A COOPERATION AND NON-AGGRESSION PACT WITH THE JEWS
Soon after emigrating to Madinah and making sure that the pillars of the new Islamic community were
well established on strong bases of administrative, political and ideological unity, the Prophet (Peace be
upon him) commenced to establish regular and clearly-defined relations with non-Muslims. All of these
efforts were exerted solely to provide peace, security, and prosperity to all mankind at large, and to
bring about a spirit of rapport and harmony within his region, in particular.
Geographically, the closest people to Madinah were the Jews. Whilst harbouring evil intentions, and
nursing bitter grudge, they showed not the least resistance nor the slightest animosity. The Prophet
decided to ratify a treaty with them with clauses that provided full freedom in faith and wealth. He had
no intention whatsoever of following severe policies involving banishment, seizure of wealth and land or
hostility.
The treaty came within the context of another one of a larger framework relating to inter-Muslim
relationships.
The most important provisions of the treaty are the following:
1.The Jews of Bani ‘Awf are one community with the believers. The Jews will profess their religion,
and the Muslims theirs.
2.The Jews shall be responsible for their expenditure, and the Muslims for theirs.
3.If attacked by a third party, each shall come to the assistance of the other.
4.Each party shall hold counsel with the other. Mutual relation shall be founded on righteousness;
sin is totally excluded.
5.Neither shall commit sins to the prejudice of the other.
6.The wronged party shall be aided.
7.The Jews shall contribute to the cost of war so long as they are fighting alongside the believers.
8.Madinah shall remain sacred and inviolable for all that join this treaty.
9.Should any disagreement arise between the signatories to this treaty, then Allâh, the All-High
and His Messenger shall settle the dispute.
10.The signatories to this treaty shall boycott Quraish commercially; they shall also abstain from
extending any support to them.
11.Each shall contribute to defending Madinah, in case of a foreign attack, in its respective area.
12.This treaty shall not hinder either party from seeking lawful revenge.
Madinah and its suburbs, after the ratification of this treaty, turned into a coalition state, with Madinah
proper as capital and Muhammad (Peace be upon him) as ‘president’; authorities lay mainly in the hand
of the Muslims, and consequently it was a real capital of Islam. To expand the zone of peace and
security the Prophet (Peace be upon him) started to enter into similar treaties with other tribes living
around ‘his state’.
THE PROPHET ON THE BATTLEFIELD
The Quraishites, mortified at the escape of the Prophet (Peace be upon him) along with his devoted
companions, and jealous of his growing power in Madinah, kept a stringent watch over the Muslims left
behind and persecuted them in every possible way. They also initiated clandestine contacts with
‘
Abdullah bin Uabi bin Salul, chief of Madinese polytheists, and president designate of the tribes ‘Aws
and Khazraj before the Prophet’s emigration. They senthim a strongly-worded ultimatum ordering him
to fight or expel the Prophet, otherwise they would launch a widespread military campaign that would
exterminate his people and proscribe his women.
His pride wounded and kingship no longer his, ‘Abdullah bin Uabi bin Salul, a priori responded positively
to his Quraishite co-polytheists. He mobilized his supporters to counteract the Muslims. The Prophet
(Peace be upon him) on hearing about this unholy alliance, summoned ‘Abdullah and admonished him
to be more sensible and thoughtful and cautioned his men against being snared in malicious tricks. The
men, on grounds of cowardice, or reason, gave up the idea. Their chief, however, seemingly complied,
but at heart, he remained a wicked unpredictable accomplice with Quraish and the envious Jews.
Skirmishes and provocations started to pave the way for a major confrontation between the Muslims
and polytheists. Sa‘d bin Mu‘adh, an outstanding Helper, announced his intention to observe ‘Umrah
(lesser pilgrimage) and headed for Makkah. There Omaiya bin Khalaf provided tutelage for him to
observe the ritual circumambulation. Abu Jahl, an archenemy of Islam saw him in the Sacred Sanctuary
and threatened he would have killed him if he had not been in the company of Omaiya. Sa‘d, fearlessly
and defiantly, challenged him to committing any folly at the risk of cutting their caravans off.
Provocative actions continued and Quraish sent the Muslims a note threatening to put them to death in
their own homeland. Those were not mere words, for the Prophet (Peace be upon him) received
information from reliable sources attesting to real intrigues and plots being hatched by the enemies of
Islam. Precautionary measures were taken and a state of alertness was called for, including the
positioning of security guards around the house of the Prophet (Peace be upon him) and strategic
junctures. ‘Aishah (May Allah be pleased with her) reported that Allâh’s Messenger (Peace be upon him)
lay down on bed during one night on his arrival in Madinah and said: Were there a pious person from
amongst my Companions who should keep a watch for me during the night? She [‘Aishah (May Allah be
pleased with her)] said: We were in this state when we heard the clanging noise of arms. He [the
Prophet (Peace be upon him)] said: Who is it? He said: This is Sa‘d bin Abi Waqqas. Allâh’s Messenger
(Peace be upon him) said to him: What brings you here? Thereupon he said: I harboured fear (lest any
harm should come to) Allâh’s Messenger (Peace be upon him), so I came to serve as your sentinel.
