Tunani a kan Ghazawat na Annabi, da manufofi, da rundunonin da ya kafa ya kuma aika, tabbas zai ba mu, da kowa, cikakken fahimta ta gaskiya a sarari cewa Annabi ﷺ shi ne babban shugaban soja a duniya baki ɗaya, kuma mafi adalci, mafi hikima, mafi kaifin basira. Ba mutum ne mai basira ta musamman a wannan fanni kawai ba, amma kuma shi ne Shugaba kuma babban dukan Manzanni dangane da Annabci da Saƙon Sama. Bugu da ƙari, duk yaƙe-yaƙen da ya yi sun kasance daidai bisa ƙa'idodin tsauri, jarumta, da kyakkyawan tsari da suka dace da sharuɗɗan yaƙi. Babu wani yaƙi daga cikin yaƙe-yaƙensa da aka yi rashin nasara sakamakon ƙarancin hikima ko wani kuskuren fasaha a tara sojoji ko kafa su a wurin da ba daidai ba na dabara. Asarar kowane yaƙinsa ba ta faru ba saboda kuskuren hukunci wajen mamaye mafi kyau da dacewar wuraren yaƙi, kuma ba don zaɓin shugabannin yaƙin ba da kuskure, domin ya tabbatar da kansa a matsayin wani irin shugaba na musamman wanda ya bambanta da kowane shugaba da duniyarmu ta sani kuma ta fuskanta. Game da al'amuran Uhudu da Hunaini, akwai sakamakon rauni a wasu sassan soja a Hunaini; da kuma saɓa umarni a Uhudu. Rashin biyayyarsu ga hikima da shirin yaƙin ya taka rawa a yanayin mamayar biyun. Basirarsa ta bayyana a fili a waɗannan yaƙe-yaƙe biyu lokacin da Musulmi suka sha kashi; gama ya tsaya da ƙarfi yana fuskantar abokan gaba kuma ya iya, da hikimarsa mai girma, ya warware manufar abokan gaba kamar yadda ya faru a Uhudu. Haka nan ya iya mayar da shan kashin Musulmi a Hunaini zuwa nasara. Duk da cewa manyan al'amura masu tsanani a ayyukan soja yawanci suna barin mummunan tasiri ga shugabannin soja kuma suna sa su gudu domin ceton rayukansu.
Meditation on the Prophet’s Ghazawat, missions, and the battalions he formed and dispatched, will certainly give us and everybody a true and clear impression that the Prophet (Peace be upon him) was the greatest military leader in the whole world as well as the most righteous, the most insightful and the most alert one. He was not a man of superior genius for this concern but he was also the Master and the greatest of all Messengers as far as Prophethood and Heavenly Message are concerned. Besides, all the battles that he had fought were standard in their application to the requirements of strictness, bravery, and good arrangements that fitted the terms and conditions of war. None of the battles he fought was lost as a consequence of shortage of wisdom or due to any other technical error in army mobilization or a location in a wrong strategical position. The loss of any of his battle was not due to misjudgement about occupying the best and the most appropriate sites of battles, nor was it due to a mischoice of leaders of the fight, for he had proved himself to be a peculiar sort of leader that differs from any of those leaders that our world had known and experienced. As regards Uhud and Hunain events, there were consequences of weakness in some military elements in Hunain; and disobedience to orders in Uhud. Their non-compliance with wisdom and the plan of the battle played a passive role in the course of those two invasions. His genius was clearly shown in these two battles when the Muslims were defeated; for he stoodfast facing the enemy and managed, by his super wisdom, to thwart the enemy’s aim as was the case in Uhud. Similarly he managed to change the Muslims’ defeat in Hunain into a victory. Nothwithstanding the fact that serious grave developments in military operations usually leave the worst impression on the military leaders and entice them to flee for their lives.
Mun tattauna, har yanzu, bangarorin jagorancin soja kawai na yakin-yakin da ya jagoranta. A daya bangaren kuma, ta wadannan yakin-yakin ne ya iya kafa tsaro, ya kafa zaman lafiya, ya watsar da rikici, kuma ya lalata karfin sojan abokan gaba ta hanyar gwagwarmaya mai tsanani tsakanin Musulunci da shirka. Annabi ﷺ kuma yana da zurfin basira, yana iya banbance masu imani da munafukai da masu makirci.
We have, so far, discussed the mere aspects of military leadership of the invasions. On the other hand, through these invasions he was able to impose security, institute peace, diffuse dissension and destroy the military might of the enemies through relentless struggle between Islam and paganism. The Prophet had also profound insight and could differentiate the faithful from the hypocrites and plotters.
