This article recounts the preparation and journey of the Muslim forces in the Tabuk Expedition against the Roman threat, and the death of the Prophet Muhammad's son named Ibrahim during that period.
Tabuk and the Death of Prophet Ibrahim
THE domestic affairs and tensions that arose between the Prophet and his wives did not change general matters. After Makkah was liberated and its people accepted Islam, now these general matters felt increasingly important. The entire Arab society began to realize their significance.
The Sacred House had long been a holy place for the Arabs, a site of pilgrimage for centuries. This Sacred House and everything related to it—its protection, provision of food and water, and all matters concerning pilgrimage with its various rites—were now in the hands of Muhammad and subject to the laws of the new religion.
Certainly, with the liberation of Makkah, general matters among the Muslims increased, and the Muslims increasingly felt their influence throughout every corner of the Peninsula. With this increase in general matters came necessarily increased expenses for the community.
For this reason, the Muslims had to pay the 'ushr tax, and the Arabs still holding to their jahiliyyah were required to pay the kharaj (land tax). Tabuk and the Death of Prophet Ibrahim. This caused disturbance among them; sometimes they grumbled, even more than just grumbling. However, the new regulations concerning the new religion, regarding the collection of 'ushr and kharaj throughout the Peninsula, was not yet a complete solution.
To that end, Muhammad soon sent his Companions—not long after his return from Makkah—to collect the 'ushr from the revenues of the tribes who had embraced Islam, without touching their capital. Tabuk and the Death of Prophet Ibrahim. They all set out toward their respective destinations, and the tribes received them warmly and paid the 'ushr zakat willingly.
No party refused except for a branch of Banu Tamim and Banu'l-Mushtaliq. While the 'ushr tax was imposed on tribes near Banu Tamim, which they carried out in livestock and wealth, suddenly Banu'l-'Anbar (a branch of Banu Tamim), before they were even asked for the tax, prepared spears and swords to expel the collector from their territory.
When this news reached Muhammad, he immediately assigned 'Uyaina b. Hishn to lead fifty cavalry. They were ambushed without warning and fled in disarray. More than fifty people, consisting of men, women, and children, were taken captive and brought to Madinah. Tabuk and the Death of Prophet Ibrahim. The captives were imprisoned by the Prophet. Among Banu Tamim there were already some Muslims who had fought alongside the Prophet in the liberation of Makkah and at Hunayn. Some others still remained in jahiliyyah.
Upon learning what happened to their kinfolk from Banu'l-'Anbar, they sent an envoy to Madinah, consisting of their own leaders. When they arrived at the mosque, they called to the Prophet from outside his chamber: Muhammad, come out to us. Their calls greatly disturbed the Prophet. Actually, he would not have come out to meet them had he not heard the call to the Dhuhr prayer. When they saw the Prophet, they immediately reported what 'Uyaina had done to their people. They also reported about several who had accepted Islam and fought alongside him, telling how their position stood among Arab society.
'We came to compete,' they said further. 'Give permission to our poet and orator.'
Then their orator, 'Utarid b. Hajib, spoke. When finished, the Messenger called upon Thabit b. Qais to respond. Then their poet, Az-Zabriqan b. Badr recited poems which were then answered by Hassan b. Thabit. After the competition ended, 'Afra' b. Habis said: This man is truly right. His orator surpasses ours, his poet is more skilled than ours, and their voices are louder than ours. And that group accepted Islam. The captives were released by the Prophet and returned to them.
As for Banu Mushtaliq, when they saw the tax and jizya collectors, they fled in fear. Then they sent someone to the Prophet to report that their unfounded fear had caused a misunderstanding.
Muhammad's influence now began to reach every corner of the Peninsula. Whenever any group or tribe attempted to resist that influence, the Prophet stood ready to send forces and compel them to submit by paying the kharaj while retaining their beliefs, or as Muslims by paying the zakat.
While his attention was directed toward the entire Arabian Peninsula to ensure no one could shake it, and security was truly established throughout every corner, suddenly news came from the Romans that they were preparing an army to attack the northern border of Arab land, with an attack that would make people forget the strategic withdrawal the Arabs had made at Mu'ta before.
