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Holy Quran & Hadeeth Collections: Al-Hudaibiyah Treaty, Video & Text

Al-Hudaibiyah Treaty

1. Video (English), Yasir Qadhi [1hr:05min:51sec]

2. Video (Urdu), Dr. Israr Ahmed

3. From Ar-Raheeq Al-Makhtum (THE SEALED NECTAR), Memoirs of the Noble Prophet [pbuh], by Saifur Rahman al-Mubarakpuri


(Dhul Qa‘dah 6 A.H.)

When Arabia began to witness the large impressive sweep in favour of the Muslims, the forerunners of the great conquest and success of the Islamic Call started gradually to loom on the demographic horizon, and the true believers restored their undisputed right to observe worship in the sacred sanctuary.

It was about the sixth year Hijri when the Prophet [pbuh] saw in a dream, while he was still in Madinah, that he had entered the sacred sanctuary in Makkah in security with his followers, and was performing the ceremonies of ‘Umrah (lesser pilgrimage). Their heads were being shaved and hair cut off. As soon as he informed some of his Companions the contents of his dream, their hearts leapt up with joy since they found in it the actualization of their deep longing to take part in pilgrimage and its hallowed rites after an exile of six years.

The Prophet [pbuh] had his clothes washed, mounted his camel and marched out towards Makkah at the head of fifteen hundred Muslims including his wife Umm Salamah. Some desert bedouins whose Faith was lukewarm hung back and made excuses. They carried no weapons with them except sheathed swords because they had no intention of fighting. Ibn Umm Maktum was mandated to dispose the affairs of Madinah during the Prophet’s absence. As they approached Makkah, and in a place called Dhi Hulaifa, he ordered that the sacrificial animals be garlanded, and all believers donned Al-Ihrâm, the pilgrim’s garb. He despatched a reconnoiterer to hunt around for news of the enemy. The man came back to tell the Prophet [pbuh] that a large number of slaves, as well as a huge army, were gathered to oppose him, and that the road to Makkah was completely blocked. The Prophet [pbuh] consulted his Companions, who were of the opinion that they would fight none unless they were debarred from performing their pilgrimage.

The Quraishites, on their part, held a meeting during which they considered the whole situation and decided to resist the Prophet’s mission at all costs. Two hundred horsemen led by Khalid bin Al-Waleed were despatched to take the Muslims by surprise during Zuhr (the afternoon) prayer. However, the rules of prayer of fear were revealed meanwhile and thus Khalid and his men missed the chance. The Muslims avoided marching on that way and decided to follow a rugged rocky one. Here, Khalid ran back to Quraish to brief them on the latest situation.

When the Muslims reached a spot called Thaniyat Al-Marar, the Prophet’s camel stumbled and knelt down and was too stubborn to move. Muhammad [pbuh] swore he would willingly accede to any plan they put forward that would glorify Allâh’s sanctities. He then reprovingly spurred his camel and it leapt up. They resumed their march and came to pitch their tents at the furthest part of Al-Hudaibiyah beside a well of scanty water. The Muslims reported thirst to the Prophet [pbuh], who took an arrow out of his quiver, and placed it in the ditch. Water immediately gushed forth, and his followers drank to their fill. When the Prophet [pbuh] had rested, Budail bin Warqa’ Al-Khuza‘i with some celebrities of Khuza‘ah tribe, the Prophet’s confidants, came and asked him what he had come for. The Prophet [pbuh] replied that it was not for war that he had come forth: "I have no other design," he said, "but to perform ‘Umrah (the lesser pilgrimage) in the Holy Sanctuary. Should Quraish embrace the new religion, as some people have done, they are most welcome, but if they stand in my way or debar the Muslims from pilgrimage, I will surely fight them to the last man, and Allâh’s Order must be fulfilled." The envoy carried the message back to Quraish, who sent another one called Mikraz bin Hafs. On seeing him, the Prophet [pbuh] said that that was a treacherous man. He was given the same message to communicate to his people. He was followed by another ambassador known as Al-Hulais bin ‘Alqamah. He was very much impressed by the spirit of devotion that the Muslims had for the Sacred Ka‘bah. He went back to his men and warned them against debarring Muhammad [pbuh] and his Companions from doing honour to Allâh’s house on the peril of breaking his alliance with them. Hulais was succeeded by ‘Urwa bin Mas‘ud Ath-Thaqafi to negotiate with Muhammad [pbuh]. In the course of discussion he said to the Prophet [pbuh]: "Muhammad! Have you gathered around yourself mixed people and then brought them against your kith and kin in order to destroy them. By Allâh I think I see you deserted by these people tomorrow." At this point Abu Bakr stood up and expressed his resentment at this imputation. Al-Mugheerah bin Shu‘bah expressed the same attitude and reprovingly forbade him from touching the Prophet’s beard. Here, Quraish’s envoy remarked indignantly and alluded to the latter’s treacherous act of killing his companions and looting them before he embraced Islam. Meanwhile, ‘Urwah, during his stay in the Muslim camp, had been closely watching the unfathomable love and profound respect that the followers of Muhammad [pbuh] showed him. He returned and conveyed to Quraish his impression that those people could not forsake the Prophet [pbuh] under any circumstances. He expressed his feelings in the following words: "I have been to Chosroes, Caesar and Negus in their kingdoms, but never have I seen a king among a people like Muhammad [pbuh] among his Companions. If he performs his ablution, they would not let the water thereof fall on the ground; if he expectorates, they would have the mucus to rub their faces with; if he speaks, they would lower their voices. They will not abandon him for anything in any case. He, now, offers you a reasonable plan, so do what you please."

