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Jamadil Awal 18 Friday Hijrah 1445
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Title – The Message   Preface   Arabian Peninsula the Cradle of Islamic Culture   Arabia before Islam   Conditions of Roman and Iranian Empires   Ancestors of the Prophet   Birth of the Prophet   Childhood of the Prophet   Rejoining the Family   Period of Youth   From Shepherd to Merchant   From Marriage up to Prophethood   The First Manifestation of Reality   The First Revelation   Who were the First Persons to Embrace Islam?   Cessation of revelation   General Invitation   Judgement of Quraysh about the Holy Qur’an   The First Migration   Rusty Weapons   The Fiction of Gharaniq   Economic Blockade   Death of Abu Talib   Me’raj – The Heavenly Ascension   Journey to Ta’if   The Agreement of Aqabah   The Event of Migration   The Events of the First Year of Migration   Some Events of the First and Second years of Migration   The Events of the Second Year of Migration   Change of Qiblah   The Battle of Badr   Dangerous Designs of the Jews   The Events of the Third Year of Migration   The Events of the Third and Fourth years of Migration   The Jews Quit the Zone of Islam   The Events of the Fourth Year of Migration   The Events of the Fifth Year Of Migration   The Battle of Ahzab   The Last Stage of Mischief   The Events of the Fifth and Sixth years of Migration   The events of the Sixth Year of Migration   A Religious and Political Journey   The Events of the Seventh Year of Migration   Fort of Khayber the Centre of Danger   The Story of Fadak   The Lapsed ‘Umrah   The Events of the Eighth Year of Migration   The Battle of Zatus Salasil   The Conquest of Makkah   The Battle of Hunayn   The Battle of Ta’if   The Famous Panegyric of Ka’b Bin Zuhayr   The Events of the Ninth Year of Migration   The Battle of Tabuk   The Deputation of Thaqif goes to Madina   The Prophet Mourning for his Son   Eradication of Idol-Worship in Arabia   Representatives of Najran in Madina   The Events of the Tenth Year of Migration   The Farewell Hajj   Islam is completed by the Appointment of Successor   The Events of the Eleventh Year of Migration   A Will which was not written   The Last Hours of the Prophet  

