The Prophet's invasion of Badr

The Prophet’s invasion of Badr | their causes and consequences-3

The Prophet’s invasion of Badr

  • Their causes and consequences-3
      • Caravan raids prior to Badr.
      • Battle of Badr.
      • Battle of Uhud.
      • Expulsion of the Banu Qaynuqa’
      • Expulsion of the Banu Nadir.
      • Invasion of the Banu Qurayza.
      • Siege of Khaybar.

 

The Prophet's invasions

Names of the Prophet’s expeditions that did not lead to fighting

Battle of Al-Abwa

This battle was called by this name in relation to the village in which it took place between Mecca and Medina, which is 23 miles from Medina, and took place on the 12th of the month of Safar in the year 2 AH.

The commander of the battle was the Messenger, may God’s prayers and peace be upon him.

Muslims are strong, as well as for his desire, peace be upon him, to learn about the roads surrounding the city.

and in this invasion the Messenger, peace be upon him, the companion Saad bin Ubadah, succeeded to Medina, to intercept the convoy of the infidels.

the number of fighters was 60 men from the immigrants, but they did not catch up with the convoy, and in that area They found Bani Damra and asked for safety with him and his sympathy,

so the Prophet wrote that he does not invade the Muslims of Bani Damra, nor invade the Bani Damrah Muslims, nor increase Bani Damrah against the Muslims as a whole, and do not help an enemy against them.

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Battle of Boat

The Battle of Boat  one of the prophets invasions took place in the month of Rabi’ al-Awwal the year 2 AH.

The Muslims and I prevented them, and the commander of the invasion was the Messenger, peace be upon him.

he carried the banner of battle Saad bin Abi Waqqas, and Umayyah bin Khalaf was leading the convoy of Quraish, and the number of Muslims at that time was 200 fighters.

and the polytheists were 100 and with them 1500 camels, but the Quraysh learned from some spies of the army’s movement and quickly With her convoy.

she fled and there was no fighting between them, but the prestige and empowerment of the Muslims increased.

The First Battle of Badr

It is also known as the Safwan Battle.

It was named after the valley where the Messenger, peace be upon him, descended to fight a polytheist, Karz bin Jaber al-Fihri, who raided the livestock of Muslims in that area,but did not find it and returned to Medina.

The Messenger Muhammad, may God’s prayers and peace be upon him, was its leader, and he carried the banner of the invasion, Ali bin Abi Talib, and Zaid bin Haritha was appointed as the caliph of Madinah.

clan conquest

This battle was called by this name in relation to the place it took place between Medina and Mecca near the belly of Yanbu, and it took place in Jumada al-Akhirah of the year 2 AH.

The Muslims had 150 fighters from the Emigrants and they had 30 camels, and the Messenger, peace be upon him, appointed Abu Salamah bin Abd al-Assad al-Makhzumi over the city,

and he is the Prophet’s cousin and brother in breastfeeding, but when the Muslims arrived at the place of battle, the Messenger, peace be upon him, learned that the convoy passed days before their arrival,

and it is the same The caravan that was the reason for the Great Battle of Badr upon its return from the Levant, and in this battle the Prophet, peace be upon him, concluded a treaty with Banu Mudlij and their allies, and no fighting took place.

Battle of Bahran

The Battle of Bahran took place in the month of Rabi’ al-Akhir for the year 3 AH, and it took place in the Bahran region, which is located in Wadi Hajar in the Hijaz.

They were intent on Bani Salim, but when they arrived, Bani Salim had dispersed and fled, and the Messenger, peace be upon him, remained in that region for several days and did not encounter a war and then returned,

and the amount of his absence from Medina was 10 days, and no fighting occurred in this battle, and it should be noted that the Messenger Bani Salim invaded 3 times, one of them after Badr, and this battle, and the Battle of Dhi Amr.

Battle of Najd

It took place in the month of Rabi’ al-Thani of the year 4 AH, and it took place in the land of Najd in an area called Nakhla, and the reason for this invasion was to deter the Bedouins and repel their plots,

as they were conspiring with the Jews and Quraish against the Muslims.