Seeing an overwhelming tendency towards reconciliation among their chiefs, some reckless, fight-prone youngsters of Quraish devised a wicked plan that could hinder the peace treaty. They decided to infiltrate into the camp of the Muslims and produce intentional skirmishes that might trigger the fuse of war. Muhammad bin Maslamah, chief of the Muslim guards, took them captives, but in view of the far-reaching imminent results about to be achieved, the Prophet [pbuh] set them free. In this context Allâh says:

"And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them." [Al-Qur'an 48:24]

Time passed. Negotiations went on but with no results. Then the Prophet [pbuh] desired ‘Umar to see the nobles of Quraish on his behalf. ‘Umar excused himself on account of the personal enmity of Quraish; he had, moreover, no influential relatives in the city who could shield him from danger; and he pointed to ‘Uthman bin ‘Affan, who belonged to one of the most powerful families in Makkah, as the suitable envoy. ‘Uthman went to Abu Sufyan and other chiefs and told them that the Muslims had come only to visit and pay their homage to the Sacred House, to do worship there, and that they had no intention to fight. He was also asked to call them to Islam, and give glad tidings to the believers in Makkah, women and men, that the conquest was approaching and Islam was surely to prevail because Allâh would verily establish His religion in Makkah. ‘Uthman also assured them that after the performance of ceremonies they would soon depart peacefully, but the Quraishites were adamant and not prepared to grant them the permission to visit Al-Ka‘bah. They, however, offered ‘Uthman the permission to perform the pilgrimage, if he so desired in his individual capacity, but ‘Uthman declined the offer saying: "How is it possible that I avail myself of this opportunity, when the Prophet [pbuh] is denied of it?" The Muslims anxiously waited for the arrival of ‘Uthman with mingled feelings of fear and anxiety. But his arrival was considerably delayed and a foul play was suspected on the part of Quraish. The Muslims were greatly worried and took a solemn pledge at the hand of the Prophet [pbuh] that they would sacrifice their lives to avenge the death of their Companion and stand firmly by their master, Muhammad [pbuh], under all conditions. This pledge goes by the name of Bay‘at Ar-Ridwan (a covenant of fealty). The first men to take a pledge were Abu Sinan Al-Asadi and Salamah bin Al-Akwa‘, who gave a solemn promise to die in the cause of Truth three times, at the front of the army, in the middle and in the rear. The Prophet [pbuh] caught his left hand on behalf of ‘Uthman. This fealty was sworn under a tree, with ‘Umar holding the Prophet’s hand and Ma‘qil bin Yasar holding a branch of the tree up. The Noble Qur’ân has referred to this pledge in the following words:

"Indeed, Allâh was pleased with the believers when they gave their Bai‘a (pledge) to you (O Muhammad [pbuh] ) under the tree." [Al-Qur'an 48:18]

When Quraish saw the firm determination of the Muslims to shed the last drop of blood for the defence of their Faith, they came to their senses and realized that Muhammad’s followers could not be cowed down by these tactics. After some further interchange of messages they agreed to conclude a treaty of reconciliation and peace with the Muslims. The clauses of the said treaty go as follows:

1. The Muslims shall return this time and come back next year, but they shall not stay in Makkah for more than three days.
2. They shall not come back armed but can bring with them swords only sheathed in scabbards and these shall be kept in bags.
3. War activities shall be suspended for ten years, during which both parties will live in full security and neither will raise sword against the other.
4. If anyone from Quraish goes over to Muhammad [pbuh] without his guardian’s permission, he should be sent back to Quraish, but should any of Muhammad’s followers return to Quraish, he shall not be sent back.
5. Whosoever wishes to join Muhammad [pbuh], or enter into treaty with him, should have the liberty to do so; and likewise whosoever wishes to join Quraish, or enter into treaty with them, should be allowed to do so.

