Conquest Of Mecca

The Youthful Administrator

The Apostle appointed ‘Attab b. Usayd to look after the welfare of the pilgrimage and other affairs of Mecca before leaving the city.1 ‘Attab was then only twenty years of age. There were several other persons in Mecca, more experienced as well as prominent than ‘Attab, but his selection by the Apostle of God showed that he entrusted responsibility to a person solely on the basis of his merit and capability. ‘Attab continued to hold such position throughout the period of Abu Bakr’s Caliphate.2

Footnotes:

1. Ibn Hisham, Vol. II, p. 440
2. Al Isabah and Usad-al-Ghaba

Impact Of Mecca’s Conquest

The conquest of Mecca had a tremendous impact on the Arabs. It was viewed as a great victory, for more than anything else, it reaffirmed the assertion that Islam was the religion of God which later proved to be instrumental in paving the way for its reception by the whole of Arabia. Tribesmen from distant deserts started coming to Medina in batches or sent deputations in acknowledgement of Islam. On the other hand, a number of tribes had treaty relations with the Quraish, which obliged them to keep away from the Muslims, whereas others feared or respected the Quraish as the guardians of the holy sanctuary. With the submission of the Quraish to Allah and His Apostle, all these obscurities vanished or were thus settled. There were also tribes who believed--–the fate of Abraham still fresh in their minds, that no tyrant could lay his hands upon Mecca and therefore, they preferred to wait and see the result of the dispute between the Muslims and the Quraish. Some of them had actually decided to leave the Prophet alone and to accept him as the Apostle of God if he succeeds in winning over his own tribe.1

When God rallied behind His Apostle to gain the upper hand over Mecca which finally prompted the Quraish to yield obedience to him, willingly or otherwise, the whole of Arabia succumbed to Islam. It yielded to it in a way unprecedented and uncalled for in a country known for its disorder and unruliness throughout the ages. The Bedouins had flocked to Medina, from every clan and tribe, to pay their respects to the Apostle and to accept Islam directly from him. It was then that God revealed Surah an-Nasr2, which said:

“When Allah’s succor and the triumph cometh and thou seest mankind entering the religion of Allah in troops.” (Qur’an 110: 1-2)

Footnotes:

1. Bukhari on the authority of ‘Amr b. Salama
2. Meaning Succour

All Traces Of Paganism Abolished

The Apostle sent a few parties to destroy the idols installed in the city of Mecca as well as those around its vicinity in the valley. All of them, including those of al-Lat and al-Uzza and Manat-us-Thalathatal Ukhra were broken into pieces. The Apostle then sent a harbinger of news to announce that every man who had faith in God and in the hereafter should destroy his household idol. The Apostle also delegated some of his companions to the different tribes in the vicinity of Mecca to destroy the idols respectively worshipped by them.

Jarir relates that a temple known as Dhul Khlasa existed during the time when paganism prevailed in Arabia. Similarly, there were two more temples, one of these was al-Ka'baht-al-Yamaniyah and the other was al-Ka'baht-as-Shamiyah. The Apostle said to Jarir, “why do you not give me rest with Dhul Khalasa?” Jarir promised and went with a hundred fifty resolute horsemen of Ahmas1 and broke up the temple as well as killed those who were present in it. When Jarir returned and gave the report to the Prophet, the latter prayed for the Ahmas.2

Thereafter the Apostle assembled the Muslims and announced that God has made Mecca a sacred territory forever. He said: “It is not lawful for anyone who believes in Allah and the hereafter to shed blood in the city or to cut down a tree. It was not permitted to anyone before me nor shall it be permitted to anyone after me.”

The Prophet returned to Medina.3

Footnotes:

1. Ahmas (brave) is said to have been applied to Quraysh, Kinana, Jadila and Qays because of their horsemanship and bravery.
2. Bukhari, Ghazwah Dhul Khalasa
3. Zad Al-Ma’ad, Vol. I, pp. 425-26

Sinner Turns Into Saint

Fadala b. ‘Umayr wanted to kill the Apostle. He disregards his plan to attack the Apostle when he would be busy in circumambulating the Ka'bah. When he drew near, the Apostle called out, “Fadala” to call his attention. He replied, “yes, O Apostle of God.” The Apostle then asked him, “what are you thinking about?” “nothing”, replied Fadala, “I was recollecting God.” The Apostle smiled and said, “seek forgiveness from God,” as he placed his hand over Fadala’s chest. The latter's heart was at once set at ease and, as Fadala related later on, “The Apostle had not yet removed his hand off my chest when I found him dearer to my heart than any other creature of God.”

