Surah Al Fath, the 48th chapter of the Quran. The Very first Opening of this Surah:
(Surah Al Fath - Ayat 1)
The astounding manifestation of Allahﷻ made me ponder over the account in which the Surah was revealed.
This “Treaty of Hudaybiyah ” is the manifest Victory Allah is talking about in this Surah. It is about that incident when the believers were tested in faith. And later on, it Opened the route of Success for Islam and Islam began to Spread throughout the World. And Alhumdulillah We are the fastest-growing religion in the World.
Will You like to read the story of Hudaybiyah, the story that is found in Tafseer of the Quran? The below notes are taken from Various Tafseers and Quran lectures. May Allah ease our understanding of the Quran. So, here is the story.
However, as per the traditional Muslim accounts, the right to carry out the Hajj and Umrah pilgrimages and access to the holy site of Makkah were not granted to Muslims. During that period, Makkah was held by Arab Pagans who worshipped idols inside it. These accounts report that all through Rasulullahﷺ’s (PBUH) era, the followers of Islam wanted to gain the right to access Makkah for performing Hajj and Umrah since the former had been prescribed by the Quran. Let’s delve a bit deeper into the history of this Islamic pilgrimage, and the sacrifices and struggles it entailed.
The Religious History of Umrah
The history of Umrah dates back to 622 CE, when the Muslims of Makkah, led by Rasulullahﷺ ), migrated towards Madinah to avoid persecution at the hands of non-believers, Arab Pagans, and the city authorities. On 24th September 622 CE, Rasulullahﷺ completed his Hijra (the journey from Makkah to Madinah), which marks the beginning of Year 1 in the Islamic calendar. However, performing Umrah and seeing their homeland again remained the utmost desire of the Muslims.
In 628 CE, the tensions between Pagans who occupied Makkah and the Muslims who wanted to carry out pilgrimages spiked. Rasulullahﷺ, along with his 1400 followers, approached Makkah inspired by a dream where he was undertaking the rituals of Umrah. When the inhabitants of Makkah heard about the huge number of Muslims approaching Makkah, they were concerned that the Muslims intended to attack Makkah and those who dwelled there.
Rasulullahﷺ sent an emissary to the people of Makkah on reaching the outskirts of Makkah to address their concerns and explain that he only intended to perform Umrah and leave peacefully. However, they were stopped at Hudaybiyyah where Qurayshites refused entry and were asked to come the following year for performing Umrah.
Once Rasulullahﷺ refused to enter Makkah by force out of respect for the holy Kaaba, diplomatic negotiations took place. These negotiations resulted in The Treaty of Hudaybiyyah that stipulated a 10-year period, during which there would be no hostilities, and the Muslims would be granted access to the holy site of the Kaaba for three days per year. So, Rasulullahﷺ and his followers had to return home without performing Umrah.
The First Pilgrimage of Umrah
The next year, that is in 629 CE, Rasulullahﷺ and his 2000 followers performed the first pilgrimage of Umrah while complying with the terms of the Hudaybiyyah treaty. The first Umrah lasted for three days. However, the peace treaty dissolved within two years when Rasulullahﷺ and his followers were attacked by allies of the Makkans, resulting in the deaths of some Muslims. As the purpose of the treaty was to prevent bloodshed, Rasulullahﷺ denounced the treaty after the killings.
The Importance Of Performing Umrah
The fact that the history of Umrah is laden with a lot of religious struggles and battles indicates that Umrah has always been a pilgrimage of prime importance. It is a direct Sunnah of Rasulullahﷺ and is often referred to as a spiritual “quick-fix” for those who cannot perform the Hajj pilgrimage for any reason.
Umrah offers the best way for Muslims to pray for all their needs, seek forgiveness for their sins, and refresh their faith. It is believed that performing Umrah cleanses all sins and purifies the mind, body, and spirit. While performing Umrah, pilgrims get the opportunity to be guests in the house of Allah. Many pilgrims share that they feel calm and relaxed while they are on the religious journey and can sense the blessings of Allah showered upon them. Umrah is equivalent to performing jihad and the rewards of performing Umrah during Ramadan are equal to that of Hajj. As Rasulullahﷺ has made people aware of the benefits of performing Umrah, it further strengthens the faith of an individual in the almighty Allah. Pilgrims also get expiation for their sins and are saved from hellfire for their wrong deeds.
