UNDER the leadership of Khalid ibn al-Walid, the Muslim army now returned home after the events of Mu'ta. They came back neither with victory nor with defeat. They returned home content.
This withdrawal — after Zaid b. Haritha, Ja'far b. Abi Talib and Abdullah b. Rawaha had been killed — left very different impressions on the Byzantines, on the Muslims living in Medinah, and on the Quraysh in Mecca. The Byzantines were greatly pleased by the Muslim army's withdrawal. They were already grateful that the battle had not lasted long, even though the Byzantine army numbered a hundred thousand according to one source — or two hundred thousand according to another — while the Muslim army numbered only three thousand men. The Byzantines' joy — whether caused by Khalid ibn al-Walid's skill in fighting a desperate defensive battle while going on the attack, so that he wore out nine swords broken in his hand as he fought on after the deaths of his three companions, or caused by his cleverness in arranging and dividing his forces on the second day, which created such a commotion that the Byzantines thought reinforcements had arrived from Medinah — nevertheless the Arab tribes living on the border with Syria were greatly impressed by the conduct of the Muslims on that occasion.
Because of that event, one of their leaders (Farwa b. 'Amr al-Judhami, a commander of the Byzantine army) declared himself a Muslim outright. But on Heraclius's orders he was then arrested on a charge of treachery. Even so, Heraclius was still willing to release him again provided he returned to the fold of the Christian religion, and was even willing to restore him to his former post as commander. But Farwa refused, and kept refusing, remaining firm in his Islam, until he was finally put to death. Yet because of this, Islam spread ever more widely among the tribes of Najd bordering Iraq and Syria. At that time the Byzantines were at the height of their power there.
As more and more people entered this new religion, the Byzantine Empire's position grew shakier, so much so that one of Heraclius's officials, whose task was paying the troops, spoke bluntly to the Arabs of Syria who had taken part in the war: "Better that you withdraw. The kingdom can barely manage to pay its army's wages. There is not even enough for its dogs' food."
It is no wonder that they then abandoned the kingdom and abandoned its army. On the other hand, this new religion shone ever more brightly before them, promising to lead them to a higher truth that would become mankind's goal. That is also why, during that very period, thousands of people entered Islam — among them the Sulaim tribe under its leader Al-'Abbas ibn Mirdas, the Asyja' and Ghatafan tribes who had formerly allied with the Jews until the Jews' destruction at Khaibar, and likewise the 'Abs, Dhubyan and Fazara tribes. The events of Mu'ta were also what eased matters for the Muslims in the region north of Medinah up to the Syrian border, and this, too, made Islam more esteemed and stronger.
But for the Muslims living in Medinah, its effect was different. When they saw Khalid and his army return from the Syrian frontier without having won victory over Heraclius's forces, they jeered, saying: "O you fugitives! You fled from the path of Allah!" Some members of that army felt so ashamed that they dared not leave their houses, so as not to be further mocked by the Muslim children and young men over the charge of having fled.
On the other hand, in the eyes of the Quraysh, the outcome at Mu'ta was regarded as a devastation and a heavy blow to the Muslims, so that no one any longer cared to respect them or to regard any agreement with them as important. Let things return to how they were before 'umrat al-qadza'. Let things return to how they were before the Treaty of Hudaibiya. Let the Quraysh once again attack the Muslims and anyone still bound by treaty with them, without fear of any legal action from Muhammad.
Among other things, the Treaty of Hudaibiya had stipulated that whoever wished to enter into alliance with Muhammad might do so, and whoever wished to enter into alliance with the Quraysh might likewise do so. At that time Khuza'a allied itself with Muhammad, while Banu Bakr allied with the Quraysh. In fact, there had long been enmity between Khuza'a and Banu Bakr, which had only subsided after the Treaty of Hudaibiya, when each tribe joined the side making the peace.
With the event that had occurred at Mu'ta, the Quraysh now pictured to themselves that the Muslims were certain to be destroyed. Banu'd-Dil, as part of Banu Bakr b. 'Abd Manat, imagined that the time had now come to avenge their old grudge against Khuza'a, all the more so because there was a faction among the Quraysh who encouraged them, among them 'Ikrima b. Abi Jahl and several other Quraysh leaders, who even provided weapons in support.
