A RELIGIOUS AND POLITICAL JOURNEY
The
sixth year of migration was terminating with all its bitter and
sweet events when suddenly the Prophet dreamt a pleasant dream that
the Muslims were performing ceremonies of Haj in Masjidul Haram. He
related this dream to his companions and took it to be a good omen
for the Muslims as they would achieve their heart's desire soon.[1]
The
Prophet ordered the Muslims to get ready to perform the journey for
Haj and also invited the neighbouring tribes, who were still
polytheists, to accompany the Muslims in that journey. He also made
it known at all places in Arabia that the Muslims would be
proceeding to Makkah in the month of Zi Qa'd.
This
spiritual journey, besides possessing spiritual benefits, also
carried a number of social and political advantages. It bettered the
position of Muslims in the Peninsula and became the means of
spreading Islam amongst the Arabs on account of the following facts:
1. The polytheist Arab tribes were under the impression that the
Prophet was opposed to all their national and religious beliefs and
ceremonies including Haj and 'Umrah which were memorials of their
ancestors and for this reason they feared the Prophet and his
religion. The participation of the Prophet and his companions in the
ceremonies of Haj and 'Umrah on this occasion could diminish the
fear and disturbance of mind of some polytheist tribes and make it
clear in a practical manner that the Prophet was not only not
opposed to the pilgrimage of the House of Allah and the Haj
ceremonies which is one of their religious rites and national
observances but considered them to be an obligatory act.
Furthermore, that he was also endeavouring, like their grand-parent
Isma'il for the revival and preservation of these ceremonies. By
this means he could attract to himself those tribes who considered
Islam to be totally opposed to their national and religious
observances and could diminish their fears.
2. If the Muslims succeeded in performing Haj and carried out
their religious obligations freely in Masjidul Haram before the very
eyes of polytheist Arabs, this act would itself be a great source of
the propagation of Islam, because during Haj season the polytheists
and the Arabs from all parts of the Peninsula would come together at
Makkah and would, on return to their places, carry with them the
news about the Muslims. In this manner the message of Islam would
reach all those places where the Prophet could not send
missionaries, and would have its effect there.
3. The Prophet reminded the people in Madina of the sacred months
and said: "We are going for the pilgrimage of the House of Allah".
He also ordered the Muslims not to carry any arms with them, except
a sword which a traveller usually carries while performing a
journey. These actions of his made many non-Muslims inclined towards
Islam, because, as opposed to the propaganda which Quraysh had been
carrying on against Islam, they observed that, like others, the
Prophet also considered fighting in these months to be unlawful and
was in favour of treating them as sacred months of peace.
The
Prophet thought that if the Muslims were successful at that time
they would be achieving one of their ardent desires (i.e. performing
the ceremonies of 'Umrah and Haj) and those who had been away from
their homes would be able to meet their relatives and friends. And
in case of obstruction Quraysh would lose their position in the Arab
World, because the representatives of neutral tribes would see as to
how they behaved towards the Muslims, who wished to perform 'Umrah
and Haj and were not carrying any weapons except the weapons of a
traveller, although Masjidul Haram and the ceremonies of Haj are
common for all Arabs, and Quraysh are only the custodians of the
sanctuary. Hence the righteousness of the Muslims and the oppression
by Quraysh would become evident, and it would not be possible for
Quraysh to join other tribes against Islam and form an alliance,
because they would have prevented the Muslims before thousands of
pilgrims from enjoying their lawful right.
The
Prophet considered the pros and cons of the matter and ordered the
people to move. He put on ehram at a place named Zul-Hulayfah along
with 1400[2] or 1600[3]
or 1800[4] persons and specified seventy
marked camels for slaughtering and thus made the purpose of this
journey clear.
The
intelligence organization of the Prophet proceeded in advance so
that if they encountered the enemy on the way they should
immediately inform the Prophet.
At a
place near Asfan a Khuza'i, who was a member of the intelligence
organization of the Prophet, came to him and reported thus: "Quraysh
have become aware of your journey. They have collected their forces
and have sworn by Lat and Uzza that they will obstruct your arrival
in Makkah. The elders and influential persons of Quraysh have
gathered in Zi Tuwa (a place near Makkah) and in order to thwart the
advance of the Muslims they have sent their brave commander Khalid
bin Walid to Kira'ul Ghamim (a desert eight miles away from Asfan)
along with two hundred horse-soldiers and have encamped there,[5]
either to stop the Muslims from entering (Makkah) or will lay down
their lives for the achievement of this purpose".
After hearing the report the Prophet said: "Woe be to Quraysh! War
has wasted them! I wish they had left me to deal with other
idolatrous tribes. In case they (i.e. other tribes) had been
victorious over me, Quraysh would have achieved their purpose, and
if I had gained victory over those tribes, they (Quraysh) could
fight with me with their reserve forces. By Allah! I shall continue
my endeavours for the propagation of monotheism either until Allah
makes that religion victorious or I lay down my life for the
achievement of this purpose". Then he asked for a guide who might
take them (i.e. the Prophet and his companions) by a route on which
they did not encounter Khalid. A person belonging to the tribe named
Aslam undertook to guide the caravan and made them pass through
rough valleys and made them land at a place called Hudaybiyah. The
Prophet's camel knelt down at that spot and he said: "This animal
has stopped at this spot under the order of Allah so that our duty
may become manifest". Then he ordered all of them to dismount and
pitch their tents.
