I am not a member of any religion

Dayem wrote:  Such concern stands in stark contrast to the Christian concept of war. Christian missionaries and Christians in general proclaim that their religion does not permit fighting. However, history tells a different story: From the dawn of Christianity until today, great violence has been unleashed throughout the world in the name of Jesus Christ. For example, Christian Europe launched the Crusades, and European Christians set out for the Middle East to fight and destroy, to maim and kill. The argument that these actions took place in medieval times, while Europe was in the Dark Ages, does not hold, for in 1918, after occupying Jerusalem, Lord Allenby declared that the Crusades were finally complete.

Hi Dayem,

There are some conflicting stories about the reasons for what is commonly known as "crusades".

Here is a brief background......

http://i-cias.com/e.o/crusades.htm

Christian military campaigns against the Muslim domination over, at first, Jerusalem and its holy places, and later the campaigns to win back Christian strongholds in the Middle East that were captured during the first crusade. The term "crusade" came to be used for Christian military actions also against non-Christian areas of Europe, but in this encyclopaedia only the first use of the term will be dealt with.
There were numerous crusades, of which 5 were started by the pope (most important is the first crusade), while others were started by European kings. The crusading period lasted for about 200 year, starting in 1095 and effectively ending in 1291 with the fall of the Latin Kingdom Jerusalem.

BACKGROUND FOR THE FIRST CRUSADE

The official reason for the crusades is also the most important reason: the aim of liberating Jerusalem from the Seljuq Turkish control, so that the holy places in the city could be protected and pilgrimage to them allowed.
The Seljuq rulers had taken control over Jerusalem in 1070, and they soon appeared as bad protector of Christian interests in the area. Holy places were des neglected, some churches were turned into non-religious buildings or mosques, and many pilgrims were not allowed into town, while others were stolen from, scorned at and sometimes even killed.
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The Battle of Badr

The al-Asadi expedition represents a crossroads in Islamic policy, for after this the Muslims wer allowed to fight under specific conditions and for higher goals. This event also changed the Muslims� policy toward the Quraysh, for now they began to think seriously about retrieving their confiscated property. The Quraysh, however, saw this as an opportunity to stir up the whole peninsula against Muhammad (pbuh) and his followers for violating the sanctity of the holy months.

 

Given this emerging situation, Muhammad (pbuh) realized that it was futile to wait for Quraysh to reach an understanding. So, during the fall of 624, to check out the Qurayshi caravan going to Sham, which had goods belonging to all of the Makkan traders, he mobilized his forces at Badr to meet it. The Quraysh also had done their scouting: Abu Sufyan, the caravan leader, sent a messenger to Makkah for reinforcements, as he himself was lightly guarded. This appeal was readily heard, and Abu Jahl, the Muslims� staunchest enemy, set about organizing a strike force. The Makkans� spirit was further kindled when their rival, the Abu Kinanah tribe, agreed to cooperate with them. Soon, the entire city was stirred up and every Makkan noble joined the force.

 

Before leaving for Badr, the Prophet (pbuh) appointed an acting governor and an imam in his stead. His entire cavalry consisted of 70 camels, each of which was shared among three or four men, and his army comprised 305 men: 83 Muhajireen, 61 Ansar from the Aws tribe, and the rest from the Khazraj. They marched briskly in order not to miss the caravan. Upon reaching and encamping at Dhafiran, they learned that a Qurayshi force had marched out to protect the caravan. This changed the situation, and Muhammad (pbuh) consulted his lieutenants, especially the Ansar, for his alliance with them only obliged them to defend him. However, the Ansar agreed unanimously to stand with him and fight the unbelievers.

 

The Muslim scouts reported that the Quraysh had about 1,000 soldiers and that all of their leaders were present. Muhammad (pbuh), viewing this as being faced by all of the leading sons of Makkah, called upon his followers to be firm in their resolve and faith. Meanwhile Abu Sufyan, learning that the Muslims were waiting in ambush, changed his route. This news soon reached Muhammad (pbuh), who again consulted his followers, for now that the caravan had escaped there would be no material reward, only fighting. At this time, God revealed that He wills that the truth be supreme, that justice be done, and that the unbelievers be scattered (Surat al-Anfal, 8:7). The Muslims, now even more firm and united in their resolve to fight, camped near a well, built a trough and a booth for the Prophet (pbuh), and devised a plan of retreat that would ensure his safety.

