Ghazwah Abwah/Waddan

Another name for Ghazwah Abwah is Ghazwah Waddan. Whilst mentioning Ghazwah Waddan, Hazrat Mirza Bashir Ahmad Sahib (ra) writes in Sirat Khatamun-Nabiyyin:

“At times, it was a custom of the Holy Prophet (sa) to set out with the companions (ra) 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 Jihad 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 in the previous sermons) that divine permission of Jihad by the sword was granted in the month of Safar, during the second year of migration. Since immediate action was required to protect the Muslims from the dangerous intentions and threatening schemes of the Quraish, the Holy Prophet (sa) set out from Medina with a community of the Muhajireen, in the name of Allah the Exalted. Prior to departure, the Holy Prophet (sa) appointed Sa‘d (ra) bin Ubadah, Chief of the Khazraj, as the Amir of Medina in his absence, and set out towards the south-west of Medina on the road to Mecca until he finally reached Waddan (the details of this account have previously been mentioned as well). The people of the Banu Damrah resided here. This tribe was a branch of the Banu Kinanah 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 Banu Damrah, and settled a treaty by mutual agreement. The conditions of this treaty were that the Banu Damrah 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 (i.e. the Banu Damrah) 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 Banu Damrah 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. Another name for the Ghazwah of Waddan is also the Ghazwah of Abwah. This is because the village of Abwah is closely situated to Waddan 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 Banu Damrah, 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 (the Quraish would spread false propaganda against the Muslims among other tribes) and due to which the state of the Muslims was extremely vulnerable during these days.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 327-328)