The Truce of Hudaybya

Khalid B. Walid And ‘amr B. Al-‘as

They treaty of Hudaybia also won the hearts. Khalid B. Walid was the promising general of the Quraishite army who handled sword and lance with the same dexterity as he did the troops. Soon after the truce had been signed at Hudaybia he accepted Islam and was conferred the title of the ‘Sword of Allah’ by the Apostle. Khalid proved himself worthy of the title as the conqueror of Syria.

‘Amr B. al-As was another dashing commander who subsequently made a name as the conqueror of Egypt. He, too, accepted Islam along with Khalid B. Walid when both of them called Islam along with Khalid B. Walid when both of them called upon Apostle at Medina shortly after the treaty of Hudaybia.1

Footnote:

1. Ibn Hisham, Vol. II, pp. 277-78

The Treaty Turns To Victory

The events that followed proved that the truce of Hudaybia was decisive step in gaining victory after victory for Islam. The trader-statement of Mecca had gloated over their part, had been led accept the seemingly inglorious terms of the treaty simply because of their faith in the Apostle. Both the parties oversoon found Islam found Islam making rapid strides in the Arabian Peninsula. It opened the door to the occupation of Mecca and, before long, it became possible to send deputation of Mecca for inviting the Caesar and the Chosroes and the Negus to accept Islam. The revelation of God had come true.

“Though it is hateful unto you; but it may be happen that ye hate a thin which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.” (Qur’an 2:216)

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 Quraish 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 tranquility. The unending war of attrition so long carried on by the Muslims for their existence, had been dissipating their vigour and strength which could now be availed of for taking the message of Islam to the unhostile or rather ambivalent tribes of the desert. The truce provided an opportunity to the Muslims to meet and indulge in conversation and discussion with the tribes thus far hostile and beauties and virtues of Islam. They now began to discover how people who ate their food, wore their dresses and spoke their language, and were born and brought up in Mecca like them, had, in a few years, been changed into new class of people disdaining the corruption of polytheism and idol worship, hating tribal pride, vengeance and lust for blood and rapine and had begun to take the path of virtue and justice. They could now clearly see that his 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, 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 al-Zuhri,” greater than this. When the armistice came and war laid down its burdens, people began to meet in safety and converse together. And no intelligent man was apprised of Islam who did not enter it. Within two years of the truce as many as those, as had entered it before, embraced Islam, or even more.”1

Ibn Hisham says, “al-Zuhri’s assertion is demonstrated by the fact that the Apostle went to Hudaybia with 1, 400 men according to jabir B. ‘Abdallah but two years later the Apostle marched with 10, 000 men for the conquest of Mecca.”2

Those Muslims who had been left behind in Mecca for one reason or the other were harassed and persecuted by the Quraish, but now they succeeded, after the conclusion of the treaty, to convert a considerable number of youngmen to their faith until the Quraish began to consider them as a new menace. These youngmen joined the band of Abu Basir which proved itself to be a new sword-arm of Islam, even more dangerous to Quraish were forced to beg the Apostle to call these men back to Medina. 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 Hudaybia.3

The Attitude of peace and amicableness displayed by the Apostle on this occasion, which demonstrated his exemplary patience and moderation, did not fail to impress the tribes which 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 wholesome atmosphere for its rapid expansion without any conscious effort on the part of the Prophet or the Muslims.

Footnotes:

1. Ibn Hisham, Vol. II, p. 322
2. Ibid.
3. Zad al-Ma’ad, Vol. I, pp. 388-89

Failure Success

Not longer after the Apostle had arrived in Madina, Au Basir ‘Utba B. Usaid broke away from the Quraish and escaped to him. He was followed by two emissaries of the Quraish to bring him back. They reminded the Apostle of the undertaking given by him and he promptly handed over Abu Basir to them. However, on his way aback to Mecca, Abu Basir got clear of his guards and fled to the sea coast. Alter on Abu Jandal and some seventy Muslims persecuted by the Meccans also made their escape themselves good escape and joined Abu Basir at the sea shore where they established themselves on the road taken by the Quraish for their commerce with Syria. The band if Abu Basir ‘Utbah now sought out the caravans of the Quraish, robbed their property and spread fear and terror killing any Quraishite that came into his power. Once again the trade of Mecca was endangered. The things got so bad that the Quraish wrote to the Apostle, begging him by the ties of their kinship to him, to recall these highwaymen to Medina and undertook to demand no more of those who escaped to him in future.1

Footnote:

1. Zad al-Ma’ad,Vol.I, p. 384

Ignonimous Peace Or Signal Victory

The Apostle then broke camp to returned to Madina. He was still in the way when God confirmed that the truce of al-Hudaybah was not set-back but a signal victory.

