribe who
were going towards Syria. Due to his kindness and generosity,
Rasūlullah % gave her a riding animal, some provisions and
some clothing, and sent her off. Saffanah embraced Islam and
1 Fath al-Bārî, vol. 8, p. 46. Also Zurqānî, vol. 3, p. 49.

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expressed her gratitude to Rasūlullah % with the following
words:
شكرتك يد افتقرت بعد غنى ولا ملكتك يد استغنت بعد فقر وأصاب الله بمعروفك
مواضعه ولا جعل لك إلى لئيم حاجة ولا سلب نعمة عن كريم إلا وجعلك سببا لردها
علیه.
"May Allah make that hand of yours forever grateful. That
hand which became poor and empty after it had enjoyed
prosperity. May that hand which became rich after being poor
never gain control over you. May Allah cause your kindness to
be forever found wherever it is needed. May Allah never make
you in need of anything from a wretched person. May Allah
never snatch away any bounty from a kind person without
making you the means of returning it."
Saffanah bid farewell to Rasūlullah % and went to Syria. On
reaching there, she met her brother, 'Adiyy, and related the
entire incident to him. He asked her: "What do you think I
should do?" She replied:
أرى والله أن تلحق به سريعا فإن يك نبينا فالإسباق إليه فضيلة وإن يك ملكا فلن تزال
في عز وأنت وأنت
"I take an oath by Allah that I think that you should meet him
as quickly as possible. If he is a Prophet, then to run and hasten
towards him is very meritorious. If he is a king, it will always
be a source of honour. And you know very well."
On hearing this, 'Adīyy said: "This is a very good suggestion."
He then presented himself before Rasulullah _ and embraced
Islam. 1
1 Zurqānî, vol. 3, p. 53. Also al-Isabah, under the biography of 'Adîyy and
Saffānah.

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The Life of Muhammad *
Ka'b ibn Zuhayr embraces Islam
It was mentioned previously that this person used to compose
poetry in which he used to disparage Rasulullah %. On the
conquest of Makkah, Ka'b ibn Zuhayr and his brother, Bujayr
ibn Zuhayr, fled from Makkah and went to a place called Abraq
al-Ghurāb. Bujayr said to Ka'b: "You remain here while I will
go, listen to Muhammad [%] and learn about his religion. If I
establish his truthfulness, I will follow him. If not, I will leave
it." Ka'b remained there while Bujayr went to Rasulullah ,
listened to what he had to say, and immediately embraced
Islam.
When Rasulullah ¿ returned from Ta'if and reached Madinah,
Bujayr wrote a letter to his brother informing him that those
who used to compose poetry in order to disparage Rasūlullah
were killed on the conquest of Makkah. Those who were able
to flee, fled. If you value your life, present yourself
immediately before Rasulullah . Whoever comes in
repentance to him and embraces Islam, he does not kill him. If
you are unable to do this, go to a very distant place where you
could save yourself. When Ka'b learnt about this, he became
angry at the fact that he embraced Islam without consulting
him. He then wrote the following lines:
ألا أبلغا عني بجيرا رسالة - فهل لك فيما قلت
فبين لنا إن كنت لست بفاعل - على أي شيء غير ذالك دلكا
على خلق لم تلف أما ولا أبا - عليه وتلفي عليه أخا لك
فإن أنت لم تفعل فلست بآسف - ولا قائل إما عثرت لعا لك
سقاك بها المأمون كأسا روية - فانهلك المأمون منها وعلكا
"O friends! Convey this message of mine to Bujayr. What is
your opinion as regards whatever I have to say? How sad, what

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have you done? Explain to us, if you are unable to remain on
the religion of your forefathers, then what other path have you
chosen? You have chosen a path which you have neither found
your mother on nor your father. Nor have you found your
brother on that path. If you do not act on what I say, I will not
grieve. I will not say anything to you at the time of your error.
The one who is trusted [Muhammad ] made you drink from a
cup that removes thirst."
Bujayr did not want this incident to be concealed from
Rasulullah . He therefore showed these lines to him.
Rasūlullāh ¿ said: "He is correct, I am trusted from Allah's
side. And I am commanded by Him." On hearing the words:
"You have chosen a path which you have neither found your
mother on nor your father", he said: "This is also correct.
Where did he find his father and mother on this religion?"
In reply to the above lines, Bujayr wrote the following lines:
من مبلغ كعبا فهل لك في التي - تلوم عليها باطلا وهي أحزم
إلى الله لا العزى ولا اللات وحده - فتنجوا إذا كان النجاء وتسلم
لدى يوم لا ينجو وليس بمفلت - من الناس إلا طاهر القلب مسلم
فدين زهير وهو لا شيء دينه - ودين أبي سلمى علي محرم
"Is there anyone who would convey this message to Ka'b? Do
you have any desire to enter that religion regarding which you
wrongfully reproach me? When in actual fact it is totally
correct? It will convey you, not to Uzzā and Lat, but to one
Allah. In so doing, you will also be saved when others who
believed in one Allah are saved, and you will also be
safeguarded from the punishment. That is, on that day when no
one will be saved and no one will be able to escape [the
punishment] except he whose heart is pure [from the filth of

