Battle of Tabuk - 9 AH

Timing and Context of the Battle

The Battle of Tabuk took place approximately six months after the Siege of Ta'if, in the month of Rajab, 9 AH, which corresponds to late July or early August. In the time between these two major events, the Prophet ﷺ led several minor expeditions aimed at destroying idols and strengthening the foundations of the Islamic state.

The Name

This expedition is most prominently known as Ghazwa Tabuk, named after the location where a remarkable event occurred. As narrated by Mu’adh ibn Jabal رَضِيَ اللهُ عَنْهُ, the Muslim army faced severe dehydration on their way to Tabuk. The Prophet ﷺ warned them not to touch the water source at Tabuk until he arrived. However, two men from the army reached it first and used the scant water they found, which greatly upset the Prophet ﷺ. Upon arrival, the Prophet ﷺ gathered the remaining water, washed his hands and face in it, and miraculously, it began to flow abundantly. This water was enough to hydrate the entire army of 20,000 soldiers, effectively saving their lives. Due to this miraculous salvation, the expedition came to be called the Expedition of Tabuk.

The second name widely used by the Sahaba is Jaysh al-Usrah, meaning the Army of Great Difficulty. This title is also mentioned by Imam al-Bukhari in his Sahih, where he refers to the battle as both “Ghazwa Tabuk” and “the Difficulty.” Although no physical battle occurred during this expedition, the challenges endured by the army were unlike any other the Muslims had faced. The hardship was so intense that many companions were pushed to their physical limits.

Why Was It So Difficult?

There are four primary reasons why this expedition was especially difficult. First, it involved managing the largest army Arabia had ever seen, 20,000 men, which posed immense logistical challenges concerning supplies and organization. Second, the campaign took place during the peak of summer, in late July, with temperatures soaring to around 110°F (43°C), making travel and survival extremely difficult. Third, Tabuk was the furthest destination ever reached by a Muslim army under the Prophet ﷺ, lying about 650 km northwest of Madinah. Finally, the timing of the expedition conflicted with the harvest season, a crucial period in an agrarian society like Madinah’s. Missing this season meant losing out on their main source of food and income for the entire year, which made the call to leave especially hard for many.

The army’s hardship is reflected in a narration by Umar ibn al-Khattab رَضِيَ اللهُ عَنْهُ, who described their fear of dying from thirst. In their desperation, some even slaughtered camels to drink the water stored in their stomachs. Abu Bakr رَضِيَ اللهُ عَنْهُ  then pleaded with the Prophet ﷺ to supplicate for relief. The Prophet ﷺ raised his hands, and Allah answered with rain that replenished their water supply. 

Fundraising for the Expedition

To support this daunting expedition, the Prophet ﷺ launched a fundraising campaign from the pulpit, encouraging donations by promising Paradise to those who supported Jaysh al-Usrah. The Muslims responded with enthusiasm, filling the mosque with gold, silver, and other contributions. Notably, only six months earlier, the Prophet ﷺ had distributed all war booty from Hunayn and Ta’if for the sake of Allah, keeping nothing for himself.

Among all contributors, Uthman ibn Affan رَضِيَ اللهُ عَنْهُ  stood out. Upon hearing the Prophet’s call, he donated thousands of gold coins and all the goods from a recently returned trade caravan of 100 camels. The Prophet ﷺ, deeply moved, declared, “Whatever Uthman does after today will not harm him.” 

Another touching moment was the friendly rivalry between Abu Bakr رَضِيَ اللهُ عَنْهُ and Umar رَضِيَ اللهُ عَنْهُ . Umar رَضِيَ اللهُ عَنْهُ brought half of all his wealth, believing he might finally outgive Abu Bakr رَضِيَ اللهُ عَنْهُ. But when Abu Bakr رَضِيَ اللهُ عَنْهُ arrived, he gave everything he owned. When asked what he left for his family, he replied, “I left them Allah and His Messenger.” Umar رَضِيَ اللهُ عَنْهُ then admitted he could never surpass Abu Bakr’s رَضِيَ اللهُ عَنْهُ devotion. Among those who donated, Abd al-Rahman ibn Awf رَضِيَ اللهُ عَنْهُ contributed 200 uqiyas of grain.