Babban rukuni na shugabannin soja sun yi fice wajen fafatawa da Farisawa da Romawa Bizantine a filayen yaƙi na Ash-Sham da Iraki, dangane da dabarun yaƙi da jagorancin hanyoyin fada. Waɗannan shugabanni, waɗanda suka gaji Muhammadﷺ, sun yi nasarar korar abokan gaban Musulunci daga ƙasashensu da ƙasarsu, daga lambuna da maɓuɓɓugansu, da gonakinsu. Sun kore su daga mazauninsu mai daraja, daga alherin da arzikin da suke mallaka da jin daɗinsa. Dukan waɗannan shugabannin Musulmi almajiran Muhammadﷺ ne. Ruhin Musulunci ya shiga cikinsu hannun Annabiﷺ.
Great was the group of military leaders who fought and excelled the Persians and the Byzantines in the battlefields of Ash-Sham and Iraq with respect to war strategy and leading the fight procedures. The very leaders, who succeeded Muhammad (Peace be upon him) , managed to drive off the enemies of Islam, from their lands and countries, their gardens and springs, and their farms. They drove them off their honourable residence and from the grace and provisions they owned and enjoyed. Those Muslim leaders were all Muhammad’s men. They were imbued with the spirit of Islam at the hand of the Prophet (Peace be upon him).
Ta hanyar waɗannan yaƙe-yaƙe, Manzon Allah ﷺ ya samar da masauki, ya tabbatar da filaye, kuma ya samar da damar aiki ga dukkan Musulmi. Har ma ya yi bincike sosai game da matsalolin 'yan gudun hijira waɗanda a lokacin ba su da gidaje ko dukiya. Ya samar wa rundunar yaki da makamai, dawakai da kuɗaɗen kashewa. Ya cimma duk wannan ba tare da nuna ko zarrah na zalunci ba. Annabi ﷺ ya canza ƙa'idodi da manufofin yaƙe-yaƙen zamanin jahiliyya. Yakin su ba komai ba ne face yaƙin fashi, kisa, wawashe dukiya, zalunci da ta'addanci. Irin waɗannan yaƙe-yaƙe suna mayar da hankali ne kan samun nasara, danne mai rauni, da rushe gidajensu da gine-ginensu. A gare su, yaƙi hanya ce da za su iya yin fyade ga mata ko cire musu mutunci, nuna zalunci ga mai rauni, jarirai da yara ƙanana, lalata gonaki da amfanin gona, da yaɗa fasadi a bayan ƙasa. Yaƙe-yaƙen Musulunci sun bambanta da yaƙe-yaƙen zamanin jahiliyya. "Yaƙi" a Musulunci shi ne Jihadi. Wato gwagwarmaya ce mai daraja, mai tsarki, a hanyar Allah domin kafa al'ummar Musulmi wacce ke neman 'yantar da mutum daga zalunci, danniya da ta'addanci. Al'umma ce da kowa, a ko'ina kuma a kowane lokaci, ya kamata ya yi alfahari da ita. Musulunci ya juya tunani da al'adun zamanin jahiliyya baya. Wadannan al'adu sun yi tsanani ga mai rauni har suka kasance suna roƙon Allah ya ba su damar tserewa daga wannan yanayi na jahiliyya, suna cewa:
Thanks to these battles, the Messenger of Allâh (Peace be upon him) managed accommodation, secured land and provided chances of work for all Muslims. He, even, made a lot of inquiries about the refugee problems who (then) had no houses or fortunes. He equipped the army with weapons, horses and expenditures. He had all that realized without exercising a particle weight of injustice. The Prophet (Peace be upon him) has altered the standards and aims of pre-Islamic wars. Their war was no more than robbing, killing, plundering, tyranny and aggression-oriented wars. Those wars focused on winning victory, oppressing the weakling and demolishing their houses and constructions. For them, war was a means by which they can rape or unveil women, practise cruelty against the weakling, the babies and small children, spoil tillage and race, and spread corruption on the earth. Islamic wars are different from pre-Islamic wars. A “war” in Islam is a Jihad. That is to say it is a noble sacred fight in the way of Allâh for the verification of a Muslim society that seeks to free man from oppression, tyranny and aggression. It is a society that everyone everywhere and at all times should be proud of.Pre-Islamic thoughts and traditions of Al-Jahiliyah period have been turned upside down by Islam. These were so hard upon the weakling that they had to invoke Allâh to enable them to get away from that pre-Islamic environment by saying:
• "Ya Ubangijinmu, ka cece mu daga wannan birni wanda mutanensa azzalumai ne, ka kuma sanya mana daga wurinka wanda zai kare mu, ka kuma sanya mana daga wurinka wanda zai taimake mu."
Yakin ɓarna, kisa da fashi da ya saba yaɗuwa yanzu ya koma yaƙi mai tsarki, wato Al-Jihad. Ɗaya daga cikin manyan manufofin Al-Jihad shi ne 'yantar da mutum daga zalunci, cin zarafi da mugunta na masu iko. Mai iko, a Musulunci, rauni ne har sai an ɗauke masa haƙƙin talakawa. Yaƙi, a Musulunci, Jihadi ne domin tsarkake ƙasar Allah daga yaudara, cin amana, aikata zunubi da zalunci. Yaƙi ne mai tsarki da ke da manufar yaɗa tsaro, aminci, rahama da tausayi, da kuma kiyaye haƙƙoƙi da karimci.