Fadala further says, “Then I went back to my house and passed by a woman with whom I used to converse. She asked me to sit down and talk with her, but I replied, “No, Allah and Islam do not permit it now.”1

Footnotes:

1. Ibn Hisham, Vol. II, p. 417; Zad al-Ma’ad, Vol. I, p. 426.

Inseparable From Companions

Allah had opened the gates of Mecca to the Prophet. It was the city of his birth as well as his ancestral home. Some of the Ansars prodded one another that since God had given power to the Apostle over his homeland and the city, he might better remain there instead of going back to Medina.

After a short while, the Apostle asked them what they were talking about. But nobody would squeal about their conversation. Initially, they were hesitant to open up, but later on they apologized and informed him about the matter. Thereupon the Apostle said to them, “God forbid, I will live and die with you.”1

Footnotes:

1. Ibn Hisham, Vol. II, p. 416

Hind Accepts Islam

A large crowd of the citizens of Mecca who had embraced Islam had gathered together. The Apostle came to Mount Safa, where one after another, the Meccans moved up to take the oath of allegiance in the hands of the Prophet.

After the men had pledged their faith in Allah & the prophet, the women followed suit. Among them came the fury of Uhud, Hind b. ‘Utba, who was the wife of Abu Sufyan. She came veiled because of what she had done to Hamza.

The Apostle said to her, “Take your oath that you would not associate anything with God.” “By God”, she replied, “You lay on us something that you have not laid on men.” The Prophet said again, “And you shall not steal.” Hind acknowledged, “I used to take a little of Abu Sufyan’s money but I do not know if it was lawful or not.”

Abu Sufyan was present on the occasion. He intervened to say, “In so far as the past is concerned, there is no blame on you. It was lawful. The Apostle now recognized Hind and said, “Ah! You are Hind bint ‘Utba!” Hind said in reply, “Yes, I am, forgive me of my past deeds and God will forgive you.” The Apostle again said to her, “And, you shall not commit adultery.” “Does a woman of noble birth commit adultery?’ she inquired in reply.1

Ignoring her question, the Apostle further said, “and you shall not kill your children.” Hind answered back, “We brought them up when they were young and you killed them when they were grown up. Now you and they should know better.” The Apostle asked her again, “And you shall not utter slanderous remarks about any body.” “By God”, replied Hind, “slander is vile and shameful. It is better sometimes to ignore it.” Finally, the Apostle said to her, “And you shall not disobey me.” “Yes”, acknowledged Hind, but she added, “in matters virtuous.”2

Footnotes:

1. Ibn Kathir, Vol. III, p. 603
2. Ibid., Vol. III, pp. 602-3.

Kindness To Enemies

Now that the victory was complete, all the citizens of Mecca were granted amnesty. Only nine persons were condemned to death. Of these was one who had been guilty of apostasy after accepting Islam, another man had deceitfully killed a Muslim while few others had been busy bringing down Islam and vilifying the Prophet. ‘Abdallah b. Sa'ad b. Abi Sarah had abandoned Islam. ‘Ikrima b. Abi Jahl so detested Islam that he had fled to Yemen. His wife became a Muslim and requested the Prophet to grant him immunity. ’Ikrima was the son of Abu Jahl, the greatest enemy of the prophet, yet he was not only pardoned but when he came back to Mecca the Apostle accorded him a warm welcome. The Prophet rose to receive ‘Ikrima in such a haste that his robe even fell from his shoulders.

The Prophet was very happy to admit ‘Ikrima to the fold of Islam. Accorded a place of honor among the Muslims, ‘Ikrima distinguished himself by his deeds of valor in the battles fought with the apostates and the Byzantine forces. One of these culprits was Wahshi, the slave of Jubayr b. Mu’tim, who killed the Prophet’s uncle Hamza. The Apostle had condemned him to death but when he came to witness the truth in God, the Apostle accepted his allegiance.