While the benefits are many, performing Umrah in itself is a divine experience. Millions of pilgrims head towards the holy city of Makkah in order to complete this religious journey and minor pilgrimage in Islam. The month of Ramadan sees a significant surge in the number of pilgrims due to the holiness of the month and the journey.
Rasulullahﷺ was a messenger between Allah and believers. Rasulullahﷺ devoted his life to showing believers the best ways of making prayers directly to Allah. He considered Umrah as one of the most effective ways of worship. Also, according to the history of Umrah, Rasulullahﷺ performed Umrah four times during his lifetime. Umrah is believed to be a special form of worship for coming into direct contact with Allah and seeking favors. Just like fasting in Ramadan can bring devout Muslims closer to God, performing Umrah can help believers make prayers directly to Allah.
Story of Hudaybiyah
One day Rasulullahﷺ saw in a dream that he had gone to Makkah with his Companions and had performed the umrah there. Obviously, Rasulullahﷺ’s dream could not be a mere dream and fiction for it is a kind of Divine inspiration as Allah Himself has confirmed in verse 27 below and said that He Himself had shown that dream to His Messenger. Therefore, it was not merely a dream but a Divine inspiration that Rasulullahﷺ had to obey and follow.
Apparently, there was no possible way of acting on this inspiration. The disbelieving Quraish had debarred the Muslims from proceeding to the Kaaba for the past six years and no Muslim had been allowed during that period to approach the Kabah for the purpose of performing hajj and umrah. Therefore, it could not be expected that they would allow Rasulullahﷺ to enter Makkah along with a party of his Companions. If they had proceeded to Makkah in the pilgrim garments with the intention of performing umrah, along with their arms, this would have provoked the enemy to war, and if they had proceeded unarmed, this would have meant endangering his own as well as his Companions’ lives. Under conditions such as these nobody could see and suggest how Divine inspiration could be acted upon.
But Rasulullahﷺ’s position was different. It demanded that he should carry out whatever Command his Lord gave fearlessly and without any apprehension or doubt. Therefore, Rasulullahﷺ informed his Companions of his dream and began to make preparations for the journey. Among the tribes living in the suburbs also he had the public announcement made that he was proceeding to umrah and the people could join him. Those who could only see the apparent conditions thought that he and his Companions were going into the very jaws of death none of them, therefore, was inclined to accompany him in the expedition.
But those who had true faith in Allah and His Rasulullahﷺ were least bothered about the consequences. For them, this information was enough that it was a Divine inspiration and Allah’s Prophet had made up his mind to carry it into effect. After this nothing could hinder them from accompanying Rasulullahﷺ. Thus, 1,400 of the Companions became ready to follow him on this highly dangerous journey.
The Muslims Were set for their first Pilgrimage
This blessed caravan set off from Madinah at the beginning of Dhil Qa’dah, A. H. 6. At Dhul Hulaifah they entered the pilgrim's robe with the intention of umrah, took 70 camels with collars round their necks indicating that they were sacrificial animals; kept only a sword each in sheaths, which the pilgrims to the Kabah were allowed to carry according to the recognized custom of Arabia, but no other weapon. Thus, the caravan set out for the Kaaba, the House of Allah, at Makkah, chanting the prescribed slogan of Labbaik, Allahumma Labbaik.
The nature of the relations between Makkah and Madinah in those days was known too well to every Arab. Just the previous year, in Shawwal A. H. 5, the Quraish mustering the united strength of the Arab tribes had invaded Madinah and the well-known Battle of the Trench had taken place. Therefore, when Rasulullahﷺ along with such a large caravan set off for the home of his blood-thirsty enemy, the whole of Arabia looked up with amazement, and the people also noticed that the caravan was not going with the intention to fight but was proceeding to the House of Allah in a forbidden month in the pilgrims garb carrying sacrificial animals and was absolutely unarmed.
The Quraish were confounded at this bold step taken by Rasulullahﷺt. Dhil-Qa’dah was one of those forbidden months which had been held sacred for pilgrimage in Arabia for centuries. Nobody had a right to interfere with a caravan that might be coming for hajj or umrah in the pilgrims' garb in this month; so much so that even an enemy tribe could not hinder it from passing through its territory according to the recognized law of the land.