That night, while the Khuza'a were at their own watering place called al-Watir, Banu Bakr attacked them suddenly and killed several of the Khuza'a. Khuza'a now fled to Mecca, taking refuge with the family of Budail b. Warqa, to complain of the Quraysh's and Banu Bakr's act, which had violated their treaty with Rasulullah. For this, 'Amr b. Salim of Khuza'a hastened to go to Medinah. And when he came before Muhammad, who was at that time in the mosque with several others, he told what had happened and asked for help.
"'Amr b. Salim, you shall surely be defended," said Rasulullah.
After that, Budail b. Warqa, together with several men of Khuza'a, also set out for Medinah. They reported to the Prophet what had befallen them and how the Quraysh had backed Banu Bakr. Seeing what the Quraysh had done in breaking the treaty, the Prophet saw no other course: Mecca had to be liberated. For this he intended to send word to the Muslims throughout the peninsula to be ready and to await a call, though they did not yet know for what purpose it would be.
On the other hand, those among the Quraysh capable of more prudent thought had already guessed what danger might arise from the action taken by 'Ikrima and his young companions. The Hudaibiya agreement had now been broken, and Muhammad's influence throughout the peninsula had grown even stronger. If one considered what had happened — that Khuza'a would seek revenge against the people of Mecca — the Holy City would certainly be in grave danger. So what were they to do now?
They sent Abu Sufyan to Medinah, intending that the agreement be reaffirmed and its term extended. Perhaps the term, which had been for two years, they now wanted made ten years.
Abu Sufyan, as their leader and as a prudent man among them, now set out for Medinah. Upon reaching 'Usfan on his journey, he met Budail b. Warqa and his party. He was afraid Budail had already met Muhammad and reported what had happened, which would make his task more difficult. But Budail denied having met Muhammad. Even so, from the dung of Budail's riding animal, Abu Sufyan knew that the man had indeed come from Medinah. For that reason, he decided not to go directly to see Muhammad first, but instead to go to the house of his own daughter, Umm Habiba, wife of the Prophet.
Perhaps she (Umm Habiba) already knew of the Prophet's affection for the Quraysh, even though she did not yet know what his decision regarding Mecca would be. And perhaps all the Muslims in Medinah felt the same.
At that time Abu Sufyan was about to sit on the mat usually used by the Prophet, but Umm Habiba quickly folded it up. Her father then asked her whether she folded up the mat out of love for her father, or out of love for the mat.
"This is Rasulullah's mat," she answered. "Father is an unclean idolater. I do not want father to sit on it."
"You will surely come to grief, my daughter," said Abu Sufyan. Then he went out in anger.
After that he went to see Muhammad, speaking of the treaty and the extension of its term. But the Prophet gave him no answer whatsoever. He next went to see Abu Bakr to ask him to raise the matter with the Prophet. But Abu Bakr also refused. Now he met Umar bin al-Khattab. But Umar gave a rather harsh reply:
"I, act as your intermediary before Rasulullah? Truly, if all I had were a mere scrap, I would use even that to fight you." Next he went to see Ali b. Abi Talib, with Fatimah present there. He put forward the purpose of his visit and asked that Ali intercede for him with the Prophet. But Ali said gently that no one could persuade Muhammad to withdraw something he had already decided. The Quraysh envoy then asked Fatimah's help, that her son Hasan might try to seek protection publicly among the people.
"No one would do such a thing, with the aim of it being presented to Rasulullah," answered Fatimah.
Now the situation grew ever more difficult for Abu Sufyan. He asked Ali for his opinion.
"Truly I do not know what would be of use to you," answered Ali. "But you are the leader of Banu Kinana. Try seeking protection from the people; after that, return to your homeland. I know this is not fully satisfying. But that is all I can suggest to you."
Abu Sufyan then went to the mosque and there announced that he had sought the protection of the people. Then he mounted his camel and set off back to Mecca, carrying with him a feeling of disappointment at the humiliation he had faced from his own daughter and from those who — before their emigration — had once hoped for his kindness.
Abu Sufyan returned to Mecca. He reported to his people everything he had experienced in Medinah, along with the protection he had sought from the people on Ali's advice, and that Muhammad had not yet given his agreement.