There was also Habbar b. Al-Aswad who had attacked the Prophet’s daughter Zaynab. She had fallen from her litter and had an abortion. Habbar had also fled from Mecca but when he came back to accept Islam, the merciful Prophet also forgave him. Among those found guilty were two singing girls, Sarah and her friend, who used to sing satirical songs denigrating the Apostle. When immunity was demanded for them, the Apostle granted them impunity from punishment and they in turn acknowledged Islam.1

Footnotes:

1. Zad al-Ma’ad, Vol. Vol. p. 25

Equality Before Law

Fatimah, a woman of Bani Makhzum, was in the meanwhile apprehended on the charge of theft. Her clansmen approached Usama B. Zayd in the hope that the Prophet, being well disposed towards him, might be able to intercede with him for the woman. When Usama mentioned the matter to the Apostle, he found his expression completely altered. The Apostle said to Usama, “Do you speak to me about the bounds put by God?” Usama felt so ashamed that he beseeched the Apostle, “O Messenger of Allah, pray to God to forgive me.” In the evening, when the people convened, the Apostle said after praising God:

“The people before you were destroyed because they used to overlook when a highborn or a man of substance among them committed a theft, but when the poor or the weak did the same, they chastised him as ordained by the law. I swear by Him who holds my life that if Fatimah bint Muhammad had committed theft I would have amputated her hand.”

The Apostle ordered to cut off the right hand of the culprit. She is reported to have sincerely repented of her sin and led a normal life after marrying a man.1

Footnotes:

1. Bukhari and Muslim

The Prophet Of Mercy

The Apostle then asked the Quraish, “O Quraish, what do you think am I about to do with you?” “We hope for the best,” They replied, “You are a noble brother, son of a noble brother.”

The Apostle said in reply, “I say to you what Yusuf1 said to his brothers – “Have no fear this day; (Qur’an 12:92) go your way for you are all free.”2

Then the Apostle ordered Bilal to climb on top of the roof of the Ka'bah and give the call for prayer. This was the first time that the chiefs and nobles of the Quraish heard the call to prayer reverberating in the valley of Mecca.

Thereafter the Apostle went to the house of Umm Hani bint Abi Talib, took a bath and offered eight ra’akats of prayer as a thanksgiving gesture for the victory that God had granted him.3

Footnotes:

1. Prophet Joseph
2. Zad al-Ma’ad, Vol. I, p. 424
3. Bukhari, Chap. The Day of Victory; Zad al-a’ad, Vol. p. 425.

Islam, The Religion Of Monotheism

The Apostle stood at the door of the Ka'bah, holding its frame, while the Quraish arrayed themselves in front of him in the courtyard. The Apostle then addressed them, saying:

“There is no God but Allah alone; He has no associate. He has made good His promise and helped His servant. He has alone overthrown all the confederates. Lo! All the privileges and claims of retaliation and bloodshed are beneath my feet except the custody of the Ka'bah and watering of the pilgrims.

O ye people of the Quraish, God has abolished the haughtiness of paganism and the pride of lineage. Man springs from Adam and Adam sprang from dust.”

Thereafter, the Apostle recited the Quranic verses:

“O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! The noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.” (Qur’an 49:13; Zad al-Ma’ad, Vol. I, p. 424).

Princely Generosity

Having gone around the sanctuary, the Apostle sent somebody for ‘Uthman b. Talha, who was responsible for Ka'bah’s keys. He took the keys from ‘Uthman and opened the doors of Ka'bah. Once, before his migration to Medina, the Apostle had requested ‘Uthman to give him the keys of the Ka’bah, but ‘Uthman had not only refused his request but had also been impertinent to him. With exemplary forbearance, the Apostle then told him, “Uthman, the day will come when you will see this key in my hands. I would then give it to whom I would like.”

