Today, I will mention two expeditions. The first expedition is the Expedition of Badr al-Mau’id, which took place in 4 AH. This expedition is known as the Expedition of Badr al-Mau’id, Badr al-Thaniah, Badr al-Akhirah and Badr al-Sughra. Various narrations are found in relation to the date of this expedition. (Al-Rahiq al-Makhtum, Al-Rushd Nashirun, 2000, pp. 312-313)

According to Ibn Hisham and Ibn Ishaq, the Holy Prophet^(sa) set off towards Badr in the month of Sha’ban, 4 AH. (Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, p. 218; Ibn Ishaq, Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, 2004, p. 391)

According to Waqidi, this expedition took place in 4 AH, upon sighting the moon of Dhu al-Qa’dah.  A market was held in Badr from the 1st until the 8th of Dhu al-Qa’dah. (Waqadi, Kitab al-Maghazi, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 324-325)

In another narration, it is mentioned that the Holy Prophet^(sa) set off towards Badr in Shawwal. That is to say, the Holy Prophet^(sa) set off from Medina and reached Badr on the night of [sighting] the moon of Dhu al-Qa‘dah. In any case, in accordance with these three narrations, this expedition took place in 4 AH, though there are differences in relation to the month. (Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, pp. 373-374)

Hazrat Mirza Bashir Ahmad^(ra) has also written about this expedition and that when the end of Shawwal approached in 4 AH, the Holy Prophet^(sa) set off from Medina with a group of 1,500 companions. (The Life and Character of the Seal of Prophets, Vol. 2, p. 386)

The cause of this expedition was that when Abu Sufyan bin Harb returned from the Battle of Uhud, he loudly proclaimed that we would encounter each other in the coming year at Badr al-Safra. Badr is also known as Badr al-Safra. The Holy Prophet^(sa) instructed Hazrat Umar^(ra) to tell him that we will do so, insha-Allah [God willing].

Allamah Baidawi has written that the Holy Prophet^(sa) personally replied: “Insha-Allah.” Badr is a well-known well between Mecca and Medina, located between the valley of Safra and four other places. Badr is located in the southwest of Medina, at a distance of 150 kilometres. This is the location.

In the age of ignorance, a large festival was held here annually for eight days from the 1st Dhu al-Qa‘dah. Abu Sufyan only made this statement out of arrogance and as the appointed time drew near, Abu Sufyan started to shy away from battle. However, he kept on pretending to be gathering a large army and planning to launch an attack on the Holy Prophet^(sa). He did this so that this news would reach the people of Medina as well as the other regions in Arabia, in order to frighten the Muslims.

During this time, a person belonging to [the tribe of] Banu Ashja‘, Nu‘aim bin Mas‘ud, who later accepted Islam, travelled to Mecca. He met Abu Sufyan there and said:

“I have come to Mecca in order to inform you of the preparations of the Muslims. I have personally seen that they possess countless weapons, camels and horses. They have also brought in their allied tribes and are ready to launch a ferocious attack. Look, you personally called for a battle and now, the appointed time has approached. Therefore, show your skills on the battlefield!” Abu Sufyan evaded the matter and said: “O Nu‘aim! You are aware that there is famine in our area and it has not rained for a long time. The water reservoirs are dry and there is not even a blade of grass in the pastures for the livestock and animals used for transport. People are facing financial difficulties everywhere. Therefore, it is wise for us to focus on this now, and you can play a key role in it. (He requested help from him.) Go to Medina and give them exaggerated information about our resolve and individual strength and make it well-known so that the Muslims remain in confusion about us and they do not come towards Badr out of fear.” Nu‘aim said, “What will you give me in return?” Abu Sufyan offered 20 camels, which Nu‘aim happily accepted, saying, “Hand this reward to Suhail bin Amr and I shall make my way for this task.”

