Manzon Allah (ﷺ) ya zauna a Madina, inda ya fara aiwatar da dokokin Musulunci a cikin al'umma nan take. A wannan lokaci ne wahayin da ya shafi shari'a ya sauka. Ya (ﷺ) ya karfafa tushen Daular Musulunci, ya gina al'umma bisa tushen Musulunci da tsarinsa. Ya (ﷺ) ya kafa 'yan'uwantaka tsakanin Musulmi, kuma a lokacin ne Musulunci ya rayu a matsayin tsari bisa Shari'a, wanda al'umma ta karbe shi, ta kuma dauki nauyin yada sakonsa. Adadin Musulmi ya karu sosai, suka zama karfi da ba a raina ba; mutane da kungiyoyi suna karbar Musulunci kusan kowace rana, daga cikinsu har da Yahudawa da sauransu.

The Messenger of Allah (pbuh) settled in Madinah, where he at once began to implement the Islamic rules in the society. It was at this time that the Revelation concerning legislation descended. He (pbuh) strengthened the fundamentals of the Islamic State and built the society on the basis of Islam and its systems. He (pbuh) created a brotherhood amongst the Muslims and it was then that Islam came to life as a system based on the Shari’ah, adopted by a society that took on the task of spreading its Message. The number of Muslims substantially increased and they became a force to be reckoned with, individuals and groups alike embraced Islam every other day, amongst them Jews and others.

Da zarar Manzon Allah ﷺ ya tabbata game da matsayin Musulunci a Madina, sai ya fara tunanin yada Saƙon zuwa waje, zuwa sauran sassan Tsibirin Larabawa. Sai dai ya san cewa Quraishawa sun zama babban cikas a hanyar Da'wah, cikas na zahiri da hanyoyin tattaunawa ta hankali ba za su yi tasiri a kansa ba. Saboda haka, dole ne a shawo kan wannan cikas da ƙarfi.

Once the Messenger of Allah (pbuh) was confident about the status of Islam in Madinah, he began to think about spreading the Message outside to the rest of the Arabian Peninsula. However, he knew that Quraysh formed a formidable obstacle in the way of the Da’wah, a material obstacle where the means of intellectual discussion would fall on deaf ears. Therefore, the obstacle would have to be overwhelmed by force.

Rasulullahi ﷺ ba zai iya kawar da wannan cikas na zahiri ba lokacin yana Makkah, domin Musulunci bai da wata Daula da za ta iya samar da ƙarfin soji da ake buƙata don kawar da wannan cikas. Sai dai tun bayan kafa Daular Musulunci, Rasulullahi ﷺ ya iya yin aiki don kawar da irin waɗannan cikas na zahiri ta hanyar manyan hanyoyin da yanzu yake da su. Da yake yanzu yana da hanyoyin aiwatar da irin wannan manufa, abin da ya rage masa shi ne shirya runduna da yaƙi, da kuma ɗaukar sabuwar manufa ta yaɗa da'wah. Shi ya sa ya ﷺ ya fara yaƙe-yaƙe da hare-hare, wasu daga cikinsu ya halarta da kansa, don nuna wa Quraishawa ƙarfi. Na ƙarshe daga cikin waɗannan yaƙe-yaƙe shi ne na 'Abdullahi ibn Jahsh, wanda ya zama gabatarwa ga yaƙin Badar.

The Messenger of Allah (pbuh) was unable to remove this material obstacle when he was in Makkah because Islam did not have a State capable of generating the required material force necessary to remove that obstacle. However, since the establishment of the Islamic State, the Messenger of Allah (pbuh) was able to work to remove such material obstacles by considerable means now at his disposal. With the means to enforce such a policy now available to him, all he (pbuh) had to do was to prepare the army and war, and adopting a new policy to spread the Da’wah. This is the reason why he (pbuh) initiated expeditions and raids, some of which he took part in personally, so as to defy Quraysh with a show of force. The last expedition was that of ‘Abdullah ibn Jahsh which served as an introduction to the battle of Badr.