‘Uthman had then retorted, “If the day comes, the Quraish would be humiliated and crushed.” “No”, the Prophet had said calmly, it would be honored and secured.” It is related that the prediction had so haunted Uthman's mind that he had come to believe that it would happen exactly as foretold by the Apostle.1

When the Apostle came out of the sanctuary he had the keys in his hands. ‘Ali stood up and said, “May Allah have mercy and peace on you. Grant us the right of guarding the Ka'bah along with the watering of pilgrims.” But the Apostle ignored his request and inquired, “Where is ‘Uthman b. Talha?” ‘Uthman was summoned and then the Apostle said, “Uthman, take the keys for these are yours. This is the day of good faith and benevolence. This key shall forever remain with you and none save a tyrant would take it from you.”2

Footnotes:

1. Zad al-Ma’ad, Vol. I, p. 425, also Bukhari
2. Zad al-Ma’ad, Vol. I, p. 425, also Bukhari and Ibn Sa’d

Ka’bah Cleared Of Idols

Finally, when normalcy returned to Mecca and the populace had settled down, God’s Apostle went to the sacred House of God. First he encompassed the sanctuary seven times. Ka'bah had at that time three hundred and sixty idols where he prodded each with a bow in his hand, saying:

“Truth hath come and falsehood hath vanished away. Lo! Falsehood is ever bound to vanish.”

(Qur’an 17:81)

And the idols collapsed one after the other, falling on their faces.1

There were also some images and figures in the Ka'bah. These were destroyed under the orders of the Apostle.2

Footnotes:

1. Zad al-a’ad, Vol. I, p. 424; Ibn Hisham, Vol. II, p. 424
2. Zad al-a’ad, Vol. I, p. 424; Ibn Hisham, Vol. II, p. 411

A Few Skirmishes

Safwan b. Umayya, Ikrima b. Abi Jahj and Suhaly b. ‘Amr came up against Khalid b. Walid and tried to obstruct the advance of the Muslim forces. There were a dozen or so casualties before they finally gave in without any further bloodshed. The Apostle had already forbidden his troops to use their swords with anyone except upon those who resisted them.1

Footnotes:

1. Zad al-Ma’ad, Vol. pp. 407-8

The Day Of Mercy And Forgiveness

Sa’ad b. ‘Ubada passed by Abu Sufyan with a detachment of the Ansar. While marching ahead he shouted: “Today is a day of conflict, Sanctuary is no more, Allah has humbled the Quraish.”

In a short while, the Prophet’s regiment came near Abu Sufyan. He complained to the Prophet and repeated what Sa’ad had said. The Apostle was displeased with Sa’ad’s bragging and replied:

“Nay, today is the day of mercy and forgiveness. Today will Allah honor the Quraish, And raise the glory of the Sanctuary.1

The Apostle sent somebody for Sa’ad and taking the emblem from him gave it to his son Qays. It meant as if the standard had not been taken away from him at all.2

Whatever the Prophet said or did, he was in fact guided from on High. The transfer of the standard was merely symbolic but not superfluous. The Apostle pacified, on the one hand, Abu Sufyan whose feelings had been hurt and on the other, had avoided doing anything painful to Sa'ad b. ‘Ubada whose services for the cause of Islam were of no mean order.

Footnotes:

1. Ibn Amwi has told this story in Mghazi. See Fath-ul-Bari, Vol. VIII, p. 7. Bukhari has also related the incident, with a little variation, in the for of dialogue between S’ad b. ‘Ubada and the Apostle. the full name of Ibn Amwi I syahya b. Sa’id b. Aban who is regarded as a reliable narrator and known as ‘the Truthful’. He died in 594 A.H.
2. Zad al-Ma’ad, Vol. p. 423

Triumphant Entry Into Mecca

The Apostle entered Mecca with his head lowered in thanksgiving to Allah, his beard almost touching the saddle of his dromedary and the Suratul-Fatiha1 on his lips,2 to denote the honor and victory granted to him.

On the day the Apostle victoriously entered Mecca, touted as the religious and political center or better still, heart of Arabia, he instilled the principle of justice and equality to man as well as humility and submission to God, not missing even one cardinal virtue upheld by Islam. He seated Usama B. Zayd, the son of his ex-slave, with him on his camel although all the nobles of the Quraish and of his own family, Bani Hashim, were present on the occasion.

