Al-Hudaibiya 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.” [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 (Peace be upon him) 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.
Qhad 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him), 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) and said: “Aren’t you the true Messenger of Allâh?” The Prophet (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him), “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 (Peace be upon him) had told him. In due course the Chapter of Victory (48th) was revealed saying:
•“Verily, We have given you [O Muhammad (Peace be upon him)] a manifest victory.” [48:1]
The Messenger of Allâh(Peace be upon him) 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.
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 (Peace be upon him) said, “Quraish has given us its own blood.”
Courtesy: http://www.muhammad.net/biographies-mainmenu-38/14-ar-raheeq-al-makhtum/665-delegations-and-expeditions-following-al-muraisi-ghazwah.html
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.” [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 (Peace be upon him) 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.
Qhad 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him), 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) and said: “Aren’t you the true Messenger of Allâh?” The Prophet (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him), “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 (Peace be upon him) had told him. In due course the Chapter of Victory (48th) was revealed saying:
•“Verily, We have given you [O Muhammad (Peace be upon him)] a manifest victory.” [48:1]
The Messenger of Allâh(Peace be upon him) 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.
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 (Peace be upon him) said, “Quraish has given us its own blood.”
Courtesy: http://www.muhammad.net/biographies-mainmenu-38/14-ar-raheeq-al-makhtum/665-delegations-and-expeditions-following-al-muraisi-ghazwah.html
Al-Hudaibiyah Treaty (Dhul Qu‘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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) consulted his Companions, who were of the opinion that they would fight none unless they were debarredfrom 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 (Peace be upon him) 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 (Peace be upon him), 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him). In the course of discussion he said to the Prophet (Peace be upon him): “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 (Peace be upon him) showed him. He returned and conveyed to Quraish his impression that those people could not forsake the Prophet (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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.” [48:24]
Time passed. Negotiations went on but with no results. Then the Prophet (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) that they would sacrifice their lives to avenge the death of their Companion and stand firmly by their master, Muhammad (Peace be upon him), 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 (Peace be upon him) 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 (Peace be upon him)] under the tree.” [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 (Peace be upon him) 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 to join Muhammad (Peace be upon him), 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 (Peace be upon him) 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 (Peace be upon him), 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 (Peace be upon him), 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) ordered his Companions to slaughter their sacrificial animals, but they were too depressed to do that. The Prophet (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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 (Peace be upon him) 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).” [2:196]
Meanwhile some believing women emigrated to Madinah and asked the Prophet (Peace be upon him) 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 …” [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 …” [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.
Courtesy: http://www.muhammad.net/biographies-mainmenu-38/14-ar-raheeq-al-makhtum/665-delegations-and-expeditions-following-al-muraisi-ghazwah.html
A Manifest Victory
Compiled by Shawana A Aziz
"Verily, We have given you a manifest victory."
In this Article...
Why did Allah call the unjust peace treaty of al-Hudaibiyah, 'A Manifest Victory'?
What was the Wisdom of Allah behind establishing a peace treaty between the Muslims and the disbelievers?
What were the consequences of this unjust peace treaty?
"Verily, We have given you a manifest victory."
References: Ar-Raheeq ar-Makhtoom by Safi-ur-Rahmaan Mubarakpuri,
The History of Islam by Akbar Shah Najeebabadi, Tafseer Ibn Katheer, and others
It was about the sixth year after Hijrah, in the month of Shawwal, Allah's Messenger (sallallahu alaihe wa-sallam) was shown in a dream that while the Muslims were still living in al-Medina, they had entered the Holy city of Makkah and were performing the rites of Umrah (lesser pilgrimage). Their heads were being shaved and hairs were cut. Allah's Messenger (sallallahu alaihe wa-sallam) immediately informed his Companions about the dream. The Sahabah were overwhelmed with happiness because they had been away from the House of Allah for six year and greatly wished to make pilgrimage. Dreams of the Prophets are true visions and revelation from Allah. The Sahabah knew that Allah, the Exalted, had fulfilled their desire to perform Hajj.
