BACKGROUND OF THE CONQUEST
Islam was now set deeply into the heart of the Muslims who had, by now, not simply learnt the teachings of Islam but lived and breathed its divine commandments. Allah had put them to severe trial in order to purify their motives and ascertain their level of piety. On the other hand, the Quraysh of Makkah had prosecuted, persecuted, exiled and battled with the Muslims; in short, they had been guilty of every sin of commission and omission against the Prophet and his followers. The Will of Heaven now decreed that the Messenger of God and his companions should enter the holy city as its conquerors and cleanse it of the defilement of idol worship, deceit, lies and wickedness. Providence determined that the sanctity of the sacred city should again be restored to it so that it might once more become the centre of divine guidance and blessings for mankind.
DERELICTION OF BANŪ BAKR AND QURAYSH
God created circumstances through the breach of faith by the Quraysh themselves who unwittingly provided a valid reason, or rather made it unavoidable for the Muslims to lay their hands on Makkah—Allāh's are the hosts of the heavens and the earth.[1]
The treaty of Hūdaybiyyah gave an option to everyone to enter into an alliance with the Apostle of God or to come to a similar agreement with the Quraysh. Accordingly, Banū Bakr preferred to conclude a pact with the Quraysh while Banū Khuzā’ah entered into an alliance with the Messenger of God.[2]
Banū Bakr and Banū Khuzā’ah had a long-standing feud from the pre-Islamic days. Now with one of these tribes aligning itself with the Muslims and the other with the pagans, their mutual hostility was further intensified; in fact, both the tribes had made alliances with the two parties with no other consideration save to have their revenge upon the other. After the establishment of an armistice, Banū Bakr tried to take advantage of it against Khuzā’ah and, in league with certain persons, made a night attack on their enemy when it had taken up quarters at a spring. There was a fight between the two in which Banū Khuzā’ah lost a number of their men.
The Quraysh helped Banū Bakr with weapons while their chiefs, taking advantage of the night, fought Khuzā’ah along with Banū Bakr. Their combined charge drove Khuzā’ah into the sacred precinct where some of the Quraysh said to one another: “We are now in the sacred precinct. Mind your gods! Mind your gods!” But others replied imprudently: “We have no god today. Take your revenge, O sons of Bakr, for you may not get a chance again.”[3]
COMPLAINT TO THE APOSTLE
Amr ibn Sālim al-Khuzā’ī went to the Apostle in Madinah and recited verses describing how the Quraysh had violated their pledge. He asked the Apostle to extend his help by virtue of the treaty of alliance between him and Khuzā’ah. He took the stand that the Quraysh had annulled the treaty with the Prophet by attacking his allies when they were at their well and had not spared their lives even when they were performing prayers. After listening to his plaint, the Prophet replied, “You will be helped, O ‘Amr ibn Sālim.’”
LAST BID TO SEEK JUSTICE
The Apostle then sent a man to Makkah in order to get confirmation of the affair and also to allow the Quraysh to redress the wrong they had committed. The Apostle ordered that three alternatives be placed before the Quraysh; they should either pay the blood money for the victims of Khuzā’ah or terminate their alliance with the aggressors belonging to Banū Nafāsah of Banū Bakr—failing these they shall get in return what they had done. The terms were communicated to the Quraysh but in a fit of pride they replied, “Yes, we would prefer measure for measure.” The Muslims were thus absolved of their undertaking with the Quraysh and it became incumbent on them to retaliate for the wrong done to their allies.[4]
EFFORTS TO RENEW THE TREATY
When the Apostle was informed of the reply of the Quraysh, he predicted, “I see as if Abū Sufyān has come to you to strengthen the treaty and to ask for more time.” The events took shape exactly as the Apostle foretold. The Quraysh had become alarmed at the gravity of the situation and come to regret the indiscreet reply that the thoughtless among them had given. They charged Abū Sufyān to get the treaty ratified and extended again.[5]
PROPHET PREFERRED OVER PARENTS
When Abū Sufyān came to the Apostle in Madinah, he went in to his daughter Umm Habibah, a wife of the Prophet . He wanted to sit on the Apostle’s mat but she forbade him to do so. Abū Sufyān was puzzled. He said to Umm Habibah, “Daughter I can’t tell whether you think that the bed is too good for me, or whether I am too good for the bed!” Umm Habibah replied, “The fact is that it is the Apostle’s bed and you are an unclean polytheist. I do not want you to sit on the Apostle’s bed.” “By God,” said Abū Sufyān, “You have gone to ruin since you left me.”