 

The Quraysh, now that their caravan was safe, also had to decide whether to risk a fight. While Abu Sufyan advised withdrawal, Abu Jahl reasoned that any withdrawal could be interpreted as a sign of weakness and fear. Thus divided, the Banu Zuhrah clan returned to Makkah and the others remained where they were. Soon, the Qurayshi scouts informed their commanders that the Muslim force consisted of only 300 poorly provisioned men and had no terrain in which they could hide. Some Qurayshis still advised withdrawal; Abu Jahl pressed for war. This shattered all chances of peace, and a Qurayshi named Ibn al-Asad rushed out to destroy the Muslims� water trough. Hamzah ibn al-Muttalib stopped him and with a blow that cut off his leg and with another that killed him. The battle was soon engaged.

 

Muhammad (pbuh) organized his ranks and, seeing his rag-tag force, turned his face toward Makkah and sought God�s help. Blessed with a vision of victory, he told his men that whoever died during the battle would enter Paradise. Muslim morale was very high, for they knew that they were fighting for a higher purpose. At this time, Surat al-Anfal 8:65-66 wa revealed, stating that 20 steadfast men could overcome 200 of the enemy, and that 100 of the former could overcome 1,000 of the latter. This news caused the Musims� bravery and determination to soar.

 

The Muslims sought to finish off the Makkan leadership, for these people had directed and carried out the anti-Muslim policies of harassment and torture. The fighting was intense. Muhammad (pbuh) stayed alongside his men, and, at one point took a handful of dust and threw it at an advancing Qurayshi unit to encourage them to even greater bravery. The Muslims� resolve forced the enemy to flee the battlefield, and soon the Muslims began taking prisoners-of-war. In the midst of battle, Muhammad (pbuh) was careful about whom to punish. He pardoned the Banu Hashim because of the protection that they had given to the Muslims, as well as those Makkans who had shown kindness toward the Muslims.

 

The Battle of Badr established Muslim power throughout the Arabian Peninsula, initiated the movement toward Arab unity under the Prophet�s (pbuh) leadership, and, more importantly, laid the foundations of the Islamic state. After the battle was over, the Muslims buried the enemy dead, all of whom had been abandoned by their compatriots. In the midst of this, Muhammad (pbuh) sat and pondered the future. Calling out to the Quraysh dead, he asked them whether they had found what their Lord had promised them, for he had found what God had promised him.

 

The victorious Muslims could not decide how to share the spoils of war. God soon revealed Surat al-Anfal 8:41, which stated that one-fifth was to be used for God�s work, His Prophet (pbuh), and the needy, and that the rest should be divided among the survivors according to a formula established by the Prophet (pbuh). Thus, he divided it among the survivors, the heirs of those who had been martyred during the battle, and those who had been assigned to stay in Madinah.

 

The victorious force returned home, announcing that the leaders of inequity had been defeated and killed. The city�s Jews and idolaters did not receive this news enthusiastically, and tried to convince themselves and the Muslims that it was false. The victorious Muslims soon proved their claims and celebrated their victory. However, the celebration was marred by the death of the Prophet�s (pbuh) daughter, Ruqayyah, the wife of Uthman ibn Affan.

 

The next day, the prisoners arrived and Muhammad (pbuh) assigned them to various families. Consulting his Companions about what should be done with them, Abu Bakr suggested that they be sent home after paying a ransom. However, Umar ibn al-Khattab argued that since they were enemies of God, had persecuted the Muslims, and had forced them to migrate, they should be executed. Withdrawing to his room, the Prophet (pbuh) prayed for God�s guidance and was informed that the prisoners should not be detained or mistreated, but rather exchanged or ransomed by the enemy (Surat al-Anfal, 8:67)

 

Some Orientalists have pointed out that the execution of two prisoners indicates Islam�s bloodthirsty nature. However, this decision was taken in the heat of battle. Moreover, both men were avowed enemies of the Muslims, all of the other prisoners were treated properly, and were returned to the enemy upon the payment of ransom � even though this very enemy had confiscated Muslim property. Those poor prisoners who could not raise any ransom were released.