The Prophet (sallallahu alaihe wa-sallam) along with his 1,400 - 1,500 Sahabah left for Makkah in Dhul-Qidah, wearing ihram and taking with them seventy camels for sacrifice. They carried no weapons, except a sheathed sword for protection.Even though, the Arab Pagans did not possess any Divine Book, neither did they follow any Messenger and were surrounded by polytheist practices; they had immense respect for the House of Allah (Ka'bah). It was part of their culture and tradition to regularly perform Hajj and for the same purpose, people from distant places visited Makkah in the month of Dhul-Hijjah and were greatly welcomed by the Quraysh. However, when the Quraysh heard about the Prophet's approaching to Makkah, they gathered a large number of people to stop the Muslims, even though they had no right to do, especially since the Muslims showed no desire to harm them.
When the Muslims arrived at a place called, Dhi Hulaifa, the Prophet (sallallahu alaihe wa-sallam) sent a man towards Makkah to inquire about the situation. The man reported that the road to Makkah was blocked by the slaves of Quraysh and a huge army gathered to stop their way. The Prophet (sallallahu alaihe wa-sallam) consulted with his Companion and they all decided not to fight except if they were prevented from performing their rites of Umrah. Abu Bakr (radiyallahu anhu) said: "Allah and His Messenger know that we only came to perform Umrah, not to fight anyone. However, anyone who tries to prevent us from reaching the House, we will fight them." The Prophet (sallallahu alaihe wa-sallam) said: "Go forth, in the Name of Allah, the Exalted."
But the Quraysh had already decided to cease the Muslims from entering into Makkah; they dispatched Khalid Ibn Waleed (who was still a disbeliever) with two hundred horsemen to attack the Muslim surprisingly during the Dhuhr (afternoon) Salaat. But Allah, the All Wise, revealed the orders of 'The Prayer of Fear' and thus Khalid could not harm the Muslims.
The Muslims proceeded towards Makkah and halted at the well of al-Hudaibiyah. The Quraysh sent delegates to communicate with the Prophet r, all of whom returned saying that the Prophet (sallallahu alaihe wa-sallam) had come only to perform the pilgrimage and had no intention to fight. Allah's Messenger (sallallahu alaihe wa-sallam) had also offered the Quraysh to make a truce, he (sallallahu alaihe wa-sallam) said: "We have not come to fight anyone, but to perform Umrah. No doubt, war has weakened Quraysh and they have suffered great losses. So, if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and others. If I have victory over those infidels, Quraysh will have the option to embrace Islam as the other people do, if they wish. They will at least get strong enough to fight. But if they do not accept the truce, by Allah, in Whose Hands is my soul, I will fight with them defending my cause until I get killed, but (I am sure) Allah will definitely make His cause victorious."
One of the delegates after returning from the Prophet and witnessing the Sahabah's love and obedience to Allah's Messenger (sallallahu alaihe wa-sallam) expressed: "O people of Quraysh! I have been to the magnificent royal courts of Rome and Persia, but nowhere did I witness any ruler as dear to his people as Muhammad (sallallahu alaihe wa-sallam) is to his followers. His Companions have such deep love and high regard for him that when he performs ablution; they struggle to get the water he used and don't let it fall on the ground. If he speaks, everybody listen to him with complete attention, nobody even dares to look straight into his eyes (due to respect). They can't leave Muhammad (sallallahu alaihe wa-sallam) at any cost. Accept what Muhammad (sallallahu alaihe wa-sallam) has explained to you, and strike a peace deal with him." But the Quraysh thought that allowing the Muslims to enter Makkah would mean disgrace and humiliation for their tribe. Negotiations went on but with no results!The Prophet (sallallahu alaihe wa-sallam) then sent Uthman Ibn Affan (radiyallahu anhu) to consult with the chiefs of the Quraysh. Uthman (radiyallahu anhu) met Abu Sufyan and other chiefs of the Quraysh and assured them that they would peacefully leave Makkah after they have performed Umrah but the Quraysh refused. They instead offered Uthman to perform Tawaaf around the Ka'bah; "We give you the permission to go around Ka'bah." "How is it possible that I circumambulate while the Prophet is denied of it," replied Uthman rejecting their offer. The Quraysh became furious and kept him waiting in Makkah. However, the Prophet (sallallahu alaihe wa-sallam) and the Muslims were told that Uthman was martyred. The Prophet (sallallahu alaihe wa-sallam) said: "We shall not leave this place without avenging the murder of Uthman." The Muslims were also enraged because one of their brothers in Faith was unjustly martyred by the disbelievers, they took an oath upon the hands of Allah's Messenger (sallallahu alaihe wa-sallam) to avenge the death of Uthman and not turn away from the battlefield even if death arrived. This pledge is known 'Bait ar-Ridhwan' (The Oath of Loyalty).
