The suspicion of Islam spread by the sword, and prefers violence

 Response to the doubt:

It is one of the most widespread doubts, and we will respond to it in detail to clarify the matter surrounding it:
God Almighty says, addressing His Prophet Muhammad, may God bless him and grant him peace: (And We have not sent you, [O Muhammad], except as a mercy to the worlds) (1).
This Qur’anic statement, with its broad and large framework, which includes all space and is not specific to one place over another, and time with its different phases and successive generations and is not specific to one time over another, and all situations, peace and war, is not specific to one situation over another, and all people, their believers and unbelievers, Arabs and non-Arabs, is not specific to one group over another; to make man astonished, contemplating the greatness of the Qur’anic description of the truth of the prophethood of the Master of the first and the last, (And We have not sent you, [O Muhammad], except as a mercy to the worlds) a general and comprehensive mercy, the manifestations of which were evident in every position of the Messenger of God, may God bless him and grant him peace, towards the universe and the people around him.
Jihad in Islam is a legitimate war for all rational human beings. It is one of the purest types of warfare from all aspects:
1- In terms of the goal.
2- In terms of the method.
3- In terms of the conditions and controls.
4- In terms of termination and cessation.
5- In terms of the effects or results that result from this war.
This matter is completely clear in both the theoretical and practical aspects of the religion of Islam and among Muslims.
Despite the extreme clarity of this fact, fanaticism and ignorance of the true Islamic religion, and the insistence on making it a party to the conflict and a subject of war, has caused great confusion in this concept - the concept of jihad - among Muslims, until it became widespread that Islam was spread by the sword, and that it calls for war and violence. It is sufficient in response to this case of slander that God has commanded justice and fairness, not mixing the cards, searching for the truth as it is, and not slandering others, as God Almighty said in His Noble Book: (Why do you mix truth with falsehood and conceal the truth while you know?) (2).
A great Western writer, Thomas Carlyle, realized the invalidity of this claim, as he said in his book “Heroes and the Worship of Heroism”: “The accusation that he - that is, our master Muhammad, peace and blessings be upon him - relied on the sword to make people respond to his call is an incomprehensible absurdity; for it is not permissible in the understanding that a single man would brandish his sword to kill people with it, or for them to respond to him. If those who are able to fight their opponents believe in him, then they have believed in him obediently and believingly, and they have been exposed to war from others before they were able to do so” (3).
The French historian Gustave Le Bon says in his book “The Civilization of the Arabs” while talking about the secret of the spread of Islam during his era, may God bless him and grant him peace, and in the eras of conquests after him: “History has proven that religions are not imposed by force, and Islam did not spread by the sword, but rather it spread by preaching alone, and by preaching alone it was embraced by the peoples who had recently conquered the Arabs, such as the Turks and the Mongols. The Qur’an spread so widely in India – where the Arabs were only passersby – that it increased the number of Muslims to fifty million souls there. Islam was no less widespread in China, no part of which the Arabs had ever conquered, and you will see in another chapter the speed of preaching there, and the number of Muslims there exceeds twenty million at the present time” (4).
The Messenger of God, may God bless him and grant him peace, stayed in Mecca for thirteen years, calling to God with wisdom and good preaching. The result of this period was that the best of the Muslims, from the nobles and others, entered Islam. Most of those who entered were poor, and the Messenger of God, may God bless him and grant him peace, did not have great wealth to tempt these newcomers with. There was nothing but the call, and the call alone. The matter did not stop at this point, but the Muslims endured - especially the poor, slaves, and those among them who had no tribalism - from various types of torment and various kinds of calamity that the steadfast mountains could not bear. This did not turn them away from their religion, nor did their faith waver. Rather, it increased their steadfastness in the truth, and they stood firm like heroes despite their small number and poverty. We have not heard that any of them turned away from their religion in anger, or were tempted by the temptations of the polytheists to turn away from it. Rather, they were like pure gold that fire only increases in purity and cleanliness. We will talk here about the theoretical and practical aspects, and by the theoretical we mean what is mentioned in the sources of Islam (the Book And the Sunnah), and by practical we mean what happened over the centuries, starting with the wars in which the Prophet (peace be upon him) participated, and ending with our present era, then we conclude by explaining these five points that we mentioned previously.
First: The theoretical aspect:
The Holy Qur’an and the Prophetic Sunnah contain verses and hadiths that explain the status of jihad in Islam, and the reader of these verses and hadiths sees that the one who fights in the way of Allah is that noble, moral knight trained in the high and refined ethics of chivalry; So that he can comply with the divine orders and prohibitions that command him to control himself before the battle, during the battle, and after the battle, before the battle he must free himself from all ambitions, and not go out fighting for any personal interest, whether that interest is for himself or for the sake of the sect to which he belongs, or for any other worldly gain, and he must adhere to the conditions under which God has permitted jihad, and make that for the sake of God Almighty, and the meaning of this is that he will abide by God’s orders, and prepare to end the war immediately, if the war loses one of the conditions for its solution or one of the reasons for its continuation, and whether that knight is victorious, or is harmed by his enemy, God commands him to control himself, and not to leave it for revenge, and to emphasize commitment to the higher meanings, and likewise after the battle, he must strive with himself the greater jihad; So that the warrior knight does not turn into a harmful person to his community, group or others, and although the word jihad when mentioned, the mind turns to the meaning of fighting in the way of Allah. However, the Messenger, may Allah bless him and grant him peace, called it the lesser jihad, and called the ongoing jihad after the fighting the greater jihad; because the fighting continues for hours or days, and what comes after the fighting takes a person’s entire life.
Below we will cite the Quranic verses and the prophetic hadiths that spoke about this issue, then we will extract from them the goals, conditions, controls and methods, and we will know from them when the war ends, and the consequences resulting from that:
First: The Holy Quran:
1- (And fight in the way of Allah those who fight you, but do not transgress. Indeed. Allah does not like transgressors. * And kill them wherever you overtake them and expel them from where they have expelled you, and persecution is worse than killing. And do not fight them at al-Masjid al-Haram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers) (5).
2- (But if they desist, then indeed, Allah is Forgiving and Merciful. And fight them until there is no more persecution and religion is for Allah. But if they desist, then there shall be no aggression except against the wrongdoers) (6).
3- (Fighting has been prescribed for you, though it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you do not know.) (7).
4- (They ask you about fighting in the sacred month. Say, "Fighting in it is a great sin. But averting people from the way of Allah and disbelief in Him and al-Masjid al-Haram and the expulsion of its people therefrom are greater in the sight of Allah. And persecution is greater than killing.) (8).
5- (And how many a prophet fought with whom were many pious men. But they never lost heart for what afflicted them in the way of Allah, nor did they weaken, nor did they humble themselves. And Allah loves the patient.) (9).
6- (And never think of those who are killed in the way of Allah as dead. Rather, they are alive with their Lord, and are provided for.) (10).
7- (So those who emigrated and were expelled from their homes and were harmed in My way and fought and were killed - I will surely remove from them their misdeeds.) (11).
8- (So let those fight in the cause of Allah who sell the life of this world for the Hereafter. And whoever fights in the cause of Allah and is killed or is victorious - We will surely give him a great reward.) (12).
9- (And what is [the matter] with you that you fight not in the cause of Allah and for the oppressed among men, women, and children who say, "Our Lord, take us out of this city whose people are oppressors and appoint for us from Yourself a protector and appoint for us from Yourself a helper.") (13).
10- (But if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them.) (14).
11- (And when Allah promised you one of the two parties that it would be yours, and you wished that the one without power would be yours. But Allah intended to establish the truth with His words and to eliminate the disbelievers * That He might establish the truth and abolish falsehood, even though the criminals hated it.) (15).
12- (And you did not kill them, but Allah killed them. And you did not throw when you threw, but Allah threw.) (16).
13- (And fight them until there is no more persecution and religion is all for Allah. But if they desist, then indeed, Allah is Seeing of what they do.) (17).
14- (And be not like those who went forth from their homes insolently and to be seen by people and avert [people] from the way of Allah. And Allah encompasses what they do.) (18).
15- (And if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing.) (19).
16- (O Prophet, say to those in your hands of the captives, "If Allah knows any good in your hearts, He will give you better than what was taken from you and forgive you. And Allah is Forgiving and Merciful." (20). 17- (
But if they repent and establish prayer and give zakah, then let them go on their way. Indeed, Allah is Forgiving and Merciful. And if any of the polytheists seeks your protection, then grant him protection so that he may hear the word of Allah. Then escort him to a place of safety. That is because they are a people who do not know.) (21).
18- (Indeed, Allah has purchased from the believers their lives and their properties in exchange for Paradise. They fight in the cause of Allah, so they kill and are killed) (22).
19- (Permission to fight is given to those who are being fought against, because they have been wronged. And indeed, Allah is competent to give them victory. * Those who have been expelled from their homes without right - only because they say, "Our Lord is Allah") (23).
Second: The Noble Prophetic Hadiths:
1- On the authority of Abu Hurairah - may Allah be pleased with him - on the authority of the Prophet, may Allah's prayers and peace be upon him, who said: "Allah has guaranteed to those who strive in His cause, and do not drive them out of their homes except for striving in His cause and believing in His word, that He will admit them into Paradise or return them to the dwelling from which they left with whatever reward or spoils they have gained" (24).
2- On the authority of Wahb bin Munabbih, he said: I asked Jabir about the matter of Thaqif when they pledged allegiance. He said: They stipulated to the Prophet, may God bless him and grant him peace, that they would not give charity or engage in jihad, and that he heard the Prophet, may God bless him and grant him peace, after that say: “They will give charity and engage in jihad if they become Muslims” (25).
3- On the authority of Sa`d bin Zaid bin Sa`d al-Ash`ali that he presented a sword from Najran to the Messenger of Allah (may Allah bless him and grant him peace). When he came to him, Muhammad bin Maslama gave it to him and said: “Strive with this in the way of Allah, and when people’s necks differ, strike a stone with it, then enter your house and be a lying mat until a sinful hand kills you or a fatal death comes to you.” Al-Hakim said: “For these reasons and similar reasons, those who withdrew from fighting with Ali (may Allah be pleased with him) and fighting those who fought him withdrew.” (26)
4- On the authority of Sa`id bin Jubayr, who said: “Ibn `Umar came out to us or to us and a man said: What do you think about fighting against sedition? He said: Do you know what sedition is? Muhammad (may Allah bless him and grant him peace) fought the polytheists, and entering upon them was sedition, but it is not like your fighting for the kingdom.” (27)
5- On the authority of Abdullah bin Amr - may God be pleased with them - he said: A man came to the Prophet, may God bless him and grant him peace, and said: I want to engage in jihad. He said: Are your parents alive? He said: Yes. He said: Then engage in jihad for them (28).
It is clear from these verses and hadiths that the goal of war in Islam is represented in the following:
1- Repelling aggression and defending oneself.
2- Securing the call to God and providing an opportunity for the weak who want to embrace it.
3- Demanding usurped rights.
4- Supporting truth and justice.
It is also clear to us that among the conditions and controls of war are:
(1) Nobility and clarity in means and goal.
(2) There is no fighting except with combatants and no aggression against civilians.
(3) If they incline to peace and stop fighting, there is no aggression except against the oppressors.
(4) Preserving prisoners and treating them well in a manner befitting a human being.
(5) Preserving the environment, including the prohibition of killing animals for no reason, burning trees, spoiling crops, fruits, and water, polluting wells, and demolishing houses.
(6) Preserving the religious freedom of monastics and monks and not attacking them.
The effects of jihad
It is clear to us from the above that jihad in Islam is characterized by the nobility of both the goal and the means. It is no wonder that the effects and fruits resulting from this jihad are completely consistent in this context of nobility and clarity; because the results are a branch of the premises. We summarize these effects in the following points:
(1) Training the soul to be chivalrous, brave, and knightly.
(2) Removing the tyrants who are sitting on people’s chests, which is the evil that leads to corruption on earth after its reform.
(3) Establishing justice and freedom for all people regardless of their beliefs.
(4) Giving priority to public issues over personal interest.
(5) Achieving an appropriate deterrent force to secure people in their homelands.
God Almighty says in Surat Al-Hajj:
(Those who have been expelled from their homes without right - only because they say, “Our Lord is God.” And were it not that God checks some people by means of others, monasteries, churches, synagogues, and mosques in which the name of God is much mentioned would have surely been pulled down. And God will surely support those who support Him. Indeed, God is Powerful and Exalted in Might.) (29).
Imam Al-Qurtubi said in his interpretation of this verse:
(And had Allah not repelled some people by means of others) meaning, had Allah not prescribed for the prophets and believers fighting enemies, the polytheists would have taken control and suspended the places of worship that the masters of religions had made clear. However, He repelled by making fighting obligatory so that the people of religion could devote themselves to worship. Jihad is an ancient matter among nations, and by it the laws were made right and the acts of worship were united; so it is as if He said: Permission was given to fight, so let the believers fight. Then He strengthened this matter in fighting by saying: (And had Allah not repelled some people) the verse; meaning, had it not been for fighting and jihad, the truth would have prevailed in every nation. So whoever among the Christians and Sabians is satisfied with jihad, he is contradicting his doctrine; because had it not been for fighting, the religion that he defends would not have remained. Also, these places that were established before their distortion and alteration and before those religions were abrogated by Islam were only mentioned for this meaning; meaning, had it not been for this repelling, the churches would have been demolished in the time of Moses, and the monasteries and churches in the time of Jesus, and the mosques in the time of Muhammad, may Allah bless him and grant him peace. "I would have demolished" from "hadamat al-banā'" meaning I demolished it so it collapsed. Ibn Atiyah said: This is the most correct thing that has been said in interpreting the verse (30).
Second: The practical aspect
(1) The wars of the Prophet, may God bless him and grant him peace:
(a) War is a social phenomenon:
War is a human phenomenon as old as man on the face of this earth. Since man has existed, he has been struggling and fighting, and as an inevitable social relationship, war arose. The friction between people must generate a clash of some kind. Man has been created with the instinct of possession that urges him to cling to what he owns, since this instinct is what preserves his survival in life, and it is consequently what generates the instinct of fighting, in its simplest forms, in defense of his right to continue and live. Man’s psychology may become complex and his needs and requirements may become complex, so he does not fight seeking sustenance or defending it only, but he fights seeking freedom, removing injustice, and restoring dignity. The scholar Ibn Khaldun details this fact in his introduction, saying: “Know that wars and types of fighting have always occurred in creation since God created it. Its origin is the desire of some people to take revenge on others, and each group has its own fanaticism about it. If they conspire to do so and the two groups agree, (31)
(B) War in the Holy Books before Islam:
If we go beyond the nations and human civilizations, and contemplate the holy heavenly books (the Torah - the Bible), we see that these holy books have gone beyond the instinctive material reasons for which man fights to more advanced and civilized reasons. After man used to fight out of a desire to possess food or land, or a desire for personal revenge against others, or even in response to aggression, we see that the holy books have added other reasons, divine reasons that elevate humanity above baseness and oppression of others, to the sacrifice of the soul to establish justice, support the oppressed, and fight against disbelief and deviation from God’s method. The heavenly books have determined the methods and frameworks within which fighting is permitted, and they have taken man through the stage of building personal glory based on the ego, to The stage of sacrifice for the sake of divine principles and ideals, which operates within the framework of the human community and not within the confines of the individual.
War in the Old Testament:
The causes of the war were mentioned in thirty-six verses in eight books of the Old Testament: (Genesis - Numbers - Deuteronomy - Joshua - Judges - First Samuel - Second Kings - Ezekiel).
(1) In the Book of Numbers - Chapter thirteen, it was mentioned that Moses - peace be upon him - after his people left Egypt, sent messengers to investigate the matter of the land of Canaan - Palestine - to settle there:
“So they went until they came to Moses and Aaron and all the congregation of the children of Israel to the wilderness of Paran, to Kadesh. And they brought back word to them and to all the congregation, and showed them the fruit of the land and told him, and said, ‘We have come to the land to which you sent us, and it truly flows with milk and honey, and this is its fruit. Moreover, the people who dwell in the land are strong, and the cities are fortified and very large. Moreover, we have seen the children of Anak there’” (32).
(2) And it is stated in the Book of Samuel I - Chapter Twenty-Five:
“And Nabal answered David’s servants and said, Who is David, and who is the son of Jesse? The servants are many today who are cutting off every man from before his master. Shall I take my bread and my water and my sacrifice which I have slaughtered for my neighbor, and give it to men whom I know not where they are from? So David’s servants turned their way and returned, and came and told him according to all these words. Then David said to his men, Let every man of you gird on his sword. So David girded on his sword, and went up after David about four hundred men, and two hundred remained with the baggage” (33).
(3) And in the second book of Kings - chapter three:
"And Mesha the second king of Moab was a livestock owner, and he gave to the king of Israel a hundred thousand lambs and a hundred thousand rams with their wool. And when Ahab died, the king of Moab rebelled against the king of Israel. And King Jehoram went out that day from Samaria and numbered all Israel, and went and sent to Jehoshaphat king of Judah, saying, 'The king of Moab has rebelled against me. Will you go with me to Moab to battle?'" (34).
(4) And it came in Ezekiel chapter twenty-one:
"And the word of the Lord came to me, saying, 'Son of man, set your face toward Jerusalem, and speak against the sanctuary, and prophesy against the land of Israel, and say to the land of Israel, Thus says the Lord: Behold, I am against you, and I will draw my sword out of its sheath; and I will cut off from it the righteous and the wicked; for I will cut off from you the righteous and the wicked. Therefore my sword will go out of its sheath against all flesh from the south even to the north; and all flesh will know that I, the Lord, have drawn my sword out of its sheath; it shall not return again.'" (35)
(5) And it is stated in the Book of Joshua, Chapter Twenty-Three:
“And you have seen all that the Lord your God has done; he is the one who fights for you. Behold, I have divided for you by lot these nations that remain for an inheritance according to your tribes, from the Jordan and all the nations that I have cut off, and the Great Sea toward the going down of the sun. And the Lord your God, he will banish them from before you and drive them out from before you, and you shall possess their land, as the Lord your God has promised you.” (36)
(6) And it is stated in the Book of Judges, Chapter One:
“And the children of Judah fought against Jerusalem and took it, and struck with the edge of the sword and set the city on fire. Afterward the children of Judah went down to fight against the Canaanites who inhabited the mountains and the inhabitants of the south and the lowland.”
(7) And in the Book of Judges, Chapter 18:
“And they took what Micah had made, and his priest, and came to Laish, to a people at ease and secure, and smote them with the edge of the sword, and burned the city with fire; and there was none to deliver, because it was far from Sidon, and they had no affair with any man, and it was in the valley that is by Beth Rehob. And they built the city, and dwelt in it, and called the name of the city Dan, after the name of Dan their father, who was born to Israel. But the name of the city at first was Laish” (37).
(8) And in 1 Samuel, Chapter 4:
"And Israel went out against the Philistines to battle, and they encamped at Ebenezer; but the Philistines encamped at Aphek. And the Philistines arrayed themselves against Israel, and the battle was engaged, and Israel was defeated before the Philistines; and they struck down in the field about four thousand men of the army" (38).
(9) And in Genesis, chapter thirty-four:
"And it came to pass on the third day, when they were sore, that the two sons of Jacob, Simeon and Levi, Dinah's brothers, took each one his sword, and came upon the city safely, and killed all the males, and killed Hamor and his son Shechem with the edge of the sword, because they had defrauded their sister; their flocks and their herds, and all that was in the city and in the field, they took away; and they took captive and plundered all their wealth, and all their little ones, and their wives, and all that was in the houses" (39).
(10) And in the Book of Genesis, Chapter Fourteen:
“And when Abram heard that his brother had been taken captive, he dragged his trained servants, born in his house, three hundred and eighteen, and pursued them as far as Dan. And he divided himself against them by night, he and his servants, and defeated them, and pursued them as far as Hobah, which is north of Damascus, and recovered all the property. And he recovered his brother Lot also, and his property, and the women also, and the people” (40).
(11) And in the Book of Numbers, Chapter Twenty-One:
“And the Lord said to Moses, Do not be afraid of him, for I have delivered him into your hand, and all his people, and his land; and you shall do to him as you did to Sihon king of the Amorites, who dwelt in Ethiopia. So they smote him and his sons and all his people, until there was none left to them remaining, and they took possession of his land” ( 41).
(12) And in the Book of Numbers, Chapter Twenty-Five:
“And the Lord spoke to Moses, saying, Afflict the Midianites, and smite them, for they have afflicted you with their devices wherewith they deceived you” (42).
(13) In the Book of Numbers, Chapter Thirty-Three:
The Torah tells us that God had commanded Moses, peace be upon him, to wage war against people who worshipped other than God, Glory be to Him: “And the Lord spoke to Moses in the plains of Moab by the Jordan near Jericho, saying: ‘Speak to the children of Israel and say to them: When you cross the Jordan into the land of Canaan, you shall drive out all the inhabitants of the land before you, and destroy all their images, and destroy all their molten idols, and destroy all their high places’” (43).
(14) Similar to this is what is mentioned in the Book of Samuel, Chapter Seventeen, Verse 45:47:
“And David said to the Philistine, ‘You come to me with a sword, and with a spear, and with a shield, but I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have defied... so that all the earth may know that there is a God for Israel’” (44).
(15) In the Book of Samuel, Chapter Twenty-Three:
“So David and his men went to (45)
(16) In the Book of Psalms, Psalm 18:
David praises and glorifies the Lord because He gives him the strength to fight his enemies: “He who teaches my hands to fight, so that I bend a bow of bronze with my arms… I pursue my enemies and overtake them, and I will not turn back until I have consumed them; I crush them so that they cannot rise; they fall under my feet. You gird me with strength for battle; you subdue those who rise up against me; you give me the backs of my enemies, and I consume those who hate me” (46).
These are some of the wars of the Children of Israel that were recorded in the texts of their books and scrolls. The concept of war and fighting is not a hateful concept from the biblical point of view, as if they were wars derived from the biblical religious law, and they were always carried out with the blessing and assistance of the Lord, as if the Lord - according to the expression of the Torah - had drawn his sword from its sheath and would not return (47).
War in the New Testament:
Likewise, we see that the Bible did not neglect to talk about wars completely, but rather came with a clear and explicit text, which does not allow for interpretation or distortion, stating that Christianity, despite its gentleness and tolerance, which is represented in the famous text “If anyone strikes you on the right cheek, turn to him the other also” - it indicates that Jesus Christ, peace be upon him, may carry a sword and enter the fray of battle if circumstances call for it. So it came in the Bible on the tongue of Jesus Christ:
“Do not think that I have come to establish peace on earth. I have not come to establish peace, but a sword. For I have come to set a man at odds with his father, a daughter with her mother, a daughter-in-law with her mother-in-law. Thus a man’s enemies will become the people of his own household” (48).
Perhaps we notice the great similarity between this statement and the hadith of the Messenger, may God bless him and grant him peace: [I was sent with the sword before the Hour so that God alone will be worshipped] (49).
From the above, it is clear to us that war and fighting are a universal law that has prevailed among all nations. We have not seen in the history of nations a nation that was free from wars and fighting. We have seen from reviewing the holy books - the Torah and the Bible - that it is a legal law that no divine law that preceded Islam was free from establishing and implementing, as mentioned above.
This amount was sufficient to prove that Muhammad, may God bless him and grant him peace, was following the ways of the prophets who came before him, and that jihad to establish truth and justice is something that Islam is praised for, not something that it is dishonored by. What was an answer to them in justifying these wars and bloodshed was an answer to us in the legitimacy of what the Prophet, may God bless him and grant him peace, did in terms of fighting and jihad.
Now let us proceed to complete the remaining aspects of the research, which removes doubt, establishes the argument, and blocks the path of doubters. We will talk about the conquests of the Prophet, may God bless him and grant him peace, paving the way for that with the state of the Arabian Peninsula in terms of wars, fighting, and bloodshed for the most trivial and insignificant reasons, until it appears to the observer that fighting was an instinct inherent in the souls of these people that did not require any force of persuasion or mobilization.
War among the Arabs before Islam
The books of history and Arabic literature recorded what became famous and known as the Days of the Arabs, which are a group of epic battles that broke out between the Arabs before the mission of the Prophet, may God bless him and grant him peace. It does not concern us to list these epic battles and their details, but what concerns us here is to stop at some aspects that are suitable for comparison (reasons - time taken - effects left by these wars).
The scholar Muhammad Amin al-Baghdadi said: “Know that the wars that took place between the Arabs in the pre-Islamic era are more than can be counted, and among them are several famous incidents that this place does not have enough space to mention, so let us mention some of them in summary” (50).
History books have mentioned many days for the Arabs (Basus, Dahis, and Ghabra, the Day of An-Nasar, the Day of Al-Jafar, the Day of Al-Fijar, the Day of Thi Qar, the Day of Shaab Jablah, the Day of Rahrahan, etc.). Whoever contemplates these epics and days will see that intense enthusiasm, blind fanaticism, indifference to the consequences of things, and reckless courage that is not characterized by reason were the driving force behind these wars. This is in addition to the triviality of the reasons for which these massacres were committed, the long period of time that lasted for decades in some of them, and the terrible effects that these wars left behind. Although we have not come across an accurate census of what these wars left behind, the words that were said in describing their effects of annihilation and devastation, orphaning children and widowing women, etc., make us stop at the extent of the despair and misfortune that war caused in people’s souls. The poet Zuhair bin Abi Salma describes some of that in his famous Mu’allaqa while addressing those seeking peace among the Abs. And Dhubyan:
You saved Abs and Dhubyan after they had