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polytheism and unbelief] and is a Muslim. So the religion of
Zuhayr is nothing. And the religion of my grandfather, Abū
Sulmā, is prohibited to me [because I have entered the true
religion of Islam]."
This letter of Bujayr had a great impact on Ka'b. He
immediately wrote a poem in praise of Rasūlullah % and left
for Madinah. He reached Madinah and presented himself before
Rasūlullah % after the fajr salah. He did not identify himself by
his real name, and asked the following question: "O Messenger
of Allah! If Ka'b ibn Zuhayr comes to you in repentance and
embraces Islam, will you give him sanctity?" Rasūlullah
replied in the affirmative. Ka'b said: "O Messenger of Allah! I
am that sinful person. Give me your hand so that I may pledge
allegiance to you." An Ansarī person stood up and said: "O
Messenger of Allah! Permit me to chop off his head."
Rasūlullāh ¿ replied: "Let him be. He has come in repentance."
Later on, Ka'b wrote a poem in praise of Rasūlullah . The
opening line of which is:
بانت سعاد فقلبي اليوم متبول - متيم أثرها لم يفد مكبول
When Rasulullah % heard the following line:
إن الرسول لسيف يستضاء به - مهند من سيوف الله مسلول
He removed a Yemeni shawl which he was wearing and gave it
to Ka'b 4%. Later on, Mu'awiyah 4% purchased this shawl from
the progeny of Ka'b
for 20 000 dirhams. This shawl
remained among the caliphs for quite some time. They used to
wear it on the occasions of Eid as a source of blessing. It was
lost when the Tartars attacked the Islamic state. (Sharh
Mawāhib)

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The Battle of Tabūk
Rajab 9 A.H.
The Mu'jam Tabaranī narrates on the authority of 'Imran ibn
Husayn 4% that the Christian Arabs wrote to Hercules, the king
of Rome, that Muhammad [] passed away and that the people
were dying because of the drought that they were experiencing.
It was therefore a very appropriate time to attack the Arabs.
Hercules immediately issued the order for preparations. A fully
equipped army of 40 000 was prepared.1
The traders of Syria used to come to Madinah in order to sell
olive oil. Rasūlullah % learnt from them that Hercules prepared
an army in order to fight him, that the front of the army had
already reached Balqa', and that Hercules already distributed
the entire year's wage to the soldiers.2
On hearing all this, Rasulullah % issued the order that
preparations should be made immediately so that they could
reach the border of the enemy lines and fight them. The border
was Tabuk. The distant journey, the hot weather, the drought,
the poverty, the lack of resources, etc. were such impediments
that on hearing this order to prepare for jihad, the hypocrites,
who claimed to be Muslims, became scared that they will now
be exposed. In order to save themselves, they began saying
among themselves and to others as well:
لاَ تَنْفِرُوْا فِي الْحْرِ
"Do not go out in such heat."
1 Mu 'jam az-Zawā'id, vol. 6, p. 191.
2 Tabagāt Ibn Sa'd, vol. 2, p. 119.