It would also make people forget the strong advance of the Muslims throughout regions seeking to counter Roman power in the Levant and Persian power in Hira. The news came quite concrete. He did not hesitate in seizing this opportunity. He intended to face that force himself and destroy it completely, wiping out every hope in the hearts of its leaders who intended to attack and disturb the region.
At that time the summer heat had not yet ended. The heat of early autumn, reaching such a high degree, was a season of death, extremely terrifying in the desert regions. Moreover, the journey from Madinah to the Levant was not only long but also extremely difficult. There had to be endurance, provision of food and water.
Therefore, Muhammad had no choice but to inform the public of his intention to depart against the Romans; so they could also prepare. Tabuk and the Death of Prophet Ibrahim. Neither could he deviate from his custom in previous expeditions, where in leading his forces he often headed in a different direction than his actual destination, to mislead the enemy so news of his journey would not be known.
Then Muhammad called upon all tribes to prepare with forces as large as possible. The wealthy among the Muslims were also asked to participate in preparing the forces with their wealth and mobilize people to join the army. Thus it would be significant enough to instill fear in the hearts of the Romans, who were already known for their great numbers and large equipment.
How did the Muslims respond to this call, which meant leaving wives, children, and property in such terrible heat, traversing the barren desert, dry land with little water, and then facing enemies who had defeated Persia and could not yet be conquered by the Muslims?
Yet their faith, their love for the Messenger, and their devotion to the religion drove them to answer the call, setting out in a procession so vast it seemed to compress the desert itself, mobilizing all their wealth and livestock, armed and ready, with dust rising up—when news of it reached the enemy, they would flee in disarray. Or perhaps such a difficult journey, under the scorching heat, threatened by hunger and thirst, would make them reluctant and turn back?
Two sentiments existed among the Muslims at that time. Some embraced this religion with hearts shining with Divine light and guidance, hearts illuminated with the light of faith, knowing nothing else. Others entered the religion with hope, feeling fear. They hoped for war spoils, since the tribes could not withstand Muslim attacks, then surrendered and willingly paid the jizya. Those who felt fear because this power could strike other forces opposing it, and feared by every king.
The first group,promptly answered the Messenger's call in great numbers. There were poor among them who had no riding animal, and wealthy ones surrendering all their wealth to him for the cause of Allah, with sincere hearts, hoping to fall as martyrs before God. While others still found it heavy and began making excuses, whispering among themselves and mocking Muhammad's call to face a distant war, in such scorching heat.
These were the hypocrites, for whom Surah At-Taubah was revealed, containing the greatest call to struggle and clearly conveying God's threat to those who turned away from the Messenger's call.
A group of hypocrites said to one another: Do not march out in the heat. Then came Allah's word:
"...and they said: 'Do not march out in the heat.' Say: 'The fire of Hell is hotter still, if only you could understand! Let them laugh a little and weep much, as a reward for what they have done.' (Qur'an, 9:81-82)"
Muhammad said to Jadd b. Qais—one of Banu
Salima:
'Jadd, will you face Banu'l-Ashfar this year?'
'Messenger of Allah,' said Jadd. 'Allow me not to be put to this trial. My people already know that no one desires women as much as I do. I fear that if I see the women of Banu'l-Ashfar, I will not be able to restrain myself.' (Banu'l-Ashfar are the Romans.)
The Messenger left him behind. Regarding this the following verse was revealed:
'And among them is he who says: "Allow me and do not put me to trial." Know indeed they have fallen into trial, and Hell surrounds the disbelievers.' (Qur'an, 9:49)
Those who harbored seeds of hatred toward Muhammad took this opportunity to strengthen the hypocrisy of the hypocrites and incite people to stay behind from the battlefield. Muhammad saw that they could not be trusted and feared they would spread disorder. He decided to take action against them with an iron hand. He knew many people had gathered at the house of Sulaim, a Jew.