 

News of the Qurayshi defeat and the death of many of its leaders rocked Makkah. The Makkans could not believe what had happened. Abu Lahab, a hard-line anti-Muslim, was so shocked that he died. The Quraysh, trying to show a brave face, decided not to mourn their dead or to exchange their prisoners. However, a few days later, a deal over the prisoners was worked out and, when all of the prisoners finally returned to Makkah, the whole city observed a month-long period of mourning. Despite this defeat, such Makkans as Abu Sufyan could not reconcile themselves to a Muslim victory and vowed revenge.

 

FROM:

http://www.masnet.org/spirit.asp?id=840

AhmadJoyia wrote: O my dear brother Jazz, from your list, as I see none being highlighted during the life time of Prophet Mohammad, I assume now you very well know the background of these battles. It really doesn't matter to me much as what people after him had been doing. Simply because, I don't consider them to be anything but humans only. This is starking different than what Prophet Mohammad was, a human messanger of God same as those Prophets who came before him.

Hi AhmadJoyia,

Starting from the top of the list.

Leading-up to "The Battle of Waddan", one can see that Mohammed was intent on hostilities against the Makkans......it was pay-back time......he had gathered what he considered as sufficient forces to hopefully become successful as an aggressor and to expand his empire.

In January 623, barely six months after the Hijrah, the Muslims launched their first raid to intercept a Makkan caravan traveling north to Syria. The Muslim force consisted of forty riders under the command of Hamzah, the Prophet's uncle. The caravan was under the command of Abu Jahl. They met at al 'Is where Majdiy ibn 'Amr al Juhani separated them. At the same time, another Muslim force of sixty riders was sent to Rabigh, where a Makkan force of 200 led by Abu Sufyan had come to protect the caravan. The Makkans withdrew before the Muslims� arrival and no engagement took place. Sa'd ibn Abu Waqqas, who shot the first arrow under Islam at Rabigh, was commissioned by the Prophet to probe for the Makkans deeper into the Hijaz. He had a force of only twenty riders. Sa'd returned without engaging the enemy. In June 623, another Muslim force set out for al Abwa' with the Prophet himself in command. They reached Waddan, but no Makkans were there to engage them in battle. The Prophet talked to Banu Damrah, the inhabitants of the locality, and caused them to join the Muslim alliance. In July 623, another expeditionary force marched against a Makkan caravan led by Umayyah ibn Khalaf, without success. In the autumn of the same year (October 623), the Prophet led another force to 'Ushayrah in the district of Yanbu'. The expedition produced no engagement,
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It was "convenient" for Mohammed's Allah to deliver "revelations" that promoted and justified the violent and aggressive attacks, by providing the "god-given" right to deem the "enemy" as enemies of "god's" cause, making the violence, looting, theft, enslaving, adulterous sexual abuse of captives and killing "legal".

Jazz wrote: Do you really believe that Mohammed.. only fought and killed in self-defence?

YES. for battles during Prophet Muhammad (PBUH) life time, i'm 100% guarantee it is the case. i guarantee the righteousness of TRUE, PRACTISING MUSLIMS, to defend themselves because that's the law as stated in the Quran.

honestly Jazz, i think you might be biased via negative portrayals of muslims & maybe your own biased persecption. i once watched a documentary & they depicted muslims as invaders, whereby the leader take harems & marry hindu princesses as to govern lands. i was just as appalled as anybody would be! if i don't know any better i'd hate the muslims too. but true muslims dont' do that! so i hope you can distinguish between true muslims & ppl who don't follow the Islamic law.

TRUE MUSLIMS follow the Quran, & the Quran states there is NO WAY to fight peaceful people. true muslims fight in defence. Prophet Muhammad (PBUH) fight in defence.

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