The Expedition of Al-Muraysi' (Banu Al-Mustaliq)

The Expedition of Al-Muraysi’, also known as the Expedition of Banu al-Mustaliq, took place in 5 A.H. between the Muslims and the Tribe of Banu al-Mustaliq. ¹ This was not merely a military confrontation against an enemy, rather, in the time of the Holy Prophet , it produced several social, political, and moral consequences. ² During this expedition, several important events took place, including the Incident of Ifk and the conspiracies of the hypocrites. ³

Two Names of the Expedition

This expedition is known by two names: Ghazwa Al-Muraysi’ and Ghazwa Banu Al-Mustaliq. It is called Ghazwa al-Muraysi’ because the battle took place at the location of Muraysi’, which was the name of a water source near the area of Qudayd, approximately 170 miles from Madinah. ⁴ Its second name is the Expedition of Banu Al-Mustaliq, because it was fought against the tribe of Banu Al-Mustaliq, a branch of the tribe of Banu Khuza‘ah. Mustaliq was the title of one of their ancestors, after whom this branch of the tribe came to be known. ⁵

The Cause of the Expedition

The leader of Banu Al-Mustaliq was Harith ibn Abi Dhirar. He began to feel threatened by the growing influence and power of Islam, so he started preparing for a major war against the Muslims. ⁶ Harith ibn Abi Dhirar gathered various tribes and planned an attack on Madinah. When the Holy Prophet received news of this conspiracy by Banu Al-Mustaliq, he decided to take action against them before they could launch their attack. ⁷

Preparation and Departure for the Expedition

The Holy Prophet instructed the companions to prepare for battle and organized an army that included both, Muhajirun and Ansar. Before departing, the Holy Prophet appointed Zaid ibn Harithah as his deputy in Madinah, so that the affairs of the city would remain under responsible supervision during his absence. He then personally set out with the army toward Muraysi‘. A large group of hypocrites also accompanied Prophet Muhammad  on this expedition. ⁸ Their participation was not due to sincere faith, but rather because they wished to remain socially and politically connected with the Muslim community while concealing their inner hostility.

On the way, the suspicious activity of a man was noticed. He was immediately arrested and brought before the Holy Prophet . He was questioned, but he refused to disclose anything or provide any information. Prophet Muhammad then invited him to accept Islam, but he did not accept the invitation. Since he was identified in the wartime context as a hostile spy and posed a security threat to the Muslim army, the Holy Prophet ordered Umar to execute him. When Banu al-Mustaliq received news that their spy had been killed, their fear increased even further, because this showed that their movements and plans were no longer hidden from the Muslims. ⁹

Start of the Battle

When the Muslims reached Muraysi‘, the army Banu Al-Mustaliq were already present there. The banner of Muhajireen was carried by Abu Bakr al-Siddique , while the banner of Al-Ansar was held by Saad ibn ‘Ubadah . ¹⁰ Before the actual fighting began, the Holy Prophet instructed Umar to invite Banu Al-Mustaliq to Islam and peace. This invitation demonstrated that the aim of the Holy Prophet was not unnecessary bloodshed, but to give the enemy an opportunity to avoid conflict. However, Banu Al-Mustaliq rejected this call, initiated the battle, and began shooting arrows. ¹¹ Prophet Muhammad then ordered the companions to respond decisively. The Muslim attack was strong and well-coordinated, and the opposing army could not withstand it. Their ranks began to break, and 10 of their men were killed, while one companion from the Muslim side was martyred. ¹²

The Muslims’ Decisive Victory and the Spoils of War

The battle ended in a decisive victory for the Muslims. 10 men from Banu Al-Mustaliq were killed, and the remaining members of their army were taken as prisoners. Among the captives were Juwayriyah , the daughter of the tribal chief Al-Harith ibn Abi Dirar, along with nearly 200 other men and women. In addition to the prisoners, the Muslims also received 2000 camels and approximately 5000 goats as spoils of war. Prophet Muhammad sent Abu Nadlah al-Ta’i to Madinah to convey the glad tidings of victory, while he returned later with the army and the spoils of war. ¹³

Marriage of the Holy Prophet with Hazrat Juwayriyah

When Prophet Muhammad returned to Madinah and the spoils of war were distributed, Juwayriyah came into the share of Thabit ibn Qays ibn Shammas . She entered into a contract of mukatibah (manumission) with him, meaning that she agreed to pay a fixed amount in order to secure her freedom. Since she did not possess the means to pay this amount herself, she came to the Holy Prophet and requested assistance. The Holy Prophet paid the amount required for her freedom and then to marry her. She happily accepted this proposal and became one of the noble wives of the Holy Prophet . Before embracing Islam, her name was Barrah, but Prophet Muhammad changed her name to Juwayriyah.¹⁴ This marriage had a profound social and humanitarian effect. When the companions learned that Juwayriyah had become one of the Mothers of the Believers, they realized that the captives from her tribe had now become relatives by marriage with the Holy Prophet . Out of respect for this relationship, they freed all the prisoners in their possession. ¹⁵ Thus, the marriage of Juwayriyah became a means of mercy and freedom for her people.