Manzon Allah ﷺ ya bayar da dokoki masu tsauri na girmamawa game da yaƙi, kuma ya umurci sojojinsa da shugabanninsa su bi su. An hana su karya waɗannan dokoki a kowane hali. Dangane da ruwayar Sulaiman bin Buraidah, wanda ya ce mahaifinsa ya gaya masa cewa duk lokacin da Manzon Allah ﷺ ya naɗa shugaba a kan runduna ko a kan ƙungiyar sojoji, yakan umurce shi da ya ji tsoron Allah, Mai girma, Maɗaukaki, wajen mu'amala da waɗanda ke kusa da shi, kuma ya kasance mai kyautatawa dukkan Musulmi. Sa'an nan Annabi ﷺ zai ce masa:
• “Our Lord, rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help.” The war of corruption, slaying and robbing that used to prevail has now turned into a sacred one, Al-Jihad. One of the greatest aims of Al-Jihad is to free man from the aggression, the oppression and the tyranny of men of power. A man of power, in Islam, is a weakling till after the right of the poor is taken from him. War, in Islam, is a Jihad for the purification of the land of Allâh from dece, treachery, sinful deeds and aggression. It is a sacred war that aims at spreading security, safety, mercy and compassion as well as observing the rights and magnanimity. The Messenger of Allâh (Peace be upon him) had issued honourable strict rules about war and bade his soldiers and leaders to comply with them. They were forbidden to break those rules under any circumstances. In reference to Sulaiman bin Buraidah’s version, who said that his father had told him that whenever the Messenger of Allâh (Peace be upon him) appointed a leader on an army or on a battalion, he used to recommend him to fear Allâh, the Great and All-Mighty, when dealing with those who were closest to him and to be good with all Muslims. Then the Prophet (Peace be upon him) would say to him:
"Ku yi yaƙinku da sunan Allah kuma saboda Shi. Ku yaƙi waɗanda suka kafirce wa Allah. Ku kai hari amma kada ku wuce gona da iri, kuma kada ku yi cin amana. Kada ku taɓa lalata gawar mamaci, ko kashe ɗan jariri."
•“Let your invasion be in the Name of Allâh and for His sake. Fight those who disbelieve in Allâh. Invade but do not exaggerate nor commit treachery. Never deform the corpse of a dead person or kill an infant child.”.
Manzon Allah ﷺ ya umurci mutane su sauƙaƙa, amma ya hana su matsa wa wasu ƙaimi ko takura. "Ku yi sassauci," ya ce, "kada ku ƙi." Duk lokacin da ya isa filin yaƙi da dare, ba ya kai farmaki ga abokan gaba sai da safe. Ya hana kwata-kwata kona mutane da wuta (wato azabtar da mutane), kashe yara da mata, ko ma dukansu. Ya kuma hana sata da fashi, har ya ce riba da aka samu ta hanyar ɓarna ba ta da ƙarancin haramci fiye da naman gawa. An hana ɓata gona da zuriya da sare itatuwa, sai dai idan an buƙace su sosai kuma babu wani madadin.
The Messenger of Allâh (Peace be upon him) asked people to facilitate but he forbade them to bear down hard on others or constrain. “Pacify”, he said, “and do not disincline”. When it happened that he arrived at the battlefield by night, he would never invade the enemy till it was morning. He utterly forbade burning (i.e. torturing people) in fire, killing children and women or even beating them. He also forbade theft and robbery and proceeded so far as to say gains acquired through plundering are not less forbidden than the flesh of a corpse. Corruption of tillage and race and cutting down of trees were all forbidden unless they were badly needed and there was no other substitute:
"Kada ku kashe wanda ya ji rauni, kada ku bi wanda ya gudu, kuma kada ku kashe wanda aka kama."
• “Do not kill a wounded person nor run after a fleeing one or kill a captive.”.
Ya hana a kashe manzanni. Ya kuma jaddada cewa kada a kashe waɗanda suka yi alkawari. Har ma ya ce:
He decreed that envoys cannot be killed. He also stressed on not killing those who made covenants. He even said:
"Duk wanda ya kashe wanda ke ƙarƙashin alkawari, ba zai shaƙi ƙamshin Aljanna ba, alhali ƙamshinta ana iya jin sa daga nisan shekaru arba'in."
•“He whoever kills one who is under pledge to a covenant shall not smell Paradise, though its smell could be experienced at a forty-year distance from it.”.
Akwai wasu dokoki masu daraja waɗanda suka tsarkake yaƙe-yaƙe daga ƙazantar Al-Jahiliyya (zamanin kafin Musulunci), suka mayar da su yaƙe-yaƙe masu tsarki.
There were some other noble rules which purified wars from their Al-Jahiliyah (pre-Islamic) filthiness and turned them into sacred wars.