(Friday Sermon - December 6, 2019 )

Background

Hazrat Hilal’s^(ra) full name was Hazrat Hilal^(ra) bin Umayyah Waqfi. Hazrat Hilal^(ra) belonged to the Bani Waqif clan of the Aus tribe of the Ansar. His father’s name was Umayyah bin Amir and his mother’s name was Unaisah bint Hidam, who was the sister of Hazrat Kulthum ^(ra) bin Hidam. Kulthum ^(ra) bin Hidam is the companion whose house in Quba the Holy Prophet^(sa) stayed upon his migration to Medina. (Usdul Ghabah, Vol. 5, pp. 380-381, Hilal bin Umayyah ^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Ma‘rifatus Sahabah, Vol. 4, p. 383, Hadith 2995, Hilal bin Umayyah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2002)

We find references to two marriages of Hazrat Hilal^(ra) bin Umayyah; one with Furay‘ah ^(ra) bint Malik bint Dukhsham and the other with Mulaikah ^(ra) bint Abdullah. Both wives of Hazrat Hilal^(ra) had the honour of accepting Islam at the hands of the Holy Prophet^(sa). (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 8, pp. 282-285, Wa Min Nisaa al-Qawqalah, al-Furay’ah bint Malik…, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990)

Hazrat Hilal^(ra) bin Umayyah was among the earliest converts to Islam. He destroyed the idols of the tribe of Banu Waqif and was the flag bearer of his people on the day of the Victory of Mecca. (Usdul Ghabah, Vol. 5, p. 381, Hilal bin Umayyah^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

Participation in Battles

Hazrat Hilal^(ra) had the honour of participating in the battles of Badr, Uhud and other later battles along with the Holy Prophet^(sa). However, he was unable to participate in the Battle of Tabuk. Ibn Hisham has not included the name of Hazrat Hilal^(ra) among the list of the Badri companions, he has given in his book. However, Bukhari has included him among the Badri companions in his Sahih al-Bukhari. (Al-Isabah Fi Tamyeez Al-Sahabah, Vol. 6, p. 428, Hilal bin Umayyah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005) (Usdul Ghabah, Vol. 5, p. 381, Hilal bin Umayyah^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003) (Sahih Bukhari, Kitabul Maghazi, Bab Tasmiyah man Summiya min Ahl Badr)

The Battle of Tabuk and The Three Who Stayed Back

Hazrat Hilal^(ra) bin Umayyah was among the three Ansari companions who failed to participate in the Battle of Tabuk without having any excuse. The other two companions were Ka‘b ^(ra) bin Malik and Murarah ^(ra) bin Rabi‘. The following verse of the Holy Quran was revealed in relation to them:

وَعَلَى الثَّلَاثَۃِ الَّذِیْنَ خُلِّفُوْا حَتّٰى اِذَا ضَاقَتْ عَلَیْہِمُ الْاَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَیْہِمْ اَنْفُسُہُمْ وَظَنُّوْا اَنْ لَّا مَلْجَاَ مِنَ اللّٰہِ اِلَّا اِلَیْہِ ثُمَّ تَابَ عَلَیْہِمْ لِیَتُوْبُوْا اِنَّ اللّٰہَ ہُوَ التَّوَّابُ الرَّحِیْمُ

“And He has turned with mercy to the three whose case was deferred, until the earth became too strait for them with all its vastness, and their souls were also straitened for them, and they became convinced that there was no refuge from Allah save unto Himself. Then He turned to them with mercy that they might turn to Him. Surely, it is Allah Who is Oft-Returning with compassion and is Merciful.” [Surah al-Taubah, Ch.9: V.118] (Usdul Ghabah, Vol. 5, p. 381, Hilal bin Umayyah^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, 2003)

(Friday Sermon - December 13, 2019 )