The
horsemen of Quraysh became aware of the itinerary of the Prophet and
made themselves reach near the Muslims. If the Prophet had wished to
continue his journey it would have been necessary for him to split
the rows of the horsemen of Quraysh and shed their blood. But all
were under the impression that he had no other motive except to
perform pilgrimage of the Holy Ka'bah. At this place conflict and
bloodshed would have dealt a blow to the position and claim of
peaceful intentions of the Holy Prophet. Moreover, even killing of
these horsemen would not have removed the obstacles in the way
because reinforcements were being sent by Quraysh continuously and
the matter was not coming to an end. Besides this, the Muslims did
not possess any weapon other than the weapons of travellers and it
was not advisable to resort to fighting in such conditions. Rather
it was expedient to solve the problem by means of discussions.
For
these reasons the Prophet turned, after dismounting, to his
companions and said: "If Quraysh demand from me today something
which strengthens the ties of kinship I shall give it to them and
shall adopt a conciliatory attitude".[6]
The
words of the Prophet reached the ears of the people and the enemies
also became aware of them. Quraysh, therefore, sent some persons to
the Prophet to collect the correct information
THE
REPRESENTATIVES OF QURAYSH
COME AND MEET THE HOLY PROPHET
Quraysh sent many representatives to the Prophet to find out the
object of his undertaking this journey. Budayl Khuza'i and some
members of the tribe of Khuza'ah contacted the Prophet as
representatives of Quraysh. He said to them: "I have not come to
fight. I have come to perform pilgrimage of the Ka'bah". They
returned and informed Quraysh about the position. However, the
incredulous Quraysh did not accept their version and said: "By God!
Even if he has come for the pilgrimage of the Ka'bah, we shall not
let him enter Makkah".
Then
Mikraz as a representative of Quraysh met the Prophet. He also
returned and confirmed what Budayl had said, but Quraysh did not
believe in the report submitted by him.
In
order to put an end to the conflict they sent to the Prophet, Hulays
bin 'Alqamah, who was the chief archer of Arabia.[7]
He was still at a distance when the Prophet got sight of him and
said: "This man belongs to a pure and pious tribe. Sacrifice the
camels before him, so that he may know that we have not come to
fight and have no aim except performing the pilgrimage of the Ka'bah".
Hulays saw seventy camels which were so hungry that they were eating
the wool of one another. He returned from the same spot and did not
meet the Prophet. He addressed Quraysh with great vehemence and
said: "We have not at all concluded a pact with you to prevent the
pilgrims of the Ka'bah from performing pilgrimage. Muhammad has no
aim except performing pilgrimage. By the Almighty, who controls my
life! If you prevent Muhammad from entering (Makkah) I along with
all men of my tribe who are mostly archers shall fall upon you and
cut you to pieces".
The
words of Hulays were not liked by Quraysh. However, fearing his
opposition, they deliberated over the matter and said to him: "Rest
assured. We ourselves shall find solution which will be acceptable
to you".
At
the fourth stage, however, they sent to the Prophet 'Urwah bin
Mas'ud Saqafi in whose wisdom, intelligence and honesty they had
full confidence. In the beginning he declined to represent Quraysh
as he could very well see how they had behaved with their former
representatives, but they assured him that his position in their
eyes was fully established and they would not accuse him of breach
of trust.
'Urwah
bin Mas'ud came to the Holy Prophet and said: "O Muhammad! You have
gathered different groups around you and have now decided to attack
your birth-place (Makkah). Nevertheless, Quraysh will prevent your
advance with full force and will not allow you to enter Makkah. I
am, however, afraid that tomorrow these groups will leave you in the
lurch".
When
he had said this Abu Bakr, who was standing behind the Prophet,
turned to 'Urwah and said: "You are mistaken. In no circumstances
will the Prophet's friends desert him".
'Urwah
used all the arts of diplomacy in his speech and tried to prove the
strength of Quraysh and weaken the morale of the Prophet; and with a
view to degrading the position of the Prophet he touched his beard
while talking. Mughayrah bin Sh'obah repeatedly struck his hand and
said: "Be respectful and don't misbehave towards the Prophet". 'Urwah
asked the Prophet: "Who is he?" (It appears that the persons, who
were around the Prophet, had concealed their faces). The Prophet
said: "He is your nephew Mughayrah bin Sh'obah". 'Urwah was
displeased and said: "O cunning person! I purchased your honour
yesterday. You killed thirteen persons of the tribe of Saqif a short
time before embracing Islam and I paid the blood-money from my own
pocket to prevent the flames of war flaring up amongst the families
of Saqif".
