An Inquiry into events at Banu Mustaliq

Part 1 - Introduction and Objectives

In December the prophet set out on another expedition that was to produce one or two especially noteworthy incidents. He scattered the Banu al-Mustaliq, another tribe that was appearently mobilizing for an attack on Medina. Taken by surprise at the well of Muraysi near the shore of the Red Sea, the army was swiftly put to flight. The Muslims lost one man killed, their enemies ten. But they took 2000 camels, 5000 sheep and goat and 200 women. One of these, Juwayriyya, was the daughter of the chief of the Banu al-Mustaliq, and very beautiful. In the division of spoils she fell to the lot of ... Muhammad, Maxine Rodinson, p301-2.

Part 2 - An Analysis of the Different Interpretations

The accounts given of him by his disciples were taken and twisted to make a portrait of a cruel and lascivious individual, steeped in every kind of viciousness and crime, who borrowed his few ideas shamelessly from erring Christians and drew his credulous followers to him by means of conjuring tricks. Muhammad, Maxine Rodinson, The New York Press, p. 301-2.

• It will look at over twenty references to Banu Mustaliq from different Muslim sources on the Internet. It will compare what these sources say about the events at Mustaliq with the original Islamic sources, or better, from the many ancient texts written by Islam's most respected writers, and recorded in hadiths (traditions) deemed to be reliable and authentic. These sources are from not one, two or three early scholars, but eight different writers.
• It will also analyze the internal evidence from the original accounts and attempt to understand what happened and why. Not only will this study look at the original texts, but we will analyze these reports and compare them to each other and to the facts presented relative to the expedition against the people of Banu al-Mustaliq.
• The events at Mustaliq will be compared to numerous other similar events in the life of Mohammad.

Conclusions:

1. Muhammad attacked a small but rich village by surprise. He even invited a group from another tribe to participate in the raid and share the spoils, and in this way win them to his side. The banu Mustaliq were alone, at peace, sleeping and/or watering their flocks in the early morning near a well when Muhammud appeared with 700 men and attacked. When Muslims address this issue they always say that this attack was in self defense because the Banu Mustaliq were either going to attack or plotting to kill Muhammed.
   
2. This "attack first in self-defense, they started it" explanation has been used many times in history, usually just as an excuse. Some recent examples are Nazi Germany attacking Poland and then announcing that is was because Polish troops had fired upon a German outpost. There is the 1967 Israeli attack on Syria and Egypt and also Bush and Iraq. So if Muslims accept that Mohammed could attack Banu Mustaliq in self defense, than they cannot complain about Israel and Bush in Iraq. These also use the "they were going to attack us" excuse. Muhammad also used excuses to attack other cities and villages: he attacked the Bani Qaynuqa because he said that a Muslim woman had been disrespected; he attacked the Bani Nadir because he heard they were plotting to kill him (the Angel Gabriel told him so); he attacked the Bani Quraiza because he believed they were going to join the Meccans against him.
   
3. None of the many accounts of this event by Muslims (see part 3 below) ever consider the dozens and dozens of other attacks made by Muhammed and his men on other villages and caravans, as recorded in numerous other works by different authors. Tabari says that "The military expeditions (raids) in which the Messenger personally participated were twenty-six." The traditions also say that Muhammad sent out dozens of expeditions more in which he did not go. The last few chapters of the Muslim hadith are basically a list of the ghazawats in which different Muslim warriors particpated. These men went out to steal, murder and take captives, not to deliver chocolate and Christmans presents.
   
4. There was almost no resistance from the Banu Mustaliq. In fact, the only attacker to die was killed by mistake by the Muslims. It sounds like they were riding through the village (like the US Calvary attacking a sleeping Indian village) killing anything that moved and one guy was mistaken for a villager. The resistance was so light that only ten men of the village were killed, and few if any escaped. Most accounts say 200 families were captured. The surviving men, as well as women and children, were made "prisoners of war" or captives. So why is Muhammad taking women and children, non-combatants by definition as captives? Is this acceptable? Imagine if American troops in Iraq did anything like this! I don't want to hear about how this was common back then (it was). I am talking about absolute moral values. From the hadiths and Quran we learn that Muslims can take captives as slaves, ransom them, or even kill the men.
   
5. Both Bulkhari and Muslim, writers of the most respected hadiths, mention the raid as a surprise attack (without the preemptive excuse) and both clearly mention the capturer's desire to have sexual intercourse with the captive women and asking the prophet about about using coitus interruptus to prevent the women from becoming pregnant (this decreases their value on the slave market). Both accounts clearly state that the prophet said that the men should NOT worry about this because "any child that is to be born, will be born" (my paraphrase!).
   
6. There is no evidence in any of the accounts that the Banu Mustaliq "were gathering" or planning a raid, or forming alliances with other tribes. The excuse that enemies "were gathering" at banu Mustaliq is not supported by the different Muslim reports. Note that it uses the past continuous verbal tense, indicating a fact that had occurred and was still in process. However, there is no indication that anybody but inhabitants of Banu Mustaliq were present at the village. All killed and captured were villagers; No mention is made of foreign elements. So either it was bad information that lead to an attack on an innocent settlement, or it was a lie.
   
7. Very often, rather than saying that Muhammad attacked and killed, Muslim commentators will use an euphemism to describe these actions. Thus one person says Mohammad went and "arrested" or "apprehended" the villagers. Arrested?
   

   The plunder was very great. Most accounts say 2000 camels, 5000 sheep and goats and 200 families (men, women, children) as captives that could taken as slaves or ransomed for money.

8. The plunder was very great. Most accounts say 2000 camels, 5000 sheep and goats and 200 families (men, women and children) as the captives that could be used as slaves or ransomed for more money. The wealth of the banu Mustaliq was certainly the reason why they were attacked. That is also why Muhammad's allies were so willing to join the expedition and it is one of the reasons for the troubles and infighting afterwards. Several of the commentaries below insist that all the captives were freed and some even say all the booty was returned to the Banu Mastaliq tribe. It sounds good but, this is not what the accounts say. Ibn Hisham, quoting Ibn Ishaq, says that "a hundred families were released" and no mention is made of any spoils being returned. Tabari mentions that one hundred men, women and children were freed, which is not the same as 100 families. Tabari also makes it clear that Muhammad himself got the "legal fifth" of the spoils and captives. Kathir says "he released 100 of her relatives" and also adds that Muhammad "gave as dowry for her the freeing of 40 of banu al-Mustaliq," which would be his 20% part of the prophet. It is not clear if the captives released including any of those belonging to Islam's prophet. The Muslim attackers apparently kept all the booty, even of the people that were set free.
   
9. Many Muslims seem to believe that Islam abolished slavery. Comment D says "After the abolition of slavery that took place in the time of the Prophet (sws) as described above, no one dare maltreat a p.o.w. let alone sexually harass them." and comment (L) says it was "a social phenomenon of an international level, Islam could not have completely abolished it. However, Islam gave extensive directives and established traditions to improve the status of slaves and slave-girls". The fact is that Muhammad not only owned slaves, he was a slaver. He took men, women and children into bondage and bought and sold them, living off the fruit of their blood, tears, sweat and pain. There is no nice way of saying this. Islam is the only religion that can't throw stones at Christianity on this issue. Slavery was still legal in many Muslim societies well into my lifetime. Slavery was formally abolished in the 1960s in Arabia (I refuse to use the same of the despicable family that owns that country!). Yes, the West took tens of millions of Africans as slaves. An equal number were also taken north over a period of 1000 years. We know where the descendants of the African slaves in the West are, but can you figure out what happened to the slaves taken to Islamic societies?
   