They wanted to hinder people, plant reluctance in their hearts and make them stay behind. Accompanied by some Companions, he sent Talha b. 'Ubaidillah to them, and Sulaim's house was burned. One of them broke his leg while fleeing the house. Others broke through the fire and managed to escape.
But they did not repeat such actions. In fact, it became an example to others. After that, no one dared to do so.
The firm action against the hypocrites also had its effect. In preparing the forces, the wealthy and well-to-do came contributing their wealth in considerable amounts. 'Uthman b. 'Affan alone contributed one thousand dinars, and many others, each according to their means.
Everyone who was able appeared with their own equipment and expense. Those without means also came in large numbers wanting to be taken along by the Prophet. Those with means were taken by him, but to the others he said: 'In this matter, I have no mount that can carry you.'
Thus they returned with tears streaming down their faces. They grieved because they had nothing to contribute. Because of their weeping, they were named Al-Bakka'un (the weepers). The forces gathered with Muhammad—called the Army of 'Usra because of the hardship experienced since its formation—numbered thirty thousand Muslims.
In waiting for Muhammad to return from attending to certain matters in Madinah, while he was away, among the assembled forces Abu Bakr acted as the prayer leader.
Now, after matters in the city were entrusted to Muhammad b. Maslama, and Ali b. Abi Talib was entrusted with family affairs and ordered to stay with them. After everything was deemed settled, he returned to his position leading the forces.
At that time Abdullah b. Ubayy also prepared a force from his own followers, about to set out with Muhammad's army. However, according to the Prophet, Abdullah and his forces should remain in Madinah because, apart from weak faith, he was also physically unfit.
After receiving the order, the forces set out, dust and fine sand whirled into the air mingled with the neighing of horses. The women of Madinah went up to rooftops to watch this mighty army, setting out to cross the desert toward the Levant; which for the sake of Allah, they cared not for the heat, hunger, and thirst, leaving behind those who preferred to sit idle and remain behind, those who preferred to stay in comfortable shade and enjoy themselves rather than a trial of faith and God's pleasure.
The army, preceded by ten thousand cavalry and women so captivated watching all that grandeur and strength, created an atmosphere that moved the hearts of some who had been reluctant to answer the Messenger's call and unwilling to join. Similarly, Abu Khaithama, after seeing this scene, returned home. He found each of his two wives watering the place where he rested, cooling drinking water and preparing food for him. After seeing what the women did, he said:
'The Messenger of Allah is in the blazing sun, wind and scorching heat, while Abu Khaithama is in a shaded place, cool with food and beautiful women at home. Prepare my provisions, I will catch up.'
After the necessary provisions were prepared, he set out to follow the army. Perhaps there were others who had stayed behind, following Abu Khaithama's example, after realizing that their reluctance and fear was an action to be condemned and shameful. In its journey the army reached Hijr. Here there were also ruins of the houses of Thamud carved in large rocks. There the Messenger ordered them to stop. People began drawing water from a well. When done, the Messenger said to them:
'Let no one drink water from this well, nor use it for ablution before prayer. If you have already made dough with this water, give it to livestock and do not eat it at all. And let no one go out tonight unless accompanied by a companion.'
The reason was that this place had never been passed through by people and sudden sandstorms could bury humans and animals. That night two people went out against the Messenger's order. One was blown away by the wind and the other was buried in sand. The next day people saw that sand had buried the well so water was no longer available.
People feared dying of thirst, and it seemed even worse since the journey was still long. But while they were in this state, suddenly clouds brought rain and they now had abundant water. Their fear vanished and everyone rejoiced. Some said to one another that it was a miracle. Others said it was just a passing cloud.
After that the army continued its journey to Tabuk. In fact, news of this army and its strength had reached the Romans. Because of this, they preferred to withdraw their forces that had been aimed at the border, intending to protect the Levant with their fortresses.
After the Muslims reached Tabuk and Muhammad learned that the Romans had withdrawn and were afraid, he saw no point in pursuing them further into their own lands.
Therefore he stayed at the border to face anyone who would attack or oppose him. He worked to protect the borders so that no one could attack them.
