The Raids and Early Skirmishes

The Policies of Muslims in the Medinah

After months of migration, Muslims settled in the city, with the concern of the migrants from Mecca growing. They began to think about those they left behind and the harm that Quraysh had inflicted upon them. What would they do? Many historians suggest that they, led by Muhammad, contemplated revenge against Quraysh and initiated hostilities. Some even argue that this conflict had been contemplated since their arrival in the city. However, their focus shifted to building homes and organizing their livelihoods, which delayed their intentions. Some believe that Muhammad established the Treaty of Al-Aqabah primarily to prepare for the impending conflict, and it was natural that Quraysh was their first target. On the morning of Al-Aqabah, Quraysh became aware of this and approached the Aws and Khazraj tribes to inquire about it.

Some support this by citing events that occurred eight months after the Prophet and the migrants settled in the city. Muhammad sent his uncle Hamza ibn Abd al-Muttalib with thirty riders from the migrants (excluding the Ansar) to the coastal area near Al-Ais where they encountered Abu Jahl bin Hisham with three hundred riders from Mecca. Hamza was prepared to fight Quraysh, but mutual acquaintance Majdi ibn Amr al-Juhani intervened, and both parties dispersed without conflict. Following this, Muhammad sent Ubaydah ibn al-Harith with sixty riders from the migrants (excluding the Ansar). They headed to a water source in Al-Hijaz, in the valley of Rabigh. There, they encountered a group of Quraysh led by Abu Sufyan numbering more than two hundred. They withdrew without fighting, except for Sa'd ibn Abi Waqqas, who reportedly made the first shot with an arrow, marking it as the first arrow shot in Islam. Sa'd later led eight or twenty riders (depending on the account) from the migrants on another mission but returned without fulfilling their intended purpose.

The Prophet's Personal Expeditions

Some argue that the Prophet personally led expeditions during the first twelve months after his arrival in Medina. Sa'd bin Ubadah was said to have led one such expedition to Al-Abwa, aiming to reach Quraysh and the Banu Damrah tribe. However, they did not encounter Quraysh, and the Banu Damrah pledged allegiance to the Prophet. About a month later, he led two hundred migrants and Ansar to Buwat, intending to intercept a caravan led by Umayyah bin Khalaf, carrying a thousand camels guarded by one hundred warriors. They missed the caravan as it took a different route.

Approximately two or three months after returning from Buwat, Abu Salamah bin Abd al-Asad was appointed to lead an expedition to the city. He led over two hundred Muslims, and they settled in the region of Batn Yanbu for several nights in Jumada al-Awwal and Jumada al-Thani of the second year of Hijra (October 623 CE), awaiting a Quraysh caravan led by Abu Sufyan. However, they missed it. During this journey, the Prophet entered into alliances with the Mudlij tribe and their allies, the Banu Damrah.

The Prophet did not return to the city for ten nights when Kurz bin Jabir al-Fihri, who was connected to Mecca and Quraysh, raided Medina's camels and livestock. The Prophet set out in pursuit of him, appointing Zaid bin Harithah to lead the city in his absence. He followed the raiders until he reached a place called Safwan, near Badr. However, he was unable to catch Kurz. This expedition is known as the "Ghazwah of Badr al-Ula" by some biographers.

Historians' Views on the Early Expeditions

Doesn't all of this serve as evidence that the migrants, led by Muhammad, contemplated revenge against Quraysh and had a disposition towards hostility and war? At the very least, in the view of these historians, it indicates that their initial expeditions and raids served two main purposes:

1. Intercepting Quraysh Caravans: The first purpose was to intercept the Quraysh caravans on their way to or from the Levant during the summer trading season. The migrants hoped to seize any wealth carried by these caravans during their trade journeys.
2. Securing Routes: The second purpose was to secure the routes for future attacks on Quraysh caravans heading to the Levant. This involved forming alliances and treaties with the tribes along the route between Medina and the Red Sea, making it easier for the migrants to attack the caravans without fear of retribution from these tribes. This protection prevented the Muslims from facing resistance when taking men and wealth from these caravans.