"How unfortunate!" they said. "That man has made even more of a fool of you." Then they gathered once more to deliberate.
Muhammad, for his part, judged that he would not give them any opportunity to prepare for war against him. Since he already trusted in his own strength and in God's help toward him, he hoped to take them by surprise, so that they would no longer have time to organise resistance and would thus surrender without any bloodshed.
For that reason he ordered his people to make ready. And once preparations were complete, they were told that he was now ready to set out for Mecca, and were also ordered to move swiftly. Meanwhile he prayed to Allah that the Quraysh would not learn of the Muslims' movement.
When the Muslim army was ready to set out, Hatib b. Abi Balta'a sent a letter by the hand of a woman from Mecca, a slave of one of the Banu 'Abd al-Muttalib named Sarah, paying her to deliver the letter to the Quraysh, informing them that Muhammad was making preparations to confront them. Hatib was in fact a great man in Islam. But as a human being, he had, in his inner self, certain weaknesses, which sometimes weighed heavily on his own soul and swept him into a matter he truly did not intend. Muhammad soon learned of this matter.
He quickly sent Ali b. Abi Talib and Zubair bin al-'Awwam to pursue Sarah. The woman was made to dismount, and the letter was searched for among her belongings but was not found. The woman was warned that if the letter were not produced, they would search her themselves. Seeing how serious they were, the woman said: Go ahead.
She then undid the braid of her hair and the letter was brought out, which the two men then carried back to Medinah.
Hatib was then summoned by Muhammad and asked why he had done such a thing.
"Rasulullah," said Hatib. "By Allah, I still believe in Allah and in Rasulullah. Not the slightest thing has changed in me. But I, who have no family ties or kinship with them, have a child and family among them. That is why I wished to spare them."
"Rasulullah," broke in Umar bin al-Khattab. "Hand him over to me, I will cut off his head. This man is two-faced."
"How do you know that, Umar," said Rasulullah. "Perhaps Allah has placed him among the people of Badr, from when the Battle of Badr occurred." Then he said: "Do as you wish. You are already forgiven."
And Hatib had indeed taken part in the Battle of Badr. It was then that the word of Allah came:
"O you who believe! Do not take My enemies and your enemies as friends, showing them affection." (Qur'an, 60: 1)
Now the Muslim army began to move from Medinah toward Mecca, with the aim of liberating that city and taking control of the Holy House, which Allah had made a place of gathering for mankind and a place of safety.
This army moved in numbers such as the city of Medinah had never before experienced. It consisted of the Sulaim, Muzaina, Ghatafan and other tribes, who had joined either with the Muhajirin or with the Ansar. They set out together clad in armour. They circled into the midst of the vast, sprawling desert, so that when their tents were pitched, they were completely covered by the desert dust, so that no one could see them. Numbering in the thousands, they moved with speed. With every advance, other tribes joined them, adding to their numbers and to their strength. All of them set out with hearts full of faith that, with Allah's help, they would win victory. This journey was led by Muhammad, whose mind and attention were fixed solely on entering the Holy House without shedding a single drop of blood.
By the time this army reached Marr az-Zahran, with its numbers already at ten thousand men, the Quraysh still had no news of it. They were still in dispute over how to repel Muhammad's attack.
Abbas b. 'Abd al-Muttalib — the Prophet's uncle — left them in the midst of their argument, and set out himself with his family to meet Muhammad at Juhfa. It may be that some of the Banu Hashim had already received news, or something like news, of the Prophet's truthfulness. So they intended to join him without encountering any obstacle.
Besides Abbas, another who set out to meet them was Abu Sufyan bin al-Harith b. 'Abd al-Muttalib, the Prophet's cousin, and Abdullah b. Abi Umayya bin al-Mughira, the son of his aunt. They joined the Muslim army at Niq al-'Uqab. The two of them asked permission to meet the Prophet, but the Prophet refused.
"I have no need of them," he said to Umm Salama, his wife, when she tried to raise the matter of the two men. "I have already suffered much because of my uncle's son. As for my aunt's son, who is also my brother-in-law, he said things he ought not have said when he was in Mecca."
This information was conveyed to Abu Sufyan, and he said:
"By Allah, all I wish for myself is to be allowed to meet him, or, with the help of my son here, we will go anywhere, until we die of thirst and hunger."