ABŪ SUFYĀN BEWILDERED
Abū Sufyān went to the Apostle, but he gave him no reply. Then he went to Abū Bakr and asked him to speak to the Apostle for him, but Abū Bakr refused to do so. He tried to prevail upon ‘Umar, Ali and Fāṭimah to intervene on his behalf but every one of them either excused themselves, or replied that the matter was too grave for them to straighten out. Abū Sufyān so lost his nerves that when he went in to see Fāṭimah he said pointing to Hasan ibn ‘Ali crawling before her, “O daughter of Muhammad, will you let this child act as a peacemaker between the people so that he may be acknowledged as the lord of Arabia forever? “My son is too young,” replied Fatimah, “to make peace between men. And nobody can persuade the Apostle to reconcile against his will.” Ali saw his perplexity and depression. At last, he said to Abū Sufyan, “I do not think that anything can help you now. You are the Chief of Banū Kinānah, so get up and try to smooth over and restore harmony and then go back to your home.” Abū Sufyan felt uncertain. He enquired, “Do you think it would do any good?” “By God, I do not,” replied Ali, “but there is nothing else you can do now.” Abū Sufyan then went to the Prophet’s mosque and announced, “O Men, I have made peace between you.” Thereafter he mounted his dromedary and rode off to Makkah.[6]
When Abū Sufyan told the Quraysh what had happened, they said, “You have brought us a report which is good for naught, neither to us nor to you.”
AFFAIRS OF HĀTIB IBN ABĪ BALTAĀH
The Apostle asked the Muslims to start making preparations for an expedition but also bade them to keep it a secret. Later on, the Apostle informed the men that he intended to go to Makkah and ordered them to get ready for it. He also said, “O God, confound the spies and the informers of the Quraysh so that we may take them by surprise in their land.”[7]
The Muslim society at Madīnah was, after all, a community composed of mortals and reflected, like any other social group, the passions and emotions, hopes and fears of human beings. Its members were virtuous in behaviour but they were also not immune to mistakes. Sometimes, one might deem right and proper that which others would not; he may be justified or not in holding a certain view; but it is always so with every open and free society sustained not by constraints but by mutual confidence among its members. The Apostle would not tolerate any wrongful act on the part of his Companions but in such cases he either offered a plea to vindicate them or excused their mistakes. The Apostle was large-hearted and readily pardoned the mistakes of others, and in doing so he never lost sight of the hardships that his Companions had undergone or the sacrifices and services they had rendered for the cause of Islam. That the compilers of Hadith and biographers of the Prophet and the historians of Islam have preserved a few instances of such indiscretion or lapses is in itself intrinsic evidence of the integrity and truthfulness of these writers.
One such instance relates to Hātib ibn Abi Baltāah. He was one of those Muhājirin who had migrated from Makkah and had taken part in the battle of Badr. It is related that when the Apostle informed his Companions about his intention to attack Makkah and while they quietly started making preparations for it, Hātib ibn Abi Baltāah wrote a letter to the Quraysh about the intended attack and gave it to a woman to deliver to the Quraysh. Hātib also promised to give some money to the woman who set off for Makkah after putting the letter on her head and plaiting her locks over it. A voice of Heaven informed the Apostle about Hātib’s actions. He immediately sent forth ‘Ali and Az-Zubayr in pursuit of the woman, saying, “Go until you come to the meadow of Khākh,[8] where you will find a woman travelling on a camel who has a letter which you must take from her.” The two went off racing on their horses until they came to the meadow, and there they found the woman going on her camel. They made her dismount and searched her baggage but found nothing. At last ‘Ali said to her, “By God, the Messenger of Allah is not mistaken nor are we. You must bring out the letter or we will search your person.” When she saw that they were in earnest, she asked them to turn aside. Then she drew out the letter from her tresses and handed it over to them.