Allâh’s Messenger (Peace be upon him) invoked blessings upon him and then he slept.
This state of close vigilance continued ceaselessly until the Words of Allâh were revealed saying:
l “
Allâh will protect you from mankind.”[5:67]
Here, the Prophet (Peace be upon him) peeped from the dome of his house asking his people to go
away, and making it clear that Allâh would take the charge of protecting him.
The Prophet’s life was not the only target of the wicked schemes, but rather the lives and the whole
entity of the Muslims. When the Madinese provided the Prophet (Peace be upon him) and his
Companions with safe refuge, the desert bedouins began to look at them all in the same perspective,
and outlawed all the Muslims.
At this precarious juncture with Quraish, intent on pursuing their aggressive and devilish plans, Allâh,
the All-High, gave the Muslims the permission to take arms against the disbelievers:
l “Permission to fight is given to those (i.e. believers against those disbelievers), who are fighting
them, (and) because they (believers) have been wronged, and surely Allâh is Able to give them (believers) victory.” [22:39]
This verse was revealed in a larger context of Divine instructions to eradicate all aspects of falsehood,
and hold in honour the symbols and rites of Allâh:
l “Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salât:
[i.e. to perform Salât (prayer) — the five compulsory, congregational prayers (the males in
Mosques)], to pay the Zakat (obligatory charity), and they enjoin Al-Ma‘ruf (i.e. Islamic
Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism
and all that Islam has forbidden) [i.e. they make the Qur’ân as the Law of their country in all the
spheres of life].” [22:41].
Doubtlessly, the permission to fight was revealed in Madinah after emigration, not in Makkah, still the
exact date where of is in doubt.
The permission to fight was already there, but in the light of the status quo, it was wise for the Muslims
to bring the commercial routes leading to Makkah under their control. To realize this strategic objective,
the Prophet (Peace be upon him) had to choose either of two options:
1.Entering into non-aggression pacts with the tribes inhabiting either the areas adjacent to the
routes or between these routes and Madinah. With respect to this course of action, the Prophet
(Peace be upon him) had already signed, together with the Jews and other neighbouring tribes,
the aforementioned pact of cooperation and good neighbourliness.
2.Despatching successive armed missions for harassment along the strategic commercial routs.
PRE-BADR MISSIONS AND INVASIONS:
With a view to implementing these plans, the Muslims commenced real military activities, which at first
took the form of reconnaissance patrols delegated to explore the geopolitical features of the roads
surrounding Madinah and others leading to Makkah, and building alliances with the tribes nearby. The
Prophet wanted to impress upon the polytheists and Jews of Madinah as well as the bedouins in its
vicinity, that the Muslims had smashed their old fears, and had been too strong to be attacked with
impunity. He also wanted to display the power of his followers in order to deter Quraish from
committing any military folly against him which might jeopardize their economic life and means of
living, and to stop them from persecuting the helpless Muslims detained in Makkah, consequently he
would avail himself of this opportunity and resume his job of propagating the Divine Call freely.
The following is a resume of these missions and errands:
1.Saif Al-Bahr Platoon sent in Ramadan 1 A.H., i.e. 623 A.D. led by Hamzah bin ‘Abdul Muttalib and
comprising 30 Emigrants with a definite task of intercepting a caravan belonging to Quraish. It
was a caravan of 300 people including Abu Jahl bin Hisham. The two parties encountered each
other and aligned in preparation for fighting. Majdi bin ‘Amr, on good terms with both sides,
happened to be there and managed to prevent an imminent clash.
l
On that occasion, the Prophet (Peace be upon him) accredited the first flag in the history of
Muslims. It was white in colour and was entrusted to Kinaz bin Husain Al-Ghanawi, to carry.
2.In Shawwal, 1 A.H., i.e. April 623 A.D. The Messenger of Allâh (Peace be upon him) despatched
‘Ubaidah bin Al-Harith bin Al-Muttalib at the head of 60 horsemen of Emigrants to a spot called
Batn Rabegh where they encountered Abu Sufyan at the head of a caravan of 200 men. There
was arrow shooting but no actual fighting.
l
It is interesting to note that two Muslims, Al-Miqdad bin ‘Amr Al-Bahrani and ‘Utbah bin Ghazwan
Al-Mazini, defected from the caravan of Quraish and joined the ranks of ‘Ubaidah. The Muslims had a white flag carried by Mistah bin Athatha bin Al-Muttalib bin ‘Abd Munaf.
3.In Dhul Qa‘dah 1 A.H., i.e. May 623 A.D. the Prophet (Peace be upon him) despatched Sa‘d bin
Abi Waqqas at the head of 20 horsemen, and instructed them not to go beyond Al-Kharrar. After
a five-day march they reached the spot to discover that the camels of Quraish had left the day
before; their flag, as usual, was white and carried by Al-Miqdad bin ‘Amr.
4.Ghazwa Al-Abwa’ or Waddan. It was in Safar 2 A.H., i.e. 623 A.D. The Messenger of Allâh (Peace
be upon him) set out himself at the head of 70 men, mostly Emigrants, to intercept a camel
caravan belonging to Quraish, leaving behind Sa‘d bin ‘Ubadah to dispose the affairs in Madinah.