Allah said being pleased with the Sahabah: "Verily, those who give pledge to you (O Muhammad r), they are giving pledge to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm; and whosoever fulfills what he has the covenants he makes with Allah, He will bestow on him a great reward." [Soorah al-Fath (48): 10]
Jabir (radiyallahu anhu) said: "On the day of Hudaibiyah, we were one thousand and four hundred and the Messenger of Allah (sallallahu alaihe wa-sallam) said to us, "Today, you are the best people on the earth." [Saheeh Muslim (no. 4811)] Imam Ahmad recorded that Jabir said that the Messenger of Allah (sallallahu alaihe wa-sallam) said: "None among those who gave the pledge under the tree shall enter Hell-Fire." [Musnad Ahmad (vol. 3, no. 350)]Additional Benefit: Scholars mention the incident of 'Bayt ar-Ridhwan', to refute the false belief that Allah's Messenger (sallallahu alaihe wa-sallam) knew the Unseen (Ghayb). If Allah's Messenger (sallallahu alaihe wa-sallam) had the knowledge of the unseen 'Bayt ar-Ridhwan' would not have taken place since Uthman was neither killed nor harmed but only kept waiting in Makkah by the disbelievers to fool the Muslims.When the Quraysh saw the firm determination of the Muslims to die for the revenge of their brother and their love and loyalty to the Prophet (sallallahu alaihe wa-sallam); they realized that the Muslims could not be frightened or driven back by these tricks. Uthman returned back and the Quraysh agreed to make a peace treaty with the Muslims.
Allah says: "And if those who disbelieve fight against you, they certainly would have turned their backs; then they would have found neither a protector nor a helper."
Imam Ibn Katheer (rahimahullah) writes, 'Allah gives glad tidings to His believing slaves that had the idolaters fought them, Allah would have given victory to His Messenger, and His faithful servants. Then the army of the disbelievers would have been defeated and would have deserted the battlefield and fled. They would not have found any helper or supporter, because they were fighting Allah, His Messenger (sallallahu alaihe wa-sallam) and his faithful party.
Allah said: "That has been the way of Allah already with those who passed away before. And you will not find any change in the way of Allah." Means this is the way Allah deals with His creation. Whenever faith and disbelief meet any distinguishing junction, Allah gives victory to faith over disbelief, raises high truth and destroys falsehood. For instance, Allah helped His loyal faithful supporters during the battle of Badr and they defeated the idolaters, even though the Muslims were few in number and had very less weapon and the idolaters were large in number and were loaded with weaponry." Thus, even today, when the disbelievers seek to harm the Muslims and cause destruction; the Muslims are required to harbor strong faith in Allah, and trust in Him. Allah will certainly triumph the faith over disbelief.
Suhail Ibn Amr was sent as the next delegate to discuss the terms of peace treaty. The Prophet (sallallahu alaihe wa-sallam) called Ali (radiyallahu anhu) to prepare a draft of agreement. Ali started with the words, 'Bismillah ar-Rahmaan ar-Raheem' (In the Name of Allah, the Most Beneficent, the Most Merciful), upon which Suhail objected: 'We do not recognize Rahmaan, write 'Bismika Allahumma' (In Your Name, O Allah!).' as was their custom.
