SIX years had passed since the Prophet and his Companions migrated from Mecca to Medina. As we have seen, during this time they were constantly working hard, constantly faced with warfare, sometimes against the Quraysh, and at times against the Jews. Meanwhile, Islam was spreading wider and becoming increasingly strong and effective.
From the first year of Hijra, Muhammad had changed his direction of prayer (qiblah) from al-Aqsa Mosque to al-Masjid al-Haram. Now the Muslims faced towards the Kaaba which was built by Ibrahim in Mecca, and which was later renovated when Muhammad was still young. At that time too he helped lift the Black Stone to its place at the corner of the building. Neither he nor anyone else at that time imagined that Allah would send him a Message.
For centuries before this, al-Masjid al-Haram (the Sacred Mosque) had been the destination for Arabs performing worship. During the sacred months of each year they would come to that place. Every person who came there had his security guaranteed. Even if someone met his bitterest enemy in that place, he could not draw his sword or shed blood. However, since Muhammad and the Muslims had migrated, the Quraysh took it upon themselves to forbid them from entering the Sacred Mosque and keep them away from it, excluding them from the other Arab tribes. Regarding this, Allah's word came down in that first year of Hijra:
"They ask you about fighting in the sacred month. Say, 'Fighting therein is a grave offense, but averting [people] from the way of Allah and [preventing access to] al-Masjid al-Haram and expelling its people therefrom is graver [in the sight of] Allah. And fitnah is greater than killing.' And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [and] dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter. Those are the companions of the Fire, and they will abide therein eternally." (Qur'an, 2:217)
And after the Battle of Badr, Allah's word came down:
"And why should Allah not punish them while they prevent [people] from al-Masjid al-Haram, though they are not its rightful protectors? Its rightful protectors are only the God-fearing, but most of them do not know. Their prayer at al-Bait was not but whistling and handclapping. So taste the punishment for what you disbelieved." The disbelievers spend their wealth to avert [people] from the way of Allah. So they will spend it, then it will become for them a regret, then they will be overcome. And those who have disbelieved - to Hell they will be gathered." (Qur'an, 8:34-36)
Throughout those six years, many verses came down successively concerning al-Masjid al-Haram which Allah had made a place of gathering for people and a sanctuary. However, the Quraysh believed that Muhammad and his followers had rejected the gods in the Sacred House: Hubal, Isaf, Na'ila and other idols. Therefore, fighting them and preventing them from visiting the Kaaba was a duty for the Quraysh, if they did not want them to return to the gods of their forefathers.
Meanwhile, the Muslims suffered because they could not perform the religious duty that had become incumbent on them and had been incumbent on their forefathers before. Moreover, the Muhajirun themselves suffered and felt oppressed - suffering in exile, suffering from the loss of their homeland and families. Yet they all had faith in Allah's help for the Messenger and for them, and in elevating their religion above all others. They firmly believed that it would not be long before Allah would open the doors of Mecca to them, and they would circumambulate the Ancient House (Kaaba), fulfilling the religious obligation that Allah had imposed on all mankind. If during that time, year after year, there had been only warfare - from Badr to Uhud, then Khandaq, then other wars and struggles - the day they longed for would surely come. They greatly yearned for that day. Muhammad himself, like them, yearned for it greatly and was firmly convinced that the time was near!
By forbidding them to make pilgrimages to Mecca and to perform the Hajj and Umrah, the Quraysh had in fact committed an injustice against Muhammad and his Companions. The Ancient House was not the property of the Quraysh alone, but of all Arabs. The Quraysh's only duty was to guard the Kaaba and provide water for the pilgrims, which included all the care of the Sacred House and maintenance of its visitors. The fact that each tribe worshipped different idols did not justify the Quraysh's action in preventing people from pilgrimage and circumambulation at the Kaaba and from performing all the ceremonies and worship practices. Muhammad was calling people away from idol worship and cleansing them from all traces of paganism and associating partners with Allah. He was calling them to a higher spiritual level - worshipping only Allah, the One God, without any partners. He would elevate them above all deficiency, would bring their spiritual life to a place where they could grasp the meaning of the unity of existence and the oneness of Allah. Since pilgrimage and Umrah were among the religious duties, preventing the followers of this new religion from performing their religious obligations was an act of hostility.