Manzon Allah ﷺ ya aika da ‘Abdullah ibn Jahsh tare da wata tawaga ta Muhajirai a watan Rajab a shekara ta biyu bayan Hijira. Ya rubuta masa wasika, kuma ya umarce shi kada ya duba ta sai ya yi tafiyar kwana biyu, sannan ya aiwatar da abin da ke cikinta, amma kada ya matsa wa wani daga cikin abokan tafiyarsa. Da ‘Abdullah ya yi tafiyar kwana biyu, sai ya buɗe wasikar ya karanta ta. Ga abin da ta ce: "Idan ka karanta wannan wasika tawa, ci gaba har sai ka isa Nakhlah, tsakanin Makkah da Ta’if. Ka zauna a can domin Quraishawa, ka gano mana abin da suke shirin yi." Sai ya faɗa wa abokan tafiyarsa game da wasikar da aikin da aka ɗora masa, kuma ya sanar da su umarnin Manzon Allah ﷺ cewa kada su matsa wa kowa.

The Messenger of Allah (pbuh) sent ‘Abdullah ibn Jahsh out with a group of Muhajireen during the month of Rajab in the second year of Hijra. He (pbuh) wrote him a letter, and ordered him not to look at it until he had journeyed for two days whereupon he should act on its instructions, but he should not put pressure on any of his companions. When ‘Abdullah had traveled for two days he opened the letter and read it, this is what it said, “When you have read this letter of mine, proceed until you reach Nakhlah between Makkah and Ta’if. Lie there for the Quraysh and find out for us what they are up to.” He told his companions about the letter and the task assigned to him, he also informed them about Allah’s Messenger’s instructions not to put any pressure on anyone.

Sun amince duka su ci gaba, sai ya tafi tare da sahabbansa. Suka yi tafiya tare a matsayin rukuni har Sa'd ibn Abi Waqqas al-Zuhri da 'Utbah ibn Ghazwan suka rabu lokacin da suka je neman raƙumin da suka rasa. Daga baya kuma sai suka faɗa hannun Quraishawa a matsayin fursunoni. 'Abdullahi ibn Jahsh ya kafa sansani a Nakhlah yana lura da Quraishawa, kuma a can ne wani ayarin kasuwancinsu ɗauke da kayayyaki ya wuce. 'Abdullahi da sahabbansa suka yi shawara a tsakaninsu don yanke shawarar abin da za su yi, domin wannan ita ce ranar ƙarshe ta watan Rajab mai alfarma, kuma Manzon Allah ﷺ bai ba da umarni ba game da yaƙi. Suka ce wa juna, "Wallahi, idan kun bar su su tafi a daren nan, za su shiga yankin mai alfarma kuma za su tsira daga gare ku, kuma idan kuka kashe su, za ku kashe su ne a watan mai alfarma." Da farko sun yi jinkiri kuma sun ji tsoron kai musu hari. Sai suka ƙarfafa juna suka yanke shawarar yaƙi. Ɗaya daga cikin Musulmai ya harbi shugaban ayarin, 'Amr ibn al-Hadrami, ya kashe shi. Musulmai suka kama fursunoni biyu, suka raka ayarin zuwa Madina.

They all agreed to continue and so he proceeded with his companions. They traveled together as a group until Sa’d ibn Abi Waqqas al-Zuhri and ‘Utbah ibn Ghazwan became separated when they went to look for the camel they had lost. Eventually they were to fall prisoners to the Quraysh. ‘Abdullah ibn Jahsh camped in Nakhlah watching out for the Quraysh and while there one of their caravans carrying merchandise passed by. ‘Abdullah and his companions took council among themselves to decide what to do because this was the last day of the sacred month of Rajab and Allah’s Messenger (pbuh) had not issued any instructions about fighting. They said to each other, “By Allah, if you leave them alone tonight they will get into the sacred area and will be safe from you, and if you kill them, you will kill them in the sacred month.” At first they were hesitant and feared to attack them. Then they encouraged each other and decided to fight. One of the Muslims shot the leader of the caravan ‘Amr ibn al Hadrami and killed him. The Muslims took two prisoners and escorted the caravan to Madinah.