been annihilated and you spread between them the perfume of Mansham. He says to those seeking peace: By bearing the blood money of war from your own money, you saved Abs and Dhubyan after they had despaired and you spread between them the perfume of Mansham. Mansham is the name of a woman who used to sell perfume and she is used as an example of pessimism, evidence of the great despair that had afflicted people’s souls regarding the end of this war (51).
This is a quick and brief look at wars and their causes among the Arabs before Islam. Now we will begin to talk about the legislation of jihad in Islam, then we will follow that with a documented analysis of the Prophet’s conquests, may God bless him and grant him peace.
Jihad in Islamic law:
When the Prophet, may God bless him and grant him peace, settled in Medina and established his prophetic government there, after thirteen years of calling to God and enduring harm and suffering in the process, during which three major mass migrations took place, the Quraysh were enraged and hated the Messenger of God, may God bless him and grant him peace, for the stability and success he had achieved for this newborn state, without injustice, tyranny or bloodshed. Therefore, may God bless him and grant him peace, he was targeted for murder, as it was not reasonable for their eyes to sleep on this progress and growth, and their interests were based on religious leadership in the Arabian Peninsula, and this new state was based on a religious foundation that might be a reason for the disappearance of this inherited pagan religious leadership. And if Islam is a religion in which peaceful tendencies have reached their peak in the Almighty’s saying: (So pardon them and say, “Peace”) (53), yet peaceful tendencies do not extend to preventing those who establish this new religion from defending themselves and their religion that God revealed to all of humanity, in a world in which right and justice are lost if they do not have a force to protect them, then there was no escape from allowing Muslims to protect themselves and their religion with the weapon that their opponents brandish in their faces, and therefore the expression was in the Almighty’s saying: “Permission to fight is given to those who are being fought against because they have been wronged. And indeed, Allah is competent to give them victory * Those who have been expelled from their homes without right - only because they say, ‘Our Lord is Allah.’ And were it not that Allah checks some people by means of others, monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned would have been pulled down. And Allah will surely aid those who aid Him. Indeed, Allah is Powerful and Exalted in Might” (53).
I say: The expression of permission, which indicates prohibition, before the revelation of the verse, indicates the emergence of fighting in Islam and that it remained prohibited throughout the Meccan era and some of the Medinan era.
“And Islam did not neglect, even in this place - the place of self-defense and religion - to advise its followers against aggression; because the issue is the protection of a right, not the issue of revenge or healing grudges in the chest, and this is one of the characteristics of the prophetic government, for the one who is in charge of it from the prophet is like a surgeon who places his scalpel where the disease is to eradicate it, without touching the healthy organs, and his aim is to preserve the life of the patient, not to kill him, and the whole world in the view of the prophetic government is a sick person whose existence is being maintained, healthy and strong. The nature of this world is built on competition and overcoming, not only among people, but between them and the existence surrounding them, and between each individual and the factors that control him from himself, and I do not think that any of our readers is ignorant of the law that Darwin, Russell, and Wallace discovered and called the law of the struggle for survival, and upon which they built every development that affected plant and animal species and man as well” (54).
“Have you not seen how the opponents of the Christian religion confronted Christ, who only called for righteousness and peace, to the point that they issued an order to crucify him, but God saved him from them. They continued to persecute and kill those who followed him until three centuries passed while they were scattered across the earth, with no community uniting them, until the sword protected them from their enemies at the hands of Emperor Constantine, who used the sword against the pagans among their enemies. Do those who raise this suspicion want a religion to be established on other than natural laws in a world built on the laws of conflict and dispute and the use of animal force to obliterate the landmarks of truth and destroy the edifices of justice?”
“The objectors say: What argument have you prepared when nations agree to abolish wars and resolve their disputes through arbitration, and this is your Qur’an calling you to jihad and urging you to be brave in it?
We say: We have prepared for this covenant the words of God Almighty: (And if they incline to peace, then incline to it and rely upon God. Indeed, it is He who is the Hearing, the Knowing) (55).
“This is a profound wisdom from the Qur’an, rather this is one of its eternal miracles, and it is the clearest evidence that it did not legislate war for its own sake, but because it is one of the factors of society that are indispensable as long as man is in his inherited mentality and psychology. However, it did not deny that a global development would occur in which it would agree to abolish war, so it stated this ruling before it happened in order to be an argument for its people on the one hand, and to indicate that he did not want war for its own sake on the other hand. If he wanted it for its own sake, he would not have mentioned this ruling” (56).
Second: An analytical look at the Prophet’s conquests, may God bless him and grant him peace:
If we follow these conquests and divide them according to the groups that included them, we will be able to identify the tribes with whom these conquests occurred. The battles are as follows:
(1) Quraish of Mecca:
It is the tribe to which the Prophet, may God bless him and grant him peace, belongs, as Quraish is Fihr bin Malik, and it was said Al-Nadr bin Kinanah, and according to both sayings, Quraish is the grandfather of the Prophet, may God bless him and grant him peace, and the battles with them were: Saif Al-Bahr - Al-Rabigh - Dhirar - Buwat - Safwan - Dhu Al-Ushaira - Al-Suwaiq - Dhu Qardah - Uhud - Hamra Al-Asad - Badr Al-Akhira - Al-Ahzab - The Secret Battle of Al-Ays - The Secret Battle of Amr bin Umayya - Al-Hudaybiyyah - Saif Al-Bahr II 8 AH - The Conquest of Mecca.
(2) The tribe of Banu Ghatafan and Anmar:
Ghatafan from Mudar. Al-Suwaidi said: “Banu Ghatafan is a clan from Qays ibn Ailan ibn Mudar. He said in Al-Ibar: They are a vast clan with many peoples and clans” (57). Ibn Hajar said in Fath Al-Bari: “Tamim, Asad, Ghatafan, and Hawazin are all from Mudar by consensus” (58). As for Anmar, they share the same lineage with Ghatafan. Ibn Hajar said: “And it will come after the chapter that Anmar is in tribes, one of which is a clan from Ghatafan” (59), meaning that Anmar are also descended from Mudar, and their lineage is as follows: Anmar ibn Bagheeth ibn Rayth ibn Ghatafan ibn Saad ibn Qays Ailan ibn Mudar (60).
The raids it included are: Qarqarat al-Kadr - Dhi Amr - Dumat al-Jandal - Banu al-Mustaliq - al-Ghaba - Wadi al-Qura - the expedition of Karz bin Jaber - Dhat al-Riqa - Turabah - al-Mayfa'ah - al-Kharbah - the expedition of Abu Qatada - Abdullah bin Hudhafah (61).
(3) Banu Salim:
Al-Suwaidi said: “With the damma of the silent seen, a great tribe from Qais Ailan, and the nisba to them is Salma, and Salim is from the sons of Khasfa bin Qais bin Ailan bin Mudar (62), and the raids that the Prophet, may God bless him and grant him peace, fought with Banu Salim are: Bir Ma’una - Jamum - the expedition of Abu Al-Awja - the expedition of Banu Maluh and Banu Salim (63).
(4) Banu Tha’laba:
Tha’laba is the son of Sa’d bin Dabbah bin Ad bin Tabikha bin Ilyas bin Mudar (64), Dr. Ali Al-Jundi attributed him to Murr bin Ad thus: Tha’laba bin Murr bin Ad bin Tabikha bin Ilyas bin Mudar (65), and the raids that the Prophet, may God bless him and grant him peace, fought with them are: the expedition of Dhu Al-Qisa - the expedition of Banu Tha’laba - the expedition of Taraf - the expedition of Al-Hasma (66).
(5) Banu Fazara and Udhra:
He said in Sabayak Al-Dhahab: “Banu Fazara is a clan From Dhubyan from Ghatafan. It was said in Al-Ibar: The homes of Fazara were in Najd and Wadi Al-Qura. The lineage of Fazara was: Fazara bin Dhubyan bin Baghidh bin Rayth bin Ghatafan bin Saad bin Qais Ailan bin Mudar.
As for Banu Udhra: They are a clan from Quda’ah, and their lineage is as follows: Udhra bin Saad bin Juhayna bin Zaid bin Laith bin Sud bin Aslam bin Al-Hafi bin Quda’ah (67). Their lineage to Quda’ah was also traced by Dr. Ali Al-Jundi, relying on the lineages of Ibn Hazm, as follows: Udhra bin Saad bin Aslam bin Imran bin Al-Hafi bin Quda’ah (68). Based on this, Banu Udhra are not from Mudar, but rather were loyal to Banu Fazara, who are from Mudar. The following raids and expeditions were with them:
The expedition of Abu Bakr Al-Siddiq - The expedition of Fadak - The expedition of Bashir bin Saad - The expedition of Dhat Atlah (69).
(6) Banu Kalb and Banu Murrah:
As for Banu Kalb, they are: Banu Kalb bin Murrah bin Kaab bin Luay bin Ghalib bin Fahr bin Malik bin Al-Nadr bin Kinanah bin Khuzaymah bin Mudrikah bin Ilyas bin Mudar, and Banu Murrah are the sons of Kaab bin Luay, so Kalb is a clan of Murrah, and this is the same lineage that Dr. Ali Al-Jundi mentioned, relying on the lineages of Ibn Hazm (70), and the raids that took place with them: the Battle of Qurayza - the Battle of Banu Kalb - the Battle of Banu Murrah - the expedition of Dahhak (71).
(7) Udal and Al-Qara:
He said in Sabayik Al-Dhahab: “Udal is a clan of Banu Al-Hun of Mudar,” and their lineage is as follows: Udal bin Al-Hun bin Khuzaymah bin Mudrikah bin Ilyas bin Mudar. As for Al-Qara, Al-Suwaidi did not mention it in Al-Sabaik nor did Dr. Al-Jundi, except that Professor Sheikh Muhammad Al-Khudari attributed it to Khuzaymah bin Mudrikah, and he mentioned Al-Fara with a unified fa’, not with a double qaf (72). The Prophet, may God bless him and grant him peace, fought them in one battle, which was the Battle of Al-Raji’ (73).
(8) Banu Asad:
Al-Suwaidi said: “Banu Asad is a tribe of Banu Khuzaymah, and their lineage is as follows: Asad bin Khuzaymah bin Mudrikah bin Ilyas bin Mudar (74), and the battles that the Messenger of God, may God bless him and grant him peace, fought against them are:The Qatan expedition - the Omar Marzouq expedition - the Dhat al-Salasil expedition (75).
(9) Banu Dhakwan:
Al-Suwaidi said: “Banu Dhakwan are a clan of Bahta from Salim, and they are among those whom the Prophet, may God bless him and grant him peace, spent a month praying qunut, calling down curses upon them and upon Ra’l (76). Their lineage is as follows: Dhakwan bin Bahta bin Salim bin Mansur bin Ikrimah Khasfa bin Qais Ailan bin Mudar (77). The Messenger of God, may God bless him and grant him peace, only fought them once, which was the Battle of Bir Ma’unah.
(10) Banu Lihyan:
It is known that Banu Lihyan are from Hudhayl, and Hudhayl ​​is Ibn Mudrikah bin Mudar (78). The Prophet, may God bless him and grant him peace, fought them once, which was the Battle of Banu Lihyan (79).
(11) Banu Sa’d bin Bakr:
Their lineage is: Sa’d bin Bakr bin Hawazin bin Salim bin Mansur bin Ikrimah bin Khasfa bin Qais Ailan bin Mudar (80). The Prophet, may God bless him and grant him peace, sent them one expedition, which was the expedition of Fadak.
(12) Banu Hawazin:
Banu Hawazin are a clan of Qays Ailan, and their lineage is as follows: Hawazin bin Salim bin Mansour bin Ikrimah bin Khasfa bin Qays Ailan bin Mudar (81), and the Prophet, may God bless him and grant him peace, invaded them in the Battle of Dhat Irq.
(13) Banu Tamim:
Banu a clan of Tabikha, it says in Al-Ibar: “And their homes were in the land of Najd, extending from there to Basra and Yemen, and their lineage is as follows: Tamim bin Murr bin Ad bin Tabikha bin Ilyas bin Mudar” (82).
(14) Banu Thaqif:
Banu Thaqif are a clan of Hawazin, and they were known by the name of their father Thaqif, and their lineage is: Thaqif bin Munabbih bin Bakr bin Bahtah bin Salim bin Mansour bin Ikrimah bin Khasfa bin Qays Ailan bin Mudar (83), and the Prophet, may God bless him and grant him peace, invaded them in two battles: the Battle of Hunayn and the Battle of Taif.
And through this tracking we can say: that all of these tribes were related to Mudar, who is the grandfather of the Prophet, may God bless him and grant him peace, or whoever was their ally, and in the most precise sense it was the result of the anger of his brothers from his grandfathers, as for the Jews they were with Quraysh according to their treaty with them, and thus it became clear that the invasions and raids that the Prophet, may God bless him and grant him peace, fought or sent were directed within a narrow scope, which is the lineage of Mudar, so it cannot be said then: that the Prophet, may God bless him and grant him peace, ignited the fire of war against all the Arabs, or that he fought wars to force people to embrace Islam, and if the matter was as they say then an aggressive or defensive war would have taken place against any tribe from the hundreds of Arab tribes, and this fact requires more depth and analysis in some of the characteristics of the Arab tribes; Someone might say or object: What we have reached through research - namely, that the fighting was limited to the Mudarites - only happened by chance, and coincidental matters do not indicate anything and a general law cannot be extracted from them by which we can judge the jihad of the Prophet, may God bless him and grant him peace, since it was possible for the Prophet, may God bless him and grant him peace, to fight Rabi’ah instead of Mudar, or to fight Rabi’ah and Mudar together, or to fight the Qahtanites instead of the Adnanites, or to fight them both together, and so on.
It is expected that the familiarity and affection between individuals and tribes of the same ancestor would increase, not that the fire of war and fighting would ignite between them. So what reversed this expectation and turned the matter upside down?!
To answer this doubt, we say:
One of the most famous Arabic proverbs was the famous proverb “Support your brother, whether he is an oppressor or oppressed.” The Arabs used to apply this proverb literally - without this modification that Islam added to it - so they would support their brothers and cousins ​​with a true support in every case, whether they were right or wrong, just or unjust. If two tribes entered into an alliance, each individual from the two tribes would have support over the individuals of the other tribe. This alliance could be made by individuals or by tribal leaders, and the matter is the same in both cases.
While they were like that among their father's sons and their allies, you see them when the clans branched out, competing with each other in honor and wealth, so we find the tribes united by one father, each one standing in ambush for its sister, seizing the opportunity to belittle it and seize its sources of livelihood, and you see the hostility reaching an unbearable degree, as was the case between the clans of Aws and Khazraj, and between Abs and Dhubyan, and between Bakr and Taghlib, sons of Wa'il, and between Abd Shams and Hashim, etc., so the spirit of unity prevailed among the one tribe, and tribalism increased its life and growth, and it was completely absent among the different tribes; so their forces were devoted to their fighting, wars, and disputes.
Sheikh Muhammad al-Khudari Bey explained this amazing fact with two matters:
The first matter:
Competition in the material of life among the sons of one father, since their life was based on the pastures in which they pastured their livestock, and the watering places from which they drank.
The second matter:
The dispute over honor and leadership, and this is most likely to happen if the eldest of the brothers dies and has a son who is fit to take his father’s place, so his uncles dispute the leadership of the clan and neither of them surrenders to the other. The head of one of the two houses may leave the country, harboring in his soul the enmity and hatred that is in it, or they may remain neighbors, and in this case the discord is more severe, as was the case between the Aws and the Khazraj of Medina, and between Hashim and Umayya of Mecca, and between Abs and Dhubyan of Qays, and between Bakr and Taghlib of Rabi’ah. Whenever there is discord between two groups or between two individuals, the outbreak of the fire of war between them does not require strong reasons, rather the slightest dispute is sufficient to ignite the fire of war and orphan children and widow women; therefore, the Arabian Peninsula was always in war and disputes (84).
This fact that we have reached - that the fire of war quickly breaks out between the sons of the same father or grandfather - supports what we have reached, that the war was the result of his brothers’ anger at his grandfathers. If the dispute was confined to the two previous reasons, then what reason is it that stoked the fire of jealousy and hatred towards the Messenger of God, may God bless him and grant him peace? Was the reason competition in the material of worldly life, or the fear of seizing the honor and sovereignty that would go to the Prophet, may God bless him and grant him peace, since they submitted to him in the message and prophethood?
As for the first reason, it is not valid at all. The infidels of Mecca imposed a starvation siege on the Messenger of God, may God bless him and grant him peace, and on the Banu Hashim and the Banu Abdul Muttalib. They took refuge in the valley of Abu Talib for three full years, during which they experienced hunger and deprivation beyond imagination. They even ate tree leaves because of the severity of their hunger, and the crying of their children and the groaning of their elderly could be heard from afar. Despite this, the Prophet, may God bless him and grant him peace, was committed to patience and steadfastness, and did not order his companions to wage war or fight to lift this siege. The expert knows what hunger can do to the human soul if it is not accompanied by the light of revelation or steadfastness of faith.
The second reason was then sufficient to ignite this fire in the hearts of these people, and in the words of the distinguished professor Muhammad Farid Wajdi: “The killing was intended by the Quraysh, and it is not reasonable for the Quraysh to close their eyes, and their vital interest is based on the leadership of religion in the Arab countries, and the emergence of another leadership in the country like Yathrib that would become a competitor to Umm al-Qura, and perhaps surpass it as a sultan over the minds, and attack the Quraysh and destroy its greenery and deprive it of its inherited right” (85). What supports and strengthens this is the dialogue that took place between Al-Akhnas bin Shuraiq and Abu Jahl; when Al-Akhnas said to him: O Abu al-Hakam, what do you think of what you heard from Muhammad? - meaning the Qur’an - and he said: What did you hear? We and the sons of Abd Manaf disputed the honor, they fed so we fed, they carried so we carried, they gave so we gave, until when we knelt on the knees, and we were like two racehorses, they said: From us is a prophet to whom revelation comes from the heavens, so when will we realize this?! By God, we never believe in him nor do we trust him.
It was not a coincidence, then, nor a mere coincidence that prompted the Prophet, may God bless him and grant him peace, to fight the sons of his ancestors from Mudar, rather than Rabi’ah or any other Arab. Rather, the Arab nature, always alert to anyone who disputed its honor and sovereignty from the sons of one father - as we explained earlier - was the main reason for the outbreak of these wars. Without it, the Prophet, may God bless him and grant him peace, would not have been forced to fight after thirteen years of preaching and patience, during which there were hardships and sufferings that only God knows. Nevertheless, his migration - may my father and mother be sacrificed for him - was “O God, guide my people, for they do not know.”
Another thing that should be noted is related to the effects resulting from this fighting, in terms of the numbers of those killed as a result of these invasions. The following table gives us a graphic picture of these effects as follows:
The invasion / Muslim martyrs / Polytheist dead / Note
Badr / 14 / 70 /
Uhud / 70 / 22 /
Al-Khandaq / 6 / 3 /
Banu al-Mustaliq / - / 3 /
Khaybar / 19 / The Jews were not included in these statistics because they had another ruling due to their treason, as they were killed based on a judicial ruling, due to the war.
Bir Munah 69 / - /
Mu'tah / 14 / 14 /
Hunayn / 4 / 71 /
At-Ta'if / 13 / - /
Other battles / 118 / 256 /
Total / 317 / 439 / 756 from both sides.
After that, it became clear and evident to the observers that Islam, represented in the person of the Messenger of God, may God bless him and grant him peace, is far from forcing people to embrace Islam by the sword, and he is the one who said, may God bless him and grant him peace, to his enemies after he had overcome them: “Go, you are free,” thus without any condition or restriction, I say even without the condition of Islam.
The real results are:
(1) Transforming the savage Arabs into civilized Arabs, and the atheist pagan Arabs into unified Muslim Arabs.
(2) Eliminating the incidents of looting and plunder and strengthening public security in a country whose area is twice the size of France.
(3) Replacing enmity and hatred with brotherhood and spirituality.
(4) Establishing consultation instead of tyranny (86).
The Messenger of God, may God bless him and grant him peace, set controls and restrictions that were intended to define the function of jihad in spreading Islam throughout the world, without shedding blood as much as we were able to do so.
Among these controls is the Almighty’s saying: “But if you fear treachery from a people, throw back to them on equal terms. Indeed, God does not like traitors” (87).
If there is a treaty or security between the Muslims and the infidels, then it is not permissible for the Muslims to betray them until the term has expired. If the Muslims fear treachery from their enemies, such that there is evidence from their circumstances that indicates their treachery without them explicitly stating it, then the Muslims should inform them that there is no treaty between us and you, until the Muslims and their enemies know the same about that.
The verse indicates that if there is proven treachery from the enemies, then there is no need to renounce their treaty with them, because it was not feared from them, but rather it was known.
The meaning of the verse also indicates that if there is no fear of treachery from them, such that there is evidence from them that there is no treachery, then it is not permissible to renounce the treaty with them, rather it must be fulfilled until its term is completed (88).
The spread of Islam
A - Rates of the spread of Islam:
What confirms the truth we have reached - that the spread of Islam was by preaching and not by the sword - is that the spread of Islam in the Arabian Peninsula and outside it was according to rates that were completely proportional in terms of quantity and quality, with the natural development of the Islamic preaching movement, and there are no abnormal rates or mutations in these rates that indicate the opposite of this fact, and the following table shows these rates:
Years in the Hijri calendar / Persia / Iraq / Syria / Egypt / Andalusia
Percentage of Muslims at the end of the first hundred years / 5% / 3% / 2% / 2% / less than 1%
Years in which the percentage became 25% of the population / 185 / 225 / 275 / 275 / 295
Years in which the percentage became 50% of the population / 235 / 280 / 330 / 330 / 355
Years in which the percentage became 75% of the population / 280 / 320 / 385 / 385/400
* The years are calculated from the year 13 before the Hijra when the revelation of the Holy Quran began.
Other information shows that the people of the Arabian Peninsula were the first people to enter Islam, and most of them became Muslims in the first decades after the revelation of the Holy Quran.
Thus, the number of Arab Muslims exceeded the number of non-Arab Muslims at the beginning, and they paved the way for Islamic acculturation and Arabization for non-Arab Muslims, and they did not spend time in their origins from multiple religions and sects from all previous nations and civilizations.
All of them had to employ in a unified manner the twin processes of imitation and innovation at the same time according to their original backgrounds under the more profound revolutionary and transformative influence of Islamic thought and its institutions, and through the process of double coordination they purified their heritage from the sciences, technology and philosophies of the pre-Quranic era either by partial acceptance or partial rejection, and they also innovated by starting from their sensible intellectual systems and heritage in the light of the Holy Quran and the Sunnah.
Hence, Islamic sciences, Islamic technology, and modern Islamic civilization were born, consistent with the comprehensive Islamic ideology and vision (89).
Characteristics of this spread:
- Not exterminating peoples.
- They made slaves rulers.
- They did not open Inquisition courts.
- Jews, Christians, and Hindus remained in their countries.
- They intermarried with the people of those countries and built families and households throughout history.
- The Hijaz region - the source of the Islamic call - remained poor until the oil era, at a time when the colonial powers were bringing the wealth of the colonized countries to their centers.
- The Muslim countries were exposed to all kinds of attacks (the Crusades - slavery in West Africa - the expulsion of Muslims from their homes in Andalusia and the torture of those who remained in the Inquisition). We conclude from all this that the history of Muslims is clean and that they demand justice and an apology from their opponents, and that they have not done anything that warrants such an apology until modern history.
1 - The Saif al-Bahr Expedition - Ramadan 1 AH - 30 riders - Hamza bin Abdul Muttalib - 300 Abu Jahl - The Muslims left without a fight - This expedition was sent to study the conditions in Mecca and the enemies found that the Muslims were alert so they left them.
2 - The Rabigh Expedition - Shawwal 1 AH - 60 - Ubaidah bin al-Harith - 200 Ikrimah bin Abi Jahl or Abu Sayyan - The Muslims left without a fight - This expedition was sent to inspect the conditions of the people of Mecca and saw a large gathering of Quraish at the bottom of Thaniyat al-Marra.
3- The expedition of Dharar - in Dhul-Qi'dah, 1 AH - 80 Sa'd ibn Abi Waqqas - went out until he reached Al-Juhfah, then returned without encountering any plot.
4- The Battle of Waddan, which is the Battle of the Gates - Safar, 2 AH - 70 - Our Master Muhammad, may God bless him and grant him peace - made a covenant with Amr ibn Mukhthi Ad-Damri not to aid Quraysh or the Muslims.
5- The Battle of Buwat - Rabi' al-Awwal, 2 AH - 200 - Our Master Muhammad, may God bless him and grant him peace - 100 - Umayyah ibn Khalaf - reached Buwat, near Radwa, then returned to Madinah. On the way, he met Quraysh and Umayyah - Radwa is the name of a mountain near Yanbu.
6 - The Battle of Safwan or the First Battle of Badr - Rabi' al-Awwal 2 AH - 70 - Our Master Muhammad, may God bless him and grant him peace - Karz bin Jaber al-Fihri - went out in pursuit of the enemy until he reached Safwan but could not catch up with him - Karz bin Jaber had raided the livestock of the people of Medina.
7 - The Battle of Dhu al-'Ushaira - Jumada al-Akhira 2 AH - 150 - Our Master Muhammad, may God bless him and grant him peace - He called on Banu Mudhlij and their allies from Banu Damrah - Dhu al-'Ushaira is a place between Mecca and Medina in the valley of Yanbu.
8 - The Expedition of al-Nakhlah - In Rajab 2 AH - 12 - Abdullah bin Jahsh - A caravan under the leadership of Banu Umayyah - The prisoners were released and the blood money for the dead was paid - They sent to scout the Quraysh and a clash occurred.
9 - The Great Battle of Badr - Ramadan 2 AH - 313 - Our Master Muhammad, peace be upon him - 1000 - Abu Jahl - 22 - 70 - 70 - The Muslims were victorious over the enemy - Between Badr and Mecca there are seven stations and between Badr and Medina there are three stations. When he learned that the Quraysh had gone to Medina, he set out to defend the Muslims.
10 - The Expedition of Umair bin Al-Adi Al-Khatmi - In Ramadan 2 AH - 1 - Umair - 1 - Asma bin Marwan - 1 - Umair killed his sister who was urging her people to fight against the Muslims.
11 - The Expedition of Salem bin Umair Al-Ansari - In Shawwal 2 AH - 1 - Salem - 1 - Al-Khatmiyya Abu Uqfah - Abu Uqfah the Jew was inciting the Jews against the Muslims, so Salem killed him.
12 - The Battle of Banu Qaynuqa - In Shawwal 2 AH - The Prophet, may God bless him and grant him peace - The tribe of Banu Qaynuqa - They were expelled - They brought evil to Medina when the Muslims were at Badr, so they were expelled for that reason.
13 - The Battle of Suwaiq - In Dhul-Hijjah 2 AH - 200 - The Prophet, may God bless him and grant him peace - 200 - Abu Sufyan - The Prophet, may God bless him and grant him peace, went out in search of him, but did not catch him - Abu Sufyan sent from Quraish to Medina, so they came to a part of it and burned some palm trees and found two men there and killed them.
14 - The Battle of Qarqarat al-Kadr or the Battle of Banu Salim - Muharram 2 AH - 70 - Our Master Muhammad, may God bless him and grant him peace - Karz bin Jaber al-Fihri - 1 - The enemy went out to invade Medina and turned back when he saw a group of Muslims - He captured a slave named Yasar and released him.
15 - The expedition of Qararat al-Kadr - 2 AH - 1 - Ghalib bin Abdullah al-Laithi - Banu Ghatafan and Banu Salim tribes - 3 - Some of the enemy were killed and the rest fled - This expedition was sent to complete it as the enemies met again.
16 - The expedition of Muhammad bin Maslama - Rabi` al-Awwal - 3 AH - Muhammad bin Maslama al-Ansari al-Khazraji - 1 - Ka`b bin al-Ashraf the Jew - 1 - 1 - Ka`b bin al-Ashraf was inciting the Jewish tribes against the Muslims and called the Quraysh to war, so the Battle of Uhud took place.
17 - The Battle of Dhi Amr or the Battle of Ghatafan or Anmar - In the spring of the year 3 AH - 450 - The Prophet, may God bless him and grant him peace - Banu Tha'laba and Banu Muharib - Banu Tha'laba and Banu Muharib gathered to raid Medina, but they turned back when they saw a group of Muslims - The Prophet, may God bless him and grant him peace, went out with his companions until he reached Najd, and here Uthud, who intended to kill the Messenger of God, may God bless him and grant him peace, converted to Islam.
18 - The Expedition of Qardah - In Jumada al-Akhirah of the year 3 AH - 100 - Zayd ibn Haritha - Abu Sufyan - 1 - Zayd ibn Haritha went out on a mission and met the Quraysh on their way to Iraq - He took Farra ibn Sufyan, the guide of the trade caravan, prisoner, and he converted to Islam.
19 - The Battle of Uhud - Shawwal 3 AH - 650 infantry - The Prophet, may God bless him and grant him peace - 2800 infantry - 200 riders Abu Sufyan al-Umawi - 40 - 70 - 30 - The Muslims suffered a heavy loss, but the infidels failed as a result of the terror that struck them - Between Uhud and Medina there were three miles. The enemies had advanced from Mecca to Uhud.
- The Battle of Hamra al-Asad - On the 7th of Shawwal in the year 3 AH - 540 - The Prophet, may God bless him and grant him peace - 2790 - Abu Sufyan - 2 Abu Uzza and Muawiyah ibn al-Mughira - The Prophet, may God bless him and grant him peace, went out, terrifying the enemy - When the next day of the Battle of Uhud came, the Muslims went out to the enemy camp so that they would not attack them again, thinking that they were weak. Two men were taken prisoner, and Abu Uzza the poet was killed because he had promised in Badr that he would never support the Muslims against them, then he broke his promise and urged the polytheists against the Muslims.