Some dispute arose with regard to the preamble. For example, when the agreement was to be committed to writing, ‘Ali bin Abi Talib, who acted as a scribe began with the words: Bismillâh ir-Rahman ir-Raheem, i.e., "In the Name of Allâh, the Most Beneficent, the Most Merciful" but the Makkan plenipotentiary, Suhail bin ‘Amr declared that he knew nothing about Ar-Rahman and insisted upon the customary formula Bi-ismika Allâhumma, i.e., "In Your Name, O Allâh!" The Muslims grumbled with uneasiness but the Prophet [pbuh] agreed. He then went on to dictate, "This is what Muhammad, the Messenger of Allâh has agreed to with Suhail bin ‘Amr." Upon this Suhail again protested: "Had we acknowledged you as Prophet, we would not have debarred you from the Sacred House, nor fought against you. Write your own name and the name of your father." The Muslims grumbled as before and refused to consent to the change. The Prophet [pbuh], however, in the larger interest of Islam, attached no importance to such an insignificant detail, erased the words himself, and dictated instead: "Muhammad, the son of ‘Abdullah." Soon after this treaty, Khuza‘a clan, a former ally of Banu Hashim, joined the ranks of Muhammad [pbuh], and Banu Bakr sided with Quraish.

It was during this time while the treaty was being written that Abu Jandal, Suhail’s son, appeared on the scene. He was brutally chained and was staggering with privation and fatigue. The Prophet [pbuh] and his Companions were moved to pity and tried to secure his release but Suhail was adamant and said: "To signify that you are faithful to your contract, an opportunity has just arrived." The Prophet [pbuh] said: "But the treaty was not signed when your son entered the camp." Upon this, he burst forth and said, "but the terms of the treaty were agreed upon." It was indeed an anxious moment. On the one hand, Abu Jandal was lamenting at the top of his voice, "Am I to be returned to the polytheists that they might entice me from my religion, O Muslims!" but, on the other hand, the faithful engagement was also considered to be necessary, above all other considerations. The Prophet’s heart welled up with sympathy, but he wanted to honour his word at all costs. He consoled Abu Jandal and said, "Be patient, resign yourself to the Will of Allâh. Allâh is going to provide for you and your helpless companions relief and means of escape. We have concluded a treaty of peace with them and we have taken the pledge in the Name of Allâh. We are, therefore, under no circumstances prepared to break it." ‘Umar bin Al-Khattab could not help giving vent to the deep-seated agony of his heart. He rose to his feet uttering words implying deep hatred and extreme indignation and requested Abu Jandal to take his sword and kill Suhail, but the son spared his father. However, in silent resignation was therefore, Abu Jandal borne away with his chains.

When the peace treaty had been concluded, the Prophet [pbuh] ordered his Companions to slaughter their sacrificial animals, but they were too depressed to do that. The Prophet [pbuh] gave instructions in this regard three times but with negative response. He told his wife Umm Salamah about this attitude of his Companions. She advised that he himself take the initiative, slaughter his animal and have his head shaved. Seeing that, the Muslims, with rended hearts, started to slaughter their animals and shave their heads. They even almost killed one another because of their distress. The Prophet [pbuh] prayed three times for those who shaved their heads and once for those who cut their hair. A camel was sacrificed on behalf of seven men and a cow on behalf of the same number of people. The Prophet [pbuh] sacrificed a camel which once belonged to Abu Jahl and which the Muslims had seized as booty at Badr, thus enraging the polytheists. During Al-Hudaibiyah campaign, the Prophet [pbuh] permitted Ka‘b bin ‘Ujrah, who was in a state of Ihram (state of ritual consecration of the pilgrim) for ‘Umrah (lesser pilgrimage) to shave his head due to illness, on the condition that he will pay compensation by sacrificing a sheep, fasting for three days or feeding six needy persons. Concerning this, the following verse was revealed:

"And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either fasting (three days) or giving Sadaqa (feeding six poor persons) or offering sacrifice (one sheep)." [Al-Qur'an 2:196]

Meanwhile some believing women emigrated to Madinah and asked the Prophet [pbuh] for refuge which they were granted. When their families demanded their return, he would not hand them back because the following verse was revealed:

"O you who believe! When believing women come to you as emigrants, examine them, Allâh knows best as to their Faith, then if you know them for true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent [as their Mahr] to them. And there will be no sin on you to marry them if you have paid their Mahr to them. Likewise hold not the disbelieving women as wives …" [Al-Qur'an 60:10]

The reason why the believing women were not handed back was either because they were not originally included in the terms of the treaty, which mentioned only men, or because the Qur’ân abrogated any terms dealing with women in the verse:

"O Prophet! When believing women come to you to give you the Bai‘a (Pledge), that they will not associate anything in worship with Allâh …" [Al-Qur'an 60:12]

This is the verse which forbade Muslim women from marrying disbelieving men. Likewise, Muslim men were commanded to terminate their marriages to disbelieving women. In compliance with this injunction, ‘Umar bin Al-Khattab divorced two wives he had married before he embraced Islam; Mu‘awiyah married the first woman, and Safwan bin Omaiyah married the second.