The Hypocrites' Mockery and Excuses

The hypocrites not only refrained from supporting the expedition but also mocked those who did, ridiculing both generous and modest donors. They accused those who gave large sums of being show-offs and belittled smaller contributions. One such case involved an Ansari who, after a full night of hard labor, managed to gather only two handfuls of dates to donate. A hypocrite mocked him, saying, "Do you think Allah needs this?" In response, Allah revealed a verse condemning such mockery and promising punishment for the hypocrites.

Additionally, the hypocrites gave flimsy excuses to avoid joining the expedition. One of them, al-Jad ibn Qays, claimed that he could not control his desire for women and feared that if he saw the women of the Bani al-Asfar (the Romans), he would lose his self-control. The Prophet ﷺ turned away from him, and Allah condemned such excuses in the Quran, declaring that they were already entrapped by temptation (Quran 9:49).

Abu Khaythama al-Ansari and Abu Dharr al-Ghifari

Abu Khaythama رَضِيَ اللهُ عَنْهُ  almost missed the expedition but, after seeing his wife preparing comfort for him, he realized he could not stay behind while the Prophet ﷺ faced hardship. He rushed to catch up and arrived at Tabuk, where the Prophet ﷺ gently rebuked him but was happy he joined.

Abu Dharr رَضِيَ اللهُ عَنْهُ was delayed due to camel issues but walked for days, carrying his belongings, to catch up. The Prophet ﷺ predicted that Abu Dharr رَضِيَ اللهُ عَنْهُ would live, die, and be resurrected alone.

Leaving Ali ibn Abi Talib Behind & the Departure to Tabuk

The Prophet ﷺ appointed Muhammad ibn Maslamah رَضِيَ اللهُ عَنْهُ to oversee Madinah and instructed Ali ibn Abi Talib رَضِيَ اللهُ عَنْهُ to remain behind to care for the Prophet’s ﷺ household, including the Mothers of the Believers. The hypocrites mocked Ali رَضِيَ اللهُ عَنْهُ, falsely accusing him of being unfit to fight. Deeply affected, Ali رَضِيَ اللهُ عَنْهُ armed himself and caught up with the Prophet ﷺ, pleading to join the army. The Prophet ﷺ reassured him, saying, “Are you not content to be to me as Harun was to Musa, except there is no prophet after me?” affirming that Ali’s رَضِيَ اللهُ عَنْهُ role was one of trust, not exclusion.

The Prophet ﷺ then continued north and passed Thaniyat al-Wada’, a hill in Madinah where people bid farewell to departing travelers. At this point, the Prophet ﷺ organized his massive army (15,000–30,000 troops), assigning battalion leaders and flags, reflecting his remarkable leadership and strategic skills.

During the 20 days the Prophet ﷺ stayed in Tabuk, he consistently prayed qasr (shortened prayers), indicating he was still in travel mode throughout the encampment.

The Prophet’s ﷺ Khutbah at Tabuk

When the Prophet ﷺ arrived at Tabuk, he ﷺ delivered a khutbah after the Fajr prayer, as reported by Uqba ibn Amir al-Juhani رَضِيَ اللهُ عَنْهُ. Though the narration is weak in chain, parts of it are corroborated by authentic narrations. The khutbah reflects the Prophet’s ﷺ eloquence and wisdom. 

