The Prophet’s Economic Victory

The significant economic weakness of the Islamic world today largely explains its vulnerableposition against the West. Despite their vast populations, Islamic countries hold a very smallshare of the global economy. Unfortunately, this weakness also leads to frailty in political, military, cultural, and scientific domains. The member countries of the Organization of Islamic Cooperation (OIC), with a total population of approximately 1.8 billion—around 24% of the world population—account for an even smaller share of the global economy.

Donald Trump’s threats of “I will destroy your economy” remain vivid in our memories. It is also no secret that other Western nations, whether overtly or covertly, use economic leveragewhenever disputes with Türkiye arise. The recent declaration by Volkswagen to cancel itsinvestment in Türkiye in an attempt to influence its policies is a case in point. Indeed, economic wars between states are nothing new. Similarly, history provides many examples of economics being wielded as a weapon in wars and inter-state relations. In this article, we willfocus on the role of economics in the Prophet’s struggle with Quraysh. Over the course of mysiyar (Prophetic biography) studies in this regard, I have arrived at some striking conclusions.

Prophet Muhammad’s (peace be upon him) 23-year-long mission of Prophethood and his ultimate success were the results of a strenuous struggle in various fields during the spread of Islam. Facing significant resistance in his early years in Mecca, the Prophet developedeffective strategies not only in the realms of faith and thought but also in political, military, and economic domains. After his migration to Medina, this struggle progressed with moreconcrete steps. The military activities initiated against Quraysh in the first year of Hijrah wereessentially aimed at removing the obstacles to the propagation of Islam. However, his objective was not to completely destroy Quraysh but to weaken them economically and pavethe way for their peaceful introduction to Islam. For this reason, the Prophet’s initial militaryexpeditions, known as seriyyahs, often targeted Quraysh caravans.

The primary trade of the Quraysh polytheists, which formed the backbone of Mecca’seconomy, involved commerce with neighboring regions such as Damascus, Yemen, Iraq, andOman. Any disruption to this trade would have dealt a heavy economic blow to Mecca. Indeed, the attacks on their caravans elicited a strong response from Quraysh, prompting themto launch a series of offensives aimed at securing their trade routes at all costs. Theyattempted to achieve this goal through battles like Badr, Uhud, and the Trench, along withsmaller military engagements, but failed to attain the desired outcome. Time was workingagainst Quraysh. While their commercial activities were disrupted, leading to a loss of economic power, the Prophet was steadily enhancing the economic strength of the Muslims in Medina.

The Prophet took significant steps to alleviate the pressure of Quraysh by establishing a robust economic structure in Medina. To enable Muslims to achieve economic independence, a new market was established under Muslim control in Medina. When the Prophet arrived in Medina, the city had four main marketplaces, three of which were directly controlled by theJewish tribes of Medina, while the fourth was partially under their influence. In his first year, the Prophet worked to shift this economic balance in favor of the Muslims, as the Jewish-dominated economic structure posed a threat to the Muslim community. Therefore, a newmarket was set up under Muslim control, with the aim of increasing their economicindependence. Muslim merchants operated in this new bazaar, and trade was graduallyremoved from Jewish control. The exemption of this market from burdens such as taxes andrent made it an attractive hub for commerce. This strategy reshaped the economic order in Medina, even attracting interest from Jewish merchants. The new market enhanced theeconomic strength of the Islamic community and contributed to its resilience against externalthreats.

The revival of trade was further supported by treaties with other tribes in the region. Additionally, the commercial expertise of the Muhajirun (migrants from Mecca) facilitated a shift in Medina’s economy from being predominantly agriculture-based to a more diversifiedeconomic system. These measures resulted in the decline of Mecca’s economy, whileMedina’s economy flourished. As Quraysh’s economy weakened, so did their militarycapacity. Despite attempts to recover after the Treaty of Hudaybiyah, Mecca remained weakin the face of the Islamic army and was forced to surrender during the conquest of Mecca. Thus, the primary factor behind Quraysh’s capitulation was not military defeats but thedebilitating effects of their economic collapse.

Another reason for the weakening of Mecca’s economy was the expenditures incurred duringthe wars. Although exact data on the cost of these wars is unavailable, it is known that theMeccans suffered significant economic losses due to their battles against the Prophet and theMuslims. Expenses such as the purchase of weapons, procurement of supplies, and paymentof mercenaries were compounded by the fact that participants in the wars had to provide theirown equipment. Additionally, the costs of maintaining cavalry units placed a significantburden on Mecca’s economy. Ultimately, the series of wars waged by Mecca led to economiccollapse. During this period, disrupted trade and depleted resources further weakenedQuraysh’s resistance to the Muslims.

Today, the same economic fragility underpins the Islamic world’s weak position against theWest. Despite their vast populations, Islamic countries hold a disproportionately small shareof the global economy. Unfortunately, this economic weakness also translates intovulnerabilities in political, military, cultural, and scientific domains. The 57 member countriesof the Organization of Islamic Cooperation (OIC), with a combined population of approximately 1.8 billion—about 24% of the world population—account for a much smallershare of the global economy. According to 2016 data, OIC countries represent 8.8% of global GDP. Moreover, Islamic countries’ share in global exports and imports is 8.5% and 9%, respectively. When oil exports are excluded, their share in global exports drops to 5.6%. InTürkiye specifically, the share of Muslim countries in Türkiye’s exports rose from 11% in 2002 to 26% in 2022, with a target to increase this figure to 35% within the next five years.

These figures highlight the disparity between the Islamic world’s share of the global economyand its population proportion, reflecting an economic environment that is unacceptable for theglobal Muslim community. Reviving the Prophet’s emphasis on economic strength as a partof Islamic consciousness is an obligation for today’s Muslims. Yet, interestingly, Muslimshave been subtly encouraged to adopt a more passive stance on the connection betweenreligion and economics. Remembering the contributions of figures like Prof. Dr. Sabahattin Zaim, who provided invaluable guidance to the Islamic world and particularly Muslims in Türkiye, is a matter of loyalty. Through his writings and those of other Muslim intellectuals, it is now more evident that Muslims must attain economic power to reject externally imposedroles and reclaim their own position on the world stage.

This awareness continues to grow daily, with increasingly tangible results. While Muslimsmay not yet be at the top globally, we are hearing more frequent news of our companiesmaking strides in industries and technological advancements. It is hoped that this momentum will persist and grow without faltering. Observing this determination and commitment bringshappiness and pride to all Muslims.