Acceptance of Islam by Hazrat Juwayriyah’s Father

When the father of Juwayriyah learned that his daughter had been taken captive, he set out for Madinah with several camels as ransom in order to secure her release. Near Madinah, in the valley of ‘Aqiq, he hid two valuable camels and proceeded to the court of the Holy Prophet with the remaining camels. There, he spoke to the Holy Prophet about the release of his daughter. After listening to him, Prophet Muhammad asked him about the two valuable camels that he had brought but hidden in the valley. Hearing this, Al-Harith ibn Abi Dirar was astonished, because no ordinary person could have known what he had done secretly. He immediately became a Muslim by reciting the declaration of faith and acknowledged that only a Prophet of Allah, informed by Allah, could have known this hidden matter. Following his acceptance of Islam, the members of his tribe also embraced Islam and became Muslims. ¹⁶ This event shows how the expedition, which had begun as a military confrontation, eventually became a means of guidance for an entire tribe.

Important Events of the Expedition of Banu Al-Mustaliq

Several important events took place during the Expedition of Banu Al-Mustaliq. These events provided valuable religious, moral, and social guidance for the Ummah. Through Aisha , the great ease and concession of tayammum (تیمّم) was granted. Through the Incident of Ifk, Allah Almighty declared her purity and innocence. The hypocrisy of the leader of the hypocrites, Abdullah ibn Ubayy, was also exposed. This expedition therefore holds importance not only as a military event, but also as a source of Quranic guidance, legal rulings, moral lessons, and examples of prophetic wisdom.

The Great Concession of Tayammum

It was the blessed practice of the Holy Prophet that whenever he set out on a journey, he would draw lots among his wives and take one of them with him. For the Expedition of Al-Muraysi’, the names of Umm Salamah and Hazrat Aisha were selected. On the return journey, Aisha’s necklace was lost, and the entire army stopped in order to search for it. When some people complained that the delay was due to Aisha , upon this, Abu Bakr began to admonish Aisha ¹⁷ and struck her lightly in the side.

The place where the army had halted had no water nearby, and the Muslims were therefore concerned about how they would perform ablution. At that moment, the verses concerning tayammum were revealed to the Holy Prophet . Through this ruling, Allah Almighty granted the Ummah a great ease, i.e., when water is unavailable, or when its use is not possible, purification may be performed through tayammum. After the ruling of tayammum was revealed, Hazrat Usayd ibn Hudayr said about the family of Abu Bakr:

ما هي بأول بركتكم يا آل أبي بكر.¹⁸

O family of Abu Bakr (), this is not the first blessing (that has come to the Ummah) through you.

The Races

On the return from the expedition, the Holy Prophet held a footrace with Aisha on level ground, and on this occasion he outran her.¹⁹ Prophet Muhammad also organized a camel race at one location. His she-camel, Qaswa, took part in the race and won the competition. Bilal was riding her. Similarly, a horse race also took place, in which the Holy Prophet’s horses named Lizaz and Zarib were raced. Abu Usayd rode the Holy Prophet’s horse Zarib and won the competition. ²⁰

The Slanderous Remarks of Abdullah ibn Ubayy ibn Salul

During the Expedition of Banu Al-Mustaliq, an argument broke out between an Ansari and a Muhajir companion while they were collecting water at a certain location. Although the matter itself was limited, Abdullah ibn Ubayy ibn Salul tried to exploit it in order to create division between the Muslims. He remarked that the very people who had fed, supported, and cared for the Muhajireen had now become the target of their boldness and ingratitude. In order to further spread discord and weaken the unity of the Muslims, he added these poisonous words:

...لئن رجعنا إلى المدينة ليخرجن الأعز منها الأذل...²¹

If we return to Madinah, the honorable ones will surely expel the lowly ones from it.

