VISION OF THE PROPHET
THE APOSTLE had a vision that he had entered Makkah and circumambulated the Sacred House of God. It was a true dream from on high as proved later with the conquest of Makkah, although the period, month or year of the pilgrimage had not been indicated in the vision.[1] The Companions of the Prophet were overjoyed when the Prophet told them about the vision. Everybody esteemed and revered Makkah and the Holy Sanctuary there. The opportunity of paying a visit had been denied to them for a long time but nobody had cause to think of the Holy City. They had been pining to make the pilgrimage to Makkah all those years and were looking forward to the day when their hearts’ desire would be fulfilled. The Mühäjirin were especially consumed by longing since Makkah was their birthplace. They had grown up to manhood in that city but had been forced to abandon it. As soon as the Apostle informed the companions of the vision, all of them started making preparations for the journey while their enthusiasm at the prospect of realising the ambition of their life convinced them that they were going to call upon the House of God that very year. Almost all of them promptly agreed to accompany the Apostle for there was hardly one who wanted to be left behind.
TRIP TO MAKKAH
It was the month of Dhū ‘l-Qa’dah, in the sixth year of hijrah, when the Apostle set out for Makkah with the intention of performing ‘Umrah or the lesser pilgrimage. The Apostle had no intention of performing the haji, however. Making a detour through the gullies of the hills he came near Makkah and encamped at al-Hūdaybiyyah. He had with him fourteen hundred Companions in the garb of pilgrims, along with the sacrificial animals, so that everybody would know that he was going not for war but to pay a visit to the Ka’bah.[2]
The Apostle sent ahead a man of Khuzā’ah to find out the reaction of Quraysh. When the Apostle reached ‘Asfān,[3] the informer came back to report to him that the tribesmen of Ka’b ibn Lu’ayy had assembled a strong force of nomad warriors to check his advance to Makkah. The Prophet, however, continued to drive ahead but when he reached the place where the valley of Makkah slopes down, his dromedary, called Qaswā’, knelt down and would not get up. The men around the Apostle started talking rapidly, “Qaswā’ won’t get up, Qaswā’ won’t get up!” But the Apostle said, “Qaswā’ has not refused for such is not her nature. The one who restrained the elephants[4] is keeping her back. I swear by Him Who holds my life that if they propose anything to me which reckons with the regard due to Allah and ask me to show kindness, I will certainly accede to their request.” The Apostle then rebuked the camel which at once sprang up on her legs, but changed her direction and started off towards Hūdaybiyyah. She came to a halt in an expanse at the end of which there was a ditch that contained but little water. Certain persons complained to the Apostle that they were thirsty. He took out an arrow from his quiver and asked them to throw it in the ditch. Thereupon water gushed forth and everyone drank to their satisfaction.[5]
IRRITATION OF THE QURAYSH
The Quraysh vacillated when they learned that the Apostle had pitched his camp so near Makkah. But as the Prophet had no intention of fighting the Quraysh, he thought it fit to send one of his companions to remove their disquiet. He sent for ‘Umar to order him to go to Makkah, but ‘Umar said, “O Apostle of God, there is none of Banū ‘Adi ibn Ka’b in Makkah who would protect me in case the Quraysh decide to lay hands on me.” “Umar also suggested that ‘Uthmän be sent as his entire clan was there and he could very well deliver the message. ‘Uthmän was then summoned by the Apostle and sent him to the Quraysh to tell them that he had not come to war but merely to perform the umrah}. The Prophet also asked ‘Uthmän to invite the Quraysh to Islam and to bring cheer to the believing men and women still in Makkah with the glad tidings that God was about to make their religion victorious when they no longer would need to conceal their faith.[6]
LOVE PUT TO TRIAL
‘Uthmän went to Makkah and delivered the message of the Apostle to Abū Sufyan and other leaders of the Quraysh. After the Makkans had heard the message that ‘Uthmän had brought them they said, “If you want to go round the Holy Sanctuary you may do so.” ‘Uthmän, however, replied, “I won’t do so until the Apostle has gone round the Ka’bah.”[7] After his return from Makkah certain Muslims said to him, “Abū ‘Abdullah, you have been fortunate enough to fulfil your heart’s desire by circumambulating the Ka’bah.” “Don’t be unfair to me,” replied ‘Uthmän, “I declare by Him Who holds my life that if I were detained there for a whole year and the Prophet were to remain in Hūdaybiyyah, I would not have circumambulated the Ka’bah until the Prophet had done so. Truly, the Quraysh did invite me to circumambulate the House of God, but I declined.”[8]
THE PLEDGE OF RIDWÄN
The Apostle was misinformed that ‘Uthmän had been killed. He summoned the people to take an oath to avenge ‘Uthmän’s death. Everybody gathered round the Apostle impatiently. Standing under the shade of a tree, the Apostle took the oath one by one from the fourteen hundred standing round him. Not one failed to take the oath and at last the Apostle struck one of his hands on the other, saying, “This is the pledge on behalf of ‘Uthmän.”[9] Thus was the pledge of Ridwän taken under an acacia which finds mention in the Qur’an:
Alläh was well pleased with the believers when they swore allegiance unto you beneath the tree, and He knew what was in their hearts, and He sent down the peace of reassurance on them, and has rewarded them with a near victory.[10]
PARLEYS, CONCILIATION AND ACCORD
The deadlock still lingered on when Budayl ibn Warqā’ of the tribe of Khuzā’ah suddenly appeared with a few of his clansmen to straighten out the impasse. He asked the Apostle, “What have you come for?”