Suhail was his close friend, and Nu‘aim prepared to set off once he was reassured. He was swiftly given the camels so that the plan could be enacted as soon as possible. (Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 7, Bazm-i-Iqbal, Lahore, 2022, p. 240; Atlas Sirat Nabawi, Darussalam, Riyad, 1424 AH, p. 216; Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 337; Ghazwat al-Nabi, Zawiyah Publisher, Lahore, 2018, p. 259)

Nu‘aim set off towards Medina. He performed Umrah, kept his head shaved, and dashed towards Medina. He wanted to reach Medina immediately before the Muslim army could set off from there.

When he reached Medina, the Muslims were making full preparations for their Jihad. They asked him, “Nu‘aim, where have you just come from?” He answered them, “I have come from Mecca, having performed Umrah.” They then said, “Then you will be aware of Abu Sufyan’s [plans]. How are his battle preparations?” He replied, “Abu Sufyan has assembled many armies and gathered all of Arabia on his side. (He greatly exaggerated it.) He is coming with such a large army that you will not be able to face it. Listen to me, you should stay in Medina. Do not leave Medina to fight. He is due to attack with such a vast army that one can only be saved from it if they flee. Your chiefs will be killed. Muhammad^[sa] himself will not be able to recover from the losses. Do you wish to leave Medina to be faced with death? It is a shame that you have made such a terrible decision. By God, I do not believe any of you will survive.” He spoke very despondently so that they would be afraid. He distorted reality so much that at times he would mention the vast number of soldiers of Abu Sufyan’s army, at other times he would mention their stocks of weapons or the zeal of the chiefs of the Quraish, and sometimes he would praise their dangerous battle plans. He executed the mission so skillfully that within a few days, the atmosphere in Medina was poisoned with fear and anxiety. Nu‘aim bin Mas’ud’s mischief proved successful and the Muslims of weak faith were truly struck with fear as a result of his rumours, to the point that whatever they would speak of would be in confirmation of what Nu‘aim bin Mas’ud had said. Every sitting, they would be filled with the mention of Abu Sufyan’s valiant army and his frightening plans.

Seeing this state of the Muslims, the Jews and hypocrites could not contain their joy and were giving one another the glad tidings that the followers of Islam would now be effaced from the face of the earth. (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad, 1435 AH, p. 91)

During this state in Medina, Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra) presented themselves before the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, Allah Almighty shall grant victory to His religion and honour His Prophet^(sa). We have made a promise to our people and we do not wish to break that promise. They (the disbelievers) will deem it cowardice if we do not go out there on the battlefield. The Holy Prophet^(sa) should go forth in accordance with his promise. By God, this is surely better.” The Holy Prophet^(sa) was delighted to hear these sentiments and stated:

وَالَّذِي نَفْسِي بِيَدِهِ لَأَخْرُ جَنَّ وَإِنْ لَّمْ يَخْرُج مَعِيَ أَحَدٌ

“By the Being in Whose Hand is my life, I shall most certainly go forth, even if there is no one to join me.”

Witnessing this resolve, willpower and determination of the Holy Prophet^(sa), the Muslims’ state of fear and anxiety dissipated completely and they began to prepare once more with zeal and fervour. (Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 7, Bazm-i-Iqbal, Lahore, 2022, pp. 241-242)

Hazrat Mirza Bashir Ahmad^(ra) has also written about this expedition of al-Mau’id, stating:

“Despite the victory at Uhud, and a force this large, [Abu Sufyan’s] heart was fearful and even though he was bent upon the destruction of Islam, he wished not to confront the Muslims until he could gather a larger force. As such, he was still in Mecca, when he dispatched a man by the name of Nu‘aim, who belonged to a neutral tribe, towards Medina and emphatically instructed him that, in any way possible, he should intimidate and threaten the Muslims, and craft fabricated stories to hold them back from setting out for war. Hence, this individual came to Medina and, crafting false stories of the preparation, strength, zeal and fury of the Quraish, created a state of unrest in Medina. This was carried out to such an extent that various people of weaker dispositions began to harbour fear of taking part in the ghazwah. However, the Holy Prophet^(sa) encouraged the Muslims to go forth and in his address he stated:

“‘We have already accepted the challenge of the Quraish and we have promised to set out on this occasion, therefore, we cannot turn back. Even if I am required to go alone, I shall go and stand firm in the face of the enemy.’ As a result, the fear of the people was dispelled and they became prepared to set out in the company of the Holy Prophet^(sa) with great zeal and sincerity.” i.e. they began to prepare once more. (The Life and Character of the Seal of Prophets, Vol. 2, pp. 386-387)

In any case, when the Holy Prophet^(sa) learnt of Abu Sufyan’s assembly of his army, he appointed Abdullah bin Abdillah bin Ubayy bin Sulul – the son of the Chief of the Hypocrites Abdullah bin Ubayy – who was a sincere, devoted and strong believer, as the deputy in Medina in his stead. According to one narration, he appointed Hazrat Abdullah bin Rawahah^(ra) as the deputy. As it were, it is possible that both of them were appointed as administrators for different tasks. It could also have been the case that the narrators were unsure about which Abdullah it was, with some writing Abdullah bin Abdillah, and others writing Abdullah bin Rawahah.

The Holy Prophet^(sa) conferred his banner to Hazrat Ali^(ra) and set off with 1,500 companions towards Badr. This army comprised 10 cavalry. One horse was for the Holy Prophet^(sa), whilst the others were with Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Abu Qatadah^(ra), Hazrat Sa’id bin Zaid^(ra), Hazrat Miqdad bin Aswad^(ra), Hazrat Khabbab bin Mundhir^(ra), Hazrat Zubair bin Awwam^(ra) and Hazrat Ubadah bin Bishr^(ra).

The Muslims left for Badr with their trade wealth. The moon of Dhu al-Qa‘dah had appeared when the Muslims reached the battlefield of Badr. If it is carefully analysed, the Muslims went forth to fight and face Abu Sufyan, but also bringing their trade wealth and belongings with them indicates to and proves their resolve and determination. It is possible that it was upon the instructions or indications of the Holy Prophet^(sa) that they left with their trade goods, so that Abu Sufyan would either not turn up to fight, or if he did, he would taste a bitter defeat and flee. During those very dates, a carnival was taking place there, so the Muslims could trade and benefit from it, and in reality, this is what took place.

As promised, the Holy Prophet^(sa) set up camp at Badr, awaiting Abu Sufyan when Makhshi bin Amr Damri came to him. He was the chief of the Banu Damrah tribe, and in 2 AH, this tribe had made a pact with the Muslims that they would not attack the Banu Damrah tribe. In return, the Banu Damrah tribe would not act against the Holy Prophet^(sa), nor be part of any scheme, or help his enemies. He said, “O Muhammad^(sa), have you come to this spring to fight the Quraish?” From this talk, the Holy Prophet^(sa) perceived that this individual had an inclination towards the Quraish. He stated, “Yes o brother of Banu Damrah. If you wish, we can end our mutual peace treaty, and we shall fight you also until God Almighty decides between us.” Makhshi replied, “O Muhammad^(sa), we have no desire to fight you.” (Sirah al-Halabiyyah, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, 2002, p. 374; Atlas Sirat Nabawi, Darussalam, Riyad, 1424 AH, p. 202; Da’irah Ma’arif Sirat Muhammad Rasulullah, Vol. 7, Bazm-i-Iqbal, Lahore, 2022, pp. 242-244; Ibn Hisham, Al-Sirah al-Nabawiyyah, Dar Al-Kotob Al-Ilmiyah, Beirut, 2001, p. 618)

With wisdom and bravery, the Holy Prophet^(sa) made it clear to this tribe during this encounter that the ceasefire deal between them was not based upon any cowardice or weakness. In this manner, the Holy Prophet^(sa) was able to wisely and successfully impress the strength and valour of the Muslims upon the various tribes, which, after the Battle of Uhud, considered them weak and began scheming to attack them. (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad, 1435 AH, p. 97)

In accordance with their promise, the Muslims reached the battlefield of Badr. But on the other side, Abu Sufyan said to the chieftains of Mecca, “We sent Nu’aim bin Mas’ud and he shall dissuade the Muslims from travelling there. He is making every effort, but we shall depart for a night or two before returning. If Muhammad^[sa] does not go forth on the journey, we will calmly say that we had come but Muhammad^[sa] and his companions never turned up, thus granting us victory. But if he does go forth, we will present the excuse that this is a year of drought and it would better suit us to come in a year of verdure. In saying this, we will return.” The Quraish said that this is an excellent suggestion.