The Quraish, therefore, were caught in a dilemma, for if they attacked this caravan from Madinah and stopped it from entering Makkah, this would arouse a clamor of protest in the whole country, and all the Arab tribes would have the misgiving that the Quraish had monopolized the Kaaba as exclusively their own, and every tribe would be involved in the mistrust that now it depended on the will of the Quraish to allow or not to allow anyone to perform hajj or umrah in the future and that they would stop any tribe with which they were angry from visiting the Ka’bah just as they had stopped the Madinese pilgrims.
This they thought would be a grave mistake, which would cause entire Arabia to revolt against them. But, on the other hand, if they allowed Muhammad (upon whom be Allah’s peace and blessings) and his large caravan to enter their city safely, they would lose their image of power in Arabia and the people would say that they were afraid of Muhammad. At last, after a great deal of confusion, perplexity, and hesitation they were overcome by their false sense of honor and for the sake of their prestige, they took the decision that they would at no cost allow the caravan to enter the city of Makkah.
Rasulullahﷺ had dispatched a man of the Bani Ka’b as a secret agent so that he may keep him fully informed of the intentions and movements of the Quraish. When Rasulullahﷺ reached Usfan, he brought the news that the Quraish had reached Dhi Tuwa with full preparations and they had sent Khalid bin Walid with two hundred cavalrymen in advance toward Kura’al-Ghamim to intercept him. The Quraish wanted somehow to provoke the Holy Prophet’s Companions into fighting so that they may tell the Arabs that those people had actually come to fight and had put on the pilgrims' garments for umrah only to deceive others.
Immediately on receipt of this information, Rasulullahﷺ changed his route and following a very rugged, rocky track reached Hudaibiyah, which was situated right on the boundary of the sacred Makkan territory. Here, he was visited by Budail bin Warqa the chief of the Bani Khuza’ah, along with some men of his tribe. They asked what he had come for. The Holy Prophet replied that he and his Companions bad come only for pilgrimage to the House of Allah and for going around it in worship and not for war. The men of Khuza’ah went and told this to the Quraish chiefs and counseled them not to interfere with the pilgrims. But the Quraish were obstinate. They sent Hulays bin Alqamah, the chief of the Ahabish, to Rasulullahﷺ to persuade him to go back. Their object was that when Muhammad (upon whom be Allah’s peace) would not listen to Hulays, he would come back disappointed, and then the entire power of the Ahabish would be on their side.
But when Hulays went and saw that the whole caravan had put on the pilgrims' garments, had brought sacrificial camels with festive collars around their necks, and had come for doing reverence to the House of Allah and not to fight, he returned to Makkah without having any dialogue with Rasulullahﷺ and told the Quraish chiefs plainly that those people had no other object but to pay a visit to the Kaaba; if they debarred them from it, the Ahabish would not join them in that, because they had not become their allies to support them if they violated the sacred customs and traditions.
Then the Quraish sent `Urwah bin Mas’ud Thaqafi; he had lengthy negotiations with the Holy Prophet in an effort to persuade him to give up his intention to enter Makkah. But Rasulullahﷺ gave him also the same reply that he had given to the chief of the Khuza’ah, that they had not come to fight but to do honor to the House of Allah and carry out a religious duty. Urwah went back and said to the Quraish: “I have been to the courts of the Caesar and Chosroes, and the Negus also, but by God, never have I seen any people so devoted to a king as are the Companions of Muhammad (upon whom be Allah’s peace and blessings) to him. If Muhammad makes his ablutions they would not let the water thereof fall on the ground but would rub it on their bodies and clothes. Now you may decide as to what you should do.”
In the meantime when the messages were coming and the negotiations were going on, the Quraish tried, again and again, to quietly launch sudden attacks on the Muslim camp in order to provoke the Companions and somehow incite them to war, but every time they did so the Companions’ forbearance and patience and Rasulullahﷺ’s wisdom and sagacity frustrated their designs.
On one occasion forty or fifty of their men came at night and attacked the Muslim camp with stones and arrows. The Companions arrested all of them and took them before Rasulullahﷺ, but he let them go. On another occasion, 80 men came from the direction of Tan’im right at the time of the Fajr Prayer and made a sudden attack. They were also caught, but the Holy Prophet forgave them, too. Thus, the Quraish went on meeting failure after failure in every one of their designs.