The Apostle entered Mecca on Friday, the 21st of Ramadan.

The day Mecca fell to the Apostle of God, he happened to talk to a man who began to tremble because of his astonishment. The Apostle consoled him saying, “be at ease and do not be afraid. I am not a king but merely the son of a Quraishite woman who used to take meat dried under the sun.3

Footnotes:

1. 48th chapter of the Qur’an, entitled ‘Victoty’
2. Ibn Kathir, Vol. III, p. 554, Bukhari relates on the authority of Mu’awiya b. Qarra that he saw the Prophet on the day of the conquest of Mecca, when he was riding his camel and reciting aloud the Suratul-Fath.
3. Bukhari, Kitab-ul-Mughazi, chap. The Farewell Pilgrimage.

Abu Sufyan Witnesses The Army

Before Abu Sufyan returned, the Apostle showed him the strength of Islam. He asked ‘Abbas to take Abu Sufyan to a place where he could review the marching squadrons.

The army on the move surged like an ocean. Different tribes passed by Abu Sufyan replete with their tribal colors, and as each marched ahead he asked ‘Abbas of their respective names. After knowing the tribes, he mumbled gloomily. “What have I to do with them?” Finally, the Apostle's detachment came, with all the troops clad in full armor, appearing greenish-black. It was the regiment of the Ansar and the Muhajirin whose eyes were alone left visible because of their armor.

Abu Sufyan sighed and asked, “good heavens, ‘Abbas, who are these?” When ‘Abbas told him that they were the Ansar and Muhajirin accompanying the Apostle, he said. “None of them enjoyed this magnificence before. By God, O Abdul Fadl the empire of your nephew has grown to marvelous proportions this morning!” ‘Abbas replied, “Abu Sufyan, it is the miracle of prophet hood.” “Yes”, said Abu Sufyan, “that’s just it.1

Abu Sufyan hurried back to Mecca, assembled the Quraish and announced to them: “O people of the Quraish, this is Muhammad (peace be upon him) who has come to you with a force that you cannot resist. Now, he who enters Abu Sufyan’s house will be safe.” “God blast you”, cried some of the Quraish, “how will your house suffice for us?” He added, “And who shuts his door upon himself will be safe and he who enters the sacred mosque will be safe.” Thereupon, the people dispersed to take shelter in their houses and the mosque.

Footnotes:

1. Ibn Hisham, Vol. I, p. 404; Zad al-Ma’ad, Vol. I, p. 423

General Amnesty

The merciful Messenger of God had now forgiven the faults of all. It was the widest amnesty ever granted by any conqueror. Now, only he could lay himself open to danger, which was surely bent to prevail. The Prophet declared: “he who enters Abu Sufyan’s house would be safe, he who shuts the door upon himself would be safe and he who enters the sacred mosque would be safe.”1

Before ordering the troops to enter Mecca, the Apostle instructed his men to use their hands only against those that had obstructed their advance or drew swords with them. He also directed them to keep their hands off on any moveable or immovable property of the Meccans or refrain from destroying anything.2

Footnotes:

1. Ibn Hisham, Vol. II, p. 409
2. Ibid

Abu Sufyan Appears Before The Apostle

Campfires were now lit under the orders of the Apostle. Abu Sufyan felt aghast as he saw them, and said, “I have never seen such fires and such an army before.” He came out to explore secretly the camp and its people. ‘Abbas b. ‘Abdul Muttalib had already left Mecca along with his family and joined the Apostle. He recognized Abu Sufyan’s voice and called him to say, “see, the Apostle is here with his army. What a dreadful morning the Quraish are going to have!” Abbas then thought that if any Muslim learns about the presence of Abu Sufyan, he would surely be killed. So he asked Abu Sufyan to mount at the back of his mule and brought him to the Apostle. As soon as the Prophet saw Abu Sufyan, he inquired him, "has not the time yet come, O Abu Sufyan, for you to acknowledge that there is but only one God?”

“My father and mother be your ransom,” replied Abu Sufyan. How kind, gentle and noble you are. I think that if there had been another god besides Allah, he would have been of help to me this day.” The Apostle said again, “Woe to you Abu Sufyan, is it not the time that you acknowledge me as God’s Apostle?” He answered, “My father and mother be your ransom. How kind and clement you are but I still have some doubts as to that.”