Following this, under the command of Abu Sufyan, the army of the disbelievers left Mecca and they numbered 2,000 and had 50 horses. The army camped at a spring called Majanna in Marr al-Zahran. Marr al-Zahran is situated approximately 22 kilometres north of Mecca. Owing to the famine, the financial circumstances of the Quraish were in actual fact very dire and their means of income had been reduced. Thus, they were facing great difficulty in reaching the appointed destination at the appointed time, i.e., Badr. However, fearing embarrassment, they decided to set up their camp [in Marr al-Zahran]. The commander of their army was weary and disheartened right from the moment he set off from Mecca. He would continuously ponder over the imminent battle with the Muslims and would tremble upon thinking of their might. Upon reaching Marr al-Zahran, he lost all courage and began to come up with excuses in order to turn back. Eventually, he stood among his army in order to announce their return and the reasons for it. He stated, “O Quraish! It is better for you to engage in battle in a year which is more prosperous and verdure, so that you will also be able to graze your animals and also drink from their milk. At this moment, we are facing a famine, therefore, I am turning back and you all should also return.” Without challenging this decision of Abu Sufyan, they all turned back and not a single one of them offered the suggestion to continue their journey and to fight the Muslims.

From this, it is evident that the entire army had become awe-stricken from the might of the Muslims. (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad, 1435 AH, pp. 95-96)

As promised, the Holy Prophet^(sa) remained at Badr for eight days in wait for Abu Sufyan and thereafter returned to Medina. The Holy Prophet^(sa) spent a total of 16 nights outside of Medina for this Ghazwah. The enemy was unable to challenge them and was extremely humiliated while the courage of the Muslims grew stronger. Some of the disbelievers of this area were inclined towards the Quraish of Mecca. The Holy Prophet^(sa) with great courage expressed his resolve and determination and they too became cautious. Some of the merchants of Badr, after finishing up their work, travelled to Mecca and informed Abu Sufyan in detail of the strong position of the Muslims. Subsequently, Abu Sufyan and his comrades were extremely embarrassed over their cowardice and violation of their promise. Although there was no physical battle that took place in this Ghazwah, the honour and resolve of the Muslims was reinforced and they further overawed the enemy. (Waqadi, Kitab al-Maghazi, Vol. 1, Dar Al-Kotob Al-Ilmiyah, Beirut, 2004, p. 324; Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 7, Bazm-i-Iqbal, Lahore, 2022, p. 248)

In relation to this, Hazrat Mirza Bashir Ahmad^(ra) has written:

“The Holy Prophet^(sa) set out from Medina with 1,500 Companions, and on the opposing end, Abu Sufyan set out from Mecca with his 2,000 warriors. However, the power of God was such that the Muslims reached Badr according to their promise, but the army of the Quraish came out to some distance and then retreated to Mecca. The account is that when Abu Sufyan learnt of the failure of Nu‘aim, he became fearful in his heart and after having travelled some distance, he retreated with his army, admonishing them:

“This year, the famine is very severe, and people are facing financial difficulty. Therefore, it is not wise to fight at this time. We shall attack Medina with greater preparation when a time of affluence is at hand.”

The Muslim army stayed at Badr for eight days, and since a carnival would take place there every year at the beginning of Dhu al-Qa‘dah, during the carnival, many Companions engaged in trade and were able to generate significant profits. As a matter of fact, in this eight-day business venture, they were able to multiply their initial capital two-fold. When the carnival came to an end, and the army of the Quraish did not arrive, the Holy Prophet^(sa) departed from Badr and returned to Medina. The Quraish returned to Mecca and began to prepare for an attack upon Medina.” (The Life and Character of the Seal of Prophets, Vol. 2, pp. 387-388)

In order to end their embarrassment and to inflict harm against the Muslims, the Quraish once again made preparations for a battle. Thus, this was the ultimate result of this Ghazwah.