Al-Hudaibiyah Treaty: Socio-political Impact

A series of events confirmed the profound wisdom and splendid results of the peace treaty which Allâh called "a manifest victory". How could it be otherwise when Quraish had recognized the legitimate Muslims’ existence on the scene of political life in Arabia, and began to deal with the believers on equal terms. Quraish in the light of the articles of the treaty, had indirectly relinquished its claim to religious leadership, and admitted that they were no longer interested in people other than Quraish, and washed their hands of any sort of intervention in the religious future of the Arabian Peninsula. The Muslims did not have in mind to seize people’s property or kill them through bloody wars, nor did they ever think of pursuing any coercive approaches in their endeavours to propagate Islam, on the contrary, their sole target was to provide an atmosphere of freedom as regards ideology or religion:

"Then whosoever wills, let him believe, and whosoever wills, let him disbelieve." [Al-Qur'an 18:29]

The Muslims, on the other hand, had the opportunity to spread Islam over areas not then explored. When there was armistice, war was abolished, and men met and consulted together, none talked about Islam intelligently without entering it; within the two years following the conclusion of the treaty double as many entered Islam as ever before. This is supported by the fact that the Prophet [pbuh] went out to Al-Hudaibiyah with only 1,400 men, but when he set out to liberate Makkah, two years later, he had 10,000 men with him.

The article of the treaty pertaining to cessation of hostilities for ten years points directly to the utter failure of political haughtiness exercised by Quraish and its allies, and functions as evidence of the collapse and impotence of the war instigator.

Quraish had been obliged to lose those advantages in return for one seemingly in its favour but does not actually bear any harm against the Muslims, i.e., the article that speaks of handing over believing men who seek refuge with the Muslims without their guardians’ consent to Quraish. At first glance, it was a most distressing clause and was considered objectionable in the Muslim camp. However, in the course of events, it proved to be a great blessing. The Muslims sent back to Makkah were not likely to renounce the blessings of Islam; contrariwise, those very Muslims turned out to be centres of influence for Islam. It was impossible to think that they would become apostates or renegades. The wisdom behind this truce assumed its full dimensions in some subsequent events. After the Prophet [pbuh] had reached Madinah, Abu Baseer, who had escaped from Quraish, came to him as a Muslim; Quraish sent two men demanding his return, so the Prophet [pbuh] handed him over to them. On the way to Makkah, Abu Baseer managed to kill one of them, and the other one fled to Madinah with Abu Baseer in pursuit. When he reached the Prophet [pbuh], he said, "Your obligation is over and Allâh has freed you from it. You duly handed me over to the men, and Allâh has rescued me from them." The Prophet [pbuh] said, "Woe is his mother, he would have kindled a war if there had been others with him." When he heard that, he knew that he would be handed back to them, so he fled from Madinah and went as far as Saif Al-Bahr. The other Muslims who were oppressed in Makkah began to escape to Abu Baseer. He was joined by Abu Jandal and others until a fair-sized colony was formed and soon sought revenge on Quraish and started to intercept their caravans. The pagans of Makkah finding themselves unable to control those exiled colonists, begged the Prophet [pbuh] to do away with the clause which governed the extradition. They implored him by Allâh and by their ties of kinship to send for the group, saying that whoever joined the Muslims in Madinah would be safe from them. So the Prophet [pbuh] sent for the group and they responded, as expected, positively.

These are the realities of the clauses of the truce treaty and as it seems they all function in favour of the nascent Islamic state. However, two points in the treaty made it distasteful to some Muslims, namely they were not given access to the Holy Sanctuary that year, and the seemingly humiliating attitude as regards reconciliation with the pagans of Quraish. ‘Umar, unable to contain himself for the distress taking full grasp of his heart, went to the Prophet [pbuh] and said: "Aren’t you the true Messenger of Allâh?" The Prophet [pbuh] replied calmly, "Why not?" ‘Umar again spoke and asked: "Aren’t we on the path of righteousness and our enemies in the wrong?" Without showing any resentment, the Prophet [pbuh] replied that it was so. On getting this reply he further urged: "Then we should not suffer any humiliation in the matter of Faith." The Prophet [pbuh] was unruffled and with perfect confidence said: "I am the true Messenger of Allâh, I never disobey Him, He shall help me." "Did you not tell us," rejoined ‘Umar, "that we shall perform pilgrimage?" "But I have never told you," replied the Prophet [pbuh], "that we shall do so this very year." ‘Umar was silenced. But his mind was disturbed. He went to Abu Bakr and expressed his feelings before him. Abu Bakr who had never been in doubt as regards the Prophet’s truthfulness and veracity confirmed what the Prophet [pbuh] had told him. In due course the Chapter of Victory (48th) was revealed saying:

"Verily, We have given you (O Muhammad [pbuh]) a manifest victory." [Al-Qur'an 48:1]

The Messenger of Allâh [pbuh] summoned ‘Umar and imported to him the happy tidings. ‘Umar was overjoyed, and greatly regretted his former attitude. He used to spend in charity, observe fasting and prayer and free as many slaves as possible in expiation for that reckless attitude he had assumed. [Fath Al-Bari 7/439-458; Sahih Al-Bukhari 1/378-381]

The early part of the year 7 A.H. witnessed the Islamization of three prominent men of Makkah, ‘Amr bin Al-‘As, Khalid bin Al-Waleed and ‘Uthman bin Talhah. On their arrival and entrance into the fold of Islam, the Prophet [pbuh] said, "Quraish has given us its own blood."

4. From Introduction to Surah Fatah (Surah # 48), in Tafheemul Quran (The Meaning of the Qur'an), Syed Abul Ala Maududi

 

The events in connection with which this Surah was sent down began life this: One day the Holy Prophet saw in a dream that he had gone to Makkah with his Companions and had performed the umrah there. Obviously, the Prophet's dream could not be a mere dream and fiction for it is a kind of Divine inspiration as Allah Himself has confirmed in verse 27 below and said that He Himself had shown that dream to His Messenger. Therefore, it was not merely a dream but a Divine inspiration which the Holy Prophet had to obey and follow.

Apparently, there was no possible way of acting on this inspiration. The disbelieving Quraish had debarred the Muslims from proceeding to the Ka'bah for the past six years and no Muslim had been allowed during that period to approach the Kabah for the purpose of performing hajj and umrah. Therefore, it could not be expected that they would allow the Holy Prophet to enter Makkah along with a party of his Companions. If they had proceeded to Makkah in the pilgrim garments with the intention of performing umrah, along with their arms, this would have provoked the enemy to war, and if they had proceeded unarmed, this would have meant endangering his own as well as his Companions' lives. Under conditions such as these nobody could see and suggest how the Divine inspiration could be acted upon.

But the Prophet's position was different. It demanded that he should carry out whatever Command his Lord gave fearlessly and without any apprehension and doubt. Therefore, the Holy Prophet informed his Companions of his dream and began to make preparations for the journey. Among the tribes living in the suburbs also he had the public announcement made that he was proceeding for umrah and the people could join him. Those who could only see the apparent conditions thought that he and his Companions were going into the very jaws of death none of them therefore was inclined to accompany him in the expedition. But those who had true faith in Allah and His Messenger were least bothered about the consequences. For them this information was enough that it was a Divine inspiration and Allah's Prophet had made up his mind to carry it into effect. After this nothing could hinder them from accompanying the Messenger of Allah. Thus, 1,400 of the Companions became ready to follow him on this highly dangerous journey.

This blessed caravan set off from Madinah in the beginning of Dhil Qa'dah, A. H. 6. At Dhul Hulaifah they entered the pilgrims robe with the intention of umrah, took 70 camels with collars round their necks indicating that they were sacrificial animals; kept only a sword each in sheaths, which the pilgrims to the Kabah were allowed to carry according to the recognized custom of Arabia, but no other weapon. Thus, the caravan set out for the Ka'bah, the House of Allah, at Makkah, chanting the prescribed slogan of Labbaik, Allahuma Labbaik.

The nature of the relations between Makkah and Madinah in those days was known too well to every Arab. Just the previous year, in Shawwal A. H. 5, the Quraish mustering the united strength of the Arab tribes had invaded Madinah and the well known Battle of the Trench had taken place. Therefore, when the Holy Prophet along with such a large caravan set off for the home of his blood-thirsty enemy, the whole of Arabia looked up with amazement, and the people also noticed that the caravan was not going with the intention to fight but was proceeding to the House of Allah in a forbidden month in the pilgrims garb carrying sacrificial animals and was absolutely unarmed.