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One joker said: "People know that I become excited when I see
beautiful women. I fear that if I were to see the beautiful
women of the Romans, I would fall into temptation."1
On the other hand, the sincere Muslims immediately followed
the orders of Rasulullah and began their preparations. Abū
Bakr 4% was the first person to bring all his wealth and present
it before Rasulullah . The wealth that he brought amounted to
4000 dirhams. Rasulullah asked him: "Did you leave
anything behind for your family?" He replied: "I left Allah and
His Messenger for them." 'Umar 4% presented half his entire
wealth. 'Abdur Rahman ibn 'Auf % presented 200 ounces of
silver. 'Asim ibn 'Adīyy % presented 70 loads of dates.2
'Uthman 4% presented 300 fully laden camels and 1000 dinars.
On seeing all this, Rasulullah % became extremely pleased with
him. He continued passing his hands through the coins and
continued saying: "After this great deed, no deed can harm
'Uthman. O Allah! I am pleased with 'Uthman. You also be
pleased with him."3
Most of the Sahabah & offered their help in accordance with
their financial position. Despite all this, the riding animals and
the provisions for the journey were not enough. A few Sahabah
came to Rasūlullah % and said to him: "O Messenger of
Allah! We are totally helpless. If some arrangements for riding
animals could be made, we will not be deprived of this great
opportunity [of joining you on this jihad]." Rasūlullah
replied: "I have no riding animals with me." On hearing this,
they went back crying. Allah ; revealed the following verse in
this regard:
'Uyun al-Athar, vol. 2, p. 215.
2 Zurqānî, vol. 3, p. 64.
3 Ibid.

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وَّلاً عَلَى الَّذِيْنَ إِذَا مَآ أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لاَ أَجِدُ مَآ أَخْلُكُمْ عَلَيْهِ ص تَوَلَّوْا وَأَعْيُنُهُمْ
تَفِيْضُ مِنَ الدَّمْعِ حَزَنَا أَلَّ يَجِدُوْا مَا يُنْفِقُوْنَ.
"Nor [is there a way of reproach] against those who came to
you so that you may provide them with conveyances and you
said: 'I do not have anything upon which I could convey you.'
They turned away, their eyes flowing with tears out of sorrow
that they do not have that which they could spend." (Sūrah at-
Taubah, verse 92)
When 'Abdullah ibn Mughaffal
and Abū Layla 'Abdur
Rahman ibn Ka'b 4% went back crying from Rasūlullah , they
met Yāmīn ibn 'Amr Nadrī on the way. On seeing them crying,
he asked them the reason for this. They replied: "Neither does
Rasūlullah % have riding animals for us nor do we possess the
means to prepare for the journey. We are extremely sad over
the fact that we will be deprived of taking part in this battle."
On hearing this, Yamin was filled with compassion. He
immediately purchased a camel and made arrangement for the
provisions for the journey.1
When the Sahabah & were ready to depart, Rasulullah _ left
Muhammad ibn Maslamah Ansarī 4% in charge and made him
governer of Madinah. He also left 'Alī % in order to see to his
family and take care of them. 'Alī % said to Rasulullah : "O
Messenger of Allah! You are leaving me with the women and
children!" Rasūlullah % replied: "Are you not pleased over the
fact that you are to me just as Harun & was to Mūsa taky?
However, there is no Prophet after me." (Būkhārī)
1 Zurqānî, vol. 3, p. 66.

112
The Life of Muhammad %
The meaning of the Hadith: "You are to me just as Hārun (e)
was to Mūsā šky
The Shi'ah use this Hadith as evidence that 'Alī 4% ought to
have been the caliph immediately after Rasulullah % and that it
was his right. The Ahlus Sunnah wal Jama'ah say this: at the
time when Rasulullah was departing on this journey, he left
'Alī 4% behind in order to see to his family and take care of
them till his return. This certainly proves the trustworthiness,
closeness, and special position which he held in the eyes of
Rasūlullāh . This is because one would only ask a person to
take care of one's family if one has confidence in the person's
trustworthiness, love, and sincerity. In such a situation, one
would generally choose one's own family, son-in-law, etc. But
to think that this person alone shall be the caliph after
Rasūlullah's demise - this Hadith makes no mention of this
nor does it mean this.
Furthermore, this appointment of 'Alī 4% was only confined to
taking care of the family, because, for this very journey,
Rasūlullah * appointed Muhammad ibn Maslamah % as the
governor of Madīnah, Sibā' ibn 'Arfatah % as the chief of
police, and 'Abdullah ibn Umm Maktum 4% as the imam of his
musjid. From this we gauge that 'Ali's 4% appointment was not
an all encompassing appointment. Rather, it was restricted to
taking care of Rasūlullah's family. Even if it was considered
to be all-encompassing, it was restricted to the return of
Rasūlullāh ¿ from the battle. It was similar to a ruler leaving
his country and appointing someone as his deputy in his
absence. This deputy will continue acting on behalf of the ruler
till his return. Once he returns, the original ruler will
automatically take control again. This temporary deputy-ship is
no proof that this very person will assume leadership on the
demise of the actual ruler. However, what can be established is
that this person has the qualifications and credentials to become
the caliph. We therefore do not deny the fact that 'Ali % had