21 - The Qatan Expedition or the Abu Salamah al-Makhzumi Expedition - On the first of Muharram in the year 4 AH - 150 Abu Salamah al-Makhzumi - Talha and Salamah - They were not able to raid Medina due to a demonstration by the Muslims - He is the chief of the highwaymen. He wanted to raid Medina, but the Muslims demonstrated and reached Qatan, which was his residence, so his army dispersed.
22 - The expedition of Abdullah bin Anis - on the 5th of Muharram in the year 4 AH - 1 - Abdullah bin Anis Al-Juhani Al-Ansari - 1 - Sufyan Al-Hudhaili - 1 - Abdullah heard that Sufyan had mobilized people against the Muslims at Urfi, so he arrived there and killed Abu Sufyan there.
23 - The expedition of Al-Raji' - in Safar 4 AH - 10 Asim bin Thabit - 100 - from Udhul and Al-Qara - 10 - The martyrdom of ten reciters.
24 - The expedition of Bir Ma'unah - 70 - Mundhir bin Omar - a large group - Amir bin Malik - 1 - 69.
25 - The expedition of Omar bin Umayya Al-Damri - Rabi' Al-Awwal 4 AH - 1 - Omar bin Umayya Al-Damri - 2 Banu Kalb tribe.
26 - The Battle of Banu Nadir - Rabi` al-Awwal 4 AH - The Prophet, may God bless him and grant him peace - The tribe of Nadir - They were expelled because they intended to kill the Messenger, may God bless him and grant him peace.
27 - The other Battle of Badr - Dhul-Qi`dah 4 AH - 1510 The Prophet, may God bless him and grant him peace - 2050 Abu Sufyan - No confrontation occurred - Abu Sufyan went out with the people of Mecca until he settled in the area of ​​Dhahran or Usfan, and when the Prophet, may God bless him and grant him peace, found out, he went out to him, so Abu Sufyan returned, and the Prophet also returned.
28 - The Battle of Dumat Al-Jandal - 5 AH - 1000 The Prophet, may God bless him and grant him peace - The people of Dumat Al-Jandal - The Messenger, may God bless him and grant him peace, returned before reaching it and did not encounter any plot.
29 - The Battle of Banu Al-Mustaliq - 2 Shaban 5 AH - The Prophet, may God bless him and grant him peace - Al-Harith bin Dirar, the leader of Banu Al-Mustaliq - 19 - 10 - The enemy was defeated and all the prisoners were released.
30 - The Battle of the Confederates or the Trench - Shawwal 5 AH - 3000 - The Prophet, may God bless him and grant him peace - 10,000 Abu Sufyan - 6 - 10 - The enemy turned back as losers.
31 - The Expedition of Abdullah bin Atik - Dhul-Qi'dah 5 AH - 5 - Abdullah bin Atik Al-Ansari - 1 - Salam bin Abi Al-Haqiq - 1.
32 - The Battle of Banu Qurayzah - The Prophet, may God bless him and grant him peace - Banu Qurayzah - 4 - 200 - 400 - of the enemy, some of whom were killed and some of whom were taken prisoner - Their killing was a judicial ruling due to treason, and this ruling was in accordance with the texts of the Torah in which they believed.
33 - The Expedition of Ar-Raqta' - 30 - Muhammad bin Maslama - 30 - Thamama bin Aththal - 1 - The trace of Thamala, so the Messenger of God, may God bless him and grant him peace, released him - Thamama was the master of Najd, and he converted to Islam after he was released from captivity.
34 - The Battle of Banu Lihyan - 6 AH - 200 - The Prophet, may God bless him and grant him peace - Banu Lihyan from the clans of Hudhayl ​​- The enemy dispersed when they learned of the Muslims' arrival - The battle was to discipline the people of Raji' who had killed ten of the Qur'an reciters.
35 - The Battle of Dhi Qardah - 6 AH - 500 - The Prophet, may God bless him and grant him peace - Horses from Ghatafan under the command of Uyaynah al-Fazari - One woman - 3 - 1 - They raided the camels of the Messenger of God, so the Muslims went out and caught up with them.
36 - The Expedition of Ukasha Muhsin - 40 - Ukasha bin Muhsin al-Asadi - Banu Asad - The enemies dispersed and no confrontation took place - Banu Asad had agreed to raid Medina, so this expedition was sent to them.
37 - The expedition of Dhu al-Qisa - 6 AH - 10 - Muhammad ibn Maslama - 100 Banu Tha'laba - 1 wounded - 9 - Nine preachers were martyred and Muhammad ibn Maslama was wounded - Ten of the reciters went to preach and while they were sleeping, Banu Tha'laba killed them. Dhu al-Qisa is the name of a place.
38 - The expedition of Banu Tha'laba - 6 AH - 40 - Abu Ubaidah ibn al-Jarrah - Banu Tha'laba - 1 - The enemy left and the Muslims took their possessions as booty.
39 - The expedition of al-Jumum - 6 AH - Zaid ibn Haritha - Banu Salim - 10 - A group of men were taken prisoner and the Prophet, may God bless him and grant him peace, released them.
40 - The Secret of Al-Taraf or Al-Turuq - 6 AH - 15 - Zaid bin Haritha - Banu Tha'laba - The enemies fled and the Muslims captured twenty camels - This secret was sent to punish the criminals in this story.
41 - The Secret of Wadi Al-Qura - 12 - Zaid bin Haritha - The inhabitants of Wadi Al-Qura - 1 wounded - 9 - Nine men were killed from the Muslims and one wounded - Zaid was going to the tour so they attacked him and his companions.
42 - Dumat Al-Jandal - 6 AH - Abd Al-Rahman bin Awf - Banu Kalb tribe - Al-Asbagh bin Amr - Tangible success was achieved in the field of preaching - Al-Asbagh bin Amr converted to Islam and he was a Christian and many of his people converted to Islam with him.
43 - The Expedition of Fadak - 6 AH - 200 - Ali bin Abi Talib - Banu Saad bin Bakr - Banu Saad fled and the Muslims captured one hundred camels and two thousand sheep - The Prophet, may God bless him and grant him peace, was informed that they wanted to support the Jews of Khaybar, so Ali, may God be pleased with him, rose up to support them.
44 - The Expedition of Umm Farqah - 7 AH - Abu Bakr Al-Siddiq, may God be pleased with him - Banu Fazara under the leadership of Umm Qirfa - 2 - The enemy was defeated - Banu Fazara had raided the caravan of Zaid bin Haritha.
45 - The expedition of Abdullah bin Rawahah - 6 AH - 30 - Abdullah bin Rawahah - 30 - Aseer bin Razam the Jew - 1 - 30 - A clash broke out due to a misunderstanding between the two parties, and all the Jews were killed.
46 - The expedition of the Arniyyin - 6 AH - 20 - Karz bin Jaber Al-Fahri - Men from Ukl and Urayninah - 1 - 8 - They killed the shepherd and drove away the camels, then they were taken prisoner and mutilated - They found the city disgusting, so they drank camel milk and urine and recovered, then they killed Yasar, the shepherd of the Prophet, may God bless him and grant him peace, and drove away the camels.
47 - The Expedition of Amr ibn Umayya al-Damri - 6 AH - 1 - Amr ibn Umayya al-Damri - Amr had come to Mecca to kill the Prophet, may God bless him and grant him peace, then he converted to Islam due to his good and noble character, then he went to Mecca to call its people.
48 - The Battle of Hudaybiyyah - 6 AH - 1400 - The Prophet, may God bless him and grant him peace - The people of Mecca - Suhayl ibn Amr al-Qurashi - Peace was made between the Prophet, may God bless him and grant him peace, and Raysh after ten years - The Prophet had gone out to perform Umrah, but Quraish prevented him from entering the House at Hudaybiyyah.
49 - The Battle of Khaybar 7 AH - 100 - The Prophet, may God bless him and grant him peace - 10,000 - The Jews of Khaybar Kinanah ibn Abi al-Haqiq - 50 wounded - 18 - 93 - God granted the Muslims a clear victory - The Jews had fought the Muslims at Uhud and the Confederates and had broken their covenant with the Prophet, may God bless him and grant him peace, so he spoiled their aggressive plans.
50 - The Battle of Wadi al-Qura - Muharram 6 AH - 1382 - The Prophet, may God bless him and grant him peace - The Jews from Wadi al-Qura.
51 - The Battle of Dhat ar-Riqa' - 7 AH - 400 - The Prophet (PBUH) - Banu Ghatafan, Banu Muharib, Banu Tha'laba and Banu Anmar - The enemy dispersed - Banu Ghatafan had gathered groups of tribes to raid the Muslims, but when the Muslims gathered their forces, they all dispersed.
52 - The Expedition of Ays - In Safar 7 AH - 72 - Abu Jandal and Abu Baseer - The Quraysh Caravan - 9 - The enemy's money was seized and then returned to them by the Prophet's (PBUH) order.
53 - The Expedition of al-Kadeed - Safar 7 AH - 60 - Ghalib bin Abdullah al-Laithi - Banu al-Mulawwah - 1 - A clash occurred - Banu al-Mulawwah had killed the companions of Bashir bin Suwaid, so this expedition was sent to them to rebuke them.
54 - The Fadak Expedition - In Safar of the year 7 AH - Ghalib bin Abdullah Al-Laithi - People of Fadak - Killed some of the enemy.
55 - The Hasma Expedition - In Jumada Al-Akhira of the year 7 AH - 500 - Zaid bin Haritha - 102 - Al-Hunaid bin Awad Al-Jazari - 100 - 2 - The Muslims were victorious and Al-Hunaid was killed with his son and the rest were released after their repentance - Dihya Al-Kalbi was carrying some gifts from Caesar, so Al-Hunaid met him with some people and blocked his way.
56 - The Turbah Expedition - In Shaban of the year 7 AH - Omar bin Al-Khattab - People of Turbah - The enemy dispersed - There were two camps between Turbah and Mecca. The people of Turbah had made peace with Banu Ghatafan, so the Muslims demonstrated in their camps.
57 - The expedition of Banu Kalb - in Sha'ban 7 AH - Abu Bakr Al-Siddiq (may Allah be pleased with him) - Banu Kalb - the Muslims were victorious, a group of the enemy were taken captive and others were killed - they had agreed to attack the Muslims with Banu Muharib and Banu Anmar.
58 - The expedition of Al-Maifa'ah - Ramadan 7 AH - Ghalib bin Abdullah Al-Laithi - the people of Al-Maifa'ah - a clash occurred - they were allies of the people of Khaybar.
59 - The expedition of Khirbat - in Ramadan 7 AH - Usama bin Zaid - the people of Khirbat - while Usama and his companions were walking on the road, a man came down to them from the mountain, and Usama killed him after he said there is no god but Allah.
60 - The expedition of Banu Murrah - Shawwal 7 AH - 30 Bashir bin Saad - Banu Murrah near Fadak - a clash occurred - they were allies of the people of Khaybar.
61 - The expedition of Bashir bin Saad Al-Ansari - in Shawwal 7 AH - 30 Bashir bin Saad - Banu Fazara and Udhra - All the Muslims were wounded and two men were taken prisoner - Banu Fazara and Udhra had helped the Jews in Khaybar so this expedition was sent to them to intimidate them.
62 - The expedition of Ibn Abi Al-Awja - 7 AH - 50 - Ibn Abi Al-Awja - Banu Salim - 1 - 49 - Ibn Abi Al-Awja was wounded and the rest were martyred - The Muslims gathered their forces in their camps because they were gathering to raid Medina.
63 - The expedition of Dhat Atlah - 8 AH - 15 - Ka'b bin Umair Al-Ansari - The people of Dhat Atlah, Banu Quda'ah - 14 - All the Muslims were martyred and one of them was acquitted - They were gathering in large numbers to raid the Muslims, so he sent a battalion to frighten them, but all the Muslims were martyred.
64 - The expedition of Dhat Irq - In Rabi' Al-Awwal, 8 AH - 25 - Shuja' bin Wahb Al-Asadi - Banu Hawazin, the people of Dhat Irq - Hawazin had extended a helping hand to the enemies of the Muslims repeatedly, then they gathered on the outskirts of Medina, so the Muslims gathered to frighten them.
65 - Supply Expedition - In Jumada al-Ula 8 AH - 3000 - Zaid bin Haritha - One hundred thousand - Shurahbil al-Ghassani - 12 - We do not know the number of missing - The Muslims were victorious - Shurahbil had killed the Messenger of Allah, may Allah bless him and grant him peace, so the war broke out and three thousand were defeated - One hundred thousand.
66 - Expedition of Dhat al-Salasil - Jumada al-Akhirah 8 AH - 500 - Amr bin al-Aas al-Qurashi - Banu Quda'ah lived in al-Salasil - The enemies fled with the Muslims' demonstration - Quda'ah had gathered to raid Medina.
67 - Expedition of Saif al-Bahr - In Rajab 8 AH - 300 - Abu Ubaidah - Quraysh - The Muslims stayed on the coast for a few days and then left - The purpose of this expedition was to scatter the Quraysh's resolve.
68 - Muharab's expedition - in Sha'ban 8 AH - 15 - Abu Qatada Al-Ansari - Banu Ghatafan - The enemy fled in fear and the Muslims captured livestock - Banu Ghatafan gathered in Khadra, so a expedition of fifteen men was sent to them for reconnaissance.
69 - The Conquest of Mecca - Ramadan 8 AH - 10,000 - The Prophet, may God bless him and grant him peace - Quraysh of Mecca - 2 - 12 - The Muslims were victorious - No one attacked the Muslims except one battalion, then the Prophet, may God bless
him and grant him peace, entered Mecca and made all the people free and without reproach. 70 - Khalid's expedition - in Ramadan 8 AH - Khalid bin Al-Walid - The idol Al-Uzza - Al-Uzza was the idol of Banu Kinanah, so Khalid, may God be pleased with him, destroyed it.
71 - The expedition of Amr ibn al-Aas - 8 AH - Amr ibn al-Aas - The idol Sawa' - Sawa' was the idol of Banu Hudhayl, so Amr ibn al-Aas, may Allah be pleased with him, destroyed it.
72 - The expedition of Saad al-Ashhali - Ramadan 8 AH - Saad ibn Zaid al-Ashhali al-Ansari - The idol Manat - Manat was an idol of the Aws and Khazraj, so Saad al-Ashhali, may Allah be pleased with him, destroyed it.
73 - The expedition of Khalid ibn al-Walid - Shawwal 8 AH - 350 - Khalid ibn al-Walid - Banu Judhaimah - 95 - He killed ninety-five men from Banu Judhaimah who had converted to Islam, so the Messenger, may Allah bless him and grant him peace, disliked killing them and paid blood money for them - Khalid ibn al-Walid had been sent as a preacher, and Banu Judhaimah had converted to Islam before, so Khalid doubted their conversion to Islam and killed some men from them.
74 - The Battle of Hunayn or Awtas or Hawazin - Shawwal 8 AH - 12,000 - The Prophet, may God bless him and grant him peace - Banu Thaqif, Banu Hawazin, Banu Mu’izz, and Banu Ahsam - 6 - 6,000 - 71 - The Muslims were victorious - The Prophet, may God bless him and grant him peace, released all the prisoners and gave them clothing as well.
75 - The Battle of Taif - Shawwal 8 AH - 12000 - The Prophet, may God bless him and grant him peace - Banu Thaqeef - a large group - 13 - a large group - The Prophet, may God bless him and grant him peace, returned after a siege that lasted a month - When the Prophet, may God bless him and grant him peace, lifted the siege, they came to him and converted to Islam.
76 - The expedition of Uyaynah ibn Hisn - in Muharram 9 AH - 150 - Uyayni ibn Hisn al-Fazari - Banu Tamim tribe - 62 - The revolution was crushed - This tribe enticed the tribes affiliated with it and prevented them from paying the jizya, and when Uyayni went out to them, he took 11 men, 21 women, and 20 children captive, so the Prophet, may God bless him and grant him peace, released them when their master came to him.
77 - The expedition of Qutbah ibn Amir - in Safar 9 AH - 20 - Qutbah ibn Amir - Khatham tribe - more than half - most of them - they dispersed and spread out - they were plotting against the Muslims, so Qutbah brought some of them as prisoners, so the Messenger of Allah, may
Allah bless him and grant him peace, released them. 78 - The expedition of Ad-Dahhak ibn Sufyan Al-Kalabi - Rabi` Al-Awwal 9 AH - Ad-Dahhak, may Allah be pleased with him - Banu Kalb tribe - the Muslims sent to Banu Kalb to call upon them, but the infidels intercepted them and a clash occurred.
79 - The expedition of Abdullah ibn Hudhafah - Rabi` Al-Awwal 9 AH - 300 - Abdullah ibn Hudhafah Al-Qurashi Al-Sahmi - pirates from the Khathami tribe - they fled - they had gathered on the coast of Jeddah intending to raid Mecca, but they dispersed when they saw this expedition.
80 - The expedition of Banu Tayy - 9 AH - 150 - Ali, may Allah be pleased with him - Banu Tayy - Safana bint Hatim and others were taken prisoner.
81 - The Battle of Tabuk - 9 AH - 3000 - The Messenger, may Allah bless him and grant him peace - Heraclius, the Roman Emperor - The Prophet, may Allah bless him and grant him peace, gathered with his companions and terrified the enemies, then returned to Medina.
82 - The expedition of Dumat al-Jandal - 420 - Khalid bin al-Walid - Ukaydar, the emir of Dumat al-Jandal - Ukaydar was taken prisoner and his brother was killed - The Messenger of Allah, may Allah bless him and grant him peace, released Ukaydar and formed an alliance with other Christian governments.