He ﷺ praised Allah and emphasized that the most truthful speech is the Book of Allah and the firmest handhold is taqwa. He ﷺ highlighted that the best of all paths is that of Ibrahim عَلَيْهِ السَّلَامُ, and the best sunnah is his own. He ﷺ also mentioned that the best speech is dhikr, the best stories are those in the Quran, and the best deeds are those done sincerely. He warned against innovations, praised martyrdom, and described the blindness of the heart as the worst form of blindness. He ﷺ stressed that little that suffices is better than much that distracts, condemned lying tongues, praised the richness of the heart, and labeled wine (khamr) as the mother of all evil. He ﷺ concluded with a prayer for forgiveness for himself and the ummah.

Political Outcomes at Tabuk

During the Prophet’s ﷺ twenty-day stay at Tabuk, he sent Khalid ibn al-Walid رَضِيَ اللهُ عَنْهُ on a mission to Dawmat al-Jandal, a northern region near the Roman border. Khalid رَضِيَ اللهُ عَنْهُ captured Ukaydir ibn Abd al-Malik, the chieftain of the Kindah tribe, who was then brought to the Prophet ﷺ. Although he didn’t convert to Islam, he agreed to cease alliance with Rome, pay jizya, and avoid hostility toward Muslims. This mission, along with similar agreements from other northern tribes, effectively sealed off the northern frontier from Roman influence. Notably, Ukaydir also sent lavish gifts, including a golden-threaded robe (hulla), which amazed the sahaba. The Prophet ﷺ reminded them that even this robe paled in comparison to the handkerchief of Sa’d ibn Mu’adh رَضِيَ اللهُ عَنْهُ in Jannah.

Treaty with the King of Ayla and Others

The Prophet ﷺ also established treaties with various tribal leaders, including the King of Ayla from the northern region, who sent him gifts as a gesture of goodwill. These agreements ensured peaceful relations and allegiance to the Muslims, marking a significant political triumph at Tabuk without any direct combat.

The Famous Incident of Heraclius Quizzing the Prophet ﷺ

One of the most remarkable stories of the Tabuk expedition is the account of Heraclius questioning the Prophet ﷺ through a messenger. Sa’id ibn Abi Rashid رَضِيَ اللهُ عَنْهُ narrates that an old man from the tribe of Tanukh, called the Tanukhi, was his neighbor in Hims. Sa’id رَضِيَ اللهُ عَنْهُ asked him to recount the story of the letter exchange between the Prophet ﷺ and Heraclius.

Tanukhi recounts that Heraclius summoned an Arab from his court and requested a suitable Arabic-speaking messenger. Tanukhi was chosen. Heraclius instructed him to deliver a letter and observe three things:

1. Does the Prophet ﷺ mention his letters to Heraclius?

2. Does he mention anything about night or darkness?

3. Does he have something strange on his back (i.e., the Seal of Prophethood)?

The Tanukhi journeyed to Tabuk and found the Prophet ﷺ by a well. Upon introducing himself, the Prophet ﷺ invited him to Islam, referencing the millah (faith) of Ibrahim عَلَيْهِ السَّلَامُ. Tanukhi declined, stating he was only a diplomatic envoy and would think about it later. The Prophet ﷺ smiled and quoted: “You do not guide those whom you love, but Allah guides whom He wills” [Qur’an 28:56].

He ﷺ then mentioned the letters he had sent to Kisra, who tore it up and whose kingdom was later torn apart; to Najashi, who preserved it and whose legacy remained; and to Heraclius, who preserved his letter and would retain power as long as good remained—this fulfilled the first sign.

The Prophet ﷺ asked for Muawiyah رَضِيَ اللهُ عَنْهُ to read Heraclius's letter aloud. It asked, “If Paradise is as vast as the heavens and the earth, where is Hell?” The Prophet ﷺ replied, “SubhanAllah! Where does the night go when the day arrives?”—fulfilling the second sign.

The Prophet ﷺ then apologized for having no gift to offer the envoy due to the expedition's austerity. Uthman ibn Affan رَضِيَ اللهُ عَنْهُ stood up and gifted the Tanukhi a yellow robe. A companion from the Ansar offered to host him that night.