However, if Muhammad were to come accompanied by people who had already believed in Allah and His teaching, and who were actually native people of Mecca, then the Quraysh feared that the common people of Mecca would join him, and they would feel that separating them from their relatives was an act of cruelty. This would sow the seeds of internal conflict.
Moreover, the leaders of the Quraysh and the prominent figures of Mecca had not forgotten Muhammad and his followers who had disrupted their trade and blocked their well-established route to Syria. Because of this, feelings of hatred and enmity were embedded in their hearts; yet it was well-known that the House belonged to Allah and to all the Arab community, and that their only duty was to guard it and maintain those who came to perform pilgrimage.
Six years had passed since the Hijra, and the Muslims were very anxious because they longed to visit the Kaaba and perform the Hajj and Umrah. One morning, when they were gathered in the mosque, the Prophet suddenly told them that he had received a true vision in which he saw that, Allah willing, they would enter the Sacred Mosque in safety and security, with their heads shaved or clipped, without fear.
As soon as they heard about the Prophet's dream, they all exclaimed, 'Alhamdulillah (All praise be to Allah).' Quickly this news spread throughout Medina. But how would they enter the Sacred Mosque? Would it be through warfare? Would the Quraysh have to be forcibly cleared? Or perhaps the Quraysh would humbly submit and open the way?
No. There would be no battle, no warfare. Rather, Muhammad announced to the people that they should go to perform Hajj in the sacred month of Dhul-Hijjah. He sent messengers to non-Muslim Arab tribes, urging them to come along with them to the House of Allah, peacefully, without any fighting. What Muhammad wanted most was for as many Muslims as possible to go. The reason for this was to make it clear to all Arabs that his journey in the sacred month was to perform Hajj, not to wage war. He only wanted to fulfill an obligation in Islamic law, which had also been obligatory in the religions of the Arabs before that. For this reason he invited the non-Muslim Arabs to perform this obligation as well. If, after all this, the Quraysh still insisted on fighting him in the sacred month, still wanted to prevent Arabs from following what had been their tradition, even if their religions differed, then no Arab would want to support the Quraysh or help them against the Muslims. By their harsh stance they wanted to prevent people from visiting the Sacred Mosque, to turn them away from the religion of Ishmael and the religion of Ibrahim, their ancestors.
Therefore, the Muslims felt secure if the Arabs could unite like the Confederates had before. His religion would be more respected in the eyes of the non-believing Arabs. What could the Quraysh say to those who came to the sacred land carrying only sheathed swords, preceded by sacrificial animals that they intended to slaughter? They had no other purpose than to fulfill their religious duty by circumambulating at the House of Allah, which was also a duty incumbent on all the Arab community.
Muhammad announced to everyone that they should set out to perform Hajj. He also asked the non-Muslim tribes to come along. But many of them hesitated. In the month of Dhul-Qi'dah, one of the sacred months, he set out with a caravan of Muhajirun and Ansar, along with some Arab tribes that were willing to join, led by his camel al-Qashwa. Those who set out at that time numbered one thousand four hundred people. Muhammad brought seventy sacrificial camels, wearing the ihram, with the intention of making clear that he had come not to fight, but solely to visit and honor the House of Allah.
When the caravan reached Dhu'l-Hulaifa, they prepared the sacrificial animals and recited the talbiyah. The sacrificial animals were released and marked, among them was the camel of Abu Jahl that had been captured during the Battle of Badr. Not a single person in the pilgrim caravan carried weapons except sheathed swords, which were commonly carried on journeys. Among the Prophet's wives who participated in this journey was Umm Salamah.