The Prophet felt pity for them. They were then allowed in to see him, and they declared themselves Muslim.
Witnessing the Muslim army and its formidable strength, Abbas b. 'Abd al-Muttalib now felt anxious and greatly alarmed. Although he had already entered Islam, his heart was still troubled by the disaster that might befall Mecca should this army — a force unmatched anywhere in the Arabian peninsula — later storm into the city. Had he not just left Mecca, leaving behind family and kin, whose ties with him had not yet been severed despite the Islam he had newly embraced? It may be that he expressed his anxiety to the Prophet, asking what he would do if the Quraysh sought peace. Or it may be that his cousin was the one who gladly opened this conversation with Abbas, hoping he would serve as an envoy who could give a fearsome impression to a group of the Quraysh, so that Mecca might later be entered without any bloodshed, and Mecca would remain in its sanctity as it had been and as it ought to be.
Riding upon a white mule belonging to the Prophet, Abbas set out for the region of Arak, hoping that he might encounter someone gathering firewood, or a milk-seller, or anyone at all heading toward Mecca. He would entrust a message to the people of that city about the true strength of the Muslim army, so that they might go to meet Rasulullah and seek peace before this army entered the city by force.
From the moment the Muslims made camp at Marr az-Zahran, the Quraysh had already begun to sense the danger drawing near them. So they sent out Abu Sufyan b. Harb, Budail b. Warqa' and Hakim b. Hizam — still a relative of Khadijah — to gather news and gauge how great the threat facing them might be.
While Abbas was riding on the Prophet's white mule, he suddenly heard a conversation between Abu Sufyan b. Harb and Budail b. Warqa' as follows:
Abu Sufyan: "I have never seen campfires and an army like what we see tonight."
Budail: "That must surely be the campfires of Khuza'a, who have been stirred up for war."
Abbas recognised Abu Sufyan's voice, and called out to him by his nickname:
"Abu Hanzala!" "Abu al-Fadzl!" Abu Sufyan answered in turn. "Abu Sufyan, pity you!" said Abbas. "Rasulullah is in the midst of this company. What will become of the Quraysh if they enter Mecca by force?"
"What should we do!" said Abu Sufyan. "I would give my mother and father for you."
Abbas took him up behind him on the mule and invited him to come along, while telling his two companions to return to Mecca. Because they had already recognised the mule when they saw it, they let it pass before them, right there in the midst of ten thousand men who were lighting their campfires — deliberately set alight to strike fear into the hearts of the people of Mecca.
But when the mule passed in front of Umar bin al-Khattab's campfire, and Umar saw it, he at once recognised Abu Sufyan and also realised that Abbas intended to protect him. He hurried to the Prophet's tent and asked the Prophet that the man's neck be cut off.
"Rasulullah," said Abbas. "I have already granted him my protection."
Faced with such a situation, and it being night already, and after a rather heated argument had taken place between Umar and Abbas, Muhammad said:
"Take him to your quarters for now, Abbas. Bring him back early tomorrow morning."
The next day, when Abu Sufyan was brought once more before the Prophet, witnessed by the leading figures of the Muhajirin and the Ansar, the following dialogue took place:
The Prophet: "Pity you, Abu Sufyan! Has the time not now come for you to know that there is no god but Allah!?"
Abu Sufyan: "By my mother and father! Truly you are wise! Truly you are generous and mindful of family ties! I have indeed suspected that there is no god but Allah, and that alone is enough."
The Prophet: "Pity you, Abu Sufyan! Has the time not now come for you to know that I am Rasulullah!?"
Abu Sufyan: "By my mother and father! Truly you are wise! Truly you are generous and mindful of family ties! But as for this matter, truly, until now there is still something in my heart."
Now Abbas intervened. He spoke to Abu Sufyan, urging him to accept Islam and bear witness that there is no god but Allah and that Muhammad is His messenger — before his neck was cut off. Faced with this, Abu Sufyan had no other course but to accept. Now Abbas turned to address the Prophet, upon whom be peace:
"Rasulullah," he said. "Abu Sufyan is a man fond of honour. Grant him something." "Yes," said Rasulullah. "Whoever enters the house of Abu Sufyan is safe, whoever shuts his own door is safe, and whoever enters the mosque is also safe."