Lokacin da suka zo wajen Manzon Allah (ﷺ), ya ce musu, "Ban umarce ku ku yi yaƙi a cikin watan haramun ba." Sai ya dakatar da al'amarin ayarin da fursunonin biyu, kuma bai karɓi komai daga gare su ba. Wannan shi ne ƙarshen rundunar 'Abdullahi ibn Jahsh, wadda Manzon Allah (ﷺ) ya aike ta domin ta sa ido kan Quraishawa, amma ta kai ga yaƙi, kisa, da kama wasu daga cikin mutanensu, sannan ta kwashe ayarin a matsayin ganima a cikin watan haramun. To, mene ne hukuncin Musulunci kan wannan aiki? Wannan ne ya damu Manzon Allah (ﷺ), shi ya sa ya riƙe fursunonin da ganimar a dakatar, yana jiran hukunci daga Allah (SWT) kan lamarin. Quraishawa sun yi amfani da damar wajen mayar da lamarin makami na farfaganda a kan Musulunci da Muhammadu (ﷺ). Suka yi ta busa ƙaho a tsakanin dukan Larabawa cewa Muhammadu (ﷺ) da sahabbansa sun karya watan haramun, sun zubar da jini, sun kwace dukiya, kuma sun kama mutane. Jayayya ta taso a Makka tsakanin Quraishawa da Musulmin da suka zauna a can, kuma Musulmin sun ce 'yan'uwansu sun kai harin ayarin a watan Sha'ban ba a watan Rajab ba, amma wannan amsa ba ta isa ba, ba ta kuma kashe farfagandar da Quraishawa suka ƙaddamar a kan Musulunci ba. Yahudawa ma sun shiga cikin wannan yaƙin neman suna, suka fara wulakanta da zagin aikin 'Abdullahi ibn Jahsh. Farfagandar ta yi tasiri a kan Musulmi, a halin da Manzon Allah (ﷺ) ya yi shiru yana jiran Wahayi da hukuncin Allah (SWT) kan lamarin, har Allah (SWT) ya saukar a cikin Suratul Baqara:

When they came to the Messenger of Allah (pbuh) he said to them, “I did not order you to fight in the sacred month.” Then he (pbuh) put on hold the issue of the caravan and the two prisoners refusing to take anything from them. That was the conclusion of ‘Abdullah ibn Jahsh’s expedition whom the Messenger of Allah (pbuh) had sent to watch the Quraysh, but instead had led to fighting, killing, and imprisoning some of thier men and taking the caravan as booty during the sacred month. So what would be the Islamic verdict on this action? This is what concerned Allah’s Messenger (pbuh) and hence that is the reason why he held the prisoners and the booty in suspense, to wait for the verdict from Allah (swt) on the matter. The Quraysh grabbed the opportunity of using the issue as a source of propaganda against Islam and Muhammad (pbuh). They trumpeted among all the Arabs that Muhammad (pbuh) and his Sahabah had violated the sacred month, shed blood, seized properties and imprisoned people. Arguments arose in Makkah between the Quraysh and the Muslims who had remained there, and in reply the Muslims said that their brothers had attacked the caravan in Sha’ban and not Rajab, but their response was not enough and failed to quell the propaganda launched by the Quraysh against Islam. The Jews picked up on the campaign as well and began disgracing and slandering ‘Abdullah ibn Jahsh’s action. The propaganda took its toll on the Muslims, meanwhile Allah’s Messenger (pbuh) kept silent awaiting the Revelation and Allah’s verdict on the affair until Allah (swt) revealed in Surah al-Baqarah:

"Suna tambayarka game da yaƙi a cikin watanni masu tsarki. Ka ce: "Yaƙi a cikinsu babban laifi ne, amma abin da yake babban laifi a wurin Allah shi ne hana mutane bin hanyar Allah, kafirta da Shi, hana shiga Masallaci Al-Haram, da kore mazaunansa, kuma "Al-Fitnah" ta fi kisa muni. Kuma ba za su daina yaƙarku ba har sai sun mayar da ku daga addininku (Musulunci) idan sun iya."" [Al-Baqarah, 2:217].

“They ask you concerning fighting in the sacred months. Say, “Fighting therein is a great (transgression) but a greater (transgression) in the sight of Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram, and to drive out its inhabitants, and ‘Al-Fitnah’ is worse than killing. And they will never cease fighting you until they turn you back from your deen (Islam) if they can.” [Al-Baqarah, 2:217].

