Acts17apologetics are no warriors; establishing God's will by force?

In answer to the video "Paul Won Converts Through Peaceful Preaching; Muhammad Used Bribes and Threats (PvM 17)"

As shown earlier, the philosophy of armed struggle/jihad as a form of divine punishment is confined to the prophetic era during which a previously warned nation is to be destroyed. 

The 2nd type of jihad is the establishment of the will of God on a specific land (Canaan in the times of Moses, Mecca in the times of Muhammad). It is enforced by a prophet, and his followers makes sure that the new order established is maintained for that land.

Outside these 2 scenarios, the 3rd and last context to which armed jihad is applicable, is in self-defence, when war is waged against a Muslim community solely for its religion. This type of armed struggle covers the prophetic era and beyond. In that context, if their opponents engage them in battle they will be defeated, provided their objective purely is the end to religious persecution. This was Allah's way before

48:22-23"Such has been the course of Allah that has indeed run before, and you shall not find a change in Allah´s course". 

It is to be noted that even the most zealous proponents of Jihad as the struggle to spread Islam to all the world, including nations that do not pose an explicit threat to the Islamic mainland, still maintain that this form of struggle aims at removing all obstacles a human being may face in his freedom to choose Islam or not. If a nation opposes the objective presentation of Islam to its people, so that they may freely choose to adopt or reject it, then an armed struggle by the Islamic state against that oppressive nation is justified. Once the Islamic state is established, then its citizen are free to choose between Islam and payment of zakat, or their own religion and payment of jizya. We thus see that even this view of jihad contains the element of self-defence as well as freedom of religious expression, in accordance with the Quranic axiom of no compulsion in religion. Another thing to note is that this interpretation of Jihad basically is what the western "civilized" world has been doing throughout history, whether the imperialists, christian colonizers, communists or democrats. Contrary to the Islamic model, the invaded people are not given the choice on whether to choose the new system or not, except for the "democratic" invasions to some extent.

God gives glad tidings of success 24:55 in this armed struggle. It is a great test of resolve and faith 9:14,16. 2:153-157 was specifically revealed to prepare the believers for the trials they would have to bear for having chosent he path of truth. They are told to remain firm in their faith so as to find the inner strength to bear that burden, because their opponents will not give up. They have realized that to stop Islam's spread they had to annihilate the Muslims themselves. The verses indicate that the great trial is near, it mentions martyrdom in the way of Allah, and praising it, saying that it is not a death, it is life. It lays great emphasizis on the virtue of "sabr" which is one of the most praiseworthy characteristics of the believer.

2:190-5 allowed retaliation for the first time 

"And fight in the way of Allah with those who fight with you" 

the root qaf-t-l means to kill. But used in the form qaatilu entails interaction, killing opposite killing or killing against killing. Literally speaking it should be rendered "engage in killing opposite killing" and because of a lack of non-Arabic word conveying that sense, the interactive word "fight" has been preferred and used by both Muslim and non Muslim translators, in all instances where the same form is used. In 9:111 for example, the consequence of qaatilu/"engage in killing opposite killing" either results in killing the opposite party, or being killed and that is because there is a clear will to kill from the opposite side. When the original order to qaatilu was issued in 2:190, it came with 2 important messages:
- do it against those who yuqaatilunakum
- do not transgress the limits when applying the command to qaatilu

What constitutes transgression in that context? To apply the command of qaatilu in a different way than prescribed in the verse, ie against people other than those who "yuqaatilunakum".
This again, not only agrees with what was said about the verb being interactive in nature, as attested by its usage and the dictionaries stating that the word is used "in a context of a counter-effort to kill", but also with the Quran's overall message, which is to live at peace with anyone, Muslim or else, that does not aggress the Muslims unjustly, and defend against those that engage in hostilities without any reason other than hatred for the religion.

The ethics of war as laid down in the verse is to remain within the bounds of 

"and do not exceed the limit. Verily, Allah loves not those who exceed the limit". 

This principle applies to Jihad in all of its aspects;
- whether for the establishment of God's will in a specific land, as was the case in Mecca with Muhammad or Moses in Canaan
- whether for the punishment of rejecters in the prophetic era, as was the case with the Ishmaelites and the Israelites
- or the timeless right to self defence. At that point it became inevitable that the early persecuted Muslims should fight in self-defense or they would be destroyed. It is the natural right of all Muslims and every human being to

26:227"defend themselves after they are oppressed".

