After reciting the Tashahud, Ta‘awuz, and Surah al-Fatihah, Hazrat Khalifatul Masih V^(aba) stated:

The name of the companion who I will mention today from among the Badri companions is Hazrat Hilal^(ra). His full name was Hazrat Hilal^(ra) bin Umayyah Waqifi. 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)

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)

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)

The Battle of Tabuk took place in 9 AH. There is a detailed narration in Sahih al-Bukhari in this regard wherein it mentions these three companions who remained behind.

Abdur Rahman, the grandson of Hazrat Ka‘b^(ra) bin Malik narrates from his father Abdullah bin Ka‘b that when Hazrat Ka‘b^(ra) lost his eyesight, he used to help walk him to places. He narrated that he heard Hazrat Ka‘b^(ra) bin Malik narrate the following incident:

(This narration with regard to Hazrat Ka‘b^(ra) is quite lengthy and Hazrat Hilal^(ra) bin Umayyah, the companion whose account I am relating, is also mentioned in it.)

In any case, he narrates that he heard Hazrat Ka‘b^(ra) bin Malik relate the account of when he remained behind, i.e. during the Battle of Tabuk.  Hazrat Ka‘b^(ra) states:

“I did not remain behind Allah’s Messenger^(sa) in any battle that he fought except the Battle of Tabuk. I also did not take part in the Battle of Badr, but the Holy Prophet^(sa) did not express his displeasure at anyone who had not participated in it because the Holy Prophet^(sa) had gone out to intercept the caravan of the Quraish and Allah made them (i.e. the Muslims) meet the enemy without any intention of actual battle. However, I was present during the night of Aqabah.”

He is mentioning that he did not participate in the Battle of Badr also, however the Holy Prophet^(sa) did not express displeasure for not having taken part in this. He further states:

“I was present during the night of Aqabah when we made a solemn pledge to remain established upon Islam, and I would not exchange it for the Battle of Badr even though the Battle of Badr is more popular amongst the people than this (i.e. the pledge of Aqabah).

“As for me, I had never been stronger or wealthier than I was when I remained behind the Holy Prophet^(sa) i.e. in the Battle of Tabuk. By Allah, never had I owned two camels before, except at the time of the Battle of Tabuk. Whenever the Holy Prophet^(sa) intended to go forth for battle, he would keep it discreet and appear as if to be heading in another direction.”

In line with the strategy of war, it was the practise of the Holy Prophet^(sa) that he would keep the matter discreet and in addition to this, he would either prolong the journey or take a different route. In any case, he further narrates:

“On the occasion of this expedition (i.e. the Battle of Tabuk), the Holy Prophet^(sa) set forth at a time of intense heat, and faced having to endure a long journey across a wilderness region and an enemy possessing great numbers. Thus, the Holy Prophet^(sa) announced to the Muslims clearly regarding their circumstances, so that they could make all the necessary preparations.”

On the occasion of this battle, the Holy Prophet^(sa) did not keep anything hidden, rather he informed them of the destination and also who the enemy was and so that they could prepare accordingly. He further narrates:

“The Holy Prophet^(sa) also revealed to them the direction they were going to head towards and he was accompanied by a large number of Muslims. Anyone who intended to be absent would think that the matter would remain hidden from the Holy Prophet^(sa) unless Allah revealed it through Divine Revelation. The Holy Prophet^(sa) left for this Battle at a time when the fruits had ripened and the shade felt pleasant (i.e. in the hot season). The Holy Prophet^(sa) and his Companions^(ra) began to make preparations. I also would set out with them in the morning, however I would return without having made any preparation.”

He would leave in the morning with the intention to make preparations for the expedition, but would return in the evening having failed to make any. He states:

“I would say to myself, ‘I can make the preparations as I have all the provisions’, and thus remained lax in this regard until the people had made all the preparations and one day, the Holy Prophet^(sa) set forth for the battle and the Companions^(ra) also left with him. However, I had failed to make any preparation for my departure. I thought to myself that I should make the preparations one or two days after the Holy Prophet’s^(sa) departure and join them as I had the means to travel and could do so with great ease.

“In the morning, following their departure, I went out to get myself ready but returned having done nothing. Then again, the next morning (i.e. the third morning), I went out to get ready but again returned without having made any preparation. Such was my condition, and in the meanwhile the army had proceeded far ahead with great pace. I then decided to leave and join them. If only I had done so, but the fact of the matter is that I was unable to do so.