Historians and biographers of the Prophet all agree that these events occurred. Only some of them still wonder: Did all this happen merely by chance? Abbas's departure to seek the Prophet with the intent of going to Medinah, suddenly meeting the Muslim army at Juhfa; likewise Budail b. Warqa' and Abu Sufyan b. Harb's departure merely to scout — even though Budail himself had already gone to Medinah before that and reported to the Prophet what had happened to Khuza'a, and had learned from the Prophet that he would be defended. In setting out, did Abu Sufyan not realise that Muhammad had also set out to attack Mecca? Or was it, to some degree, because of some prior arrangement, and because of that arrangement, that Abbas came to meet Abu Sufyan — and that Abu Sufyan had already become convinced, since going to Medinah to ask for an extension of the Treaty of Hudaibiya and returning empty-handed, that there was no other course for the Quraysh but to submit to Muhammad, and convinced too that if he opened the way for this liberation he would keep hold of leadership and maintain his important position in Mecca — and that whatever arrangement had been made between them did not reach Muhammad or those concerned with the matter, given that Umar himself had intended to kill Abu Sufyan? It would be a great risk for us to pass judgment. But it seems we may safely conclude — to satisfy our own minds — that whether all these events happened by mere coincidence, or because there had indeed been some kind of prior arrangement, what is clear from both incidents is how carefully and skilfully Muhammad was able to master one of the greatest campaigns in Islamic history without battle and without bloodshed.
Abu Sufyan's conversion to Islam did not lessen Muhammad's vigilance and readiness as he prepared to enter Mecca. Though victory lies in God's hand, given to whomever He wills, God grants help only to those who have made preparation, and who remain watchful in every matter and at every moment against every possibility. For this reason he ordered that Abu Sufyan be held for a while at a narrow pass in the valley, at one of the mountain routes into Mecca, so that when the Muslim army passed by, he would see it for himself, and would then be able to report clearly to his people, so that no resistance of any kind would arise, once he was able to hurry back to them.
When the tribes later passed before Abu Sufyan, what most astonished him was the battalion clad entirely in green surrounding Muhammad, made up of the Muhajirin and Ansar, of whom nothing could be seen but their armour. Having seen this, Abu Sufyan said:
"Abbas, it seems no one will be able to withstand them. Abu al-Fadzl, your nephew's kingdom will surely become great!"
After that he was released to go to his people, and he called out loudly to them:
"O Quraysh! Muhammad has now come with a force you will not be able to resist. But whoever enters the house of Abu Sufyan is safe, whoever shuts his own door is safe, and whoever enters the mosque is also safe!"
Muhammad had by now advanced with his army as far as Dhu Tuwa. Having seen from there that there was no resistance from the side of Mecca, he halted his army. He bowed in gratitude to Allah, who had opened the way of the Valley of Revelation and the site of the Holy House to him and to the Muslims, so that they could enter safely, in peace.
Meanwhile Abu Quhafa (Abu Bakr's father) — who had not yet entered Islam at that time — asked his granddaughter to take him up Mount Abu Qubais. Upon reaching the top, the old, blind man asked his granddaughter what she saw. She answered that she saw something black gathering together. "That is cavalry," said the old man.
"Now the black mass has spread out," said his granddaughter again. "Then the cavalry is setting off toward Mecca. Quickly, take me home."
But before he reached his house, the cavalry had already arrived first.
Muhammad felt grateful to Allah, for the gate of Mecca now lay open. But even so, he remained ever watchful and cautious. He ordered his army divided into four divisions. All of them were commanded not to engage in battle, not to shed blood, unless truly compelled to do so. Zubair bin al-'Awwam, leading a division, was placed on the left flank and ordered to enter Mecca from the north. Khalid bin al-Walid was placed on the right flank and ordered to enter Mecca from the lower approach. Sa'd b. 'Ubada, leading the men of Medinah, was to enter Mecca from the west, while Abu 'Ubaida bin al-Jarrah was placed by Muhammad within the ranks of the Muhajirin, to enter Mecca together with them from the upper approach, at the foot of Mount Hind.