The divinely sanctioned right, throughout the ages and nations, of jihad in self defense has a clear objective. It isnt for any material gain or territorial expansion, but to dispel mischief, and corruption/fasad on the earth and stop religious oppression 

2:251,22:40,3:167"Come, fight in the way of Allah or [at least] defend".

It is inadmissible that man be prevented from choosing or practicing Islam due to pressure and fear. In such a society, war is justified until one is free to choose or reject Islam 

2:256"There is no compulsion in religion; truly the right way has become clearly distinct from error". 

This shows that under no circumstances should be forced in spiritual matters, whether it is to accept or reject Islam. 

The Quran would therefore stir up the believers for battle based on the reality of their physical and spiritual opression, whether men, women, old and young alike 2:217,4:75,8:26,22:39-40,28:57,60:1,85:8-10,96:9-10. God commands to fight for justice. Any other reason to fight is oppression and fighting

"in the way of the devil" 4:76.

This was an undeniable reality and necessity. They had to overcome any fear and trust that Allah's help will come at the battlfield. He will weaken the struggle of the oppressors no mater the forces they can muster 4:84. Even when this was established, the prophet still did not expect the Muslims to shed their blood for a decision from which they were excluded. Consensual agreement always preceded the final decision to go to war, as here stated in the context of the battle of Uhud

3:159"and seek their advise in all matters of public policy".

Once the decision is attained by common agreement, the plan must be launched with an absolute trust in God

3:159"then when you have decided upon a course of action, trust in Allah; for surely Allah loves those who place their trust in Him".

Even the prophet after that point may not revoke the covenant and act according to his whims 3:161-4. It is to be noted that in that particular context of Uhud, the prophet was the minority opinion. He advised confronting the Meccan alliance within Medina, instead of meeting them at Uhud. Yet he never protested the decision once it was mutually agreed upon, nor did he blame the majority once the battle was over and the Muslims were defeated. No matter how supreme the wisdom of the Muslim community's ruler is, in this case a prophet of God, the right of the remaining members of society to be consulted can never be waved off. We see here that in this defeat of the Muslims at Uhud, an important lesson was implemented as to the conduct of a Muslim leader.

Once everybody is set to leave with a full trust in their decision and the will of God, then their physical, mental, financial capacities as compared to their enemies only become secondary issues. Only if these conditions would result in overburdening and harming the person and the people depending on him, even before engaging in fighting, then such person is justified in holding back from fighting 9:91,48:17. The others rely on Allah, who knows their material and physical limits, and will assist them 8:66. They are fully justified in fighting back, and will be helped in the process

22:38"Surely Allah will defend those who believe; surely Allah does not love any one who is unfaithful, ungrateful".

Part of the 613 Jewish commandments is to similarily be fearless in battle and fully trust in God Deut3:22,7:21,20:3. It was their failure to trust in God's capacity to defeat, through a weak army, a much stronger adversary that caused their 40 years desert wandering prior to entering the land promised to Abraham. God calls mankind to fight in His way first to solve the wordly obstacles to which a particular people is confronted, but these worldly obstacles are connected to the spiritual aspect of man's existence. This means that fighting in God's way liberates man from both physical and spiritual obstacles. That is why those who fear wordly losses in the process, are told that this world is ultimately ephemeral whether in case of victory or loss. They would thus have certainly reason to fear should their battle be solely aimed at achieving wordly objectives.

But since fighting in God's way includes spiritual objectives, then one has no reason to fear because the Hereafter in which the benefits of that struggle will be certainly found, is everlasting 4:74. Choosing to serve God in this way, putting one's own life on the line to defend the oppressed and advance the cause of truth is the most selfless material and spiritual sacrifice one can do. Every culture and civilization in history has owed its survival in the face of oppression to these types of honored individuals.

But even then, as in any army, there are degrees among soldiers, hence the prophet saying that military participation is ranked 3rd in terms of divine appreciation

"I asked the Prophet 'Which deed is loved most by Allah?" He replied, 'To offer prayers at their early (very first) stated times.' " `Abdullah asked, "What is the next (in goodness)?" The Prophet said, "To be good and dutiful to one's parents," `Abdullah asked, "What is the next (in goodness)?" The Prophet said, "To participate in Jihad for Allah's Cause." `Abdullah added, "The Prophet narrated to me these three things, and if I had asked more, he would have told me more".