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the qualifications and the credentials. All the Ahlus Sunnah wal
Jama'ah categorically state that he had the qualifications. But
this does not necessitate the rejection of the qualifications of
the other caliphs. Their qualifications and credentials are
absolutely gauged from other Ahādīth.
Based on the fact that when the ruler of a country appoints
someone as his deputy while going on a journey is no proof that
this very person will become ruler when he passes away, to
claim that the caliphate is his right merely because he was
appointed to take care of Rasūlullah's % family is nothing but
absolute stupidity.
It was the noble practise of Rasulullah _ that whenever he used
to go for any battle, he used to appoint someone or the other to
be in his place in Madinah. When he would return from his
journey, this deputy-ship would automatically come to an end.
No one ever thought that since this person was appointed as the
deputy of Rasūlullah % in his absence, it was therefore a proof
that this person would automatically become Rasūlullah's
immediate successor and caliph.
As for the present Hadith wherein Rasulullah % compared 'Alī
to Harun fall, there is no doubt in this that it proves a certain
type of virtue in favour of 'Alī
to .
However, when a
comparison is made, it does not necessarily mean that there is
equality in all matters in this comparison. If 'Alī 4% is compared
to Harun guy in this Hadith, then on the occasion of Badr when
Rasūlullah % was deciding on what to do with the prisoners of
war, Resulullah compared Abu Bakr to Ibrahim Sky and
'Îsa , and he compared 'Umar to Nuh s and Musa Key).
This was explained in detail in the chapter concerning the battle
of Badr. It is obvious that comparing someone to Nuh a and
Musa fel is a much higher comparisons than saying to someone
that you are to me as Harun SE was to Mūsā Stale.

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The Life of Muhammad *
Rasulullah eventually departed from Madinah at the head of
an army of 30 000 in which there were 10 000 horses.
(Zurqānī)
On the way, they had to pass that admonitory place in which
the punishment of Allah & had afflicted the Thamud. When
passing this place, Rasūlullah % was affected so greatly, that he
covered his face and urged his camel to move faster. He
emphasised on the Sahabah & that no one should go to this
place of wrongdoers. No one should drink water from there and
no one should perform ablution with the water of that place.
They should merely pass by that place crying out to Allah .
He ordered that those who had mistakenly taken water from
there or used that water in their flour should throw that water
away and feed that flour to their camels.1
The Sanctified Musjid (in Makkah), Musjid-e-Aqsa (in
Jerusalem) and Musjid-e-Nabawī (in Madinah) are always
filled with the obedience and worship of Allah %. To go to
these musjids, spend some time therein, stay therein, etc. are
acts that entail the proximity of Allah , that display total
worship of Allah , that are sources of Allah's reward and
blessing, and cause the showering of Allah's mercy.
On the other hand, to enter the Sanctified Musjid by force,
which for quite some time was the centre of disobedience to
Allah , which caused the wrath of Allah and His
punishment to descend, is extremely dangerous. A person who
enters the Sanctified Musjid is in the sanctuary of Allah te.
In like manner, by entering places where Allah's wrath and
punishment had descended carries the fear of Allah's
punishment descending again. The Sanctified Musjid - whether
1 Bukhārî, Kitab al-Ambiyā'. Also Fath al-Bārî, vol. 6, p. 268, and Sharh al-
Mawāhib, vol. 3, p. 73.

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anyone circuits it or not, it in itself is a fountain of good,
blessing, illumination and manifestation [of Allah's power]. By
merely looking at it, the darkness and filth of the heart
disappear. The mere air and winds of this place are a cure for
spiritual maladies. It therefore comes as no surprise when
spiritual doctors inform us that the air and winds of the places
where Allah's punishment descended are poisoned and that
they contain poisonous germs which are harmful to the soul and
the heart. It was for this reason that Rasulullah totally
prohibited the Sahabah & from using the water of that place
and ordered them to draw water from the well from which the
camel of Salih sell used to drink. That particular well was pure
from the effects of sinning and from the wrath of Allah.
Since Zam Zam water is a blessed water, it is an elixir for
physical and especially spiritual maladies. It is for this reason
that drinking this water is emphasised. In fact Rasūlullah is
reported to have said that we should drink as much of this water
as we can.
The person who is bent on disobeying Allah and His
Messenger % to the extent that Allah's punishment descends on
him is really worse than an animal. Allah s says:
أُولِئِكَ كَالأَنْعَامِ بَلْ هُمْ أَضَلُّ
"They are like animals. In fact, they are worse."
It is for this reason that Rasulullah _ ordered that the water that
was mixed in flour in order to make dough should be given to
the camels. Such water is appropriate to the temperament of
animals and not for humans.
In short, when Rasulullah % passed by this place, he feared that
the poisonous air of this place might have an effect on the
Sahabah . In order to safeguard them from this, he asked
them to lower their heads and move pass this place while
crying. In other words, they should humble themselves, lower