10. The accounts seem to say that about half of the captives were not set free after the marriage. We don't know how many of these were later ransomed and how many were condemned to slavery. Either way this is immoral. We do know that some of the captives from Banu Mustaliq were sold on the slave market. So if the captive was not a sister, brother, aunt, cousin, nephew or some distant relation to Juwairiyah then he/she was doomed. Is this morally acceptable?
    
11. As slaves, both single and married women can be used sexually by their capturers. This is, in fact, permitted in the Quran (see below). Yes, it was a custom and common in many lands and many ages for this to happen, but that does not excuse someone who claims moral authority from a deity. The Quran says that having sex with married captives is "Allah's gift to his followers". Once again, yes this was common in ancient times. No, it is not right. Yes, it is evil. Nobody in the West makes excuses for this evil. Nobody says "Praise be unto him" after the name of Jefferson Davis. Nobody considers Ginghas Khan, a man that let his men rape and kill, to be a great moral example. Only one great man in history that killed, plundered, tortured, enslaved and raped is considered by his followers to be a great example of virtue. The question here is if moral values are absolute and applicable to all.
    
12. Very few of the modern Muslim comments on Banu Mustaliq dare to talk about this. They talk about the "defensive" raid, how Muhammad married Juwairiyah, how some or all the captives were set free, and then they usually go on to talk about Aisha's problem and the infighting among the Muhammad's men. The rape of the women is not important to them, and when it appears, it is usually in response to non-Muslim critics who raise the issue. Even so, Muslims will invariably make excuses and absolutely ignore the fact that it was permitted by Islam's prophet, personally. One commentary says it was "temporary marriages" and another says it was a theoretically discussion of birth control techniques. One says these hadiths totally contradict the spirit of Islam (M) - ignoring of course, the "gift from Allah" verse in the Quran. Another says the captives could not have been raped because Juwayriyya was not raped, ignoring that Juwayriyya went to Muhammad before her designated capturer could claim her.
    
13. The fact is that Muhammad didn't even need an excuse to attack. The Quran says that Non-Muslims are the "vilest of animals in Allah's sight" (8:55), that if you make a treaty with them "they break their agreement every time" (8:56) and so "if you fear treachery on the part of a people, then throw back" the treaty (8:58) and attack. Notice that non-Muslims don't need to break the treaty. Muslims can attack because Allah has told them the non-Muslims will break it anyway, so why not attack... This is just like the case of al-Mustaliq, where Muhammad uses an excuse to attack, even if all evidence says he was wrong and the attack was treacherous.
    
14. The commentors ignore that at least two more of the prophet's wives were captured in raids. In fact, Safiyya (Sayyidah) was taken to Mohammad's bed the night after he killed her family -- but he married her first, of course, which makes it all fine and moral. To give you an idea of what we are talking about, the traditions say that Muhammad not only killed Safiyya's father, brother and husband, but that on his wedding night a guard stayed outside because he (the guard) was afraid for the safety of his dear leader. How can anybody ignore or excuse this behavior?
    
15. Consider also this story from those respected, authentic accounts of the life of Islam's prophet . Let me see... A night attack, from all sides, some killed, some taken prisoner, saw women and children, was afraid they would get away, shot arrow to stop them, drove them along, saw a woman and her beautiful daughter, herded them along some more, warrior gets girl as prize, he did not strip her naked - yet, Mohammad meets warrior and asks for girl, next day he asks again, Mohammad gets girl and trades her for some of his men held captive in Mecca. Once again we see that women are but objects, or animals to be herded along and used - either for sex or as currency. Mohammad took an innocent girl from her mother and traded her for his men. This is selling human flesh! The story doesn't say, but I hope the Meccans did the right thing and set the girl free.
16. Oh, by the way, doesn't the Quran say a widow must wait four months to remarry? I guess that this is another one of the many exceptions for Muhammad. It is strange that Muhammad would so often announce that Allah had granted to Muhammad a special exception for Muhammad that would benefit Muhammad. Very suspicious! And most of these special rules relate to issues of carnal pleasure with very pretty women. Very, very suspicious.
    
17. Of course, Muslims say the the reason for this marriage was political, or to help the poor widow, or to build bonds with the tribe. Question: What if Juwayriyya had not been pretty? What about the captivity and enslavement of her tribe if she had been old and fat? How about the many other raids made by Muhammad and his men and the captives in those raids? Would any Muslims care to ponder the morality of those actions and what happened to the men, women and children taken and not set free, because there was not a smart, pretty young women to marry.
    
18. About the rape of the woman. Once again, very few of the comments by Muslims want to talk about this. Comment D says that "no such instance of sexual intercourse with the slave women took place" and comment P states even if it did happen "Allah gives permission to slaves to refuse sexual relations with their owners" and then quotes a verse saying "force not your maids to prostitution". The fact is that the context is clear not only that the women were sexually used, but it was done with Muhammad's knowledge and permission. Even had the men resisted the temptation, Islam's prophet is still on record as condoning this vile act. Oh yes, that "force not your maids into prostitution" is stupid, twice over. First, the issue is "captives" and "slaves", not "maids", and second, the issue was never prostitution, but rape. The Quran says a Muslim cannot force his slave-women into prostitution, but it does allow him to rape female slaves - married and single. As to the International laws (there were no such thing) and the wide-spread ancient custom of conquerors killing and raping (yes, this was common), one can only say that this is wrong. Period. The fact is that Muhammad and Allah both specifically permitted this, so don't blame ancient customs for this evil. I do not accept "cultural relativism" arguments for moral issues. If one does believe that such things were acceptable then, or for certain people, how can they say they are not acceptable now? Murder, stealing, torture, rape, slavery and wife beating were wrong 2,000 years ago, 1000 years ago, today and tomorrow. They are if I do them, or if Buddha, Jesus, Muhammad, George Washington, Alexander the Great, or Bugs Bunny do them. The problem is that Islam's great prophet did all of these, as recording in the traditions written by his friends and followers (not his enemies!), and all of these are clearly permitted in the Quran. That is the problem. This may explain the "terror" problem we see in Islam today.
    
19. Here is an account of the rape in Muslim's hadith : We went out with Allah's Messenger (may peace be upon him) on the expedition to the Bi'l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing 'azl (Withdrawing the male sexual organ before emission of semen to avoid-conception). But we said: We are doing an act whereas Allah's Messenger is amongst us; why not ask him? So we asked Allah's Messenger (may peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born. It seems to me that the men had forced sex with married women, with Mohammad's permission - or maybe I don't understand words. Notice that the "OK to rape" command came directly from Allah: .
20. And here is how another similar event described in Abu Dawud's hadith: Abu Said al-Khudri said: "The apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Qur’anic verse, "And all married women (are forbidden) unto your save those (captives) whom your right hand possesses". That is to say, they are lawful for them when they complete their waiting period." (Sunaan Abu Dawud 11.2150). This rape is not rape because she is a captive and her marriage is abrogated (Quran 4:24)… as per Shahih Muslim (8.3432)
    
21. Of all the versions on this page, that of Prof. Rodinson's is the best. He gets most facts right. He even says the banu Mustaliq were "appearently mobilizing for an attack" - the use of the word "appearently" indicates that he wasn't too sure if this was true. None of the Muslim commentators get the story right. They report it as they would like it to have been. They make many errors, twist facts, omit details, and invent new facts - all for the glory of Allah, and to justify the unjustifiable.
    