‘Abbas now intervened to say, “Abu Sufyan, woe to you, submit and testify that there is no deity but Allah and that Muhammad (peace be upon him) is the Apostle of God before you lose your head.” Abu Sufyan now recited the article of faith and thus he was converted to Islam.1

Footnotes:

1. Ibn Hisham, Vol. II, p. 403: Zad al-Ma’ad, Vol. p. 422

The Writ Of Amnesty

A cousin of the Apostle whose name was Abu Sufyan b. al-Harith1 happened to meet the Prophet along the way. He tried to accost the Apostle but merited a cold shoulder instead. Abu Sufyan had insulted as well as persecuted the Apostle in Mecca. Feeling distressed and disconsolate at the indifference of the Prophet, he approached ‘Ali to pour forth his frustration. ‘Ali advised him to go back to the Apostle and tell him that the brothers of Yusuf (Prophet Joseph) had said to him – ‘By Allah, verily Allah hath preferred thee above us, and we were indeed sinful.’2 For, continued ‘Ali, the Apostle never likes anybody to exceed him in words, kind and comforting. Abu Sufyan did as directed by ‘Ali and got the reply from the Apostle. “Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy.”3 Abu Sufyan accepted Islam and was thereafter known for his piety and strength of faith but he was never ashamed of his past misdeeds. He always talked to the Prophet with downcast eyes and never looked straight unto his face.

Footnotes:

1. Note to be confused with Abu Sufyan, the Qurayshite Chief, who was the son of Umayyah
2. Qur’an 12:91
3. Qur’an 12:92

Affair Of Hatib B. Balta’a

The Messenger asked the Muslims to start making preparations for an expedition but at the same time also ordered them to keep it a secret. Later on, the Apostle informed the men who intended to go to Mecca and ordered them to get ready for it. He also prayed, “O God, confound the spies and the informers of the Quraish so that we may take them by surprise in their land.”1

The Islamic society in Madina was, after all, a community composed of the mortals that epitomized like any other social groups, the passions and emotions, hopes and fears of the human beings. Its members were virtuous in behavior but sometimes; they are also prone to mistakes. Occasionally, they consider themselves right and rational in doing something new or not conventional. They maybe reasonable or not in holding a certain view, but it’s always the case with every open and free society sustained not by constraints but by mutual confidence among its members. The Apostle never tolerated any wrongful act on the part of his companions, but given such cases, he either offered a plea to vindicate them or excuse their mistakes. The Apostle was large-hearted enough to pardon the mistakes of others, and in doing so he never forgot to consider the sad plight experienced by his companions or the sacrifices and services rendered by them for the cause of Islam. That a few instances of such indiscretion or lapses have been preserved by the compilers of Hadeeth, life of the Prophet and the historians of Islam, is in itself an intrinsic evidence of the integrity and truthfulness of these writers including those of their accounts.

One of these instances relates to Hatib B. Abi Balta’a, one of the Muhajirins who had migrated from Mecca and had taken part in the battle of Badr. It was related that when the Apostle informed his companions about his intention to attack Mecca, they quietly started making preparations for it. Hatib b. Abi Balta’a wrote a letter to the Quraish about the intended attack and gave it to a woman for its delivery to Quraish. Hatib also promised to give some monetary reward to the woman who left for Mecca after putting the letter on her head and folding her hair over it. A voice from heaven informed the Apostle about the action of Hatib. He immediately sent forth ‘Ali and Zubair in pursuit of the woman, saying, “Go until you come to the meadow of Khaki,2 where you will find a woman traveling on a camel who possessed a letter which you have to retrieve.” The two went off racing against each other on their horses until they reached the designated meadow. There they found the woman mounted on her camel. They asked her to dismount and then thoroughly searched her baggage but found nothing. At last ‘Ali said to her, “By God, the Messenger of Allah is neither mistaken nor are we. You must bring out the letter or we will search you personally.” Sensing that they were being true to their words, she asked them to turn around. Then she drew out the letter from her tresses and handed it over to them. The letter, which was handed to the Apostle, had been written by Hatib b. Abi Balta’a informing the Quraish about the departure of the Muslim army. When summoned by the Apostle, Hatib b. Balta’a said, “O Messenger of God, don’t be hasty with me. I swear to God that I have faith in Allah and His Apostle, and neither have I abandoned nor changed my faith. I had been consigned as an ally to the Quraish and was not one of them.3 Other emigrants with you have their relations among the Quraish who will take care of their families. I though that as I did not have that advantage, I should give them some help so that they might protect my relatives.” ‘Umar sought the Apostle’s permission to cut off Hatib’s head whom he charged as being a hypocrite, disloyal to God and His Messenger. But the Apostle replied, “he was present at Badr. Do you know, “Umar, perhaps God has looked favorably on those who were present at Badr?” To Hatib he said, “do as you wish for I had forgiven you.” ‘Umar was reduced into tears, saying, “Allah and His Messenger know better.”4