The Prophet Muhammad (peace be upon him) entrusted these early expeditions to individuals such as Hamza, Ubaydah bin al-Harith, and Sa'd bin Abi Waqqas. Additionally, the alliances formed with the Banu Damrah and Banu Mudlij tribes, among others, support the second purpose and indicate that targeting the trade routes to the Levant was among the objectives of the Muslims.

Our View on the Purpose of the Early Expeditions

Regarding these early expeditions that began six months after their arrival in Medina, in which the migrants participated alone, it is not reasonable for a person to conclude that they aimed for war against Quraysh and the raiding of its caravans. The evidence does not support such a stance. The secrecy of Hamza's expedition did not involve more than thirty men from the migrants, Ubaydah's expedition numbered no more than sixty, and Sa'd's expedition was comprised of no more than eight or, according to another account, twenty individuals. Typically, those tasked with guarding Quraysh caravans were in much larger numbers than those in these expeditions. Quraysh had increased the protection of their caravans and traders since Muhammad settled in Medina and began forming alliances with neighboring tribes. Regardless of the valor of Hamza, Ubaydah, and Sa'd, they were not inclined to engage in war. They all refrained from fighting and only threatened Quraysh, except for Sa'd, who was said to have shot an arrow.

Moreover, the caravans of Quraysh were protected by their own people in Mecca, who had close blood ties with many of the migrants. Thus, it was not easy for them to kill each other, seek revenge, and plunge both Mecca and Medina into a civil war that the Muslims and pagans had managed to avoid for thirteen consecutive years, starting from the day Muhammad was sent until his migration. The Muslims knew that the pledge of Al-Aqabah was a defensive agreement in which the Aws and Khazraj tribes pledged to protect Muhammad. They did not pledge aggression against anyone.

It is not easy to accept the historians' view, who did not begin writing the Prophet's history until nearly two centuries after his passing, that these early expeditions and battles of the Prophet Muhammad were intended for actual warfare. They require a more rational interpretation that aligns with the policies of the Muslims during this initial period in Medina, which were based on understanding and agreements with various tribes to ensure freedom of religious propagation and good neighborly relations.

In my opinion, these early expeditions were intended to convey to Quraysh that it was in their interest to come to terms with the Muslims among their own people who were forced to leave Mecca due to persecution. This understanding aimed to prevent hostilities and animosity on both sides, ensuring freedom for Muslims to propagate their religion and allowing the people of Mecca to trade with peace along the route to the Levant. The trade carried out by Mecca and Ta'if collectively, which came to Mecca from the southern regions, was extensive. Some caravans consisted of two thousand camels, carrying a cargo worth over fifty thousand dinars. Mecca's annual exports, as estimated by the Orientalist Springer, were equivalent to around two hundred and fifty thousand dinars, approximately one hundred and sixty thousand pounds of gold.

When Quraysh realized that their trade was at risk due to their fellow citizens who had migrated to Medina, they considered the need for understanding. The Muslims hoped that such an understanding would guarantee their desired freedom to propagate their religion and the freedom to enter Mecca and perform the circumambulation of the Ancient House. Such an understanding was not possible unless Quraysh recognized the strength of the migrants among their own people and the threat they posed to their trade route. This explains why Hamza and those with him who encountered Abu Jahl bin Hisham on the coast returned without fighting. It also explains the numerous expeditions the Muslims launched along the trade route to Mecca, which were not aimed at war but intended to threaten Quraysh. Moreover, this is why the Prophet, after experiencing the arrogance of Quraysh and their disregard for his strength, worked to reconcile with the settled tribes along this trade route and form alliances, hoping that Quraysh would reconsider and seek an agreement.