The
Prophet interrupted 'Urwah and explained to him the purpose of his
journey as he had already explained to the former representatives of
Quraysh. However, in order to give a knockdown reply to the threats
held out by 'Urwah, he got up and performed wuzu (ablution). 'Urwah
saw with his own eyes that the companions of the Prophet did not
allow even a drop of the water of his wuzu to fall on the ground.
'Urwah
got up and arrived in the assembly of Quraysh. He informed the
chiefs of Quraysh, who had assembled at Zi Tuwa, about his meeting
with the Prophet and the latter's aim. He also added: "I have seen
great kings. I have observed great powers like the power of the
Emperor of Iran, Kaiser of the Roman Empire and the King of Ethiopia
but have not seen the position of anyone of them amongst their
nations as high as enjoyed by Muhammad amongst his followers. I have
seen with my own eyes that they didn't let even a drop of the water
of his wuzu fall on the ground and divided it amongst themselves as
tabarruk (i.e. a sacred gift which brings blessings).
If one of his hair falls they pick it up immediately. Hence the
chiefs of Quraysh should ponder over this dangerous situation''.[8]
THE PROPHET OF ISLAM SENDS HIS REPRESENTATIVE
The
contacts which the representatives of Quraysh had with the great
leader of Islam did not produce any result. The Prophet could very
well imagine that the representatives of Quraysh could not convey
the facts to the elders of Quraysh or did not do so clearly fearing
reproach. He, therefore, decided to send his own representative who
should clarify to them the real object of his undertaking the
journey, which was nothing except the pilgrimage of the Ka'bah.
Khirash, a clever man of the tribe of Khuza'ah, was selected for the
purpose and the Prophet placed a camel at his disposal. He met the
groups of Quraysh and discharged his duty. However, contrary to
expectations as well as the custom of the nations of the world that
an ambassador is always immune from any harm, they (i.e. Quraysh)
cut off the feet of his camel and were about to kill him, but his
life was saved through the archers of Arabia. This foul act proved
that the Quraysh had no intention to settle the matter peacefully
and were bent upon fighting.
Soon
after this incident fifty experienced men of Quraysh were deputed to
go round the area where Muslims had encamped and, if possible, to
pillage their property and take some of them captives. However, this
plan of theirs was frustrated and on the other contrary they were
arrested and brought before the Prophet. Although they had shot
arrows and hurled stones at the Muslims, the Prophet directed all of
them to be set free. Hence, he once again proved his bonafides and
made it clear that he had no intention to fight.[9]
THE HOLY PROPHET SENDS ANOTHER REPRESENTATIVE
In
spite of all this the Prophet did not lose hope for peace and
sincerely wished that he might be able to solve the problem through
discussions and by changing the thinking of Quraysh. This time he
wanted to send a representative who had not shed the blood of
Quraysh. Hence Ali, Zubayr and other champions of Islam, who had
combated with the heroes of Quraysh and Arabs and had killed some of
them, were not qualified to act as representatives. Eventually he
decided to depute Umar bin Khattab for the purpose, because till
that day he had not shed even a drop of blood of the idolaters. Umar,
however, excused himself from assuming that responsibility and said:
"I am afraid of Quraysh as I am in fear of my life, and in Makkah
there is no one of my family who might lend me support. However, I
suggest Uthman bin Affan who is closely related to Abu Sufyan and
can convey your message to the chiefs of Quraysh.
Uthman was however entrusted with this task and he proceeded to
Makkah. While on his way he met Aban bin Sa'id bin As and entered
the city under his protection. Aban promised that none would
interfere with him, until he had conveyed the message of the Prophet
in clear terms. However, Quraysh replied to the message of the
Prophet that they had decided on oath that they would not permit
Muhammad to enter Makkah forcibly and on account of this oath any
discussion with regard to the entry of Muslims in Makkah is out of
the question. Then they permitted Uthman to perform tawaf of the
Ka'bah, but he refrained from doing so, as a mark of respect to the
Prophet. What Quraysh did with regard to Uthman was that they
prevented him from returning and possibly their idea was that in the
meantime they would find out a solution of the problem.[10]
THE RIZWAN PLEDGE
The
Muslims got extremely perturbed on account of Uthman's delay in
getting back. It was then rumoured that Uthman had been killed.
Hearing this the Muslims were flared up and wanted to take revenge.
In order to strengthen their determination the Prophet said: "I
shall not leave this place until I have settled the affair".
At
this moment, when danger was so near and the Muslims were not
equipped with arms, the Prophet decided to take the oath of
allegiance from the Muslims de novo and sat under a tree for this
purpose. All his companions shook his hand as a mark of fealty and
swore that they would defend the sacred religion of Islam till the
end of their lives. It is the very pledge of Rizwan, which has been
mentioned in the Holy Qur'an in these words: Allah is pleased
with the believers for their pledging obedience to you under the
tree. He knew what was in their hearts, thus he granted them
confidence, and rewarded them with an immediate victory. (Surah
al-Fath, 48:18)
After they had taken the oath of allegiance the duty of the Muslims
became clear -either Quraysh should allow them to proceed to Makkah
and perform the pilgrimage of the Ka'bah or they should oppose the
obstinacy of Quraysh at the cost of their lives. The Prophet was
thinking about this when Uthman appeared from a distance and this in
itself was the vanguard of the peace which the Prophet desired so
much. Uthman came to the Prophet and said: "The difficulty in the
way of Quraysh is the vow which they have taken and a representative
of Quraysh will have a talk with you regarding the solution of this
difficulty ".