Pledge of Ridwan
At last, Rasulullahﷺ sent Hadrat Uthman (may Allah be pleased with him) as his own messenger to Makkah with the message that they had not come to fight but only for pilgrimage and had brought their sacrificial camels along, and they would go back after performing the rite of pilgrimage and offering the sacrifice. But the Quraish did not agree and withheld Saiyidina Uthmanرضي الله عنه in the city. In the meantime, a rumor spread that Saiyidina Uthmanرضي الله عنه had been killed, and when he did not return in time the Muslims took the rumor to be true. Now they could show no more forbearance. Entry into Makkah was different for there was no intention to use force. But when the ambassador was put to death, the Muslims had no alternative but to prepare for war.
Therefore, Rasulullahﷺ summoned all his Companions together and took a solemn pledge from them that they would fight to the death. In view of the critical occasion, it was not an ordinary undertaking. The Muslims numbered only 1400 and had come without any weapons, were encamping at the boundary of Makkah, 250 miles away from their own city, and the enemy could attack them in full strength and could surround them with its allies from the adjoining tribes as well. In spite of this, none from the caravan except one man failed to give his pledge to fight to the death, and there could be no greater proof of their dedication and sincerity than that in the cause of Allah. This pledge is well known in the history of Islam as the Pledge of Ridwan.
Negotiations between Quraish of Mecca and Muslims of Madina
Later it was known that the news about Hadrat Uthman was false. Not only did he return but under Suhail bin ‘Amr from the Quraish also arrived a deputation to negotiate peace with Rasulullahﷺ. Now, the Quraish no more insisted that they would disallow Rasulullahﷺ and his Companions to enter Makkah. However, in order to save their face they only insisted that he went back that year but could come the following year to perform the umrah. After lengthy negotiations peace was concluded on the following terms:
- War would remain suspended for ten years, and no party would indulge in any hostility, open or secret, against the other.
- If anyone during that period from among the Quraish went over to Muhammad, without his guardian’s permission, he would return him to them, but if a Companion of Muhammad came over to the Quraish, they would not return him to him.
- Every Arab tribe would have the option to join either side as its ally and enter the treaty.
- Muhammad and his men would go back that year and could come the following year for umrah and stay in Makkah for three days, provided that they brought only one sheathed sword each, and no other weapon of war. In those three days the Makkans would vacate the city for them (so that there was no chance of a clash), but they would not be allowed to take along any Makkan on return.
Muslims became Upset and distressed
When the conditions of the treaty were being settled, the whole of the Muslim army was feeling greatly upset. No one understood the expedience because of which Rasulullahﷺ was accepting the conditions. No one was far-sighted enough to foresee the great benefit that was to result from this treaty. The disbelieving Quraish looked at it as their victory, and the Muslims were upset as to why they should be humiliated to accepting those mean conditions. Even a statesman of th caliber of Saiyidina Umar رضي الله عنهsays that he had never given way to doubt since the time he had embraced Islam but on this occasion he also could not avoid it. Impatient he went to Sayidina Abu Bakr رضي الله عنه and said “Is he (Rasulullahﷺ) not Allah’s Messenger, and are we not Muslims, and are they not polytheists?
Then, why should we agree to what is humiliating to our Faith?” He replied “O Umar, he is surely Allah’s Messenger, and Allah will never make him the loser.” Unsatisfied he went to Rasulullahﷺ himself and put the same questions to him, and he also gave him the same replies as Hadrat Saiyidina Abu Bakar رضي الله عنهhad given. Afterward, Saiyidina Umar رضي الله عنه continued to offer voluntary prayers and give aims so that Allah may pardon the insolence that he had shown towards Rasulullahﷺ on that occasion.
Two things in the treaty were highly disturbing for the Muslims
- First, the second condition, about which they said that it was an expressly unfair condition, for if they had to return a fugitive from Makkah, why should not the Quraish return a fugitive from Madinah? To this, Rasulullahﷺ replied: “What use would be he to us, who fled from us to them? May Allah keep him away from us!And if we return the one who flees to us from them, Allah will create some other way out for him.”