22. A final observation or two. After the raid and marriage, the banu Mustaliq pretty much vanish from the ahadith - except for the case of the slightly used slave girl captive being sold to a Jew, and one other event. It seems that the people of Al-Mustaliq didn't pay their zakat (zakaat) tax and this made Mohammad very, very mad. Now the zakat is one of the five pillars of Islam and is a type of obligatory tax of tribute (or tithe) that Muslims must pay to specific people based upon their income and financial situation. Questions: If the Banu Musyaliq had nothing left, how could they pay zakat? Maybe they still had a few coins left but there could have been no increase after the looting, so the tax was not due. Also, Islamic law says it is not permissible to pay zakat to members of the family. If the Banu Mustaliq were in-laws of Islam's prophet, paying the zakat would violate this rule (oh yes, I know, another exception!). Finally, what does it say about a ruler that gets "very angry" because he doesn't get his money? Not a very flattering description of the ruler's attitude toward the root of all evil.

Attacks, raids, expeditions and battles

Ghazwah and Ghanîmah

Part 3 - The story of Banu Mustaliq, as told by Muslims

Narrative A - The battle of Bani Mustaliq

Bani Mustaliq were a branch of the tribe of Khuza'ah who were the neighbours of Quraysh. Reports were received in Madina that Harith bin Abi Zirar (chief of the tribe) intended to besiege Madina. As on other occasions the Prophet decided to check this mischief and therefore marched towards the tribe of Bani Mustaliq along with his companions and encountered them by the Well of Marysi'. Fighting started between the two parties. The valour of the Muslims and the fear which had overtook the Arab tribes on this account made the enemies disperse after a brief skirmish in which ten of their men and one Muslim by mistake were killed. Consequently a large booty fell to the share of the army of Islam and the women of the enemies were also taken prisoners.[1] Tarikh-i Tabari vol. II page 260.

Text B - Bani Al-Mustaliq (Muraisi‘) Ghazwah, Sha‘ban 6 Hijri

      News reached the Prophet [pbuh] on Sha‘ban 2nd. to the effect that the chief of Bani Al-Mustaliq, Al-Harith bin Dirar had mobilised his men, along with some Arabs, to attack Madinah. Buraidah bin Al-Haseeb Al-Aslami was immediately despatched to verify the reports. He had some words with Abi Dirar, who confirmed his intention of war. He later sent a reconnoiterer to explore the positions of the Muslims but he was captured and killed. The Prophet [pbuh] summoned his men and ordered them to prepare for war. Before leaving, Zaid bin Haritha was mandated to see to the affairs of Madinah and dispose them. On hearing the advent of the Muslims, the disbelievers got frightened and the Arabs going with them defected and ran away to their lives. Abu Bakr was entrusted with the banner of the Emigrants, and that of the Helpers went to Sa‘d bin ‘Ubada. The two armies were stationed at a well called Muraisi. Arrow shooting went on for an hour, and then the Muslims rushed and engaged with the enemy in a battle that ended in full victory for the Muslims.
      Some men were killed, women and children of the disbelievers taken as captives, and a lot of booty fell to the lot of the Muslims. Only one Muslim was killed by mistake by a Helper. Amongst the captives was Juwairiyah, daughter of Al-Harith, chief of the disbelievers. The Prophet [pbuh] married her and, in compensation, the Muslims had to manumit a hundred others of the enemy prisoners who embraced Islam, and were then called the Prophet’s in-laws. [Za'd Al-Ma'ad 2/112,113; Ibn Hisham 2/289,290,294,295]

Description C - Collecting Tribute

      In Tafseer ibn Katheer, it is mentioned that Ummul Mu’mineen, Hadrat Ummu Salma (RA) narrates that Rasulullah (Sallallaahu Álayhi Wasallam) sent a person to the Banu Mustaliq tribe to collect their Zakaat. When he reached their locality, the people got news of his arrival and, regarding him as the Messenger of Rasulullah (Sallallaahu Álayhi Wasallam), came out to welcome him.
      Shaitaan instilled fear into him and made him think that these people had come out to kill him. He thus hastily returned to Rasulullah (Sallallaahu Álayhi Wasallam) and informed Rasulullah (Sallallaahu Álayhi Wasallam) that they had refused to pay him their Zakaah. This angered Rasulullah (Sallallaahu Álayhi Wasallam) and the Muslims. According to one narration some Sahabas even considered despatching an army to wage Jihaad against them.
      When the people of Banu Mustaliq tribe heard that the Messenger of Rasulullah (Sallallaahu Álayhi Wasallam) had returned, they went to the Masjidun-Nabawi, performed their Zuhr Salaah and came in the presence of Rasulullah (Sallallaahu Álayhi Wasallam). They said, ‘O Rasulullah! We seek the protection of Allah from the displeasure of Allah and His Rasul. We were glad when you sent a Messenger to us.

Story D - International law permitted Rape

      As far as the war you have referred to, let me correct you on your information.
      In the battle of Bani Mustaliq, the prisoners captured were either freed in the battlefield as a favour while some others were freed on ransom. The Prophet (sws) brought the remaining prisoners to Madinah and while waiting for their families to procure them, gave them into the temporary custody of his Companions (rta). Since at that time, the prohibition of slavery was passing through the interim period when it was still intact for reasons stated earlier, the Prophet (sws) accepted the right of masters to have sexual intercourse with the slave women as was the international law at that time but set about taking steps that could prevent this from actually happening.
      Let me explain the most important measure he adopted: Among the prisoners of this battle was Sayyidah Jawayriyyah as well. Her father arrived with some camels as ransom. The Prophet (sws) inquired about the two well-bred camels he had hid behind. This astounded him so much – for he knew that there could be no way that the Prophet (sws) could have had knowledge of them – that he accepted faith. At this, Sayyidah Jawayriyyah also accepted faith. The Prophet (sws) proposed for her to which her father consented. Upon this, the marriage was solemnized. The result of this marriage was that all the remaining prisoners of war were set free by the Muslim soldiers, since they thought that it was not appropriate to keep the Prophet’s in-laws in captivity.
      So actually no such instance of sexual intercourse with the slave women took place. It is totally wrong that they were raped. Also today as far as prisoners of was are concerned, they cannot be taken to be slaves and sexually benefited from. After the abolition of slavery that took place in the time of the Prophet (sws) as described above, no one dare maltreat a p.o.w. let alone sexually harass them.