The letter, brought back to the Apostle, had been written by Hātib ibn Abi Baltāah informing Quraysh about the departure of the Muslim army. When the Apostle summoned him, Hātib ibn Abi Baltāah said, “O Messenger of God, don’t be hasty with me. I swear to God that I have faith in Allah and His Apostle; neither have I abandoned nor changed my faith. I was once an ally of the Quraysh and was not one of them; I have my family there but no kinsmen who may protect them.[9] Other emigrants with you have their relations among the Quraysh who will take care of their families. I thought that as I did not have that advantage I should give them some help so that they might protect my relations.” ‘Umar sought permission of the Apostle to behead Hātib, whom he charged with being a hypocrite, disloyal to God and His Messenger. But the Apostle replied, “He was present at Badr. Do you know, ‘Umar, perhaps God has looked favourably on those who were present at Badr.’ To Hātib he said, "Do as you wish for I have forgiven you." "Umar dissolved into tears, saying, "Allah and His Messenger know better."[10]
The Apostle set out from Madinah, during Ramadān, at the head of ten thousand Companions. The army made camp at Marr al-Zahrān. The Quraysh were, however, still uncertain, for God had kept them completely oblivious of the advance of the Muslim army.
THE WRIT OF AMNESTY
A cousin of the Apostle whose name was Abū Sufyān ibn al-Hāriṭh[11] happened to meet the Prophet on the way. He tried to reach the Apostle but was given the cold shoulder. Abū Sufyān had insulted as well as persecuted the Apostle in Makkah. Feeling distressed and disconsolate at the indifference of the Prophet he approached Alī to pour forth his lamentation. Alī advised him to go to the Apostle again and say what the brothers of Yūsuf[12] had said to him: "By Allah, verily Allah hath preferred you above us, and we were indeed sinful,"[13] for, said Alī, the Apostle does not like to have anybody surpass him in words that are kind and comforting. Abū Sufyān did as directed by Alī and the Apostle replied, "Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy."[14] Abū Sufyān accepted Islam and was thereafter know for his piety and strength of faith but he was ever ashamed of his past misdeeds. He always talked to the Prophet with downcast eyes, out of respect and shame before him.
ABŪ SUFYĀN APPEARS BEFORE THE APOSTLE
Campfires were now lit under the orders from the Apostle . Abū Sufyān felt aghast as he saw them, and said, "I have never seen such fires and such an army before." He came out himself to explore secretly the camp and its people. 'Abbās ibn 'Abd al-Muṭtalib had already left Makkah along with his family and joined the Apostle . He recognised Abū Sufyān's voice and called him to say, "See the Apostle is here with his army. What a dreadful morning Quraysh are going to face!" 'Abbās then thought that if any Muslim came to know of Abū Sufyān, he would surely be killed. He therefore asked Abū Sufyān to ride on the back of his mule and brought him to the Apostle. As soon as the Prophet saw Abū Sufyān, he said, “Has the time not come, O Abū Sufyān, for you to acknowledge that there is but one God?”
“My father and mother be your ransom,” replied Abū Sufyān. “How kind and gentle and noble you are; I think that if there had been another god besides Allah, he would have been of help to me on this day.” The Apostle said again, “Woe to you Abū Sufyān, Is it not the time that you acknowledge me as God’s Apostle?”
He answered, “My father and mother be your ransom. How kind and clement you are but I still have some doubt as to that.”
Abbās now intervened to say, “Abū Sufyān, woe to you, submit and testify that there is no deity but Allah and that Muhammad is the Apostle of God before you lose your head.” Abū Sufyān now recited the article of faith and thus he was converted to Islam.[15]
GENERAL AMNESTY
The merciful Messenger of God now forgave the faults of all with the widest amnesty ever granted by any conqueror; only he could now lay himself open to danger who was bent upon renouncing peace. The Prophet declared: “He who enters Abū Sufyān’s house will be safe, he who shuts his door upon himself will be safe and he who enters the sacred mosque will be safe.”[16]
Before ordering the troops to enter Makkah the Apostle instructed his men to raise their hands only against those who obstructed their advance or drew swords against them. He also directed them not to lay their hands on any moveable or immoveable property of the Makkans and not to destroy anything.[17]
ABŪ SUFYĀN WITNESSES THE ARMY
Before Abū Sufyān returned, the Apostle decided to demonstrate the power of Islam to him. He asked Abbās to take Abū Sufyān to a place where he could review the marching squadrons.
