A Historical Review of the Battles of the Prophet (PBUH) and Their Causes

Why Did the Prophet of Mercy Fight, and What Were the Reasons for Each of the Battles of the Prophet (Peace Be Upon Him and His Family)?

The battles of the Prophet of Islam (Peace be upon him and his family) have often raised doubts and questions for some people regarding the peaceful nature of Islam. However, looking at these battles from a historical perspective is very important for several reasons.

First, it helps us understand the context in which the battles of the Prophet took place and under what circumstances he considered wars to be justified. Secondly, it allows us to recognize the groups that continuously tried to suppress the new religion of Islam, which is crucial for identifying the enemies and infiltrative movements in the history of Islam.

Understanding the reasons behind each ghazwa (battles in which the Prophet himself was present and commanded the forces) or sariyya (the battles without the presence of the Prophet, which were commanded by one of the companions) can answer many questions about Islamic history and the Prophet’s life. It is estimated that there were twenty-seven ghazwa, while the number of sariyya, ranges between thirty-six and eighty-two.

Islam is a religion based on peace, friendship, and love. Fundamentally, the main purpose of human creation by God can only be fulfilled under conditions of peace and friendship. From this merciful viewpoint, Islam seeks to save humanity from decline and deviation from the path of true humanity. For this reason, in certain cases, fighting and confronting the opposition are permitted, including:

-Defending people’s property, honor, and personal rights [1]

-Fighting against disbelievers and hypocrites who accept no limits or boundaries [2]

-Opposing hypocrites who persist in causing chaos and betrayal in society.

-Confronting polytheists who break their treaties and promises [3]

-Rescuing the oppressed and weak from the tyranny of oppressors [4]

-Spreading the rule of God on earth.

-Restoring human rights to mankind [5].

In this article, we will briefly review the battles of the Prophet and carefully examine the reasons behind each one. It is worth recalling that all of the battles of the Prophet took place after his migration to Medina.

The Constitution of Medina: The Prophet’s First Strategic Move

Centuries before the Prophet’s mission began, Jewish communities had settled in the Arabian Peninsula, aiming to meet the final Messenger whose name they had found in their holy scriptures [6]. They established themselves around Medina, gaining influence over the economic [7] and cultural centers, and took on the role of cultural elites to affect the local society and spread their religion [8].
However, the true reasons behind their migration to Medina remain widely debated. Some evidence raises questions about their real intentions, such as why they did not settle in Mecca, despite knowing it was the birthplace of the awaited Prophet, and why their communities were divided between Medina and Jerusalem— for which no fully convincing explanation has been offered.

After the Prophet’s migration to Medina, he used his wisdom and foresight to anticipate the possible threats that could endanger the security and stability of the newly formed Islamic community. The Quraysh tribe and neighboring Arab clans represented the biggest external threat through their conspiracies and military attacks. Internally, challenges included tribal divisions between the Muhajirun (migrants from Mecca to Medina) and Ansar (residents of Medina who helped Muhajirun), Jewish attempts to provoke unrest and rebellion, and the possibility of their alliance with polytheists and hypocrites.

These challenges pushed the Prophet to adopt smart political and security measures to maintain the unity and stability of Muslims [9]. As a result, under the Prophet’s guidance, a formal agreement was drafted and signed between the various groups living in Medina. According to this document, the city’s inhabitants—both Muslims and Jews—were considered one united community. Each group was allowed the freedom to practice their religion and rituals without interference. The agreement emphasized mutual defense of the city, referred disputes to the Prophet Muhammad for resolution, prohibited bloodshed within Medina, and established clear rules for paying compensation in cases of harm. All parties accepted these terms. However, later on, the Jews’ failure to adhere to this agreement led to conflicts and ultimately to the battles of the Prophet.

The Role of the Jews in the Battles of the Prophet (Peace Be Upon Him and His Family)

Historically, the Arab tribes were scattered and independent, each with its own customs and leaders. So how did these distant tribes come together as a united front against the Prophet (Peace be upon him and his family)? The answer may lie in the hidden role played by the Jewish communities. Rather than directly engaging in battles, the Jews cleverly worked behind the scenes to unite the Arab tribes against the Muslims.