“We have come to perform the ‘umrah,'” replied the Apostle. “The Quraysh are already wrecked by war. It they agree I will make peace with them for a specified period and they should grant my companions and me safe passage. If they want they may ally themselves with the group others have joined and this would give them a respite. But if nothing is acceptable to them except war, then by Him Who holds my life, I will fight them until I lose my head or Allah makes His religion victorious.”
Budayl ibn Warqā’ passed on to Quraysh what he had heard from the Messenger of God. “Urwah ibn Mas’ūd al-Thaqafi who happened to be present on the occasion, advised the Quraysh that they ought to accept the terms proposed by the Apostle for they were absolutely reasonable. He also suggested that he would himself meet the Prophet to which the Quraysh agreed. “Urwah went to the Prophet to discuss the matter with him but he also kept his eyes open to watch the behaviour of the Companions towards the Apostle. He noticed that if the Apostle spat, his Companions ran to get it on their hands and rubbed it on their faces. If he asked for anything, they vied to comply with his order. If he performed ablution, they struggled to get the water he had used and if he spoke, everybody listened with rapt attention. None dared even to look straight into his eyes. When “Urwah went back to the Quraysh, he said, “I have been to the courts of the kings and have seen the splendour of Caesar and Chosroes and the Negus, but never have I seen any king so revered as Muhammad by his Companions.”[11] He gave the details of his discussion with the Apostle and again advised the Quraysh to accept the terms offered to them.
THE TREATY OF PEACE
In the meantime another man of Banū Kinānah, Mikraz ibn Hafṣ, arrived in Makkah. He confirmed what the earlier emissaries had told the Quraysh and so they decided to send Suhayl ibn ‘Amr to negotiate the terms of treaty. As soon as the Apostle saw him coming, he said, “Given that they have sent this man, it seems they want peace.” The Apostle also asked to prepare a draft of the agreement.[12]
EXEMPLARY MODERATION AND PRUDENCE
The Apostle summoned ‘Ali and told him to write: “In the name of Allah, the Beneficent (ar-Rahmān), the Merciful (ar-Rahim).” Suhayl protested, “I do not recognise al-Rahmān, but write as the custom goes.” The Prophet then told ‘Ali, “Write: In Thy name, O Allah.” Certain Muslims demurred, “No, We must write: In the name of Allah, the Beneficent, the Merciful.” But the Prophet said again, “Let it be: In Thy name, O Allah.”
Then the Apostle asked ‘Ali to write: “This is what Muhammad the Messenger of God has decided.” Suhayl again objected, “I swear by God, if we had witnessed that you were God’s messenger we would not have turned you away from the House of God nor fought with you. You should write: Muhammad ibn ‘Abdillah.”
“I am God’s Messenger even if you disbelieve me,” replied the Prophet, but asked ‘Ali to rub out what he had written earlier. “By God, I cannot do it,” replied ‘Ali.
The Apostle, however, asked ‘Ali to point out the place to be rubbed out. ‘Ali pointed it out to the Apostle who erased it.[13]
TREATY OR TRIAL
The Apostle started dictating the clause: “‘The agreement is made that the Quraysh shall not hinder the passage of Muslims to the House of God and shall allow them to circumambulate it.'” Suhayl again raised an objection: “I fear the Arabs would say that we have been pliant to you in making this agreement. You can circumambulate the Ka’bah next year.” The Prophet agreed to include the clause in the treaty.
Suhayl now made bold to say, “If one of us goes over to you, he shall be returned to us even if he professes your religion.” The Muslims jumped up saying, “What! How can we return one who seeks our shelter as Muslim?”