Zaid ibn Arqam heard all of this conversation and reported it to the Holy Prophet . When Umar heard about the matter, he submitted to Prophet Muhammad that he should command Abbaad ibn Bishr to execute Abdullah ibn Ubayy ibn Salul. However, the Holy Prophet forbade this action and said that people would then say that Muhammad () was killing his own companions. When Abdullah ibn Ubayy found out that his words had been reported, he began swearing that he had not said any such thing. Hearing this, some people thought that perhaps the young Zaid ibn Arqam had misunderstood what he had heard. At this point, Allah Almighty revealed Surah al-Munafiqun and exposed the reality of this chief of the hypocrites. ²² This exposed the true nature of the leader of the hypocrites and confirmed the truth of what Hazrat Zaid ibn Arqam had reported.

The Strength of Faith Shown by Abdullah ibn Ubayy’s Son

Abdullah ibn Ubayy ibn Salul had a son named Abdullah , who was a sincere and devoted Muslim. When he heard about the matter, he came to the Holy Prophet and requested that if his father was to be executed, then the responsibility should be given to him. He said this so that no resentment would remain in his heart over someone else having killed his father. Prophet Muhammad observed his deep faith, sincerity, and loyalty to Islam and comforted him by assuring that Abdullah ibn Ubayy ibn Salul would be treated with kindness and wisdom. ²³

On the return journey, Abdullah stood outside Madinah in the path of his father, Abdullah ibn Ubayy ibn Salul, and said that today the honorable would expel the humiliated. By this he meant that Abdullah ibn Ubayy, who had uttered those arrogant words, would not be allowed to enter Madinah. When the Holy Prophet learned of this, he instructed Abdullah not to treat his father in that manner. ²⁴

The Incident of Ifk (اِفک)

On the return from this expedition, a painful incident took place which is known as the Incident of Ifk, meaning the incident of the false accusation. During the return journey, Aisha went away from the camp to cater to a personal need. While there, her necklace was lost, and she spent some time searching for it. Meanwhile, the companions who were responsible for lifting her howdah (a canopied seat), placed it back on the camel, assuming that she was inside. Since she was young and light in weight, they did not realize that she was not in the howdah. When Aisha returned, the caravan had already departed. She therefore sat beneath a tree and waited there. ²⁵

Safwan ibn Mu‘attal had been assigned to remain behind the army and follow at the rear. When he saw Aisha sitting beneath the tree, he recognized her and, with full respect and modesty, made her sit on his mount. He himself walked on foot and brought her back to the Muslim army. Using this incident as a pretext, Abdullah ibn Ubayy, the leader of the hypocrites, spread a false accusation against Aisha , causing great turmoil in Madinah. At first, Aisha was unaware of these rumors. When she eventually became aware, she was deeply distressed, wept greatly, and went to stay at her parent’s home. This was an extremely difficult period for the Holy Prophet as well. After some time had passed, Allah Almighty revealed verses of Surah Al-Nur, affirming Aisha’s innocence, declaring her purity, and completely clearing her of the false allegations. ²⁶

Results of the Expedition

After the Expedition of Banu Al-Mustaliq, the strength and influence of the Muslims increased further. Through the timely strategy of the Holy Prophet , a serious threat was eliminated before it could grow and attack Madinah.²⁷ Secondly, the Muslims displayed noble character in their treatment of the captives. Their kindness, generosity, and respect toward the prisoners became a means through which the entire tribe eventually entered Islam. ²⁸ In addition, clear Quranic guidance was revealed concerning the hypocrites. Their hidden role within the Muslim society was exposed, and the believers were taught how dangerous internal hypocrisy and social division could be. Thus, this expedition was not only a military victory, but also a source of moral, social, legal, and spiritual guidance for the Muslim community.