The Prophet (sallallahu alaihe wa-sallam) agreed for that and said: 'Let it be (as he says).' Then he (sallallahu alaihe wa-sallam) dictated, 'this is a peace treaty, which Muhammad (sallallahu alaihe wa-sallam), the Messenger of Allah has agreed with Suhail Ibn Amr.'
Suhail again objected saying, 'Had we witnessed you as the Messenger of Allah, we would not have turned you away from the House of Allah, nor fought with you. You should write Muhammad Ibn Abdullah (Muhammad (sallallahu alaihe wa-sallam), the son of Abdullah).' "I am Allah's Messenger, even if you disbelieve in me," replied the Prophet and asked Ali (radiyallahu anhu) to rub out what he had written.
'By Allah, I cannot do it.' replied Ali (radiyallahu anhu). The Prophet (sallallahu alaihe wa-sallam) in the larger interest of Islam, gave no importance to trivial details, he erased the words himself and dictated, "Muhammad (sallallahu alaihe wa-sallam), the son of Abdullah."
Imam Bukharee (rahimahullah) recorded in his Saheeh in 'The Book of Conditions,' the terms of the peace treaty, "…The Prophet (sallallahu alaihe wa-sallam) said to Suhail, "On the condition that you allow us to visit the House so that we may perform Tawaaf around it."
Suhail said: 'By Allah, we will not, so as not to give the Arabs a chance to say that we yielded to your pressure, but we will allow you next year." So, the Prophet had that written.
Then Suhail said: 'We also lay down the condition that you should return to us whoever comes to you from us, even if he embraced your religion.'
The Muslims protested, 'Glorified by Allah! How can a person be returned to the idolaters after he has become a Muslim?' At this time, Abu Jandal, the son of Suhail himself, who was put in chains and severely tortured for accepting Islam, came from the valley of Makkah and fell down among the Muslims. He showed great desire to be taken to al-Medina. The Prophet (sallallahu alaihe wa-sallam) and the Sahabah felt pity and tried to take Abu Jandal with them, but Suhail cried: "To signify that you are faithful to your contract, an opportunity has just arrived." The Prophet (sallallahu alaihe wa-sallam) said: "But the treaty was not signed when your son entered the camp." Suhail burst out saying: "but the terms of treaty were agreed upon.'
On one side, Abu Jandal was shouting and crying: 'O Muslims! Will I be returned to the polytheists although I have come as a Muslim?' but on the other hand, the faithful engagement was also necessary. The Prophet (sallallahu alaihe wa-sallam) wanted to release Abu Jandal but he also had to honor his words. He consoled Abu Jandal and said: "Be patient, submit yourself to the Will of Allah. Allah will provide 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 Allah. We, therefore, cannot break the treaty."
The following were the full terms of the treaty:(a) The Muslims shall return this year and come back next year to perform the pilgrimage, and they will not stay in Makkah for more than 3 days.(b) The Muslims shall not carry any weapons, except a sheathed sword.(c) War activities will be suspended for ten years, during which both will live in security and not raise sword against the other.(d) If anyone from the Quraysh goes over to Muhammad (sallallahu alaihe wa-sallam) without his guardian's permission, he should be returned back to the Quraysh, but anybody of Muhammad's (sallallahu alaihe wa-sallam) followers returns to Quraysh, he will not be sent back.(e) Any tribe of Arabia is free to join the treaty with Muhammad (sallallahu alaihe wa-sallam) or with the Quraysh.