Essay E - Role of Booty in the Economy during the Prophet's Time

      Some six months later the Prophet led another expedition. On this occasion the destination was Muraysi', the watering-place of Banu al-Mustaliq, a branch of Khuza'ah, who were planning to attack Medina probably in concert with the Makkans. This time the Muslims got rich spoils which included 2,000 camels, 5,000 sheep, in addition to an unspecified number of weapons and a large quantity of goods found in the defeated warriors' saddle bags. They also captured 200 families as prisoners of war. Half of them were released eventually without any ransom on account of the Prophet's marriage with Juwayrtyah, daughter of al-Harith b. Abi Dirar, the absconding chief of the tribe. The remaining half was ransomed by their relatives (Ibn Hisham, vol.III, pp.333ff; Waqidi, pp.404-10; Yaqubi, vol.II, p.53).
      Though the sources do not describe the total sum received in ransom or its rate, there are two indications which warrant a reasonable conjecture about its value. Juwayriyah bint al-Harith, we are told, fell at the time of the division of the spoils in the joint share of two Muslims, namely, Thabit b. Qays b. al-Shammas and a cousin of his. Thabit exchanged the share of his cousin with a small garden of dates (nakhlah) and became her lone master (Waqidi, pp.410-12; Ibn Sa'd, vol.II, p.64). But she made a deal with her captor by promising to pay nine `uqiyahs of gold or about 4,000 dirhams, which was the highest rate of ransom in those days as illustrated by the captives of Badr. However, the Prophet himself paid her ransom and married her (Waqidi, p.711; Ibn Sa'd, vol.II, p.64). In another case, we are told that a mother of six little children paid six fara'id (camels taken in the sadaqah or alms) for their ransom (Waqidi, p.412; Ibn Sa'd, vol.II, p.64). This seems to be the standard rate of ransom of ordinary captives.
      We may not therefore be far wrong in supposing that the captives of Banu al-Mustaliq paid 600 ordinary camels or their equivalent in cash or kind to a total value of 24,000 dirhams. At the same rate the value of the booty in cattle would come to about 100,000 dirhams. Giving an allowance for other goods and weapons captured as spoils and salab, the value of the whole booty of this expedition could not have exceeded 200,000 dirhams. The amount would have been less if Waqidi and Ibn Sa'd are right in saying that even the remaining 100 captive families were set free by the Prophet without any ransom (Waqidi, pp.412ff; Ibn Sa'd, vol.II, p.64).

Explanation F - Not rape, temporary marriage!

      And the allegation that "all the Tradition Books" mention it is bolder still. I challenge Mr Cash to produce testimony from a single collection of Traditions establishing the charge - a charge of which even a hostile writer like Muir is unaware. The only thing that is met with in the collections of Traditions is a report from Abu Sa‘id Khudri that some people in the Muslim army intended contracting temporary marriage relations with some women who were prisoners of war and making use of a birth-control device but there is not the least evidence that they ever did it. Abu Sa‘id’s report, in fact, relates to the legality of ‘azl, a birth-control device, and it does not say at all how the women of Banu Mustaliq were treated. It is a fact that before the advent of Islam, temporary marriage relations were allowed. The Holy Quran puts an end to them, but all reforms was, and ought to have been, gradual.
      The Holy Prophet gave the Banu Mustaliq the option to submit but they chose to fight. The battle began duel between Qattada the leader of Banu Mustaliq and Ali. In a few rounds Ali killed Qattada. Thereafter another Jewish leader Malik confronted Ali. Ali killed in no time. After the death of Malik his son crossed swords with Ali with the intent to avenge the death of his father. There after the tribe lost the will to fight. They laid arms and agreed to pay tribute.
      As regards the treatment of the women of Banu Mustaliq in particular, there is the clearest historical evidence in all Tradition Books that they were all set free without demanding any ransom, because one of them, Juwairiyya, was set free and married by the Holy Prophet.

Article G - Mohammad married Juwayriyyah to free the slaves

4. To set free the slaves: His marriage with Juwayriyyah, i.e. Barrah daughter of al-Harith (chief of Banu al-Mustaliq) was performed in 5 A.H. after the battle of Banu al-Mustaliq. The Muslims had arrested two hundred of their families. Juwayriyyah was a widow, and the Prophet married her after emancipating her. The Muslims said: These are now the relatives of the Messenger of Allah by marriage; they should not be held captive. So they freed all of them. Impressed by this nobility, the whole tribe of Banu al-Mustaliq entered into the fold of Islam. It was a very large tribe, and this generosity of the Muslims as well as the conversion of that tribe had a great impact throughout Arabia

History H - To coitus interruptus, or not interruptus, that is the question

      According to Al-Bukhari, this battle is also called the battle of Al-Muraisi. It took place, according to Ibn Ishaq, in the 6th year of Hijra. Musa Ibn Uqbah, however, said, "It was in the 4th year of Hijra. Az'Zuhari said, "The story of the forged statment against Ashah (may Allah be pleased with her) was during the battle of Al-Muraisi"
      According to Ibn Ishaq, the Messenger of Allah (peace and blessings of Allah be upon him) received news that Banu Al-Mustaliq were gathering together against him. Their leader was Al-Harith Ibn Abu Dirar, the father Juwairiyah, whom the Messenger of Allah (peace and blessings of Allah be upon him) married afterwards. On hearing about them, the Messenger of Allah (peace and blessings of Allah be upon him) went out and met them at a watering place of theirs called Al-Muraisi in the direction of Qudayd towards the shore. There was a fight and Allah put Banu Al-Mustahiq to flight and killed some of them and gave the Messenger their wives, children, and property as booty.
      Al-Bukhari narrated that Abdullah Ibn Awn said, "I wrote a letter to Nafi wrote in reply to my letter that had suddenly attacked Banu Al-Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet (peace and blessings of Allah be upon him) got Juwairiyah on that day. Nafi said that Ibn Umar had told him the above narration and that Ibn Umar was in the army."
      Al-Bukhari also narrated that Ibn Muhairiaz said "I entered the Mosque and saw Abu Sa'id Al-Khudri and sat beside him and asked him about Al-Azl (coitus interruption). Abu Sa'id said, "We went out with the Messenger of Allah (peace and blessings of Allah be upon him) for the Ghazwah of Abnu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy become hard on us and we loved to do coitus interruption. So when we intended to do coitus interruption us, we said, "'How can we do coitus interruption before asking Allah's Messenger (peace and blessings of Allah be upon him) who is present among us?' We asked about it and he said, 'It is better for you not to do so, for if any soul (until the Day of resurrection) is predestined to exist.'"