They exploited tribal rivalries and long-standing conflicts, planting the seeds of discord among the Arabs to rally large forces against Islam. This cunning role of the Jews was not limited to a single event but is a recurring characteristic throughout history. They are skilled in stirring trouble and conspiracy, always striving to ignite discord and conflict among nations and tribes [10].

Ghazwa Badr

Contrary to the common narrative presented in some books about the Prophet’s life, historical analysis and evidence reveal that the Battle of Badr was not initiated by Muslims seeking to plunder a Quraysh caravan. Rather, it was a defensive tactic undertaken in response to the polytheists’ conspiracies and war preparations against the Muslim community. The Holy Quran clearly states that the primary reason for this battle was the Muslims’ defense of their existence and rights against the threats posed by the Quraysh polytheists. The goal was to eliminate the sedition that the polytheists had stirred up against the Front of Truth [11].

Concerning the role of the Jews in the Ghazwa Badr, both at the beginning and later stages of the conflict, historical analysis points to some signs, though their involvement is not clearly detailed in existing historical reports. The Jews did not participate directly in the battle; their role was limited to verbal and moral support for the Quraysh. After this battle, when the Quraysh showed they intended to continue fighting the Muslims, many Jews expressed dissatisfaction with the Muslim victory. Some verses of the Quran indicate that certain Jews did not change their hostile stance toward the Muslims even after the Quraysh’s defeat at Badr [12].

After the Muslim victory at the battle of Badr, some Muslims took several polytheists as captives without any direct order from the Prophet (Peace be upon him and his family). At that time, it was customary in warfare to set a ransom for the exchange of captives after the battle [13]. Although capturing enemies could be seen as a humane act, it also posed a strategic threat during the combat—especially before achieving a decisive victory. When soldiers focus on capturing and transporting prisoners, it can distract them from continuing the attack or protecting their hard-won gains, giving the enemy a chance to regroup and return to the battlefield, as happened later at the Ghazwa Uhud. For this reason, the decision to take prisoners must be carefully considered, taking into account the battlefield situation and possible threats. God reproached those who disobeyed this principle, saying: “It is not for a Prophet to have captives until he has thoroughly subdued the land. You believers settled with the fleeting gains of this world, while Allah’s aim for you is the Hereafter. And Allah is Almighty, All-Wise” [14].

After the Prophet’s order to execute some prisoners, his companions decided to release the remaining captives in exchange for ransom. Although the Prophet (Peace be upon him and his family) did not fully agree with this, he left the decision to his companions. Undoubtedly, the better option would have been for the companions to fully obey the Prophet’s guidance, as it would have deeply affected the morale of the Jews, the Quraysh tribe, and other polytheists across the Arabian Peninsula. Such a firm stance might have convinced them that abandoning their hostile efforts against Islam was the wisest choice, as they would see that opposing the Prophet (Peace be upon him and his family) only brought them destruction and ruin. However, due to the self-willed decisions of the Prophet’s companions, this outcome did not unfold as intended, and the Prophet’s strategy and God’s command were not fully realized.

Ghazwa Banu Qaynuqa

After the Muslim victory at the Battle of Badr—an outcome that was both unexpected and unbelievable for the Jews and hypocrites in Medina—the Muslims felt proud and joyful, while the Jewish communities in Medina and its surroundings were filled with fear and anxiety. The victory at Badr demonstrated the strength and capabilities of the Muslims, and as soon as the news reached Medina, the Jews and hypocrites began plotting against Islam and trying to weaken its power.
At this time, the Banu Qaynuqa tribe, considered one of the bravest Jewish tribes in Medina, broke their non-aggression agreement with the Muslims. They secretly collaborated with Abu Sufyan, initiating military coordination with the Quraysh against Islam.