It was then that Yohanna ibn Ru'ba—an amir (governor) of Aila living on the border—was sent a letter by the Prophet telling him to submit or be attacked.
Yohanna came himself wearing a golden cross on his chest. He came bringing gifts and declaring loyalty. He made peace with Muhammad and agreed to pay the jizya as did also Jarba' and Adhruh by paying the jizya. Besides that, the Messenger also made peace treaties with them. Here is one text of these treaties, namely the one made with Yohanna:
'In the name of Allah, the Merciful and Compassionate. This is a letter of safe conduct in the name of God from Muhammad, Prophet, Messenger of Allah, to Yohanna ibn Ru'ba and the people of Aila, concerning their ships and vehicles in travel by land and sea. They are under the protection of Allah and Muhammad, including the people of the Levant, the people of Yemen, and the coastal people. Whoever commits a violation—besides himself, his wealth will not protect him and Muhammad is permitted to take it from them. They shall not be hindered from water they desire or paths they wish to take, by land or by sea.'
As a sign of agreement with this treaty, Muhammad also gave Yohanna a gift of Yemeni woven cloth with full attention to him, after obtaining his consent that Aila would pay a jizya of 3,000 dinars each year.
Muhammad actually no longer needed to wage war after the Romans withdrew, and peace treaties had been made with border regions, and security was felt after the Byzantine army also returned from the region, had it not been for a new concern that arose. The side of Ukaidir b. 'Abd'l-Malik al-Kindi, a Christian, ruler of Duma, might rebel with help from Roman forces should they come from that direction. It was for this reason that the Prophet assigned Khalid ibn'l-Walid with a cavalry force consisting of 500 men. He himself turned back with his army to Madinah.
Khalid quickly descended toward Duma without the ruler knowing, on a moonlit night accompanied by his brother named Hassan, while both were hunting wild cattle. Khalid met no significant resistance. Hassan was killed and Ukaidir was captured. He was threatened with death if the gates of Duma were not opened.
Therefore the city gates were subsequently opened as ransom for the amir's life. From here Khalid was able to carry away two thousand camels, eight hundred goats, four hundred wasq (measures) of wheat, and four hundred pieces of armor. All of this he transported along with Ukaidir until he caught up with the Prophet in the capital. Muhammad offered Islam to Ukaidir who accepted it and became his ally.
Muhammad's return leading thousands of the Army of 'Usra from the border of the Levant to Madinah was not a light matter. Most of them did not understand the significance of the agreement made with the amir of Aila and neighboring countries. They also did not consider important the agreements that Muhammad had made to ensure security on the borders of the entire Peninsula and the building of fortresses at strategic points as borders against the Romans.
On the contrary, all they could see was that they had traveled this difficult and long path, experiencing disturbances, and returned without bringing booty, without bringing prisoners of war, and without even fighting. All they could do was stay in Tabuk for nearly twenty days.
So was it only for this that they had crossed the desert under the pressure of terrible summer heat, while the fruits in Madinah had begun to ripen, and people could enjoy them? A group of people began to mock what Muhammad had done. Those whose faith was firm informed him of this. He took action against those who mocked him, sometimes with harshness, sometimes with gentleness, while the army continued its journey home to Madinah with Muhammad always guarding and organizing the ranks.
When he had arrived at the city, Khalid ibn'l-Walid also followed. He came with Ukaidir whom he brought from Duma, along with camels, goats, wheat, and armor. At that time Ukaidir wore complete dress of heavy silk adorned with gold. The people of Madinah were greatly captivated seeing it.
Those who had stayed behind and did not follow him felt very anxious. Those who had mocked now began to realize on their own. They came now bringing excuses to apologize. But most of their apologies were accompanied by lies. Muhammad rejected their attitude and left it to God's wisdom. But there were three people who had truly believed in Allah and the Messenger; they acknowledged their action of staying behind and acknowledged their sin.