SUHAYL BIN 'AMR CONTACTS THE PROPHET
Suhayl bin 'Amr was deputed by Quraysh with special instructions to
put an end to the dispute through a pact about which we shall read
later. When the eyes of the Prophet fell on Suhayl he said: "Suhayl
has come to conclude a peace pact between us and Quraysh". Suhayl
came and sat down. He said all sorts of things and, like a skilled
diplomat, aroused the sentiments of the Prophet for the
accomplishment of certain things. He said: "O Abul Qasim! Makkah is
Haram and the seat of our dignity. The Arab World knows that you
have fought against us. If you enter Makkah in the present state,
which is coupled with force and strength, you will make our weakness
and helplessness known to the entire Arab World. Tomorrow all the
Arab tribes will think of occupying our land. I appeal to you in the
name of God to regard the kinship which you share with us, and also
remind you of the respect which Makkah enjoys and which is also your
birth-place".
When
Suhayl said this the Prophet interrupted him and said: "What are you
aiming at?" He replied: "The chiefs of Quraysh are of the view that
you should return to Madina this year and postpone the pilgrimage
till the next year. Next year the Muslims may perform Haj like all
other tribes of Arabia, subject to the condition that they should
not stay in Makkah for more than three days and should not bring
with them any weapons except those which are usually carried by a
traveller".
As a
result of the discussions between the Prophet and Suhayl it was
decided that a general and extensive pact should be concluded
between the Muslims and Quraysh. Suhayl was displaying extraordinary
severity regarding the conditions and particulars of the pact and at
times it appeared that the peace negotiations would break down.
However, as both the parties desired peace and reconciliation the
thread of discussion was picked up once again.
In
spite of all the severity on the part of Suhayl the negotiation came
to an end and it was decided that its text should be drawn up in
duplicate and the same should be signed by both the parties.
As
written by most of the historians, the Prophet directed Ali to write
the Peace Pact; and said: "Write: In the name of Allah, the Rahman
(Beneficent) the Rahim (Merciful)" and Ali wrote it.
Suhayl said: "I am not acquainted with this sentence. Write: "In
Your name O' Allah!" The Prophet agreed that the sentence as uttered
by Suhayl might be written. Ali wrote it accordingly. Then the
Prophet asked Ali to write: 'This is the pact which Muhammad, the
Messenger of Allah, has concluded with Suhayl, the representative of
Quraysh'.
Suhayl said: "We don't formally recognize your Prophethood and if we
had recognized you as a Prophet we wouldn't have waged war against
you. You should write your own name and that of your father and
should omit this title from the pact".
Some
of the Muslims were not agreeable that the Prophet should surrender
to Suhayl to this extent. However, the Prophet agreed even to this
by keeping in view some higher interests, which will be explained
later and asked Ali to delete the phrase 'Messenger of Allah'. At
this stage Ali submitted with due reverence: "It is not possible for
me to take the liberty of deleting your title of 'Messenger' and
'Prophet' from beside your sacred name". The Prophet asked Ali to
put his (the Prophet's) finger on the word so that he might delete
it personally. Ali put the Prophet's finger on the word and he
deleted the title 'Messenger of Allah'.[11]
The
indulgence and temperament which the Prophet displayed in drawing up
this pact is unparalleled in the world. As he was not influenced by
material thoughts and egotistic sentiments and knew that realities
do not change by writing something or deleting it, he, in order to
ensure peace, adopted a conciliatory attitude and accepted the
suggestions of the opponent in spite of all his severity.
HISTORY REPEATS ITSELF
The
first distinguished pupil of the school of the Prophet of Islam was
also faced with the same embarrassment and on this account, Ali, the
perfect model of the Prophet became, for various reasons, an
embodiment of his personality and they conformed with each other at
many stages. When the Commander of the Faithful excused himself from
deleting the words 'Messenger of Allah' the Prophet turned towards
him and informed him about his future, which fully resembled his
own, in these words: "The descendants of this band will invite you
to a similar act and you will give in under extreme oppression".[12]
Ali
remembered this thing till the Battle of Siffin took place and the
simple-minded followers of Imam Ali were impressed by the deceptive
demonstrations of the soldiers of Syria who were fighting under the
patronage of Mu'awiyah and 'Amr As and persuaded him to agree to
make peace.
A
meeting was held to write the Peace Pact. The secretary of the
Commander of the Faithful named Ubaydullah bin Abi Rafe' was
directed by him to write the Peace Pact on these lines: "This is
what has been settled upon by Ali, the Commander of the Faithful."