The Quraish were confounded at this bold step taken by the Holy Prophet. Dhil-Qa'dah was one of those forbidden months which had been held as sacred for pilgrimage in Arabia for centuries. Nobody had a right to interfere with a caravan which might be coming for hajj or umrah in the pilgrims garb in this month; so much so that even an enemy tribe could not hinder it from passing through its territory according to the recognized law of the land. The Quraish therefore were caught in a dilemma, for if they attacked this caravan from Madinah and stopped it from entering Makkah, this would arouse a clamor of protest in the whole country, and all the Arab tribes would have the misgiving that the Quraish had monopolized the Ka'bah as exclusively their own, and every tribe would be involved in the mistrust that now it depended on the will of the Quraish to allow or not to allow anyone to perform hajj or umrah in the future and that they would stop any tribe with which they were angry from visiting the Ka'bah just as they had stopped the Madinese pilgrims. This they thought would be a grave mistake, which would cause the entire Arabia to revolt against them. But, on the other hand, if they allowed Muhammad (upon whom be Allah's peace and blessings) and his large caravan to enter their city safely, they would lose their image of power in Arabia and the people would say that they were afraid of Muhammad. At last, after a great deal of confusion, perplexity and hesitation they were overcome by their false sense of honor and for the sake of their prestige they took the decision that they would at no cost allow the caravan to enter the city of Makkah.

The Holy Prophet had dispatched a man of the Bani Ka'b as a secret agent so that he may keep him fully informed of the intentions and movements of the Quraish. When the Holy Prophet reached Usfan, he brought the news that the Quraish had reached Dhi Tuwa with full preparations and they had sent Khalid bin Walid with two hundred cavalry men in advance towards Kura'al-Ghamim to intercept him. The Quraish wanted somehow to provoke the Holy Prophet's Companions into fighting so that they may tell the Arabs that those people had actually come to fight and had put on the pilgrims garments for umrah only to deceive others.

Immediately on receipt of this information the Holy Prophet changed his route and following a very rugged, rocky track reached Hudaibiyah, which was situated right on the boundary of the sacred Makkan territory. Here, he was visited by Budail bin Warqa the chief of the Bani Khuza'ah, along with some men of his tribe. They asked what he had come for. The Holy Prophet replied that he and his Companions bad come only for pilgrimage to the House of Allah and for going round it in worship and not for war. The men of Khuza'ah went and told this to the Quraish chiefs and counseled them not to interfere with the pilgrims. But the Quraish were obstinate. They sent Hulays bin Alqamah, the chief of the Ahabish, to the Holy Prophet to persuade him to go back. Their object was that when Muhammad (upon whom be Allah's peace) would not listen to Hulays, he would come back disappointed and then the entire power of the Ahabish would be on their side. But when Hulays went and saw that the whole caravan had put on the pilgrims garments, had brought sacrificial camels with festive collars round their necks, and had come for doing reverence to the House of Allah and not to fight, he returned to Makkah without having any dialogue with the Holy Prophet and told the Quraish chiefs plainly that those people bad no other object but to pay a visit to the Ka'bah; if they debarred them from it, the Ahabish would not join them in that, because they had not become their allies to support them if they violated the sacred customs and traditions.

Then the Quraish sent `Urwah bin Mas'ud Thaqafi; he had lengthy negotiations with the Holy Prophet in an effort to persuade him to give up his intention to enter Makkah. But the Holy Prophet gave him also the same reply that he had given to the chief of the Khuza'ah, that they had not come to fight but to do honor to the House of Allah and carry out a religious duty. Urwah went back and said to the Quraish: "I have been to the courts of the Caesar and Khosroes, and the Negus also, but by God, never have I seen any people so devoted to a king as are the Companions of Muhammad (upon whom be Allah's peace and blessings) to him. If Muhammad makes his ablutions they would not let the water thereof fall on the ground but would rub it on their bodies and clothes. Now you may decide as to what you should do."

In the meantime when the messages were coming and the negotiations were going on, the Quraish tried again and again to quietly launch sudden attacks on the Muslim camp in order to provoke the Companions and somehow incite them to war, but every time they did so the Companions' forbearance and patience and the Holy Prophet's wisdom and sagacity frustrated their designs. On one occasion forty or fifty of their men came at night and attacked the Muslim camp with stones and arrows. The Companions arrested all of them and took them before the Holy Prophet, but he let them go. On another occasion 80 men came from the direction of Tan'im right at the time of the Fajr Prayer and made a sudden attack. They were also caught, but the Holy Prophet forgave them, too. Thus, the Quraish went on meeting failure after failure in every one of their designs.