However those among the volontaries going to such extent in their selfless sacrifice that they are martyred, the prophetic sayings describe them as meriting the highest reward. Wordly gains certainly follow as a collateral result of wars, and although are certainly the just compensation of those sacrificing their wealth and resources on the way, the Quran stresses that these wordly gains must never be the motive. In a hadith the prophet even answered about someone fighting in God's cause but also seeking material reward, that in the herafter "He would receive no reward" (sunan Abu Dawud).

The Prophet's conflict with his tribe was not because of any worldly reason; it was only for the freedom to practice the religion of God 4:74,94 in the place originally dedicated for it. The Quraysh had to fulfill their obligations towards the Kaaba because they were its custodians. If they were not ready for this, then they had no right to keep it in their custody nor did they have any right to prevent people from returning to the pure Arbrahamic legacy through intimidations, or stopping others from worshiping on a land settled for that purpose since the days of Ibrahim 22:25-9.

This was Allah's way before in regards to Canaan, even prior to the Israelites settling in it, when its natives progressively abandonned the ways of righteousness, despite knowing it, perverted it beyond recognition Gen15:16,Deut9,1Sam4:7. The Israelites were sent in precisely to purge the sacred land from its unworthy custodians. When the prophetic warnings materialized upon the Quraysh and their grip on the lives and freedom of the people was loosened, then the people hastened to accept Islam in multitudes now that they were suddenly afforded with the liberty to choose their own religion. 110:2 predicted this reality long before the conquest of Mecca

"And you see men embrace the religion of God in multitudes",

and this was through the guidance of the Heavenly Book that transcended all obstacles to give life to the spiritually dead 6:122.

Acts17apologetics start connecting the dots; divinely sanctioned wars?

In answer to the video "Paul Won Converts Through Peaceful Preaching; Muhammad Used Bribes and Threats (PvM 17)"

As regards implementing the divine will by the sword, the Quran retells the stories of past nations who were ordained, against a mightier ennemy and with God's help, to uproot unrighteousness and establish the will of God in a specific land.
Such was the case with the Israelites back in the times of Moses. They had to cleanse the blessed land of Canaan from its unrighteous dwellers, and the same command was issued to Saul/Talut and David 2:246-252, then finally the Ishmaelites.

Under the Ishmaelite prophet and just as was commanded to the previous semitic prophets, Muslims had to purge the ancient temple of monotheism in Mecca from its unworthy guardians who had swayed into the ways of polytheism

22:40-1"Those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah's repelling some people by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which Allah´s name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty. Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah´s is the end of affairs".

So just as Muhammad and the Children of Ishmael were commanded, Allah previously ordered in the days of Moses and the prophets of the children of Israel to fight in His way, see Deut1:41,Deut7,9:4-6,12:1-3,20:16-18 and allthroughout Deuteronomy. The Israelites are commanded to cleanse the land from idolatry, destroying all altars and not leaving a physical trace of idolatrous practices. All subsequent Israelite prophets were to purge all remaining traces of idolatry and evil from the land, by the sword without holding back whether it involves killing Jews or non Jews as prophecised in Isa1:25. In the HB, we read that God's established way of erradicating idolatry is so forecful that He sometimes even tasks non-Jews to do the job when the Israelites failed Jer48:10. This happened when the Chaldeans were sent to destroy the Moabites

"Cursed be he who performs the Lord's work deceitfully, and cursed be he who withholds his sword from blood"

or again when the Assyrians of Sennacherib were raised by God so as to destroy, exil and enslave the idolatrous Kingdom of Israel Amos6:11-14. This reoccured with the Babylonians of Nebuchadnezzar whom God calls His servant for performing His will, sent firstly to inflict massacre upon the Israelites for their repeated transgressions, and then upon those Ammonites and Edomites that occupied the holy lands and reintroduced idolatry in it Jer25:9,49:19.

Later on it would be the non-Jew Cyrus, king of Persia who would be divinely aroused and commanded to wage war against the Babylonians until their defeat, expulsion from the holy land and the return of the Jews to Israel so as to re-establish monotheism in it Jer50:14-21,51:1,53. 

The same semitic pattern of prophethood is thus found in regards to Muhammad, the Ishmaelites and the Kaaba. God does not and never did tolerate the presence of idolatry in a land declared sacred and dedicated to monotheism. So God tasked His prophet with re-establishing the monotheistic practice at the Kaaba, and should his opponents try fighting and exiling him and his followers, they will consequently be uprooted from the land they had complete dominion over 17:76-7. It was not the prophet's job to relocate the uninvited idols of the Kaaba, especially after years of warning those that put them there, against their corrupt practices, and the impending forceful expulsion.