At
this moment 'Amr bin As (who was the official representative of
Mu'awiyah and the Syrian army) turned to the secretary of Ali and
said: "Write the name of Ali and his father, because if we had
formally recognized him to be the Commander of the Faithful, we
would not have fought with him at all." The discussions on this
point were prolonged. The Commander of the Faithful was not ready to
provide any excuse to his simpleminded friends. A part of the day
was spent in dispute by the parties till, on the insistence of one
of his own officers, he allowed that the phrase 'Commander of the
Faithful' might be deleted. Then he said: "Allah is Great! This is
the observance of the tradition of the Prophet". Thereafter he
repeated before the people the event of Hudaybiyah and what the
Prophet had said to him at that time.[13]
TEXT OF THE HUDAYBIYAH PACT
1. Quraysh and the Muslims agree that they will not fight or
commit aggression against each other for a period of ten years so
that social security and general peace may be established at various
places in Arabia.
2. If a person from amongst Quraysh leaves Makkah without the
permission of his elder and embraces Islam and joins the Muslims,
Muhammad must return him to Quraysh. However, if one of the Muslims
goes away to Quraysh they will be under no obligation to surrender
him to the Muslims.
3. The Muslims and Quraysh will be at liberty to conclude pacts
with any tribes they like.
4. This year Muhammad and his companions will return to Madina
from this very spot. However, in the coming years they will be at
liberty to visit Makkah and perform the pilgrimage of the Ka'bah,
subject to the condition that they will not stay in Makkah for more
than three days and will not carry with them any weapon other than
that usually carried by a traveller.[14]
5. According to this pact the Muslims residing in Makkah are free
to perform their religious rites and Quraysh will not be entitled to
torture them or compel them to abjure their religion or to ridicule
their religion.[15]
6. The signatories to the pact agree to respect the property of
each other and to abandon deceit and artifice against each other and
to keep their hearts free from mutual grudge.
7. The life and property of the Muslims who arrive in Makkah from
Madina will be respected.[16]
This
is the text of the Peace Pact of Hudaybiyah, which has been
collected from different sources. The pact was drawn up in
duplicate. Some persons from amongst Quraysh and the Muslims
witnessed the pact whereafter one copy was given to Suhayl and the
other to the Prophet.[17]
GLAD TIDINGS OF FREEDOM
Glad
tidings of freedom as contained in this pact reached every person.
Although every clause of this pact deserves discussion, the delicate
point which demands very serious consideration is the second clause
which aroused the indignation of some persons on that day.
Notwithstanding the fact that the companions of the Prophet felt
very uneasy on account of this discrimination and uttered words
which should not have been uttered regarding the decision taken by a
leader like the Prophet of Islam, this clause still brilliant, shows
the way of thinking of the Prophet in the matter of the propagation
of Islam. It fully shows the great respect which that great leader
accorded to the principles of freedom.
In
reply to the objection raised by some of the companions of the
Prophet as to why they should surrender the refugees from Quraysh
whereas Quraysh should be under no obligation to surrender their
men, he replied: "If a Muslim who adopts polytheism and runs away
from the standard of Islam, and prefers the environments of idolatry
and anti-human religion to the environments of Islam and monotheism,
it shows that he has not embraced Islam wholeheartedly and his faith
has not acquired the proper base which should satisfy his nature and
such a Muslim is of no use to us. And if we surrender the refugees
from Quraysh it is on this account that we are satisfied that Allah
will provide the means of their deliverance''.[18]
The
future proved that the prediction of the Prophet about this matter
(that Allah will provide the means of their deliverance) was
absolutely correct, because soon afterwards Quraysh themselves
requested the cancellation of this clause on account of the various
unpleasant events which they had to face owing to this clause.
This
clause is a silencing reply to the partiality of most of the
orientalists who insist that the cause of the advancement of Islam
was the use of sword. They cannot afford to see that the glory of
Islam lies in the fact that within a very short time it spread in
many regions of the world. On account of personal motives and with a
view to poison the minds, therefore, they are obliged to say that
the cause of the advancement of Islam was material force. This Peace
Pact was concluded in the early days of Islam in the presence of the
great leader of Islam, as it fully reflects the spirit of Islam and
the sublime teachings and human principles which are contained in
all its laws, it is quite unfair that we should say that Islam has
been spread with the force of the sword.
In
the light of the third clause, the tribe of Khuza'ah concluded a
defence pact with the Muslims and the tribe of Bani Kananah, who
were old enemies of Bani Khuza'ah, declared their alliance with
Quraysh.
LAST EFFORT FOR THE PRESERVATION OF PEACE
The
preliminaries of the Peace Pact and its text show clearly that a
large part of it had an educational aspect, and the reason for the
Prophet accepting this pact, and agreeing to the deletion of the
phrase 'Messenger of Allah' and to its commencing with the words "In
your name, O' Allah" (as it was in vogue during the Days of
Ignorance) was that be was desirous of maintaining peace in Arabia.