When he reached Waddan, a place between Makkah and Madinah, he found none.
l In the process of this campaign, he contracted a non-aggressiopact with ‘Amr bin Makhshi AdDamari.
The provisions of the pact go as follows:
¡ “This is a document from Muhammad, the Messenger of Allâh concerning Bani Damrah in
which he established them safe and secure in their wealth and lives. They can expect
support from the Muslims unless they oppose the religion of Allâh. They are also expected
to respond positively in case the Prophet sought their help.”
This was the first invasion under the leadership of the Messenger of Allâh. It took fifteen days,
with a white flag carried by Hamzah bin ‘Abdul Muttalib.
5.Buwat Invasion. It took place in Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. The Prophet (Peace be upon
him), at the head of 200 companions, marched for Buwat to intercept a caravan belonging to
Quraish comprising 100 Quraishites, Omaiya bin Khalaf among them, and 2500 camels. When he
reached Buwat, the caravan had left. Before leaving Madinah, he mandated Sa‘d bin Mu‘adh to
dispose the affairs until his return.
6.Safwan Invasion. In Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. Karz bin Jabir at the head of a small
group of polytheists raided the pastures of Madinah and looted some animals. The Prophet
(Peace be upon him) at the head of 70 men left Madinah to fight the aggressors. He went in their
pursuit till he reached a place called Safwan near Badr but could not catch up with them. This
invasion came to be known as the preliminary Badr Invasion. During his absence, the Prophet
(Peace be upon him) entrusted Zaid bin Harithah with the disposition of the affairs in Madinah.
The standard was white in colour and entrusted to ‘Ali bin Abi Talib to carry.
7.Dhil ‘Ushairah Invasion. It was in Jumada-al-Ula and Jumada-al-Akhirah the first or second 2
A.H., i.e. November-December 623 A.D. The Prophet (Peace be upon him) at the head of 150200
Muslim volunteers,
ﻢﻠﺳو ﻪﯿﻠﻋ ﷲا ﻰﻠﺻ contracted a non-aggression pact with Bani Madlij and their allies Bani Dhumrah.
Abu Salama bin ‘Abd Al-Asad Al-Makhzumi was mandated to rule Madinah in his absence.
8.The Platoon of Nakhlah. It took place in Rajab 2 A.H., i.e. January 624 A.H. The Messenger of
Allâh (Peace be upon him) despatched ‘Abdullah bin Jahsh Asadi to Nakhlah at the head of 12
Emigrants with six camels. ‘Abdullah was given a letter by the Prophet (Peace be upon him) but
was instructed to read it only after two days. He followed the instructions and discovered that he
was asked to go on to a place called Nakhlah standing between Makkah and At-Ta’if, intercept a
caravan for Quraish and collect news about their intentions. He disclosed the contents of the
letters to his fellows who blindly obeyed the orders. At Nakhlah, the caravan passed carrying
loads of raisins (dried grapes), food stuff and other commodities. Notable polytheists were also
there such as ‘Amr bin Al-Hadrami, ‘Uthman and Naufal, sons of ‘Abdullah bin Al-Mugheerah and
others... The Muslims held consultations among themselves with respect to fighting them taking
into account Rajab which was a sacred month (during which, along with Dhul Hijja, Dhul Qa‘da
and Muharram, war activities were suspended as was the custom in Arabia then). At last they
agreed to engage with them in fighting. ‘Amr bin Al-Hadrami was shot dead by an arrow,
‘
Uthman and Al-Hakam were captured whereas Naufal escaped. They came back with the booty
and the two prisoners. They set aside one-fifth of the booty assigned to Allâh and His Messenger,
and took the rest. The Messenger disapproved of that act and suspended any action as regards the camels and the two captives on account of the prohibited months already mentioned. The
polytheists, on their part, exploited this golden opportunity to calumniate the Muslims and accuse
them of violating what is Divinely inviolable. This idle talk brought about a painful headache to
Muhammad’s Companions, until at last they were relieved when the Revelation came down
giving a decisive answer and stating quite explicitly that the behaviour of the polytheists in the
whole process was much more heinous and far more serious than the act of the Muslims:
l “They ask you concerning fighting in the sacred months (i.e. 1st, 7th, 11th and 12th months of
the Islamic calendar). Say, ‘Fighting therein is a great (transgression) but a greater
(transgression) with Allâh is to prevent mankind from following the way of Allâh, to disbelieve in
Him, to prevent access to Al-Masjid-Al-Harâm (at Makkah), and to drive out its inhabitants, and
Al-Fitnah is worse than killing.” [2:217]
The Words of Allâh were quite clear and said that the tumult created by the polytheists was groundless.
The sacred inviolable sanctities had been repeatedly violated in the long process of fighting Islam and
persecuting its adherents. The wealth of the Muslims as well as their homes had already been violated
and their Prophet (Peace be upon him) had been the target of repeated attempts on his life. In short,
that sort of propaganda could deservedly be described as impudence and prostitution. This has been a
resume of pre-Badr platoons and invasions. None of them witnessed any sort of looting property or
killing people except when the polytheists had committed such crimes under the leadership of Karz bin
Jabir Al-Fahri. It was, in fact, the polytheists who had initiated such acts. No wonder, for such illbehaviour
is
immanent
in
their
natural
disposition.