Verses of the Quran were revealed condemning the Jews for breaking their covenant, describing them as among the worst creatures:

Indeed, the worst of creatures in the sight of Allah are those who disbelieve, and they will not [ever] believe—those with whom you made a treaty but then they break their pledge every time, and they do not fear Allah [15].

The Prophet of Islam (Peace be upon him and his family) initially gathered these Jewish tribes and called on them to honor the peace treaty [16]. He emphasized the importance of keeping their promises to prevent the fulfillment of their destructive plans. However, the Banu Qaynuqa tribe ignored the Prophet’s advice and showed stubbornness in opposing him. They did not take his warnings seriously and continued their provocations [17].

The situation escalated when the Jews insulted a Muslim woman in their marketplace, which sparked a conflict and led to further clashes. After breaking the treaty, the Prophet (Peace be upon him and his family) gathered the Banu Qaynuqa in their own market and invited them to embrace Islam; however, they rejected this invitation and retreated to their fortresses. The Prophet (Peace be upon him and his family) then laid siege to their strongholds.

After fifteen days of siege, the Jews could no longer withstand the Muslims’ persistence and eventually surrendered. Following their capture, Abdullah ibn Abi pleaded with the Prophet (Peace be upon him and his family) for mercy on behalf of the Jews. Responding to his request, the Prophet (Peace be upon him and his family) agreed to exile them, and the following verses were revealed concerning their expulsion: “He it is Who expelled the disbelievers among the People of the Scripture from their homes at the first gathering…” [18].

**The Role of the Jews in the Ghazwa Uhud**

The Battle of Uhud took place in the third year after the Hijrah [a] and is considered one of the most significant events in the history of Islam. This battle had a major political and military impact on Muslims. It occurred near Mount Uhud. After their defeat at Badr and seeking revenge for their fallen comrades, the Quraysh, led by Abu Sufyan, prepared for another battle against the Muslims.

The initial plan of the Prophet (Peace be upon him and his family) and the elites of the Muhajirun and Ansar was to resist against them without leaving the city. However, the younger fighters and Hamza— the Prophet’s uncle—wanted to fight outside the city. Eventually, the Prophet agreed with this decision.

The initial outcome of the battle was a defeat for the polytheists. A group of archers, whom the Prophet (Peace be upon him and his family) had placed under the command of Abdullah ibn Jubayr on the left side of Mount Uhud at the Ainayn area, left their positions hoping to seize spoils of war. The Quraysh took advantage of this mistake, passed through that area, and attacked the Muslims from behind, leading to their defeat. This battle caused heavy losses for the Muslims, including the martyrdom of about seventy believers and of Hamza ibn Abdul-Muttalib as well as injuries to the Prophet’s face and tooth.

The Jews played an important role, especially through their actions before and after the battle. They were involved in stirring up the Quraysh against the Muslims and creating discord among the Muslim ranks. One of the most obvious forms of their conspiracy was encouraging the Quraysh to seek revenge for their defeat at Badr.

Historical reports indicate that the Jews sent letters to the Quraysh, urging them to go to war and promising financial and moral support. They also spread negative propaganda against Islam, using poetry and stories to tarnish the image of the Muslims—most notably carried out by Ka’b ibn Ashraf [19].

The Noble Quran cautions against alliances with Jews and Christians that would harm Muslims, and in this verse, the reference is made to Jews:

O you who have faith! Do not take the Jews or the Christians for allies: They are allies of each other. Any of you who allies with them is indeed one of them. Indeed, Allah does not guide the wrongdoing lot [20].

During the Battle of Uhud, the Jews did not have a direct military role, but they provided advice and moral support to the Quraysh. Historical sources indicate that some Jews were involved in offering plans and strategies to the Quraysh to counter the Muslims in the battle. After the battle ended, with the Quraysh achieving a relative victory, the Jews used this event to strengthen their efforts against the Muslims.
The role of the Jews in Ghazwa Uhud and its aftermath reflects the nature of their conflict with the Muslims and their ongoing attempts to weaken the Muslim community. Following Uhud, tensions with the Jewish tribes increased, setting the stage for later conflicts with Banu Nadir and Banu Qurayza.

