Tabuk and the Death of Ibrahim

The Requirement of Zakat and Khiraj

After the opening of Mecca and the conversion of its people to Islam, the general affairs began to multiply in danger. All the Arabs started to feel the significance of this danger. The Kaaba was the holy house of the Arabs, and they had been making pilgrimages for generations. This holy house and all its associated aspects, such as the Sadaqah, Rifaadah, and the rituals related to Hajj, had now come under the rule of the Prophet Muhammad and the new religion. Therefore, it was natural that the general affairs of the Muslims would increase upon the opening of Mecca, and Muslims would feel an increased sense of authority throughout the Arabian Peninsula. The increase in general affairs naturally required more public expenditures. Hence, it was necessary for the Muslims to pay their Zakat, and for the non-Muslim Arabs who insisted on adhering to their pre-Islamic beliefs to pay the khiraj. This might have caused them embarrassment and led to discontent, but the new religious system imposed by Muhammad in the Arabian Peninsula did not provide an alternative. For this purpose, Muhammad sent Ashariyyah shortly after his return from Mecca to collect the one-tenth share of the income from the tribes that had accepted Islam without touching their principal wealth.

Each of these individuals went to their respective tribes, and the tribes welcomed them and willingly paid their zakat, without any resistance, from their own belongings. Only a faction of the Banu Tamim and the Banu al-Mustalaq refused to pay the khiraj. While Ashariyyah was collecting the zakat from the tribes around Banu Tamim, the Banu al-Anbar (a faction of Banu Tamim) rushed to him before he could demand their Khiraj, carrying their weapons and expelled him from their land. When Muhammad received the news, he sent Uyaynah bin Hisn with fifty horsemen to capture them, but they fled, and the Muslims captured more than fifty men and women, including children, who were subsequently returned to Medina. The Prophet detained these captives. Among the Banu Tamim, there were some who had converted to Islam and fought alongside the Prophet during the conquest of Mecca and at the Battle of Hunayn. There were others who had not yet abandoned their pre-Islamic beliefs. When they learned of what had happened to their fellow Banu al-Anbar tribesmen, they sent a delegation of their chiefs to the Prophet. They came to Medina, entered the mosque, and called to the Prophet from behind his chambers, asking him to come out to them. The Prophet was disturbed by their call, but he did not come out to them until he had performed the call to the Dhuhr prayer. When they saw him, they mentioned what Ashariyyah had done to their people, as well as the jihad that some of their people who had converted to Islam had undertaken alongside him.

They also highlighted the status of their tribe among the Arabs. Then they said to him, "We have come to you to seek your favor". The Prophet permitted their poet and orator to speak. Their orator, Atarid bin Hujr, then stood up and spoke. After he finished, the Messenger of Allah called for Thabit bin Qais to respond to him. Then their poet, al-Zubraqan bin Badr, recited poetry, and Hasan bin Thabit responded to him. After the boasting was over, al-Aqra bin Habis said, "No doubt, this man (Muhammad) has given you a guide to the right path. The speakers who spoke before me were wrong. So, today, you should believe in him". The people of the tribe then accepted Islam, and the Prophet released the captives and returned them to their people. As for the Banu al-Mustalaq, when they saw the apprehension, they fled in fear, suspecting the consequences of their actions. They sent someone to the Prophet, informing him that the fear of the unknown had led to this misunderstanding. There was hardly a region in the Arabian Peninsula that did not feel the authority of Muhammad. Whenever a faction or tribe attempted to resist this authority, the Prophet would send a force to compel them to either submit to paying the Khiraj and keeping their religion or to convert to Islam and pay zakat.

The Romans' Preparation for Invasion and the Prophet's Call to Counter Their Invasion

While the Prophet's focus was on the entire Arabian Peninsula to ensure its stability and security, he received news from the land of the Romans that they were preparing armies for an invasion of the northern Arabian borders. This invasion aimed to make people forget the Arab withdrawal at the Battle of Mu'ta and erase the memory of the Arabs and the authority of the Muslims that was spreading throughout every region, bordering the authority of the Romans in the Levant and the authority of the Persians in Al-Hirah. The news of this invasion was conveyed to him with great emphasis.

Without hesitation, the Prophet Muhammad took it upon himself to face these forces and eliminate them decisively, removing any hope they had of invading Arabia or posing a threat to the Arabs. However, it was late in the summer, and early autumn's heat was even more intense in these deserts, causing exhaustion and death. Moreover, the journey from Medina to the land of the Levant was long and arduous, requiring provisions and water. There was no alternative but for Muhammad to announce his intention to march to the Romans and confront them, to take their preparations seriously. This was essential to prepare the people for the campaign and to gather the necessary equipment.