Shortly afterwards, the two captives were released and blood money was given to the killed man’s
father.
After this event, Quraish began to realize the real danger that Madinah could present with. They came
to know that Madinah had always been on the alert, watching closely their commercial caravans. It was
then common knowledge to them that the Muslims in their new abode could span and extend their
military activities over an area of 300 miles. and bring it under full control. However, the new situation
borne in mind, the Makkans could not be deterred and were too obstinate to come to terms with the
new rising power of Islam. They were determined to bring their fall by their own hands and with this
recklessness they precipitated the great battle of Badr.
The Muslims, on the other hand, and at the behest of their Lord, were ordered to go to war in Sha‘ban
2 A.H:
l
“
And fight, in the way of Allâh those who fight you; but transgress not the limits. Truly, Allâh
likes not the transgressors. And kill them wherever you find them, and turn them out from where
they have turned you out. And Al-Fitnah (polytheism or calamity) is worse than killing. And fight
not with them at Al-Masjid-Al-Harâm (the Sanctuary at Makkah), unless they (first) fight you
there. But if they attack you, then kill them. Such is the recompense of the disbelievers. But if
they cease, then Allâh is Oft-Forgiving, Most Merciful. And fight them until there is no more
Fitnah (disbelief and worshipping of others along with Allâh) and (all and every kind of ) worship
is for Allâh (Alone). But if they cease, let there be no transgression except against Az-Zalimûn
(polytheists, and wrong-doers, etc.)” [2:190-193]
Before long, Allâh again sent the Muslims a different sort of verses whereby teaching them ways of
fighting, urging them to go to war and demonstrating relevant rules:
l “
So, when you meet (in fight - Jihâd in Allâh’s cause), those who disbelieve smite at their necks
till when you have killed and wounded many of them, then bind a bond firmly (on them, i.e. take
them as captives). Thereafter (is the time) either for generosity (i.e. free them without ransom),
or ransom (according to what benefits Islam), until the war lays down its burden. Thus [you are
ordered by Allâh to continue in carrying out Jihâd against the disbelievers till they embrace Islam
(i.e. are saved from the punishment in the Hell-fire) or at least come under your protection], but if it had been Allâh’s Will, He Himself could certainly have punished them (without you). But (He
lets you fight), in order to test you, some with others. But those who are killed in the way of
Allâh, He will never let their deeds be lost. He will guide them and set right their state. And admit
them to Paradise which He has made known to them (i.e. they will know their places in Paradise
more than they used to know their houses in the world). O you who believe! If you help (in the
cause of) Allâh, He will help you, and make your foothold firm.” [47:4-7]
Shortly afterwards, Allâh began to dispraise the hypocrites, the weak at heart and cowardly elements:
l “
But when a decisive Sûrah (explaining and ordering things) is sent down, and fighting (Jihâd —
the holy fighting) is mentioned (i.e. ordained) therein, you will see those in whose hearts is a
disease (of hypocrisy) looking at you with a look of one fainting to death. ” [47:20]
The prevalent exigencies required as a top priority exhorting the Muslims to fight. Any leader with a
deep insight would order his soldiers to get ready for any sort of emergency, let alone the All-Knowing
Exalted Lord, Who is at all times omniscient of the minutest details of affairs. The event of that skirmish
with the polytheists dealt a heavy blow to the pride of Quraish and created a sort of horrible
restlessness amongst them.
The aforementioned Qur’ânic verses, enjoining the Muslims to strive in the cause of Allâh, betrayed the
proximity of blood clashes that would be crowned by a decisive victory for the Muslims, and final
expulsion of polytheists out of the Sacred City, Makkah. They referred to rules pertinent to the
treatment of captives and slaughtering the pagan soldiers till the war ended and laid down its burdens.
All of these could act as clues to a final triumph that would envelop the strife of the Muslims towards
their noble objectives.
Another event of great significance featured the same month Sha‘ban 2 A.H., i.e. February 624 A.D.,
which was a Divine injunction ordering that Al-Qiblah be changed from Jerusalem to the Sacred Mosque
in Makkah. That was of a great advantage to the Muslims at two levels. First, it brought about a kind of
social sifting, so to speak, in terms of the hypocrites of the Jews and others weak at heart, and
revealed their true nature and inclinations; the ranks of the Muslims were thereby purged from those
discord-prone elements. Second, facing a new Qiblah, the Sacred Mosque in Makkah, refers gently to a
new role awaiting the Muslims to take up, and would start only after the repatriation of the Muslims to
their Sacred City, Makkah for it is not logical for the Muslims to leave their Qiblah at the mercy of non Muslims.
The Muslims, therefore, at the behest of Allâh and on account of those Divine clues, augmented their
activities and their tendency towards striving in the cause of Allâh and encountering His enemies in a
decisive battle were greatly intensified.
