Prayer Upon Returning from a Journey — Seal of the Prophets Vol. 3

Introduction

In this discourse from The Life & Character of the Seal of the Prophets (Volume 3), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Prayer Upon Returning from a Journey.

Book Series: The Life & Character of the Seal of the Prophets (Volume 3)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: I – Commencement of the Second Era of Life in Madinah
Pages: Book pp. 22–23 (PDF pp. 40–41)
Navigation: Book Table of Contents | « Previous: [Ghazwah of Banu Lihyan – Jamadi’ul-Ula 6 A.H.(September 627)] | Next: [Allegation of Tauriyyah Against the Holy Prophet (sa)] »

Historical Account

During his return journey, the Holy Prophetsa offered a prayer which the Muslims later began to recite, usually whilst returning from significant journeys. The prayer was:

َآئِبُوْنَ تَائِبُوْنَ عَابِدُوْنَ سَاجِدُوْنَ لِرَبِّنَا حَامِدُوْن

“We are those who return to our God, we bow to him, we worship him, we prostrate before him, and sing in praise of our Lord.”

In his later journeys, the Holy Prophetsa would generally offer this prayer himself as well and on certain occasions would add the following words:

ٗصَ دَقَ اللّٰهُ وَعْدَهٗ وَنَصَ رَ عَبْدَهٗ وَھَزَمَ الْاَحْزَابَ وَحْدَه

“Our God fulfilled his promise, and helped his servant and put the enemy forces to flight by his breath.”

[Ṣaḥīḥul-Bukhārī, Kitābul-Jihādi Was-Siyar, Bābu Mā Yaqūlu Idhā Raja‘a Minal-Ghazwi, Ḥadīth No. 3084 * Ṣaḥīḥul-Bukhārī, Kitābul-Jihādi Was-Siyar, Bābut-Takbīri Idhā ‘Alā Sharafan, Ḥadīth No. 2995]

This prayer, which scholars of Sīrat have mentioned in conjunction with the Ghazwah of Banū Liḥyān and the Muḥaddithin have also testified to, possesses a unique expression. By studying it, one receives the opportunity to understand the emotions which permeated in the pure heart of the Holy Prophetsa (may my soul be a ransom for him) in this tumultuous era, and what he wished to instill into the hearts of his companions. In this prayer, the anxious desire of the Holy Prophetsa which was hidden, was that Allāh the Exalted remove the obstacles which were being set up by the enemy to hinder the worship and peaceful preaching of the Muslims. Moreover, gratitude has been paid to Allāh the Exalted, for in as much of the hurdles which He had removed thus far. The example of this is like a man who is absorbed in very desirable work and suddenly another person interferes, thus distracting his attention. However, after some time, this hindrance is removed by divine grace and once again he finds the opportunity to engage in his beloved work. The emotions that would be induced in such a man are those hidden in this

[Scholars of Ḥadīth (Publishers)]

very prayer. The Holy Prophetsa expresses here that after having gained freedom from our temporary hindrance we are now returning to a state where we shall be able to spend time in the remembrance of God and shall gain the opportunity to praise Him. Verily, the same God who time and time again safeguarded us from the designs of the enemy before and brought us into protection. This emotion was so very blessed, it was so attractive, it was so full of peace! It is unfortunate, however, that various enemies of Islām do not refrain from levelling allegations and continue asserting that the real purpose of the Holy Prophetsa and his companions was offensive warfare and materialism.

1ب ب ی ن افتوتِ ره از اجكتس ات اجك ؘ

Historians disagree with regards to the date of the Ghazwah of Banū Liḥyān. Ibni Sa‘d has mentioned it to be in Rabī‘ul-Awwal 6 A.H. Ibni Isḥāq and Ṭabarī have narrated that it was in Jamādi’ul-Ūlā 6 A.H. On this occasion, I have taken the stance of Ibni Isḥāq. Allāh knows best.

Allegation of Tauriyyah against the Holy Prophetsa

[This term means to “to hide” or “to conceal” (Publishers)]

In the mention of the Ghazwah of Banū Liḥyān, we have stated that in order to maintain secrecy the Holy Prophetsa initially journeyed north and then at some distance from Madīnah, he re-routed to the south. Similar occurrences have been narrated in conjunction with other battles as well. In order to keep his movements hidden from the enemy, the Holy Prophetsa would initially not disclose the purpose of his journey, and while departing from Madīnah he would leave his actual route and travel in a different direction. However, after some distance he would return to his actual direction and so forth. On the basis of such occurrences, which are referred to as Tauriyyah in the Arabic idiom, various shortsighted people have raised the allegation that, God-Forbid, these actions were but trickery and deceit; which is beyond the stature of a prophet. We need not write an elaborate response to this allegation, for such allegations are not levelled by the sensible class. Rather, they are generally raised by the ignorant and less informed who are not only unaware of the

[This name is pronounced Liḥyān as well as Laḥyān]

Book Series: The Life & Character of the Seal of the Prophets (Volume 3)
Section: I – Commencement of the Second Era of Life in Madinah | Navigation: « Previous: [Ghazwah of Banu Lihyan – Jamadi’ul-Ula 6 A.H.(September 627)] | Next: [Allegation of Tauriyyah Against the Holy Prophet (sa)] »