Restatement of the History of Islam & Muslims

By Sayed Ali Asgher Razawy


Chapter# /Title

1: Title
2: Chapter 1: Introduction
3: Chapter 2: The Geography of Arabia
4: Chapter 3: Before Islam
5: Chapter 4: Banu Hashim – Before the Birth of Islam
6: Chapter 5: The Birth of Muhammad and the Early Years of his Life
7: Chapter 6: The Marriage of Muhammad Mustafa and Khadija
8: Chapter 7: The Birth of Ali ibn Abi Talib
9: Chapter 8: On the Eve of the Proclamation of His Mission
10: Chapter 9: The Birth of Islam and the Proclamation by Muhammad of his Mission
11: Chapter 10: Early Converts to Islam and their persecution
12: Chapter 11: The Two Migrations of Muslims to Abyssinia (A.D. 615-616)
13: Chapter 12: Hamza Accepts Islam – A.D. 615
14: Chapter 13: Umar’s Conversion to Islam – A.D. 616
15: Chapter 14: The Economic and Social Boycott of the Banu Hashim (A.D. 616-619)
16: Chapter 15: The Deaths of Khadija and Abu Talib – A.D. 619
17: Chapter 16: Muhammad’s Visit to Ta’if
18: Chapter 17: The New Horizons of Islam
19: Chapter 18: The Hijra (Migration)
20: Chapter 19: The First Year of Hijra
21: Chapter 20: The Battles of Islam
22: Chapter 21: The Second Year of the Hijra
23: Chapter 22: The Battle of Badr
24: Chapter 23: The Marriage of Fatima Zahra and Ali ibn Abi Talib
25: Chapter 24: The Battle of Uhud
26: Chapter 25: The Birth of Hasan and Husain
27: Chapter 26: The Battle of the Trench
28: Chapter 27: The Muslims and the Jews
29: Chapter 28: The Treaty of Hudaybiyya
30: Chapter 29: The Conquest of Khyber
31: Chapter 30: The Battle of Mootah
32: Chapter 31: The Campaign of Dhat es-Salasil
33: Chapter 32: The Conquest of Makkah
34: Chapter 33: The Battle of Hunayn
35: Chapter 34: The Expedition of Tabuk
36: Chapter 35: The Proclamation of Surah Bara’ah or Al Tawbah
37: Chapter 36: The Last Expedition
38: Chapter 37: The Farewell Pilgrimage
39: Chapter 38: The Coronation of Ali ibn Abi Talib as the Future Sovereign of the Muslims and as Head of the Islamic State
40: Chapter 39: Usama’s Expedition
41: Chapter 40: Abu Bakr as Leader in Prayers (s)
42: Chapter 41: The Unwritten Testament of the Messenger of God
43: Chapter 42: The Wives of the Muhammad the Apostle of God
44: Chapter 43: The Death of Muhammad, the Messenger of God
45: Chapter 44: The Reaction of the Family and the Companions of Muhammad Mustafa to his Death
46: Chapter 45: Muhammad Mustafa and his Succession
47: Chapter 46: The Sunni Theory of Government
48: Chapter 47: The Struggle for Power I
49: Chapter 48: The Struggle for Power II
50: Chapter 49: The Struggle for Power III
51: Chapter 50: The Struggle for Power IV
52: Chapter 51: A Critique of Saqifa
53: Chapter 52: Saqifa and the Logic of History
54: Chapter 53: Saad ibn Ubada, the Ansari Candidate for Caliphate
55: Chapter 54: Abu Bakr the first Khalifa of the Muslims
56: Chapter 55: Principal Events of the Caliphate of Abu Bakr
57: Chapter 56: Democracy and the Muslims
58: Chapter 57: Umar bin al-Khattab, the Second Khalifa of the Muslims
59: Chapter 58: Uthman, the Third Khalifa of the Muslims
60: Chapter 59: Ali ibn Abi Talib, the Fourth Caliph of the Muslims
61: Chapter 60: Prelude to the War
62: Chapter 61: The Battle of Basra (the battle of Camel)
63: Chapter 62: The Change of Capital from Medina to Kufa
64: Chapter 63: The Revival of the Umayyads
65: Chapter 64: The Battle of Siffin
66: Chapter 65: The Death of Malik al-Ashtar and the Loss of Egypt
67: Chapter 66: The Assassination of Ali
68: Chapter 67: Some Reflections on Ali’s Caliphate
69: Chapter 68: Ali’s Internal and External and Internal Policy
70: Chapter 69: Ali as an Apostle of Peace
71: Chapter 70: Ali and the Ideals of Freedom and Liberty
72: Chapter 71: A List of “Firsts” in Islam
73: Chapter 72:The “Indispensability Equation” of Islam
74: Chapter 73: The Sacrifices of Muhammad for Islam
75: Chapter 74: The Major Failure of Abu Bakr and Umar
76: Chapter 75: Who Wrote the History of Islam and How?

Chapter 34:

The Expedition of Tabuk 

The battle of Mootah in which the Muslims were defeated, was fought in September 629. Their defeat was interpreted in many circles as a sign of decline in the power of the new Islamic State. The Arab freebooters must have found it very tempting to attack Medina after this fancied decline. But in the summer of 630, rumors were circulating in Medina that it were not the North Arabian tribes but the Roman troops which were massing at the Syrian frontier for an invasion of Hijaz.

Muhammad, the Prophet of Islam, decided to take preventive action for the defense of Medina, and ordered his followers to prepare themselves for a long campaign in the north.

It was the month of September, and the weather in Hijaz that year was exceedingly hot. Furthermore, a protracted draught threatened the province with conditions of semi-famine. The response of the Muslims, therefore, to the call-up was very lukewarm. They did not wish to leave their homes at a time like this.

Sir John Glubb

In September or October 630 the Messenger of God gave orders to prepare for an expedition to the Byzantine frontier. The weather in the Hijaz was still oppressively hot, water and grazing were scarce, and the movements of a large force would be extremely difficult. Perhaps the memories of the disaster at Mootah deprived many men of the wish to face the Byzantines again. (The Life and Times of Mohammed)

The hypocrites in Medina seized this opportunity to plant disaffection in the minds of the neophytes in Islam. They not only did not take part in the campaign but also tried to dissuade others from doing so. In an attempt to undermine the will and purpose of the Muslims, they began to spread alarmist stories that the antagonists this time were not the poor, ill-equipped, backward and ignorant tribal levies which fought without order and without discipline but the Romans who were the most civilized and the most powerful nation in the world, and who, in effect, would exterminate them (the Muslims).