This decision was a departure from the Prophet's previous military expeditions, where he often led his army in a different direction from his actual target to mislead the enemy and prevent information about his march from spreading. Muhammad sent messengers to all the tribes, urging them to prepare for the largest army that could be assembled. He also reached out to the wealthy Muslims to contribute to the preparation of this army with their God-given wealth and encourage people to join it. This would create a sense of fear among the Romans, known for their abundant resources and large numbers, and motivate more people to join the cause, instilling awe in the hearts of the Romans who had been confident due to their abundant preparations and numerous forces.

The Muslims' Response to the Prophet's Call

With what enthusiasm did the Muslims receive this call to leave behind their families and wealth and face the scorching heat to journey through the arid and water-scarce deserts, only to confront an enemy that had defeated the skilled Arab warriors at the Battle of Mu'ta? Did their faith, love for the Prophet, and strong attachment to the religion of Allah motivate them to respond eagerly to his call, rushing to join the expedition, even if it meant being confined to the vast desert, offering their wealth and camels, and marching forward with their weapons, not turning back even if the enemy got wind of their approach?

Indeed, among the Muslims at that time were those who had embraced Islam with hearts full of guidance and light, souls engulfed in the radiance of faith, knowing no other way. There were also those who had entered the religion of Allah out of desire or fear: desire for the spoils of war now that the Arab tribes, one by one, had surrendered to the Muslims, submitting to them and paying the jizyah with little resistance; fear of the strength displayed by this force that easily overcame any opposition, and apprehension about the power of its leader, which struck fear into the hearts of all kings.

As for the first group, they eagerly accepted the call of the Messenger of Allah, responding swiftly and willingly. Among them were the poor who could not find a mount to carry them, and the wealthy who willingly sacrificed their wealth for the sake of Allah, eager for martyrdom and to be in the company of Allah. As for the others, they hesitated, sought excuses, and whispered among themselves.

They mocked Muhammad for calling this distant expedition in such harsh conditions. These were the hypocrites upon whom Surah Al-Tawbah was revealed, which contained a great call to jihad and warned of the severe punishment of Allah for those who failed to respond to His Messenger.

Some of the hypocrites said to each other, "Do not go out in the heat," prompting the revelation of the verse: "Say, 'The fire of Hell is more intense in heat - if they would but understand.'" (Quran 9:81).

Muhammad asked a man from the Banu Salamah tribe, Jadd ibn Qais if he was willing to join the expedition to fight against the Romans. Jadd replied, "O Messenger of Allah, would you give me permission and yet not test me? I swear by Allah that my people know that no one has a stronger desire for women than I do. I am afraid that if I see the women of the Banu Asfar (the Romans), I won't be able to control myself". Muhammad refrained from forcing him.

In this context, the verse was revealed: "And among them are some who say, 'Permit me [to remain at home] and do not put me to trial.' Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers". (Quran 9:49).

The hypocrites who harbored hatred for Muhammad seized this opportunity to increase their hypocrisy and incite others to avoid the battle. Muhammad did not hesitate to deal firmly with them, fearing that their influence would grow. He believed it was necessary to take strong measures against them. He heard that some of them were gathering in the house of a Jewish man named Suwaylim, where they were discouraging people and sowing seeds of reluctance to participate in the battle.

To counter this, he sent Talhah ibn Ubaydullah with a group of his companions to burn down Suwaylim's house. One of them managed to escape from the back of the house, breaking his leg, while the rest stormed into the fire to put it out but were unable to continue their activities afterward. No one dared to imitate their actions after that.

This incident was a turning point, and it demonstrated that those who had initially hesitated had become exemplary in their commitment to the cause.

The Mobilization of the Army of Hardship

The severity of the situation had a profound impact on the hypocrites and their followers. The wealthy and those with means came forward and contributed significantly to equip the army. Uthman ibn Affan alone donated a thousand dinars, and many others contributed within their means.

Every capable individual came forward to prepare themselves and contribute to the expedition. Many of the poor Muslims also wanted to join the Prophet on the journey. The Prophet carried as many of them as he could while apologizing to those he couldn't accommodate, saying he couldn't find mounts for them. They turned back with tears in their eyes, sorrowful for not finding a way to contribute.

These individuals who wept came to be known as "the weepers". In total, around thirty thousand Muslims gathered for this army, which became known as the "Army of Hardship" due to the extreme conditions they faced.

