Commencement of Ghazwāt and Sarāyah1 and the Ghazwah of Waddān - Ṣafar 2 A.H.

Now the Maghāzī of the Holy Prophet(sa) practically commence. At times, it was a custom of the Holy Prophet(sa) to set out with the Companions himself and on some occasions he would dispatch a company in the leadership of a Companion. Historians have given separate names to each one of these two types of campaigns. As such, a campaign in which the Holy Prophet(sa) personally took part has been termed a ‘Ghazwah’ by historians. A campaign in which the Holy Prophet(sa) did not personally take part is referred to as a Sariyyah or Ba‘ath. However, it should be remembered that in a Ghazwah or Sariyyah, it is not necessary to set out specifically for the purpose of Jihād by the sword. Rather, every such journey in which the Holy Prophet(sa) personally participated, whilst in a state of war is known as a Ghazwah, even if it was not specifically for the purpose of fighting. In the same manner, every such journey which was undertaken by a community as per the command of the Holy Prophet(sa) is known as a Sariyyah or Ba‘ath in the terminology of historians, even if its fundamental purpose was not of battle. However, out of ignorance, some people consider every Ghazwah and Sariyyah to be a battle campaign, which is incorrect.

It has already been mentioned that divine permission of Jihād by the sword was granted in the month of Ṣafar, during the second year of migration. Since immediate action was required to protect the Muslims from the bloody intentions and threatening schemes of the Quraish, the Holy Prophet(sa) set out from Madīnah with a community of the Muhājirīn, in the name of Allāh the Exalted. Prior to departure, the Holy Prophet(sa) appointed Sa‘d bin ‘Ubādah(ra), Chief of the Khazraj, as the Amīr of Madīnah in his absence, and set out towards the south-west of Madīnah on the road to Makkah until he finally reached Waddān. The people of the Banū Ḍamrah resided here. This tribe was a branch of the Banū Kinānah and in this manner these people were the paternal cousins of the Quraish. Upon reaching here, the Holy Prophet(sa) engaged in discussions with the chieftain of the Banū Ḍamrah, and settled a treaty by mutual agreement. The conditions of this treaty were that the Banū Ḍamrah would maintain friendly relations with the Muslims and would not aid an enemy against the Muslims. Furthermore, when the Holy Prophet(sa) called upon them in support of the Muslims, they would come immediately. On the other hand, on behalf of the Muslims, the Holy Prophet(sa) agreed that the Muslims would maintain friendly relations with the Banū Ḍamrah and would aid them whenever it was required. This treaty was formally written and signed by both parties. After an absence of fifteen days, the Holy Prophet(sa) returned.2 Another name for the Ghazwah of Waddān is also the Ghazwah of Abwā’. This is because the village of Abwā’ is closely situated to Waddān and this was the same place where the noble mother of the Holy Prophet(sa) passed away. Historians write that in this Ghazwah, along with the Banū Ḍamrah, the Holy Prophet(sa) was conscious of the Quraish as well. This means that in actuality, this campaign of the Holy Prophet(sa) was to put down the threatening schemes of the Quraish. Furthermore, its objective was to dispel that poisonous and threatening influence, which the caravans of the Quraish, etc., had created against the Muslims amongst the tribes of Arabia, and due to which the state of the Muslims was extremely vulnerable during these days.