The contentious argument was still going on when Abū Jandal, Suhayl’s son, appeared in chains. He had escaped from Makkah and had come to the
Apposite straggling in fetters by a rugged, rocky track between the passes. Suhayl lost no time to assert, “Muhammad, this is the first man I demand from you under the Treaty.” The Apostle replied, “But the treaty is still being written and has not become final.” Suhayl was upset. He huffed, “If this is so, then I am not prepared to make any treaty with you.” The Apostle said again, “Let him go for my sake,” but Suhayl refused. He said, “I will not allow him to go even for your sake.” Now, the Apostle replied, “Then do as you please.” Suhayl was still foaming at the mouth. He retorted, “I have nothing to do.”
Grieved to hear it, Abū Jandal said plaintively, “I have come as a Muslim to you and I am being returned to the polytheists. Do you not see what they are doing to me?” Abū Jandal had been put to severe torture for the sake of his faith.[14] The Apostle returned Abū Jandal as demanded by his father.
The Treaty concluded between the Muslims and the Quraysh provided that both the parties would observe a ten-year truce so that men might live in peace and that no party would lift its hand against the other during the period. Another condition of the treaty was that if anyone from the Quraysh came over to the Apostle without the permission of his guardian he would be returned to them, but if any one of those with the Apostle escaped to Quraysh, they would not be bound to return him. Yet another provision stipulated that anyone who wished to enter into a bond and security with the Apostle would be permitted to do so and, likewise, that anybody could come to a similar agreement with Quraysh.[15]
FAITH PUT TO TRIAL
The terms of agreement and the obligation to return without performing ‘umrah plunged the Muslims into profound gloom. It seemed incredible to them how the Messenger of God had agreed to those seemingly ignominious terms. So dismayed were they that ‘Umar went as far as to speak his mind. He stepped up to Abū Bakr and asked him, “Did the Apostle not tell us that we would repair to the house of God and go round it?” “Yes”, replied Abū Bakr, looking calmly at the distressed face of his friend, “but did he tell you that you would go to the House of God and go round it this very year?”[16]
Having concluded the treaty, the Apostle sacrificed the animals and had his head shaved. The Muslims sat with long faces for they felt beaten and crushed at being prevented from visiting Makkah and circumambulating the Ka’bah, but when they saw the Prophet performing the rites, they rushed to follow him in sacrificing the animals and shaving their heads.
IGNOMINIOUS PEACE OR SIGNAL VICTORY
The Apostle then broke camp to return to Madinah. He was still on his way when God confirmed that the truce of al-Hūdaybiyyah was not a setback but a signal victory.
Lo! We have given you (Muhammad) a signal victory. That Allah may forgive you of your sin, that which is past and that which is to come, and may perfect His favour unto you, and may guide you on a right path. And that Allah may help you with strong help.”[17]
“Umar asked the Prophet, “Is it a victory, O Apostle of God?” The Apostle replied, “Yes.”[18]
FAILURE OR SUCCESS
Not long after the Apostle had arrived in Madinah, Abū Basīr ‘Utbah ibn Usayd, broke away from the Quraysh and escaped to him. He was followed by two emissaries of the Quraysh who sought to bring him back. They reminded the Apostle of the pledge given by him and he promptly handed over Abū Basīr to them. However, on his way back to Makkah, Abū Basīr got clear of his guards and fled to the coast. Later on, Abū Jandal and some seventy Muslims persecuted by the Makkans also made good their escape and joined Abū Basīr at the sea shore where they established themselves on the road taken by Quraysh for their commerce with Syria. Abū Basīr’s band now sought out the Qurayshi caravans, robbed their property and spread fear by killing any Qurayshite that came into their power. Once again the trade of Makkah was endangered. Things got so bad that the Quraysh wrote to the Apostle, begging him by the ties of their kinship to him, to recall these highwaymen to Madinah and pledged to demand no more of those who escaped to him in future.[19]
THE TREATY TURNS TO VICTORY
The event that followed established the truce of Hūdaybiyyah as a decisive step in gaining victory after victory for Islam. The trader-statesmen of Makkah had gloated over their success in extracting undue concessions from the Apostle, while the Muslims, on their part, had been led to accept the seemingly inglorious terms of the treaty simply because of their strong faith in the Apostle. Both parties soon found Islam making rapid strides in the Arabian Peninsula. It opened the door to the occupation of Makkah and, before long it became possible to send deputations to invite Caesar, Chosroes and the Negus to accept Islam. The revelation of God had come to pass:
Though it is hateful unto you; but it may happen that you hate a thing which is good for you, and it may happen that you love a thing which is bad for you. Allah knows, you know not.[20]
One of the advantages issuing from the truce was that the Muslims were no longer reckoned as exiles and outlaws, but regarded as a community worthy of the attention of the Quraysh with whom they had made a treaty as equals. The alliance conceded the rightful place to the Muslims they deserved in the Arabian body politic, and perhaps even more important was the atmosphere of peace and tranquillity. The unending war of attrition so long carried on by the Muslims for their existence had been dissipating their vigour and strength; peace could now be availed of to take the message of Islam to the non-hostile or rather ambivalent tribes of the desert. The truce provided an opportunity for the Muslims to meet and indulge in conversation and discussion with the tribes thus far hostile and antagonistic to them, and this allowed the latter to appreciate the beauties and virtues of Islam. They now began to discover how people who ate the same food, wore the same clothes and spoke the same language, and were born and brought up in Makkah like them, had, in a few years been transformed into a new class of people disdaining the corruption of polytheism and idol worship, hating tribal pride, vengeance and lust for blood and pillage and had begun to take the path of virtue and justice. They could now clearly see that this change of heart had been brought about by the teachings of Islam and the guidance of the Apostle of God.