The next expedition is Dummat al-Jandal. This took place in Rabi‘ al-Awwal 5 AH. Dummat al-Jandal is situated approximately 450 kilometres from Medina. In earlier times, this distance would have taken approximately 15 to 17 days to complete. This was the closest border to Syria to the north of Medina. The Banu Kalb, which is a branch of the Banu Khuza’ah lived there and a very large trading market would take place there, organised by the Banu Kalb. (Da’irah Ma’arif Sirat Muhammad Rasulullah, Vol. 7, Bazm Iqbal, Lahore, 2022, p. 249)

One of the reasons why it is named “Dummat al-Jandal” is because there was a fortress situated there, which was constructed from a special type of stone. “Dummah” also refers to a large number of round pebbles that collect in one place owing to a fast-flowing flood. It is also referred to as “Dummah” with reference to the two sons of Hazrat Ismael^(as); who were referred to as Dummah or Dumman. In any case, these are the reasons cited for its name.

In relation to when this Ghazwah took place and the number of people in the army, it is unanimously agreed upon by all the historians and biographers that this took place on 25^th Rabi‘ al-Awwal in 5 AH. (Da’irah Ma’arif Sirat Muhammad Rasulullah^(sa), Vol. 7, Bazm Iqbal, Lahore, 2022, pp. 249-250)

With regards to the reason for this Ghazwah, it is written that up until then, all the various battles against the enemies took place in Medina and within the area of Hijaz. This was the first battle that was going to take place at a great distance from Medina, approximately at a distance of 15 days travel at the Byzantine Empire’s borders in Syria. The background to this was that owing to the continuous defeats suffered at the hands of the Muslims and while observing the growing strength and might of the Muslims, the enemies of faith were in search of an opportunity to completely eradicate Islam and the Muslims. In order to implement their plans, the tribes dwelling in and around the area of Dummat al-Jandal, which was situated to the extreme north of Medina close to the borders of Syria, began preparing a large army to challenge the Islamic government.  In fact, it was not just merely to pose a challenge but it was to carry out an attack. These people would loot the trading caravans, and so it was not just a case of posing a challenge but they also created a great deal of unrest and disorder. They would loot the trading caravans and they would cause pain and suffering to any Muslim they were able to get their hands on. The Holy Prophet (sa) was informed of all these actions of the tribes of Dummat al-Jandal. It was thus decided that rather than the tribes of Dummat al-Jandal preparing a large army and launching an attack on Medina, it would be better that they travel to their area and cause them to disperse so that they refrain from attacking Medina and the trading caravans could travel to Syria in peace. (Ghazawat wa Saraya, Faridiyah Publishers, Sahiwal, 2018, pp. 244-245)

In relation to its preparation, it is written that the Holy Prophet^(sa) prepared an army and instructed it to leave. The Holy Prophet^(sa) appointed Hazrat Siba bin Urfah Ghifari^(ra) as his deputy in Medina and left with a 1,000-strong army. They would travel in the night and remain discreet during the day. A person from among the Banu Uzrah was with them as a guide for the journey. His name was Madhkur and he was an expert guide. He left swiftly and chose a relatively less common route so that the enemy remained unaware of their movements. When the Holy Prophet^(sa) reached close to Dummat al-Jandal, the guide informed the Holy Prophet^(sa) that this was the grazing ground of the Banu Tamim, where their camels and cattle grazed. He told the Holy Prophet^(sa) to remain there and that he would go ahead to gather more information. The Holy Prophet^(sa) agreed and Uzri went alone to gather more information. He noticed certain signs, which indicated that there were cattle and goats and also that they were hiding in their places of security. He returned and informed the Holy Prophet^(sa) that he had located where they were, and so the Holy Prophet^(sa) left from there and attacked their cattle and herdsmen and took some of them into his possession, and the rest of the people of Dummat al-Jandal ran away.