The army assembled, and Abu Bakr led the congregation in prayer while awaiting the return of Muhammad, who had temporarily left to oversee affairs in Medina. Muhammad had appointed Muhammad ibn Muslimah to lead the city and Ali ibn Abi Talib to manage his household. He gave them orders to carry out in his absence and then rejoined the army to lead it.

Abdullah ibn Abi had set out with a group from his tribe to join Muhammad's army, but the Prophet decided to keep him and his men in Medina due to doubts about his trustworthiness and the strength of his faith.

The army eventually set off. Horses whinnied, camels groaned, and the women of Medina climbed to the rooftops to witness this spectacle. They watched as the army, braving the intense heat, thirst, and hardship of the journey, departed for the sake of Allah. The remaining inhabitants of the city, who chose the comfort of shade and provisions over faith and Allah's pleasure, witnessed the departure.

The sight of the army, led by ten thousand warriors, moved the hearts of some women who had not initially responded to the Prophet's call. They had hesitated and failed to follow him. However, upon witnessing the departure, Abu Khaythamah returned after seeing two women who had prepared shade and refreshments for him. These women were his wives. When he saw what they had done, he said, "The Messenger of Allah is out there in the heat, wind, and sun, and I'm here in the cool shade with a meal prepared for me and a beautiful woman by my side".

Feeling a deep sense of duty, he readied his provisions and joined the army. Perhaps a group of others who initially hesitated, upon seeing the consequences of their reluctance and fear of hardship, followed suit and joined the expedition.

Descending at Al-Hijr (The Rocky Tract)

The army continued its march until it reached Al-Hijr, where there were ruins of the homes of the Thamud people carved into the rocks. Here, the Prophet ordered the army to stop, and they drew water from its well. After they had taken their fill, he cautioned them not to drink from the well or use its water for ablutions before prayer. He also forbade them from consuming any dough that they had kneaded before arriving, and instead, they were instructed to feed it to the camels. Furthermore, they were told not to eat anything from it.

The Prophet also made it clear that no one should leave the camp that night without a companion. This was because the location was extremely remote, and no one would pass by that area. It was prone to sandstorms that could bury both people and camels.

Despite the clear instructions, two men went against the Prophet's orders. One was caught by the wind, and the other was buried by the sand. When morning came, the people found these sand dunes had covered the well, leaving them without water. Panic set in as they faced the terrifying prospect of thirst, and they began to calculate the remaining distance they had to cover.

In their desperate situation, a cloud passed over them and rained, providing them with water and relieving their fear. They drank and filled their containers with as much water as they needed. The joy and relief were palpable, and some believed it to be a miracle. However, others attributed it to a passing cloud and rainstorm.

The Roman Withdrawal

As the Muslim army continued its march toward Tabuk, news of its advance and strength reached the Roman Empire. In response, the Romans decided to withdraw their forces, retreating to the safety of their territories within the lands of Greater Syria (the Levant). When the Muslims arrived at Tabuk and learned about the Roman withdrawal, along with the fear it had instilled in them, the Prophet Muhammad did not see the need to pursue the Romans into their own territory.

Instead, he stationed himself at the border to challenge anyone who wished to confront or resist him, ensuring the protection of these frontiers so that no one could cross into them. John bin Ruhbah, the governor of Ayla (modern-day Aqaba), was one of the regional leaders responsible for guarding the border. The Prophet Muhammad sent a message to him, offering the choice to either submit peacefully or face military action.

John, with a golden cross on his chest, chose to submit and present gifts as a sign of his obedience. He also agreed to pay the jizyah (tax) as a token of his loyalty. This treaty was similar to agreements reached with other tribes such as the Jarba, Adhruh, and others, who also agreed to pay the jizyah in return for the protection and peace provided by the Muslim state.

Muhammad wrote letters of security (aman) to these tribes, guaranteeing their safety. In one such letter to John bin Ruhbah, the Prophet conveyed the following message:

"In the name of Allah, the Most Gracious, the Most Merciful. This is a security from Allah and Muhammad, the Messenger of Allah, to John bin Ruhbah and the people of Ayla, their ships, and their caravans, on land and sea. They have the protection of Allah and His Messenger, as well as those who are with them among the people of Greater Syria, the people of Yemen, and the people of the sea. If anyone among them introduces a new practice, it shall not harm him or his wealth. Muhammad is good to them, and he takes from the people what is needed. They shall not prevent access to water they provide or close any routes, whether on land or at sea".

As a sign of their agreement to these terms, Muhammad gifted John with a Yemeni robe and provided him with various forms of support. It was agreed that Ayla would pay an annual jizyah of three hundred dinars. This diplomatic engagement secured peaceful relations between these territories and the expanding Muslim state.