At last, the Holy Prophet sent Hadrat Uthman (may Allah be pleased with him) as his own messenger to Makkah with the message that they had not come to fight but only for pilgrimage and had brought their sacrificial camels along, and they would go back after performing the rite of pilgrimage and offering the sacrifice. But the Quraish did not agree and withheld Hadrat Uthman in the city. In the meantime a rumor spread that Hadrat Uthman had been killed; and when he did not return in time the Muslims took the rumor to be true. Now they could show no more forbearance. Entry into Makkah was different for there was no intention to use force. But when the ambassador was put to death, the Muslims had no alternative but to prepare for war. Therefore, the Holy Prophet summoned all his Companions together and took a solemn pledge from them that they would fight to death. In view of the critical occasion it was not an ordinary undertaking. The Muslims numbered only 1400 and had come without any weapons, were encamping at the boundary of Makkah, 250 miles away from their own city, and the enemy could attack them in full strength, and could surround them with its allies from the adjoining tribes as well. In spite of this, none from the caravan except one man failed to give his pledge to fight to death, and there could be no greater proof of their dedication and sincerity than that in the cause of Allah. This pledge is well known in the history of Islam as the pledge of Ridwan.

Later it was known that the news about Hadrat Uthman was false. Not only did he return but under Suhail bin 'Amr from the Quraish also arrived a deputation to negotiate peace with the Holy Prophet. Now, the Quraish no more insisted that they would disallow the Holy Prophet and his Companions to enter Makkah. However, in order to save their face they only insisted that he went back that year but could come the following year to perform the umrah. After lengthy negotiations peace was concluded on the following terms:

1. War would remain suspended for ten years, and no party would indulge in any hostility, open or secret, against the other.
2. If any one during that period from among the Quraish went over to Muhammad, without his guardian's permission, he would return him to them, but if a Companion of Muhammad came over to the Quraish, they would not return him to him.
3. Every Arab tribe would have the option to join either side as its ally and enter the treaty.
4. Muhammad and his men would go back that year and could come the following year for umrah and stay in Makkah for three days, provided that they brought only one sheathed sword each, and no other weapon of war. In those three days the Makkans would vacate the city for them (so that there was no chance of a clash), but they would not be allowed to take along any Makkan on return.

When the conditions of the treaty were being settled, the whole of the Muslim army was feeling greatly upset. No one understood the expedience because of which the Holy Prophet was accepting the conditions. No one was far sighted enough to foresee the great benefit that was to result from this treaty. The disbelieving Quraish looked at it as their victory, and the Muslims were upset as to why they should be humiliated to accepting those mean conditions. Even a statesman of th caliber of Hadrat Umar says that he had never given way to doubt since the time he had embraced Islam but on this occasion he also could not avoid it. Impatient he went to Hadrat Abu Bakr and said "Is he (the Holy Prophet) not Allah's Messenger, and are we not Muslims, and are they not polytheists? Then, why should we agree to what is humiliating to our Faith?" He replied "O Umar, he is surely Allah's Messenger, and Allah will never make him the loser." Unsatisfied he went to the Holy Prophet himself and put the same questions to him, and he also gave him the same replies as Hadrat Abu Bakr had given. Afterwards Hadrat Umar continued to offer voluntary prayers and give aims so that Allah may pardon his insolence that he had shown towards the Holy Prophet on that occasion.

Two things in the treaty were highly disturbing for the Muslims first, the second condition, about which they said that it was an expressly unfair condition, for if they had to return a fugitive from Makkah, why should not the Quraish return a fugitive from Madinah? To this the Holy Prophet replied: "What use would be he to us, who fled from us to them? May Allah keep him away from us!And if we return the one who flees to us from them, Allah will create some other way out for him." The other thing that was rankling in their minds was the fourth condition. The Muslims thought that agreeing to it meant that they were going back unsuccessful and this was humiliating. Furthermore, the question that was causing them feel upset wad that they had accepted the condition of going back without performing the pilgrimage to the Ka'bah, whereas the Holy Prophet had seen in the vision that they were performing tawaf at Makkah. To this the Holy Prophet replied that in his vision the year had not been specified. According to the treaty conditions, therefore, they would perform the tawaf the following year if it pleased Allah.

Right at the time when the document was being written, Suhail bin 'Amr's own son, Abu Jandal, who had become a Muslim and been imprisoned by the pagans of Makkah somehow escaped to the Holy Prophet's camp. He had fetters on his feet and signs of violence on his body. He implored the Holy Prophet that he help secure his release from imprisonment. The scene only increased the Companions' dejection, and they were moved beyond control. But Suhail bin 'Amr said the conditions of the agreement had been concluded between them although the writing was not yet complete; therefore, the boy should be returned to them. The Holy Prophet admitted his argument and Abu Jandal was returned to his oppressors.

When the document was finished, the Holy Prophet spoke to the Companions and told them to slaughter their sacrificial animals at that very place, shave their heads and put off the pilgrim garments, but no one moved from his place. The Holy Prophet repeated the order thrice but the Companions were so overcome by depression and dejection that they did not comply. During his entire period of apostleship on no occasion had it ever happened that he should command his Companions to do a thing and they should not hasten to comply with it. This caused him a great shock, and he repaired to his tent and expressed his grief before his wife, Hadrat Umm Salamah. She said, "You may quietly go and slaughter your own camel and call the barber and have your head shaved. After that the people would automatically do what you did and would understand that whatever decision had been taken would not be changed." Precisely the same thing happened. The people slaughtered their animals, shaved their heads or cut their hair short and put off the pilgrim garb, but their hearts were still afflicted with grief.