These were Ka'b b. Malik, Murara ibn'r-Rabi', and Hilal b. Umayya. Because of a ban issued by Muhammad, these three were shunned by the Muslims for fifty days, nor did any Muslim engage in commerce with them. But God then forgave all three, and God's word came down:
'Allah has turned toward the Prophet, the Muhajirin, and the Ansar who followed him in the time of difficulty ('usra), even though a group of them were about to turn away. But then Allah turned toward them. Truly Allah is Forgiving and Merciful to them. And toward three who stayed behind, so that the earth became narrow for them despite its vastness, and their souls became constricted, and they knew that there was no refuge from Allah except with Him. Then Allah turned toward them so they might repent. For Allah is ever Returning and Merciful.' (Qur'an, 9:117-118)
Since then Muhammad took a firm stance against the hypocrites, a stance they had not experienced before. The reason was that the number of Muslims had increased greatly. The behavior of the hypocrites toward them would be very dangerous and much feared. Therefore it needed to be addressed. Muhammad was indeed convinced—after God's promise to give victory to the religion and God's command—that their number would increase, would multiply far beyond what they were then.
Then the hypocrites would pose great danger. The situation before this, when Islam was still limited to the city of Madinah and its surroundings, he himself supervised everything that happened to the Muslims. But after the religion spread throughout the Arabian Peninsula, even approaching spreading outward, every neglect toward the hypocrites would mean a disaster greatly to be feared, a danger that would spread quickly if not immediately eliminated.
Some people built a mosque in Dhu Awan about an hour's journey from Madinah. It was to this mosque that the group of hypocrites kept coming. They tried to distort God's teaching from its true form. With this they sought to divide the Muslims by causing harm and disbelief. The group asked the Prophet to open the mosque and pray there. Their request was made before the Tabuk event.
The Prophet asked them to wait until his return. But after returning and learning about the mosque problem and its true purpose, the Prophet ordered the mosque to be burned. Thus it became an example that frightened the hypocrites. They withdrew and separated themselves. Now there was no one to protect them except Abdullah b. Ubayy, their leader and chief.
Only after Tabuk, Abdullah b. Ubayy did not live much longer. After two months of illness he died. Although hatred of the Muslims had eaten away at his heart since the Prophet settled in Madinah, Muhammad preferred that the Muslims not disturb Ibn Ubayy. When this man died and the Prophet was asked to pray for him, he immediately prayed and supplicated at his burial until the ceremony was complete. With the death of Ibn Ubayy, the hypocrites' structure also crumbled. Those who remained now sincerely repented to God.
With the Tabuk Expedition, the divine command to reach the entire Arabian Peninsula was completed, and Muhammad felt safe from any enmity directed at the religion. Envoys from various regions now came to him declaring their loyalty and announcing their Islam. This single expedition was for the Prophet his last. After that, Muhammad settled in Madinah, enjoying the bounties bestowed upon him by God.
Ibrahim, his son, was the apple of his eye for sixteen or eighteen months. When he finished receiving delegations, attending to matters of the Muslims, fulfilling his obligations to God and the rights owed by his entire family, his heart felt at ease seeing the baby who continued to develop and grow beautifully. More and more the resemblance became clear, making the father love him even more. Throughout those months his nurse was Umm Saif, who nursed him and gave him the milk of the goats, the Prophet's beloved animal.
The Prophet's love for Ibrahim was actually not due to any personal interest related to his Message or to who would succeed him. The Prophet, through his faith in God and God's Message, would not think of a child or who would inherit from him. In fact, he said:
'We Prophets cannot be inherited from. What we leave is charity.'
But the human affection in its loftiest sense, the human love so deeply rooted in Muhammad's heart—which perhaps no one else could attain, the human affection that would make an Arab regard the son who would inherit him as an eternal portrait—this love led Muhammad to pour all his affection upon Ibrahim, love beyond compare. This love pierced deeper into his heart because before this he had lost two of his sons—Qasim and Tahir—both still infants in the lap of their mother Khadijah. After Khadijah's death he lost his daughters one by one, after they married and became mothers.
Now only Fatimah remained alive. His sons and daughters, falling one by one into his hands, and with his own hands he buried them in the grave, leaving such deep wounds in his heart, now seemed soothed by Ibrahim's birth, where his heart placed all hope. And it was fitting that with this hope he felt joy and happiness.