“After the Holy Prophet^(sa) had set off for the battle, whenever I went out and walked amongst the people [i.e, the people who remained behind], it grieved me that I could see none around me, except those who were seen in disdain owing to the hypocrisy in their hearts or those who were weak and were granted exemption by God” i.e. whenever he would go into the streets of Medina, he would mainly see those who were either excused by God owing to their weakness, or who were perceived as cowardly and had hypocrisy rooted in their hearts.

He further states:

“The Holy Prophet^(sa) did not remember me or ask about me till he had reached Tabuk. It was only whilst the Holy Prophet^(sa) was sat amongst the people, he enquired, ‘Where is Ka‘b^(ra)?’ A man from Banu Salama said, ‘O Allah’s Messenger^(sa). He has been held back by his two garments and his looking at his own flanks with pride.’”

That is, either he had become too affluent or too arrogant, hence he had failed to join them.

“Upon hearing this, Hazrat Muaz^(ra) bin Jabal said, 'What an awful thing you have said!’ He then further stated, ‘O Messenger^(sa) of Allah! By God, we know nothing about him but good.’ (i.e. he is not arrogant and proud, nor is he a hypocrite). The Holy Prophet^(sa) heard this and remained silent.”

Hazrat Ka‘b^(ra) bin Malik further narrates:

“When I heard that the Holy Prophet^(sa) was returning (from this expedition of his), I became worried and began to think of false excuses in order to save myself from the Holy Prophet’s^(sa) displeasure. I took the advice from all the wise members of my family as regards what excuse I could put forward. When I was informed that the Holy Prophet^(sa) was very close, I dispelled all of the false excuses my mind and I realised that I could not save my myself from the Holy Prophet’s^(sa) displeasure by forging a false statement. Thus, I decided to speak the complete truth. The Holy Prophet^(sa) arrived and it was his practise that whenever he returned from a journey, he would first go to the mosque to offer two nawafil [voluntary prayer] and then sit in order to meet the people. When the Holy Prophet^(sa) finished and took a seat, those who could not join him came before the Holy Prophet^(sa) and began to present their excuses for not being able to join in the expedition. Each one gave their false excuse and even swore on oath as to why they could not join. There were over 80 such people who swore on oath and presented their false excuses. The Holy Prophet^(sa) accepted the excuses they had expressed, took their pledge of allegiance and asked for Allah’s forgiveness for them, and left the secrets of their hearts for Allah to judge.”

In other words, the Holy Prophet^(sa) accepted their excuses and prayed for their forgiveness and left their matter in the hands of God. He further narrates:

“Then I came before the Holy Prophet^(sa), and when I greeted him with the salutation of Salam, he smiled at me but it was the smile of one who is displeased. The Holy Prophet^(sa) then stated, ‘Come forward’. I came forward and sat before the Holy Prophet^(sa) and he asked, ‘What prevented you from going and not travelling with us? Had you not purchased an animal to travel on?’

I submitted, ‘Yes, O Messenger^(sa) of Allah! But by Allah, if I was sitting before any person from among the people of the world other than you, I would have avoided his displeasure with an excuse because I have been bestowed with the power of speaking fluently and eloquently and would be able to present all kinds of excuses. But by Allah, I knew well that if today I tell you a lie to seek your favour, then Allah would surely cause you to be displeased with me in the near future. (He could have expressed an excuse and saved himself from the Holy Prophet’s displeasure, but he thought that God would express His displeasure and it would also be conveyed to the Holy Prophet^(sa)). But if I tell you the truth, though you will express your displeasure because of it, I hope for Allah’s forgiveness.”

Hazrat Ka‘b^(ra) bin Malik then states:

“I then submitted, ‘By God, I do not have any excuse and by God, I had never been stronger or wealthier than I was when I remained behind you.’ Upon hearing this, the Holy Prophet^(sa) stated, ‘He has spoken the truth. So stand up (and leave) until Allah issues a decision regarding you.’ I stood up and left and some of the people belonging to the Banu Salama followed me and said, ‘By Allah, we have never witnessed you committing any wrong before this. Surely, you did not offer an excuse to Allah’s Messenger^(sa) just like the others did who failed to go. (As mentioned before that there were around 80 people who had made up excuses.) The prayer of Allah’s Messenger^(sa) to Allah to forgive you would have been sufficient to forgive this sin of yours.’ By Allah, they continued to reproach me to the extent that I intended to return to the Holy Prophet^(sa) and accuse myself of having told a lie, but I asked them (i.e. those who were reproaching him for telling the truth), ‘Is there anybody else who has also expressed before the Holy Prophet^(sa) what I have truthfully expressed?’ They replied, ‘Yes, there are two other individuals who have said the same thing as you have, and both of them were given the same response as was given to you.’  I enquired, ‘Who are they?’ They replied, ‘Murarah^(ra) bin Rabi‘ Amri and Hilal^(ra) bin Umaiyya Waqifi.’ Thus, they had mentioned two such pious individuals who had previously taken part in the Battle of Badr and in whom there was an example for me. When people had mentioned the names of these two individuals, I went to meet them, and at the time, the Holy Prophet^(sa) had prohibited all the Muslims from speaking to us.

“When it was mentioned that there were two other individuals [who had acted in a similar manner], I knew they were truly pious and had also taken part in the Battle of Badr, therefore I decided to join them and not present any false excuse.” Hazrat Ka‘b^(ra) bin Malik further narrates:

“I went to meet them and at the time, the Holy Prophet^(sa) had prohibited all the Muslims from speaking to us. And so, people began to avoid us as if we were complete strangers till the city of Medina and its streets began to appear strange to me as if I had never seen it before it in my life. It seemed as if I had come to a completely new place because people would completely avoid me.”

Hazrat Ka‘b^(ra) bin Malik narrates:

“We remained in that condition for 50 nights. With regard to my two fellow companions, Hazrat Hilal^(ra) bin Umaiyyah and Hazrat Murarah^(ra) bin Rabi‘, they remained in their houses out of extreme embarrassment and kept on weeping.  Hazrat Hilal^(ra) would continuously remain in his house and weep but I was the youngest of them and could bear this affliction with greater strength. I would also seek forgiveness at home, but I would also go out and pray along with the other Muslims. I would go to the mosque and also the marketplace, but no one would talk to me, and I would also go to Allah’s Messenger^(sa) and join his gatherings. I would also offer my greetings when the Holy Prophet^(sa) remained seated after having offered his prayers and I would wonder whether or not the Holy Prophet^(sa) had moved his lips in return to my greetings. Then I would offer my prayer near him and as I would begin my prayer, I would discreetly glance at the Holy Prophet^(sa), and when I was busy with my prayer, the Holy Prophet^(sa) would turn his face towards me, but when I would look back, he would look away from me.

“When this severe attitude of the people took its toll on me, I walked till I scaled the wall of the garden of Hazrat Abu Qatada^(ra), who was my paternal cousin and dearest to me, and I offered my greetings to him. By Allah, he did not return my greetings. I then said, ‘O Abu Qatada^(ra)! By Allah, I ask you! Do you know that I love Allah and His Messenger^(sa)?’ However, he remained silent. I asked him again, calling God to witness, and again he remained silent. I then asked him a third time in the name of God, and he replied, ‘Allah and His Messenger^(sa) know better’” i.e. whether he loves them or not. “Upon hearing this, tears began to flow from my eyes and I jumped over the wall and returned.”

Hazrat Ka‘b^(ra) bin Malik further narrates:

“While I was walking in the market of Medina, suddenly I saw a Nibti (i.e. a Christian farmer) from the region of levant, who came to sell his grains in Medina, saying, ‘Who will lead me to Ka‘b bin Malik?’ The people began to point me out for him till he came to me and handed me a letter from the king of Ghassan in which the following was written:

“‘To proceed, I have been informed that your friend has strictly dealt with you and has excluded you from them. However, God Almighty has not raised you in a household whereby you shall be dishonoured and made to perish. Thus, come to us and we will console you.’

When I read it, I said to myself, ‘This is also a form of trial.’ I then took hold of this letter and placed it into the fire of an oven.

When 40 out of the 50 nights had elapsed, the messenger of the Holy Prophet^(sa) came to me and said, ‘The Holy Prophet^(sa) orders you to keep away from your wife.’ I enquired, ‘Should I divorce her? What should I do?’ He said, ‘No, only keep away from her.’ The Holy Prophet^(sa) sent the same message to the other two companions as well, (i.e. Hazrat Hilal^(ra) and Murarah). I then told my wife, ‘Go to your parents and remain with them until Allah gives His verdict in this matter.’”