Composition I - Karen Armstrong's version of events

Exposition J - Foster good relations with neighboring tribes by attacking them

      Like Safia Bint-e-Haye, Juwairia was also captured by Muslims in a battle; and like Safia she was also daughter of the Chief of an enemy tribe. This battle in which, Juwairia was taken prisoner is called battle of Mariseeh. This battle was fought in the fifth year of Hijra with the tribe of Banu-Mustalaq, in the presence of a peculiar socio-political background.
      After the establishment of Islamic state in Madina, Muslims were trying to foster good relations with the neighboring tribes. The basic strategy of the newly born Islamic state was to deal with one enemy at a time and calm the rest for a specific period. Following this principle, the Holy Prophet (SAW) made conciliatory moves with the neighboring tribes living in the vicinity of Madina. Negotiations were held with the tribes of Banu-Nadeer, Banu-Quraiza, Banu-Khuza ‘ah and Banu-Mustaliq which was a sub-tribe of Banu-Khuza ‘ah. Messages of peace were also sent to the Jews living in Khyber (A place situated in North of Madina about two hundred fifty kilometers away). This was done with a view to pacify all hostile forces to combat the Meccans.
      But this effort failed because the Chiefs of the tribes living around Madina felt jealous of the rising power of the Islamic state of Muslims. This was a direct threat to their status in Arab society and so they started conspiring against the Holy Prophet (SAW), his followers and the newly born Islamic state. Banu Mustaliq were leading in this matter. The news of preparing for a war from Bany-Mustaliq reached Madina in the 5th year of the Hijra. The Holy Prophet (SAW) sent Burida Bin Alhabib Salma to Banu-Mustaliq’s territory for confirming the news. About nine miles away, there was a place called Fara. This place was near the fountain of Mariseeh around the territory of Banu-Mustaliq were camping in the area. The Chief of the tribe, namely Harith Bin Farar was instigating the people of other tribes against the Muslims. He had sent messengers to other tribes for launching a joint attack against the Muslims. The situation had come to such a crisis where all the enemies of Islam were going to annul the peace treaties they had signed with Muslims of Madina.
      On hearing about this development, the Holy Prophet (SAW) appointed Hadrat Zaid Bin Harith as his deputy at Madina and led a small detachment of Muslims himself till they reached near the fountain of Mariseeh. The intention was to check their advance at the very outset. This instant reaction of the Muslims bewildered the Banu-Mustaliq and other tribes. In utter confussion, some of the Jews and other tribes fled away but Harith Bin Farar and his more than seven hundred companions decided to confront the Muslims.
      Before the start of the battle, the Holy Prophet (SAW) divided his army into sections. One section was led by Hadrat Abu Bakr Siddique consisting of Muhajireen (The Muslims who had migrated from Makkah to Madina). Hadrat Sa‘ad Bin ‘Ibada was leading the section of Ansaar (The Muslims of Madina who hosted the emigrants of Makkah were called Ansaar. This word means the helping brothers). A few moments before the start of the battle, Muslims sent a message for conciliation between the belligerents. When the offer was turned down by the Jews, the battle started. Within no time, the Muslims won. About twelve Jews were killed. The moment, Musafih (Musafih was the first husband of Barra. The name of Barra was later changed into Juwairia by the Holy Prophet (SAW) after marrying her) Bin Safwan was killed, Banu-Mustaliq fled from the field along with their Chief Harith Bin Farar. Rest of the tribe laid down their arms. Harith’s family including women and children were also among the prisoners of war.
      On reaching Madina, the spoils of the war were distributed among the Muslims. Barra, the daughter) Bin Safwan was killed, Banu-Mustaliq fled from the field along with their Chief Harith Bin Farar. Rest of the tribe laid down their arms. Harith’s family including women and children were also among the prisoners of war. On reaching Madina, the spoils of the war were distributed among the Muslims. Barra, the daughter of Harith Bin Farar and wife of Musafih was given to Thabit Bin Qais as a slave girl. Thabit Bin Qais hailed from Banu Khuza ‘ah and these two tribes had very cordial social relations with each other. Barra declined to go with Thabit Bin Qais and appealed for release in the name of her father’s social status. Being kind, Thabit Bin Qais agreed and demanded nine ounces of gold as ransom for her releases. Barra was aware of the bountiful nature of the Holy Prophet (SAW). She approached the Holy Prophet (SAW) and pleaded, “I am quite impressed by the Islamic Society and the character of your followers in Madina. I have already embraced Islam. Although, at present, I am no more than a prisoner of war but I deserve some kind treatment being the daughter of the tribal Chief. Thabit Bin Qais has agreed to set me free on payment of nine ounces of gold or equivalent money as ransom. I want freedom. Please help me”. The Holy Prophet (SAW) appreciated her plight and paid the ransom out of his own pocket. After her release, Barra wanted to serve the Holy Prophet (SAW). The Holy Prophet (SAW) blessed her with this opportunity and married her. After the marriage, he changed her name from Barra (In Arabic it means lamb sign of Zodiac) to Juwairia.
      When the Muslims of Madina came to know about this marriage, great celebrations were held. Feelings now swayed in favor of Banu-Mustaliq as they had become in-laws to the Holy Prophet (SAW), hence it now looked awkward to keep Banu-Mustaliq in bondage. So, as a gesture of goodwill, all the captives of Banu-Mustaliq were freed and spoils of the battle were returned to the tribe of Hadrat Juwairia. Thus the marriage of Hadrat Juwairia turned out to be a blessing for her tribe. The kind behaviour of the Muslims inculcated a sense of indebtedness and gratitude in Banu-Mustaliq and most of them embraced Islam.

Critique K - The women were only 'apprehended'

      Another tribe who plotted against the Prophet (sallallahu alayhi wa sallam) was Bani Mustaliq. The Prophet (sallallahu alayhi wa sallam) gathered a Ghazwah[3] this time to attack Bani Mustaliq . Again this event gives us a clear perception on how the Prophet (sallallahu alayhi wa sallam) dealt with attempts against the Muslims. He did not wait for imminent physical danger to come to him, instead he went forth and took are of the threat before the enemy acts upon it.
      The Prophet (sallallahu alayhi wa sallam) and his companions who joined him in the Ghazwah attacked Bani Mustaliq at a well called al Muraysah. They attacked and killed the men while their women were apprehended. This is proof that one does not need to always announce an attack to the enemy because a warning at this situation would harm the Muslim's position.
      Only one man was able to escape this battle - Harith ibn Dirar. His daughter, Juwairiyah bint Harith, was captured. She was a very wise and beautiful woman. She was to be the slave of Thabit ibn Qays, but the moment she was captured she requested for a mukatabah [4]. Thabit had no choice but to accept this since it was fard to accept a request like this. Juwairiyah approached the Prophet (sallallahu alayhi wa sallam) for help. The Prophet (sallallahu alayhi wa sallam) in turn told her he would pay all of the ransom and also marry her. [5] She accepted his proposal and she eventually became one of his wives. The consequence of her marriage was that her entire tribe was set free because the Prophet (sallallahu alayhi wa sallam) could not possibly conceive of having his in-laws enslaved.

Clarification L - Islam had to respect international customs, and rape is not rape

      The referred post is based on a misunderstanding of the international and inter-tribal customs and agreements related to captives and prisoners of wars.
      The cited narratives have nothing to do with ransom and rape. These women were captives and, according to the prevalent international customs of the times, they were taken as slaves by their captors. Sexual relations between a man and his slave girls were not considered to be immoral by the society and was not considered to be rape. The captors as well as the captives were fully aware of this potential consequence of every war.
      Being a social phenomenon of an international level, Islam could not have completely abolished it. However, Islam gave extensive directives and established traditions to improve the status of slaves and slave-girls at a macro level and promoted setting them free as a deed entailing great reward at the individual level[1]. Seen from this perspective, one can see that the treatment of slavery through the Prophet Muhammad (pbuh) was the same as was directed through the prophet Moses (pbuh)...

Elucidation M - Rape didn't happen because it is contrary to Islam.

These two hadiths totally contradict the spirit of Islam and what the Quran teaches about respecting the captives and treating them amicably.