- The other thing that was rankling in their minds was the fourth condition. The Muslims thought that agreeing to it meant that they were going back unsuccessful and this was humiliating. Furthermore, the question that was causing them feel upset wad that they had accepted the condition of going back without performing the pilgrimage to the Ka’bah, whereas Rasulullahﷺ had seen in the vision that they were performing tawaf at Makkah. To this Rasulullahﷺ replied that in his vision the year had not been specified. According to the treaty conditions, therefore, they would perform the tawaf the following year if it pleased Allah.
An Incident that happened at the time of Signing the treaty
Right at the time when the document was being written, Suhail bin ‘Amr’s own son, Abu Jandal, who had become a Muslim and been imprisoned by the pagans of Makkah somehow escaped to Rasulullahﷺ ’s camp. He had fetters on his feet and signs of violence on his body. He implored the Holy Prophet that help secure his release from imprisonment. The scene only increased the Companions’ dejection, and they were moved beyond control. But Suhail bin ‘Amr said the conditions of the agreement had been concluded between them although the writing was not yet complete; therefore, the boy should be returned to them. The Holy Prophet admitted his argument and Abu Jandal was returned to his oppressors.
When the document was finished, the Holy Prophet spoke to the Companions and told them to slaughter their sacrificial animals at that very place, shave their heads and put off the pilgrim garments, but no one moved from his place. The Holy Prophet repeated the order thrice but the Companions were so overcome by depression and dejection that they did not comply. During his entire period of apostleship on no occasion had it ever happened that he should command his Companions to do a thing and they should not hasten to comply with it.
This caused him a great shock, and he repaired to his tent and expressed his grief before his wife, Hadrat Umm Salamah. She said, “You may quietly go and slaughter your own camel and call the barber and have your head shaved. After that the people would automatically do what you did and would understand that whatever decision had been taken would not be changed.” Precisely the same thing happened. The people slaughtered their animals, shaved their heads or cut their hair short, and put off the pilgrim garb, but their hearts were still afflicted with grief.
Surah Fath was revealed to comfort the believers.
Later, when this caravan was returning to Madinah, feeling depressed and dejected at the truce of Hudaibiyah, this Surah came down at Dajnan (or according to some others, at Kura’ al-Ghamim), which told the Muslims that the treaty that they were regarding an their defeat, was indeed a great victory. After it had come down, the Holy Prophet summoned the Muslims together and said: “Today such a thing has been sent down to me, which is more valuable to me than the world and what it contains.” Then be recited this Surah, especially to Hadrat Umar, for he was the one who was feeling most dejected.
Although the believers were satisfied when they heard this Divine Revelation, not much longer afterward the advantages of this treaty began to appear one after the other until every one became fully convinced that this peace treaty indeed was a great victory:
- In it for the first time the existence of the Islamic State in Arabia was duly recognized. Before this in the eyes of the Arabs the position of the Holy Prophet Muhammad (upon whom be Allah’s peace) and his Companions was no more than of mere rebels against the Quraish and other Arab tribes, and they regarded them as the outlaws. Now the Quraish themselves by concluding this agreement with the Holy Prophet recognized his sovereignty over the territories of the Islamic State and opened the way for the Arab tribes to enter treaties of alliance with either of the political powers they liked.
- By admitting the right of pilgrimage to the House of Allah for the Muslims, the Quraish also admitted that Islam was not an anti-religious creed, as they had so far been thinking, but it was one of the admitted religions of Arabia, and like the other Arabs, its followers also had the right to perform the rites of hajj and umrah. This diminished the hatred in the Arabs hearts that had been caused by the propaganda made by the Quraish against Islam.
- The signing of a no-war pact for ten years provided full peace to the Muslims, and spreading to every nook and corner of Arabia they preached Islam with such spirit and speed that within two years after Hudaibiyah the number of the people who embraced Islam far exceeded those who bad embraced it during the past 19 year or so. It was all due to this treaty that two years later when in consequence of the Quraish’s violating the treaty the Holy Prophet invaded Makkah, he was accompanied by an army 10,000 strong, whereas on the occasion of Hudaibiyah only 1,400 men had joined him in the march.
- After the suspension of hostilities by the Quraish the Holy Prophet had the opportunity to establish and strengthen Islamic rule in the territories under him and to turn the Islamic society into a full fledged civilization and way of life by the enforcement of Islamic law. This is that great blessing about which Allah says in verse 3 of Surah Al-Ma’idah:” Today I have perfected your Religion for you and completed My blessing on you and approved Islam as the Way of Life for you.” (for an explanation, see Introduction to Surah Al-Ma’idah and it is E. N. 15).