As the Tanukhi was about to leave the next day, the Prophet ﷺ called him and showed him the Seal of Prophethood between his shoulders—like a cupping mark, the size of a pigeon’s egg. This fulfilled the third and final sign.

The Tanukhi returned to Heraclius having observed and confirmed all three signs.

Unique Honors, Prophecies, and Compassion of the Prophet ﷺ

The Prophet ﷺ mentioned in one of his sermons that he ﷺ was granted five unique blessings that were not bestowed upon any prophet before him. 

• First, he ﷺ was sent as a messenger to all of humanity, while previous prophets were only sent to their respective nations. 

• Second, his enemies were made to feel a sense of awe and fear from a distance of a month's journey. 

• Third, ghanimah (spoils of war) was made halal for him, a privilege not granted to earlier prophets. 

• Fourth, the entire earth was made a place of purification and prayer for his followers, allowing them to pray anywhere as long as they performed ablution or masah. This was different from previous communities, who could only pray in designated places of worship. 

• Finally, the Prophet ﷺ saved a special request for his ummah: anyone who recites "la ilaha illaLlah" (there is no god but Allah) will receive Allah’s favor, which the Prophet ﷺ chose to reserve until the Day of Judgment.

During the expedition to Tabuk, several miracles and prophecies were witnessed. The Prophet ﷺ foretold that the Muslims would inherit the treasures and empires of Rome and Persia, a prophecy that later came true. He ﷺ also mentioned six signs that would precede the Day of Judgment: his death, the conquest of Bayt al-Maqdis, two plagues, immense wealth, a widespread fitna, and a truce with the Romans followed by a betrayal that would lead to a massive conflict. In addition, during the journey to Tabuk, the Prophet ﷺ performed multiple miracles, such as making small amounts of food and water last for the entire army. On one occasion, water even flowed from his fingers. Another miracle occurred when a sahabi, lost and in the dark, had his fingers glow, guiding him back to the camp.

A particularly significant event during this period was when the Prophet ﷺ prayed behind Abd al-Rahman ibn Awf رَضِيَ اللهُ عَنْهُ during Fajr prayer. This rare occurrence, where the Prophet ﷺ followed a sahabi in prayer, highlights Abd al-Rahman ibn Awf's رَضِيَ اللهُ عَنْهُ esteemed status. Abd al-Rahman رَضِيَ اللهُ عَنْهُ, one of the Ten Promised Jannah, was leading the prayer when the Prophet ﷺ arrived late and motioned for him to continue. This incident emphasized both the importance of prayer and the high regard the Prophet ﷺ had for Abd al-Rahman رَضِيَ اللهُ عَنْهُ.

The burial of Abdullah Dhu al-Bijadayn رَضِيَ اللهُ عَنْهُ, a lesser-known Companion, highlighted the Prophet’s ﷺ profound care for his followers. When Abdullah رَضِيَ اللهُ عَنْهُ passed away, the Prophet ﷺ personally attended his burial, even filling the grave with his own hands. This act of kindness, especially toward a sahabi who wasn’t a prominent figure, had a profound impact on the morale of the troops, showing the Prophet’s ﷺ compassion for every member of his community.

Returning to Madinah

On the way back to Madinah, number of incidents happen:

Passing Through the Valley of Thamud

As the Prophet ﷺ and the army passed through al-Hijr, the ruins of Thamud (the people of Prophet Saleh عَلَيْهِ السَّلَامُ), some companions were curious and wanted to explore. The Prophet ﷺ called them back, warned them not to enter unless weeping, and reminded them of Allah’s punishment on that nation. He ﷺ covered his face and quickly crossed the valley without pausing. He ﷺ forbade the use of the well water, even for making dough, and instructed that any such water or dough be given to the animals.