News of Muhammad and his caravan and the purpose of his journey - to perform Umrah - had reached the Quraysh. Yet fear arose in their hearts. For them, the situation was different. They suspected his coming was merely a trick. In this way Muhammad wanted to deceive them so he could enter Mecca, because they and the Confederates had previously been unable to enter Medina. Whatever they knew about their adversary who wanted to enter the Sacred Land to perform Umrah and whatever had been announced throughout the peninsula that he was driven only by religious devotion to fulfill an obligation that was recognized by all Arabs, would not change the Quraysh's determination to prevent Muhammad from entering Mecca; no matter how great the sacrifice they had to make to carry out their decision.
Therefore, a military force whose cavalry alone consisted of two hundred riders was quickly mobilized by the Quraysh and placed under the command of Khalid ibn al-Walid and 'Ikrima ibn Abi Jahl. This force advanced ahead to block Muhammad from entering the capital (Mecca). They marched until they took up position at Dhu Tuwa.
On the other hand, Muhammad continued his journey. When he reached 'Usfan he met someone from the tribe of Banu Ka'b. The Prophet asked if the man knew any news about the Quraysh.
"They have heard about your journey," he replied. "They have set out wearing leopard hides. They have taken position at Dhu Tuwa and sworn that you shall not enter that place. Now Khalid ibn al-Walid with his cavalry has advanced to Kirah al-Ghamim."
"O, how pitiable the Quraysh are!" said Muhammad. "Warfare has exhausted them. What is wrong with them allowing me and the other Arabs to go? If they succeed in killing me, that is what they hope for. If Allah grants me victory, they will enter Islam in multitudes. But if they do not do that, they will certainly fight, for they have strength. What does the Quraysh imagine? I will continue to strive, by Allah, on the basis of what Allah has sent me, until Allah gives me victory or this neck is severed."
Then he thought about what he would do. His departure from Medina was not for warfare. He wanted to enter the Sacred Land only to visit the House of Allah, to fulfill his obligation to Allah.
He had made no war preparations. Even if he were to fight and be defeated, this could become a matter of pride for the Quraysh. Or perhaps Khalid and 'Ikrima were sent with the deliberate intention of achieving this, after realizing that he had not come to wage war?
While Muhammad was thinking this, the Quraysh force became visible in the distance. It seemed there was no way for the Muslims to reach their destination except by breaking through their lines. And if a battle did occur, the Quraysh would defend their honor and homeland. It was a battle Muhammad did not desire. However, the Quraysh wanted to force him to fight and involve him in warfare.
Even so, the Muslims were no less determined in their defense. With drawn swords alone they were able to repel enemy attacks. But this would defeat his purpose and would give the Quraysh an excuse among the other Arabs. His vision was farther-reaching than that, his strategy deeper and more mature. So he called to the crowd and said:
"Who can lead us to a path other than where they are now?"
Thus he remained committed to the peaceful course he had set out from Medina and intended when he decided to perform Hajj in Mecca.
Thereupon a man came forward who was willing to lead them through another route via winding paths between steep rocky crags that were very difficult to traverse. The Muslims felt very tired on that journey. But finally they reached a flat road at the end of the wadi. They traveled through it on the right side, finally emerging at Thaniat al-Murar, a downward path to Hudaibiya below the city of Mecca. When the Quraysh force saw what Muhammad and his Companions were doing, they quickly turned their horses back to their original position with the intention of defending Mecca in case the Muslims tried to attack it.
When the Muslims reached Hudaibiya, al-Qashwa (the Prophet's camel) knelt down. The Muslims thought it was too tired. But the Messenger said:
"No. It is held back by the One who held back the elephant from Mecca. If the Quraysh invite me for family relations, I will certainly accept."
Then he asked people to dismount. But they said:
"O Messenger of Allah, if we dismount, there is no water in this valley."
Hearing this, he drew an arrow from his quiver and gave it to someone to place at the bottom of one of the many wells scattered in that place. When the arrow was planted in the sand at the bottom of the well, water gushed forth. The people were satisfied and they dismounted.
They descended from their mounts. However, the Quraysh in Mecca were always watching. They preferred death to allowing Muhammad to enter their territory by force. Or did they already have war preparations and equipment ready to face the Quraysh, and would Allah determine their individual fates and decide the matter if it came to that?!