- Another gain that accrued from the truce with the Quraish was that being assured of peace from the south the Muslims overpowered all the opponent forces in the north and central Arabia easily. Just three months after Hudaibiyah, Khaiber, the major stronghold of the Jews, was conquered and after it the Jewish settlements of Fadak, Wad-il Qura, Taima, and Tabuk also fell to Islam one after the other. Then all other tribes of central Arabia, which were bound in alliance with the Jews and Quraish, came under the sway of Islam. Thus, within two years after Hudaibiyah, the balance of power in Arabia was so changed that the strength of the Quraish and pagans gave way and the domination of Islam became certain.
These were the blessings that the Muslims gained from the peace treaty which they were looking upon as their defeat and the Quraish as their victory. However, what troubled the Muslims most in this treaty, was the condition about the fugitives from Makkah and Madinah, that the former would be returned and the latter would not be returned. But not much longer afterward this condition also proved to be disadvantageous for the Quraish, and experience revealed what far-reaching consequences of it had the Holy Prophet foreseen and then accepted it. A few days after the treaty a Muslim of Makkah, Abu Basir, escaped from the Quraish and reached Madinah.
The Quraish demanded him back and the Holy Prophet returned him to their men who had been sent from Makkah to arrest him. But while on the way to Makkah, he again fled and went and sat on the road by the Red Sea shore, which the trade caravans of the Quraish took to Syria. After that, every Muslim who succeeded in escaping from the Quraish would go and join Abu Basir instead of going to Madinah until 70 men gathered there. They would attack any Quraish caravan that passed the way and cut it into pieces at last, the Quraish themselves begged the Holy Prophet to call those men to Madinah, and the condition relating to the return of the fugitives of itself became null and void.
Things to Know about The Story of Hudaibiyah
Ibn Al-Qayyim Al-Jawziyyah described the pivotal treaty as a door and key’ to the opening of Makkah. The late Imam As-sheikh Saeed Ramadan Al-Boutiy mentioned in his book ‘Fiqh Sirah’ that Allah has intended through this treaty, the opening of Makkah to be in mercy and peace, not in the manner of massacre and war. This event subsequently leads to greater acceptance shown by the people of Makkah towards Rasulullahﷺ and Islam.
The event took place when Rasulullahﷺ and his companions began to embark from Madinah to Makkah to perform the Umrah, in Zulkaedah in the 6th year after Hijrah. The companions r.a. felt special as they initially thought this was the prophesied return to their homeland Makkah, where they were previously prosecuted for being Muslims and were then chased out by the Quraysh of Makkah.
This journey came to an unfortunate halt when the Quraysh of Makkah intercepted them, planning to attack and preventing them to proceed any further.
In a narration, the Prophet s.a.w. sent a group of scouts, led by 'Abbad Ibn Bishr r.a. to examine their route to Makkah. He brought back news to Rasulullahﷺ saying:
"O Rasulullah, Quraysh have heard of your arrival and have gone forth dressed in tiger skins, with all their camels, and have settled in Dhi-Tawa or Baldah - they have vowed that they will not let you enter Makkah"[1]
There are three important lessons that we can extract from this story;
1. The relationship between Muslims and non-muslims (among states and its people),
2. Nation/Community-building
3. and Strong leadership.
Peace is preferred over war
Rasulullahﷺinitiated the treaty himself after being approached by a mediator, Budayl Ibn Warqa Al-Khuza'i, at the farthest end of Hudaibiyah. Budayl said to Rasulullahﷺ:
"I left Kaab bin Lu-ayy and Amir bin Lu-ayy to reside at the well of Al-Hudaibiyah, and they will prevent you from visiting the House of Kaabah by force.."
To which Rasulullahﷺ responded:
إِنَّا لَمْ نَجِئْ لِقِتَالِ أَحَدٍ، وَلَكِنَّا جِئْنَا مُعْتَمِرِينَ، وَإِنَّ قُرَيْشًا قَدْ نَهِكَتْهُمُ الْحَرْبُ، وَأَضَرَّتْ بِهِمْ، فَإِنْ شَاءُوا مَادَدْتُهُمْ مُدَّةً، وَيُخَلُّوا بَيْنِي وَبَيْنَ النَّاسِ
"We have not come to fight anyone but to perform the Umrah. No doubt, the war has weakened the Quraysh, and they have suffered great losses. So if they wish, I will conclude a truce with them, during which they should refrain from interfering between me and the people.."