But this hope did not last long; only a few months as we have mentioned. After that Ibrahim fell ill, a serious illness that was very concerning. He was moved to a place with a date garden beside Mashraba Umm Ibrahim.
Maria and her sister Sirin always kept watch and cared for him. The baby's illness did not last long. When death was near and the Prophet was informed, due to the deep sadness he walked holding the hand of Abdur-Rahman b. 'Auf, leaning upon him. When he arrived at that place beside 'Alia—where Mashraba is now—he found Ibrahim in his mother's lap, taking his last breath.
He took the child and placed him in his lap with a broken heart. His hands trembled. A heart full of grief and sadness gripped his entire being. The image of a sad heart began to appear in his face. While placing the child in his lap he said: 'Ibrahim, we cannot protect you from God's will.'
In that heavy silence, his tears began to flow, while the child was taking his last breath. The mother and Sirin wept loudly; the Messenger allowed them to continue.
After Ibrahim's body no longer moved, no longer had breath, and with his death all hope that had opened the Prophet's heart faded away, Muhammad's tears flowed even more heavily, as he said:
'Oh Ibrahim, if it were not for the inevitability of fate and the unchangeable promise, and that we who will follow those who have preceded us, our grief would be greater than this.' And after pausing a moment, he said again: 'Eyes may shed tears, hearts may feel sorrow, but we speak only what pleases God, and we are, O Ibrahim, truly sorrowful for you.'
The Muslims who saw Muhammad's deep grief, several prominent ones tried to lessen it by reminding him of his prohibition against doing so. But he answered: 'I do not forbid people to grieve, but what I forbid is loud weeping. What you see in me now is the effect of love and affection in the heart. A person who does not show love and care, others will not show it to him either.' Or as also said: Then he tried to restrain his grief. He looked at Maria and Sirin with a look full of affection. To them he asked that they be more calm while saying: 'He will have a nurse in Paradise.'
Then after he was washed by Umm Burda—another source says by Fadzl ibn'l-'Abbas—he was brought from that house on a small bed. The Prophet and his uncle Abbas, as well as many Muslims, accompanied him to Baqi'. There he was buried after being prayed over by the Prophet. After the burial, Muhammad asked that the grave be covered and then leveled it with his own hands. He sprinkled water and marked the grave. Then he said:
'This indeed brings neither loss nor gain. But only pleases the hearts of the living. If one does something, God prefers it to be done perfectly.'
Coinciding with Ibrahim's death was also a solar eclipse. The Muslims considered it a miracle. They said the sun had eclipsed because Ibrahim died. This reached the ears of the Prophet.
Because of his great love for Ibrahim and the deep grief from his death, was he consoled hearing those words, or at least would he remain silent, closing his eyes to see people so captivated having considered it a miracle? No. In such a situation, if this were fitting for those who would take advantage of people's ignorance, or fitting for those unconscious from excessive sorrow, for a right-thinking person it was certainly unfitting, especially for the Great Prophet! Muhammad, seeing those who said the sun had eclipsed because of Ibrahim's death, spoke to them in a sermon:
'The sun and the moon are signs of God's greatness and will not eclipse because of anyone's death or life. When you see this, take refuge in remembrance of God through supplication.'
Truly a greatness beyond compare. The Messenger did not forget his Message in such a dire situation, a situation where the soul was in turmoil and deep sorrow! Western scholars in responding to what happened to the Prophet could only show respect and admiration! They could not hide their admiration and respect for him. They expressed their acknowledgment of his honesty, who in such a grave situation maintained his duty and utmost honesty!
How did the Prophet's wives feel seeing his deep sadness and grief from Ibrahim's death? He himself felt consoled by God's bounty and could continue fulfilling his Message, and with Islam spreading through continuing delegations coming to him from all corners, so that the tenth year of the Hijrah was named 'Am'l Wufud—the Year of Delegations. In that year Abu Bakr led people in performing the pilgrimage.
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