When the Holy Prophet^(sa) returned from the battle, he expressed his displeasure upon this and also reprimanded them. Subsequently, the three companions were extremely anxious and submitted before Allah the Almighty, repenting and continuously seeking forgiveness. This continued until the lamenting of these three companions – which included Hazrat Hilal^(ra) – was eventually accepted and Allah the Almighty revealed a verse regarding their pardoning. Nonetheless, in relation to this battle, the extent of sacrifices presented by the Companions ^(ra) was also stated. Furthermore, it was stated that certain other individuals, who harboured hypocrisy inside them, did not participate in this battle and made false excuses before the Holy Prophet^(sa). Some refused to go along right from the beginning and thus the Holy Prophet^(sa) left the matter of such hypocrites to Allah the Almighty.

One individual who preferred not to go with the Holy Prophet^(sa) was Jadd bin Qais. The Holy Prophet^(sa) asked him if he would join them in the battle against the Byzantine forces. He replied that this would place him in a trial on account of the women, therefore he ought not to be placed in such a difficulty. Subsequently, the Holy Prophet^(sa) let him be and permitted him to stay behind. In light of this incident, the following verse was revealed:

مِنْہُمْ مَنْ یَّقُوْلُ ائْذَنْ لِّیْ وَلَا تَفْتِنِّیْ أَلَا فِی الْفِتْنَۃِ سَقَطُوْا وَإِنَّ جَہَنَّمَ لَمُحِیْطَۃٌ بِالْکَافِرِیْنَ

“And among them is he who says, ‘Permit me to stay behind and put me not to trial.’ Surely, they have already fallen into trial. And surely, Hell shall encompass the disbelievers.” (Surah al-Taubah, Ch.9: V.49)

Centre for the Hypocrites

A Jew from Medina, whose name was Suwailam resided in a part of Medina named Jasoom, also known as Bi‘r Jasim. This was a water well belonging to Abul Haitham bin Tayyihan and was situated towards Syria. Its water was excellent and the Holy Prophet^(sa) enjoyed drinking from it. The house belonging to this Jew was the centre for the hypocrites. The Holy Prophet^(sa) was informed that this was where the hypocrites would gather and they were dissuading people from joining the Holy Prophet^(sa) in the Battle of Tabuk.

The Holy Prophet^(sa) instructed Hazrat Ammar bin Yasir ^(ra) to go to them and enquire about what they were saying to others. If they denied saying the aforementioned then he should let them know that he had been informed about what they had been spreading. When Hazrat Ammar ^(ra) arrived there and said what was instructed, consequently those individuals started coming to the Holy Prophet^(sa) to present their excuses. (Al-Siratun Nabawiyyah Li Ibn Hisham, p. 597, Ghazwah Tabuk, Dar ibn Hazm, Beirut, 2009) (Al-Sirat al-Halabiyyah, Vol. 3, p. 186, Bab Dhikr al-Bi‘aar allati shariba minha Rasulullah^(sa), Dar-ul-Kutub al-Ilmiyyah, Beirut, 1990) (Farhang Sirat, p. 84, Zawwar Academy Publications, Karachi, 2003)

Allah the Almighty has described their condition in the following words:

یَحۡذَرُ الۡمُنٰفِقُوۡنَ اَنۡ تُنَزَّلَ عَلَیۡہِمۡ سُوۡرَۃٌ تُنَبِّئُہُمۡ بِمَا فِیۡ قُلُوۡبِہِمۡ ؕ قُلِ اسۡتَہۡزِءُوۡا ۚ اِنَّ اللّٰہَ مُخۡرِجٌ مَّا تَحۡذَرُوۡنَ۔ وَ لَئِنۡ سَاَلۡتَہُمۡ لَیَقُوۡلُنَّ اِنَّمَا کُنَّا نَخُوۡضُ وَ نَلۡعَبُ ؕ قُلۡ اَ بِاللّٰہِ وَ اٰیٰتِہٖ وَ رَسُوۡلِہٖ کُنۡتُمۡ تَسۡتَہۡزِءُوۡنَ۔ لَا تَعۡتَذِرُوۡا قَدۡ کَفَرۡتُمۡ بَعۡدَ اِیۡمَانِکُمۡ ؕ اِنۡ نَّعۡفُ عَنۡ طَآئِفَۃٍ مِّنۡکُمۡ نُعَذِّبۡ طَآئِفَۃًۢ بِاَنَّہُمۡ کَانُوۡا مُجۡرِمِیۡنَ