The army on the move surged like an ocean. Different tribes passed by Abū Sufyān with their tribal colours, and as each marched ahead he asked Abbās the name of the tribe. When he was told the name of the tribe he mumbled gloomily, “What have I to do with them?” Finally the Apostle passed with his detachment; the troops clad in full armour and appearing greenish-black. It was the regiment of the Ansär and the Muhäjirin whose eyes alone were visible because of their armour.
Abū Sufyan sighed and asked 'Abbās, “Good heavens, 'Abbās, who are these?” When 'Abbās told him that they were the Ansär and the Muhäjirin accompanying the Apostle, he said, “None of them enjoyed this magnificence before. By God, O Abū 'l-Fadl, the empire of your nephew has assumed splendid proportions this morning!” 'Abbās replied, “Abū Sufyan, it is the miracle of Prophethood.” “Yes”, said Abū Sufyan, “That’s just it.”[18]
Abū Sufyan hurried back to Makkah, assembled the Quraysh and announced to them: “O people of Quraysh, this is Muhammad who has come to you with a force that you cannot resist. Now, he who enters Abū Sufyan’s house will be safe.” “God blast you!” cried some among the Quraysh, “How will your house suffice us?” He added, “And he who shuts his door upon himself will be safe and he who enters the sacred mosque will be safe.” Thereupon the people dispersed to take shelter in their houses and the mosque.
TRIUMPHANT ENTRY INTO MAKKAH
The Apostle entered Makkah with his head lowered in thanksgiving to Allah, his head almost touching the saddle of his dromedary, and with Sūrah al-Fath[19] on his lips,[20] to signify the honour and victory granted to him.
On the day the Apostle victoriously entered Makkah, which was the religious and political centre or rather the heart of Arabia, he took care to exemplify the principle of justice and equality to man and humility and submission to God, not forgetting even one cardinal virtue upheld by Islam. He seated Usāmah ibn Zayd, the son of his freed slave, with him on his camel although all the nobles of Quraysh and of his own family, Banū Hāshim, were present on the occasion. The Apostle entered Makkah on Friday, the 21st of Ramadān, 8 AH.
The day Makkah fell to the Apostle of God, he happened to talk to a man who began to tremble because of his awe. The Apostle consoled him saying, “Be at ease and do not fear. I am not a king but merely the son of a Quraysh woman who used to eat meat dried in the sun.”[21]
THE DAY OF MERCY AND FORGIVENESS
Sā’d ibn ‘Ubādah passed by Abū Sufyān with a detachment of the Anṣār. While marching ahead he shouted:
Today is a day of conflict,
Sanctuary is no more!
Allāh has humbled the Quraysh.
In a short while, the Prophet’s column came near Abū Sufyān. He complained to the Prophet and repeated what Sā’d had said. The Apostle was displeased with Sā’d’s bragging and replied.
Nay, today is the day of mercy and forgiveness,
Today Allāh will honour Quraysh,
And raise glory of the Sanctuary.[22]
The Apostle sent for Sā’d and taking the standard from him gave it to his son Qays; thus this act was as if the standard had not been taken from him in the first place.[23]
Whatever the Prophet said or did, he was in fact guided from on High. The transfer of the standard was merely symbolic but not superfluous. On the one hand, the Apostle set Abū Sufyān at ease after his feelings had been hurt and, on the other, he avoided humiliating Sā’d ibn ‘Ubādah whose services for the cause of Islam were of no mean order.