• ¹  Husain ibn Muhammad Al-Diyar Bakri (N.D.), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 470.
• ²  Abu Al-Rab’i Sulaiman ibn Moosa Al-Himyari (2000), Al-Iktifa Bima Tazammanahu Min Maghazi Rasool Allah wal-Thalatha Al-Khulafa, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 457.
• ³  Abu Abdullah Muhammad ibn Umar Al-Waqidi (1989), Al-Maghazi, Dar Al-’Alami, Beirut, Lebanon, Vol. 2, Pg. 416-440.
• ⁴  Muhammad ibn Ahmed Bashmeel (1988) Min M’arik Al-Islam Al-Fasila, Al-Maktaba Al-Salfiyah, Cairo, Egypt, Vol. 3, Pg. 82.
• ⁵  Husain ibn Muhammad Al-Diyar Bakri (N.D.), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 470.
• ⁶  Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fi Seerat Khair Al-‘Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 344.
• ⁷  Abu Al-Abbas Ahmed ibn Ali Al-Husaini (1999), Imta’ Al-Asma bima lin Nabi Min Al-Ahwal wal-Amwal wal-Hafadah wal-Mata’a, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 1, Pg. 203.
• ⁸  Ahmed ibn Muhammad Al-Qastallani (N.D.), Al-Mawahib Al-Laduniyyah bil Manh Al-Muhammadiyah, Maktaba Al-Tawfiqiya, Cairo, Egypt, Vol. 1, Pg. 279.
• ⁹  Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2 Pg. 378.
• ¹⁰  Safi Al-Rahman Al-Mubarakpuri (2010), Al-Raheeq Al-Makhtum, Dar Ibn Hazam, Beirut, Lebanon, Pg. 377.
• ¹¹  Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 378.
• ¹²  Abu Bakr Ahmed ibn Al-Husain Al-Bayhaqui (1988), Dalail Al-Nabuwah wa M’arifat Ahwal Sahib Al-Shariyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 48.
• ¹³  Husain ibn Muhammad Al-Diyar Bakri (N.D.), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 470.
• ¹⁴  Ali ibn Ibrahim ibn Ahmed Al-Halabi (1427 A.H.), Al-Seerat Al-Halabiyah, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 2, Pg. 379-380.
• ¹⁵  Abu Al-Rab’i Sulaiman ibn Moosa Al-Himyari (2000), Al-Iktifa Bima Tazammanahu Min Maghazi Rasool Allah wal-Thalatha Al-Khulafa, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol.1, Pg. 457.
• ¹⁶  Husain ibn Muhammad Al-Diyar Bakri (N.D.), Tareekh Al-Khamees fi Ahwal Anfus Nafees, Dar Sadir, Beirut, Lebanon, Vol. 1, Pg. 474.
• ¹⁷  Abu Al-Fatah Muhammad ibn Syed Al-Naas (1993), ‘Uyoon Al-Athar fi Funoon Al-Maghazi wal-Shamail wal-Siyar, Dar Al-Qalam, Beirut, Lebanon, Vol. 2, Pg. 139-140
• ¹⁸  Hasan bin Muhammad Al-Mashaat Al-Maliki (1426 A.H.), Inarat Al-Duja fi Maghazi Khair Al-Wara, Dar Al-Minhaj, Jeddah, Saudi Arabia, Pg. 480-481.
• ¹⁹  Abu Abdullah Muhammad ibn Umar Al-Waqidi (1989), Al-Maghazi, Dar Al-’Alami, Beirut, Lebanon, Vol. 2, Pg. 427.
• ²⁰  Muhammad ibn Yusuf Al-Salihi Al-Shami (1993), Subul Al-Huda wal-Rashad fi Seerat Khair Al-‘Ibad, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol. 4, Pg. 353.
• ²¹  Abu Abdullah Muhammad ibn Umar Al-Waqidi (1989), Al-Maghazi, Dar Al-’Alami, Beirut, Lebanon, Vol. 2, Pg. 416.
• ²²  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktaba wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 2, Pg. 290-292.
• ²³  Abd Al-Rahman ibn Abdullah Al-Suhaili (2000), Al-Raudh Al-Unf fi Sharha Al-Seerat Al-Nabawiyah le-ibn Hisham, Dar Al-Ihya Al-Turath Al-Arabi, Beirut, Lebanon, Vol. 7, Pg. 23.
• ²⁴  Abu Muhammad Ali ibn Ahmed ibn Hazm Al-Undulasi (N.D.), Jawamy Al-Seerat wa Khams Rasail Ukhra le-ibn Hazm, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Pg. 162.
• ²⁵  Abu Al-Fatah Muhammad ibn Syed Al-Naas (1993), ‘Uyoon Al-Athar fi Funoon Al-Maghazi wal-Shamail wal-Siyar, Dar Al-Qalam, Beirut, Lebanon, Vol. 2, Pg. 133-134.
• ²⁶  Abu Al-Abbas Ahmed ibn Ali Al-Husaini (1999), Imta’ Al-Asma bima lin Nabi Min Al-Ahwal wal-Amwal wal-Hafadah wal-Mata’a, Dar Al-Kutub Al-Ilmiyah, Beirut, Lebanon, Vol.1, Pg. 213-216.
• ²⁷  Muhammad Al-Ghazali Al-Saqa (1427 A.H.), Fiqh Al-Seerah, Dar Al-Qalam, Damascus, Syria, Pg. 288
• ²⁸  Abd Al-Malik ibn Hisham (1955), Al-Seerat Al-Nabawiyah le-ibn Hisham, Shirkah Maktaba wa Matba’a Mustafa Al-Babi, Cairo, Egypt, Vol. 2 Pg. 295