Dr. Al-Qaradawi says
that if Islam does not forbid righteousness and justice towards those who oppose it from any religion, even if they are polytheistic idolaters - like the polytheistic Arabs about whom the two previous verses were revealed - then Islam takes a special view of the People of the Book, the Jews and Christians. Whether they are in the House of Islam or outside it.
The Qur’an only addresses them as (O People of the Book) and (O you who have been given the Book), indicating by this that they are originally people of a heavenly religion, so there is a kinship and kinship between them and the Muslims, represented in the principles of the one religion with which God sent all His prophets: (He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein) Surah Ash-Shura: 13.
Muslims are required to believe in all of Allah’s books and all of His messengers. Their faith cannot be achieved except by this: “Say, ‘We believe in Allah and in what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and to Him we are Muslims [in submission].” (Surat Al-Baqarah: 136).
When the People of the Book read the Qur’an, they will find praise for their books, messengers, and prophets.
If Muslims argue with the People of the Book, they should avoid arguments that cause resentment and arouse enmity: “And do not argue with the People of the Book except in a way that is best, except for those who commit injustice among them, and say, ‘We believe in that which has been revealed to us and revealed to you. And our God and your God is One, and we are Muslims [in submission] to Him.’” (Surat Al-Ankabut: 46).
We have seen how Islam has permitted eating with the People of the Book and eating their slaughtered animals. It has also permitted intermarriage with them and marrying their women, along with the tranquility, love, and mercy that marriage brings. In this regard, Allah the Almighty said: (And the food of those who were given the Scripture is lawful for you, and your food is lawful for them. And chaste women from among the believing women and chaste women from among those who were given the Scripture before you) Surah Al-Ma'idah: 5.
This is for the People of the Book in general. As for the Christians among them in particular, the Qur’an has placed them close to the hearts of Muslims, saying: (And you will find the nearest of them in affection to the believers those who say, "We are Christians." That is because among them are priests and monks and because they are not arrogant) Surah Al-Ma'idah: 82.
People of the Covenant
These mentioned commandments include all People of the Book wherever they are, except for those who reside under the rule of the Islamic state among them, they have a special status, and they are the ones who are called in Muslim terminology (People of the Covenant). The covenant means: the covenant. It is a word that suggests that they have the covenant of Allah and the covenant of His Messenger and the covenant of the Muslim community to live under the rule of Islam in safety and security.
These people, in modern terms, are (citizens) in the Islamic state. Muslims have agreed from the first era until today that they have what Muslims have and are subject to what they are subject to, except for matters of religion and belief, for Islam leaves them and what they practice.
The Prophet, may God bless him and grant him peace, emphasized the commandment regarding the People of the Covenant and threatened anyone who violated these commandments with the wrath and punishment of God. It was stated in his noble hadiths: “Whoever harms a dhimmi has harmed me, and whoever harms me has harmed God.” “Whoever harms a dhimmi, I am his opponent, and whoever I am his opponent, I will be his opponent on the Day of Resurrection.” “Whoever wrongs a covenantor, or diminishes his right, or burdens him beyond his capacity, or takes something from him without his consent, I will be his opponent on the Day of Resurrection.”
The successors of the Prophet, may God bless him and grant him peace, continued to protect these rights and sanctities for these non-Muslim citizens. The jurists of Islam, regardless of their sects, emphasized these rights and sanctities.
The Maliki jurist Shihab al-Din al-Qarafi said: “The covenant of protection imposes rights upon us, because they are under our protection and under our protection and under the protection of God Almighty, His Messenger, may God bless him and grant him peace, and the religion of Islam. So whoever attacks them, even with a bad word, or backbites about one of them, or any kind of harm, or helps in that, has neglected the protection of God, the protection of His Messenger, may God bless him and grant him peace, and the protection of the religion of Islam.”
Ibn Hazm, the Zahiri jurist, said: “If someone is under the covenant and the people of war come to our country intending to target him, it is obligatory upon us to go out to fight them with our horses and weapons and die in the process, in order to protect those who are under the protection of God Almighty and the protection of His Messenger, may God bless him and grant him peace, because handing him over without that is neglecting the covenant of protection.”
Loyalty to non-Muslims and its meaning
Perhaps a question that comes to mind or is repeated on some tongues is:
How can righteousness, affection and good treatment be achieved with non-Muslims, when the Qur’an itself forbids friendship with the infidels and taking them as allies and allies, such as His statement: “O you who believe! Take not the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever takes them as allies among you - indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people. And you will see those in whose hearts is disease hastening into them.” [Surat al-Ma’idah: 51-52]
The answer is that these verses are not absolute, and do not include every Jew, Christian or infidel. If they were understood in this way, they would contradict other verses and texts that legislate friendship with people of goodness and kindness, regardless of their religion, and that permit marriage with the People of the Book and taking a wife from among the People of the Book, with His statement regarding marriage and its effects: “And He has put between you affection and mercy.” [Surat al-Rum: 21] Allah the Almighty said about the Christians: “And you will find the nearest of them in affection to the believers to be those who say, ‘We are Christians.’” (Surat Al-Ma’idah: 82).
These verses came about a people who were hostile to Islam and fought against the Muslims. It is not permissible for a Muslim at that time to support and aid them - which is the meaning of friendship - and to take them as confidants to whom he confides secrets, and allies to whom he draws close at the expense of his community and religion. Other verses have clarified this, such as the Almighty’s saying: “O you who have believed, do not take as intimates those other than yourselves. They will not spare any ruin for you. They wish you would suffer. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have made clear to you the signs, if you would use reason. Here you are, loving them, but they do not love you!!” (Surat Al-Imran: 118-119).
This verse shows us the characteristics of these people, and that they harbor enmity and hatred for the Muslims in their hearts, and its effects have overflowed on their tongues.
Allah the Almighty said: (And you will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred) Surah Al-Mujadilah: the last verse. Opposing Allah and His Messenger is not just disbelief, but rather it is opposing Islam and Muslims.
Allah the Almighty said: (O you who have believed, do not take My enemies and your enemies as allies, extending to them affection while they have disbelieved in what came to you of the truth. They expel the Messenger and you [because you] believe in Allah, your Lord) The beginning of Surah Al-Mumtahanah. This verse was revealed about befriending the polytheists of Mecca who fought against Allah and His Messenger, and expelled the Muslims from their homes unjustly until they said: Our Lord is Allah. Such people are the ones who it is not permissible to befriend under any circumstances. However, the Qur’an did not cut off hope of reconciliation with these people, nor did it declare complete despair of them. Rather, it gave the believers hope that conditions would change and souls would be purified. It said in the same surah, after a few verses: “Perhaps God will establish between you and those among them with whom you are enemies affection. And God is All-Powerful, and God is Oft-Forgiving, Most Merciful.” Surah Al-Mumtahanah: 7.
This warning from the Holy Quran is enough to reduce the severity of hostility and the severity of enmity, as stated in the hadith: “Hate your enemy lightly, for perhaps he will be your friend one day.”
The prohibition of befriending enemies is confirmed if they are strong, hopeful and fearful, so the hypocrites and those with sick hearts seek to befriend them, taking a hand with them, hoping that it will benefit them tomorrow. As Allah the Almighty said: “And you will see those in whose hearts is disease hastening into them, saying, ‘We fear that a misfortune may strike us.’ But perhaps Allah will bring victory or a decision from Him, and they will become, over what they have concealed within themselves, regretful.” (Al-Ma’idah: 52) “Give the hypocrites tidings that they will have a painful punishment. Those who take the disbelievers as allies instead of the believers. Do they seek honor with them? But indeed, honor belongs to Allah entirely.” (Surat An-Nisa: 138-139)
Muslim seeking help from non-Muslims
There is nothing wrong with Muslims - rulers and subjects - seeking help from non-Muslims in technical matters that are not related to religion, such as medicine, industry, agriculture, etc., although it is more appropriate for Muslims to be self-sufficient in all of that.
We saw in the biography of the Prophet how the Messenger of Allah (blessings and peace of Allah be upon him) hired Abdullah ibn Urayqit - who was a polytheist - to be his guide in the migration. The scholars said: The fact that he was a polytheist does not mean that he cannot be trusted in anything at all; for there is nothing more dangerous than guiding people on the road, especially on a road like the migration to Madinah.
Moreover, they permitted the leader of the Muslims to seek help from non-Muslims - especially the People of the Book - in military matters, and to give them a share of the spoils like the Muslims.
Al-Zuhri narrated that the Messenger of Allah (blessings and peace of Allah be upon him) sought help from some Jews in his war and gave them shares, and that Safwan ibn Umayyah went out with the Prophet (blessings and peace of Allah be upon him) in the Battle of Hunayn, but he was still a polytheist.
It is a condition that the person sought for help should have a good opinion of the Muslims. If he is not trustworthy, then seeking his help is not permissible. This is because if we forbid seeking help from someone who is not trustworthy among Muslims, such as someone who disappoints or slanders, then seeking help from a disbeliever is more deserving.
It is permissible for a Muslim to give a gift to a non-Muslim, accept a gift from him, and reciprocate, as it has been proven that the Prophet (peace and blessings of Allaah be upon him) was given gifts by kings and he accepted them. They were non-Muslims.
Hadith scholars said: There are many hadeeths about the Prophet (peace and blessings of Allaah be upon him) accepting gifts from disbelievers. It was narrated on the authority of Umm Salamah, the wife of the Prophet (peace and blessings of Allaah be upon him), that he said to her: “I have given the Negus a robe and some silk ounces as a gift.”
Islam respects a person as a human being, so how about if he is from the People of the Book? How about if he is a covenantor or a dhimmi?
A funeral procession passed by the Messenger of Allaah (peace and blessings of Allaah be upon him) and he stood up for it. It was said to him: “O Messenger of Allaah, is it the funeral of a Jew?!” He said: “Isn’t it a soul?” Yes, and every soul in Islam has its sanctity and place.
Islam is a general mercy, even towards animals
. How does Islam permit a Muslim to mistreat or harm a non-Muslim? It recommends mercy towards every living being and forbids cruelty towards dumb animals.
Islam preceded animal welfare societies by thirteen centuries. It made kindness to animals a branch of faith, and harming and cruelty towards them a cause of Hellfire.
The Messenger of Allah, may Allah bless him and grant him peace, told his companions about a man who found a dog panting with thirst, so he went down a well, filled his shoe with water, and gave the dog water to drink until it was satisfied. The Messenger of Allah, may Allah bless him and grant him peace, said: Allah thanked him and forgave him. The companions said: Do we have a reward for animals, O Messenger of Allah? He said: “There is a reward for every moist liver.”
In addition to this luminous image that necessitates Allah’s forgiveness and pleasure, the Prophet draws another image that necessitates Allah’s hatred and punishment, saying: “A woman entered Hell because of a cat that she locked up, neither feeding it nor letting it eat from the vermin of the earth.”
The respect for the animal nature of animals reached such an extent that the Prophet, may Allah bless him and grant him peace, saw a donkey with a branded face (a cauterized mark on its face), and he denounced it and said: “By Allah, I will not brand it except on the furthest part of its face.”
In another hadith, he passed by a donkey that had been branded on its face and he said: “Have you not heard that I cursed whoever brands an animal on its face or hits it on its face?”
We mentioned before that Ibn Umar saw people who had taken a chicken as a target to learn how to shoot and hit arrows on, so he said: “The Prophet, may Allah bless him and grant him peace, cursed whoever takes something with a soul as a target.”
Abdullah ibn Abbas said: “The Prophet, may Allah bless him and grant him peace, forbade inciting animals.” Inciting animals means enticing some of them to fight and wrestle to the point of death or near death.
Ibn Abbas also narrated that the Prophet, may God bless him and grant him peace, “strongly forbade castrating animals.” Castration means removing the testicles.
The Qur’an also denounced the people of ignorance for slitting the ears of livestock and attributed this to the inspiration of Satan.
We learned when discussing slaughtering how Islam was keen to make the slaughtered animal comfortable in the easiest possible way, and how it ordered that the blades be sharpened and hidden from the animal.
It also forbade slaughtering one animal in front of another.
The world has never seen such care for animals that is beyond imagination .
As for the beliefs of the People of the Book and the difference between polytheism and disbelief,
Sheikh Al-Munajjid says:
God Almighty said: {And whoever desires other than Islam as religion - never will it be accepted from him, and he, in the Hereafter, will be among the losers} [Al-Imran 85], and He said: {Say, “O mankind, indeed I am the Messenger of God to you all” [Al-A’raf 158].
4. Polytheism and disbelief are the same in ruling.
Ibn Hazm said:
Kufr and polytheism are the same, and every unbeliever is a polytheist and every polytheist is a disbeliever. This is the opinion of Al-Shafi’i and others.
“Al-Fasl” (3/124).
5. Allah the Almighty said: {And the Jews say, “Ezra is the son of Allah,” and the Christians say, “The Messiah is the son of Allah.” That is their statement from their mouths; they imitate the statement of those who disbelieved before. May Allah destroy them! How are they deluded? Exalted is He above what they associate with Him.} [At-Tawbah 9:30-31].
= On the authority of Abu Hurayrah, on the authority of the Messenger of Allah, may Allah bless him and grant him peace, that he said: “By the One in Whose hand is the soul of Muhammad, no one from this nation, Jew or Christian, hears of me and then dies without believing in that with which I was sent, but he will be among the companions of the Fire.” Narrated by Muslim (153).
Allah the Almighty said: (And they were made to drink into their hearts the worship of the calf because of their disbelief.. (93) Al-Baqarah.
And those who deny the words of Allah the Almighty: (Among those who are Jews are those who distort words from their [proper] usages and say, "We hear and disobey" and "Hear" when you do not hear and "Pass upon us" with a twist of their tongues and as a slander against the religion. But if they had said, "We hear and we obey" and "Hear and consider" it would have been better for them and more upright. But Allah has cursed them. Because of their disbelief.. (46) An-Nisa
Allah the Almighty said: (Because of their breaking of their covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, “Our hearts are covered.” Rather, Allah has set a seal upon them because of their disbelief, so they do not believe, except for a few. (155) And because of their disbelief and their saying about Mary a great slander. (156) And because of their saying, “Indeed, we killed the Messiah, Jesus, the son of Mary, the Messenger of Allah.” But they killed him not. And they did not crucify him, but it was made to appear to them as though he were. (157) An-Nisa And God Almighty
said :
Indeed, those who disbelieve in God and His messengers and wish to make distinction between God and His messengers and say, “We believe in some and disbelieve in others,” and wish to take a way in between. (150) Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment. (151) An-Nisa And
God Almighty said: (Indeed, they have disbelieved who say, “Indeed, Allah is the Messiah, the son of Mary. (17) Al-Ma'idah And
Allah the Almighty said: (Indeed, they have disbelieved who say, "Allah is the third of three." And there is no god except one God. And if they do not desist from what they are saying, a painful punishment will surely touch those who disbelieve among them. (73) Al-Ma'idah
Indeed, those who disbelieve in Allah and His messengers and wish to make distinction between Allah and His messengers and say, "We believe in some and disbelieve in others," And they want to take a way in between. (150) Those are the disbelievers, in truth. And We have prepared for the disbelievers a humiliating punishment. (151) An-Nisaa’