Hazrat Ka‘b^(ra) bin Malik further narrates:

“The wife of Hilal^(ra) bin Umaiyyah came to the Holy Prophet^(sa) (i.e. the wife of the companion whose account I am relating) and said, ‘O Allah’s Messenger^(sa)! Hilal^(ra) bin Umaiyyah is an old man who has no servant to attend on him. Would you be displeased with me if I were to serve him?’ The Holy Prophet^(sa) replied, ‘No, you can serve him (i.e., you can cook and do the household chores) but he should not come near you.’ She then said, ‘By Allah, he has no desire for anything. By Allah, he has not stopped weeping since’”, i.e. ever since he was boycotted as a punishment.

Hazrat Ka‘b^(ra) further narrates:

“Following that, some of my family members told me to also ask for permission from the Holy Prophet^(sa) for my wife just as Hazrat Hilal’s^(ra) wife had sought permission to serve him. However, I said, ‘By Allah, I will not ask the permission of Allah’s Messenger^(sa) regarding her. Hazrat Hilal^(ra) is an elderly man but I am a young man, therefore I do not know what Allah’s Messenger^(sa) would say if I asked him to permit her to serve me.’

“I then remained in that state for ten more nights after which the period of 50 nights was completed, starting from the time when Allah’s Messenger^(sa) had prohibited people from talking to us. When I had offered the Fajr prayer on the 50^th morning, I was on the roof of one of our houses and while I was sitting in the very condition, which Allah described [in the Quran] i.e. my very soul seemed straitened to me and that the earth too seemed straitened to me for all its vastness, at that very moment I heard the voice of one who had ascended the mountain of Sala‘ (which is the name of a mountain in the north of Medina) who shouted, ‘O Ka‘b^(ra) bin Malik! For you are glad-tidings.’ Upon hearing this, I fell in prostration before Allah and realised that this period of difficulty had now been removed. Since the caller had mentioned glad-tidings, therefore I knew that I had been indeed forgiven.

“The Holy Prophet^(sa) completed his Fajr prayer and then announced that God Almighty, out of His benevolence, had forgiven us of our error. Upon hearing this, people came to congratulate us and they also went to congratulate my two fellow companions, Hazrat Hilal^(ra) and the other companion. Another person came speeding towards me on horseback. One of the men from the Aslam tribe came running and ascended the mountain and his voice was swifter than the speed of the horse. When this man, whose voice I had heard from the mountaintop, came to me to convey the glad-tidings, by God I only had two pieces of cloth in my possession at the time and gave them both to him for he had conveyed to me the glad-tiding. Then I borrowed two garments and wore them and went to the Holy Prophet^(sa). There were crowds of people who met me and congratulated me on account of Allah’s acceptance of my repentance. They would say, ‘Congratulations, for God Almighty has bestowed His mercy upon you and accepted your repentance.’”

Hazrat Ka‘b^(ra) further narrates:

“When I finally entered the mosque, I saw the Holy Prophet^(sa) was seated and there were people around him. Hazrat Talha^(ra) bin Ubaidullah saw me and ran towards me, shook my hand and congratulated me. By Allah, none of the Muhajireen got up for me except him”, i.e. Hazrat Talha^(ra), “and I will never forget this act of his.”

Hazrat Ka‘b^(ra) further relates:

"When I greeted Allah’s Messenger^(sa), his blessed countenance was glowing with joy and he replied to my greeting. The Holy Prophet^(sa) then stated, ‘Rejoice on this most delightful day from all the days since your mother had given birth to you.’ I then asked the Holy Prophet^(sa), ‘Is this glad-tiding from you or from Allah?’ The Holy Prophet^(sa) replied, ‘No, it is from Allah.’ Whenever Allah’s Messenger^(sa) became happy, his face would shine like the moon, and from this we could always gauge his state of happiness. When I sat before him, I said, ‘O Allah’s Messenger^(sa)! Because of the acceptance of my repentance, I will give up all my wealth as alms for the sake of Allah and His Messenger^(sa).’  The Holy Prophet^(sa) replied, ‘Keep some of your wealth, as it will be better for you.’ I submitted, ‘In that case, I will keep my share from Khaibar with me,’ and added, ‘O Allah’s Messenger^(sa)! Allah has saved me because I spoke the truth. Thus, owing to the acceptance of my repentance, I shall continue to speak the truth for the rest of my life. By Allah, I do not know anyone from among the Muslims whom Allah has subjected to go through a trial on account of telling the truth as much as I have.’ Since I spoke the truth to Allah’s Messenger^(sa) regarding the event of Tabuk, I have never intended to tell a lie. I hope that Allah will also enable me to always speak the truth for the rest of my life.”