A FEW SKIRMISHES
Şafwān ibn Umayyah, ‘Ikrimah ibn Abī Jahl and Suhayl ibn ‘Amr came up against Khalid ibn Walid and tried to obstruct the advance of the Muslim forces. There were a dozen casualties or so and then they gave in without any further bloodshed. The Apostle had already forbidden his troops to measure swords with anyone except those who resisted them.[24]
Finally, when normality returned to Makkah and the populace settled down, God’s Apostle went to the sacred House of God. First he went seven times around the sanctuary. The sanctuary held, at that time, three hundred and sixty Idols: he prodded each with a bow in his hand, saying:
Truth has come and falsehood has vanished. Falsehood is ever bound to vanish.[25]
And the idols collapsed, one after the other, falling on their faces.[26] There were also some images and figures inside the Ka’bah. These were destroyed under the orders of the Apostle.[27]
PRINCELY GENEROSITY
Having gone round the sanctuary, the Apostle sent for ‘Uthmān ibn Talḥah, who had charge of the keys to the Ka’bah. He took the keys from ‘Uthmān and had the doors opened for him. Once, before his migration to Madinah, the Apostle had requested ‘Uthmān to give him the keys to the Ka’bah, but ‘Uthmān had not only refused his request but had also been impertinent to him. With exemplary forbearance the Apostle had then said to him, “‘Uthmān, the day will come when you will see this key in my hands. I will give it to whom I would like.” ‘Uthmān had then retorted. “If the day comes, the Quraysh will be humiliated and crushed.” “No,” the Prophet had said calmly, “it will be the day when they will be honoured and secured.” It is related that the prediction had so haunted ‘Uthmān’s mind that he had come to believe that it would happen exactly as foretold by the Apostle.[28]
When the Apostle came out of the sanctuary he had the keys in his hand. ‘Alī stood up and said, “Allāh have mercy and peace on you. Grant us the right to guard the Ka’bah along with the watering of pilgrims.” But the Apostle ignored his request and enquired, “Where is ‘Uthmān ibn Talḥah?” ‘Uthmān was summoned and then the Apostle said, “‘Uthmān, take the keys for these are yours. This is the day of good faith and benevolence. This key shall ever remain with you and none but a tyrant will take it from you.”[29]
ISLAM, THE RELIGION OF MONOTHEISM
The Apostle stood at the door of the Ka’bah, holding its frame, while Quraysh arrayed themselves in front of him in the courtyard. The Apostle then addressed them, saying:
There is no God but Allāh alone. He has no associate. He has made good His promise and helped His servant. He has alone overthrown all the confederates. Lo! All the privileges and claims to retaliation and bloodwit are beneath my feet except the custody of the Ka’bah and watering of the pilgrims. O people of Quraysh, God has abolished the haughtiness of paganism and the pride of lineage. Man springs from Adam and Adam sprang from dust.
Thereafter the Apostle recited the Qur’anic verses: “O mankind! We have created you male and female, and have made you nations and tribes that you may know one, another. The noblest of you, in the sight of Allāh, is the best in conduct. Allāh is the Knower, the Aware.”[30]
THE PROPHET OF MERCY
The Apostle then asked the Quraysh. “O Quraysh, What do you think I am about to do with you?” “We hope for the best,” they replied. “You are a noble brother, son of a noble brother.” The Apostle said in reply, “I say to you what Yusuf’s[31] said to his brothers: ‘Have no fear this day,’[32] go your way for you are all free.”[33]
Then the Apostle ordered Bilal to climb onto the roof of the Ka’bah and give the call for prayer. This was the first time that the chiefs and nobles of the Quraysh heard the call to prayer resounding in the valley of Makkah.
Thereafter the Apostle went to the house of Umm Hāni bint Abi Tālib, took a bath and offered eight rak’ats of prayer in thanksgiving for the victory God had granted to him.[34]
EQUALITY BEFORE LAW
Fāṭimah, a woman of Banū Makhzūm, was in the meanwhile apprehended on the charge of theft. Her clansmen approached Usāmah ibn Zayd in the hope that, the Prophet being well disposed towards him, he might be able to intercede with him for the woman. When Usāmah mentioned the matter to the Apostle, he found his expression completely altered. The Apostle said to Usāmah, “Do you speak to me about the bounds put by God?” Usāmah felt so ashamed that he beseeched the Apostle. “O Messenger of Allāh, pray God to forgive me.” In the evening, when the people had gathered, the Apostle said after praising God:
The people before you were destroyed because they would turn a blind eye when a highborn or a man of substance among them committed a theft but when the poor or the weak did the same they punished him as ordained by the law. I swear by Him who holds my life that if Fāṭimah bint Muḥammad had committed theft I would amputate her hand.