“Lo! We have given thee (O Muhammad) a signal victory,

“That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favour unto thee, and may guided thee on a right path,

“And that Allah may help thee with strong help.” (Qur’an 48:1-3)

‘Umar asked the Prophet, “Is it a victory, O Apostle of God?” The Apostle replied, “Yes”1

Footnote:

1. Muslim, Kitab-ul-Jihad, Treaty of Hudaybia

Faith Put To Trail

The terms of agreement and the obligation to return without performing ‘Umra plunged the Muslims into the most profound depression.it seemed incredible to them how the Messenger of God had agreed to those seemingly ignominously terms. So dismayed were they that ‘Umar went as far as o speak his mind. He stepped up to Abu Bakr and asked him, “Had the Apostle not told us that we wold repair to the house of God and go round it?” “Yes”, replied Abu Bakr looking calmly at the angry face of his friend, “but did he tell you that you would go to the House of God and perambulate it this very year?”1

Having concluded the treaty, the Apostle sacrificed the animals and got his head shaved. The Muslims sat with a long face for they were feeling beaten and crushed at not being able to visit Mecca and circumambulate 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.2

Footnotes:

1. Bukhari, Bab as-Shurut fil Jihad wal Masaleh
2. Zad al-Ma’ad,Vol.I, p. 383

Treaty Or Trial

The Apostle started dictating the clause; “The agreement is made that the Quraish shall obstruct the passage of Muslims to the House of God and shall allow them to perambulate it.” Shuhayl again raised an objection; ‘I fear the Arabs would say that we have been pliant to you in making this agreement. You can perambulate Ka’ba next year.” The Prophet agreed to include the clause in the agreement.

Suhayl now made bold to say, “If one of us goes over you, he shall be returned to us even is he professes your religion.” The Muslims jumped us saying, “What! How can we return a man who seeks our shelter as a Muslim?’

The contention was still going on when Abu Jandal B. Shuhayl appeared in chains. He had escaped from Mecca and had come to the Apostle stranggling in fetters by a rugged, rocky track between the passes.

Suhayl lost no time to assert, “Muhammad (peace be upon him), 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 excited. He cried in a huff, “If it is so, then I am not prepared to make any agreement 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, Abu jandal said plaintively, “I have come as a Muslim to you, and I am being returned again to the polytheists. Do you not see what they are doing to me?” Abu Jundal had been put to severe torture for the sake of his faith.1

The Apostle returned Abu Jandal as demanded by his father.

The treaty concluded between the Muslim and the Quraish 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 Quraish came over to the Apostle without obtaining the permission of his guardian he would returned to them, but if anyone of those with the Apostle escaped to the Quaryash, they would not be bound to return him. Yet another provision stipulated that anyone who wished to enter a bond and security with the Apostle, he would permitted to do so and, likewise, anybody could come to a similar agreement with the Quraish.2

Footnotes:

1. Zad al-Ma’ad, Vol. I, p. 383; Bukhari, Bab as-Shurat fil-Jihad
2. Ibn Hisham, Vol. II, pp 317-18

Exemplary Moderation And Prudence

The Apostle summoned ‘Ali and told him to write: “In the name of Allah, Rahman ‘the beneficent’, Rahim ‘the Merciful.” Suhayl protested, “I do not recognise Rahman, but write as he custom goes.” The Prophet then directed ‘Ali, “Write: In thy name, O Allah.” Certain Muslim demurred, ‘No We must write: In the name of Allah, the Beneficent, the Meciful.” But the Prophet said again, “Let it be: In Thy name, O Allah.”

Then the Apostle asked ‘Ali to write: “This is what Muhammad (peace be upon him) 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 shall write: Muhammad B. ‘Abdallah.”

“I am God’s Messenger even if you disbelieve me”, replied the Prophet; but asked ‘Ali to rub out what he had writen 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 expunged it.1

Footnotes:

1. Muslim, Kitab-ul-Jihad-was-Siyar, Chap. Sulh Hudaybia

The Treaty Of Peace

In the meantime another man of Bani Kinana, Mikraz B. Hafs, arrived in Mecca. He confirmed what the earlier emissaries had told the Quraish and so they decided to send Suhayl B. ‘Amr to negotiate the terms of the treaty. As soon as the Apostle saw him coming, he said, “that they have sent this man, it seems they want peace.” The Apostle also asked to prepare the agreement.1

Footnotes:

1. Ibn Hisham, Vol. II, p. 316; Bukhari

Parleys, Conciliation And Accord

The deadlock still lingered on when Buday; B. Warqa’ of the tribe of Khuza’a 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 ‘Umra’, replied the Apostle, “The Quraish are already wrecked by war. If they agree I will make peace with them for a specified period and they should give passage to my companions and me. If they want they may coalesce with the group that 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 would fight them until I lose my head or Allah makes His religion victorious.”

