Ghazwah of Dummatul-Jandal and a New Addition to the Islāmic Wars - Rabī‘ul-Awwal 5 A.H.

Until now, the military operations which had been undertaken were either directly or indirectly for the purpose of defense. Those campaigns which were undertaken for the purpose of settling treaties of peace and security with various Arabian tribes also fell under the same category. Moreover, all of the journeys which had been undertaken until that time were confined to the regions of central Ḥijāz and Najd, but now, this sphere began to widen. Therefore, Dummatul-Jandal, the Ghazwah of which we now mention, was situated near the Syrian border, and it was at a distance of no less than fifteen or sixteen days travel from Madīnah.1

The reason for this Ghazwah was that the Holy Prophet(sa) received news that many people from Dummatul-Jandal had gathered and were occupied in robbing and looting others. They would attack travellers and caravans passing by and would disturb them by robbing and looting them. Along with this, it was apprehended that they may turn their sights towards Madīnah as well, and thus become a source of distress for the Muslims.2 A prime objective of the military operations of the Holy Prophet(sa) was also the establishment of peace. Therefore, although the Muslims of Madīnah were not directly in severe danger by the pillaging and plunder of these people, the Holy Prophet(sa) urged the Companions that the robbery and injustice being perpetrated there should be put to an end. Hence, upon the encouragement of the Holy Prophet(sa), 1,000 Companions set out with him to undertake this far-off and arduous journey.3 In the fifth year of Hijrah, during the month of Rabī‘ul-Awwal, the Holy Prophet(sa) went forth from Madīnah.4 After completing a long and tiresome journey of fifteen to sixteen days, the Holy Prophet(sa) reached Dummatul-Jandal. However, upon reaching there it was ascertained that these people had scattered here and there upon receiving news of the imminent arrival of the Muslims. Although the Holy Prophet(sa) remained there for a few days, and also dispatched small companies in search of them so that intelligence could be gathered with respect to these trouble-makers, they disappeared in such a manner that they were nowhere to be found. However, a shepherd from among them who was taken captive by the Muslims accepted Islām upon the preaching of the Holy Prophet(sa). After a stay of a few days, the Holy Prophet(sa) returned to Madīnah.5

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

One outcome of this Ghazwah was that the people of Dummah became awe-stricken and held back from their rebellious designs, and oppressed travellers were delivered from this injustice. Secondly, in a way, Islām was introduced to the border of Syria, where until now, Muslims were only known by name and people were completely unaware of the truth of Islām. As a result, the people of this region became aware of the practices and values of the Muslims to some extent.

A group of Christians inhabited the surrounding proximity of Dummatul-Jandal as well.6 However, narrations do not specify whether the rebels against whom this expedition was directed were Christians or idolators. However, it may be presumed by circumstances that these people were perhaps idolators, because if this campaign was directed towards the Christians, historians definitely would have alluded to it. 7

The Holy Prophet(sa) had not yet returned to Madīnah, when the mother of Sa‘d bin ‘Ubādah(ra), chief of the Khazraj tribe, passed away.8 When the Holy Prophet(sa) returned, he graced her grave and supplicated in her favour. Sa‘d(ra) submitted:

“O Messenger of Allāh! My mother suddenly passed away in a state of unconsciousness. I am certain that if she had received the opportunity to speak, she would have offered to give charity and alms. In this case, am I permitted to give charity on her behalf?”

The Holy Prophet(sa) responded, “Of course, you may undoubtedly do so on her behalf.”9 When Sa‘d(ra) inquired as to what the best charity to offer would be, the Holy Prophet(sa) said, “Arrange a water-well for the general benefit of people.” Hence, Sa‘d(ra) installed a well and devoted it solely to the people for their collective benefit.10 In another narration it is related that although the mother of Sa‘d(ra) did not pass away in a state of unconsciousness, upon her demise, Sa‘d(ra) himself was absent from Madīnah. Since all the property was owned by Sa‘d(ra), his mother could not offer charity despite her wish to do so. After this, when Sa‘d(ra) returned, he sought permission from the Holy Prophet(sa) and offered an orchard as charity for the sake of God, on behalf of his mother.11