While they were still making these preparations, suddenly Sa'd b. 'Ubada was heard to say:
"Today is a day of war. A day on which all that was forbidden is permitted..."
In this he had violated the Prophet's order that the Muslims must not kill the people of Mecca. So, when the Prophet learned what Sa'd had said, it occurred to him to take the banner from his hand and give it to his son, Qais. Qais was a man of large build, but calmer than his father.
As the army entered the city, there was no resistance from the side of Mecca, except against Khalid bin al-Walid's division, which faced resistance from those living in the lower part of Mecca. These were Quraysh who were the fiercest enemies of Muhammad and who had taken part with Banu Bakr in breaking the Treaty of Hudaibiya by attacking Khuza'a. They refused to heed Abu Sufyan's call. Indeed, they had prepared themselves to fight, while others among them had also prepared themselves to flee. They were led by Safwan, Suhail and 'Ikrima b. Abi Jahl. When Khalid's division arrived, they showered it with arrows. But just as quickly, Khalid managed to scatter them. Even so, two of his men were killed, having strayed from the path and become separated from the main body of the army, while the Quraysh lost thirteen men, according to one source, or twenty-eight, according to another.
Seeing the disaster now befalling them, Shafwan, Suhail and 'Ikrima quickly fled, abandoning the men they had earlier mobilised to resist the strength and heroic assault of Khalid. Meanwhile Muhammad, with the Muhajirin division, now upon a high plateau, was descending toward Mecca, with a heart resolved to liberate it in safety and peace. He saw the city with everything in it, and saw too the flash of swords in the lower part of the city, and Khalid's division pursuing those who had attacked it. Here he felt deeply saddened and cried out in distress, recalling his order that no battle should be fought. When he later learned what had happened, he remembered that what Allah had willed was indeed for the best.
Muhammad now halted at the upper part of the city of Mecca, facing Mount Hind. There he had a dome-shaped tent erected, not far from the graves of Abu Talib and Khadijah. When he was asked whether he wished to rest in his own house, he answered: "No. There is no house left for me in Mecca," he said. He then entered the domed tent, and rested there with a heart full of gratitude to Allah, for he had returned with honour, bringing victory into the city — the city that had once troubled him, tormented him and driven him out from his family and his home town. He let his gaze wander over the surroundings, over the wadi valley and the mountains around it. Mountains among whose crevices he had once dwelt, when the Quraysh's treatment of him had grown so severe, so harsh in isolating him. It was in those very mountains, among them the Cave of Hira, that he used to practise tahannuth, when revelation came to him:
"Read! In the name of your Lord who created. Created man from a clot of blood. Read. And your Lord is Most Generous. Who taught by the pen. Taught man what he did not know..." (Qur'an, 96: 1-5)
Around those mountains he let his gaze wander, over the valleys, with the houses of Mecca scattered about, and in their midst the Holy House. So humbled was he before Allah that tears fell from his eyes, a tear of Islam and of gratitude for the Absolute Truth, to whom all things shall in the end return.
At that moment he felt that his task as commander was finished. He did not stay long in the tent, and soon came out again. He mounted his camel Al-Qashwa and continued on his way to the Ka'bah. He performed the tawaf around the Ka'bah seven times, touching the corner (the Black Stone) with a staff in his hand. Having finished the tawaf, he summoned Uthman b. Talha and the door of the Ka'bah was opened. Muhammad now stood at the doorway, and the people began to gather in crowds. He preached to them and recited the word of Allah:
"O mankind. We created you from a male and a female, and made you into nations and tribes so that you might come to know one another. But the most noble of you in Allah's sight is the one most God-conscious among you (most careful to guard against wrongdoing). Allah is All-Knowing, All-Aware." (Qur'an, 49: 13)
Then he asked them:
"O Quraysh. In your opinion, what do you think I shall do with you now?" "Only good. A generous brother, a generous cousin," they answered. "Go, all of you. You are now free!" he said.
With those words, he granted a general pardon (amnesty) to the Quraysh and to the whole population of Mecca.