There was an option to retaliate against the Quraysh with force for obstructing the peaceful delegation from performing the Umrah. Instead,
Rasulullahﷺ offered a truce with the Quraysh in Makkah. In our reading of this historical event, it was believed that the Muslims in Madinah had a military advantage against the Quraysh in Makkah because of the great losses they suffered from. However, Rasulullahﷺ taught his companions that when there are options for peace, one should choose peace over war and conflict.
This tactical decision taught us that the default relationship between nations and its community is peace. Abu Zahrah has indeed mentioned in his book on ‘International Relations:
الأَصلُ فِي العِلَاقَات هُوَ السِّلم
The basis of all relationships is peace.
In summary, after some exchanges between the messengers of Quraysh and Rasulullahﷺ, the treaty of Hudaibiyah finally materialized. There are four terms to the treaty, and they are mostly in favor of the Quraysh of Makkah;
1. Rasulullahﷺ and his delegation must return to Madinah and come back only the following year. They will be granted only three days in Makkah, and they are to come unarmed. They may bring with them sheathed sacrificial knives instead.
2. There will be ten years of peace where there will be no war between the Muslims of Madinah and the Quraysh of Makkah.
3. Whosoever desires to enter into a treaty with the Muslims or join the Muslims, may do so. Likewise, those who wish to enter into a treaty with the Quraysh Makkah or join them may do so.
4. If anyone from Makkah converts to Islam and goes over to Madinah to join Rasulullahﷺ and his companions without his guardian's permission, he should be repatriated. Should any of the Muslims from Madinah decides to return to Makkah and convert to polytheism then he may do so without repatriation.
2. Importance of Nation or Community-building
Even though both parties mutually agreed on the terms, the treaty is undeniably in favor of the Quraysh. Nonetheless, Rasulullahﷺ saw something that his companions failed to see from the treaty, an opportunity to strengthen community and nation-building initiatives in Madinah. In order for Madinah to flourish, securing the peace at its border is indeed a strategic decision taken by Rasulullahﷺ. Rasulullahﷺ’s acceptance and agreement of the terms despite their imbalances were meant to secure peace and not be involved in perpetual conflict and warfare.
From the content of the treaty, there are three things that Rasulullahﷺ could benefit Madinah and ultimately, Islam in terms of community building:
1. Freedom of religion was observed, which was not accepted in Makkah.
It is recorded in the treaty that the people of Makkah may declare their faith as Muslims and therefore, practice Islam. Permission is only required to leave Makkah if they intend to join Rasulullahﷺ and his companions to live in Madinah. Freedom of religion is an important element in community-building. Abu Zahrah, in his book on ‘International Relations’, has mentioned nine principles that are crucial in maintaining and facilitating good human relations between Muslims and non-muslims. One of them is freedom of religion, as mentioned in the Quran:
لَآ إِكۡرَاهَ فِى ٱلدِّينِ
“There is no compulsion in religion”
(Surah Al-Baqarah, 2:256)
2. An opportunity to forge a multilateral relationship with other tribes or communities.
Part of the treaty is to allow any community to enter a deal and forge a bilateral relationship with Madinah. This treaty will help build and further develop the community in Madinah. Whenever a tribe or community inclines toward peace with the Muslims, Muslims are inclined to it as well. This is as commanded by Allah s.w.t in the Quran:
وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّهُ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
“And if they incline to peace, then incline to it (also) and rely upon Allah. Indeed, it is he who is the hearing and knowing”
3. The message of Islam is peace
Upon returning from Hudaibiyah and later towards the end of the 6th year of Hijrah, Rasulullahﷺ wrote letters to the kings present at the time, to introduce the message of Islam. It was reported that Rasulullahﷺ had sent messengers to 10 kings, to name a few; Najashi of Habsyah (Abyssinia), Muqawqis of Egypt, Kisra (Khosrow) of Persia, and Qaisar (Caesar) of Rome and this is recorded in ‘Ar-Rahiqul Makhtum’ or The Sealed Nectar by As-Sheikh Sofiyurrahman Al-Mubarakfuri.