The Quran addresses the Arabs in no uncertain terms and in a time where none would have imagined for such an outcome to materialize, telling them that the result of their rejection will be similar to the peoples of the Messengers of old such as Noah, Hud, Lot, Shuayb, Salih, Moses etc. Just as these people were judged on a lower but nonetheless terryfing scale for rejecting God's communications, a day will come where God's judgement will be even greater 69:1-12.

The Quran places Muhammad and his followers right inside that pattern since the very beginning of the prophetic mission. It would remind them of this reality and comfort them by saying this Law of God will never change. The rejecters are not denying the messenger, the individual; they are denying the Lord of the Universe

6:33-4"We know indeed that what they say certainly grieves you, but surely they do not call you a liar; but the unjust deny the communications of Allah. And certainly messengers before you were rejected, but they were patient on being rejected and persecuted until Our help came to them; and there is none to change the words of Allah, and certainly there has come to you some information about the messengers".

But a prophet's function isnt to bring God's retribution, rather to create spiritual reform before a day comes where no reform will be possible. The prophecies of destruction are warnings that can be undone depending on the people's answer. A prophetic warning is not irreversible. The Quran gives the example of the nation of the prophet Yunus/Jonas to demonstrate that reality. They reformed themselves prior to the expiration of their time of respite and thus the prophecies of destruction were nullified.

A prophet thus, first and foremost conveys clear warnings. The Quran would call this step a verbal jihad 25:52 because it was so hard and dangerous for the messenger and his early followers.
Once all the stages of warning and thorough explanation of the truth pass, as the era of calls to reform reaches its end and the prophetic warnings are about to unfold, the prophet must declare his unambiguous aqcuital from the rejecters. This was emphatically done in sura Kafirun by the prophet towards the enemies among the Quraysh.

The label of "kafirun" at this specific time of the prophetic mission makes it now clear that no reform will come from the addressees, that their continuous animosity and opposition to a messenger of God and the arguments sent with him, after long years of admonition was not really due to the attachement and respect, as they claimed, to their ancestral ways. Only their desires and wordly interests that had shaped their religion was what stood in the way. Many verses reveal how little consideration they had for their inherited ways. They were ready to bargain and compromise their system so long as their wordly interests were preserved. They suggested that for them to embrace faith then the only possible option was to either bring another Quran or to make some changes in it which would be acceptable to them

68:9"They wish that you should be pliant so they (too) would be pliant"  

17:73"And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend"  

10:15"those who hope not for Our meeting say: Bring a Quran other than this or change it".

The prophet was divinely protected and firmly established in his faith 17:74, to face these moral challenges

10:104"If you are in doubt as to my religion, then (know that) I do not worship those whom you worship other than Allah! But I worship Allah Who causes you to die and I have been commanded that I should be of the believers".

Acts17apologetics will not fight for money; War spoils true reason for Jihad?

In answer to the video "Paul Won Converts Through Peaceful Preaching; Muhammad Used Bribes and Threats (PvM 17)"

The prophet Muhammad fought wars for 3 reasons, first to fend off opression, second to establish God's will on a nation of rejecters and 3rd to remove the unworthy custodians of the Kaaba. This is jihad in all its scopes.

To understand the concept of physical struggle/jihad, we have to analyze the context of its use in the times of the last prophet and before.

It is the unalterable law of God that when He sends a messenger in a people, these particular people are left with no option, but to hearken His warnings and calls during an interval of time whose expiry can not be hastened nor delayed except by Allah 15:5,16:61,53:58. Allah states about this period that

His messengers show the community, starting from the leaders in mischief greatly responsible for the general moral degradation of their people down to the poorest and most insignificant elements of the community 17:16,73:11 the signs of the truth in the heavens and earth, as well as in their own deepest selves 41:53,51:27 to the point that the people must recognize it and mend their evil ways. During that process, they are seized with affliction or tried with a sign from God when they reject the messenger 11:52-60,64-68 sent to them in order to humble themselves and mend their ways 7:94.