How beautiful is forgiveness when one is in a position of power! How great is a soul that has risen above every form of greatness, above every feeling of spite and grudge in the heart! A soul that has been able to set aside every worldly feeling, that has attained what lies beyond human capacity! Those Quraysh, whom Muhammad knew full well — who among them had plotted to kill him, who had persecuted him and his companions in the past, who had fought him at Badr and at Uhud, who had besieged him in the Battle of the Trench, and who had incited all the Arabs to oppose him, and who, had they succeeded, would have killed him, would have torn him to pieces the moment such a chance arose — those Quraysh were now in Muhammad's grasp, beneath the sole of his foot. His command would have been carried out against them at once. Their lives all now hung merely upon the word of his lips, and upon his authority over thousands of fully armed troops who could have wiped Mecca out, with its entire population, in an instant!
But Muhammad, but the Prophet, but Rasulullah, was not a man who knew enmity, nor one who would stir up hostility among mankind! He was no tyrant, nor one who wished to display himself as a man of power. Allah had granted him ease in dealing with his enemy, and in his capacity to do otherwise, he chose to forgive. By this, to the whole world and to every generation to come, he set an example of goodness and steadfastness in keeping one's word, of a freedom of spirit never before achieved by anyone!
When Muhammad then entered the Ka'bah, he saw its walls covered entirely with paintings of angels and prophets. He saw Ibrahim depicted holding divining arrows, and he saw a wooden statue of a dove. He destroyed the statue with his own hands and cast it to the ground. When he looked at the picture of Ibrahim, Muhammad gazed at it for some time, then said: May Allah destroy them! Our forefather is depicted casting lots with divining arrows! What has Ibrahim to do with divining arrows? Ibrahim was neither a Jew nor a Christian. Rather he was a hanif (one whose faith was pure), who submitted himself to Allah and was not among those who ascribed partners to Him. As for the angels depicted as beautiful women, Muhammad rejected those images altogether, for angels are neither male nor female. He then ordered that those images be destroyed. The idols around the Ka'bah, worshipped by the Quraysh besides Allah, had been fixed with lead around the Ka'bah. So too the idol Hubal within it. With a staff in his hand, Muhammad pointed at all those idols, saying:
"And say: The truth has now come, and falsehood has vanished; for falsehood is bound to perish." (Qur'an, 17: 81)
The idols were then toppled, and thus the Holy House was cleansed. On that first day of their liberation, Muhammad succeeded in accomplishing what he had been calling for over the past twenty years, and which Mecca had resisted so fiercely. He destroyed the idols and wiped out paganism from the Holy House in full view of the Quraysh themselves. They saw that the idols they and their forefathers had worshipped could bring them no benefit and no harm at all.
The Ansar from Medinah witnessed all these events. They saw Muhammad praying atop Mount Shafa. It occurred to them now that he was certain to leave Medinah and return to his native homeland, now opened by Allah. They said to one another: "In your opinion, will Rasulullah remain in his own country?" Perhaps their anxiety was well founded. This was Rasulullah, and in Mecca stood the Holy House, the Baitullah, and in Mecca too the Sacred Mosque.
But once he had finished praying, Muhammad asked them what they had been saying. Learning of their anxiety, which they had expressed somewhat hesitantly, he said: "Let us seek refuge in Allah! My life and my death shall be with you." With this he set an example of his steadfastness in keeping the pledge at the Ikrar of 'Aqaba and his loyalty to the companions who had shared his suffering, an example that would never be forgotten, neither by that land, nor its people, nor by Mecca as the Holy Land.
After the idols had been cleared from the Ka'bah, the Prophet ordered Bilal to call the adhan from atop the Ka'bah. After that, the people performed the prayer together, with Muhammad as imam. Since that moment, down to our own time, for fourteen centuries, Bilal and those who succeeded him have never ceased calling the adhan five times each day from atop the mosque of Mecca. Since that moment, for these fourteen centuries, Muslims have fulfilled the duty of prayer to Allah and blessings upon the Prophet, turning their faces, hearts and every thought wholly to Allah, facing this Holy House, which on the day of its liberation Muhammad had cleansed of statues and idols.