Argument N - When facts are ugly, make up ones you like

Q: Does Islam promote violence and terrorism?
A: No. Islam is religion of peace and submission and stresses on the sanctity of human life. A verse in the Quran says, [Chapter 5, verse 32], that "anyone who saves one life, it is as if he has saved the whole of mankind and anyone who has killed another person (except in lieu of murder or mischief on earth) it is as if he has killed the whole of mankind."
Q: Was Muhammad a murderer?
A: No, Muhammad(pbuh) was NOT a murderer. He was Almighty Allah's Messenger who Spread Islam to Mankind by peace, except when wars were imposed upon him and his followers. As for the lies about the murder of Asma bint Marwan, the torture and murder of Kinana, the murder of Abu Afak, these are ALL FABRICATED LIES. For example, the story of killing Afak is without isnad (chain of narration) at all, and the story of killing Asma’ is fabricated; one of its reporters, Muhammad Ibn-ul-Hajjaj, is accused of fabricating Hadith.
Allah, in the Qur'an, calls Muhammad, a Mercy for mankind!
Narrated ‘Aa’ishah, that "... Allah's Apostle NEVER took revenge (over anybody) for his own sake.... "
Q: What are the proofs that wars were imposed upon Muhammad and his followers?
A: The answer is simple. JUST look at the facts, eg where the battles took place and the saize of the muslim army. The timeline summary of what happened:
13 years the muslims were persecuted.
the muslims were sanctioned, resulting in people having to live off anything they could find, even leather. as a result, the wife of the prophet(pbuh) died.
prophet(pbuh) sent some of the persecuted muslims to abssinia, and even then the pagans sent people to ask the king to send them back.
In the end, prophet(pbuh) and his followers had to escape to Madina.
The enemies of the muslims still followed them to destroy them.
NOW, lets look at the battles and where they took place:
Battle of Uhud:
location: 3 miles from the city centre of Madina:
muslim force 700
enemy force 3000
Battle of Mustaliq:
muslim force 30
enemy force 200

Narrative O - The events at Banu Mustaliq were nothing compared to lost jewelry

      About 2 months later, the Banu Mustaliq were reported to be preparing for a war with the goal of killing the Prophet (pbuh). However, a Muslim force surprised them and forced their surrender.
      Abdullah ibn Ubbay, who had only accompanied the Muslims to get some booty, began spreading false propaganda to whip up the people against the Prophet (pbuh). Unchecked, he spread his tales further afield and did so much damage that Surat al-Munafiqeen was revealed about the hypocrites. Despite the severity of his transgressions, the Prophet pardoned him.
      But during this expedition, an even graver situation had arisen: Aishah, who had accompanied the Prophet (pbuh), had lost her necklace. While searching for it, she had wandered away from the Muslim camp. Even worse, her camel was marched away because the soldiers did not notice that her cabin upon its back was empty. Returning to camp, she found it deserted and lay down wrapped in a blanket, hoping that the Prophet (pbuh) would notice her absence and come back for her. In the meantime, a Muslim soldier who was looking for two of his missing men found her and offered her ride on his camel. They tried hard to catch up, but the Prophet’s (pbuh) party was racing home fast. Aishah arrived home in the early hours, and no one had reason to blame her or suspect her or her helper.
      During the same post-campaign period, the Prophet married Juwayriyah bint al-Harith, daughter of a Banu al-Mustaliq chief. She had been captured and then freed. While this was going on, someone started a rumor that Aishah had had a sexual relationship with her rescuer.

Subtitle P - slaves can refuse rape by quoting the non-existent verse that forbids it

      I may be wrong, but I think there are some distinct errors in the history as well as in the hadith you have quoted. The Banu Mustaliq were defeated and booty was taken, but all the booty and the captives were returned to them when the Prophet, solla allahu alayhi wassalam, married Juwairiyyah bint Al Harith, who was the chief of the Banu Mustaliq. Jawairiyyah was one of the captive women, and if she had been raped, the Prophet would certainly not have married her. And if she had had relations with her captor voluntarily, that would make such a marriage even less likely.
      Also, Jawairiyyah never went back to the Banu Mustaliq, having been married to the Prophet, solla allahu alayhi wassalam, for six years, and then liviving for another thirty-nine years after his death, dying in 50 AH at the age of sixty-five, may Allah be pleased with her.
      However, there is some foundation to the story, as some of the women taken were the object of the Sahaba owner's desires. However, as was pointed out earlier, Allah gives permission to slaves to refuse sexual relations with their owners or other men their owners selected. Particularly if they want to become Muslim. "And force not your maids to prostitution, if they desire chastity, in order that you may make a gain in the (perishable) goods of this worldly life. But if anyone compels them then after such compulsion, Allah is Oft-Forgiving, Most Merciful (to the women who were forced)." [24:33]

Account Q - Men really like old, fat and ugly women

      It was Bani Al-Mustaliq who FIRST started, read the following.
      News reached the Prophet [peace be upon him] on Sha?ban 2nd. to the effect that the chief of Bani Al-Mustaliq, Al-Harith bin Dirar had mobilised his men, along with some Arabs, to attack Madinah. Buraidah bin Al-Haseeb Al-Aslami was immediately dispatched to verify the reports. He had some words with Abi Dirar, who confirmed his intention of war. He later sent a reconnoiterer to explore the positions of the Muslims but he was captured and killed. The Prophet [peace be upon him] summoned his men and ordered them to prepare for war. Before leaving, Zaid bin Haritha was mandated to see to the affairs of Madinah and dispose them. On hearing the advent of the Muslims, the disbelievers got frightened and the Arabs going with them defected and ran away to their lives. Abu Bakr was entrusted with the banner of the Emigrants, and that of the Helpers went to Sa?d bin ?Ubada. The two armies were stationed at a well called Muraisi. Arrow shooting went on for an hour, and then the Muslims rushed and engaged with the enemy in a battle that ended in full victory for the Muslims. Some men were killed, women and children of the disbelievers taken as captives, and a lot of booty fell to the lot of the Muslims. Only one Muslim was killed by mistake by a Helper. Amongst the captives was Juwairiyah, daughter of Al-Harith, chief of the disbelievers. The Prophet [peace be upon him] married her and, in compensation, the Muslims had to manumit a hundred others of the enemy prisoners who embraced Islam, and were then called the Prophet's in-laws. [Za'd Al-Ma'ad 2/112,113; Ibn Hisham 2/289,290,294,295]
      This was also narrated by Aasim bin Amr bin Qutada and collected by Ibn Hajar Al Asqalani in Fathul Bari (496/7).
      Taken from http://www.witness-pioneer.org/vil/Articles/companion/04_abu_bakr.htm ..
      The Banu Mustaliq, a branch of Banu Khuza'a occupied the territory of Qadid on the Red Sea shore between Jeddah and Rabigh. In 527 C.E. news was brought to Madina that the Banu Mustaliq in alliance with some other tribes were gathering to make a raid on Madina. The policy of the Holy Prophet was that the Muslims should not lose the initiative in such cases, and should take such tribes by surprise. Another aspect of the policy was that action against individual tribes should be taken before they could effect an alliance.
      They were all eventually set free. Taken from http://www.islamonline.com/cgi-bin/news_service/profile_story.asp?service_id=1110 ..
      Although Juwayriyya was young and beautiful and of noble lineage, Prophet Mohamed (PEACE BE UPON HIM) was not thinking of all that, he was thinking of how to save her and all her tribe from an ignoble fate.
      By marrying Juwayriyya, the Banu Mustaliq were able to enter Islam with honor, and with the humiliation of their recent defeat removed, and it was not necessary for them to embark on a war of vengeance that would have continued until one of the two parties had been annihilated.
      All the booty that had been taken from the Banu Mustaliq was returned, and all the captives were set free, as soon as the marriage took place, for they were now the in-laws of Prophet Mohamed (PEACE BE UPON HIM).

Narrative R - Did Juwayriya sacrifice herself to save her people?