The Holy Prophet^(sa) camped in the area where these people had been staying and making preparations for battle. The Holy Prophet^(sa) remained there for a few days and sent various military units to the surrounding area. These various contingents returned safely, and each one brought back some camels, but they couldn’t find anyone. Only Hazrat Muhammad bin Maslamah^(ra) was able to capture someone and bring him back to the Holy Prophet^(sa). The Holy Prophet^(sa) enquired from him about his comrades, and he said, “They all fled upon hearing the news that you captured their animals the previous night.” The Holy Prophet^(sa) preached to him the message of Islam and he became a Muslim. (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, 1993, p. 342; Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad, 1435 AH, pp. 138-140)

With regards to the expedition of Dummat al-Jandal, Hazrat Mirza Bashir Ahmad^(ra) says:

“Dummat al-Jandal was situated near the Syrian border, and it was at a distance of no less than fifteen or sixteen days travel from Medina. The reason for this Ghazwah was that the Holy Prophet^(sa) received news that many people from Dummat al-Jandal had gathered and were occupied in robbing and looting others. They would attack travellers and caravans passing by and would disturb them by robbing and looting them. Along with this, it was apprehended that they may turn their sights towards Medina as well, and thus become a source of distress for the Muslims. A prime objective of the military operations of the Holy Prophet^(sa) was also the establishment of peace. (The true purpose of his military actions was to establish peace.) Therefore, although the Muslims of Medina were not directly in severe danger from the pillaging and plunder of these people, the Holy Prophet^(sa) urged the Companions that the robbery and injustice being perpetrated there should be put to an end. Hence, upon the encouragement of the Holy Prophet^(sa), 1,000 Companions set out with him to undertake this far-off and arduous journey. In 5 AH, during the month of Rabi‘ al-Awwal, the Holy Prophet^(sa) went forth from Medina.

After completing a long and tiresome journey of fifteen to sixteen days, the Holy Prophet^(sa) reached Dummat al-Jandal. However, upon reaching there, it was ascertained that these people had scattered here and there upon receiving news of the imminent arrival of the Muslims. Although the Holy Prophet^(sa) remained there for a few days, and also dispatched small companies in search of them so that intelligence could be gathered with respect to these trouble-makers, they disappeared in such a manner that they were nowhere to be found. However, a shepherd from among them who was taken captive by the Muslims accepted Islam upon hearing the preaching of the Holy Prophet^(sa). After a stay of a few days, the Holy Prophet^(sa) returned to Medina.” (The Life and Character of the Seal of Prophets, Vol. 2, p. 402)

With regards to the return from Dummat al-Jandal, it is written that the Holy Prophet^(sa) stayed for three days, after which he set off towards Medina with all his army and arrived back on 20^th Rabi‘ al-Thani. (Subul al-Huda wa al-Rashad, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, 2022, p. 342; Da’irah Ma’arif Sirat Muhammad Rasulullah, Vol. 7, Bazm Iqbal, Lahore, 2022, p. 251)

With regard to the reasons behind the expedition of Dummat al-Jandal, one author writes:

“There were many reasons why the Holy Prophet^(sa) took on this expedition. This was not just a battle in itself, it was also an opportunity to learn about the circumstances in the north of the Arabian Peninsula and to tend to it. Another reason was to assess the various centres of power within the Arabian Peninsula. Furthermore, with respect to its results and outcome, the expedition of Dummat al-Jandal was very beneficial. They were able to evaluate the entire area and this was the purpose, for them to be able to judge the land and to also stop the injustices taking place there.”

Nonetheless, he further writes, “The battle which did not take place was a blessing of God, because it was paving the way of future successes and victories for the Muslims. This was a military campaign, which in reality was to prevent any possibility of a war in the future. (In actuality, this step was taken in order to put an end to a battle taking place in the future.) Because many Arab tribes of this region had the intention of attacking Medina. Furthermore, this was a political manoeuvre as well, which nullified any potential for future attacks, because they wanted to exploit the opportunity to attack Medina owing to the temporary setback suffered by the Muslims in the Battle of Uhud.

