Setting out

After Muhammad returned to Medina from Khaybar, he stayed in Medina for the two months of Rabi; then, in Jumada I, he sent out his expedition to Syria whose members met with disaster at Mutah. Footnote: Mutah is located in Jordan, 10 km south of Karak and 20 km east of the southern end of the Dead Sea. Muhammad sent his expedition to Mutah in Jumada I of the year [AH] 8. He put Zayd b. Harithah in command of the men and said: "If Zayd b. Harithah is killed, Jafar b. Abi Talib shall be in command of the men; if Jafar is killed, Abdallah b. Rawahah shall be in command." The men equipped themselves and made ready to set out. They numbered 3000. That's a pretty decent army. Muhammad and the early Muslims did not waste their time debating if Jihad might mean an inner struggle.

Quranic preparations

While neither Ibn Ishaq nor Tabari provides any explicit motiviation for this raid, sura 5, which was revealed at this time, has some clues. Much of sura 5 is concerned with the relationship to Jews and Christians. The refusal of the surrounding Christians to submit to Islam might have been the trigger for the expedition. Muhammad had a custom of sending letters to clan leaders requesting their submission to Islam, attacking them only if the request was refused. Quran 5:14: And from those who call themselves Christians, We took their covenant, but they have abandoned a good part of the Message that was sent to them. So We planted amongst them enmity and hatred till the Day of Resurrection; and Allâh will inform them of what they used to do. This tenet is at the core of the Islamic claim to be the successor to Judaism and Christianity. The Jews and Christians, who have extensive archeological and scriptural evidence to the contrary, beg to differ. This has been the cause of much conflict. The idea that Allah plants enmity and hatred might seem vile, but is confirmed by events then as well as now. Quran 5:15: O people of the Scripture! Now has come to you Our Messenger explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light and a plain Book. This may be a reflection of Muhammad's experience with the Jews, when he apparently paid them to have them explain their scripture, but (in the opinion of Muhammad) didn't do it properly. Quran 5:16: Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will to light and guides them to the Straight Way (Islâmic Monotheism). Clear enough. The Straight Way is to believe in Allah and Muhammad. Quran 5:51: O you who believe! Take not the Jews and the Christians as Auliyâ' (friends, protectors, helpers), they are but Auliyâ' of each other. And if any amongst you takes them as Auliyâ', then surely, he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (wrongdoers). This Quranly ordained distrust to Jews and Christians makes it more difficult for Muslims to integrate successfully into non-Islamic societies.

Fearful warriors

When the time for their departure came, the people said goodbye to the commanders of Muhammad, wishing them safety and bidding them farewell. When Abdallah b. Rawahah said goodbye with the other commanders who were doing so, he wept. They said to him: "What is making you weep, Ibn Rawahah?" He said: "By Allah, I have no love of this world or excessive love for you, but I heard Muhammad recite a verse from the Book of Allah that mentioned the Fire [of Hell]:" Quran 19:71: There is not one of you but will pass over it (Hell); this is with your Lord, a Decree which must be accomplished. This is one of the darker passages of the Quran. With more context, it reads: Quran 19:67-68: Does not man remember that We created him before, while he was nothing? So by your Lord, surely We shall gather them together, and the Shayâtîn, then We shall bring them round Hell on their knees. Quran 19:69-71: Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Gracious. Then, verily, We know best those who are most worthy of being burnt therein. There is not one of you but will pass over it (Hell); this is with your Lord, a Decree which must be accomplished. Quite clear. Allah has decided that everyone shall burn in Hell, and in particular those who do not believe in him and rebel against the commands given through Muhammad. Quran 19:72: Then We shall save those who use to fear Allâh and were dutiful to Him. And We shall leave the Zâlimûn therein (humbled) to their knees. Those who fear Allah and obey him (as well as Muhammad) will be saved. The disbelievers shall stay therein forever. Obedience, not salvation is the key to getting out. Muhammad quoting this sura makes it look like he is expecting quite a few of his warriors to die. "and I do not know how I can come out after going down." By some revelation, this is not up to the individual, it's a decision of Allah's. In other places, as above, we read that the obedient shall be saved. But the only sure way is death in the cause of Allah. The Muslims said: "May Allah accompany you, defend you, and bring you back to us in good health. Then Abdallah b. Rawahah recited: But I ask the Merciful One for pardon and for a sword blow that makes a wide wound that shoots out foaming [blood]; Or a deadly thrust by a thirsty one, by a lance that pierces right through the guts and the liver; So that people shall say, when they pass my grave: "Allah guided you aright, Oh warrior who followed the right way." It is understandable that he asks for pardon after this poem. Others might say that refraining from violence would be a better way. But this is Islam.