The Prophet ﷺ warned against asking Allah for miracles, reminding them that the people of Saleh عَلَيْهِ السَّلَامُ  asked for one and were destroyed after harming the miraculous she-camel. He ﷺ pointed out the path where the she-camel used to walk, reinforcing the lesson from their destruction.

At night, the Prophet ﷺ instructed that no one leave their tents alone due to an impending windstorm. Two sahaba disobeyed, one lost his mind (later cured by the Prophet's du‘a), and the other was blown away by the wind and returned to Madinah much later.

Du‘a for Animals & Rain

As supplies ran low, the Prophet ﷺ made du‘a for the animals to regain strength. They became so energetic that companions had difficulty controlling them. The Prophet ﷺ also prayed for rain, and it poured that night. The next morning, he ﷺ gave a khutbah condemning the hypocrites who attributed the rain to stars rather than Allah.

The Incident of the Lost Camel

When the Prophet ﷺ’s camel went missing, a hypocrite mockingly said that a prophet should know where his camel was. Allah revealed to the Prophet ﷺ the exact location of the camel, which was trapped in a valley with its rein caught in a tree. The sahaba found it just as described, demonstrating the Prophet’s ﷺ knowledge is only what Allah grants him.

Mockery by the Hypocrites

A group of hypocrites mocked the prophecies and the sahaba, calling them foolish and cowardly. A sahabi overheard and rushed to inform the Prophet ﷺ, but revelation came before he arrived. The hypocrites tried to apologize, but Allah revealed verses (Qur'an 9:64–66) exposing them, declaring that mocking Allah, His verses, or His Messenger is disbelief after belief.

The Assassination Attempt

After being exposed, around 14 hypocrites attempted to assassinate the Prophet ﷺ by ambushing him on a cliff path at night. Ammar ibn Yasir رَضِيَ اللهُ عَنْهُ and Hudhayfah ibn al-Yaman رَضِيَ اللهُ عَنْهُ were present and witnessed the attempt. The Prophet ﷺ identified the attackers as hypocrites who sought to push him off the cliff, but Allah protected him. He ﷺ did not publicize this event, and they continued on their way to Madinah.

Thaniyat al-Wada’

The Prophet ﷺ returned to Madinah after nearly 2–3 months away. A sahabi named al-Sa'ib رَضِيَ اللهُ عَنْهُ reported in Sahih Bukhari that he was among the children who ran to Thaniyat al-Wada’ to welcome the Prophet ﷺ back. Thaniyat al-Wada’ is a northern hill at the entrance of Madinah, traditionally used as a farewell spot for travelers.

Narrated in al-Bayhaqi’s and al-Hakim’s works, the women and children sang the well-known poem:

"Talaʿ al-badru ʿalaynā..."
("The full moon rose over us from Thaniyat al-Wada’...")

The poem praises the Prophet ﷺ and welcomes him as a noble Messenger.

Many think this poem was recited during the Hijrah, but that's incorrect. During the Hijrah, the Prophet ﷺ came from the south (Quba), not the north. Also, Madinah was not fully Muslim at the time of the Hijrah, but during Tabuk, the entire city was Muslim. Therefore, it makes more sense that this poem was recited on his return from Tabuk, not during the Hijrah.

The Story of Ka'b ibn Malik

Ka'b ibn Malik رَضِيَ اللهُ عَنْهُ narrates his experience of remaining behind during the Expedition of Tabuk. He admits to not joining due to his attachment to worldly comforts, despite being in a strong and prosperous position. When the Prophet ﷺ and the Muslim army set out, Ka'b procrastinated, thinking he could catch up later, but ultimately did not join. 

