Etiquette of Islamic Jihad — Seal of the Prophets Vol. 2

Introduction

In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Etiquette of Islamic Jihad.

Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: II – Commencement of Jihad by the Sword and Fundamental Discussion on Jihād
Pages: Book pp. 78–89 (PDF pp. 102–113)
Navigation: Book Table of Contents | « Previous: [Categories of the Islamic Wars] | Next: [Commencement of Jihad & Precautionary Measures of the Holy Prophet (sa)] »

Historical Account

Prior to mentioning the Maghāzī1 of the Holy Prophetsa, at this point, it seems appropriate to briefly allude to the etiquette which was generally observed by the Holy Prophetsa in Jihād and which was impressed upon the Companions. These practices have been derived generally from the Ṣiḥāḥ Sittah, particularly from the books of Jihād, As-Siyar and Al-Maghāzī. For this reason, I have only provided references for those points which are either greatly significant or relatively unknown, and have considered it unnecessary to provide references for the rest. Therefore, it should be known that: 1. Wherever possible, the Holy Prophetsa preferred to begin his journeys on a Thursday and would generally leave home in the morning. 2. It was a Sunnat of the Holy Prophetsa to pray before setting out. 3. The Holy Prophetsa had established a sound system of intelligence in order to remain informed of enemy movements. Scouts were generally instructed not to speak of their intelligence in the presence of a public gathering. If the intelligence was one to create anxiety, the Holy Prophetsa would refrain from speaking of it

[Six most authentic books of Ḥadīth [Publishers]]

[History of the life of the Holy Prophetsa and his Companions [Publishers]]

[Practice of the Holy Prophetsa [Publishers]]

publicly as well. Albeit, he would convey the news only to selected Companions.

[Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 2, p. 392, Ghazwatu Uḥud, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996) * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 3, p. 18, Ghazwatul-Khandaq Wa Hiyal-Aḥzāb, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]

4. When the Holy Prophetsa would set out on an expedition, it was his

general practice not to reveal his point of destination. At times, if he was to travel south for example, he would proceed a few miles north first, and then divert to the south.

[Ṣaḥīḥul-Bukhārī, Kitābul-Maghāzī, Bābu Ḥadīthi Ka‘bibni Mālikin….., Ḥadīth No. 4418 * Sharḥul-‘Allāmatiz-Zarqānī ‘Alal-Mawāhibil-Ladunniyyah, By Allāmah Shihābuddīn Al-Qusṭalānī, Volume 3, pp. 106-107, Ghazwatu Banī Laḥyān, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]

5. It was a habit of the Holy Prophetsa to inspect the army at a short

distance from the city. After ensuring that everything was in order he would proceed onwards.

6. Whenever an important mission presented itself, the Holy

Prophetsa would call upon the Companions to participate. Then, those people who were prepared for this would arrange their own equipment for war and a mount, etc. Albeit, if an affluent Companion had the power to do so, he would help others as well. The Holy Prophetsa would generally encourage such aid and at times, whenever possible, he would provide assistance himself as well.

7. Small children, i.e., children less than 15 years of age were generally

not taken along for war. Those children, who in their eagerness would slip through, were sent back at the time of inspection, which would usually take place outside the city.

8. In war, a few women would accompany the participants as well,

who in addition to arranging for food would also provide medical care and nurse the wounded. During the course of battle they would also distribute water amongst the warriors. On certain occasions, Muslim women have also been known to take up the sword against the disbelievers.

9. It was a practice of the Holy Prophetsa to take one or more of

his wives along with him on such journeys, depending on the

circumstances. For this purpose, the Holy Prophetsa would draw lots, and the wife whose name was selected would accompany him.

10. It was a general practice of the Holy Prophetsa that whenever he

would receive news that an enemy tribe was preparing to wage an attack against the Muslims, he would preempt their design in an attempt to prevent the attack. The Holy Prophetsa would not allow the enemy to fully prepare whilst continuing to wait for an attack; and then fight back after the attack was practically executed. Moreover, the Holy Prophetsa would make an effort for the Muslim army to arrive unexpectedly, while the enemy was unaware. Due to these strategies, the Holy Prophetsa was able to protect the Muslims from many hardships.