Ghazwa Banu Nadir

As mentioned earlier, from the moment the Prophet (Peace be upon him and his family) arrived in Medina, he emphasized establishing rules for peaceful coexistence among the different tribes. However, the Banu Nadir tribe—one of the Jewish tribes—openly showed hostility after the Battle of Uhud. They broke their agreements and tried to weaken Medina’s stability by secretly allying with Islam’s enemies.

The events leading to the ghazwa Banu Nadir began in the fourth year of the Hijrah when the Prophet (Peace be upon him and his family) visited Banu Nadir to ask them to help pay the blood money for two men from Banu Amir who had been accidentally killed. According to prior agreements, Muslims and Jews were to cooperate in such matters. While Banu Nadir appeared to welcome the Prophet (Peace be upon him and his family) and his companions, they secretly plotted to assassinate him by dropping a large stone from a rooftop. However, the Prophet (Peace be upon him and his family) received divine warning and quickly left, returning safely to Medina [21].

After this incident, the Prophet (Peace be upon him and his family) ordered Banu Nadir to leave Medina within ten days as punishment for their betrayal. At first, they seemed willing to comply, but their leader, Huyayy ibn Akhtab, along with Abdullah ibn Ubayy ibn Salul, decided to take refuge in their fortresses and resist the Muslims. They also tried to incite the Quraysh and some Arab tribes against the Muslims, making the situation more complicated.

The Muslims besieged Banu Nadir’s forts for fifteen days. The Prophet (Peace be upon him and his family) used a new military tactic by cutting down the palm trees surrounding their strongholds, which shocked them greatly since these trees were a vital source of food and livelihood. Despite this, Banu Nadir failed to gain external support and eventually surrendered on the condition that they could leave the city safely and take their portable possessions except weapons. Banu Nadir left Medina and moved toward Khaybar, where most of them settled, while some went to Syria. They left behind vast lands and properties, which became the Muslims’ assets. This event significantly strengthened Muslim control over the city and reduced the influence of the Jewish tribes in Medina.

Ghazwa Ahzab (Confederates)

The Battle of Ahzab, which took place in the fifth year of the Hijrah, was one of the most dangerous battles faced by the Muslims. This was because the Quraysh, the Ghatafan tribes, Banu Asad, and other Arab tribes gathered with the aim of destroying the nascent Islamic state. The Jews, especially the leaders of Banu Nadir, were at the forefront as instigators and planners of this attack.

After the leaders of Banu Nadir were relocated to Khaybar, they began planning to incite the Arab tribes to attack Medina. According to Ibn Isaac, a group of Banu Nadir leaders, led by Sallam ibn Abi Al-Huqayq and Huyayy ibn Akhtab, went to the Quraysh to persuade them to form a large coalition to fight the Prophet (Peace be upon him and his family). The Jews promised the Quraysh financial and food support to ensure the success of this attack. They were able to incite the Quraysh for revenge against the Muslims following their defeat at Badr and resistance at Uhud.

The Jews did not limit themselves to inciting the Quraysh; they also incited the Ghatafan tribes, Banu Asad, and other tribes. Additionally, they spread rumors among the Muslims to disrupt their psychological stability and weaken their morale [22].
When the Confederates began to besiege the city, the Jews continued their destructive role. The Banu Qurayza tribe, who lived inside the city and had a mutual defense agreement with the Muslims, broke their covenant and joined the Confederates. According to the narration of Ibn Isaac, Huyayy ibn Akhtab was the mastermind behind this betrayal; he went to Ka’b ibn Asad, the leader of Banu Qurayza, and convinced him that they should break their covenant with the Muslims and join the Quraysh and Ghatafan. He promised them full support if the Confederates were victorious [23]. This betrayal posed a great danger to the Muslims because the city was besieged from both outside and inside. However, under the leadership of the Prophet (Peace be upon him and his family), the Muslims managed to resist through careful military planning, especially by digging a trench (khandaq)—a strategy suggested by Salman al-Farsi. After the Confederates retreated due to strong winds, a storm, and the collapse of their alliance, the Prophet (Peace be upon him and his family) turned to Banu Qurayza. Following a trial led by Sa’d ibn Mu’adh, their betrayal was confirmed [24].