This is what some of them thought, and the Quraysh also thought of this possibility. If such a thing were to happen and the Muslims won, surely the Quraysh's history would end in the eyes of people, for all time. The Quraysh's position would be threatened, their duty to guard the Kaaba and manage water for the pilgrims and all the religious ceremonies of which they were proud among the Arab community would be lost to them. So what should they do? Both groups were now thinking about their next step. As for Muhammad himself, he held to the course he had set from the beginning - preparing for Umrah, a peaceful course and avoiding confrontation; unless the Quraysh attacked or betrayed him; there was no other way but to draw his sword.
On the other hand, the Quraysh wavered back and forth. Then they thought of sending some of their prominent men; partly to measure his strength and partly to prevent him from entering Mecca. In this case, Budail ibn Warqa came to meet him with a delegation from the tribe of Khuza'a. When they asked what brought him, and after the discussion they were satisfied that he had come not to wage war but to visit and honor the Sacred House, they returned to the Quraysh. They also wanted to convince the Quraysh to allow him and his Companions to visit the Sacred House. But they were accused and not well-received by the Quraysh. They said to them: "If he did not come to wage war, he would not try to enter by force, and we would not become a subject of people's talk."
Then the Quraysh sent another messenger who already knew their situation from the previous one sent. He would not be careless so as not to be accused by the Quraysh. In their intention to fight Muhammad, the Quraysh relied heavily on their ally from the Ahabish tribe. This Quraysh leader thought that if it were discovered that Muhammad was unwilling to understand and had no mutual understanding with him, the Quraysh would feel more supported and would be stronger in facing Muhammad. For this reason, Hulais, the leader of the Ahabish, set out towards the Muslim camp.
When the Prophet saw him coming, he asked that the sacrificial animals be released before his eyes, so he could see with his own eyes clear evidence that those the Quraysh wanted to fight were people who had come to visit the Sacred House. Hulais could witness the seventy sacrificial camels, their hair shedding as they came through the middle of the wadi. He was deeply moved by this sight. Religious feeling arose in his heart. He was convinced that in this matter it was the Quraysh who were acting cruelly towards those who had come not to wage war or seek enmity.
Now he returned to the Quraysh without meeting Muhammad again. He told them what he had witnessed. But as soon as they heard his account, the Quraysh became furious.
"Sit down," they said to Hulais. "You are a Bedouin Arab who knows nothing."
Hearing this, Hulais became angry too. He reminded them that his alliance with the Quraysh was not to prevent people from the Sacred House, regardless of who came to visit, and it was not right for them to prevent Muhammad and some of the Ahabish who came with him from entering Mecca. Fearing the consequences of his anger, the Quraysh tried to appease him and asked him to wait until they could think about it further.
Then they thought of sending someone wise and whose wisdom they could trust. They discussed this with 'Urwa ibn Mas'ud ath-Thaqafi. In response to his opinion about their harsh stance and their mistreatment of the previous messenger, they apologized to 'Urwa. After they apologized and at the same time confirmed that they placed great trust in him and were confident in his wisdom and good judgment, he set out to meet Muhammad, saying that Mecca was also his homeland which had to be defended. If this were to be spoiled, those who lived there, consisting of mixed common people, would suffer, and then if the common people abandoned it, the Quraysh would suffer considerable disgrace, something Muhammad also did not want, even though he was in open war with the Quraysh.
At that moment Abu Bakr said to 'Urwa, objecting strongly that people would abandon the Messenger. 'Urwa addressed him while holding the Prophet's beard. Mughira ibn Shu'ba, who stood at the Prophet's head, would strike 'Urwa's hand every time he touched Muhammad's beard, even though Mughira was aware that before he became Muslim, 'Urwa had paid blood money for thirteen cases in which Mughira had killed people.
Now 'Urwa returned after receiving the same explanation from Muhammad that had been given to those who came before him - that his coming was not for war but to honor the Sacred House, to fulfill his obligation to Allah.
"My brothers," he said after returning to the Quraysh. "I have met Khosrau, Caesar, and the Negus in their kingdoms. But I have never seen a king with his people like Muhammad with his Companions. When he performs wudu, his Companions rush ahead. When they see any of his hair fall, they quickly take it. They will never give it up no matter what. Think again carefully."