The departure

Then the men made ready to depart. Abdallah b. Rawahah went to Muhammad and said goodbye to him. The men set out, and Muhammad went out to see them off; having bidden them farewell, he returned from them. They journeyed on and encamped at Muan in the land of Syria. The men learned that Heraclius had encamped with 100.000 Byzantines at Maab in the territory of al-Balqa. While the numbers might not be accurate, there's no doubt that the Muslims are heavily outnumbered. When the Muslims received word of this, they stayed at Muan two nights, considering what to do. They said: "We will write to Muhammad and inform him of the number of our enemy. Either we will reinforce us with men, or he will gie us his command that we should return to him." What is strange is that no reason is given for attacking the Byzantines. There is no account of the Byzantines causing trouble for Muhammad or for any of the Muslims. Abdallah b. Rawahah encouraged the men, saying: "Men, by Allah, what you loathe is the very thing you came out to seek - martyrdom. Things are a bit upside down. Whence this longing for death? And what do the Byzantines have to do with this? It must be remembered that this raid is considered holy, and therefore all who die in battle will earn paradise. We do not fight the enemy by number, strength, or multitude; we fight them only by this religion which Allah has honoured us. Go forward, for it is one of two good things: victory or martyrdom." Put this way, entering battle becomes a win-win situation. The men said: "By Allah, Ibn Rawahah has spoken the truth." So the men went forward. Outnumbered 60 to 1, the Muslims are still forging ahead. The raid is turning into a suicide mission.

The battle

The men journeyed on. When they were within the boundaries of al-Balqa, they were met by Heraclius' armies of Romans and Arabs at a village of al-Balqa called Masharif. When the enemy drew near, the Muslims withdrew to a village called Mutah, and the two sides encountered each other there. The Muslims disposed their forces: in command of the right wing they set a man from the Banu Udhrah named Qutbah b. Qatadah; in command of their left wing they set a man from the Ansar named Abayah b. Malik. No doubt that the Muslims at this point in time were quite experienced field warriors. The two sides met and fought. Zayd b. Harithah fought with the banner of Muhammad until he perished among the enemy's javelins. Jafar b. Abi Talib took up the banner and fought with it. When the fighting forced him into difficulties rom which he could not extriacate himself, he leaped from his sorrel mare, harmstrung it, and fought the enemy until he was killed. Jafar was the first Muslim to hamstring his horse in the time of Islam. Certainly takes some calm to tie up your horse in the midst of battle. When Jafar was killed, Abdallah b. Rawahah took up the banner and advanced with it on horseback. He kept urging his sould to obey. He hesitated a bit, and then he said: I swear, soul, that you shall become obedient willingly, or you shall be compelled. If men raise a clamor and utter cries, why do I see you averse to Paradise? Too long have you been at ease! Are you anything but a drop of moisture in an old water skin? Funny dialogue. Looks like a bit of a dual personality. One parts believes in Muhammad and his promises, the other (soul) part doubts. In the end, the part trusting Muhammad wins, and belittles the soul part. Then he dismounted. When he had dismounted, a cousin of his brought him a joint of meat, saying: "Strengthen yourself with it, for you have endured much in these days." Having taken it from the cousin's hand, he took a bite of it. Then he heard the rushing of the troops. "And you are [still] in this world!" he said - and he threw the meat away, advanced, and fought until he was killed. These people certainly were not distracted from battle by the pleasures of this world. Thabit b. Aqram then took up the banner. He said: "Oh, Muslims, agree on a man from among yourselves!" They said: "You!" He said: "I cannot do it." So the people agreed on Khalid b. al-Walid. When he took the banner, he fended off the enemy and tried to deflect them. Then he withdrew and there was a withdrawal from him, so that he got away with his forces.