The Apostle ordered to cut off the right hand of the culprit. She is reported to have sincerely repented of her sin and led a normal life after marrying.[35]
KINDNESS TO ENEMIES
Now that the victory was complete, all the citizens of Makkah were granted amnesty. Only nine persons were condemned to death. Of these was one who had been guilty of apostasy after accepting Islam, another man had deceitfully killed a Muslim while a few others had been busy shouting down Islam and vilifying the Prophet. Abdullah ibn Sa’d ibn Abī Sārah had abandoned Islam. ‘Ikrimah ibn Abī Jahl so detested Islam that he fled to Yemen. His wife became a Muslim and asked the Prophet to grant him immunity. ‘Ikrimah was the son of Abū Jahl, the greatest enemy of the Prophet, yet he was not only pardoned but when he came back to Makkah the Apostle accorded him a warm welcome. The Prophet rose to receive ‘Ikrimah in such a haste that his robe fell from his shoulders.
The Prophet was well pleased to admit ‘Ikrimah into the fold of Islam. Accorded a place of honour among the Muslims, ‘Ikrimah distinguished himself by his deeds of valour in the battles fought against the Apostates and the Byzantines.
One of these culprits was Wahshī, the slave of Jubayr ibn Muṭ’im, who had killed the Prophet’s uncle Hamzah. The Apostle had condemned him to death but when he came to witness the truth in God and His Apostle, the Prophet accepted his allegiance.
There was Habbār ibn al-Aswad also who had attacked the Prophet’s daughter Zaynab. She had fallen from her litter and as a consequence miscarried. Habbār had also fled from Makkah but when he came back to accept Islam, he was also forgiven by the merciful Prophet. Among those found guilty were two singing girls, Sarah and her friend, who used to sing satirical songs denigrating the Apostle. When immunity was demanded for them, the Apostle pardoned their guilt and they acknowledged Islam.[36]
HIND ACCEPTS ISLAM
A large crowd of the citizens of Makkah assembled to be received in Islam. The Apostle came to Mount Safa, where, one after another, the Makkans stepped up to take the oath of allegiance at the hands of the Prophet.
After the men had pledged their faith the women came up to take the oath. Among them came the fury of Uhud, Hind ibn ‘Utbah, who was the wife of Abū Sufyān. She came veiled because of what she had done to Hamzah.
The Apostle said to her, “Take your oath that you will associate nothing with God.” “By God”, she replied, “You lay on us something that you have not laid on men.” The Prophet said again, “And you shall not steal.” Hind acknowledged, “I used to take a little of Abū Sufyān’s money but I do not know if it was lawful or not.”
Abū Sufyān was present on the occasion. He intervened to say, “So far as the past is concerned, there is no blame on you. It was lawful.” The Apostle now recognised Hind and said, “Ah! You are Hind bint ‘Utbah!” Hind said in reply, “Yes, I am. Forgive me what is past and God will forgive you.” The Apostle again said to her, “And, you shall not commit adultery.” “Does a woman of noble birth commit adultery?” she enquired in reply.[37]
Ignoring her question, the Apostle further said, “And you shall not kill your children.” Hind answered back, “We brought them up when they were young and you killed them when they were grown up. Now you and they should know better.” Umar ibn al-Khattāb began to laugh heartily at her reply.
The Apostle continued, “And you shall not utter slander about anybody.” “By God”, replied Hind, “slander is vile and shameful. It is better sometimes to ignore it.” Finally, the Apostle said to her, “And you shall not disobey me.” “Yes”, acknowledged Hind, but she added, “in matters virtuous.”[38]
INSEPARABLE COMPANIONS
Allāh had opened the gates of Makkah to the Prophet. It was the city of his birth as well as his ancestral home. Some of the Ansar said to one another that since God had given power to the Apostle over his homeland and the city he might now remain there instead of going back to Madinah.
After a short while, the Apostle asked them what they were talking about. Now, no one else knew the content of their conversation; at first they were too embarrassed to tell him, but ultimately they expressed regret and told him what had been said. Thereupon the Apostle said to them, “God forbid, I will live and die with you.”[39]
SINNER TURNS INTO SAINT
Fadālah ibn ‘Umayr wanted to kill the Apostle. He made up his mind to attack the Apostle when he was busy circumambulating the Ka’bah. As he drew near, the Apostle called out, “Fadālah” to draw his attention. He replied, “Yes, O Apostle of God.” The Apostle then asked him, “What are you thinking?” “Nothing”, replied Fadālah, “I was recollecting God.” The Apostle smiled and said, “Seek forgiveness from God,” and at the same time he put his hand on Fadālah’s chest. His heart was at once set at ease and, as Fadālah related later on, “The Apostle had not yet removed his hand from my chest than I found him dearer to my heart than every creature of God.”