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themselves before Allah is, and express remorse over their sins
because all these deeds act as defences against the poisonous
effects of such places. Its like a person taking an appropriate
injection and then going to a place where there is plague - there
is no real fear of him being affected by the plague. O friends!
To cry before Allah , to repent to Him, and to be ashamed
over one's sins are such strong and powerful injections that
even the worst of poisonous substances cannot remain in the
body after having taken them.
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لاَّ إِلَهَ إِلاَّ أَنْتَ أَسْتَغْفِرُكَ وَأَتُّوْبُ إِلَيْكَ
"Glory be to You O Allah! And praise be to You. I bear witness
that there is none worthy of worship except You. I seek
forgiveness from You and I turn to You in repentance."
Allah š says:
وَلاَ تَزَكِنُوا إِلَى الَّذِيْنَ ظَلَمُوْا فَتَمَسَّكُمُ النَّارُ
"Do not incline towards those who wronged themselves or else
the fire will afflict you." (Sūrah Hud, verse 113)
وَسَكَنْتُمْ فِيْ مَسَاكِنِ الَّذِيْنَ ظَلَمُوْا أَنْفُسَهُمْ
"You inhabited the settlements of those who wronged
themselves." (Sūrah Ibrahim, verse 45)
On reaching a place called Hijr, Rasūlullah % advised the
Sahabah & not to leave alone [they should move about in
groups]. Coincidentally, two persons went out alone. One of
them suffered from suffocation. Rasulullah & blew on him and
he was cured. The other was carried by the winds and thrown
onto the mountains of Tayy. He returned to Madinah after quite
some time.
The above incident is narrated by Bayhaqi and Ibn Ishaq.
However, the narration of Muslim suggests that this incident

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took place in Tabūk. It is possible that they were two separate
incidents or that the narrator of Bayhaqi and Ibn Ishaq made an
error. Allah s knows best.
When the Muslims continued futher, there was no water. They
were greatly distressed by this. Rasūlullah # supplicated to
Allah dig. He sent down rain which quenched everyone. When
they continued on their journey, Rasūlullah's % camel got lost.
A hypocrite who was with them said: "You bring to us
information from the heavens [i.e. divine revelation] but you do
not even know where your camel is."
Rasulullah % replied: "I take an oath in the name of Allah de
that I have no knowledge of anything except that which Allah
teaches me. And now, by the inspiration of Allah %, I have
learnt that my lost camel is in such and such valley. Its bridle
got caught to a branch and it therefore cannot move forward."
A few Sahabah went and brought this camel.1
About a day or so before reaching Tabuk, Rasulullah
informed the Sahabah & that they would reach the spring of
Tabuk by mid-morning the following day. No person should
draw any water from that spring. When they reached that
spring, water was dripping from it, drop by drop. After much
toiling, they were able to gather a container of water.
Rasulullah % washed his hands and face with that water and
then returned the water to the spring. No sooner he did this and
it began gushing forth with water. The entire army used as
much as they needed. Rasūlullah ¿ addressed Mu'adh ibn Jabal
% saying: "If you remain alive, you will see this land green and
lush with orchards."2 Ibn Ishaq says that this fountain is
1 Bayhaqî and Abû Nu'aym.
2 Narrated by Muslim.

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gushing forth till today and you can hear the gushing of the
water from quite a distance.1
Rasūlullah % remained in Tabūk for twenty days but no one
came to wage battle against him. However, his coming here did
not go to waste. It was a source of intimidation for the enemy.
The surrounding tribes came and submitted before him. The
leaders from Jarba, Adhruh and Aylah2 came to him and agreed
to make peace and pay the jizyah. Rasūlullah % ordered that a
peace treaty be written and signed, and he gave it to them.
It was from this place that Rasulullah % despatched Khalid ibn
Walid % with 400 horsemen towards Akidar who was acting
on behalf of Hercules as the governor of Dumat al-Jandal.
When he was departing, Rasūlullah % said to Khalid ibn Walid
: "You will find him hunting. Do not kill him. Rather, capture
him and bring him to me. But if he refuses, you may kill him."
Khalid ibn Walīd reached on a moon-lit night. It was summer.
Akidar and his wife were sitting outside on the balcony of the
fortress and listening to some singing. Suddenly a nilgai (type
of buck) came and knocked into the fortress. Akīdar, his
brother and a few other relatives immediately came down in
order to hunt this animal. They mounted their horses and gave
chase to this animal. They had just moved a little when Khalid
ibn Walid % reached there. Akidar's brother, Hassan, engaged
in combat with Khalid % and was killed. As for Akidar who
had went in chase of an animal was now himself hunted by
Khalid 4%. The latter said to him: "I can give you refuge from
being killed provided you agree to come with me to the
Messenger of Allah ." Akidar agreed to this. Khalid % took
him to Rasūlullah . He agreed to a peace treaty with
1 Al-Khasā'is al-Kubrā, vol. 1, p. 273.
2 These three places are in Syria.