Such discussions went on for a long time. Muhammad thought that perhaps the Quraysh messengers did not dare to convey his opinion that could convince the Quraysh. Therefore, on his part, he sent someone to convey his opinion. But there they stabbed the camel of his messenger. They even wanted to kill the messenger if the Ahabish had not quickly prevented it and released him. This showed that the people of Mecca were indeed governed by feelings of hatred and enmity, which made the Muslims anxious and impatient, to the point that some of them were thinking of warfare.
While they were trying to reach an agreement through the exchange of messengers, some irresponsible men from the Quraysh went out at night and threw stones at the Prophet's tent. At one point their number reached about forty or fifty, with the intention of attacking the Prophet's Companions. But they were caught and brought to the Prophet. Do you know what he did? He forgave them all and released them, as a sign that he wanted to pursue the path of peace and honor the sacred month - no bloodshed at Hudaibiya, which was also part of the sacred territory of Mecca. Learning of this, the Quraysh were greatly shocked. All the evidence they wanted to use to accuse Muhammad of intending to fight them became completely invalidated. They now realized that all their hostile actions against Muhammad would be seen by the Arabs only as a grave treachery. So Muhammad had every right to defend himself with all the force at his disposal.
Then the Prophet tried once again to test the Quraysh's patience by sending a messenger to negotiate with them. 'Umar ibn al-Khattab was called and asked to convey the purpose of his coming to the Quraysh leaders.
"O Messenger of Allah," said 'Umar, "I fear that the Quraysh will harm me, as there is no one from Banu 'Adi ibn Ka'b in Mecca to protect me. The Quraysh already know well my enmity and stern action against them. I would like to suggest someone better than me for this - 'Uthman ibn 'Affan."
The Prophet immediately called 'Uthman ibn 'Affan - his son-in-law - and sent him to Abu Sufyan and other leaders of the Quraysh. When 'Uthman set out with that message, upon entering Mecca he first met Aban ibn Sa'id who then granted him jiwar (protection) while he carried out his mission until its completion. Now 'Uthman set out to meet the leaders.
"I will not do this until the Messenger of Allah circumambulates," replied 'Uthman. "We have come only to visit the Sacred House, to honor it. We want to fulfill our religious duty in this place. We have brought sacrificial animals, and after we slaughter them, we will return home in safety."
The Quraysh replied that they had sworn this year Muhammad could not enter Mecca by force. The discussion grew long, and 'Uthman disappeared from the Muslims for a long time. Rumors quickly spread among them that the Quraysh had killed him secretly by treachery. Perhaps at that time the Quraysh leaders and 'Uthman were together seeking a middle ground between their oath that Muhammad should not come to Mecca this year by force and the Muslims' desire to circumambulate at the Kaaba and fulfill their obligation to Allah. Perhaps also they had become friendly with 'Uthman and together were seeking a way to arrange their relations with Muhammad and Muhammad's relations with them.
However, the Muslims at Hudaibiya were greatly anxious about 'Uthman's situation. They imagined the Quraysh's treachery and their killing of 'Uthman in the sacred month. All the religions of the Arabs did not permit an enemy to kill his enemy around the Kaaba or in the sacred territory of Mecca. They also imagined the Quraysh's treachery against someone who had come to visit them bearing a message of peace and no hostility. For this reason, they placed their hands on the hilts of their swords, a sign of threat, a sign of force and anger. The Prophet too was worried that the Quraysh had betrayed and killed 'Uthman in that sacred month. Then he said:
"We will not leave this place until we confront them."
He called his Companions while standing beneath a tree in the valley. They all pledged (swore allegiance) to him not to depart until death if necessary. They all pledged to him with firm faith, with strong determination. Their spirit was ablaze with the desire to take revenge for the betrayal and murder. They made their pledge to him (which later became known as) Bay'at ar-Ridwan (the Pledge of Ridwan). For this reason, Allah's word came down:
"Allah was pleased with the believers when they pledged allegiance to you under the tree. He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent conquest." (Qur'an, 48:18)
After the Muslims completed their pledge, the Prophet clapped one hand against the other as a sign of the pledge on behalf of 'Uthman, as if he too were present at the Pledge of Ridwan. With this pledge, the swords still in their scabbards seemed to shake. To the Muslims, war was about to break out. Each waited for the moment of victory or to fall as a shahid (martyr) with willing hearts.