Fadālah further says, “Then I went back to my house and passed the woman with whom I used to converse. She asked me to sit down and talk with her, but I replied, “No, Allāh and Islam do not permit it now.”[40]
ALL TRACES OF PAGANISM ERASED
The Apostle sent a few parties to destroy the idols installed in the city of Makkah and in the valley around it. All of them, including those of al-Lāt and al-Uzzā and Manāt ath-Thālithah al-Ukhrā were broken to pieces. The Apostle then sent a crier to announce that every man who had faith in God and the Hereafter should destroy his household idol. The Apostle also sent some of his companions to different tribes in the vicinity of Makkah who destroyed the idols with them.
Jarīr relates that a temple known as Dhū ‘l-Khalasah existed during the time paganism prevailed in Arabia. Similarly, there were two more temples, one of these was al-Ka’bah-al-Yamaniyyah and the other was al-Ka’bah-ash-Shamiyyah. The Apostle said to Jarir, “Why do you not relieve me of Dhū ‘l-Khalasah?” Jarir took a vow and went with a hundred and fifty resolute horsemen of Ahmas[41] and broke up the temple as well as killing those who were present in it. When Jarir returned and gave the report to the Prophet, he prayed for Ahmas.[42]
Thereafter the Apostle assembled the Muslims and announced that God had made Makkah a sacred territory forever. He said: “It is not lawful for anyone who believes in Allāh and the Hereafter to shed blood in the city or to cut down a tree. It was not permitted to anyone before me, neither shall it be permitted to anyone after me.” The Prophet then returned to Madinah.[43]
IMPACT OF MAKKAH’S CONQUEST
The conquest of Makkah had a tremendous impact on the Arabs. It was a great victory, for it vindicated the claim that Islam was the religion of God and paved the way for its reception across all of Arabia. Tribesmen from distant deserts started coming to Madinah in bands or sent deputations to give faith to Islam. A number of tribes had treaty relations with the Quraysh which bound them to keep away from the Muslims, while others feared or respected the Quraysh as the guardians of the holy sanctuary. With the submission of the Quraysh to Allāh and his Apostle, all these obstacles were removed. There were also tribes who believed—the fate of Abraham being still fresh in their minds—that no tyrant could lay his hands upon Makkah and, therefore, they preferred to wait and see the result of the contention between the Muslims and the Quraysh. Some of them had actually decided to leave the Prophet alone and to accept him as the Apostle of God if he were successful in winning over his own tribe.[44]
When God allowed His Apostle to gain the upper hand over Makkah, and the Quraysh yielded obedience to him, willingly or unwillingly, the whole of Arabia bowed its head to Islam in a way unheard of in a country given to disorder and unruliness throughout the ages. The Bedouins came thronging to Madinah, from every clan and tribe, to pay their respect to the Apostle and accept Islam at his hands. It was then that the Sūrah al-Nasr[45] was revealed by God which said:
When Allāh’s succour and the triumph comes and you see mankind entering the religion of Allāh in troops.[46]
THE YOUTHFUL ADMINISTRATOR
The Apostle appointed Attāb ibn’Usayd to look after the arrangements of the pilgrimage and other affairs of Makkah before leaving the city.[47] Attāb was then only twenty years of age. There were several other older persons in Makkah, more experienced as well as more prominent than Attāb, but his selection by the Apostle of God showed that he entrusted responsibility to a person solely on the basis of his merit and capability. Attāb continued to hold that office during the period of Abū Bakr’s caliphate.[48]
***
[1] Qur’ān 48:7.
[2] Ibn Hishām, vol. II, p. 390.
[3] Zād al-Ma‘ād, vol. I p. 439; Ibn Hishām, vol. II, p. 390.
[4] Az-Zurqānī relates in the Sharḥ al-Mawāhib al-Ladunniyyah, vol.II, p. 349 on the authority of Ibn ‘Aidh that the man sent by the Prophet was Damurah and Quratah ibn ‘Amr had given the reply on behalf of the Quraysh.
[5] Zād al-Ma‘ād, vol. I, p. 420; Ibn Hishām, vol.,II, pp. 395–96.
[6] Ibn Hishām, vol. II, pp. 396-7.