They are urged to reason and ask for God's forgiveness lest the fate of past sinful nations each greater than other in might 43:8, befalls them. They all received God's messengers with the bayinat ie the undeniable evidence, but on account of persistent rejection, were all uprooted by a grasp so encompassing and violent that it is pictured as beginning from their foundations up

16:26,40:22,18:55,22:42-8"And if they reject you, then already before you did the people of Nuh and Ad and Samood reject (prophets). And the people of Ibrahim and the people of Lut, As well as those of Madyan and Musa (too) was rejected, but I gave respite to the unbelievers, then did I overtake them, so how (severe) was My disapproval. So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high. Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts. And they ask you to hasten on the punishment, and Allah will by no means fail in His promise, and surely a day with your Lord is as a thousand years of what you number. And how many a town to which I gave respite while it was unjust, then I overtook it, and to Me is the return".

Mankind is continuously encouraged to research and analyse the history of past nations, unavoidably seeing in it the divine pattern. History is the only extensive evidential base for the contemplation and analysis of how societies function. Proper contemplation of that evidence leads to moral reform, providing a background for one to test his own moral sense against that of individuals and societies of the past when faced with similar situations. The past causes the present, and so the future.

This shows that even in this life, the Creator's relationship with man is not merely based on the physical law, as with other creatures devoid of moral accountability and freewill. The moral law is working side by side with it. Sometimes that higher reality is clearer than at other times, and the clearest manifestation of it is during the times of the prophets. Past nations to whom messengers were sent become means by which the evidence for the hereafter is presented. If moral acts have results in this world, and these results never manifest fully in the world, then it necessitates that another world must exist where the consequences of sin and righteousness will fully appear.

Some of these nations completely mend their ways during their time of respite and prior to their annihilation by Divine affliction, as happenned in the prophet Jonas' lifetime during which they all believed 10:98"When they believed, We removed from them the chastisement of disgrace in this world's life and We gave them provision till a time". If they dont and in addition try uprooting or killing the messengers sent to them with the undeniable bayinat, continuously oppose them and conspire against them to prevent the establishement of the way of God 42:13 then those pinpointed as the guilty ones by the prophets 44:22 in these nations will incure Divine affliction. They may be put to the sword by the believers themselves as in Moses and Muhammad's time, or completely annihilated by natural cataclysms. At other times God might send a powerful ennemy to bring destruction as happened to the Israelites that rejected Jesus, or they are subjugated to the followers of the messengers for generations to come. Concerning this reality, the Psalmist states Ps46:9"Go and see the works of the Lord, that He has wrought devastation in the earth". Allah in the Quran alludes to all these potential outcomes, including the one that will be inflicted upon the rejecters of the prophet Muhammad, similarly to what He had decreed in the times of Moses 6:65-7"Say: "He has the power that He should send on you a chastisement from above you or from beneath your feet, or that He should throw you into confusion, (making you) of different parties; and make some of you taste the fighting of others." See how repeatedly We display the signs that they may understand. And your people call it a lie and it is the very truth. Say: "I am not placed in charge of you." For every prophecy is a term and you will come to know (it)".

Acts17apologetics are offended; Islam allows sex with married captives?

In answer to the video "Paul Won Converts Through Peaceful Preaching; Muhammad Used Bribes and Threats (PvM 17)"

4:23-24 expands on the categories of women that are illegal for intimate relations however it makes an exception for already married Ma Malakat aymanikum. In case a married woman embraces Islam and then decides to desert her non-Muslim husband (only for the sake of her new faith) seeking shelter in a Muslim area. If after examination she is believed to be sincere in her faith then she cannot be turned back to her previous home, not only for safety reasons but also because -in the case her husband is an idolator- her new faith has made unlawful intermarriages with idolaters 2:221. 

A Muslim man may take her under his wing in his household, thus making her his mulk yamin. They become legal for eachother and if they wish to marry, they may only do so after payment of the dower to her initial husband thus definitely annulling the previous marriage ties 60:10. Notice here the justice in the Quran where it first encourages Muslims to pay what is due to the opposite party with whom one is at war, regardless of potentially these enemies not reciprocating with the Muslims in the same situation. 60:11 then discusses that eventuality and says that should it occur, then for the next cases, a disbelieving husband will only be compensated proportionally to what his predecessor unfairly compensated the Muslim camp. By first encouraging indiscriminate justice, and then justice by deterrence, the Quran skilfully equalizes the balance of justice even in times of war.