11. Whenever the Holy Prophetsa would dispatch a company, upon

their departure, he would advise them to present three options before the enemy upon encountering them. If they were to accept any one of the three options, then they should accept it from them and halt the course of battle. First and foremost, they were to invite them to Islām and if they became Muslim then urge them to migrate. If they did not agree to migrate, then to allow them to remain Muslim and stay in their homes. However, if they refused to become Muslims altogether, then to allow them to remain upon their religion, but call them to abstain from hostility and war against the Muslims and submit to the Islāmic State. If the people refused to accept this as well, then they were permitted to fight them.

[Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābu Ta’mīril-Imāmil-Umarā’a ‘Alal-Bu‘ūth, Ḥadīth No. 4522 * Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Du‘ā’il-Mushrikīn, Ḥadīth 2612]

12. Furthermore, when the Holy Prophetsa would dispatch a company,

he would admonish them saying:

ِتَغْدِرُوْا وَلَا تُمَثِّلُوْا وَلَا تَقْتُلُوْا وَلِیْدًا وَلَا امْرَاٴةً وَلَا تَقْتُلُوْا اَصْ حَ ابَ الصَّ وَامِع

وَلَا تَقْتُلُوْا شَ یْخً ا فَانِیًا وَلَا طِفْلًا وَلَا صَ غِیْراً وَلَا امْرَاٴةً وَاَصْ لِحُ وْا وَاَحْ سِ نُوْا

َاِنَّ اللّٰهَ یُحِ بُّ الْمُحْ سِ نِیْن

“O ye Muslims! go forth in the name of Allāh and perform Jihād with the intention of protecting religion. But beware! do not embezzle the wealth of spoils and do not deceive a people. Do not mutilate the enemy dead, do not kill women and children, nor religious recluses;2 and do not kill the elderly. Create peace in the land, and treat the people with benevolence, for surely, Allāh loves the benevolent.”

[Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābu Ta’mīril-Imāmil-Umarā’a ‘Alal-Bu‘ūth, Ḥadīth No. 4522]

[Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fī Du‘ā’il-Mushrikīn, Ḥadīth No. 2614]

It is narrated with respect to Ḥaḍrat Abū Bakrra that when he would

dispatch an army, he would advise the commander:

اَلَّذِیْنَ زَعَمُوْا اَنَّھُمْ حَ بَسُ وْا اَنْفُسَ ھُمْ لِلّٰهِ فَذَرْھُمْ وَمَا زَعَمُوْا اَنَّھُمْ حَ بَسُ وْا

ًاَنْفُسَ ھُمْ لَهٗ ….. وَلَا تَقْطَ عَنَّ شَ جَ راً مُثْمِراً وَلَا تُخَ رِّبَنَّ عَامِرا

“Do not cause harm to those who consider themselves to be devoted to the cause of Allāh. Similarly, do not harm that which they consider to be sacred, do not cut down a fruitful tree and do not ruin an inhabited place.”

[Al-Muwaṭṭā, By Imām Mālik bin Anas, Kitābul-Jihād, An-Nahyu ‘An Qatlin-Nisā’i Waṣ-Ṣibyān….., Ḥadīth No. 982]

It should be remembered that it was a custom in Arabia that at

times, children, the elderly and women were killed. On some occasions, the hands, feet, nose and ears, etc., would be mercilessly severed, which was known as Muthlah. The wealth, property and village of the enemy would be utterly destroyed. Treaties and agreements were of no value whatsoever. The Holy Prophetsa brought an end to all these practices. Islām created a stark distinction in the practice of protecting religious peoples and

[Mutilation of a dead body [Publishers]]

sacred objects. It is also related in various narrations that when the Holy Prophetsa would dispatch a company, he would exhort them:

بَشِّ رُوْا وَلَا تُنَفِّرُوْا وَیَسِّ رُوْا وَلَا تُعَسِّ رُوْا

“Give glad-tidings to the people i.e., attempt to keep them pleased, and do not follow a course of action which brings about hatred in the hearts of people; create ease for them, and do not put them to difficulty.”

[Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābu Fil-Amri Bit-Taisīri Wa Tarkit-Tanfīr, Ḥadīth No. 4525]

13. It was a sure practice of the Holy Prophetsa that upon dispatching a

party, company, or army, he would appoint an Amīr over them and would state that “Even if there are three men, they should appoint a Amīr from among themselves.” The Holy Prophetsa would strictly order obedience to the Amīr, and say that, “Even if an ignorant Abyssinian slave is appointed as a leader upon you, render him full obedience.” However, he would also instruct that if the Amīr issued an order which contradicted a clear commandment of God or His Messenger, then not to obey him in such a matter. Even in this case, however, respect should be maintained.

[A leader or head of a group [Publishers]]

14. During a Ghazwah, when the Holy Prophetsa or his Companions

would ascend a height, they would recite the Takbīr, i.e., profess the greatness of Allāh. When they would descend a height, they would recite Tasbīḥ, i.e., profess the glory of Allāh.

15. On a journey, the Companions were instructed not to set up

camp in a manner as would prove to be inconvenient to others. Furthermore, upon decampment, they were instructed not to march in a manner as would obstruct a path. The Holy Prophetsa

was so strict in this regard that on one occasion, he announced that, “An individual who does not take into consideration the convenience of others in camping and decampment, would be deprived of the spiritual reward of Jihād.”

16. When the Holy Prophetsa encountered the enemy, he would

supplicate before the commencement of fighting.

17. The Holy Prophetsa preferred fighting in the morning hours and would stop when the heat intensified, and then commanded the resumption of fighting in the late afternoon.

[Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fī Ayyi Waqtin Yastaḥabbul-Liqā’u, Ḥadīth No. 2655 * Sunanut-Tirmidhī, Kitābus-Siyar, Bābu Mā Jā’a Fis-Sā‘atillatī Yustaḥabbu Fīhal-Qitāl, Ḥadīth No. 1612]

18. Prior to fighting, the Holy Prophetsa would personally arrange his ranks, and greatly disliked irregularity therein.

19. There were generally two kinds of flags in the Muslim army, the first was white, which was tied to a staff, etc. and referred to as the Liwā’. The second one was usually black, which was tied to a staff, etc. and would wave in the air. This one was referred to as the Rāyah. In battle, both of these flags were given into the care of specially selected individuals.

20. For every battle, the Holy Prophetsa would generally appoint a watchword, in order to distinguish between friend and foe.

21. Noise and confusion was disliked among the ranks, and it was instructed that work be performed very silently.

[Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fīmā Yu’maru Bihī Minaṣ-Ṣamti ‘Indal-Liqā’, Ḥadīth No. 2656-2657]

22. Prior to battle the Holy Prophetsa would appoint commanders over the various companies of the Muslim army and would specify their positions and explain their duties. The general principle kept in mind when appointing these commanders was to appoint such individuals over a company, who were considered to be influential among them.

23. On rare occasions, it was a practice of the Holy Prophetsa to take a special Bai‘at from the Companions. As such, the Bai‘at taken at the Treaty of Ḥudaibiyyah has been alluded to in the Holy Qur’ān.

[Initiation of Allegiance [Publishers]]

24. In the field of battle, the Holy Prophetsa instructed not to commence fighting until he ordered to do so.

25. Even during the course of war the Holy Prophetsa would issue special orders every so often, and would either announce them himself or through a Companion who commanded a resonating voice.

26. The Muslims were absolutely prohibited from fleeing or laying

down their arms. They were ordered to either prevail or become martyrs. They were permitted however, to fall back temporarily as a strategy of war. However, if due to weakness, there were some who fled, the Holy Prophetsa would not express heavy displeasure. Rather, he would encourage them to exhibit greater resilience in the future and state, “Perhaps you have fallen back as a tactic of war in order to prepare for another attack.”