Another aspect of this battle was for the Arabs to overcome their psychological despondency that they could never attack the Byzantine Empire. (There was not one reason for this; rather, it had a great psychological impact on them and the idea that they could never attack the Byzantine Empire was removed. They had to practically understand that their message was for the entire world and not just confined to the Arabian Peninsula. (This expedition assured them as well.) Through this wise manoeuvre, the Holy Prophet^(sa) was able to establish peace in the Islamic state by taking immediate and decisive action. He was successful in keeping the situation under control and turned the tide in favour of the Muslims. In this way, they reduced the efficacy of the perpetual difficulties faced by them, both internal and external, that had surrounded them. Many opponents took a step back because of this expedition and the hypocrites also backed down. The hypocrites became disheartened and took a step back. The Arab Bedouins withdrew, owing to which the Muslims had the chance to spread Islam and the message of God Almighty.” (Sirat Encyclopaedia, Vol. 7, Darussalam, Riyad, 1435 AH, p. 140)

Hazrat Mirza Bashir Ahmad^(ra) has carried out exhaustive research into the life of the Holy Prophet^(sa). In this regard, he writes:

“This Ghazwah was the first of its kind, where its primary purpose, or at least its major purpose, was the establishment of peace in the country. There was no direct quarrel between the people of Dummah and the Muslims. They were so far from Medina that apparently the fear that they would undertake such a long and strenuous journey towards Medina and cause harm to the Muslims was no real threat. Thus, in reality, there was no other reason for undertaking such a difficult journey of fifteen days against them, except so that the pillaging and plunder which they were perpetrating, and their harassing of innocent caravans and travellers, could be put to an end. In actuality, this journey of the Muslims was for the public peace and overall stability of the country, and there was no selfish motive whatsoever. Furthermore, this is a practical response to those people who completely, by way of dishonesty and injustice, have alleged that the early military campaigns, which the Muslims engaged in under the command of the Holy Prophet^(sa), were offensive or fuelled by selfish motives.

One outcome of this Ghazwah was that the people of Dummah became awe-stricken and held back from their rebellious designs, and oppressed travellers were delivered from this injustice. Secondly, in a way, Islam was introduced to the border of Syria, where, until now, Muslims were only known by name and people were completely unaware of the truth of Islam. As a result, the people of this region became aware of the practices and values of the Muslims to some extent. A group of Christians inhabited the surrounding vicinity of Dummat al-Jandal as well. However, narrations do not specify whether the rebels against whom this expedition was directed were Christians or idolaters. However, it may be presumed by circumstances that these people were perhaps idolaters, because if this campaign was directed towards the Christians, historians definitely would have alluded to it. And Allah knows best.” (The Life and Character of the Seal of Prophets, Vol. 2, p. 403)

Nonetheless, from these expeditions, it is proven that they were to stop the evil and mischief of the enemy and to stop their ill intentions. They were carried out to establish an atmosphere of peace and harmony and not to cause bloodshed or unjust occupation, nor were they carried out to disrupt the peace. These incidents refute the allegations levelled against Islam and the Holy Prophet^(sa), because no battle took place and they returned peacefully. There was no loss and owing to this, the Muslims established peace. It was not only the Muslim trade caravans that benefited from this peace but also non-Muslim caravans. This concludes the incidents pertaining to these expeditions.

I would like to draw attention towards prayers once again. Pray that Allah the Almighty may establish peace in the world, the peace towards which the Holy Prophet^(sa) also made great efforts during his lifetime. This was the very purpose of his advent and the teachings of Islam. However, this can only be achieved through the special grace of Allah Almighty. Therefore, there is a need for prayers for this.

It appears that worldly people are bent upon their own destruction and it seems that there is no sight of peace. Also, the efforts against Muslims in the West have intensified greatly, and it seems it will continue to grow in the future. In order to save themselves, the Muslims must unite and reform themselves. May Allah the Almighty enable the Muslims to understand this.

In Muslim countries, for example, Sudan, the Muslims themselves are perpetrating injustices against Muslims. Pray that Allah Almighty enables them to establish peace. This is because they have forgotten the purpose of their faith. They are killing their own fellow brothers. It is because of this that non-Muslims also perpetrate injustices against Muslims.

May Allah the Almighty enable them to serve their people rather than serve their own egos and fulfil their vested interests. And instead of destroying peace, may they become those who establish peace.