The other case of a married woman becoming lawful to a Muslim is that of a former married war prisoner. Once the threat of war was over, the defeated enemy and their belongings brought at the battlefield were confiscated, including their women which per their customs they used to unjustly drag with them as a means by which they were emboldened to fight. They now fell under Muslim custody, as a punishment and lesson to those who do not value their own, including a lesson to these very women.

When they were integrated into the fabric of society, taken in a Muslim household and made to benefit from the strict regulations as regards right hand possessions, which includes being kind and caring with them as one would be with the remaining members of the family, these women learned that Islam gave them, even in such conditions, a value they could never have hoped for in their own communities. Their surviving husbands that in fact do not deserve to be married to them in the first place, are only hurt in their male "pride". They didnt love these women, who would treat a wife in such way, bring her to the battlefield as a motivation not to surrender? Even then, they learn that wives, and women in general, do have a value seeing how Muslims treat the wives of their enemies. 

There were also cases of wars where Muslims were on the offensive, and after defeating the enemy, seized the property and families of the combatants. When a Muslim guardian takes into his home such women war captives, making them his right hand possessions, their former marriage is dissolved. After a waiting period until one menstrual cycle is cleared, she become sexually lawful to him. This in no way entails forced sex. There are no such recorded cases in history and if anything, whenever a case of mistreated and abused person was brought to the prophet, he condemned such a behavior, especially when the victims were women and slaves. The guardian may in that case either keep her in his household and stop insisting or send her away from his household by ransoming her against benefits of any kinds to her former camp, if anyone among her own people desires taking her back. For example upon the conquest of Khaybar, Safiyya fell under the prophet's possession. He offered her to return to her own people, or be freed and married to him and she chose the latter. The social contract between a guardian and his right hand possession is exclusive to them both, legalizing and regulating sexual activity as would be in a marriage contract and its accompanying responsibilities of maintenance and good treatment.

Acts17apologetics open the book of wars; Hunayn was a to increase riches?

In answer to the video "Paul Won Converts Through Peaceful Preaching; Muhammad Used Bribes and Threats (PvM 17)"

Here are the details of the battle of Hunayn. In 8/630, 15 days after the conquest of Mecca, news came that the tribe of Hawazin allied with that of Thaqif with the purpose of launching a large assault on the Muslims in Mecca.

The Messenger of God then immediately remobilized the 10000 men that had entered Mecca with him, in addition to 2000 men from the new Quraysh converts, including Abu Sufyan. The Hawazin were led by the old Durayd for his wise counseling and the fierce Ibn Awf who was so eager to finish the Muslims that he brought each of his soldier's women, children and wealth to the battle in order to stir them up and never retreat.

The Muslims reached the valley of Hunayn by night where they got ambushed by a surprise attack from Ibn Awf jut before dawn, first with arrows and then with a general charge. Muslims had no choice but retreat and Muhammad moved to the right, protected by 9 horsemen. Ibn Awf rushed to the Prophet killing one of his guards, then spurred his horse on, but it would not advance. Others similarly charged against the prophet, taking advantage of that apparent moment of vulnerability, in order to avenge their past defeats and deaths at the hands of Muslims, but all suffered similar, unexplainable phenomenons. Muhammad then dismounted his mule, prayed Allah to grant him the promised victory and cursed the unbelievers, called back his retreating Companions with the help of Al Abbas' deep, far reaching voice and summoned them to fight.

The Muslims regrouped and took control of the battlefield chasing away their enemies who split into two groups. One went in the direction of Awtas and the other to the stronghold of At-Ta'if where Ibn Awf found refuge and from whence they resumed their military preparations for a future confrontation. Knowing full well their intentions, the prophet postponed their case to another time

9:25-26"Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. Then Allah sent down His tranquillity upon His Messenger and upon the believers, and sent down hosts which you did not see, and chastised those who disbelieved, and that is the reward of the unbelievers".

The families of the Hawazin, with all their flocks and herds, fell into the hands of the Muslims. Besides the enemy soldiers that were killed, others retreated, leaving them behind at the battlfield. Per the regulations of warfare, these prisoners were now under Muslim authority and could be disposed of in several ways, including their integration in Muslim households. Those that were managed in accordance with that option, were confronted to Muslims who were 

"reluctant to have intercourse/HARAJ with the female captives in the presence of their husbands who were unbelievers". 

What is interpolated as "sexual intercourse" is haraj/unease. In another version it says karah/dislike. And nowhere does the Arabic speak of "the presence" of the polytheist husbands causing that unease, rather it is the fact that they have disbelieving husbands that are still alive, although these husbands had cowardly abandoned them after bringing them at the battlefield. 