Upon the Prophet's ﷺ return, Ka'b رَضِيَ اللهُ عَنْهُ was confronted, and he chose to tell the truth about his absence, unlike others who fabricated excuses. As a result, the Prophet ﷺ affirmed Ka'b's رَضِيَ اللهُ عَنْهُ truthfulness but left the final decision to Allah. Ka'b رَضِيَ اللهُ عَنْهُ , along with two others, Murara ibn al-Rabi' al-Amri رَضِيَ اللهُ عَنْهُ and Hilal ibn Umayyah al-Waqifi رَضِيَ اللهُ عَنْهُ, was ostracized by the Muslim community for fifty days. During this period, Ka'b رَضِيَ اللهُ عَنْهُ was tested further, including receiving a letter from the King of Ghassan urging him to join them. Ka'b رَضِيَ اللهُ عَنْهُ burned the letter, knowing it was a test. 

Finally, after fifty days, the Prophet ﷺ received a revelation from Allah, accepting their repentance. Ka'b رَضِيَ اللهُ عَنْهُ was overjoyed, and he vowed to always speak the truth thereafter. His repentance was accepted, and he remained steadfast in his commitment to truthfulness. Allah revealed verses praising the repentance of Ka'b رَضِيَ اللهُ عَنْهُ and his companions, highlighting their sincerity. Ka'b رَضِيَ اللهُ عَنْهُ states that since this event, he has never lied, and his truthfulness remains a great blessing in his life.

The Incident of Masjid al-Dirar (Masjid of Harm)

The hypocrites, who refused to contribute to the Tabuk expedition, built their own masjid near Masjid Quba, claiming it was for the weak and to protect from rain. However, their true intentions were to undermine the Prophet ﷺ. Led by Abu Amir al-Rahib, a former ally of Ibn Salul, the masjid was intended as a base for rebellion and a counter to Islam. The Prophet ﷺ, uncomfortable with their actions, delayed visiting the masjid.

Upon the Prohpet’s ﷺ return from Tabuk, Allah revealed verses condemning the masjid, calling it destructive. The Prophet ﷺ ordered it to be destroyed. This marked the end of the hypocrites' efforts to oppose Islam.

The Reason Behind the Expedition

The reason for the Tabuk expedition has been debated by scholars. Some early historical reports suggest a conspiracy by the Jews or a potential Roman invasion, but these are largely dismissed due to weak chains of transmission or historical inaccuracies. For instance, there were no Jews left in Madinah at the time, and Roman interest in Arabia was minimal. A more plausible theory involves a perceived threat from the Ghassanids, though launching an attack in mid-summer would have been illogical. Another theory suggested that it was revenge for the losses at Mu’tah, yet again, the summer timing raises doubts.

Shaykh Yasir Qadhi concludes that the most convincing reason is that the expedition was a divinely ordained test. Several verses in Surah al-Tawbah (especially verses 9:38–39) emphasize the obligation of jihad and rebuke those who hesitate. The tone of these verses is stern and direct, urging believers to respond to Allah’s call.

The Death of Abdullah ibn Ubayy ibn Salul (Leader of the Hypocrites)

Abdullah ibn Ubayy ibn Salul was a well-known leader in Madinah who showed hypocrisy after reluctantly accepting Islam following the Battle of Badr. Throughout his life, he caused trouble for the Muslims, he abandoned them at Uhud, tried to spread fear during the Battle of Ahzab, and even slandered Aisha رَضِيَ اللهُ عَنْھَا . 

When he was dying, he asked the Prophet Muhammad ﷺ to visit him and seek forgiveness for him. Despite Umar ibn Khattab’s رَضِيَ اللهُ عَنْهُ strong objections, the Prophet ﷺ went to see him, hoping to soften the hearts of his followers. Following Abdullah’s death, his son asked the Prophet ﷺ for his shirt to serve as a shroud. The Prophet ﷺ granted the request and led the funeral prayer himself. This led to concerns from the companions, especially Umar رَضِيَ اللهُ عَنْهُ, who questioned praying for a known hypocrite. 

Shortly after, Allah revealed Surah At-Tawbah (9:84), forbidding the Prophet ﷺ from praying over hypocrites or standing at their graves. This moment clearly marked the line between true believers and hypocrites in the community.