And when he agreed that the Muslim refugees from amongst Quraysh
might be surrendered to the authorities of the idolatrous
government, it was due to the acute obstinacy of Suhayl. In case,
therefore, the Prophet had not agreed with Suhayl on this point with
a view to protect the rights of this group (i.e. the Muslim refugees
from amongst Quraysh) and had respected the general thinking which
was opposed to discrimination in the matter of surrender of
refugees, the general peace would certainly have fallen in jeopardy
and this great blessing would have been lost. Hence, with a view to
achieve a higher and nobler object, the Prophet bore up against all
these pressures and requests so that the great opportunity of
ensuring peace, in the face of which all these inconveniences were
insignificant, might not be lost. And if he had shown regard for the
general opinion and the rights of the said group, Suhayl, on account
of his being very obstinate, would have sparked off war and the
following incident is a clear proof of this fact:
Negotiations with regards to the contents of the Peace Pact ended
and Ali was busy writing it when suddenly Abu Jandal bin Suhayl, the
representative of Quraysh, for the conclusion of the Peace Pact,
appeared on the scene with chains in his feet. Ali wondered on his
arrival, for he had been imprisoned and chained by his father since
long. He was an innocent prisoner and his only offence was that he
had embraced Islam and was considered to be one of the devotees of
the Prophet. Abu Jandal had learned from the conversation which took
place around his prison that the Muslims had arrived in Hudaybiyah.[19]
He therefore, managed to escape from the prison by some special
contrivance and arrived in the midst of the Muslims by adopting a
deviated path through the mountains.
When
the eyes of Suhayl fell on his son he was so much displeased that,
filled with acute anger, he gave him a hard slap in the face. Then
he turned to the Prophet and said: "This is the first person who
should return to Makkah in accordance with the second clause of the
pact". He meant to say that Abu Jandal being a Quraysh who had fled
Makkah should be surrendered to them.
There is no denying the fact that the demand of Suhayl was
unjustified and baseless, because the pact had not yet been finally
recorded and signed by the parties. How could a party rely on a pact
which had not yet passed through its final stages? For this reason
the Prophet said to Suhayl: "Our pact hasn't been signed yet".
Suhayl replied: "In that case I ignore all these proceedings and
render them null and void". He was so stubborn in the matter that
Mikraz and Huwaytab, two big personalities of Quraysh were very much
displeased with his severity. They at once extracting Abu Jandal
from his father, made him enter a tent and said to the Prophet: "O
Muhammad! Abu Jandal is now under your protection".
They
wanted to settle the dispute in this manner but Suhayl's insistence
frustrated their plan. He stuck to his words and said: "From the
point of view of negotiations the pact has been concluded".
The
Prophet was obliged to make the last effort for the preservation of
the basis of peace which was extremely valuable for the propagation
of Islam. He, therefore, agreed to the return of Abu Jandal to
Makkah along with his father. To console the chained Muslim who was
to be surrendered to the infidels in the presence of hundreds of
brave Muslims he said: "O Abu Jandal! Be patient. We wished that
your father should hand you over to us by way of love and affection.
Now that he hasn't agreed to do so you should be patient and
forbearing and should know that Allah will open a path of relief for
you as well as for others who are under arrest".
The
meeting came to an end. The copies of the pact were signed. Suhayl
and his friends left for Makkah and Abu Jandal, too, proceeded to
Makkah under the protection of Mikraz and Huwaytab. With a view to
put an end to the state of ehram the Prophet slaughtered his camel
and got his head shaved and others also followed suit.[20]
EVALUATION OF THE PEACE PACT OF HUDAYBIYAH
The
Peace Pact was concluded between the Prophet of Islam and the
leaders of polytheism and after staying at Hudaybiyah for nineteen
days, the Muslims returned to Madina and the idolaters went back to
Makkah.
Differences and disputes cropped up between the companions of the
Prophet at the time of writing the pact as well as after that. One
group of them considered it to be beneficial for Islam and another
group, whose members could be counted on fingers, assessed it to be
against its interests. Now that fourteen centuries have passed since
the conclusion of this pact we proposed to evaluate it in an
unbiased and realistic manner and shall conclude this chapter after
alluding to the differences mentioned above.
We
are of the view that this Peace Pact proved to be perfectly
beneficial to Islam and made its victory final. Here are the
arguments which we should like to offer:
1. The continuous battles and attacks of Quraysh and their
internal and external instigations which have been mentioned briefly
in connection with the accounts of the Battles of Uhud and Ahzab did
not leave any time at the disposal of the Prophet to resort to
propagation of Islam amongst the various tribes, as well as in areas
beyond Arabia, and his valuable time was mostly spent in defence and
in neutralizing the dangerous plots of the enemy. After the
conclusion of the Peace Pact, however, the Muslims and their great
leader were relieved of the danger from the south, and ground was
prepared for the propagation of lslam in other areas. The effects of
the peace came to light after two years, because when the Hudaybiyah
pact was concluded the Prophet was accompanied by 1400 persons, but,
two years later, when he proceeded formally to conquer Makkah, as
many as ten thousand persons marched along with him under the shadow
of the standard of Islam and this clear contrast in the number of
persons accompanying him was the direct consequence of the
Hudaybiyah pact. It was due to the fact that previously many people
did not join the Muslims owing to fear of Quraysh, but when Quraysh
themselves formally recognized the presence of Islam and left the
tribes free to associate themselves with it, the fear in the minds
of most of the tribe disappeared and the Muslims became in a
position to propagate Islam freely.