This battle occured at an advanced stage in the early history of Islam, after the conquest of Mecca. War prisoners, including women, had already fallen into Muslim hands before. Suras 70:30,23:6 allowing sexual relations with them had already been revealed. There is no issue of shamefulness or lack of justification for having sex with them. But by the time of this battle, Muslims had grown more self-conscious as a community. Having in a Muslim household women still attached to their polytheistic families via their surviving husbands, made the Muslims feel unease towards them. Maybe it would compromise the values that unite them as a community. This is what happened before when the Israelites intermarried with the conquered nations and adopted their pagan ways. 

Under Islam however, there was no risk of such a thing happening; the manner in which these captives had to be treated favoured their acceptance of the new religion and their wilful assimilation in the Islamic society. 4:23-4 came to cancel that unease by the Muslims. It specified, contrary to the general wording of 70:30,23:6 all women lawful for intimacy, including those married captives of war. In theory therefore, Muslims had all the justification to have these captives within the privacy of their homes, and have sexual relation with them if they desired. In practice however something else happened;

The prophet freed his part of the booty, captives and material belongings. He could not compel the Muslims to do the same, but he nevertheless mediated for that outcome. He said

"To me, the most preferable speech is the most honest. So choose one of the two, either the property or the captives.’ ‘"O Messenger of God!’ they replied. ‘As far as we are concerned, if you force us to choose between property and honor, we shall choose honor.’ Or they said, ‘We esteem honor above all else.’ Thus they chose their women and children. Then the Prophet rose to address the Muslims. He first gloried God, as His due, and then proceeded to say: ‘As for the matter at hand, these men, your brethren, have come as Muslims’ – or ‘having surrendered ourselves (mustaslimin)’ – ‘and we have given them a choice between their offspring and their property. They regarded nothing as equal to their honor; this, I have seen it fit for you to return their women and children to them. Whoever wishes to act so magnanimously, let him do so; and whoever wishes to demand compensation for his share so that we may give him a portion of what God has granted us as spoils, let him do so.’ The Muslims answered God’s Messenger: ‘The judgement is good". The Prophet then said, ‘I do not know who has permitted that and who has not so command your leaders to convey this information to us.’ Once the leaders had informed the Messenger of God that the people had acquiesced to the agreement and permitted it, God's messenger returned the women and children to the Hawazin clan. God's messenger also granted to the women whom he had given to several Qureshi men the choice between remaining in the households of these men or returning to their families".

This is an earlier report than the one of al-khudri quoted in ibn Khatir's tafsir, stating that eventually, some were kept as right hand possessions. If one accepts that report as true then it means it was marginal, and only could have happened after some of those women chose to remain among the Muslims. One cannot blame these women nor is it a surprising decision, seeing how their own male relatives, husbands and fathers, had irresponsibly brought them as hostages to the battlefield to galvanize their troops. This showed how little they valued their own 

"When it was the day (of the battle) of Hunain, the tribes of Hawazin and Ghatafan and others, along with their animals and offspring (and wives) came to fight against the Prophet. The Prophet had with him, ten thousand men and some of the Tulaqa. The companions fled, leaving the Prophet alone. The Prophet then made two calls which were clearly distinguished from each other. He turned right and said, "O the group of Ansar!" They said, "Labbaik, O Allah's Messenger! Rejoice, for we are with you!" Then he turned left and said, "O the group of Ansar!" They said, "Labbaik! O Allah's Messenger! Rejoice, for we are with you!" The Prophet at that time, was riding on a white mule; then he dismounted and said, "I am Allah's Slave and His Apostle." The infidels then were defeated". 

The prophet, after defeating them, waited for them on the spot for 10 days, signifying to them that he was willing to negotiate. The Muslims could have left with their defeated enemies' wealth and prisoners as soon as the battle was over. But the leaders of Hawazin expected the unconditional release of their families and belongings, hence the prophet patiently waiting for them to come forth. As time passed and they didnt get what they expected, the leaders among them thought they could succeed otherwise

"When the delegate of Hawazin came to Allah's Messenger declaring their conversion to Islam and asked him to return their properties and captives, Allah's Messenger got up and said to them, "There Is involved in this matter, the people whom you see with me, and the most beloved talk to me, is the true one. So choose one of two alternatives: Either the captives or the properties. I have been waiting for you (i.e. have not distributed the booty)." "Allah's Messenger had delayed the distribution of their booty over ten nights after his return from Ta'if. So when they came to know that Allah's Messenger was not going to return to them but one of the two, they said, "We prefer to have our captives". 