The Ansar and Offensive Expeditions

This opinion is strongly supported by the fact that when the Prophet (peace be upon him) went to Buwat and the 'Ushayrah region, he was accompanied by a significant number of the Ansar, the people of Medina. The Ansar had pledged allegiance to him to defend him, not to wage offensive warfare with him. This will become evident when we examine the situation during the Great Battle of Badr when the Prophet hesitated to engage in battle until the people of Medina agreed to it. If the Ansar did not see a breach of their pledge in Muhammad making agreements with others, it does not mean they joined him in attacking the people of Mecca. War had not broken out due to Arab customs or tribal alliances. There was a significant difference between these precautions that Muhammad took, aimed at strengthening Medina and diminishing the interests of Quraysh, and outright declaring war or seeking it. Thus, the claim that Hamza, 'Ubaydah bin al-Harith, or Sa'd bin Abi Waqqas went out to fight Quraysh and that their expeditions were referred to as "raids" is unfounded in our view. The idea that Muhammad went out to Al-Abwaa, Buwat, and 'Ushayrah as an aggressor is also an excessive interpretation that can be countered by the objections we have presented. Historians' characterization of Muhammad's actions can only be explained by the fact that they did not begin writing about him until the late second century of the Hijra, and they were influenced by the battles that occurred after the Battle of Badr. They considered the prior skirmishes as battles to be added to the wars of the Muslims during the Prophet's time.

It appears that many orientalists recognized this objection, even if they did not explicitly mention it in their books. They lead us to believe that they, despite their contradictions with Muslim historians regarding the intentions of the migrants and Muhammad, have hinted that these early expeditions were meant for plundering the caravans. They suggest that the prospect of plunder and loot attracted the Muslims, in contrast to their pledge in Aqabah, where they did not pledge aggression against anyone. This claim is unfounded because the people of Medina, like the people of Mecca, were not nomads who lived off plunder and raiding. Additionally, they had an inclination toward stability due to their agricultural way of life, which made them reluctant to engage in fighting unless they had a strong reason. The migrants had the right to recover what Quraysh had taken from them, but they did not rush to do so before the Battle of Badr. This was not the motive behind sending out the early expeditions and raids.

Moreover, fighting was not legislated in Islam, nor was it undertaken by the Prophet Muhammad and his companions for the Bedouin motives that Orientalists imagined. Rather, it was prescribed and conducted by Muhammad and his companions to prevent anyone from obstructing them from practicing their religion. They sought to ensure the freedom to propagate their faith and believed that a show of strength was necessary to secure that freedom. We will explore this in detail with further evidence. At that point, it became even clearer that Muhammad's purpose in these treaties was to strengthen the position of Medina, prevent Quraysh from obstructing the Muslims, and avoid confrontations with them so they would not interfere with the Muslims' faith.

Terrorizing the Jews

It is possible that Muhammad had a different objective behind these early expeditions and armed missions. He may have aimed to intimidate the Jews residing in and around Medina. These Jews, after initially showing interest in welcoming Muhammad and making agreements with him to guarantee the freedom to practice his religion and uphold its rituals and obligations, changed their attitude. When they saw Muhammad gaining strength in Medina, his banner rising high, and the influence of Islam increasing, they began to conspire against him.

These Jews, who initially sought to incorporate Muhammad into their community, shifted their stance, engaging in covert hostilities and attempting to undermine him. While they refrained from confronting him directly due to concerns that their commercial interests would be disrupted if a civil war broke out among the people of Medina or if they violated their agreements, they employed various means to sow discord among the Muslims.

They sought to create animosity between the migrants and the Ansar, igniting past grievances between the Aws and the Khazraj by recalling the Battle of Bu'ath and reciting divisive poetry.

Schemes of the Jews

The Muslims were vigilant about the schemes and exaggerations of the Jews, considering them to be among the hypocrites and even regarding them as worse than the hypocrites. They expelled them from the mosque forcibly and refused to sit or converse with them. The Prophet Muhammad, peace be upon him, eventually turned away from them after trying to convince them with arguments and evidence.