2. The second thing which the Muslims achieved from the pact was
that the iron-curtain which the idolaters had placed between the
common man and the religion of Islam was removed and consequently
the traffic to Madina became free. The people had more contacts with
the Muslims during their journeys to Madina and they became
acquainted with the sublime teachings of Islam.
They
were wonder struck when they saw the discipline and order amongst
the Muslims and their sincere devotion and obedience to the Prophet
of Islam. The cleanliness of the Muslims and their performing wuzu
at the time of prayers, their organized rows, the effective and
enthusiastic sermons of the Prophet and the sweet verses of the Holy
Qur'an, with their simplicity and eloquence, attracted them
automatically towards Islam. The Muslims, who travelled to Makkah
and its suburbs for different purposes, after the conclusion of the
pact, came in contact with their relatives and old friends,
propagated Islam amongst them and informed them of the merits, laws
and regulations, and the permissible and unpermissible things of
this religion. And this thing in itself became the cause of a large
number of the leaders of polytheism like Khalid bin Walid and 'Amr
bin As joining the Muslims before the conquest of Makkah. In fact
this sort of acquaintance of the people with Islam laid the
foundation of the conquest of Makkah and became the cause of this
great base of the world of idolatry coming under the control of the
Muslims. ConsequentIy the people embraced Islam in large numbers.
This great victory was the result of close contacts, removal of fear
from the hearts and propagation of Islam among the idolaters without
any let or hinderance.
3. Close contact with the Prophet at the time of the conclusion
of the pact removed many misunderstandings from the minds of the
leaders of polytheism, because the sublime morality of the Prophet
and his softness and forbearance as against the stubbornness of the
other party proved him to be the fountain of greatest human virtues.
Notwithstanding the fact that he had suffered a great deal at the
hands of Quraysh, his heart was still full of sentiments of human
love. Quraysh witnessed that in concluding the pact and accepting
its forced clauses, he differed with the views of a large number of
his own companions and preferred the honour of the Haram and the
Ka'bah, and of his own birth-place (Makkah) to the inclinations of a
group of his.
This
behaviour neutralized the adverse propaganda which had been carried
on about the temperament of the Prophet and proved that he was a
friend of humanity and a peaceable person, who would not show grudge
and enmity to his enemies, even if he happened to gain control over
Arabia one day. There is no denying the fact, however, that if the
Prophet had engaged himself in battle on that day he would have been
victorious and as stated by the Holy Qur'an his enemies would have
fled: Had the disbelievers fought against you they would run
away from the battle and would have found no friend or helper.
(Surah al-Fath, 48:22)
However, he displayed kind sentiments and love for humanity by his
mildness and neutralized the adverse propaganda against him.
The
readers should realize, in the light of these arguments, the
grandeur of the remark of Imam Ja'far Sadiq about this Peace Pact.
He says: "No event during the life of the Prophet of Islam was more
useful than the Peace Pact of Hudaybiyah".
The
future events proved that the objections raised by a few companions
of the Prophet (whose ring leader was Umar bin Khattab) to this pact
and its contents were totally baseless. The historians have given
complete particulars of the remarks of the objectors.[21]
The
value of the pact becomes evident from the fact that the Prophet had
not yet reached Madina when Surah al-Fath, which gave good tidings
to the Muslims, was revealed and it treated this act (conclusion of
the Peace Pact of Hudaybiyah) to be a victory in jihad. It says:
"Surely, we have granted
you (O' Muhammad!) a manifest victory".
QURAYSH INSIST UPON CANCELLATION OF ONE OF THE CLAUSES OF THE PACT
Soon
after that, however, bitter events obliged Quraysh to request the
Prophet to cancel the second clause of the Peace Pact. It was the
same clause, which had annoyed the companions of the Prophet and
which he had accepted on account of unusual stubbornness on the part
of Suhayl. It says: "If a person from amongst Quraysh leaves Makkah
without the permission of his elder and embraces Islam and joins the
Muslims, Muhammad must return him to Quraysh. However, if one of the
Muslims goes away to Quraysh they will be under no obligation to
surrender him to the Muslims". This clause roused the indignation of
some persons on that day, but the Prophet accepted it from his heart
and said: "Allah will open a path for the relief of the weak Muslims
who are prisoners in the hands of Quraysh"
The
path of such relief and the reasons for the cancellation of this
clause were as follows:
A
Muslim named Abu Basir who had been imprisoned by the idolaters for
a long time somehow managed to escape to Madina. Two big
personalities named Azhar and Akhnas wrote to the Prophet and
reminded him that according to the second clause of the pact Abu
Basir should be returned to them. They gave their letter to a man
belonging to the tribe of Bani 'Amir, who was accompanied by a slave
of theirs, and asked him to deliver it to the Prophet.