The Expedition of Ibn al-Walid to Dumah

After the Romans withdrew their forces and made treaties with the tribes along their border, Muhammad no longer saw the need for further military engagements in that direction. However, there was an exception due to concerns regarding Akidur ibn Abd al-Malik, the Christian ruler of Dumah, and his alliance with the Roman Empire. When Muhammad received reports of Roman armies advancing from that region, he sent Khalid ibn al-Walid with a force of 500 cavalry to confront the situation.

Upon the news of Khalid's approach, the Romans and their allies retreated, and Khalid returned to Medina with his forces. Khalid then initiated a surprise attack on Dumah, where Akidur had ventured out on a moonlit night with his brother Hassan, chasing wild cattle. They were taken by surprise, and Hassan was killed, while Akidur was captured.

Khalid threatened to kill Akidur if Dumah did not surrender, leading the city to open its gates in exchange for the release of their ruler. As part of the settlement, Dumah offered a ransom of two thousand camels, eight hundred sheep, four hundred coats of mail, and a quantity of wheat. Khalid accepted these terms, securing the release of Akidur and the resources from Dumah.

Upon joining Muhammad in his capital, Akidur embraced Islam, becoming an ally of the Prophet. This episode reflects the complex dynamics of alliances, treaties, and conversions that characterized the interactions between various tribes and the expanding Muslim community during that period.

The Return of Muslims to Medina and the Repentance of Three Companions

Upon their return to Medina, many Muslims who had participated in the battle of Tabuk were met with mixed reactions. Some of them had not fully understood the significance of the agreements and alliances made with neighboring tribes, and they questioned why they had undertaken such a challenging journey without engaging in battle or gaining booty. This led to some mockery and ridicule among those who had stayed behind.

However, for Muhammad, these agreements and alliances were crucial for securing the borders of the Islamic community and establishing strongholds between the Muslims and the Romans. While many questioned the purpose of their journey, the Messenger Muhammad maintained order within the ranks as they returned to the city.

Meanwhile, Akidur, the Christian ruler of Dumah, arrived in Medina with valuable gifts and resources as part of the terms of his settlement with Khalid ibn al-Walid. Akidur, adorned with a golden garment, made an impression on the people of Medina.

Those who had initially stayed behind and mocked the expedition now felt remorse for their actions. They came forward to apologize, and many offered excuses, some of which were false. Muhammad initially distanced himself from them for fifty days, during which no one in the Muslim community would speak to them or engage in trade with them.

However, after this period, God revealed verses in the Quran praising the repentance of three specific individuals who had truly repented for their actions. These three companions were Ka'b ibn Malik, Murarah ibn al-Rabi', and Hilal ibn Umayyah. God forgave them, and Muhammad, too, welcomed them back into the community. This episode highlights the importance of sincere repentance and God's mercy and forgiveness in the early Muslim community.

The Severity Towards the Hypocrites and the Burning of Masjid ad-Dirar

After the Tabuk expedition, Muhammad's treatment of the hypocrites became more severe than before. This was due to the increasing number of Muslims and the potential danger posed by the hypocrites, who were undermining the unity of the Muslim community. When the Islamic faith had been limited to Medina and its surroundings, Muhammad could personally oversee the affairs of the Muslims. However, with the spread of Islam throughout the Arabian Peninsula, there was a need to address and rectify any hypocritical behavior.

Muhammad recognized the critical importance of the agreements and alliances made with neighboring tribes. The success of these agreements secured the borders of the Islamic community and established strongholds between the Muslims and the Romans. However, some Muslims questioned the purpose of the Tabuk expedition and mocked those who had undertaken the journey without engaging in battle or gaining booty.

The hypocrisy and mockery became a significant concern, as the number of Muslims continued to grow, and the potential harm posed by the hypocrites could not be ignored. The Muslim community had to take action to prevent any negative consequences.

A group of hypocrites had built a mosque in Quba, near Medina, where they intended to distort the teachings of Islam and create division among the believers. They requested Muhammad's permission to inaugurate the mosque with a prayer. Muhammad deferred their request until his return from the Tabuk expedition.

Upon his return, Muhammad learned of the true intentions of the hypocrites and ordered the mosque to be burned down. This action served as a clear example to the hypocrites that their deceptive actions would not be tolerated, and it struck fear into their hearts. They retreated and concealed themselves, and the danger they posed diminished.

Three sincere companions, Ka'b ibn Malik, Murarah ibn al-Rabi', and Hilal ibn Umayyah, who had initially stayed behind from the Tabuk expedition, later repented sincerely. God revealed verses in the Quran praising their repentance and highlighting His mercy and forgiveness.