As for the events of the battle, the Prophet, peace be upon him, went out with 400 of The Companions and Othman bin Affan succeeded to the city in his absence for 15 days,

and decided to discipline the Bani Muharib and the Ghatafan tribes, and the area was rugged and the conditions were difficult for Muslims, but when the Muslims arrived at the Ghatafan site, the tribes heard this,

so they were afraid and felt terrified, then they felt terrified and afraid, so they fled to the heads of The mountains, and they left behind their money,

their offspring and their women, and at this time the Muslims realized the prayer, and they intended to pray, but the Messenger, peace be upon him, was afraid that the Bedouins would attack them during their prayers,

but God revealed to him the verse of the fear prayer that explains to the Prophet how to perform it while maintaining the security of the army.

The Battle of Dumat Al-Jandal

This battle took place in the month of Rabi’ al-Awwal in the year 5 AH, and was named by this name in relation to the place in which it took place.

His companions went to war against the Quda’ah tribe, as this tribe was oppressing the caravans that pass on the trade route with the Levant, and the reason was to stop their harm from the convoys of Muslims,

and to extend their influence. To a man from Bani Uthra as a guide for the way, and they used to walk at night and lie in wait in the day until their enemies were surprised by them,

so he attacked their cattle and their shepherds, hitting what he could hit, and when the people of Dumat al-Jandal learned, they fled in every direction and direction.

One of them was injured and then returned to Medina, and he pledged before going to Medina Uyayna bin Hisn to be safe, a man known for his influence and prestige.

When is it permissible to use

  ?force in Islamic law

Militants on top of an armored vehicle, Kabul, Afghanistan, December 10, 2003. The rule of arms is stronger in the first months after the collapse of the Taliban.

?When is jihad acceptable

This is perhaps the biggest debate point in Islamic jurisprudence about the laws of war.

The term jihad, often translated as “holy war,” actually means jihad or effort.

The Prophet Muhammad referred to the battle as a “small jihad” in comparison to the struggle against the evil of the soul – the giving of oneself in personal compliance with the dictates of Islam – which he called the “higher jihad”.

Military jihad is the only acceptable form of warfare in Islam, which prohibits the use of force for material gain or for revenge. As such, in the seventh century, the concept of jihad was itself a fundamental limitation on the use of violence.

?But in what conditions is jihad permissible in Islam

During the formative period of Islamic law in the seventh and eighth centuries, early Muslim jurists – referred to as classical scholars – argued that Islam was at a hypothetical state of war with the non-Islamic world.

As such, classical scholars argued, if polytheists refused to either convert to Islam or sign a peace treaty with Muslims, the use of force against them was permissible.

While jihad to spread Islam is considered a collective duty for Muslims, as many scholars in the modern world say, it can be done through peaceful means, such as da’wah or missionary work.

Yusuf al-Qaradawi, an influential – albeit controversial – scholar of the Muslim Brotherhood says that Muslims have many means at their disposal to confront the wrongs in their societies, other than war.

As such, the most common contemporary interpretation is that offensive jihad is not legitimate, except in a few cases: aggression against Muslims, aiding victims of injustice (such as humanitarian intervention),

defending the homeland (including preventive attacks), and ensuring security for Islamic advocacy activities .

Several chapters of the Qur’an support this limited interpretation of the use of force: “If they withdrew from you and did not fight you, and (instead) send you (guarantees) of peace, then God will not open for you any path (to war. against them)” (4:90);

“But if they (the enemy) are inclined towards peace, then do you (also) towards peace, and trust in God, for He is the one who hears and knows (everything)” (8:61).

The Henry Jackson Society, a UK-based think tank, recently published a pamphlet on theological refutations of militancy in which it claims that there is no religious duty to re-establish an expansionist Islamic state.

Accordingly, non-Muslims should not be attacked simply for their unbelief – the Qur’an says “there is no compulsion in religion” – but only if they pose a threat to Muslims.

Supporters of this interpretation refer to Qur’anic references to fighting in self-defense only.

Islamic law must be understood as an arena for debate and disagreement. There is usually no single Islamic position on the question.

In his book, Fiqh al-Jihad (Fiqh al-Jihad), which is one of the most rooted texts in modern interpretations of Islamic laws of war, al-Qaradawi argues that jihad cannot be waged to eliminate infidels from the land or force people to convert.

. Instead, he has a narrower definition of acceptable jihad: “Islam has only justified fighting those it fights, assaulting their honor, seeking to scatter them and dividing them in the religion,

or banishing them from their homes, or obstructing the path of the Islamic call and violating their right to spread Islam with argument, argument, and clarification.” Or kill the missionaries.”

Returning from the last known raid in Islamic history, the Prophet Muhammad said: “We have returned from the lesser jihad to embark on the greater jihad,” describing the latter as fighting inner demons for control of the ego.

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