Hazrat Ka‘b^(ra) then states:

“Allah then revealed to the Holy Prophet^(sa) the following revelation:

“‘Allah has certainly turned with mercy to the Prophet and to the Emigrants and the Helpers who followed him in the hour of distress after the hearts of a party of them had well-nigh swerved. He again turned to them with mercy. Surely, He is to them Compassionate, Merciful.’

“By God, Allah has never bestowed upon me, apart from His guiding me to Islam, a greater blessing than the fact that I did not tell a lie to Allah’s Messenger^(sa), which would have caused me to perish just as those perished who spoke falsehood.”

Hazrat Ka‘b^(ra) then stated:

“Allah has used the strongest of terms for those who utter falsehood. Regarding those who speak falsehood, God Almighty states:

‘They will make excuses to you when you return to them … and Allah will not be pleased with the rebellious people.’

Hazrat Ka‘b^(ra) further narrates:

“The decision regarding us three individuals was differed from all the other people whose excuses the Holy Prophet^(sa) accepted when they took an oath before him and subsequently the Holy Prophet^(sa) took their Bai‘at and prayed for their forgiveness. However, the Holy Prophet^(sa) left our case pending until God Almighty Himself issued a verdict regarding this matter, which was:

وَعَلَى الثَّلَاثَۃِ الَّذِیْنَ خُلِّفُوْا

‘And [He has turned with mercy] to the three whose case was deferred…’ [Surah al-Taubah, Ch.9: V.118]

“What Allah has stated [in this verse] does not indicate our failure to take part in the battle, but it refers to the deferment of making a decision by the Holy Prophet^(sa) about our case in contrast to the case of those who had taken an oath before the Holy Prophet^(sa) and had lied, but despite that, the Holy Prophet^(sa) accepted their excuses.” (Sahih al-Bukhari, Kitabul Maghazi, Bab Hadith Ka‘b bin Malik, Hadith 4418) (Farhang Sirat, p. 153, Zawar Academy Publications, Karachi)

Hazrat Hilal^(ra) bin Umaiyyah passed away during the rule of Amir Muawiyah^(ra). (Al-Isabah Fi Tamyeez Al-Sahabah, Vol. 6, p. 428, Hilal bin Umayyah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2005)

There is another brief note regarding the Battle of Tabuk, I will narrate that as well. I have spoken about the Battle of Tabuk once before as well, but I will mention it briefly again. Tabuk is situated along the trade route from Medina to Syria and was commonly used by trading caravans. It is located between Wadi al-Qura and Syria. It is also known as the town of Ashab al-Aykah, and this is where Hazrat Shuaib^(as) was sent. Hazrat Shuaib^(as) lived in Midian but he was also sent for the Ashab al-Aykah. (Mu‘jamul Buldan, Vol. 2, p. 17, Dar-ul-Kutub al-Ilmiyyah, Beirut)

It is situated approximately 375 miles from Medina.

The Battle of Tabuk is known by several other names: Ghazwatul Usrah or Jaishul Usrah, i.e. the difficult battle or the army that faced difficulty. It is also known as Ghazwatul Fadihah, i.e. the battle that would humiliate and dishonour the hypocrites. (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 4, p. 66, Thumma Ghazwah Tabuk, Darul Kutub al-Ilmiyyah, Beirut, 1996)

After the treaty of Hudaibiyah, the first letter the Holy Prophet^(sa) wrote to invite towards Islam [from among the kings] was to the Caesar of Rome. At the time, the governor of Busra was Harith bin Abu Shimar Ghassani, who was a Christian and was sent this letter. When he received the letter of the Holy Prophet^(sa), he displayed hostility and threatened to invade Medina. This resulted in the people of Medina remaining apprehensive of an attack by them. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 802) (Sahih al-Bukhari, Kitabun Nikah, Bab Mau’idhatil Rajul ibnatihi li Haal Zaujihaa, Hadith 4913)