When one's relatives are taken, the natural reaction is to immediately seek to negotiate to secure their release. Especially when the other side manifests willingness for compromise. The Hawazin not only failed in that regard, but even when they did, they still failed prioritizing their families until the prophet left them no choice but one of two options.

The case of such married war captives is discussed in 4:23-4.

This passage speaks of the categories of women that are illegal for intimate relations however it makes an exception for already married Ma Malakat aymanikum/or right hand possessions.

 Furthermore the early scholars, such as al Nawawi, commenting on the hadith of war captives said that sexual relations with polytheistic women were forbidden, and only could happen following their willful conversion, hence the connection with 60:10. 

Acts17apologetics wont be fooled by money; spoils of war a way to win Muslims?

In answer to the video "Paul Won Converts Through Peaceful Preaching; Muhammad Used Bribes and Threats (PvM 17)"

The believers are never once told to go forth to battle because of war booty and in fact the Quran says that only those who sell this world's material life for the hereafter are worthy of fighting in Allah's way for the defense of the helpless 4:74-5. This is particularly pictured through the oath sworn in 100:1-11 and the ungrateful use of resources and possessions for looting, causing chaos, bloodshed and corruption to spread in the earth.

Neither is fighting for the propagation of Islam once mentioned in the whole of the Quran. Prior to his migration to Medina, when he met with the leaders of Aws and the Khazraj, and that they pledged their loyalty to him they asked: 

“Stipulate whatever conditions you wish to make for your Lord and for yourself.” The Prophet said: “For my Lord, I stipulate that you shall worship Him alone and associate no partners with Him. For myself, I make the condition that you shall protect me as you protect yourselves and your property.” They asked: “What shall we get if we fulfil our pledge?” The Prophet answered: “Paradise.” They said: “It is a profitable deal. We accept no going back and we will never go back on it ourselves".

 All the Prophet’s promised them was the afterlife. Nothing more. Although they did ultimately get rewarded with victory, power, unity of the Arabian tribes, prosperity and much more, all these material gains were collateral, to those who sold this life for the next 

"The person who participates in (Holy battles) in Allah's cause and nothing compels him to do so except belief in Allah and His Apostles, will be recompensed by Allah either with a reward, or booty (if he survives) or will be admitted to Paradise (if he is killed in the battle as a martyr)". 

The prophet once used war booty as an incentive, but only after the war had ended, which means it had nothing to do with being a motive to go to war. It was meant to help the new Meccan converts to feel that they belong to their adoptive community. The prophet, in line with his well known selfless generosity forfeited his entire portion of the war acquisitions and urged the remaining believers to show similar empathy towards the less affluent and the weak among their new brethren in faith so that they see the reality of Islam. Most selflessly did so, those most firm in faith, while others initially grumbled but eventually regretted after the prophet emotionally pleaded with them and so they followed suit

"do you feel anxiety for the things of this world, wherewith I have sought to incline these people unto the faith in which you are already established?"

This happened after the victory of Hunayn. A superficial and prejudiced reading might argue that financial incentive to establish Islam in the hearts of certain people is akin to bribing them. This couldnt be further from truth. The gesture shows them that Islam, the religion that some had newly adopted actually opens the heart of its adherents to benevolence, solidarity and selflessness. Just as they are now benefitting from Muslim empathy, these new converts will eventually be called to display similar empathy towards the less fortunate. Many among them will readily do so, having grasped the message and philosophy of Islam, and adopted the faith so dearly that material riches would pale in significance to their eyes.

It is important noting that even those from the Medina community that had protested the division of spoils in favor of the new converts, they were more concerned that the prophet's heart had swerved for his Meccan ethnic affinity and became detached from his Medinan followers. They werent really worried about sharing from their wealth. But when he emotionally convinced them otherwise, that he would never abandon them, they tearfully joined in the contribution. Another time he used a portion of his own share of the gold acquired in Yemen for similar purposes, not to win over non Muslims but to establish some of them that had already converted, that they might feel considered and supported as full members of their new community. It is to be noted that in the prophetic history, going all the way back to Moses, the HB is replete with examples of promises of worldly blessings in return for obedience, including military victories, conquests and war booty.