Thus, within a year of the truce, and even before Makkah had been captured by the Muslims, as many Arabs embraced the faith of the Prophet as had not entered Islam during the last fifteen years.
“There was never a victory in Islam,” says Ibn Shihab az-Zuhri, “greater than this. When the armistice came and war laid down its burdens, people began to meet in safety and converse together. And there was no intelligent man apprised of Islam who did not enter it. Within two years of the truce as many as those that had entered it before embraced Islam, or even more.[21]
Ibn Hishām says, “Az-Zuhri’s assertion is demonstrated by the fact that the Apostle went to Hūdaybiyyah with 1,400 men according to Jābir ibn ‘Abdillāh but two years later the Apostle marched with 10,000 men for the conquest of Makkah.”[22]
Those Muslims who had been left behind in Makkah for one reason or the other were harassed and persecuted by the Quraysh, but now they succeeded, after the conclusion of the treaty, to convert a considerable number of young men to their faith until the Quraysh began to consider them as a new menace. These young men joined the band of Abū Basir which proved itself to be a new sword-arm of Islam, even more dangerous to the Quraysh than the open warfare with Madinah. Finally, the Quraysh were forced to beg the Apostle to call these men to Madinah. To this the Apostle agreed, and thus ended the distress of these poor men. All this came to happen as a result of the treaty of Hūdaybiyyah.[23]
The attitude of peace and amity displayed by the Apostle on this occasion, which also demonstrated his exemplary patience and moderation, did not fail to impress the tribes that joined their faith to Islam. They were led to hold a high opinion of Islam and to love and revere it, which, by itself, created a healthy atmosphere for its rapid expansion without any conscious effort on the part of the Prophet or the Muslims.
KHĀLID IBN AL-WALÎD AND ‘AMR IBN AL-‘ĀṢ
The treaty of Hūdaybiyyah also won the hearts. Khālid ibn al-Walid was the promising general of the Quraysh army who handled sword and lance with the same dexterity as he did the troops. Soon after the truce had been signed at Hūdaybiyyah he accepted Islam and was conferred the title of the “Sword of Allāh” by the Apostle. Khālid proved himself worthy of the title as the conqueror of Syria.
‘Amr ibn al-‘ĀṢ was another striking commander who subsequently became the celebrated conqueror of Egypt. He, too, accepted Islam along with Khālid ibn Walid when both of them called upon the Apostle at Madinah shortly after the treaty of Hūdaybiyyah.[24]
***
[1] See the Commentary on Sarah Fath, verse 27, in Ibn Kathir.
[2] Zād al-Mdād, vol. I. p. 380, Ibn Hishām, vol. II. p. 308.
[3] A village between Makkah and Madinah.
[4] The reference is to the elephants Abraham had brought for an attack on Makkah.
[5] Zād al-Mdād, vol. I. p. 381.
[6] Ibid.
[7] Ibn Hishâm, vol. II, p. 315.
[8] Zād al-Ma’a’d, vol. I, p. 382.
[9] Ibid.
[10] Qur’ān 48:18.
[11] Zād al-Ma’a’d, vol. I, p. 382.
[12] Ibn Hishām, vol. II, p. 316; Bukhāri.
[13] Muslim: Kitāb al-jihād wa’s-siyar.
[14] Zad al-Ma’ad, vol. I, p. 383; Bukhāri: Bāb ash-shurūṭ fi’l-jihād.
[15] Ibn Hisham, vol. II, pp. 337-18.
[16] Bukhāri, Bāb al-shurūṭ fi’l-jihād wa’l-masāliḥ
[17] Qur’ān 48:1-3.
[18] Muslim: Kitāb al-Jihād, section on the Treaty of Hūdaybiyyah.
[19] Zād al-Ma’ād, vol. I, p. 384.
[20] Qur’ān 2:216.
[21] Ibn Hishâm, vol. II, p. 322.
[22] Ibid.
[23] Zād al-Ma’ād, vol. I, pp. 38-89.
[24] Ibn Hishâm, vol. II, pp. 277-78.
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