[7] Zād al-Ma‘ād, vol. I, p. 421; Ibn Hishām, vol. II, p. 397.
[8] A place between Makkah and Madinah.
[9] Hātib ibn Abi Baltāah belonged to the tribe of Lakhm settled in northern Hijāz and Syria. It is related by some that he was a confederate of Banū Asad ibn ‘Abd al-Uzzā in Makkah; others hold him to have been under the protection of Az-Zubayr; there are still others who say that he was a freedman of Abdullah ibn Hamid al-Asadi (Al-Iṣabah fii Tamyiz iṣ-Sahābah, vol. I, p. 300). It is also related that he was deputed to convey the letter of the Apostle to Muqawqis, the ruler of Egypt. Marzbāni lists him in the Mi/jam ash-Shu’arā’ among the noted poets and cavaliers of Quraysh. He died, according to Madā’ini, in 30 AH during the caliphate of ‘Uthmān.
[10] Zād al-Ma'a'd, vol.1, p. 421. The Sihah also relate the story.
[11] Not to be confused with Abū Sufyān, the Quraysh chieftain, who was the son of Umayyah.
[12] The prophet Joseph.
[13] Qur'ān 12:91.
[14] Qur'ān12:92.
[15] Ibn Hishām, vol. II, p. 403; Zād al-Ma‘ād, vol. I, p. 422.
[16] Ibn Hishām, vol. II, p. 409.
[17] Ibid.
[18] Ibn Hishām, vol.,II, p. 404; Zād al-Ma‘ād, vol. 1, p. 423.
[19] 48th chapter of the Qur’ān, entitled “Victory.”
[20] Ibn Kathir, vol III, p. 554; Bukhāri relates on the authority of Mu‘āwiyah ibn Qurrah that he saw the Prophet on the day of the conquest of Makkah when he was riding his camel and reciting aloud the Sūrah al-Fath.
[21] Bukhāri: Kitāb al-Maghāzi, “The Farewell Pilgrimage.”
[22] Ibn Amwi relates this story in Mağhāzī. See Fatḥ al-Bāri, vol. VIII, p. 7. Bukhāri has also related the incident, with a slight variation, in the form of a dialogue between Sā’d ibn ‘Ubādah and the Apostle. The full name of Ibn Amwi is Yahyā ibn Sā’id ibn Abān who is regarded as a reliable narrator and known as “the truthful.” He died in 594 AH.
[23] Zād al-Ma‘ād, vol. I, p. 423.
[24] Zād al-Ma‘ād, vol. I, pp. 407–8.
[25] Qur’ān 17:81.
[26] Zād al-Ma‘ād, vol. I, p. 424; Ibn Hishām, vol.II, p. 424.
[27] Ibid.; Ibn Hishām, vol.,II, p. 411.
[28] Zād al-Ma‘ād, vol. I, p. 425, also Bukhāri.
[29] Ibid., and Ibn Sa'd.
[30] Qur’ān 49:13; Zād al-Ma‘ād, vol. I, p. 424.
[31] The prophet Joseph.
[32] Qur’ān 12:92.
[33] Zād al-Ma‘ād, vol. I, p. 424.
[34] Bukhāri: "The Day of Victory"; Zād al-Ma‘ād, vol. I, p. 425.
[35] Bukhāri and Muslim.
[36] Zād al-Ma‘ād, vol. I, p. 425.
[37] Ibn Kathir, vol. III, p. 603.
[38] Ibn Kathir, vol. III, pp. 602-3.
[39] Ibn Hishām, vol. II, p. 416.
[40] Ibn Hishām, vol. II, p. 417; Zād al-Ma‘ād, vol. I, p. 426.
[41] Ahmas (brave) is said to have been a term applied to Quraysh, Kinna, Jádila and Qays because of their horsemanship and bravery.
[42] Bukhāri: Ghazwah Dhū 'l-Khalasah.
[43] Zād al-Ma‘ād, vol. 1, pp. 425–26.
[44] Bukhāri on the Authority of ‘Amr ibn Salamah
[45] Meaning "succour". See Rahmatul LiKalamīn; by the renowned author Qādi Muhammad Sulaymān.
[46] Qur'an 110:1-2.
[47] Ibn Hisham, vol. II, p. 440.
[48] Al-Iṣabah and Usd ul-Ghābah.
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