Naturally, if the Jewish inhabitants of Medina were left unchecked, they could have become more emboldened and stirred up the strife they sought to create. In the realm of political astuteness, merely warning against them and highlighting their evil intentions is not enough. It is necessary to inform them that Muslims possess the strength to quell any potential discord, eliminate its causes, and uproot its roots.

The best way to convey this message is by sending expeditions and engaging in military skirmishes in different regions. This ensures that the Muslim forces do not suffer a defeat that could embolden the Jews, just as Quraysh had hoped for in their case.

This calculated policy of military engagement, followed by restraint from further conflict, aims to both intimidate the Jews on one hand and seek an agreement with the Quraysh to leave the call to the religion and the free practice of its rituals without the need for war or battle on the other hand.

Islam and Warfare

This does not mean that Islam at that time rejected warfare in self-defense and defense of faith, as a means to prevent persecution. On the contrary, Islam mandates such defense. The meaning here is that Islam, then as it is today and has always been, denounces aggressive warfare. "And do not transgress. Indeed, Allah does not like transgressors" (Quran 2:190).

At that time, the Muslim immigrants (Muhajirun) had legitimate claims to regain what Quraysh had confiscated from their wealth when they migrated. However, preventing discord among the believers and safeguarding their faith was of greater importance in the sight of Allah and His Messenger, and this was the primary purpose for which warfare was ordained.

The Expedition of Abdullah bin Jahsh

The evidence for this can be found in the verses revealed during the Expedition of Abdullah bin Jahsh al-Asadi. The Prophet (peace be upon him) dispatched him in the month of Rajab during the second year of the Hijrah, along with a group of Muhajirun (emigrants). He handed him a letter with instructions not to open it until he was two days' journey away from Medina, at which point he should act upon it without compelling anyone from his companions.

Abdullah opened the letter after two days, and it contained the following instructions: "If you read my letter while you are at a place having date-palm trees, do not proceed forward but wait for me till I join you; and if I do not reach you, then proceed at such and such places (points) and join me there". He informed his companions of this instruction, making it clear that no one was compelled to obey. They all decided to accompany him, except for Sa'd bin Abi Waqqas al-Zuhri and 'Utba bin Ghazwan, who had gone to search for their lost camels and were captured by the Quraysh.

Abdullah and his group traveled until they reached a place with date palm trees. There, they encountered a Qurayshi trade caravan led by 'Amr bin al-Hadrami. This incident occurred on the last day of Rajab. Abdullah bin Jahsh and his fellow emigrants recalled the injustices committed by the Quraysh against them and the confiscation of their wealth. They consulted one another, and some said, "By Allah, if you let them go this night, they will reach the Sacred Mosque (in Mecca) and will be safe from you. But if you kill them, you will kill them in the Sacred Month". They hesitated and deliberated but eventually gathered the courage to proceed, deciding to kill those they could and take their possessions.

One of them shot an arrow at 'Amr bin al-Hadrami, killing him, and the Muslims captured two men from the Quraysh during this encounter.

Factionalism is Worse than Killing

Abdullah bin Jahsh returned to Medina with the captives and the caravan, and the people of Mecca had to hand over one-fifth of the spoils to Muhammad as a form of compensation. When Muhammad saw them, he said, "I did not command you to fight during the Sacred Month". He stopped the caravan and refused to take anything from it.

The captives and the caravan were returned to the Quraysh by Muhammad, and he said, "We will not ransom them until our two companions come forward," referring to Sa'd bin Abi Waqqas and 'Utba bin Ghazwan, as he feared for their safety. Muhammad received Sa'd and 'Utba, and they were ransomed.

One of the captives, Hakam bin Kaisan, embraced Islam and stayed in Medina, while the other returned to Mecca and remained on his and his forefathers' religion until his death.