“The hypocrites fear lest a Surah should be revealed against them, informing them of what is in their hearts. Say, ‘Mock ye! Surely, Allah will bring to light what you fear.’ And if thou question them, they will most surely say, ‘We were only talking idly and jesting.’ Say, ‘Was it Allah and His Signs and His Messenger that you mocked? Offer no excuse. You have certainly disbelieved after your believing. If we forgive a party from among you, a party shall we punish, for they have been guilty.’” (Surah al-Taubah, Ch.9: V.64-66)

Nevertheless, these were the conditions at the time prior to the departure [for the battle] and such schemes of not going were being plotted. The hypocrites were a part of this conspiracy and the Jews were also inciting them in this regard. Some presented their excuses prior to going to the battle, whilst others offered excuses when the Holy Prophet^(sa) returned from battle. Nonetheless, the Holy Prophet^(sa) entrusted their matter to Allah the Almighty. When the Holy Prophet^(sa) returned from the Battle of Tabuk and reached a place near Medina, he stated, “There are some people in Medina [at present], who had accompanied us in every journey and in every valley.” The Companions ^(ra) submitted, “O Messenger (sa) of Allah! How could they have been with us if they are in Medina?” The Holy Prophet^(sa) replied, “Indeed they are in Medina. However, they were hindered due to certain reasons or ailments.” (Musnad Ahmad bin Hanbal, Vol. 4, p. 263, Musnad Anas bin Malik, Hadith 12032, Alamul Kutub, Beirut, 1998) (Musnad Ahmad bin Hanbal, Vol. 5, p. 132, Musnad Jabir bin Abdillah, Hadith 14731, Alamul Kutub, Beirut, 1998)

These people had genuine excuses not to go and they either fell ill or were hindered from going due to some other reason, even though they desired to go on this journey. This is why Allah the Almighty has counted them among those who participated in the battle. During the journey whilst returning from Tabuk, the Holy Prophet^(sa) said, “I am returning swiftly. Hence, whoever from among you wishes to travel with me may do so and whoever wishes to stay behind (i.e., to return at their own pace) may do so.” The narrator says, “Following this, we departed until we were able to see Medina. Upon this, the Holy Prophet^(sa) said, ‘This is Taa‘bah, which is pure and pleasant and this is Mount Uhud, which loves us and we love it.’ Following this, the Holy Prophet^(sa) said, ‘The best household from among the Ansar is that of Banu Najjar, which is followed by the households of Banu Abdil Ashhal, Banu Abdil Harith bin Khazraj and Banu Sa‘ida…’ and the Holy Prophet^(sa) went on to declare all of the households of Medina to be good.” The narrator relates that “Hazrat Sa‘d ^(ra) bin Ubadah joined us upon which Abu Usaid said, ‘Are you aware of the fact that the Holy Prophet^(sa) has mentioned the excellence of the households of the Ansar and has kept us at the end?’ Hazrat Sa‘d ^(ra) went to the Holy Prophet^(sa) and submitted, ‘O Messenger (sa) of Allah! You have mentioned the excellence of the households of the Ansar and have kept us at the end.’ Upon this, the Holy Prophet^(sa) said, ‘Does it not suffice you that you are among the virtuous ones?’” This is a narration from Sahih Muslim. (Sahih Muslim, Kitabul fada‘il, Bab Fi Mu‘jazat An-Nabi^(sa), Hadith 1392)