The conditions were unjust but the Messenger of Allah (sallallahu alaihe wa-sallam) accepted them all, even though the Sahabah (sallallahu alaihe wa-sallam) disliked it. Umar Ibn Khattab said: "I went to the Prophet and said: 'Are you not truly the Messenger of Allah (sallallahu alaihe wa-sallam)?' The Prophet said: 'Yes, indeed.' I said: 'Is not our cause just and the cause of the enemy unjust?' The Prophet said: 'Yes.' I said: 'Then why should we be humble in our religion?' He (sallallahu alaihe wa-sallam) said: "I am Allah's Messenger (sallallahu alaihe wa-sallam) and I do not disobey Him, and He will make me victorious." I said: 'Did you not tell us that we would go to the Ka'bah and perform Tawaaf around it?' He (sallallahu alaihe wa-sallam) said: "Yes, but did I tell you that we would visit the Ka'bah this year?' I said: 'No.' He said: "So you will visit it and perform Tawaaf around it."
Umar further said: "I went to Abu Bakr and said: 'O Abu Bakr! Is not he truly the Messenger of Allah (sallallahu alaihe wa-sallam)?' He replied: 'Yes.' I said: 'Is not our cause just and the cause of the enemy unjust?' He said: 'Yes.' I said: 'Then why should we be humble in our religion?' He said: "O you man! Indeed, he is Allah's Messenger (sallallahu alaihe wa-sallam) and he does not disobey Allah, he is on the right path." I said: 'Did he not tell us that we would go to the Ka'bah and perform Tawaaf around it?' He said: "Yes, but did he tell you that you would visit the Ka'bah this year?' I said: 'No.' He said: "You will go to the Ka'bah and perform Tawaaf around it." Umar says: "I performed many good deeds as expiation for the improper questions I asked them.'
When the peace treaty was written down, Allah's Messenger (sallallahu alaihe wa-sallam) said to his companions: "Get up and slaughter your sacrifices and have you heads shaved." One of the Companions of Allah's Messenger (sallallahu alaihe wa-sallam) relates: 'By Allah none of them got up, and the Prophet (sallallahu alaihe wa-sallam) repeated his order thrice. When none of them got up, he left them and went to Umm Salamah (radhi allahu anha) (the Prophet's wife) and told her of the people's attitude towards him. Umm Salamah said: 'O Prophet of Allah! Do you want your order to be carried out? Go out and don't say a word to anybody until you have slaughtered your sacrifice and call your barber to shave your head.' The Messenger of Allah (sallallahu alaihe wa-sallam) did as Umm Salamah suggested. Seeing the Messenger of Allah (sallallahu alaihe wa-sallam), the Companions got up, slaughtered their sacrifices and started shaving the heads of one another. There was so much of a rush and sadness that there was a danger of killing each other…" Allah fulfilled the Prophet's VisionAllah says: "Indeed, Allah shall fulfill the true vision which He showed to His Messenger in very truth. Certainly, you shall enter al-Masjid al-Haraam, if Allah Wills, secure, (some) having your heads shaved, and (some) having you hair cut short, having no fear." [Soorah al-Fath (48): 27]
When the month of Dhul-Hijjah came, the seventh year of Hijrah, the Prophet (sallallahu alaihe wa-sallam) accompanied by those who were with him at al-Hudaibiyah went to Makkah for Umrah. The Prophet (sallallahu alaihe wa-sallam) and the Companions approached al-Makkah reciting the Talbiyah aloud. The leaders of the disbelievers left Makkah so that they would not have to look at the Prophet and his Companions, out of rage and anger; rest of the people sat on the pathways and house roofs watching the Prophet (sallallahu alaihe wa-sallam) and his Companions.