Soon after emigrating to Madinah and making sure that the pillars of the new Islamic community were
well established on strong bases of administrative, political and ideological unity, the Prophet (Peace be
upon him) commenced to establish regular and clearly-defined relations with non-Muslims. All of these
efforts were exerted solely to provide peace, security, and prosperity to all mankind at large, and to
bring about a spirit of rapport and harmony within his region, in particular.
Geographically, the closest people to Madinah were the Jews. Whilst harbouring evil intentions, and
nursing bitter grudge, they showed not the least resistance nor the slightest animosity. The Prophet
decided to ratify a treaty with them with clauses that provided full freedom in faith and wealth. He had
no intention whatsoever of following severe policies involving banishment, seizure of wealth and land or
hostility.
The treaty came within the context of another one of a larger framework relating to inter-Muslim
relationships.
The most important provisions of the treaty are the following:
1.The Jews of Bani ‘Awf are one community with the believers. The Jews will profess their religion,
and the Muslims theirs.
2.The Jews shall be responsible for their expenditure, and the Muslims for theirs.
3.If attacked by a third party, each shall come to the assistance of the other.
4.Each party shall hold counsel with the other. Mutual relation shall be founded on righteousness;
sin is totally excluded.
5.Neither shall commit sins to the prejudice of the other.
6.The wronged party shall be aided.
7.The Jews shall contribute to the cost of war so long as they are fighting alongside the believers.
8.Madinah shall remain sacred and inviolable for all that join this treaty.
9.Should any disagreement arise between the signatories to this treaty, then Allâh, the All-High
and His Messenger shall settle the dispute.
10.The signatories to this treaty shall boycott Quraish commercially; they shall also abstain from
extending any support to them.
11.Each shall contribute to defending Madinah, in case of a foreign attack, in its respective area.
12.This treaty shall not hinder either party from seeking lawful revenge.
Madinah and its suburbs, after the ratification of this treaty, turned into a coalition state, with Madinah
proper as capital and Muhammad (Peace be upon him) as ‘president’; authorities lay mainly in the hand
of the Muslims, and consequently it was a real capital of Islam. To expand the zone of peace and
security the Prophet (Peace be upon him) started to enter into similar treaties with other tribes living
around ‘his state’.
THE PROPHET ON THE BATTLEFIELD
The Quraishites, mortified at the escape of the Prophet (Peace be upon him) along with his devoted
companions, and jealous of his growing power in Madinah, kept a stringent watch over the Muslims left
behind and persecuted them in every possible way. They also initiated clandestine contacts with
‘
Abdullah bin Uabi bin Salul, chief of Madinese polytheists, and president designate of the tribes ‘Aws
and Khazraj before the Prophet’s emigration. They senthim a strongly-worded ultimatum ordering him
to fight or expel the Prophet, otherwise they would launch a widespread military campaign that would
exterminate his people and proscribe his women.
His pride wounded and kingship no longer his, ‘Abdullah bin Uabi bin Salul, a priori responded positively
to his Quraishite co-polytheists. He mobilized his supporters to counteract the Muslims. The Prophet
(Peace be upon him) on hearing about this unholy alliance, summoned ‘Abdullah and admonished him
to be more sensible and thoughtful and cautioned his men against being snared in malicious tricks. The
men, on grounds of cowardice, or reason, gave up the idea. Their chief, however, seemingly complied,
but at heart, he remained a wicked unpredictable accomplice with Quraish and the envious Jews.
Skirmishes and provocations started to pave the way for a major confrontation between the Muslims
and polytheists. Sa‘d bin Mu‘adh, an outstanding Helper, announced his intention to observe ‘Umrah
(lesser pilgrimage) and headed for Makkah. There Omaiya bin Khalaf provided tutelage for him to
observe the ritual circumambulation. Abu Jahl, an archenemy of Islam saw him in the Sacred Sanctuary
and threatened he would have killed him if he had not been in the company of Omaiya. Sa‘d, fearlessly
and defiantly, challenged him to committing any folly at the risk of cutting their caravans off.
Provocative actions continued and Quraish sent the Muslims a note threatening to put them to death in
their own homeland. Those were not mere words, for the Prophet (Peace be upon him) received
information from reliable sources attesting to real intrigues and plots being hatched by the enemies of
Islam. Precautionary measures were taken and a state of alertness was called for, including the
positioning of security guards around the house of the Prophet (Peace be upon him) and strategic
junctures. ‘Aishah (May Allah be pleased with her) reported that Allâh’s Messenger (Peace be upon him)
lay down on bed during one night on his arrival in Madinah and said: Were there a pious person from
amongst my Companions who should keep a watch for me during the night? She [‘Aishah (May Allah be
pleased with her)] said: We were in this state when we heard the clanging noise of arms. He [the
Prophet (Peace be upon him)] said: Who is it? He said: This is Sa‘d bin Abi Waqqas. Allâh’s Messenger
(Peace be upon him) said to him: What brings you here? Thereupon he said: I harboured fear (lest any
harm should come to) Allâh’s Messenger (Peace be upon him), so I came to serve as your sentinel.
Allâh’s Messenger (Peace be upon him) invoked blessings upon him and then he slept.