Return to Medina After the Battle of Tabuk

When the Holy Prophet ^(sa) returned, the men, women and children of Medina had already gathered at Thaniyat-ul-Wada in order to welcome the Holy Prophet ^(sa) on the outskirts of Medina. Thaniyat-ul-Wada is a place near Medina and those travelling from Medina to Mecca were accompanied to this place and bade farewell, hence it was called Thaniyat-ul-Wada. According to the historians of the life of the Holy Prophet^(sa), when the Holy Prophet^(sa) migrated from Mecca and to Medina, he passed by Quba and Thaniyat-ul-Wada was also situated on this route. According to the narration of Hazrat Aisha ^(ra), the children of Medina welcomed the Holy Prophet^(sa) and the girls were reciting:

طلع البدر علینا من ثنیات الوداع

وجب الشکر علینا ما دعا للہ داع

That is, “The full moon has risen over us from the valley of Wada. We owe our gratitude to Allah, for we have among us a caller unto Him.”

Some commentators of the Ahadith, such as Allama Ibn Hajar Asqalani, who has written a commentary on Sahih al-Bukhari, believe that it is quite possible that the poetic verses (which have been mentioned in Hazrat Aisha’s narration) are in actuality connected to the return from the Battle of Tabuk, as adults and children welcomed the Holy Prophet^(sa) at Thaniyat-ul-Wada. The reason for this is that the people who were travelling from Syria were welcomed at this very place.

When the people of Medina found out about the return of the Holy Prophet^(sa) from the Battle of Tabuk, they rejoiced and gathered at this place outside of Medina in order to welcome the Holy Prophet^(sa). In light of this, Hazrat Sa‘ib ^(ra) bin Yazid narrates, “I remember that along with the other children, I also went to Thaniyat-ul-Wada in order to welcome the Holy Prophet^(sa) on his return from the Battle of Tabuk.”

Imam Bayhaqi has also stated that the children welcomed the Holy Prophet^(sa) with these poetic verses when the Holy Prophet^(sa) returned from the Battle of Tabuk. (Mu‘jamul Buldan, Vol. 2, p. 100, Thaniyat-ul-Wadaa, Dar Ihyaa al-Turath al-Arabi, Beirut) (Justuju-e-Medina, pp. 403-404, Oriental Publications, Lahore, 2007) (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad ^(ra), p. 267)

Nevertheless, whatever may be the case, both views of historians and biographers can be found; according to some, these verses were recited on the occasion of the migration of the Holy Prophet^(sa) to Medina, whereas others believe that they were recited on the return from the Battle of Tabuk.

Forgiveness for the Three Who Stayed Back

It was the practice of the Holy Prophet^(sa) that whenever he returned to Medina after a journey, he would go to the mosque and offer two rak‘at [units] of prayer. Thus, the Holy Prophet^(sa) returned from Tabuk and entered Medina in the morning. He proceeded immediately to offer two rak‘at of prayer in the mosque. (Musnad Ahmad bin Hanbal, Vol. 5, p. 414, Musnad Ka‘b bin Malik, Hadith 15865, Alamul Kutub, Beirut, 1998)

After offering his prayers, he sat down in the mosque in order to meet with everyone. Those who intentionally stayed behind from travelling to Tabuk without any reason had also come to see the Holy Prophet^(sa). There were approximately 80 individuals who presented excuses for remaining behind. Despite the fact that the Holy Prophet^(sa) knew the true reality of their false excuses, yet even then he accepted what they said and pardoned them. He would take their oath of allegiance and seek forgiveness for them. (Sahih al-Bukhari, Kitabul Maghazi, Bab Hadith Ka‘b bin Malik, Hadith 4418)

However, as it has been mentioned in detail already, Hazrat Hilal^(ra) bin Umaiyyah, Hazrat Murarah^(ra) bin Rabi‘ and Hazrat Ka‘b^(ra) bin Malik did not present any false excuses. As a result of this, Holy Prophet^(sa) was displeased with them for some time. They prostrated before God Almighty and lamented before Him and implored for His forgiveness. Later, Allah the Almighty accepted their repentance and also mentioned the acceptance of their repentance in the Holy Quran.