The reason why preparations were made for this expedition was that the Holy Prophet^(sa) received news from the Syrian tribe of Nibti, who would travel to Medina to trade oil, that  Caesar of Rome had gathered with his army in Syria. According to another narration, Christian Arabs wrote to the Caesar of Rome saying that the one who claimed to be a prophet had perished, God forbid, and the Muslims were suffering from a famine as a result of which all their livestock had been wiped out. Upon hearing this, the Caesar of Rome prepared an army of 40,000 soldiers comprising of different tribes under the leadership of an extraordinary general. This army gathered at Balqaa, which is a city in Syria. Although this news did not have any truth behind it, however, it became the cause of the preparation for this expedition. When the Holy Prophet^(sa) received news of this [advancing army], the people did not have the strength to fight. However, the Holy Prophet^(sa) made the announcement to depart and also informed them of their destination so they could prepare. This is written in Sharh Allamah Zurqani. (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 4, pp. 67-68, Thumma Ghazwah Tabuk, Darul Kutub al-Ilmiyyah, Beirut, 1996) (Lughaatul Hadith­­, Vol. 1, p. 174)

The sacrifices made by the Companions^(ra) and also the treachery of the hypocrites came to light in this expedition. As soon as the Holy Prophet^(sa) announced to prepare for the expedition, there was an immediate response throughout Medina. The Companions^(ra) used their entire possessions and strived their utmost to offer sacrifices. The passion of those who were constrained due to a lack of resources reached such limits that they were ready to walk hundreds of miles by foot.

In order to prepare for this expedition some people rushed to their homes, whereas others gathered their wealth and strived to present as much as possible before their Master, the Holy Prophet^(sa). Nonetheless, some would search their homes in order to find something that would enable them to participate in the expedition and they were even willing to walk the distance. In fact, some Companions^(ra) did not even have any shoes to go on the expedition. They came to the Holy Prophet^(sa) and said if he would grant them shoes, they would be willing to walk the distance as they were barefooted, but without shoes, their feet would be injured and they would be unable to reach the destination. However, the situation at the time was such that they were unable to be provided with even this.

Nevertheless, every person was ready to sacrifice their lives. Hazrat Umar^(ra) thought that since he had a lot of provisions at home, perhaps this was an opportunity for him to be able to offer in sacrifice more than Hazrat Abu Bakr^(ra). Thus, he presented half of his wealth to the Holy Prophet^(sa). The Holy Prophet^(sa) asked, “What have you left for your family.” Hazrat Umar^(ra) replied, “I have left half of my wealth at home.” Hazrat Abu Bakr^(ra) brought everything he owned and presented it to the Holy Prophet^(sa). When the Holy Prophet^(sa) asked him what he had left for his family, Hazrat Abu Bakr^(ra) replied that he had only left the name of Allah and His Messenger^(sa). Hazrat Umar^(ra) looked upon Hazrat Abu Bakr^(ra) with envy and said, “I swear by God! I can never excel Hazrat Abu Bakr^(ra) in anything.” (Sunan al-Tirmidhi, Kitabul Manaqib, Bab Rijaa an Yakun Abu Bakr mimman yudda’aa…, Hadith 3675)

The Promised Messiah^(as) has also mentioned this incident. The Promised Messiah^(as) states:

“On one occasion the Holy Prophet^(sa) requested for provisions. In response, Hazrat Abu Bakr^(ra) brought all the wealth he owned. The Holy Prophet^(sa) asked him what he had left at home. Hazrat Abu Bakr^(ra) replied, ‘Allah and His Messenger^(sa)’”, meaning that he had left behind the name of Allah and the Holy Prophet^(sa). “Hazrat Umar^(ra) brought half of his possessions and upon asking what he had left at home, replied that he had left half of his possessions at home.”

The Promised Messiah^(as) further says, “Following this, the Holy Prophet^(sa) said, ‘The difference between the actions of Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra) is the same difference between their ranks.’” (Malfuzat, Vol. 2, p. 95)

The amount of sacrifice presented by Hazrat Abu Bakr^(ra) on the occasion of the Battle of Tabuk totalled 4,000 dirhams. (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 4, p. 69, Thumma Ghazwah Tabuk, Darul Kutub al-Ilmiyyah, Beirut, 1996)

Hazrat Usman^(ra) sacrificed camels, horses and also presented money. Owing to this sacrifice of Hazrat Usman^(ra), the Holy Prophet^(sa) stood at the pulpit and stated, “Henceforth, Usman^(ra) will not be questioned for any action committed on his part.” According to another narration, the Holy Prophet^(sa) said, “From this day forth, no action of Usman^(ra) will cause him harm,” and the Holy Prophet^(sa) repeated this twice. (Sunan al-Tirmidhi, Kitabul Manaqib, Bab Fi Adda Uthman Tasmiyah Shaheedan …, Hadith 3700-3701) (Sharh Zurqani Alaa al-Mawahib al-Deeniyyah, Vol. 4, pp. 6869, Thumma Ghazwah Tabuk, Darul Kutub al-Ilmiyyah, Beirut, 1996)