The suspicion of the spread of Islam by the sword, and the reasons for the bloodshed that many ignorant people have been mentioning with good intentions, and some of them perhaps with bad intentions, this is a suspicion that has no place in grammar, and it has been on people’s tongues for a long time, and the answer to it stems from three starting points:
First: Views on Islam.
Second: Islam in the battlefield.
Third: Islam after victory.

First: Views on Islam:

Islam initially decided on basic rules on which it built its pillars and foundations, and among these basic pillars are the following:
1- Islam and peace: Islam considered peace a basic principle of its principles, deepened its roots, and built the souls of Muslims on it, so it became part of their being, and a belief of their beliefs. The word Islam is derived from peace, and “peace” is one of the names of our Lord, the Most High, and our Messenger, may God bless him and grant him peace, is as our Lord described him: “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” The greeting of Muslims is peace, and it is a means of love and rapprochement between people, and even entering Paradise. The Prophet, may God bless him and grant him peace, said: “By the One in Whose Hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not guide you to a matter that, if you do it, you will love one another? Spread peace among yourselves.” Narrated by Muslim. In another hadith: “God made peace a greeting for our nation, and a means of security for our protected people.” Narrated by Al-Tabarani in Al-Kabeer.
2- Islam and mercy: Islam was built on mercy, mercy in everything:
- With people: The Prophet, may God bless him and grant him peace, said: “The merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth, and the One in the heavens will have mercy upon you.” Narrated by Abu Dawud and Al-Tirmidhi, who said: A good and authentic hadith.
- With animals: “Allah has prescribed kindness in all things. So when you kill, kill in the best way. And when you slaughter, slaughter in the best way. Let each one of you sharpen his knife and let his slaughtered animal be easy.” Narrated by Muslim and Al-Tirmidhi.
And a religion that is like this with animals, would it be cruel with humans?!
3- Islam and freedom of belief: Islam has recognized the followers of other religions and guaranteed their religious freedom, which is represented in not forcing anyone to abandon their religion or adhere to a certain belief. God Almighty said: "There is no compulsion in religion. Verily, the right course has become clear from the wrong." "And say, "The truth is from your Lord. So whoever wills - let him believe; and whoever wills - let him disbelieve." "Say, "O disbelievers, I do not worship what you worship, nor will you worship what I worship. Nor will I worship what you worship, nor will you worship what I worship. To you be your religion, and to me mine." So no one dares to force anyone to enter Islam, and this is what Muslims have followed throughout the ages.