The role of the Jews in the Battle of Ahzab illustrates their ongoing efforts to weaken the Islamic state through incitement and treachery. These events clearly demonstrate how the Jews exploited divisions between Muslims and their enemies; however, their repeated betrayals only increased their isolation and the Muslims’ resentment toward them.

Ghazwa Banu Qurayza

The Battle of Banu Qurayza took place at the end of the month of Dhu al-Qi’dah or early Dhu al-Hijjah in the fifth year of the Hijrah. It is considered the last confrontation between the Jews of Medina and the Muslims, occurring immediately after the end of the Battle of Ahzab. This battle was a response to the betrayal of Banu Qurayza, who during the siege of the confederates broke their pact with the Muslims and, despite agreements, attempted to create a breach in the city’s defense to allow the confederates to enter.

According to Islamic sources, the Prophet (Peace be upon him and his family) immediately moved toward Banu Qurayza after the Battle of Ahzab and besieged their homes and fortresses for fifteen days. At the end of the siege, Banu Qurayza requested peace and agreed that Sa’d ibn Mu’adh would act as an arbitrator between them and the Muslims. Sa’d ibn Mu’adh, despite his poor health due to wounds suffered in the Battle of Ahzab, came out of his tent and issued a judgment that even supporters of Banu Qurayza from the Aws tribe did not expect. He ruled for the execution of the fighting men, the enslavement of women and children, and the division of their property and lands. The Prophet (Peace be upon him and his family) approved this ruling, saying that it aligned with God’s command.

However, some contemporary historians, such as Mr. Jafar Shahidi, have expressed doubts about the authenticity of these narratives. He points to contradictions in historical sources, demographic factors, the city’s characteristics at that time, and the Prophet’s merciful nature. Shahidi suggests that the reported numbers of those killed, ranging between 600 and 900, might be exaggerated, and these narratives may have been added later as part of internal political conflicts between the Aws and Khazraj tribes.

Ibn Shihab Zuhri (51-124 AH), in his book Maghazi Nabawiyya, narrates details of Sa’d ibn Mu’adh’s judgment and its implementation with the Prophet’s approval, particularly mentioning the killing of Huyayy ibn Akhtab, the leader of Banu Nadir and one of the main instigators of enmity against Muslims. The Ghazwa Banu Qurayza remains a subject of debate among historians; however, in general, this event is viewed as an effort to ensure the stability of the nascent Islamic state and to prevent internal betrayals that could have jeopardized the foundations of the newly established government.

Ghazwa Hudaybiyyah

The Battle of Hudaybiyyah, which took place in the sixth year of the Hijrah, was not a military battle in the traditional sense; rather, it was an important political and diplomatic event in Islamic history that led to the Treaty of Hudaybiyyah and laid the foundation for the expansion of the Islamic mission. Although the Jews did not participate directly in these events, they played an indirect yet significant role in the occurrences before and after the battle, both through incitement and efforts to exploit the situation for their own benefit.

Before the Treaty of Hudaybiyyah, and after the expulsion of Banu Nadir and Banu Qaynuqa from Medina and the punishment of Banu Qurayza for their betrayal during the Battle of Ahzab, relations between Muslims and Jews were very strained. Some Jewish leaders, especially Huyayy ibn Akhtab, who had taken refuge in Khaybar after the expulsions, attempted to ally with the Quraysh and the tribes around Medina to incite them against the Muslims. According to Ibn Isaac, the Jews of Khaybar played an important role in intensifying hostile sentiments against Muslims among the Quraysh and the Arab tribes after their defeat in the Battle of Ahzab and tried to undermine any efforts toward reconciliation between Muslims and the Quraysh.