Abdullah Ibn Abbas said: "When Allah's Messenger and his companions came to Makkah, the fever of Yathrib (al-Medina) had weakened and bothered them. The idolaters circulated the news that a group of people were coming to them and that they had been weakened and bothered by the fever of Yathrib… Allah conveyed to His Prophet what the idolaters said, so he ordered his companions to do Ramal (run) in the first three rounds, so that the idolaters witness their strength. The companions did Ramal in the first three rounds. He also ordered them to walk normally between the two corners, for from there the idolaters would not be able to see them. The Prophet (sallallahu alaihe wa-sallam) did not order them to do Ramal in all the rounds of Tawaaf out of pity for them. The idolaters commented, 'Are these the people who you claimed were weakened by the fever. They are stronger than so and so!" [Saheeh Muslim] A MANIFEST VICTORYWhen Allah's Messenger (sallallahu alaihe wa-sallam) was on his way back to al-Medina after the peace treaty, Allah, the Exalted, declared the peace treaty of al-Hudaibiyah, 'A Manifest Victory,' "Verily, We have given you a manifest victory." [Soorah al-Fath (48): 1]Allah's Messenger (sallallahu alaihe wa-sallam) said upon its revelation, "Tonight, an Ayah, that is dearer to me than all the earth carries, was revealed to me.' [Musnad Ahmad]
Imam Ibn Katheer (rahimahullah) writes in the Tafseer of the verse, "Indeed, Allah was pleased with the believers when they gave the pledge to you under the tree, He know what was in their hearts, and He sent down As-Sakinah upon them, and He rewarded them with a near victory." [Soorah al-Fath (48): 18] "(the above verse is) in reference to the goodness that Allah, the Exalted, and Most Honored caused to happened to the Companions on account of the peace treaty between them and the disbelieving enemies. Ever after that, the Companions gained abundant, general and continuous benefits and accomplishments, leading to the conquest of Khaibar and Makkah, and then the various surrounding provinces and areas. They earned tremendous glory, triumphs and an elevated and honorable status in this life and in the Hereafter…"
The wisdom of Allah behind the peace treaty of al-Hudaibiyah and Allah's calling it, 'A Manifest Victory' revealed shortly after the truce. According to the terms of the treaty, the Quraysh showed no interest in the religion of people outside Makkah. So, the Muslims now had the opportunity to openly and freely call people to Islam and preach the faith. And within two years double the number of people entered Islam ever before. When Allah's Messenger (sallallahu alaihe wa-sallam) returned back from al-Hudaibiyah, he had only 1,400-1,500 companions but when he returned back to liberate Makkah after two years, he had with him 10,000 men.
The unjust condition laid down by the Quraysh that the Muslims should return back whoever comes to them from the Quraysh, even if he has embraced Islam, which was most objectionable by the Muslims and was seemingly in the favor of the Quraysh was later on terminated by the Quraysh themselves!!Allah, the Exalted, caused the Muslims in Makkah to escape the disbelieving pagans, just as Allah's Messenger (sallallahu alaihe wa-sallam) had consoled Abu Jandal saying: "Be patient, submit yourself to the Will of Allah. Allah will provide you and your helpless companions' relief and means of escape…"
It was impossible that the Muslims who were sent back to al-Medina would leave the blessing of Islam or become apostates after suffering hardships and openly declaring Islam. After the Muslims returned back to al-Medina, Abu Bashir, who had already professed Islam in Makkah escaped and reached al-Medina for shelter. The Quraysh sent two men to bring him back and the Prophet (sallallahu alaihe wa-sallam) sent him back. On the way back, Abu Bashir said to one of the men, 'Your sword appears to be of the highest quality.' Hearing this, another guard unsheathed the sword and began to admire it. Abu Bashir said: 'Let me see the sword.' He gave it to Abu Bashir without the least concern. Abu Bashir struck him with the sword so hard that his head fell on the ground. The other guard fled towards al-Medina and Abu Bashir followed him. When he reached the Prophet (sallallahu alaihe wa-sallam), he said: 'Your obligation is over and Allah has freed you from it. You duly handed me over to the men and Allah has rescued me from them." The Prophet (sallallahu alaihe wa-sallam) said: "He would have kindled a war if there had been others with him."
Abu Bashir knew he would be again handed over to the disbeliever so he fled from al-Medina and went to the seacoast. When Abu Jandal Ibn Suhail knew about him, he too escaped from al-Medina and joined Abu Bashir. Similarly, whoever embraced Islam would join them until they grew so strong that they soon began to intercept the Quraysh caravans as revenge. The situation got so worse and out of control that the Quraysh requested Allah's Messenger (sallallahu alaihe wa-sallam) to terminate the condition, and asked him to send for the group to join the Muslims in al-Medina. The unjust condition was thus proved to be a source of destruction for the disbelievers and a blessing for the Muslims.