Second: Islam in the field of war:

We said that peace is the rule in Islam, so what is the status of war in Islam? The answer to this question is the following:
When is war permissible in Islam? War is permissible in Islam in one of two cases:

- The case of self-defense, honor, money, and the homeland... when any of them is attacked. Allah the Almighty says: “And fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.” And the Prophet, may Allah bless him and grant him peace, said: “Whoever is killed defending his property is a martyr, whoever is killed defending his blood is a martyr, and whoever is killed defending his religion is a martyr.” Narrated by Abu Dawud and al-Tirmidhi, who said: This is a good and authentic hadith. Al-Bukhari and Muslim narrated some of it. Allah the Almighty said: “Permission to fight has been given to those who are being fought, because they have been wronged - and indeed, Allah is competent to give them victory. Those who have been expelled from their homes without right - only because they say, ‘Our Lord is Allah.’”

- The case of defending the opening of the doors of calling to God: This is by preventing someone from entering Islam or torturing him, or by preventing the caller from conveying his call, and the evidence for that is the following:

- First: God Almighty says: “God does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, God loves those who act justly. God only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - from making friends with them. And whoever makes friends with them - then it is those who are the wrongdoers.” So the reason for fighting is clear and obvious: “Fighting because of religion - expelling you from your homes - assisting in your expulsion.”

Second: Allah the Almighty says: “And fight in the way of Allah those who fight you, but do not transgress. Indeed. Allah does not like transgressors. And kill them wherever you overtake them and expel them from where they have expelled you. And persecution is worse than killing. And do not fight them at al-Masjid al-Haram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers. But if they desist, then indeed, Allah is Forgiving and Merciful. And fight them until there is no more persecution and religion is for Allah. But if they desist, then there is no aggression except against the wrongdoers.” These verses include the following:
1) The command to fight those who initiate aggression in order to stop their aggression, and fighting in self-defense is permissible in all religions.
2) As for those who do not initiate aggression, it is not permissible to fight them in the first place, because Allah forbade aggression: “And do not transgress. Indeed, Allah does not like transgressors.”
3) This war has an end, which is to prevent the temptation of the believers by refraining from harming them.

Third: Our Lord Almighty says: “And what is the matter with you that you fight not in the cause of Allah and for the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city whose people are oppressors and grant us from Yourself a supporting authority’?” This verse clarifies the reason for fighting, which is: fighting for the sake of the oppressed, who converted to Islam in Mecca but were unable to emigrate, so the Quraysh tortured them and tempted them until they asked Allah Almighty for salvation.

Fourth: Allah Almighty says: “But if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them.” These are the ones who did not fight their people, and did not fight the Muslims, and withdrew from fighting the two groups, and their withdrawal was a real withdrawal by which they wanted peace; so the believers have no way against them, so the desire is not merely aggression and bloodshed.

Fifth: God Almighty says: “But if they incline to peace, then incline to it and rely upon God. Indeed, it is He who is the Hearing, the Knowing. But if they intend to deceive you, then sufficient for you is God.” In this verse is the command to incline to peace if the enemy inclines to it, even if his inclination is deceitful and cunning.

Sixth: All the wars of the Messenger of Allah, may Allah bless him and grant him peace, were defensive and did not involve any aggression. He, may Allah bless him and grant him peace, fought three groups:
1) The polytheists of the Arabs, and that was because they harmed the Muslims and broke their covenants. Allah the Almighty said: “Will you not fight a people who broke their oaths and intended to expel the Messenger, and they initiated it against you the first time? Do you fear them? But Allah has more right that you should fear Him, if you are believers. Fight them; Allah will punish them by your hands and disgrace them and give you victory over them and satisfy the breasts of a believing people and remove the anger of their hearts. And Allah accepts the repentance of whom He wills. And Allah is Knowing and Wise.” When the polytheists gathered and shot the Muslims with a single bow, Allah commanded that they be fought all together. Allah the Almighty said: “And fight the polytheists all together as they fight you all together, and know that Allah is with the righteous.”
2) The Jews, and it was - as is well known - because of their breaking of their covenants with the Messenger of Allah, may Allah bless him and grant him peace, and their attempt to kill him, and their standing with the polytheists fighting him as happened in the Battle of the Confederates, so Allah the Almighty revealed: “Fight those who do not believe in Allah or in the Last Day and do not consider unlawful what Allah and His Messenger have made unlawful and do not adopt the religion of truth from among those who were given the Scripture - until they pay the jizyah with willing submission while they are subdued.”
3) The Christians and others, and he did not fight them, may Allah bless him and grant him peace, until he sent his messengers after the Treaty of Hudaybiyyah to all the kings calling them to Islam, so he sent to Caesar, to Kisra, to Muqawqis, to the Negus, and to the kings of the Arabs in the Levant, so some Christians and others entered Islam, so the Christians went to the Levant and killed some of those who converted to Islam.
The Christians fought the Muslims first, and killed those who had converted to Islam unjustly and unjustly. The Messenger of Allah, may Allah bless him and grant him peace, sent them a detachment, leading them under the command of Zayd ibn Haritha, then Ja`far ibn Abi Talib, then `Abdullah ibn Rawahah. This was the first battle in which the Muslims fought the Christians, in what later became known as the Battle of Mu`tah.

Seventh: The Prophet, may Allah bless him and grant him peace, passed by a woman who had been killed and said: “This woman would not have fought.” Narrated by Ahmad, Abu Dawud and al-Hakim, who said: It is authentic according to the conditions of the two sheikhs, although they did not include it. This indicates that the reason for the prohibition of killing her was that she was not fighting with the fighters, so their fighting us was the reason for our fighting them, and disbelief was not the reason.
Islam forbade the killing of monks and children for the same reason for which it forbade the killing of women.

Eighth: The Muslims did not fight for the sake of healing and hatred, but our Lord, the Almighty, commanded us to prevent killing with the mere word of Islam that the infidel might say to prevent him from being killed. On the battlefield, if the fighter says the word of peace, it is obligatory to stop fighting him, and his blood and life are protected. Allah, the Almighty, said: “O you who have believed, when you go forth in the cause of Allah, investigate and do not say to one who offers you peace, ‘You are not a believer,’ seeking the goods of worldly life. But with Allah are many spoils. Thus you were before, and Allah was gracious to you. So investigate. Indeed, Allah is ever, with what you do, Acquainted.” Oh Allah, how wonderful is this statement: “Thus you were before, and Allah was gracious to you.” There is no room here for grudges, but the Muslims were infidels and Allah guided them, so let them investigate and not transgress.
This meaning is confirmed by another wonderful hadith, on the authority of Usamah ibn Zayd, who said:
“The Messenger of Allah, may Allah bless him and grant him peace, sent us on a military expedition, and we attacked Al-Harqat from Juhayna (the name of a place). I caught up with a man who said: ‘There is no god but Allah’, so I stabbed him. I was upset by that, so I mentioned it to the Prophet, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Did he say ‘There is no god but Allah’ and you killed him? ’ I said: ‘O Messenger of Allah, he only said it out of fear of the weapon. ’ He said: ‘Why didn’t you split open his heart to find out whether he said it or not? ’ He kept repeating it to me until I wished I had become Muslim that day.” Narrated by Ahmad, Muslim, Abu Dawud, and Al-Hakim.

From all of the above, it is clear that Islam did not permit war except to repel aggression, protect the message, prevent the persecution of Muslims, and suffice for freedom of religion.

Third: Islam after victory:

The position of Islam after victory is also a great and wonderful position, which we summarize in the following points:
1- Prohibiting the killing of women, the elderly, children, and all those who do not fight, and forbidding mutilation in killing. The Prophet, may God bless him and grant him peace, said: “Fight in the name of God and in the way of God, and fight those who disbelieve in God. Fight but do not betray, do not steal, do not mutilate, and do not kill a child.” Narrated by Abu Dawud and Ibn Majah. In the hadith of Al-Bukhari on the authority of Abdullah bin Yazid Al-Ansari, he said: The Prophet, may God bless him and grant him peace, forbade looting and mutilation.
2- Prohibiting cutting down a tree, cutting down a palm tree, slaughtering a sheep, or any other form of destruction and devastation. It was mentioned in the will of Abu Bakr Al-Siddiq (may Allah be pleased with him) to Usama (may Allah be pleased with him) when he sent him to the Levant: “Do not cut down a palm tree, do not burn it, do not cut down a fruitful tree, and do not slaughter a sheep, cow, or camel, except to eat it. You will pass by people who have devoted themselves to monasteries - meaning monks - so leave them to what they have devoted themselves to.” Similar words were reported from Omar (may Allah be pleased with him).
3- Treating prisoners well: The Prophet (peace and blessings of Allah be upon him) said: “Free the captive, feed the hungry, and visit the sick.” Narrated by Al-Bukhari. Free the captive means free the captive.
On the authority of Abu Hurairah, who said: The Messenger of Allah, may Allah bless him and grant him peace, sent cavalry towards Najd, and they brought back a man from Banu Hanifa called Thamamah ibn Aththal, the chief of the people of Yamamah. They tied him to one of the pillars of the mosque. The Messenger of Allah, may Allah bless him and grant him peace, went out to him and said: “What do you have, Thamamah?” He said: “I have, O Muhammad, good. If you kill, you will kill a man of blood, and if you do good, you will do good to one who is grateful. If you want money, ask and you will be given whatever you want.” The Messenger of Allah, may Allah bless him and grant him peace, left him until the day after. He said: “What do you have, Thamamah?” He said: “What I told you? If you do good, you will do good to one who is grateful. If you kill, you will kill a man of blood. If you want money, ask and you will be given whatever you want.” The Messenger of Allah, may Allah bless him and grant him peace, left him until the next day. He said: “What do you have, Thamamah?” He said: “I have what I told you. If you do good, you will do good to one who is grateful.” “You bestow favors on the grateful, and if you kill, you kill a bloodthirsty person, and if you want money, ask and you will be given whatever you wish.” The Messenger of Allah, may Allah bless him and grant him peace, said, “Release Thumamah.” So he went to a palm grove near the mosque, washed himself, then entered the mosque and said, “I bear witness that there is no god but Allah and I bear witness that Muhammad is His slave and Messenger. O Muhammad, by Allah, there was no face on earth more hateful to me than your face, but your face has become the most beloved of all faces to me. By Allah, there was no religion more hateful to me than your religion, but your religion has become the most beloved of all religions to me. By Allah, there was no land more hateful to me than your land, but your land has become the most beloved of all lands to me. Your horses captured me while I was intending to perform ‘Umrah, so what do you think?” The Messenger of Allah, may Allah bless him and grant him peace, gave him good news and ordered him to perform ‘Umrah. When he arrived in Mecca, someone said to him, “Have you become an apostate?” He said: No, but I converted to Islam with the Messenger of Allah, may Allah bless him and grant him peace, and by Allah, not a single grain of wheat will come to you from Yamamah until the Messenger of Allah, may Allah bless him and grant him peace, permits it. Narrated by Al-Bukhari and Muslim.

The Messenger of Allah, may Allah bless him and grant him peace, did not force him to convert to Islam, and released him without compensation or ransom. There was no revenge, no representation, and no hatred, but rather generosity and kindness. You can compare all of that to what the Christians did in their practices during the Crusades, or what they did in Andalusia when the Islamic Caliphate fell. The Inquisition is not hidden from anyone.