While they were in this state, suddenly news came that 'Uthman had not been killed. And not long after, 'Uthman himself came to them. But even so, the Pledge of Ridwan remained valid, like the Second Pledge of 'Aqaba, as a sign in the history of the Islamic community. The Prophet himself was pleased to mention it, as it showed a strong bond between him and his Companions, and showed how true their courage was, willing to face death without fear. Whoever dares to face death, death fears him. He will live and attain victory.
'Uthman returned. What the Quraysh had said he conveyed to Muhammad. They were now no longer in doubt that his coming with his Companions was only to perform Hajj. They also realized that they should not prevent any Arabs from coming on pilgrimage and performing Umrah in the sacred months. But they had already set out under the banner of Khalid ibn al-Walid with the intention to fight and prevent his entry into Mecca. And there had indeed been some skirmishes between his men and the men of Muhammad. If after this event they were to let him enter Mecca, the Arabs would say that they had lost and surrendered to him. Their status and authority in the eyes of the Arabs would fall. Therefore, in order to preserve their prestige and status, they remained firm on their position and stance this year. It was well that he also thought as they did. He and they, each with their own stance. This was his position and these were the ways out from the position and stance of each. For if not, then only the path of war would be available. But they actually did not want that in the sacred months; on one hand they honored the sanctity of religion, and on the other hand, if the sacred months were now violated and war broke out, then in future the Arabs would feel unsafe coming to Mecca or to its marketplace, for fear that the sacred months would be violated again. This would be damage to Mecca's trade and the livelihood of the city's inhabitants.
The discussion continued. Negotiations between the two sides resumed. The Quraysh sent Suhail ibn 'Amr with a message:
"Go to Muhammad and make an agreement with him. In that agreement, for this year he must return. Do not let any Arabs say that he succeeded in entering this place by force."
When Suhail reached the Messenger, the discussion of peace and its terms began immediately at length. At times the discussion nearly broke down, but then continued, as both sides wanted to reach a result. The Muslims around the Prophet also listened to the discussion.
Some of them were already impatient seeing Suhail being so strict on certain matters, while the Prophet accepted them with considerable flexibility. If it were not for the Muslims' absolute trust in the Prophet, if it were not for their firm faith in him, they would not have accepted the results of the agreement. They would have faced him with war so they could enter Mecca or otherwise.
At the end of the negotiation, 'Umar ibn al-Khattab went to see Abu Bakr and the following conversation took place:
'Umar: "Abu Bakr, is he not the Messenger of Allah?" Abu Bakr: "Yes, indeed!" 'Umar: "Are we not Muslims?" Abu Bakr: "Yes, indeed!"
'Umar: "Why do we want to be humiliated in matters of our religion?" Abu Bakr: "'Umar, sit down. I testify that he is the Messenger of Allah."
After this 'Umar returned to Muhammad. He repeated the discussion with Muhammad with feelings of anger and displeasure. But this did not change the Prophet's patience and steadfastness of heart. The most he said at the end of his discussion
with 'Umar was:
"I am the servant of Allah and His Messenger. I will not violate His command, and He will not lead me astray."
Moreover, Muhammad's patience was evident when the agreement was being written, which made some Muslims even more displeased. He called 'Ali ibn Abi Talib and said:
"Write: Bismillahir-Rahmanir-Rahim (In the name of Allah, the Gracious, the Merciful)." "Stop!" said Suhail. "I do not know Rahman and Rahim. But write:
Bismikallahuma. "Write: This is what has been agreed upon by Muhammad, the Messenger of Allah, and Suhail ibn 'Amr."
"Stop," Suhail interjected again. "If I had acknowledged you as the Messenger of Allah, I would not fight you. But write your name and your father's name."