Also, the conquest of Makkah (two years after the truce) was the fruit of the peace treaty of al-Hudaibiyah. The Quraysh did not keep up with the terms of the peace treaty and along with Banu Bakr (who had joined the Quraysh in the peace treaty) in attacked Banu Khuza'ah (who had joined Allah's Messenger (sallallahu alaihe wa-sallam) in the peace treaty). When Allah's Messenger (sallallahu alaihe wa-sallam) was informed, he (sallallahu alaihe wa-sallam) gathered the Muslims and approached Makkah. Allah, the Exalted, granted Fath al-Makkah (Conquest of Makkah) to the Muslims.
Thus we understand the words of Abdullah Ibn Mas'oud (radiyallahu anhu) and other companions, who said: "You consider the conquering of Makkah to be al-Fath (the victory), while to us, al-Fath is the treaty conducted at al-Hudaibiyah.' [Ibn Katheer] Lessons from 'A MANIFEST VICTORY'The treaty of al-Hudaibiyah teaches us an important lesson that Allah only chooses the best for his believing slaves, even though they might look unfavorable outwardly. Allah says in the Qur'aan: "…it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows (what is best for you) and you do not."[Soorah al-Baqarah (2): 216]
The Messenger of Allah (sallallahu alaihe wa-sallam) said: "By Him in Whose Hand is my soul, Allah does not ordain a Decree for a believer but for his good; and this merit is for no one except a believer..." [Saheeh Muslim]
The treaty of al-Hudaibiyah resulted in great goodness, even though Sahabah disliked the treaty but they obeyed Allah and His Messenger (sallallahu alaihe wa-sallam). Allah said: "He knew what you knew not, and He granted besides that a near victory." [Soorah al-Fath (48): 27] meaning Allah knew the benefits and goodness of turning you away from Makkah and preventing you from entering it in the year of al-Hudaibiyah, He knew that which you had no knowledge of, "…and He granted besides that a near victory." [See Ibn Katheer]
If Allah had willed, he would have defeated the disbelievers as Allah says next, "…to Allah belong the armies of the Heavens and the earth…" but for His Great Wisdom, Allah willed peace treaty to be established. "Allah is Ever All-Knower, All-Wise." Allah further mentions some reasons behind the peace treaty, He said: "That He may admit the believing men and the believing women to Gardens under which rivers flow to abide therein forever. And He may expiate from them their sins… And that He may punish the hypocrite men and women, and also the idolaters' men and women, who think evil thoughts about Allah, for them is a disgraceful torment"
Imam Ibn Katheer (rahimahullah) writes, "…(He might those) who question the wisdom of Allah's Decision and think that the Messenger (sallallahu alaihe wa-sallam) and his companions (radiyallahu anhu) might be killed and exterminated. This is why Allah, the Exalted said, "for them is a disgraceful torment. And the Anger of Allah is upon them, and He has cursed them."
So, one must always have good expectations in Allah and trust His Decision and Judgment with regard to everything what He Decrees for the slave. Allah explains that if human beings put their complete trust in Allah, then Allah will suffice them, "Whoever trusts in Allah, will find Him sufficient. Verily, Allah will accomplish his purpose." [Soorah at-Talaq (65): 3] The Messenger of Allah (sallallahu alaihe wa-sallam) explained that the believer should always be satisfied with the Decree of Allah. He should be pleased and thankful to Allah when he is granted ease and pleasure of life. Likewise, he should become patient when calamities afflict him. He (sallallahu alaihe wa-sallam) said: "…If he (the believer) is granted ease of living, he is thankful; and this is best for him. And if he is afflicted with a hardship, he perseveres; and this is best for him." [Saheeh Muslim]
Courtesy: http://www.ahya.org/modules.php?name=Sections&op=viewarticle&artid=140
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