The War of Ban£’l-Mu¥§alaq
In Sha`b¡n[1] of the sixth year of Hegira, the Holy Prophet was informed that °¡rith ibn Ab¢-®ir¡r, the chief of Ban£’l-Mu¥§alaq—a branch of Ban£-Khuz¡`ah—had mobilized some men together with some Arabs of that region to attack Medina. The Holy Prophet mobilized Muslim troops and went forward as far as Musayr¢` Well[2] in the coastal areas of the Red Sea. The war took place there. Ban£’l-Mu¥§alaq were easily defeated; many captives were taken and their property was confiscated.[3]
Juwayriyah, daughter of °¡rith, was among the captives. In order to free his daughter, °¡rith met the Holy Prophet in Medina. He embraced Islam when the Holy Prophet told him that he hid two camels which he had determined to offer to the Holy Prophet as her daughter’s ransom. The Holy Prophet first freed Juwayriyah and then married her.[4]
In honor of the Holy Prophet, Muslims made free the captives who had now become relatives by marriage of the Holy Prophet. For this reason, Juwayriyah is remembered as the Holy Prophet’s most blessed wife.[5] This marriage could be regarded as an instance of the Holy Prophet’s marriages purposed for social consequences and personal considerations.
The Journey for `Umrah
In the 6th year of Hegira, the Holy Prophet decided to go to Mecca for `Umrah (minor pilgrimage). Muslims could not go on such rituals since the emigration. This journey, besides spiritual phases, was a kind of religious demonstration. It attracted the Meccan pilgrims and showed the increasing number of the Holy Prophet’s followers. It also showed that the ceremonies of °ajj and `Umrah, which were significant religious events for the infidels, were also accepted by Mu¦ammad’s religion and was among its acts of worship. This fact had tremendous effects on their hearts and affections. If Quraysh tried to stop the ceremony of `Umrah, it would have a bad effect on the public opinion and this would be a disadvantage for them. Quraysh had always encouraged pilgrimage; they used to entertain the pilgrims—an act that they always recognized as point of honor. Now if they stopped the Muslim participants, this would bring forth people’s hatred.[6]
In Dh¢’l-Qa`dah, the Holy Prophet entered Mecca with eighteen hundred followers.[7] During this journey, he ordered his men to carry only one sword as weapon and take the sacrificial camels from Medina so that everybody could see that they did not intend to fight.
Quraysh became aware of the Holy Prophet’s decision to enter Mecca. For this purpose, they left the city with their military troops. The Holy Prophet unwillingly had to stop at the land of °udaybiyah. Quraysh sent several couriers to find out his intention. Each time, he informed them, “We have no intention to fight; we have come here to perform the ceremony of `Umrah.” However, Quraysh still made trouble for their entrance into Mecca.
[1] Some historians, including al-Bul¡dhar¢, al-W¡qid¢, and Mu¦ammad Ibn Sa`d, reckon this war among the events of the firth year of Hegira. For this reason, they have put it before the Battle of the Allies. Some reasons confirm their position. See al-S¢rah al-Nabawiyyah 3:302; Waf¡' al-Waf¡' 1:314.
[2] For this reason, it is also called the Battle of Musayr¢`.
[3] Ibn Hush¡m, op cit, 3:302-308; ±abar¢, op cit, 3:63-66; al-Majlis¢, op cit, 20:281-290.
[4] Ibn Hush¡m, op cit, 3:308; Muf¢d, al-Irsh¡d, pp. 118-119; Ibn Shahr¡sh£b, Man¡qib 1:201.
[5] Ibn Hush¡m, op cit, 3:307-308; al-W¡qid¢, op cit, 1:411; ±abars¢, I`l¡m al-War¡, pp. 94. In some other historical records, there is another account of this marriage.
[6] When Quraysh stopped the entrance of Muslims to Mecca, a great man of Mecca, named °ulays ibn `Alqamah, threatened that if they continued in this way, he would mobilize his tribe against them. See Ibn Hush¡m, Al-S¢rah al-Nabawiyyah 3:326; T¡r¢kh al-±abar¢ 3:75; Mu¦ammad Ibn Sa`d, Al-±abaq¡t al-Kubr¡ 2:96; °alab¢, al-S¢rah al-°alabiyyah 2:696.
[7] Shaykh al-Kulayn¢, al-Raw¤ah min al-K¡f¢, pp. 322. The number of the Holy Prophet’s companions is said to have been seven hundred, or one thousand and three hundred, or four hundred and twenty-five, or six hundred. See al-S¢rah al-°alabiyyah 2:689; al-Magh¡z¢ 2:614; Al-±abaq¡t al-Kubr¡ 2:95, 98; T¡r¢kh al-±abar¢ 3:72; Ibn Hush¡m, al-S¢rah al-Nabawiyyah 3:332; Majma` al-Bay¡n 9:110.