Then the Messenger of Allah also said:
"Write: This is what has been agreed upon by Muhammad ibn Abdullah." And then the agreement between the two parties was written, that both parties would observe a truce for ten years - according to the opinion of most of the Prophet's biographers - or two years according to al-Waqidi - that anyone from the Quraysh who crossed over to Muhammad without permission from his guardian must be returned to them, and anyone from Muhammad's followers who crossed over to the Quraysh would not be returned; that anyone from the Arab community who wishes to make an alliance with Muhammad is permitted, and anyone who wishes to make an alliance with the Quraysh is also permitted; that for this year Muhammad and his Companions must return from Mecca, with the provision that they would return the following year; they could enter the city and stay in Mecca for three days and the weapons they could carry were only sheathed swords and were not permitted to carry other weapons.
Once this agreement was signed, the Khuza'a tribe immediately allied with Muhammad and Banu Bakr also allied with the Quraysh. Then, right after this agreement was signed, Abu Jandal ibn Suhail ibn 'Amr came and wanted to join the Muslims, and would go with them. But Suhail saw his son like this, struck his face, and dragged him by the neck to return him to the Quraysh. Meanwhile, Abu Jandal himself cried out with all his strength:
"O Muslims, I am going to be returned to the polytheists who will torture me for my religion!"
With this event the Muslims became even more anxious, even more displeased with the results of the agreement made between the Messenger and Suhail. But Muhammad then directed his words to Abu Jandal:
"Abu Jandal, be patient. May Allah make you and the oppressed Muslims with you a way out. We have signed an agreement with them, and we have given them our word and they have given us theirs, by the name of Allah. We will not betray them."
Now Abu Jandal returned to the Quraysh, according to the terms of the agreement and the Prophet's promise. Suhail also then set out to return to Mecca.
Muhammad remained. He was anxious seeing the condition of those around him. Then he prayed, and his condition began to calm down. He stood, his sacrificial animal was slaughtered. He sat back down, the hair of his head was shaved as a sign that Umrah had begun. His heart felt peace, felt tranquility. Seeing the Prophet do this, and seeing his peace, they also hastened to slaughter their animals and cut their hair - some shaved it completely and some only trimmed it:
May Allah have mercy on those who shaved," "May Allah have mercy on those who shaved,"
"For they did not hesitate."
There was no other way for the Muslims but to return to Medina with the hope of returning to Mecca the following year. Most of them carried this thought heavily in their hearts. If it were not for the Prophet's command, they would not have been able to bear it. It was not their custom to accept defeat or surrender without fighting. Because of their faith in Allah's help for the Messenger and the religion, they would not hesitate to assault Mecca if Muhammad commanded it.
They stayed at Hudaibiya for a few more days. Some of them wondered about the wisdom of the agreement made by the Prophet; some also in their hearts still doubted this wisdom.
Finally they set out for home.
While they were on the road between Mecca and Medina, suddenly revelation came down to the Prophet with Surah al-Fath. The word of Allah was then recited by the Prophet to his Companions:
"Indeed, We have given you a clear victory, that Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path." (Qur'an, 48:1-2) And so on to the end of the Surah.
There is no doubt then that the Treaty of Hudaibiya was a clear victory. And indeed it was. History records that the contents of this agreement were a wise political result and a far-reaching view that had great influence on the future of Islam and the future of all the Arabs. This was the first time the Quraysh recognized Muhammad, not as a rebel but as someone standing as an equal. And at the same time they also recognized the establishment and sovereignty of Islam. It was also a recognition that the Muslims had the right to visit the Kaaba and perform the rites of pilgrimage; a recognition from them that Islam was a legitimate religion recognized as one of the religions of the peninsula. Furthermore, the ceasefire, lasting two years or ten years, made the Muslims feel safer from the southern direction and not worried about attacks from the Quraysh, which also meant opening the way for Islam to spread further. Did not the Quraysh, the most vigorous enemies of Islam and the most formidable opponents in warfare, now submit, when previously they would never have submitted?