Footnotes:

1. Zad al-Ma’ad, Vol. p. 421, Ibn Hisham, Vol. II, p. 397
2. A place between Mecca and Medina.
3. Hatib b. Abi Balta’a belonged to the tribe of Lakhm settled in northern Hijaz and Syria. It is related by some that he was a confederate of Bani Asad b. ‘Abdul ul-‘Uzza in Mecca; others hold him to be under the protection of Zubayr; there are still others who say that he was a freedman of ‘Abdallah b. Hamid al-Asadi (Al-Isabah fi Tamiz is-Sahabah, Vol. p. 300). It is also related that he was deputed to convey the letter of the Apostle to Muquaqis, the ruler of Egypt. Marzbani lists him in the M’ujam-us-Shu’ara among the noted poets and cavaliers of the Quraysh. He died, according to Madani, in 30 A.H. during the caliphateship of ‘Uthman.
4. Zad al-Mma’ad, Vol. I, p. 421. The Sihah also relate the story

Abu Sufyan Bewildered

Abu Sufyan went to the Apostle but the latter did not entertain him. Then he approached Abu Bakr and asked him to speak to the Apostle in his behalf, but Abu Bakr refused to do so. He tried to prevail upon ‘Umar, ‘Ali and Fatimah to intervene for him but each one excused himself saying that the matter was too grave to be settled by anyone of them. Abu Sufyan so lost his nerves that when he went to see Fatimah he said pointing to Hasan b. ‘Ali who was crawling in front of her, “O daughter of Muhammad (peace be upon him)! Will you let this child act as a peacemaker between the people so that he may be acknowledged as the lord of Arabia forever?” “My son is too young,” replied Fatimah, “to make peace between men. And nobody can persuade the Apostle to reconcile against his will.” ‘Ali saw his perplexity and depression. At last, he said to Abu Sufyan. “I do not think that anything can help you now. You are the chief of Banu Kinana, so get up and try to smoothen over, restore harmony and then go back to your home.” Abu Sufyan felt certain. He inquired, “do you think it would do any good?” “By God, I do not,” replied ‘Ali, “but there is nothing else you can do for now.” Abu Sufyan then went to the Prophet’s mosque and announced, “O Men, I have made peace between you.” Thereafter he mounted his dromedary and rode off to Mecca.1

When Abu Sufyan told the Quraish what had transpired, they said, “You had brought us a report which is good for naught either to us or to you.”

Footnotes:

1. Ibn Hisham, Vol. pp. 396-7

Prophet Preferred Over Parent

When Abu Sufyan came to see the Apostle in Medina, he first consulted his daughter Umm Habiba, a wife of the Prophet . He wanted to sit on the Apostle’s bed but she prohibited him to do so. Abu Sufyan was puzzled. He said to Umm Habiba, “my daughter, I do not know if the bed is just too good for me or if I am just too good for the bed!” Umm Habiba replied, “the fact is that it is the Apostle’s bed and you are an unclean polytheist. I do not want you to sit on the Apostle’s bed.” “My God”, said Abu Sufyan, “You have been spoiled since you left me.”