It was only now, after what had happened, that the Quraysh were willing to accept, and they had also come to believe in the pardon that Muhammad had granted them. They looked at Muhammad and the Muslims around him now with eyes full of astonishment mixed with fear and great caution. Yet even so, a group of seventeen people was excluded by Muhammad from that pardon. From the moment he entered Mecca, an order had been issued that the men among them be killed, even if they sought refuge behind the curtain of the Ka'bah. Some of them went into hiding, and some fled. Muhammad's decision that they be killed was not driven by spite or anger against them, but because of the great crimes they had committed. He never knew spite. Among them was Abdullah b. Abi's-Sarh, a man who had once embraced Islam and written down revelation, then apostatised, turning idolater on the side of the Quraysh, loudly claiming that he had falsified the revelation while writing it down. Also Abdullah b. Khatal, who had once embraced Islam, then, after killing one of his former slaves, turned idolater and ordered his two slave women — Fartana and her companion — to sing mocking songs about Muhammad. He and the two women were also sentenced to death. Besides them, 'Ikrimah b. Abi Jahl, the fiercest enemy of Muhammad and the Muslims, who had continued his hostility right up until Khalid bin al-Walid entered Mecca from the lower approach.
Even after entering Mecca, Muhammad had issued the order that there be no bloodshed and that no one be killed, except for that group alone. So the husbands and wives among them went into hiding, and some fled. But once things had returned to peace and calm, and people saw how broadminded Rasulullah was, granting such great pardon to them, some of the companions asked that those who had been sentenced to death also be granted pardon. Usman bin 'Affan — who was still a foster-brother of Abdullah b. Abi's-Sarh — also came to the Prophet, seeking a guarantee of pardon. The Prophet was silent for a while. Then he said: "Yes." And he was pardoned.
Umm Hakim (bint al-Harith b. Hisyam) likewise sought from Muhammad a guarantee of pardon for her husband, 'Ikrima b. Abi Jahl, who had fled to Yemen. He too was pardoned. The woman then went to find her husband and brought him back before the Prophet. Muhammad likewise forgave Shafwan b. Umayya, who had accompanied 'Ikrima in fleeing toward the sea, intending to reach Yemen. The two men were brought back just as the boat meant to carry them was about to depart. Also Hindun, Abu Sufyan's wife, who had chewed the liver of Hamzah — the Prophet's uncle, after he fell in the Battle of Uhud — was forgiven, along with others who had previously been sentenced to death, all of whom were forgiven. Only four were put to death: Huwairith, who had molested Zainab, the Prophet's daughter, on her journey back from Mecca to Medinah; two men who had embraced Islam and then committed the crime of murder in Medinah before fleeing to Mecca and reverting to idolatry; and two slave women of Ibn Khatal, who had constantly mocked the Prophet with their songs. One of these women fled, and the other was granted pardon.
The day after the liberation, someone from the still-idolatrous Hudhail was killed by Khuza'a. The Prophet was greatly angered by this act, and in his sermon before the assembled people, he said:
O all mankind! Allah has made this Mecca a sacred land since He created the heavens and the earth. It has been sacred from the first, the second and the third, until the Day of Resurrection. Therefore, one who believes in Allah and the Last Day is not permitted to shed blood or fell a tree in this place. It was not permitted to anyone before me, and it is not permitted to anyone after me. Nor was I myself permitted anger against the people of this land except for this present occasion, after which it will again be held sacred as before. Let those of you present here inform those who are absent. If anyone tells you that Rasulullah fought in this place, say that Allah permitted that to His Messenger, but not to you, O people of Khuza'a! Withdraw your hands from killing, for there has already been too much of it; if there is any good in saying so at all. If you have killed someone, then I too shall pay the compensation for it. Whoever is killed after this pronouncement of mine, his family may choose one of two courses: if they wish, they may demand the killer's blood; or else through the payment of diyah (blood money).
After that he then paid compensation (diyah) to the family of the man killed by Khuza'a. Through this sermon, and through his broad-mindedness and readiness to forgive, the hearts of the people were drawn to Muhammad in a way beyond what they had expected. Because of this, people entered Islam in great numbers.
"Whoever believes in Allah and the Last Day, let every idol in his house be destroyed," a voice was then heard proclaiming.
He then sent a group of men from Khuza'a to repair the boundary markers around the Sacred Precinct, a thing that showed how greatly the people of Mecca honoured this place, and which increased their love for it still further. Once they were told that they were a people worthy of being loved, and that he would not abandon or forsake them had they not been the ones who drove him out, their love for him grew ever greater.
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