In fact, after the armistice agreement, Islam did spread widely and doubled more quickly than before. The number of those who came to Hudaibiya at that time was 1,400 people. But two years later, when Muhammad wanted to open Mecca, the number of those who came had reached ten thousand people. Those who still doubted the wisdom of the Treaty of Hudaibiya, who were greatly opposed, were those who opposed a clause in the agreement which stated that anyone from the Quraysh who crossed over to Muhammad without permission from his guardian must be returned to them, and anyone from Muhammad's followers who crossed over to the Quraysh would not be returned to Muhammad. Muhammad's response in this matter was that if anyone apostatized from Islam and sought protection from the Quraysh, such a person did not need to return to the Islamic community, and anyone who entered Islam and sought to join Muhammad - may Allah open a way out for them.
The events that followed indeed proved the correctness of Muhammad's view even faster than his Companions had expected. This also showed that through the Treaty of Hudaibiya, Islam had obtained extraordinary great advantages. And two months after that, it also opened the way for Muhammad to begin sending letters to kings and rulers of foreign countries inviting them to Islam.
The events that occurred indeed proved the correctness of Muhammad's view faster than his Companions had expected. Abu Bashir had come from Mecca to Medina as a Muslim. According to the terms of the agreement, he had to be returned to the Quraysh because he had left without permission from his master. For this reason, Azhar ibn 'Auf and Akhnas ibn Shariq sent a letter to the Prophet asking that the man be returned. The letters were brought by a man from Banu 'Amir who came with a slave.
"Abu Bashir," said the Prophet, "We have made an agreement with them, as you know. Betrayal is not permitted by our religion. May Allah make you and the oppressed Muslims with you find a way out and ease. Go back to your people."
"O Messenger of Allah," said Abu Bashir, "Am I to be returned to the polytheists who will torture me for my religion?"
Then the Prophet repeated his words. And the two of them set out.
When they reached Dhu'l-Hulaifa, he asked his fellow traveler from Banu 'Amir to show him his sword. After he grasped the sword firmly in his hand, he swung it at the man from Banu 'Amir and killed him. Now the slave ran back to Medina and went straight to the Prophet.
"This man appears to be in fear," said the Prophet after seeing him. Then he said to the man, "Hey! What's wrong?"
"Your friend has killed my friend," said the man.
Not long after, Abu Bashir appeared with his sword drawn and spoke, directing his words to Muhammad.
"O Messenger of Allah," he said. "Your promise to me has been fulfilled, and Allah has carried out for you. You handed me over to them, but I have remained steadfast in my religion so that I would not be tortured or mocked because of my faith."
In fact the Messenger could not hide his admiration and his hope that if only he had followers like him.
After that Abu Bashir also departed. He stopped at Al-Ish, on the seashore along the route of the Quraysh to Syria. In the agreement between Muhammad and the Quraysh was the permission for this route to remain as a trade passage that neither he nor the Quraysh would disturb. But after Abu Bashir went to that area and when the Muslims living in Mecca heard of it and of the Messenger's admiration for him, about seventy men from them also fled to meet him and joined him there, making him their leader. Now they together began to intercept the Quraysh on their journey. Whoever they managed to catch, they killed, and whenever a merchant caravan came, they took it. It was then that the Quraysh realized that this would be a great loss for them if the Muslims remained in Mecca. They calculated that confining someone whose faith was truly strong was more dangerous than letting him go. Surely he would seek an opportunity to escape. He would wage endless war against those who confined him, and they would be the losers. As if it occurred to the Quraysh how it had been when Muhammad migrated to Medina. He had intercepted their merchant caravans. They feared that Abu Bashir would repeat such actions.
For this reason, they sent a messenger to the Prophet. They asked him to take in these Muslims and to allow the trade route to become safe again. With this, the Quraysh had taken a step back from what Suhail ibn 'Amr had so firmly stipulated - that Muslims from the Quraysh who crossed over to Muhammad without permission from their guardian must be returned to Mecca. This condition naturally fell away, which had once made 'Umar ibn al-Khattab so angry and had caused him to become furious with Abu Bakr.
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