The homecoming

After the army had been away for some time, Muhammad ascended the pulpit. He ordered that the call to congregational prayer should be given, and the people gathered to hear the Messenger of Allah. This will be interesting. Muhammad had a pulpit to speak from in Medina, but only very few accounts are preserved of what he used to preach from it. This is one of them: He said: "A gate to good fortune! A gate to good fortune! A gate to good fortune! I bring you the news of your campaigning army. They have set out and have met the enemy. Zayd has died a martyr's death" - he prayed for forgiveness for him. "Then Jafar took up the banner and attacked the enemy until he died a martyr's death" - he testified that he had attained martyrdom and prayed for forgiveness for him. "Then Abdallah b. Rawahah took up the banner and planted his legs firmly until he died a martyr's death" - he prayed for forgiveness for him. Death is the gate to good fortune? The hadith is clear, this is what Muhammad says. One wonders why Muhammad would pray for forgiveness for the dead. Having achieved a martyrs' death on the battlefield, they should already be enjoying wine and virgins without need for intercession. Muhammad continues: "Then Khalid b. al-Walid took up the banner: he was not one of the commanders, but he showed himself to be a real commander." Then Muhammad said: "Oh Allah, he is one of Thy swords, and Thou wilt aid him." Then Muhammad said: "Hasten to reinforce your brothers! Let none of you hang back." So they went forth to fight both on foot and mounted. It was in a time of extreme heat. The quest for martyrdom (death in battle) is complete for many. Muhammad urges every able Muslim to pick up arms and throw everything into the battle. Like Islamist leaders today, he prefers to stay at home with his family while urging others to sacrifice everything in the cause of Allah. An interesting aside is that if the Byzantines had pursued the Muslim army to Medina, they probably would have destroyed Islam. They were not out to do this, however, and stayed in their own land of Syria. After Khalid b. al-Walid withdrew with the men, he returned, bringing them back. It's a pity that it is not reported how many survive to return. When they were about to enter Medina, Muhammad and the Muslims met with them. The young boys ran to meet them, and Muhammad came with the men on a mount. "Take up the boys," he said, "and have them ride. Give me Jafar's son." Abdallah b. Jafar was brought, and Muhammad took him and mounted him in front of him. The people began to throw dust at the army, saying: "Fleers in the way of Allah!" Those who had been in the heat of battle and lived to tell about it are recieving a surprising welcome as they are being scorned for not being dead in the cause of Allah. After two decades of prophethood, the message of Muhammad and the virtues of martyrdom has penetrated deep in the now entirely Islamic society of Medina. The unquestioning admiration of Muhammad had reached almost cultish levels. But Muhammad said: "They are not fleers. Allah willing, they are ones who will turn to fight again." Muhammad, being the pragmatist here, knows that, in the present world, living warriors are more useful than those already enjoying the comforts of paradise. Umm Salamah said: "Why don't I see Salamah attending worship with the Messenger of Allah and with the Muslims?" "By Allah," she replied, "He cannot leave the house! Every time he goes out, people shout: "Did you flee in the way of Allah?" So he has stayed in house and does not go out." We see pragmatism trumphed by what Muhammad had continously taught about the obligation of striving for the cause of Allah, the virtues of being martyred, and, of course, the rewards of Paradise.

Quranic commentary

Like other major events, the battle at Mutah has Quranic commentary. Suras 47, 48 and 9 are revealed in the period after this battle. A look at the opening of sura 48 provides an insight in the attitude of Allah. Not surprisingly, it coincides with that of Muhammad: Quran 48:1-3: Verily, We have given you a manifest victory. That Allâh may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on a Straight Path, And that Allâh may help you with strong help. Since the Muslims have just suffered what in any military parlance would be described as a 'humiliating defeat', one might wonder if somebody is mistaking 'victory' for 'defeat'. The forgiving of future sins is interesting, bordering on dangerous. In the hands of the wrong people it is a permission to commit more sins. The Quran continues to explain why the event is indeed a manifest victory: Quran 48:4-5: He it is Who sent down As-Sakînah (calmness and tranquillity) into the hearts of the believers, that they may grow more in Faith along with their Faith. And to Allâh belong the hosts of the heavens and the earth, and Allâh is Ever All-Knower, All-Wise. That He may admit the believing men and the believing women to Gardens under which rivers flow (i.e. Paradise) to abide therein forever, and He may expiate from them their sins; and that is with Allâh a supreme success. The Quran, read in context of the events, is clear. The death of many Muslim fighters and their expected entry to Paradise is, in the eyes of Allah, a supreme success. Quran 48:6: And that He may punish the Munâfiqûn (hypocrites) men and women, and also the Mushrikûn men and women, who think evil thoughts about Allâh, for them is a disgraceful torment. And the Anger of Allâh is upon them, and He has cursed them and prepared Hell for them – and worst indeed is that destination. One has to be really careful here. Thinking any negative thoughts of the above, or of Allah in general, is a certain path to Hell. As is being a 'hypocrite' Muslim, meaning declaring oneself a Muslim in order to protect ones life and property, yet refusing to take part in battle when called. It is worth noting that Allah himself prepares Hell's torment, which is a significant difference from other religions. The idea that Islam is a confirmation of Christianity seems more remote than ever. Not something to think negatively about, though, lest one gets condemned to Hell. It should not be questioned either, as sura 5 spells out: Quran 5:101-102: O you who believe! Ask not about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur'ân is being revealed, they will be made plain to you. Allâh has forgiven that, and Allâh is Oft-Forgiving, Most Forbearing. Before you, a community asked such questions, then on that account they became disbelievers. Since the only time to ask questions was during revelation, that opportunity ended in AD 632. Inquiring into the Quran since then is strongly discouraged, as it has been shown to make people loose faith and leave Islam.