The Battle of Tabuk marked the conclusion of the expeditions during Muhammad's lifetime. It achieved the goal of securing the borders of the Islamic community and establishing peace and alliances with neighboring tribes. The mission's success ensured the safety and security of the Muslim community and demonstrated the increasing strength of Islam on the Arabian Peninsula.

The Prophet's Joy at the Birth of Ibrahim

When his son Ibrahim was born, the Prophet Muhammad, peace be upon him, was filled with great joy. Ibrahim's birth was a source of happiness in the Prophet's life, and this joy was reflected in his interactions with the child. Despite being a Prophet and Messenger with a significant divine mission, the Prophet Muhammad did not forget his paternal and human emotions.

For Prophet Muhammad, Ibrahim was a blessing from Allah, a gift bestowed upon him. Although he knew that in Islamic law, sons were not considered heirs, he displayed immense love and care for his young son. He described Ibrahim as the "delight of his eyes" and took pleasure in watching him grow.

This love and human affection were also evident when the Prophet lost his sons, Qasim and Abdallah, at a young age, as well as his daughters after their marriages. These children who left his side left an enduring impact on his heart and soul. With the birth of Ibrahim, hope and happiness returned to his heart, reflecting the divine mercy and compassion directed towards him.

The story of Ibrahim and the Prophet's love and joy demonstrates the strong human bond within the Prophet Muhammad's family and how he served as a model for parental and human emotions, even amid his profound and significant prophetic mission.

The Illness and Passing of Ibrahim

However, this hope was short-lived, lasting only for those months we mentioned. Ibrahim fell ill with a severe sickness that raised concerns about his life. He was moved to a palm tree near Umm Ibrahim's drinking trough, while Maria and her sister Sirin attended to him. The child's condition did not improve. When he was in the throes of death and the Prophet was informed of his condition, he took the hand of Abd al-Rahman ibn Awf, leaning on him due to his extreme pain, and they both came to the palm tree next to the watering place, where Ibrahim was lying in the lap of his mother, gasping for breath. Muhammad took the child, whose life was slipping away, and gently placed him on the ground. His little body grew cold, his hand trembled, and sorrow etched itself onto the Prophet's face.

He put Ibrahim in a small room and said, "Indeed, O Ibrahim, we cannot keep you from what Allah has decreed". Then, he shed tears, and the child continued to struggle for breath. His mother and Sirin wailed, but the Prophet did not reprimand them. When Ibrahim's lifeless body lay still, his father held him close and said, "O Ibrahim, if it were not for the truth of the matter, the certainty of the promise, and the fact that the last of us will join the first, we would be even more grieved for you". After a moment, he continued, "Tears flow, and the heart grieves, but we only say what pleases the Lord. Indeed, O Ibrahim, we are saddened by your departure".

The Muslims saw the deep grief that overcame Muhammad, and the elders tried to comfort him, reminding him of what he had previously advised against. He replied, "I was not forbidden from grieving, but I was forbidden from raising my voice in lamentation. What you see in me is the natural result of the love and mercy in my heart. Whoever does not show mercy will not be shown mercy". He then tried to suppress his grief and calm his sorrow. He looked at Maria and Sirin with compassion and asked them to take it easy.

He said, "Indeed, he has a nurse in Paradise". After that, Umm Barda washed him, or it was Fadl ibn Abbas in another narration, and they carried him from their house on a small bier. The Prophet and his uncle, Abbas, along with a group of Muslims, escorted the body to Al-Baqi' Cemetery. After they buried him, the Prophet ordered the grave to be leveled with his own hand and sprinkled with water. He made it known to the people, saying, "It neither harms nor benefits, but it comforts the living. When a servant performs a good deed, Allah loves to see its effects".

Ibrahim's death coincided with a solar eclipse, and the Muslims considered it a sign of his passing. However, the Prophet Muhammad addressed the claims about the eclipse and said, "The sun and the moon are two of Allah's signs; they do not eclipse for anyone's death or life. If you see them eclipse, hasten to remember Allah through prayer". What greater display of nobility and wisdom than a Prophet who, in the most trying moments that filled his heart with grief and agony, adhered to the truth and righteousness? Some Orientalist scholars have highlighted this hadith as an example of Muhammad's profound respect and reverence for truth. Even in the most challenging situations, he would not accept anything but honesty.

How did the Prophet's wives feel about his sorrow over Ibrahim's death? As for him, he found solace in Allah's blessings and in continuing his mission. The expansion of Islam and the influx of various delegations to him during this year, known as the Year of Delegations (10 AH), including Abu Bakr's pilgrimage, provided him with comfort and hope.