Budayl B. Warqa communicated to the Quraish what he had heard from the messenger of God. Urwa B. Masud al-Thaqafi, who happened to be present on the occasion, advised the Quraish that they ought to accept the terms proposed by the Apostle for they were absolutely reasonable. He also suggested that he might himself see the Prophet to which the Quraish agreed. ‘Urwa went to the Prophet to discuss the matter with him but he also kept his eyes open to closely monitor the muslims’ behavior towards the Apostle. He saw 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 for complying 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. Nobody dared even to look straight into his eyes. When ‘Urwa went back to the Quraish, he said, “I have been to the courts of the kings and have seen the splendor of the Caesar and the Chosroes and the Negus. But never have I seen any king being so revered as Muhammad (peace be upon him) by his companions.”1 He gave the details of his talk with the Apostle and again advised the Quraish to accept the terms offered to them.

Footnotes:

1. Zad al-Ma’ad, Vol. I, p. 382

The Pledge Of Rizwan

The Apostle was informed that ‘Uthman had been killed. He summoned the people to vow to avenge ‘Uthman’s death. Everybody gathered round the Apostle impatiently. Standing under the shade of a tree, the Apostle took one by one from the fourteen hundred standing round him, and after everyone had obliged to the oath, he struck one of his hands on the other, saying. “This is the pledge on behalf of ‘Uthman.”1 Thus was the pledge of Rizwan taken under an acacia tree, which found its way thru the Qur’an:

“Allah was well pleased with believers when they swore allegiance unto thee beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and hath rewarded them with a near victory.” (Qur’an 48:18)

Footnotes:

1. Ibid

Love Put To Trial

‘Uthman went to Mecca and delivered the message of the Apostle to Abu Sufyan and other leaders of the Quraish. After the Meccans had heard the message brought by ‘Uthman they said. “If you want to go round the holy sanctuary, you may do so.” ‘Uthman, however, replied, “I won’t do until the Apostle has gone round the Ka’ba” After his return from Mecca certain Muslims said to him, “Abu ‘Abdallah, you have been fortunate enough to fulfill your heart’s desire by going round the Ka’ba.” Don’t be unfair to me,’ replied ‘Uthman. “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 Hudaybia, I would not have gone round the Ka’ba until the Prophet had done so. Frankly speaking, the Quraish did invite me to circumambulate the House of God, but I declined.”1

Footnote:

1. Zad al-Ma’ad, Vol. I, p. 382

Trip To Mecca

It was the month of Dhul al-Q’adah, in the sixth year of Hijrah, when the Apostle set out for Mecca with the intention of performing ‘Umra or the lesser pilgrimage. The Apostle had no intention of performing the Haj, however. Making a detour through gullies of the hills he came near Mecca and encamped at al-Hudaybia. He had with him fourteen hundred companions as pilgrims, along with the sacrificial animals so that everybody would know that he was going not for war but for paying visit to the Ka’bah.1

The Apostle sent ahead a man from Khuza’a to find out the reaction of the Quraish. When the Apostle reached Usfan,2 the informer came back to report to him that the tribesman of Ka’b B. Luayy had assembled a strong force of nomad warriors to check his advance to Mecca. The Prophet, however, continued to drive ahead but when he reached the place where the valley of Mecca slopes down, his dromedary called Qaswa knelt down and would not get up. The man around the Apostle started babbling, “Qaswa won’t get up, Qaswa won’t get up!” But the Apostle said, Qaswa has not refused for such is not her nature. The One who restrained the elephants3 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 asked me to show kindness, I will certainly accede to their request.” The Apostle then rebuked the camel which immediately sprang up on her legs, but changed her direction and started off towards Hudaybia. She came to a halt in an expanse at the end of which there was a ditch that had 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 started gushing forth and everyone was satisfied with drinking.4

Footnotes:

1. Zad al-Ma’ad, Vol. I, p. 380
2. A Village between Mecca and Medina
3. The reference is to the elephants Abraha had brought for attack on Mecca
4. Zad al-Ma’ad,Vol. I, p. 381

Vision of the Prophet

The Apostle had a vision that he had entered Mecca and circumambulated the sacred House of God. It was a true dream from on High, as it later came out, 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 it.

Everybody esteemed and revered Mecca including the holy sanctuary there. The opportunity of paying a visit to it had been denied to them for a long time but nobody ever ceased to think of the holy city. They had been longing to go on a pilgrimage to Mecca all those years and were looking forward to the day when their hearts’ desire would be fulfilled. The Muhajirrin were especially consumed with such desire since Mecca had been their birthplace and they had lived and matured from there but it’s just that they were 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 over-enthusiasm at the prospect or realizing 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 with hardly anyone conceding to be left behind.

Footnotes:

1. See the commentary on Surah Fath, Verse 27 by Ibn Kathir.