It is important to reflect on the incident of the Expedition of Abdullah bin Jahsh and the Quranic verse that was revealed during it. In our view, it represents a turning point in the policy of Islam. It is a unique incident that demonstrates the profound humanitarian spirit of Islam, its strength, and its ability to harmonize material, moral, and spiritual aspects of life, aiming for the highest standards of excellence. The Quran responds to the Quraysh's question regarding fighting in the Sacred Month, acknowledging that it is indeed a grave matter. However, it emphasizes that there are even greater concerns.

Turning people away from the path of Allah, causing them to disbelieve, seizing the Sacred Mosque, and expelling its inhabitants are all greater sins than fighting during the Sacred Month or shedding blood therein. The temptation, threats, enticements, and torture employed by individuals to lead others away from their faith are all greater evils than fighting during the Sacred Month or at any other time. The Quraysh and the idolaters who accuse the Muslims of killing during the Sacred Month will continue to fight the Muslims until they renounce their faith if they are capable of doing so.

Therefore, if the Quraysh and the idolaters commit all these major sins, turning people away from the path of Allah, disbelieving in Him, expelling the inhabitants of the Sacred Mosque, and enticing them away from their faith, then there is no wrongdoing in someone who bears the burdens of these sins and major transgressions if they fight them during the Sacred Month. The major transgression lies in fighting during the Sacred Month against those who have not been involved in these major sins and burdens.

The Quran and Warfare

Factionalism is worse than killing. It is the right, and indeed the duty, of anyone who sees another attempting to lead people away from their religion or obstructing the path of Allah to fight in the cause of Allah, so as to prevent sedition and uphold the religion of Allah. At this point, Orientalists and evangelists raise their voices, exclaiming, "Look! This is Muhammad calling his religion to war and jihad in the name of Allah, i.e., coercing people with the sword to embrace Islam. Isn't this blatant fanaticism?!"

They raise these points while Christianity disapproves of warfare, abhors war, calls for peace, advocates tolerance, and emphasizes the brotherhood of mankind in God and in the Lord Jesus Christ. I won't engage in a debate about this; instead, I want to respond by quoting a passage from the Gospel: "Think not that I am come to send peace on earth: I came not to send peace, but a sword.".. and all the implications that this passage holds. Muslims believe in the religion of Jesus as revealed in the Quran.

What I aim to emphasize initially is to rebut their claim that the Prophet Muhammad called for his religion to wage war to force people to embrace Islam with the sword. This is a false accusation that the Quran refutes, as it says: "There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong.".. (Quran, 2:256), and also: "Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors" (Quran, 2:190), among other verses in the Quran.

Jihad in the Path of Allah

The concept of Jihad in the path of Allah is clear, as mentioned in the verses we discussed earlier, especially those revealed during the expedition of Abdullah ibn Jahsh. It involves fighting against those who attempt to lead Muslims away from their religion or obstruct the path of Allah. This is essentially fighting for the freedom to propagate the message of Allah and His religion. To put it in terms that align with our contemporary world, it is defending one's beliefs using the means that those who hold those beliefs use to propagate them.

When someone tries to dissuade another from their beliefs through persuasion, logical arguments, or even bribes and torture, without resorting to force, there is no need for anyone to use force against them. However, if someone tries to forcefully deter another from their beliefs, it becomes necessary to counter that force with force, if possible. The dignity of a human being is summarized in one word: their faith. Faith represents the moral connection between a person and another, as well as the spiritual connection between an individual and their Creator. It is what sets humans apart from the rest of the living creatures in the world. Faith leads a person to love for their fellow human beings what they love for themselves, to prioritize the destitute, the poor, and the needy among their family, even if they share no special relationship, and to connect with the entire universe to work diligently toward achieving the perfection that God has destined for them.