Lokacin da aka saukar da wannan ayar, Musulmi suka yi murna, sai Manzon Allah ﷺ ya ci gaba da raba ganimar daga cikin ayarin kasuwancin, ya kuma musanya fursunoni biyu da Sa'd ibn Abi Waqqas al-Zuhri da 'Utbah ibn Ghazwan. Wadannan ayoyi sun zama mari a fuskar farfagandar Quraishawa game da Musulunci. Alkur'ani ya amsa tambayar Quraishawa game da yaki a cikin watan haramun, yana mai yarda cewa yaki zunubi ne, amma hana mutane tafiya zuwa hanyar Masallaci mai alfarma da kuma korar mutanen sa daga gare shi ya fi tsanani fiye da yaki da kisa a cikin watan haramun.

When this verse was revealed the Muslims rejoiced and Allah’s Messenger (pbuh) then proceeded to distribute the booty from the caravan and exchange the two prisoners for Sa’d ibn Abi Waqqas al-Zuhri and ‘Utbah ibn Ghazwan. These verses came as a slap in the face of the Quraysh’s propaganda against Islam. The Qur’an answered the Quraysh’s question concerning fighting in the sacred month, agreeing that fighting is a sin, but keeping people back from the way of the sacred Masjid and driving its people away from it was far more serious than fighting and killing in the sacred month.

Ayyukan Quraishawa na zalunci ga Musulmi saboda addininsu, ta hanyar barazana, azabtarwa da tsananta musu, sun fi muni sosai da yaƙi da kisa a cikin watan haramun, ko kuma a kowane wata. Quraishawa sun ci gaba da yaƙar su ba tare da hutawa ba, da niyyar juya su daga addininsu; saboda haka Musulmi suna da hakkin yaƙar Quraishawa a cikin watan haramun, kuma babu abin da za a iya ɗora musu laifi a kai. Quraishawa ne suka aikata babban laifi, domin sun tsaya a hanyar da'awar Musulunci, suna hana mutane bin hanyar Allah, suna kafirta da Allah, suna korar mutane daga Masallaci Mai Alfarma, suna tsananta wa Musulmi. Sun cancanci a yaƙe su a kowane wata, na haramun ko wanda ba haka ba. Don haka yaƙin da Abdullahi ɗan Jahsh ya fara a kan Quraishawa ba abin kunya ba ne a gare shi, ko ga Musulmi.

The Quraysh’s actions of oppressing the Muslims for their Deen by threatening, torturing and persecuting them was far worse than fighting and killing in the sacred month, or any other month for that matter. The Quraysh had relentlessly fought them in an attempt to turn them back from their Deen, therefore the Muslims were entitled to fight the Quraysh in the sacred month and nothing could be held against them. It was the Quraysh who were committing the graver offense by standing in the way of the Islamic Da’wah, by keeping people back from the way of Allah, by disbelieving in Allah, driving out the people from the sacred Masjid and persecuting the Muslims. They deserved to be fought in any and every month, sacred or otherwise. The fight that ‘Abdullah ibn Jahsh initiated against the Quraysh was therefore neither a disgrace to him nor to the Muslims.

Saboda haka, balaguron ‘Abdullahi ɗan Jahsh ya zama wani muhimmin juyi a tarihin Musulunci. Ya nuna wani babban sauyi a tsarin yadda za a gudanar da da’awar Musulunci. Waqid ɗan ‘Abdullahi al-Tamimi ya harbi shugaban ayarin kasuwancin, ya kashe shi. Wannan shi ne jinin farko da Musulmi suka zubar a hanyar Allah (SWT). Har zuwa lokacin da aka saukar da ayoyin Jihadi suna umurtar Musulmi su yi yaƙi, yaƙin makamai a cikin watanni masu tsarki ba shi da izini. Daga wannan lokaci kuwa dokoki sun canja. Saboda haka, hana yaƙi a cikin watanni masu tsarki da aka yi a baya ya kasance an soke shi ta hanyar takamaiman ayar da aka ambata a sama.

Thus, the expedition of ‘Abdullah ibn Jahsh was a turning point in the history of Islam. It marked a profound change of policy in the way that the Islamic Da’wah was to be conducted. Waqid ibn ‘Abdullah al-Tamimi shot the leader of the caravan and killed him. This was the first blood the Muslims shed in the way of Allah (swt). Until the verses of Jihad were revealed commanding the Muslims to fight; armed combat during the sacred months had been unauthorized. From that time on though the rules were different. Thus the previous prevention against fighting in the sacred months was abrogated by the specificity of the above mentioned verse.