In
accordance with the pact concluded by the Prophet he said to Abu
Basir: "You should return to your people and it is not at all proper
that we should practise cunning against them. I am sure that the
Almighty Allah will provide means of relief to you as well as to
others". Abu Basir said: "Are you handing me over to the idolaters
so that they may make me abjure the religion of Allah?" The Prophet,
however, repeated the said sentence and handed him over to the
representatives of Quraysh. The three men then left for Makkah. When
they reached Zil Hulayfah[22] Abu
Basir leant on a wall on account of fatigue. He then asked the man
belonging to Bani 'Amir in a friendly way to give him his sword so
that he might have a look at it. When the sword came in his hand he
immediately killed the 'Amiri. The slave ran away on account of
fear. He came to Madina and said to the Prophet: "Abu Basir has
killed my companion". Soon thereafter Abu Basir also came up and
related his story and said: "O Prophet of Allah! You have acted
according to the agreement made by you. However, I am not prepared
to join the people who ridicule my religion".
Having said these words he proceeded to the coast of the sea which
was the route of the caravans of Quraysh and settled at a place
named 'Eis. The Muslims of Makkah came to know about the story of
Abu Basir and about seventy of them somehow got rid of Quraysh and
joined him. These seventy Muslims, whose lives had been made
miserable by Quraysh, decided to loot the trade caravans of Quraysh
or to kill anyone on whom they could lay their hands. They carried
out their programme so skilfully that Quraysh were put out of
patience by harassment. So much so that they wrote to the Prophet to
cancel the clause in question by mutual agreement and to call back
Abu Basir and his companions to Madina.
The
Prophet cancelled the said clause by mutual agreement and directed
the fugitives who had settled in 'Eis to return to Madina.[23]
This provided a great relief to the people at large and Quraysh
realized that a true believer could not be kept in captivity for
ever and it was more dangerous to keep such a person as a captive,
because whenever he escaped he would resort to taking revenge.
THE MUSLIM WOMEN WERE NOT SURRENDERED TO QURAYSH
Hudaybiyah pact was signed. Umme Kulsum, daughter of 'Uqbah bin Abi
Mu'ayt, came to Madina from Makkah. Her brothers named 'Ammarah and
Walid requested the Prophet to return her to them in accordance with
the second clause of the pact. The Prophet replied to them: "Women
are not covered by the said clause as that clause applies to men
only".[24] And Surah al-Mumtahinah
made the position clear with regard to women. It says:
Believers, when believing immigrant women come to you as fugitives,
test them. Allah knows best about their faith. If you know that they
are believers, do not return them to the disbelievers. They are not
lawful for the disbelievers, nor are the disbelievers lawful for
them. And give the disbelievers whatever they have spent (upon them
as dowry). (Surah al-Mumtahinah, 60:10)
This
was the story of Hudaybiyah. As a consequence of the peace provided
by this pact, the Prophet was in a position to correspond with the
kings and rulers of the world and to extend his call and Prophethood
to the humanity at large.
Notes:
[1]
Majma'ul Bayan, vol. IX, page 126.
[2]
Seerah-i Ibn Hisham, vol. II, page 309.
[3]
Rawdah-I-Kafi, page 322.
[4]
Majma'ul Bayan, vol. II, page 488.
[5]
Biharul Anwar, vol. XX, page 330.
[6]
Tarikh-i Tabari, vol. II, pp. 270-272.
[7]
As quoted by Tabari, (vol. II, page 276) he came to see the Holy
Prophet after Urwah Saqafi had seen him.
[8]
Seerahi Ibn Hisham, vol. II, p. 314; Tarikh-i Tabari, vol. II, pp.
274-275.
[9]
Tarikh-i Tabari, vol. II, page 278.
[10]
Tarikh-i Tabari, vol. II, pp. 278-279.
[11]
Irshad Mufid, page 6; A'lamul Wara', page 106; Biharul Anwar, vol.
XX, page 368; but Tabari erred on this point and has stated that
the Prophet himself wrote his name.
[12]
Tarikh-i Kamil, vol. II, page 138; Biharul Anwar, vol. XX, page
353.
[13]
Tarikh-i Kamil, vol. III, page 162.
[14]
Seerah-i Halabi, vol. III, page 24; and other sources.
[15]
Biharul Anwar, vol. XX, page 353; and other sources.
[16]
Majma'ul Bayan, vol. IX, page 117.
[17]
Seerah-i Halabi, vol. III, pp. 25-26.
[18]
Seerah-i Halabi, vol. III, p.12 and Biharul Anwar, vol. XX, p.
312.
[19]
Hudaybiyah is at a distance of six to nine miles from Makkah and
most of its lands are a part of the Haram.
[20]
Tarikh-i Tabari, vol. II, page 281; Biharul Anwar, vol. II, page
353 and Seerah-i Ibn Hisham, vol. II, page 318.
[21]
Seerah-i Ibn Hisham, vol. II, page 316.
[22]
lt is a place six or seven miles away from Madina. People put on
ehram there while going to Makkah.
[23]
Mughazi-i Waqidi, vol. II, p. 624; Tarikh-i Tabari, vol. II, p.
284.
[24]
Seerah-i Ibn Hisham, vol. II, page 323.
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