Hazrat Abu Aqeel^(ra) was a companion who did not own anything that he could present as a sacrifice. He devised a plan and agreed with someone that he would spend the night watering a field. He spent the entire night obtaining water from the well and watering the field. In exchange for this, he was given two saa‘ which is approximately 4 – 5 kilograms of dates. He gave half to his wife and children and took the remaining half and presented himself before the Holy Prophet^(sa) in order to present it as a sacrifice in the way of God.

On this occasion, Hazrat Abdur Rahman^(ra) bin Auf offered half his wealth to the Holy Prophet^(sa), which was worth 4,400 dirhams. When Hazrat Asim^(ra) bin Adiyy offered 100 wasq of dates (a wasq is equal to 60 saa‘s and a saa‘ is approximately 2.5 kilograms) the hypocrites complained that this is merely showing off and pretence.

I would like to elaborate here that approximately 14,000 kilograms or 14 tonnes of dates were presented by Hazrat Asim^(ra) bin Adiyy, upon which the hypocrites claimed that it was only for show.

I would also like to mention that in the previous sermon, I made an error in calculation where I stated 600 kilograms of dates. It was not 600 kilograms, rather it was 6,000 kilograms. Nevertheless, when the hypocrites raised the allegation that this was all for show, God Almighty revealed the following verse of Surah al-Taubah:

اَلَّذِیْنَ یَلْمِزُوْنَ الْمُطَّوِّعِیْنَ مِنَ الْمُؤْمِنِیْنَ فِی الصَّدَقَاتِ وَالَّذِیْنَ لَا یَجِدُوْنَ اِلَّا جُہْدَہُمْ فَیَسْخَرُوْنَ مِنْہُمْ سَخِرَ اللّٰہُ مِنْہُمْ وَلَہُمْ عَذَابٌ اَلِیْمٌ

“Those who find fault with such of the believers as give alms of their own free will and with such as find nothing to give save the earnings of their toil. They thus deride them. Allah shall requite them for their derision, and for them is a grievous punishment.” [Surah al-Taubah, Ch.9: V.79] (Usdul Ghabah, Vol. 6 p. 215, Abu Aqeel^(ra), Dar-ul-Kutub al-Ilmiyyah, Beirut, Lebanon) (Lughaatul Hadith­­, Vol. 4, p. 487, ‘Wasq’, Lughaatul Hadith, Vol. 2, p. 648, ‘Saa’’)

This was [revealed] with regard to those hypocrites who levelled such allegations. In any case, this incident is also mentioned with reference to Hazrat Hilal^(ra) bin Umayyah. Further details still remain with respect to Hazrat Hilal^(ra) bin Umayyah which I shall mention in future, God-willing.

I shall now announce on behalf of the Waqf-e-Nau department that they have developed a website by the name, waqfenauintl.org, which shall be officially launched today, Insha-Allah.

Parents can directly contact and acquire information from this department with regard to letters they have written for their expecting children to be accepted in this scheme and their reply. Furthermore, parents can find the guidance and instructions I have given in terms of the education and upbringing of Waqifeen-e-Nau. Moreover, one can access the sermons and addresses of the Khulafa, the Waqf-e-Nau syllabus and editions of the Ismael magazine for boys and Maryam magazine for girls on the website.

Additionally, Waqifeen-e-Nau can find information and help with regard to career planning. There is also the section to renew one’s dedication, to get in touch with the Waqf-e-Nau department and to keep up to date.

Waqifeen-e-Nau can also find information about the requirements of the Jamaat and what sort of education they should undertake to best serve the Jamaat. Guidance for Waqf-e-Nau secretaries and the administration and report forms will also be available on the website. Furthermore, there are video clips of various questions and answers in classes etc. with me on different occasions.

There is also an introduction to the Waqf-e-Nau scheme and information on how to remain in constant contact with the department. Also, there are reports, pictures and glimpses of the Waqf-e-Nau programmes happening around the world. Hence, this website shall be launched today, Insha-Allah, which Waqifeen-e-Nau and parents of Waqifeen-e-Nau should benefit from.