Nevertheless, many Muslims responded to the appeal of the Prophet, and took up arms to defend the faith. When a head-count was taken, there were found to be 30,000 volunteers. It was the largest force ever assembled in Arabia until then.

The Prophet appointed Ali ibn Abi Talib his viceroy in Medina during his own absence. He selected Ali to be his viceroy for the following reasons:

1.    He wanted to show to the rest of the world that he considered Ali to be more qualified than anyone else to be the ruler of all Muslims, and to be the head of the Islamic State. He, therefore, appointed him as his representative in his capital.

2.    All fighting men were going with the expedition, leaving Medina without any troops. In the event of an attack upon the city by the nomadic predators, Ali could be counted upon to handle the situation by dint of his courage and ability.

3.    Many hypocrites had stayed behind in Medina, and many others had deserted the army to return to the city. They were a potential threat to the security of the capital of Islam. The Prophet, therefore, selected a man to rule in his place who was capable of defending Medina against any pagan advance, either by external aggression or through internal subversion.

For the hypocrites there was nothing more disagreeable than to see Ali in authority over them. When the army left Medina, they began to whisper that the Apostle had left Ali in Medina because he wanted to get rid of him. Ali was mortified to hear that his master had found him a “burden.” He, therefore, immediately went after the army and overtook it at Jorf. The Apostle was surprised to see him but when he (Ali) explained why he came, he (the Apostle) said:

“These people are liars. I left you in Medina to represent me in my absence. Are you not content to be to me what Aaron was to Moses except that there will not be any prophet after me.”

Washington Irving

Many have inferred from the foregoing that Mohammed intended Ali for his caliph or successor; that being the significance of the Arabic word used to denote the relation of Aaron to Moses. (The Life of Mohammed)

Ali was satisfied by the assurance that the Prophet gave him, and returned to Medina to take charge of his duties as viceroy. When the Prophet gave audience to Ali in his camp at Jorf, some of his companions were with him. One of them was Saad bin Abi Waqqas, the future victor of the battle of Qadsiyya against the Persians. He reported to the other Muslims that it was in his presence that Muhammad Mustafa, the Messenger of God, told Ali that he (Ali) was to him (Muhammad) what Aaron was to Moses, except that he (Ali) was not a prophet.

After a laborious march the army arrived at the Syrian frontier, and halted at a hamlet called Tabuk but the Prophet could find no sign of the Roman army or of any other army or enemy. The frontier was peaceful and quiet. The reports he had heard in Medina about an imminent invasion by the Romans, were false.  Peace and tranquility on the Syrian frontier is another proof that the Romans considered the battle of Mootah as nothing more than a foray by a band of desert Arabs. If Mootah had been such a titanic battle as some Muslim historians’ claim it was, the Romans would have maintained their garrisons on the border. But they didn’t maintain even pickets much less garrisons! The Messenger of God then pondered the next step to be taken in Tabuk.

Washington Irving

Calling a council of war, he (Mohammed) propounded the question whether or not to continue forward (from Tabuk). To this Omar replied drily: “If thou has the command of God to proceed further, do so.” “If I had the command of God to proceed further,” observed Mohammed, “I should not have asked thy counsel.” (The Life of Mohammed)

Eventually, the Prophet decided not to advance into Syria but to return to Medina. The army spent ten days in Tabuk. Though it had not been engaged in any action, its presence at the frontier had some salutary effects. Many northern tribes of Bedouins accepted Islam. Dauma-tul-Jandal, a strategic post between Medina and Syria, was acquired as new territory. Just before the army left Tabuk, the monks of the monastery of St. Catherine in the valley of Sinai, came to see the Prophet. He gave them audience, and granted them a charter which is comparable to the Charter of Medina which he had granted to the Jews. Its main terms were:

1.    The Muslims would protect the churches and monasteries of the Christians. They would not demolish any church property either to build mosques or to build houses for the Muslims.

2.    All ecclesiastical property (of the Christians) would be exempt from every tax.

3.    No ecclesiastical authority would ever be forced by the Muslims to abandon his post.

4.    No Christian would ever be forced by the Muslims to become a convert to Islam.

5.    If a Christian woman marries a Muslim, she would have full freedom to follow her own religion.

The army recuperated from the toil and fatigue of the long journey, and the Prophet gave it the signal to return home. He arrived in Medina after an absence of one month.





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