Efforts For Renewal Of The Treaty

When the Apostle was informed of the Quraish reply, he said, “I see as if Abu Sufyan has come to you to strengthen the treaty and to ask from me some more time.” The events took shape exactly as predicted by the Apostle. The Quraish realized the gravity of the situation and felt sorry for the indiscreet reply given by the thoughtless among them. They requested Abu Sufyan to get the treaty ratified and extended once again.1

Footnotes:

1. Zad al-Ma’ad, Vol. p. 420; Ibn Hisham, Vol. II, pp. 395-6

Last Bid To Seek Justice

The Apostle then sent an emissary to Mecca in order to confirm the situation and allow the Quraish to redress the wrong committed by them. The Apostle offered three alternatives before the Quraish. That they should either pay the blood money for the victims of Khuza’a or terminate their alliance with the aggressors belonging to Bani Nifasa of Banu Bakr and that failure to do so would mean that they shall get what is due them in return. The terms were relayed to the Quraish but in the fit of their pride they replied, “Yes, we would prefer measure for measure.” The Muslims were thus absolved of their undertaking with the Quraish and it was now incumbent upon them to exact justice for the wrong done to their allies.1

Footnotes:

1. Zirrqari relates in the Sharh al-Ladunniyah (Vol. II, p. 349), on the authority of Ibn ‘Ayidh that the man sent by the Prophet was Damra and Qartah b. ‘Amr had given the reply on behalf of the Quraysh.

Complaint To The Apostle

‘Amr b. Salim al-Khuza’a, went to the Apostle in Medina and informed him how the Quraish had violated their pledge as well as asked the Apostle’s help in view of the alliance forged between him and the Khuza’a. He swore that the Quraish had violated the treaty with the Prophet by assailing his allies when they were at their well and had not even spared their lives while performing prayers. After listening to his complaint, the Prophet replied, “You will be granted assistance, O ‘Amr b. Salim.”

Dereliction Of Bani Bakr And Quraish

God instituted circumstances commensurate to the breach of faith by the Quraish who unwittingly provided a valid ground that made it unavoidable for the Muslims to lay their hands on Mecca – Allah’s are the hosts of the heavens and the earth. (Qur’an 48:7).

The treaty of Hudaybia allowed everyone to enter into an alliance with the Apostle of God and arrive at a similar agreement with the Quraish. Accordingly, Banu Bakr preferred to conclude a pact with the Quraish while Banu Khuza’a entered into a coalition with God’s Messenger.

Banu Bakr and Banu Khuza’a, had a long-standing feud since the pre-Islamic days. With one of these tribes aligning itself with the Muslims and the other with the pagans, their mutual hostility was further intensified. In fact, both tribes coalesced with the two respective parties solely for revenge upon each other. After the establishment of the armistice, Banu Bakr tried to take advantage of it against Khuza’a and, together with a number of other supporters, made a night assault on their enemy when it had taken up quarters near a spring. Fighting ensued between the two resulting to Banu Khuza’s loss of a number of their men.

The Quraish helped Banu Bakr with weapons while their chiefs, taking advantage of the night, fought Khuza’a along with Banu Bakr. Their combined charge drove Khuza’a into the sacred territory where some of the Quraishites were heard telling each other: “We are now in the sacred area. Mind your Gods! Mind your Gods! But the others replied imprudently: “We have no God today. Take your revenge, O son of Bakr, for you may not give another shot at it again”2

Footnotes:

1. Ibn Hisham, Vol. II, p. 390
2. Zad al-Ma’ad, Vol. I, p. 419 and Ibn Hisham , Vol. II, p. 390)

Background of the Conquest

The Muslims, having ingrained Islam in their hearts, had by then learnt about it thru experience. Allah had also subjected them to trials and sanitized their minds and motives. On the other hand, the Quraish of Mecca had disputed, persecuted, exiled and battled with the Muslims. In essence, they had been guilty of every sin of commission and omission against the Prophet and his followers. The Will of Heaven now declared that the Messenger of God and his companions have to enter the holy city as its conquerors and cleanse it of the defilement brought about by idol-worship, deceit as well as lies and wickedness. Divine Providence proclaimed that the sanctity of the sacred city should again be restored relegating it once again as the center of divine guidance and a blessing for the entire humanity.