[Al-Anfāl (8:16-17)]

27. The Companions were ordered not to strike the face of another person in battle.

[Ṣaḥīḥul-Bukhārī, Kitābudh-Dhabā’iḥi Waṣ-Ṣaid, Bābul-Wasmi Wal-‘Alami Fiṣ-Ṣūrati, Ḥadīth No. 5541 * Ṣaḥīḥu Muslim, Kitābul-Birri Waṣ-Ṣilati Wal-Adab, Bābun-Nahyi ‘An Ḍarbil-Wajhi, Ḥadīth No. 6651]

28. The Holy Prophetsa would state, “A Muslim should be most gentle of all people in inflicting an injury.”

[Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fin-Nahyi ‘Anil-Muthlah, Ḥadīth No. 2666]

29. Strict orders were given not to take prisoners until the practical commencement of battle. It was not acceptable to catch the enemy off guard and then begin taking prisoners.

[Al-Anfāl (8:68)]

30. It was ordered that afterwards, according to circumstances, prisoners should be set free as an act of benevolence or kept in prison if necessary. However, this imprisonment was only permitted until war ensued, or until the losses which had been incurred as a result of the war had been repaid; but not thereafter.

[Muḥammad (47:5)]

31. It was ordered that prisoners should be treated with great compassion and kindness. As such, history proves that due to this order of the Holy Prophetsa, the Companions would worry about the comfort of prisoners even more than their own ease. It was also commanded by the Holy Prophetsa that those prisoners who were close relatives of one another should not on any account be separated.

[Sunanut-Tirmidhī, Kitābus-Siyar, Bābu Fī Karāhiyatit-Tafrīqi Bainas-Sabyi, Ḥadīth No. 1566 * Sunanut-Tirmidhī, Kitābul-Buyū‘, Bābu Mā Jā’a Fī Karāhiyatil-Farqi Bainal-Akhawain….., Ḥadīth No. 1283]

32. It was not insisted that the ransom of prisoners be paid in cash only. As such, the Holy Prophetsa came to an agreement with various literate prisoners of Badr, that they would be released if

they taught Muslims how to read and write. At times, prisoners of the disbelievers were released in exchange for Muslim prisoners. Even in the case of a monetary ransom, the practice of Mukātabat was allowed.

[An agreement between a slave and his master, where the slave offers to pay his own monetary value in order to be set free, by working the number of hours required to pay the settled amount. [Publishers]]

33. Muslims were very strictly forbidden from plundering, pillaging and destruction. As such, this has already been discussed in some detail above.

34. It was ordered that even during the course of battle, if an enemy declared his acceptance of Islām, no harm was to be done him, irrespective of how severe an injury he may have inflicted upon the Muslims, because now there was no fear of danger from him. In this respect, the account of Usāmah bin Zaidra has already been mentioned above.

35. It was very strictly ordered that treaties and agreements be adhered to. In this regard, the Holy Prophetsa himself was particularly mindful. On the occasion of Badr, Ḥudhaifah bin Yamānra migrated from Makkah and submitted to the Holy Prophetsa that, “When I was about to leave Makkah, on the suspicion that I was leaving to aid you, the Quraish made me agree that I would not fight on your behalf.” Upon this, the Holy Prophetsa responded, “Then go, and fulfill your promise, the succour of God is sufficient for us.” This was the extreme caution of the Holy Prophetsa, even though as far as an edict is concerned, an agreement which is taken by compulsion is not legally binding. Furthermore, during his Khilāfat, Ḥaḍrat ‘Umarra went so far as to declare that any Muslim who defrauds an enemy or does not fulfill his agreement would be executed.

[Al-Anfāl (8:73) * Banī Isrā’īl (17:35) * Ṣaḥīḥul-Bukhārī, Kitābul-Jizyati Wal-Muwāda‘ati, Bābu Ithmi Man ‘Āhada Thumma Ghadara, Ḥadīth No. 3178 * Ṣaḥīḥu Muslim, Kitābul-Īmān, Bābu Bayāni Khiṣālil-Munāfiq, Ḥadīth No. 210]

[Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābul-Wafā’i Bil-‘Ahdi, Ḥadīth No. 4639]

[Al-Muwaṭṭā, By Imām Malik bin Anas, Kitābul-Jihād, Bābu Mā Jā’a Fil-Wafā’i Bil-Amāni, Ḥadīth No. 984]

36. The bodies of those Muslims who were martyred in the field of battle were not bathed nor shrouded.

37. In the case of emergency, numerous martyrs were buried in the

same grave and upon such occasions, those people were lowered into the grave first who had committed more of the Holy Qur’ān to memory. Moreover, it was instructed that martyrs should be buried in the very field of battle.