      Juwayriya bint Harith, may God be pleased with her, was one of a large number of captives taken by Muslims in a military expedition. She was the daughter of Harith, chief of the defeated Banu Mustaliq clan. She was held captive, like other members of her proud family, alongside the ‘common’ people of her clan. When Juwayriya was taken to the Prophet, upon him be peace, she was in considerable distress, not least because her kinsmen had lost everything and her emotions were a profound hate and enmity toward the Muslims. The Prophet understood the wounded pride and dignity and the suffering of this woman; more than that he understood also, in his sublime wisdom, how to resolve the problem and heal that wounded pride. He agreed to pay her ransom, set her free and offered to take her as his wife. How gladly Ju­wayriya accepted this offer can easily be imagined.
      About a hundred families, who had not yet been ransomed, were all set free when the Ansar (the Helpers) and the Muhajirun (the Emigrants) came to realize that the Bani Mustaliq were now among the Prophet’s kin by marriage. A tribe so honored could not be allowed to remain in slavery (Ibn Hanbal, Musnad, 6,277). In this way the hearts of Juwayriya and all her people were won.

Story S - Another marriage, another blessing

      In the 5th year (or 6th according to some narrations), the battle of Mustaliq took place. In this battle, Al-Harith Ibn Abu Dirar (R), who was the leader of the tribe, set out to kill the Prophet (S) with some men. Some scholars say he was encouraged by the Quraish, others say that he himself wanted to. The Prophet (S) sent someone to confirm if this was true and it was confirmed, so he (S) set out with some men to go meet them. When the people with Al-Harith heard that the Prophet (S) was coming, a number of them left. The remaining decided to keep going on with their mission to try and kill Muhammad (S).
      When the two armies met, the Muslims won, and Al-Harith, along with his daughter Juwairiya, were captured. Juwairiya, being the daughter of the leader of the tribe of Banu Mustaliq, did not like the fact that she was a prisoner of war, so she went to go talk to the Prophet (S) about this. The Prophet told her that I can tell you something better than this, that I marry you.
      In another narration, Al-Harith told the Prophet (S) to take care of his daughter, and he (S) replied by saying that he would free her, and if he (Al-Harith) liked, that he (S) would marry her. Al-Harith agreed. The companions thought to themselves that since the Prophet (S) married Juwairiya, how can we keep as prisoners the family of the Prophet (S), and so, they freed all the prisoners of war.
      On a side note real quick, we see the blessing that comes from the marriages of the Prophet (S), as was the case with all his marriages. The Prophet (S) invited Al-Harith to Islam and he accepted. Al-Harith was going to go back home, but before leaving, he and the prophet (S) agreed on a time when the Prophet (S) would send him a messenger to collect the Zakah money.

Account T - And the men shouted "kill, kill"

      The siege of the Trench was followed by the Battle of Banu 'l-Mustaliq of the tribe of Khuza'ah, whose chief was al-Harith ibn Abi Dirar. This battle is also known as the Battle of al-Muraysi' (named after a spring of water in the district of Qudayd on the coast between Medina and Mecca). The men of Banu 'l-Mustaliq prepared to advance against the Messenger of Allah in Sha'ban of the fifth or sixth year of the Hijrah. It is reported that Juwayriyyah, daughter of al-Harith and wife of the Prophet, said: "The Messenger of Allah came to us while we were at the spring of al-Muraysi', and I heard my father say, 'There has come to us one whom we cannot withstand.' " She continued: "I saw on that day horses and arms beyond description. When I became a Muslim and the Messenger of Allah married me and we returned to Medina, I began to look at the Muslims, and they were not as I saw them before. I thus knew that it was dread which Allah had instilled in the hearts of the Associators (i.e., by making the Muslim fighters look more in number and of greater strength than they actually were)." Juwayriyyah went on: "I saw in a dream, three nights before the coming of the Prophet, that the moon came from Yathrib and fell in my lap, I did not wish to tell my dream to anyone, but when we were taken captive, I hoped that my dream would come true. It did, as the Messenger of Allah freed me and took me in marriage."
      In battle, the Messenger of Allah commanded his men to assault their opponents as a single man. Thus no man of the enemy was able to escape; ten were killed, and the rest captured. The war cry of the Muslims was, "O mansur (victorious one), kill!" The Messenger of Allah captured men, women and children, and took cattle and sheep. When men knew that he had married Juwayriyyah, daughter of al-Harith, they said: "These are now marriage relatives of the Apostle of Allah." They thus sent whatever captives they held to the Prophet. I know of no woman who was of greater blessing to her people than she.

Account U - A polluted inner world

      After this campaign, God’s Messenger marched upon Banu Mustaliq, a pagan tribe of Arabia. Banu Mustaliq had made preparations of war against the Muslims. With an army of 700 warriors, God’s Messenger attacked them and defeated them. 49 On the way back to Madina, the intrigues of the hypocrites to bring about dissension between the Emigrants and Helpers were brought to naught. The verses sent down revealed all their secrets and how polluted their inner world was (al-Munafiqun, 63. 1-11). 47. I. Hisham, 3.94; I. Sa‘d, 2.59, 48. I. Hisham, 3.213, 49. I. Kathir, 4.178–9.

Version V - the joys of a simple life of plunder

      Commentary: Banu Al-Mustaliq Battle took place in the year 5 A.H. Men and women who were made captives in it, included Jawairiyah, and she came to the share of the Prophet (PBUH). She embraced Islam and the Prophet (PBUH) married her. When the Companions of the Prophet (PBUH) learnt about it they released all the prisoners of Banu Mustaliq, who were about one hundred, in consideration of their being in-laws of the Noble Prophet (PBUH).

Narrative W

      Abdulla Bin Ali, the leader of the enemies of Islam prepared a new plan to invite the Prophet to come out of Medina and subsequently attack the people of Medina in the absence of the Holy Prophet. The tribe of Banu Mustaliq was accomplice on that scheme.
      When the Holy Prophet came to know about all this, he ordered to prepare a counter attack. Thus all the evil designs of the enemies were failed. However, in the combat against Banu Mustaliq, the Muslims comprised just thirty people, out of which ten were immigrants and twenty local. Banu Mustaliq had an army of two hundred people. Ten of their men were killed while the rest were taken prisoners. Only one Muslim sacrificed his life for Islam.

Description X - A special, divine dispensation

      Juwayriya bint Harith, daughter of the defeated Banu Mustaliq clan's chief, was captured during a military expedition. She was held, like other members of her proud family, alongside her clan's "common" people. She was in considerable distress when taken to the Prophet, not least because her kinsmen had lost everything and she really hated the Muslims. The Prophet understood her wounded pride and dignity, and how to heal them. He agreed to pay her ransom, set her free, and offered to marry her. How gladly Juwayriya accepted this offer can easily be imagined. About 100 families were freed when the Ansar and the Muhajirun learned that the Bani Mustaliq were now related to the Prophet by marriage. A tribe so honored could not be allowed to remain in slavery. In this way, the hearts of Juwayriyah and all her people were won.
      Safiyya was the daughter of Huyayy, a chieftain of the Jews of Khaybar, who had persuaded the Bani Qurayza to break their treaty with the Prophet. She had seen her family and relatives oppose the Prophet since her youth. In the Battle of Khaybar, she lost her father, brother, and husband, and herself was captured.
      The attitudes and actions of her family and relatives might have caused her to nurture a deep hatred of and desire for revenge against the Muslims.       ...Such were the circumstances and motives behind the Prophet's several marriages. There was no lust involved. Rather, he married them to provide helpless or widowed women with a dignified subsistence; to console and honor enraged or estranged tribespeople by bringing former enemies into some degree of relationship and harmony; to gain certain uniquely gifted individuals, in particular some exceptionally talented women, for the cause of Islam; to establish new norms of relationship between different people within the unifying brotherhood of faith in God; and to honor with family bonds the men who were to be his immediate political successors. These marriages had nothing to do with self-indulgence, personal desire, or lust. With the exception of 'A'isha, all of his wives were widows, and all of his marriages (except for that with Khadijah) were contracted when he was already an old man. Far from being acts of self-indulgence, these marriages were acts of self-discipline.
      The Prophet was given a special Divine dispensation, one unique to his person, to have this number of wives. The Revelation restricting polygamy came after he had contracted all of these marriages. After that event, he also was forbidden to marry again.