This state of close vigilance continued ceaselessly until the Words of Allâh were revealed saying:
l “
Allâh will protect you from mankind.”[5:67]
Here, the Prophet (Peace be upon him) peeped from the dome of his house asking his people to go
away, and making it clear that Allâh would take the charge of protecting him.
The Prophet’s life was not the only target of the wicked schemes, but rather the lives and the whole
entity of the Muslims. When the Madinese provided the Prophet (Peace be upon him) and his
Companions with safe refuge, the desert bedouins began to look at them all in the same perspective,
and outlawed all the Muslims.
At this precarious juncture with Quraish, intent on pursuing their aggressive and devilish plans, Allâh,
the All-High, gave the Muslims the permission to take arms against the disbelievers:
l “Permission to fight is given to those (i.e. believers against those disbelievers), who are fighting
them, (and) because they (believers) have been wronged, and surely Allâh is Able to give them (believers) victory.” [22:39]
This verse was revealed in a larger context of Divine instructions to eradicate all aspects of falsehood,
and hold in honour the symbols and rites of Allâh:
l “Those (Muslim rulers) who, if We give them power in the land, (they) order for Iqamat-as-Salât:
[i.e. to perform Salât (prayer) — the five compulsory, congregational prayers (the males in
Mosques)], to pay the Zakat (obligatory charity), and they enjoin Al-Ma‘ruf (i.e. Islamic
Monotheism and all that Islam orders one to do), and forbid Al-Munkar (i.e. disbelief, polytheism
and all that Islam has forbidden) [i.e. they make the Qur’ân as the Law of their country in all the
spheres of life].” [22:41].
Doubtlessly, the permission to fight was revealed in Madinah after emigration, not in Makkah, still the
exact date where of is in doubt.
The permission to fight was already there, but in the light of the status quo, it was wise for the Muslims
to bring the commercial routes leading to Makkah under their control. To realize this strategic objective,
the Prophet (Peace be upon him) had to choose either of two options:
1.Entering into non-aggression pacts with the tribes inhabiting either the areas adjacent to the
routes or between these routes and Madinah. With respect to this course of action, the Prophet
(Peace be upon him) had already signed, together with the Jews and other neighbouring tribes,
the aforementioned pact of cooperation and good neighbourliness.
2.Despatching successive armed missions for harassment along the strategic commercial routs.
PRE-BADR MISSIONS AND INVASIONS:
With a view to implementing these plans, the Muslims commenced real military activities, which at first
took the form of reconnaissance patrols delegated to explore the geopolitical features of the roads
surrounding Madinah and others leading to Makkah, and building alliances with the tribes nearby. The
Prophet wanted to impress upon the polytheists and Jews of Madinah as well as the bedouins in its
vicinity, that the Muslims had smashed their old fears, and had been too strong to be attacked with
impunity. He also wanted to display the power of his followers in order to deter Quraish from
committing any military folly against him which might jeopardize their economic life and means of
living, and to stop them from persecuting the helpless Muslims detained in Makkah, consequently he
would avail himself of this opportunity and resume his job of propagating the Divine Call freely.
The following is a resume of these missions and errands:
1.Saif Al-Bahr Platoon sent in Ramadan 1 A.H., i.e. 623 A.D. led by Hamzah bin ‘Abdul Muttalib and
comprising 30 Emigrants with a definite task of intercepting a caravan belonging to Quraish. It
was a caravan of 300 people including Abu Jahl bin Hisham. The two parties encountered each
other and aligned in preparation for fighting. Majdi bin ‘Amr, on good terms with both sides,
happened to be there and managed to prevent an imminent clash.
l
On that occasion, the Prophet (Peace be upon him) accredited the first flag in the history of
Muslims. It was white in colour and was entrusted to Kinaz bin Husain Al-Ghanawi, to carry.
2.In Shawwal, 1 A.H., i.e. April 623 A.D. The Messenger of Allâh (Peace be upon him) despatched
‘Ubaidah bin Al-Harith bin Al-Muttalib at the head of 60 horsemen of Emigrants to a spot called
Batn Rabegh where they encountered Abu Sufyan at the head of a caravan of 200 men. There
was arrow shooting but no actual fighting.
l
It is interesting to note that two Muslims, Al-Miqdad bin ‘Amr Al-Bahrani and ‘Utbah bin Ghazwan
Al-Mazini, defected from the caravan of Quraish and joined the ranks of ‘Ubaidah. The Muslims had a white flag carried by Mistah bin Athatha bin Al-Muttalib bin ‘Abd Munaf.
3.In Dhul Qa‘dah 1 A.H., i.e. May 623 A.D. the Prophet (Peace be upon him) despatched Sa‘d bin
Abi Waqqas at the head of 20 horsemen, and instructed them not to go beyond Al-Kharrar. After
a five-day march they reached the spot to discover that the camels of Quraish had left the day
before; their flag, as usual, was white and carried by Al-Miqdad bin ‘Amr.
4.Ghazwa Al-Abwa’ or Waddan. It was in Safar 2 A.H., i.e. 623 A.D. The Messenger of Allâh (Peace
be upon him) set out himself at the head of 70 men, mostly Emigrants, to intercept a camel
caravan belonging to Quraish, leaving behind Sa‘d bin ‘Ubadah to dispose the affairs in Madinah.