If someone possesses this faith and tries to deter others from it, and they cannot defend themselves using peaceful means, then they should do as the early Muslims did before their migration to Medina. They endured humiliation and mistreatment, patiently withstood hunger and deprivation, and did not allow hunger or deprivation of any kind to deter them from holding onto their faith. This is what the early Muslims did, and it is what the early Christians did. However, those who patiently hold onto their faith are not necessarily the majority or the entirety of their community; they are the chosen few, blessed by God with unwavering faith that makes them resilient against any harm or oppression. Their faith stands firm, and no harm or difficulty can shake it, as mentioned in the Bible. If, however, you have the means to repel sedition with the weapons used by those who attempt to seduce others, or to stand against those who obstruct the path of Allah with their own methods, then you must do so. Otherwise, you would be considered weak in faith and someone who undermines the belief.

This is precisely what Muhammad and his companions did once they had established themselves in Medina. Similarly, this is what the early Christians did when they gained power in Rome, Byzantium, and when some of the people of Rome were inclined towards the Christian religion.

Christianity and Warfare

Some argue that the essence of Christianity rejects warfare entirely. I won't delve into the validity of this claim, but the history of Christianity and Islam stands as a fair witness. From the dawn of Christianity until today, the earth has been stained with blood in the name of Jesus Christ. The Romans shed blood in His name, and all the nations of Europe followed suit. The Crusades, which were ignited by Christians, not Muslims, served as a vivid example. Christian armies from Europe repeatedly marched towards the Islamic lands, fighting battles and shedding blood. Each time, the Popes, who were considered the representatives of Christ, blessed these invading armies seeking to seize Jerusalem and other holy places. Were all these Popes heretics with false Christianity? Were they ignorant of Christianity's supposed rejection of warfare altogether? Or do they claim that these were the Dark Ages, and Christianity cannot be held accountable for those times? If this is what some may argue, then this 20th century, which they call the era of advanced human civilization, has witnessed what those supposed dark ages saw.

Lord Allenby, representing the Allies consisting of England, France, Italy, Romania, and America, declared upon taking control of Jerusalem in 1918, during the last days of World War I, "Today, the Crusades have come to an end.

Saints in Islam and Christianity

Among Christians, there have been saints who vehemently opposed warfare throughout different eras and elevated themselves to the pinnacle of human brotherhood. They even expanded the concept of brotherhood to encompass all elements of the universe. Similarly, among Muslims, there have been saints who elevated themselves to this level of spiritual attainment and established a profound connection with all of existence based on love and unity.

However, these saints, whether Christian or Muslim, though embodying the highest ideals, do not represent the entirety of human life throughout its continuous evolution and ongoing pursuit of perfection. This perfection, which we attempt to imagine but which ultimately eludes our understanding, is the goal of human endeavor. We dare to envision it as we strive towards it.

Over 1,653 years have passed since the Arab Prophet's migration from Mecca to Yathrib (Medina). Throughout these years, humanity has continued to advance in warfare and in the precision and sophistication of its destructive machines. Words denouncing war, calling for disarmament, and advocating arbitration remain empty rhetoric uttered in the aftermath of each war that leaves nations exhausted. They may also be slogans voiced by people who, as of yet, cannot achieve genuine peace; a peace based on brotherhood and justice, replacing armed peace that serves as a harbinger of war and the precursor to its calamities.

Islam: The Religion of Human Nature

Islam is not a religion of illusion and imagination, nor is it a religion that stops at calling individuals to perfection. Instead, Islam is the religion of human nature, which is innate in all people, both as individuals and as communities. It is a religion of truth, freedom, and order. As long as war is part of human nature, refining the concept of war within human hearts and constraining it within the strictest human boundaries is the utmost that human nature can bear. It achieves a connection in the development of humanity towards goodness and perfection.

The best refinement of the concept of war is that it should only be used for self-defense, defending one's beliefs, and protecting the freedom of thought and its propagation. Human rights must be fully safeguarded in this context. This is what Islam has determined, as we have seen and will continue to see. This is what the Quran has revealed, and we have presented it and will continue to present it in various situations and contexts for the reader's consideration.