During the journey of Prophet Muhammad (Peace be upon him and his family) and his companions to Hudaybiyyah, with the intention of performing Umrah (Islamic pilgrimage to Mecca), there were concerns that the Quraysh might again be incited by the Jews against the Muslims or use this gathering as an opportunity to attack the Muslims on the route. However, the Prophet (Peace be upon him and his family) took precautionary measures to ensure the caravan’s security, including sending messages to nearby tribes to prevent any potential threats. In this regard, Ibn Kathir’s narrations mention that some Jews in Khaybar sent spies to learn about the intentions of the Muslims, but they did not have a direct impact on the negotiations that later took place between the Muslims and the Quraysh.

After the signing of the Treaty of Hudaybiyyah, which resulted in a ten-year truce, the Prophet (Peace be upon him and his family) focused on neutralizing Jewish threats in northern Medina, especially in Khaybar, which had become a center of hostility.

Following the Treaty of Hudaybiyyah, the Muslims’ attention turned directly to Khaybar, and the Ghazwa Khaybar in the seventh year of the Hijrah began as a strategic action to eliminate the recurring threat of the Jews and secure the northern borders of the Islamic state. This battle was a direct outcome of the repeated attempts by the Jews to incite and betray, which continued even after the Treaty of Hudaybiyyah.

The Battle of Hudaybiyyah is considered a significant phase in Islamic history because Prophet Muhammad (Peace be upon him and his family) was able to achieve a diplomatic victory without direct military confrontation, which allowed the expansion of the Islamic mission. Meanwhile, the Jews remained in the background, attempting to exploit every opportunity to cause discord or weaken the agreements. However, the wise policies and management of the situation by the Prophet (Peace be upon him and his family) thwarted their efforts and paved the way for the Ghazwa Khaybar, which significantly reduced their threat to the Islamic state.

Ghazwa Khaybar

After the Prophet (Peace be upon him and his family) expelled the Banu Nadir from Medina due to their betrayal and attempt to assassinate him, their leaders, such as Huyayy ibn Akhtab and Salam ibn Mishkam, took refuge in Khaybar. There, they began inciting hostility against the Muslims and established connections with Arab tribes to form alliances against the nascent Islamic state [25]. The Jews of Khaybar did not limit themselves to incitement but also directly supported the Quraysh and their allied tribes during the Ghazwa Ahzab, providing financial aid and supplies [26]. They saw the weakening of the Muslims as an opportunity to regain their influence. Khaybar, with its strategic geographical location and strong fortifications, was a Jewish stronghold and a direct threat to the Muslims [27].

The Battle of Khaybar was intense, with the Jews relying on their fortifications and military experience. However, the Muslims managed to breach these defenses, especially after the flag was handed to Ali ibn Abi Talib (Peace be upon him), who personally broke down the gate of the fort [28]. Following the victory, the Prophet (Peace be upon him and his family) signed an agreement with the Jews of Khaybar allowing them to remain on their lands under the condition that they pay half of their agricultural produce as jizyah (tribute) [29].

Nevertheless, the Jews continued their conspiracies against the Muslims. The incident in which a Jewish woman poisoned the Prophet was an example. This event was a result of the deep resentment the Jews hided following their defeat.

Ghazwa Wadi al-Qura

The Battle of Wadi al-Qura was one of the significant events in the seventh Hijri year, occurring shortly after the Muslim victory at Khaybar. Wadi al-Qura was an agricultural and fertile region inhabited by wealthy Jewish tribes with strong fortifications, making it a strategic point in the northern part of the Arabian Peninsula. After the conquest of Khaybar, the Prophet (Peace be upon him and his family) felt the necessity to move toward Wadi al-Qura to secure the area and prevent any potential threat from Jews who might ally with tribes opposing Islam [30]. It is reported that the Messenger of God invited the Jews of Wadi al-Qura to Islam, but they rejected his invitation and chose to confront the Muslims instead. The battle began intensely, with the Jews relying on their military skills and strong defenses. Despite their determined efforts to defend their territory, the Muslims, led by the Prophet (Peace be upon him and his family), managed to secure victory after a fierce fight. Several Jewish leaders were killed, which led to the collapse of their defenses and eventually their surrender.