When he reached Waddan, a place between Makkah and Madinah, he found none.
l In the process of this campaign, he contracted a non-aggressiopact with ‘Amr bin Makhshi AdDamari.
The provisions of the pact go as follows:
¡ “This is a document from Muhammad, the Messenger of Allâh concerning Bani Damrah in
which he established them safe and secure in their wealth and lives. They can expect
support from the Muslims unless they oppose the religion of Allâh. They are also expected
to respond positively in case the Prophet sought their help.”
This was the first invasion under the leadership of the Messenger of Allâh. It took fifteen days,
with a white flag carried by Hamzah bin ‘Abdul Muttalib.
5.Buwat Invasion. It took place in Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. The Prophet (Peace be upon
him), at the head of 200 companions, marched for Buwat to intercept a caravan belonging to
Quraish comprising 100 Quraishites, Omaiya bin Khalaf among them, and 2500 camels. When he
reached Buwat, the caravan had left. Before leaving Madinah, he mandated Sa‘d bin Mu‘adh to
dispose the affairs until his return.
6.Safwan Invasion. In Rabi‘ Al-Awwal 2 A.H., i.e. 623 A.D. Karz bin Jabir at the head of a small
group of polytheists raided the pastures of Madinah and looted some animals. The Prophet
(Peace be upon him) at the head of 70 men left Madinah to fight the aggressors. He went in their
pursuit till he reached a place called Safwan near Badr but could not catch up with them. This
invasion came to be known as the preliminary Badr Invasion. During his absence, the Prophet
(Peace be upon him) entrusted Zaid bin Harithah with the disposition of the affairs in Madinah.
The standard was white in colour and entrusted to ‘Ali bin Abi Talib to carry.
7.Dhil ‘Ushairah Invasion. It was in Jumada-al-Ula and Jumada-al-Akhirah the first or second 2
A.H., i.e. November-December 623 A.D. The Prophet (Peace be upon him) at the head of 150200
Muslim volunteers,
ﻢﻠﺳو ﻪﯿﻠﻋ ﷲا ﻰﻠﺻ contracted a non-aggression pact with Bani Madlij and their allies Bani Dhumrah.
Abu Salama bin ‘Abd Al-Asad Al-Makhzumi was mandated to rule Madinah in his absence.
8.The Platoon of Nakhlah. It took place in Rajab 2 A.H., i.e. January 624 A.H. The Messenger of
Allâh (Peace be upon him) despatched ‘Abdullah bin Jahsh Asadi to Nakhlah at the head of 12
Emigrants with six camels. ‘Abdullah was given a letter by the Prophet (Peace be upon him) but
was instructed to read it only after two days. He followed the instructions and discovered that he
was asked to go on to a place called Nakhlah standing between Makkah and At-Ta’if, intercept a
caravan for Quraish and collect news about their intentions. He disclosed the contents of the
letters to his fellows who blindly obeyed the orders. At Nakhlah, the caravan passed carrying
loads of raisins (dried grapes), food stuff and other commodities. Notable polytheists were also
there such as ‘Amr bin Al-Hadrami, ‘Uthman and Naufal, sons of ‘Abdullah bin Al-Mugheerah and
others... The Muslims held consultations among themselves with respect to fighting them taking
into account Rajab which was a sacred month (during which, along with Dhul Hijja, Dhul Qa‘da
and Muharram, war activities were suspended as was the custom in Arabia then). At last they
agreed to engage with them in fighting. ‘Amr bin Al-Hadrami was shot dead by an arrow,
‘
Uthman and Al-Hakam were captured whereas Naufal escaped. They came back with the booty
and the two prisoners. They set aside one-fifth of the booty assigned to Allâh and His Messenger,
and took the rest. The Messenger disapproved of that act and suspended any action as regards the camels and the two captives on account of the prohibited months already mentioned. The
polytheists, on their part, exploited this golden opportunity to calumniate the Muslims and accuse
them of violating what is Divinely inviolable. This idle talk brought about a painful headache to
Muhammad’s Companions, until at last they were relieved when the Revelation came down
giving a decisive answer and stating quite explicitly that the behaviour of the polytheists in the
whole process was much more heinous and far more serious than the act of the Muslims:
l “They ask you concerning fighting in the sacred months (i.e. 1st, 7th, 11th and 12th months of
the Islamic calendar). Say, ‘Fighting therein is a great (transgression) but a greater
(transgression) with Allâh is to prevent mankind from following the way of Allâh, to disbelieve in
Him, to prevent access to Al-Masjid-Al-Harâm (at Makkah), and to drive out its inhabitants, and
Al-Fitnah is worse than killing.” [2:217]
The Words of Allâh were quite clear and said that the tumult created by the polytheists was groundless.