Later, when this caravan was returning to Madinah, feeling depressed and dejected at the truce of Hudaibiyah, this Surah came down at Dajnan (or according to some others, at Kura' al-Ghamim), which told the Muslims that the treaty that they were regarding an their defeat, was indeed a great victory. After it had come down, the Holy Prophet summoned the Muslims together and said: "Today such a thing has been sent down to me, which is more valuable to me than the world and what it contains." Then be recited this Surah, especially to Hadrat Umar, for he was the one who was feeling most dejected.

Although the believers were satisfied when they heard this Divine Revelation, not much longer afterwards the advantages of this treaty began to appear one after the other until every one became fully convinced that this peace treaty indeed was a great victory:

1. In it for the first time the existence of the Islamic State in Arabia was duly recognized. Before this in the eyes of the Arabs the position of the Holy Prophet Muhammad (upon whom be Allah's peace) and his Companions was no more than of mere rebels against the Quraish and other Arab tribes, and they regarded them as the outlaws. Now the Quraish themselves by concluding this agreement with the Holy Prophet recognized his sovereignty over the territories of the Islamic State and opened the way for the Arab tribes to enter treaties of alliance with either of the political powers they liked.
2. By admitting the right of pilgrimage to the House of Allah for the Muslims, the Quraish also admitted that Islam was not an anti-religious creed, as they had so far been thinking, but it was one of the admitted religions of Arabia, and like the other Arabs, its followers also had the right to perform the rites of hajj and umrah. This diminished the hatred in the Arabs hearts that had been caused by the propaganda made by the Quraish against Islam.
3. The signing of a no-war pact for ten years provided full peace to the Muslims, and spreading to every nook and corner of Arabia they preached Islam with such spirit and speed that within two years after Hudaibiyah the number of the people who embraced Islam far exceeded those who bad embraced it during the past 19 year or so. It was all due to this treaty that two years later when in consequence of the Quraish's violating the treaty the Holy Prophet invaded Makkah, he was accompanied by an army 10,000 strong, whereas on the occasion of Hudaibiyah only 1,400 men had joined him in the march.
4. After the suspension of hostilities by the Quraish the Holy Prophet had the opportunity to establish and strengthen Islamic rule in the territories under him and to turn the Islamic society into a full fledged civilization and way of life by the enforcement of Islamic law. This is that great blessing about which Allah says in verse 3 of Surah Al-Ma'idah:"Today I have perfected your Religion for you and completed My blessing on you and approved Islam as the Way of Life for you." (for explanation, see Introduction to Surah Al-Ma'idah and its E. N. 15).
5. Another gain that accrued from the truce with the Quraish was that being assured of peace from the south the Muslims overpowered all the opponent forces in the north and central Arabia easily. Just three months after Hudaibiyah, Khaiber, the major stronghold of the Jews, was conquered and after it the Jewish settlements of Fadak, Wad-il Qura, Taima and Tabuk also fell to Islam one after the other. Then all other tribes of central Arabia, which were bound in alliance with the Jews and Quraish, came under the sway of Islam. Thus, within two years after Hudaibiyah the balance of power in Arabia was so changed that the strength of the Quraish and pagan gave way and the domination of Islam became certain.

These were the blessings that the Muslims gained from the peace treaty which they were looking upon as their defeat and the Quraish as their victory. However, what had troubled the Muslims most in this treaty, was the condition about the fugitives from Makkah and Madinah, that the former would be returned and the latter would not be returned. But not much long afterwards this condition also proved to be disadvantageous for the Quraish, and experience revealed what far reaching consequences of it had the Holy Prophet fore seen and then accepted it. A few days after the treaty a Muslim of Makkah, Abu Basir, escaped from the Quraish and reached Madinah. The Quraish demanded him back and the Holy Prophet returned him to their men who had been sent from Makkah to arrest him. But while on the way to Makkah he again fled and went and sat on the road by the Red Sea shore, which the trade caravans of the Quraish took to Syria. After that every Muslim who succeeded in escaping from the Quraish would go and join Abu Basir instead of going to Madinah, until 70 men gathered there. They would attack any Quraish caravan that passed the way and cut it into pieces at last, the Quraish themselves begged the Holy Prophet to call those men to Madinah, and the condition relating to the return of the fugitives of itself became null and void.

 

Copyright © 2006 Bihar Anjuman