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The Life of Muhammad %
Rasūlullah % after paying him 2000 camels, 800 horses, 400
coats of armour, and 400 spears.1
Musjid Dirār
After remaining there for 20 days, Rasulullah # returned from
Tabūk to Madinah. When he reached Dhī Awan, which was
about one hour from Madinah, he sent Malik ibn Dakhshan and
Ma'n ibn 'Adiyy in order to demolish and burn down Musjid
Dirar. This musjid was built by the hypocrites so that they may
use it as an assembly point to discuss matters against
Rasūlullah . At the time when Rasulullah * was departing for
Tabuk, the hypocrites came to him and said: "We have built a
musjid for the sick and excused people. We invite you to come
and offer one salah in it so that it may be accepted and be
blessed [by Allāh]." Rasūlullah % replied: "At present, I am
going to Tabuk. I will decide on my return." On his return,
Rasūlullah % ordered the above-mentioned Companions to go
and destroy it. The following verses were revealed with regard
to this musjid:
وَالَّذِيْنَ اتَّخَذُوْا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيْقًا بَيْنَ الْمُؤْمِنِيْنَ وَإِرْصَادًا لِّمَنْ حَارَبَ اللهَ وَرَسُوْلَهُ
مِنْ قَبْلُ ﴿ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّ الْحُسْنِى ﴿ وَاللهُ يَشْهَدُ إِنَّهُمْ لَكَذِبُوْنَ. لاَ تَقُمْ فِيْهِ أَبَدًا ط
لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوِى مِنْ أَوَّلِ يَوْمِ أَحَقُّ أَنْ تَقُؤْمَ فِيْهِ ﴿ فِيْهِ رِجَالٌ تُحِبُّوْنَ أَنْ
يَّتَطَهَّرُوْا - وَاللهُ يُحِبُّ الْمُطَّهِرِيْنَ.
"Those who built a mosque in opposition and upon unbelief,
and in order to promote disunity among the Muslims, and as a
lurking place for him who has been fighting against Allah and
His Messenger since before. They will take oaths [saying]: "We
desired only good." Allah testifies that they are liars. Don't you
ever stand in it! Surely the mosque whose foundation was laid
1 'Uyûn al-Athar, vol. 2, p. 22.

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The Life of Muhammad
on piety from the very first day is [more] worthy that you stand
therein. In it are people who love to stay purified. And Allah
loves those who stay purified." (Sūrah at-Taubah, verses 107-
108)
A Tradition of Ibn Hisham states that Rasulullah % also ordered
for the house of Suwaylim, a Jew, to be burnt down. The
hypocrites used to gather in his house and hold meetings
against Rasūlullah . Talhah % and a few others went and
burnt down this house.
When Rasūlullah % neared Madinah, his beloved followers
who were waiting to see his blessed face came out to welcome
him. Out of their extreme love for him, even the womenfolk
came outside. The little girls and boys were singing these lines:
طلع البدر علينا - من ثنيات الوداع
وجب الشكر علينا - ما دعا لله داع
أيها المبعوث علينا - جئت بالأمر المطاع
"The full moon has appeared before us from the al-Wada'
mountain pass. It is incumbent on us to be grateful as long as a
person invites towards Allah. O you who have been
commissioned to us! You have come with a religion that has to
be followed."
When Rasūlullah % set his eyes on the houses of Madinah, he
said: all &is - this is Tabah (another name for Madinah). When
he set his eyes on Mt. Uhud, he said: "This mountain loves us
and we love it."
Rasūlullah entered Madinah towards the end of Sha'ban or
the beginning of Ramadan. He first went to the Musjid-e-
Nabawī and offered salah therein. After the salah, he remained