The sacred inviolable sanctities had been repeatedly violated in the long process of fighting Islam and
persecuting its adherents. The wealth of the Muslims as well as their homes had already been violated
and their Prophet (Peace be upon him) had been the target of repeated attempts on his life. In short,
that sort of propaganda could deservedly be described as impudence and prostitution. This has been a
resume of pre-Badr platoons and invasions. None of them witnessed any sort of looting property or
killing people except when the polytheists had committed such crimes under the leadership of Karz bin
Jabir Al-Fahri. It was, in fact, the polytheists who had initiated such acts. No wonder, for such illbehaviour
is
immanent
in
their
natural
disposition.
Shortly afterwards, the two captives were released and blood money was given to the killed man’s
father.
After this event, Quraish began to realize the real danger that Madinah could present with. They came
to know that Madinah had always been on the alert, watching closely their commercial caravans. It was
then common knowledge to them that the Muslims in their new abode could span and extend their
military activities over an area of 300 miles. and bring it under full control. However, the new situation
borne in mind, the Makkans could not be deterred and were too obstinate to come to terms with the
new rising power of Islam. They were determined to bring their fall by their own hands and with this
recklessness they precipitated the great battle of Badr.
The Muslims, on the other hand, and at the behest of their Lord, were ordered to go to war in Sha‘ban
2 A.H:
l
“
And fight, in the way of Allâh those who fight you; but transgress not the limits. Truly, Allâh
likes not the transgressors. And kill them wherever you find them, and turn them out from where
they have turned you out. And Al-Fitnah (polytheism or calamity) is worse than killing. And fight
not with them at Al-Masjid-Al-Harâm (the Sanctuary at Makkah), unless they (first) fight you
there. But if they attack you, then kill them. Such is the recompense of the disbelievers. But if
they cease, then Allâh is Oft-Forgiving, Most Merciful. And fight them until there is no more
Fitnah (disbelief and worshipping of others along with Allâh) and (all and every kind of ) worship
is for Allâh (Alone). But if they cease, let there be no transgression except against Az-Zalimûn
(polytheists, and wrong-doers, etc.)” [2:190-193]
Before long, Allâh again sent the Muslims a different sort of verses whereby teaching them ways of
fighting, urging them to go to war and demonstrating relevant rules:
l “
So, when you meet (in fight - Jihâd in Allâh’s cause), those who disbelieve smite at their necks
till when you have killed and wounded many of them, then bind a bond firmly (on them, i.e. take
them as captives). Thereafter (is the time) either for generosity (i.e. free them without ransom),
or ransom (according to what benefits Islam), until the war lays down its burden. Thus [you are
ordered by Allâh to continue in carrying out Jihâd against the disbelievers till they embrace Islam
(i.e. are saved from the punishment in the Hell-fire) or at least come under your protection], but if it had been Allâh’s Will, He Himself could certainly have punished them (without you). But (He
lets you fight), in order to test you, some with others. But those who are killed in the way of
Allâh, He will never let their deeds be lost. He will guide them and set right their state. And admit
them to Paradise which He has made known to them (i.e. they will know their places in Paradise
more than they used to know their houses in the world). O you who believe! If you help (in the
cause of) Allâh, He will help you, and make your foothold firm.” [47:4-7]
Shortly afterwards, Allâh began to dispraise the hypocrites, the weak at heart and cowardly elements:
l “
But when a decisive Sûrah (explaining and ordering things) is sent down, and fighting (Jihâd —
the holy fighting) is mentioned (i.e. ordained) therein, you will see those in whose hearts is a
disease (of hypocrisy) looking at you with a look of one fainting to death. ” [47:20]
The prevalent exigencies required as a top priority exhorting the Muslims to fight. Any leader with a
deep insight would order his soldiers to get ready for any sort of emergency, let alone the All-Knowing
Exalted Lord, Who is at all times omniscient of the minutest details of affairs. The event of that skirmish
with the polytheists dealt a heavy blow to the pride of Quraish and created a sort of horrible
restlessness amongst them.
The aforementioned Qur’ânic verses, enjoining the Muslims to strive in the cause of Allâh, betrayed the
proximity of blood clashes that would be crowned by a decisive victory for the Muslims, and final
expulsion of polytheists out of the Sacred City, Makkah. They referred to rules pertinent to the
treatment of captives and slaughtering the pagan soldiers till the war ended and laid down its burdens.
All of these could act as clues to a final triumph that would envelop the strife of the Muslims towards
their noble objectives.
Another event of great significance featured the same month Sha‘ban 2 A.H., i.e. February 624 A.D.,
which was a Divine injunction ordering that Al-Qiblah be changed from Jerusalem to the Sacred Mosque
in Makkah. That was of a great advantage to the Muslims at two levels. First, it brought about a kind of
social sifting, so to speak, in terms of the hypocrites of the Jews and others weak at heart, and
revealed their true nature and inclinations; the ranks of the Muslims were thereby purged from those
discord-prone elements. Second, facing a new Qiblah, the Sacred Mosque in Makkah, refers gently to a
new role awaiting the Muslims to take up, and would start only after the repatriation of the Muslims to
their Sacred City, Makkah for it is not logical for the Muslims to leave their Qiblah at the mercy of non Muslims.
The Muslims, therefore, at the behest of Allâh and on account of those Divine clues, augmented their
activities and their tendency towards striving in the cause of Allâh and encountering His enemies in a
decisive battle were greatly intensified.
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