Description Y - Written specially for me...

      Regarding Jackson's response to Madpriest, item 2, relating to an open discussion about the violent words and actions of Mohammed. Jackson immediately puts forth the old 'out of context' excuse.
      Lets consider this story from the Islamic hadiths (accepted by all Muslims):
      Quote: Ibn 'Aun reported: ...The Messenger of Allah (may peace be upon him) made a raid upon Banu Mustaliq while they were unaware and their cattle were having a drink at the water. He killed those who fought and imprisoned others. On that very day, he captured Juwairiya bint al-Harith. Muslim Book 019, Number 4292 - also in Bukhari). (http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/019.smt.html#019.4321
      Notice the references and links. Notice that this from Muslim and it is repeated word for word in Bukhari - considered the most reliable Islamic sources for the Sunnah.
      So what is the proper context to consider murder, plunder, enslavement and rape?
      There is no excuse for this and there is no way that anybody can justify this - yet Muslims write PHUM/SAW after this man's name and he is considered a great moral example. Think about what that means. Do the math.
      This is why Muslims cannot be trusted. This is why, in this old man's opinion, there are no 'moderate' Muslims. Until I hear condemnations and apologies for this vile behavior, I cannot, will not, accept Islam as anything but an ideology of hate and violence. Seems reasonable to me.
      It is time for Muslims to be honest. No more "you don't understand" "bad translation" "out of context" "that was then" "It is a cultural practice" "they are not real Muslims" "Billy did it too" and the dozens of other excuses we hear to explain the evils done by this religion.
      If a Muslim cannot condemn Muhammed for what he did at Banu Mustaliq (not to mention hundreds of other accounts of murder, torture, robbery, slavery, rape and even wife-beating) then there can be no civil discourse. Muslim standards are obviously not Western standards. Such things as honesty, freedom, and human rights are alien to Islam.
      That is my position. I will not move an inch.
      Kactuz

      The Story behind Banu Mustaliq:
      The comments raised a few lines above by anonymous/cactuz are interesting and prompted me to go off and research the incident of Banu Mustaliq. Muslims don't always know history inside out and upside down – just like other normal people, so flinging around stories and rebuttles is not very useful.
      My main concern is that the way that cactuz brings up the narrative it is to fit a preconception of the 'violent Muslim', something that is becoming more and more commonplace. Anyway, here is what I found, in summary, and then more details (for the boffins, or the interested amongst you. I wonder if cactuz will actually bother to read it or just likes to keep hold of his headlines??)
      The hadith is based on one single weak report, and when compared with the evidence of noted historians, it seems that the event could not have happened as described here. . It is not true to say that if it is included in Sahih Muslim or Sahih Bukhari then it must be true. No hadith is considered sacrosanct in that way.
      It seems the hadith was more about a legal issue about the tactics of war, namely the permissibility of ambushing the enemy overnight, which is a controversial issue among Muslim jurists.
      The people described were not civilians, but on their way to wage war against the Prophet – therefore the rules of war rather than civilian law apply. The Prophet invited them to Islam and they retaliated with arrows, so they actually fired the first shots, so to speak.
      They were not massacred. Not all, or even many of them were killed. When they were defeated most of them were taken as slaves (as per the rules of war at that time), and then later freed.
      Anyway, for those of you who want the nitty gritty details, here they are:
      They had camped around water called Muraysi' (the water alluded to in the above traditions). They were lead by Harith b. Abi Diraar from Banu al-Mustaliq and were a collection of different tribes.
      The Prophet sent Burayda b. al-Hasib to verify this, who met with the leader Harith, saying he wished to join them. Harith indicated he wanted to attach the Prophet, and so Burayda returned to the Prophet and told him of his findings. .
      The Prophet quickly mustered an army of seven hundred men and set out towards Muraysi'.
      Bukhari and Muslim report an isolated tradition (khabar al-wahid) from Ibn Umar that upon his arrival the Prophet ambushed Banu al-Mustaliq; that is the hadith that was quoted. So basically – it is one single report of this happening, something that would have weak historical validity.
      Despite the weakness of the report, even if it were true (which is in doubt) , it tells us nothing more than a tactical method of war adopted by the Prophet.
      Everyone knows that all wars are about violence and to describe the commander of a just army as a violent person is absolutely ridiculous.
      However, the tradition cannot be true because:
a- the great historians like Ibn Ishaq, Ibn Hisham, al-Waqidi and Ibn Sa'd do not agree that the ambush took place. Bukhari and Muslim were certainly not historians and the isolated tradition they report cannot stand against historical reports provided by experts of history and sira.
b- The historians mention that the news of the departure of the Prophet had reached the army of Harith well in advance and the different tribes that had gathered around Harith soon dispersed out of fear, and that Harith was left only with his own tribe, Banu al-Mustaliq. As a matter of fact, it was impossible that the news of Prophet's departure did not reach Banu al-Mustaliq despite their spies and their allied tribes on the way, bearing in mind that it took the Prophet more than ten days to reach there.
c- al-Halabi and al-Dhahabi mention that before fighting the Prophet sent Umar b. al Khattab to invite them to Islam but they did not accept the invitation. al-Waqidi and al Dhahabi report that Banu al-Mustaliq were the first army who started the battle by unleashing the first arrow, and that before the engagement of the men in battle, the two camps were throwing arrows at each other for about an hour.
d- all accounts mention that only ten men from Banu al-Mustaliq were killed before they surrendered. All others were saved by the Prophet including Harith himself. The report of Bukhari and Muslim that all the fighters were killed cannot be accepted because all men in that camp were fighters and this means that all men of Banu al-Mustaliq should have been killed; something that is utterly against the historical facts. Above all no one disagreed that Harith himself was saved.
E according to the universal laws of battle in those days everyone in that camp should have been enslaved by the victors. In the distribution of the booties of war, Harith's daughter, Juwairiya, was in the share of Thabit b. Qays and his cousin. She sought her manumission from them and they agreed to free her in return for nine ounces of gold. Juwairiya went to the Prophet and asked him to help her with the price. The Prophet agreed to give her the money and she married the Prophet after she was set free. Upon hearing the news of that marriage all Muslims released the captives of Banu al-Mustaliq out of respect for the Prophet's wife. It is reported that altogether two hundred families were set free immediately, hence the report that no women has ever been more blessed for her tribe than Juwairiya.

Part 4 - The Primary Islamic Texts

Ibn Ishaq: 489 - Do the bastards think that we are not their equal in fighting? We Muslims are men who believe there is no shame in killing.
Tabari IX:69 - Killing disbelievers is a small matter to us.