38. The funeral prayer of martyrs was at times offered immediately

after battle, and on some occasions, when a state of peace was not at hand, it was offered at another time.

39. It was insofar as possible, a practice of the Holy Prophetsa to

arrange for the burial of the enemy dead as well.

([Ar-Rauḍul-Unufi Fī Tafsīris-Sīratin-Nabawiyyati libni Hishām, By Abul-Qāsim ‘Abdur-Raḥmān bin ‘Abdillāh bin Aḥmad, Volume 3, p. 87, Ghazwatu Badrin – Ma‘nā Alqāhum Fil-Qalīb, Dārul-Kutubil- ‘Ilmiyyah, Beirut, Lebanon, First Edition])

40. Those who fought in the Islāmic wars were not paid.

41. The wealth of spoils was distributed according to the principle that

the commander of the army would first select an item for himself from the spoils, which was known as a ‘Ṣafiyyah.’ Then one-fifth of the entire wealth was put aside for God and His Messenger, after which the remaining wealth was equally divided amongst the army, whereby one who was mounted received two additional portions as compared to those on foot. Furthermore, the personal belongings on the body of a disbeliever who had been killed, was considered to be the right of the one who had killed him.

42. The one-fifth portion known as Khumus, which was put aside

for God and His Messenger, was divided such that some of it was distributed amongst the family and relatives of the Holy Prophetsa. Most of it however, was spent on the collective religious and national needs of the Muslims. It is for this reason that on one occasion, the Holy Prophetsa said to the Companions that:

“Except for the Khumus, it is unlawful for me to take even as much as the hair of a camel from the wealth of spoils, and:

ْوَالْخُ مْ سُ مَ رْدُوْدٌ عَ لَیْكُ م

‘Even this Khumus is put to your use.’”

[Al-Muwaṭṭā, By Imām Mālik bin Anas, Kitābul-Jihād, Bābu Mā Jā’a Fil-Ghulūli, Ḥadīth No. 994]

43. The manner in which the Ṣalāt was offered in the field of battle was that although the Imām would remain the same throughout, members of the army would offer their Ṣalāt behind the Imām in sections, one after the other, while the rest of the army would confront the enemy. This was known as Ṣalāt-e-Khauf, and in varying circumstances, its form was different.

44. In the beginning, the Companions would fast whilst on journey, while others would not. However, in later days, the Holy Prophetsa instructed not to observe the fast whilst on journey and he would say that it was not a virtuous deed to fast whilst on journey. As regards to those Companions who fasted anyway considering this commandment of the Holy Prophetsa to be a mere recommendation, the Holy Prophetsa said:

ُاُولٓئِكَ الْعُصَ اة

“ These people have acted disobediently.”

[Sunanut-Tirmidhī, Kitābuṣ-Ṣaum, Bābu Mā Jā’a Fī Karāhiyatiṣ-Ṣaumi Fis-Safari, Ḥadīth No. 710]

45. It was a custom in Arabia to execute a spy and the Holy Prophetsa

maintained this penalty.

46. The Holy Prophetsa would strictly prohibit the arrest of an ambassador, or to cause him any harm or kill him. As such, on one occasion, some people came to the Holy Prophetsa as ambassadors of the Quraish, and spoke very inappropriately. The Holy Prophetsa said, “You are ambassadors, therefore, I am not permitted to respond harshly.” On another occasion, upon meeting the Holy Prophetsa, an ambassador became Muslim and submitted to the Holy Prophetsa that, “Now I do not wish to return.” The Holy Prophetsa responded, “I shall not partake in a breach of trust. You are an ambassador and therefore must return. Afterwards, if you wish you may come back.” As such, he returned and after some time found an opportunity and came back.

[Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fil-Imāmi Yustajannu Bihī Fil-‘Uḥūdi, Ḥadīth No. 2758]

47. When the regions of Makkah and Madīnah had been cleansed of the element of polytheism, it was announced at the time that even then, if a foreign disbeliever should desire to visit Ḥijāz for religious

investigation, then he may gladly do so. The Holy Prophetsa announced that he would take responsibility for his protection and safe return.