It is reported that the Prophet (Peace be upon him and his family) allowed the Jews of Wadi al-Qura to remain in their lands and imposed a jiziyah (tribute) on them, just as he had done with the Jews of Khaybar. This agreement permitted them to continue cultivating their lands under Muslim administration. This approach reflected the Prophet’s policy in dealing with conquered regions to establish stability and secure economic resources for the Islamic state.

The role of the Jews in this battle was not merely that of an opposing force; they also served as a pivotal and influential power during that time. However, their rejection of the Prophet’s invitation and insistence on confrontation led to losing control over one of the most important agricultural regions they depended on. This battle helped strengthen the Muslims’ credibility and secured caravan routes between Medina and Syria, which had a significant impact on the stability of the Islamic state and the expansion of its influence.

After the Ghazwa Wadi al-Qura, the power of the Jews in the Arabian Peninsula was generally weakened. Although the Jews were allowed to remain in their lands in Wadi al-Qura for a time, they lost their role as an influential group in the region because the Muslims began consolidating their control over territories previously under Jewish dominance.

Conquest of Mecca

The Conquest of Mecca, which took place in the eighth year of the Hijrah, was a pivotal event in Islamic history. In this event, the Prophet (Peace be upon him and his family) was able to reclaim Mecca without major warfare, strengthening the position of Islam and securing the safety of the sacred sanctuary of Mecca. Although the Jews did not participate directly in the conquest of Mecca, some sources indicate that they had attempted in earlier stages to embitter conflicts between the Quraysh and the Muslims.

The Conquest of Mecca was a clear declaration that Islam had overcome the obstructive efforts made by the Quraysh and other forces, including the Jews. With the Prophet’s entry into Mecca as a conqueror and his pardon of its people, a message was sent to all parties involved in the spread of Islam, including the Jews, that Islam was no longer a religion confined to Medina but a force capable of unifying the Arabian Peninsula. This shift caused many Jews to reconsider their positions, realizing that balance of power was no longer in their favor.
Beyond betrayal and incitement, there was another form of mental and psychological confrontation between the Jews and the Prophet (Peace be upon him and his family). Some Jewish scholars and elites tried to cast doubt on the prophethood of Prophet Muhammad, as was evident in many of the dialogues held between them and the Prophet (Peace be upon him and his family). They attempted to create skepticism about his prophethood and challenge him before the community, aiming to influence the feelings of Muslims and shake their faith.

In this article, we examined the battles of the Prophet (ghazawat) and briefly outlined the role of the Jews as a principal factor behind many wars and unrest during the early Islamic period. Provocation, conspiracy, and forming alliances with enemies were among the strategies used by the Jews to weaken and destroy the Islamic state. Although their military power was not significant, they relied on their economic influence and their ability to spread rumors and propaganda to achieve their goals—an effort that, nearly 1,500 years later, still continues.

Notes

[a] The Hijrah, also known as the Hegira (from Medieval Latin), refers to the journey undertaken by prophet Muhammad (Peace be upon him and his family) and his followers from Mecca to Medina.

References

[1]. Quran 22:39

[2]. Ibid 2:190-191

[3]. Ibid 4:91

[4]. Ibid 4:75

[5]. Ibid 2:193

[6]. Ibid 2:146

[7]. Pishva’i, Mahdi, History of Islam up to the Demise of the Prophet (S). Dr. Mahmoud Farrokhpey, p. 105.

[8]. Khamenei, Seyyed Ali, A 250 Year-Old Person. The Ahl al-Bayt (as) World Assembly, pp. 39-40.

[9]. Ibid. p. 40.

[10]. Ibid., p. 47-48.

[11]. Quran 18:13