([At-Taubah, (9:6)])

48. The Holy Prophetsa would remain particularly mindful of the

security and rights of those disbelievers who had entered into a treaty with the Muslims. As such, the Holy Prophetsa would state:

ِمَنْ قَتَلَ مُعَاھِداً لَمْ یَرِحْ رَائِحَ ةَ الْجَ نَّة

“A Muslim who kills a covenanting disbeliever, would not even be able to perceive the breeze of paradise.”

[Ṣaḥīḥul-Bukhārī, Kitābul-Jizyati Wal-Muwāda‘ati, Bābu Ithmi Man Qatala Mu‘āhidan Bi-Ghairi Jurmin, Ḥadīth No. 3166]

Moreover, the Holy Prophetsa also commanded that, “A Muslim who

kills a covenanting disbeliever unintentionally by mistake, must in addition to fully paying the blood money to the heirs of the deceased, also free a slave.”

[An-Nisā’ (4:93)]

49. With respect to a covenanting disbeliever, the Holy Prophetsa also

said:

ِمَنْ ظَلَمَ مُعَاھِداً اَوِ نْتَقَصَ هٗ اَوْ كَلَّفَهُ فَوْقَ طَاقَتِهٖ اَوْ اَخَ ذَ مِنْهُ شَ یْئاً بِغَیْر

طِیْبِ نَفْسِ هٖ فَاَنَا حَ جِ یْجُ هٗ یَوْمَ الْقِیَامَةِ

“O Ye Muslims! remember that on the day of resurrection, I shall seek justice on behalf of a covenanting disbeliever who is wronged by a Muslim or caused any harm, or given a responsibility or burden beyond his power, or deprived of something without his pleasure and consent.”

[Sunanu Abī Dāwūd, Kitābul-Kharāji Wal-Imārati, Bābu Fī Ta‘shīri Ahlidh-Dhimmati….., Ḥadīth No. 3052]

50. When the Holy Prophetsa would go forth against a people in war,

after acquiring victory, he would generally not stay there for more

than three days. The reason for this was perhaps to ensure that the presence of the Muslim army should not become a source of inconvenience or trouble for the local people.

[Ṣaḥīḥul-Bukhārī, Kitābul-Jihād Was-Siyar, Bābu Man Ghalabal-‘Aduwwa Fa-Aqāma ‘Alā ‘Arṣatihim Thalāthan, Ḥadīth No. 3065]

51. In the end, but perhaps most importantly, in Jihād, any other motive except for the safeguarding of religion or to bring an end to mischief was considered unlawful. It was a general declaration of the Holy Prophetsa that an individual who goes forth out of the greed for spoils, or for the exhibition of bravery, or for any other worldly purpose, would be absolutely deprived of the spiritual reward of Jihād. In this regard, a somewhat detailed discussion has been taken up above.

At this occasion, it would not be out of place to mention the manner in which fighting took place in Arabia during that time. As such, when armies would line up before one another, selected warriors would come forward for individual battle and call for a duel, and it was after these duels that a fullscale attack was launched. It was a custom to fight both on horseback as well as on foot, but fighting on horseback was preferred. Camels were generally used only as a means of conveyance or to carry provisions. Weapons of war for offense were limited to the sword, spear and the bow and arrow. The shield, coat of mail and helmet were used for defense. In some tribes, a mechanism was utilized to catapult stones upon the enemy, which was referred to as a ‘Manjanīq.’ The concept for this machine probably came to Arabia from Iran. The Holy Prophetsa made use of this on the occasion of the siege of Ṭā’if.

Commencement of Jihād & Precautionary Measures of the Holy Prophetsa

It has already been mentioned that the first Qur’ānic verse which allowed Jihād by the sword was revealed on 12 Ṣafar 2 A.H. In other words, the divine indication which was made of defensive war in the migration, was officially announced in Ṣafar 2 A.H., when the Holy Prophetsa had become discharged of his initial undertakings relevant to his stay at Madīnah, and in this manner, Jihād began. It is discovered through history that the Holy Prophetsa initially employed four strategies in order to protect the Muslims from the evil of the disbelievers. This is conclusive evidence of the expert

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