The suspension of war activities for ten years, as per the treaty, has neutralized the long state of conflict present in the region between the Muslims of Madinah and the Quraysh of Makkah. The armistice has indeed facilitated the peace process between them, and of introducing Islam to other empires scattered throughout the region and beyond.
Even though the letters are inviting their recipients to Islam, it is important to note that Rasulullahﷺ upheld the principle of human dignity and freedom of religion. Therefore, there are no elements of compulsion, as mentioned by Sheikh Ali Jumah in his book ‘Four examples of Prophetic guidance in coexisting with others, principles, and Objectives.’ Indeed, the message of Islam is intended for the whole universe, as mentioned in the Quran:
تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلۡفُرۡقَانَ عَلَىٰ عَبۡدِهِ لِيَكُونَ لِلۡعَـٰلَمِينَ نَذِيرًا
“Blessed is He who has sent down the criterion upon his servant that he may be to the worlds a warner”
(Surah Al-Furqan, 25:1)
4. Consultative leadership qualities are shown by Rasulullahﷺ.
Another notable lesson from this event is by reflecting on Rasulullahﷺ's leadership. Each of us is a leader in our own right. Be it a monitor in school, the oldest among siblings, a leader in an organization, or even a person tasked with their own responsibilities. Throughout this event, Rasulullahﷺ has shown several enduring leadership qualities despite being put in a difficult situation. One notable account is seen in the Rasulullahﷺ’s conversation with his wife, Ummu Salamah رضي الله عنه.
When Rasulullahﷺ and the Quraysh agreed upon the terms of the treaty, most of the companions رضي الله عنه. were taken aback by Rasulullahﷺ's decision. The fact that they were not able to reach Makkah for Umrah in that very year makes it even harder for them to accept it. After Rasulullahﷺ concluded with the peace treaty, he then addressed his companions:
"Get up and slaughter your sacrifices and then proceed to have your head shaved." By Allah, none of them got up, and the Prophet repeated his order thrice. When none of them got up, he left and approached Ummu Salamah, and then shared with her what he encountered with others. Ummu Salamah said, "O Prophet of Allah! would you like them to follow your instruction? Go out and don't say a word to anybody till you have slaughtered your sacrifice and then call your barber to shave your head."
So, the Prophet s.a.w went out and did not talk to any one of them till he did as was suggested. He slaughtered the sacrifice and then called his barber, who shaved his head. Seeing that, the companions of the Prophet s.a.w. got up, slaughtered their sacrifices, and started shaving the heads of one another.
The sudden turn of events at Al-Hudaibiyah left the companions upset and confused. Even more so when Rasulullahﷺ asked them to do the slaughter, as though it signifies permission to do Umrah yet again. Rasulullahﷺ understood his companions, and therefore, did not react strongly. A sense of empathy is vital in the role of a leader.
Rasulullahﷺ then proactively acted on the advice of Ummu Salamah رضي الله عنه. He could have pursued to act using his authority and the companions have never disobeyed Rasulullahﷺ. Instead, he sought to consult and discuss with his wife. Rasulullahﷺ’s response also acknowledged that human beings are inherently reactive. Even so, Rasulullahﷺ has shown us that it is vital to understand a particular event before reacting. This corresponds with Allah’s warning against reaction before comprehension:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ
“And do not pursue that of which you have no knowledge of.”
As stated in the hadith above, Rasulullahﷺ proceeded upon what was discussed with Ummu Salamah رضي الله عنه. The companions eventually stood up and followed suit. From this, we can learn that a leader should always lead by example. Allah s.w.t. has indeed warned us about preachings that do not reflect our actions. Such are the three main qualities of leadership that we can benefit from this beautiful account. To have empathy, understand the significance of consultation, and lead by example.
In reflecting o the story of the Treaty of Al-Hudaibiyah, one should be able to reflect on these three questions: First, on our relationship with people of other faiths. Second, the importance of Nation-community-building. Lastly, on the qualities of a leader. It is important that we continue to reflect on Rasulullahﷺ history in dealing with today’s crisis. By revisiting the conduct of Rasulullahﷺ and his companions, it gives us the insight we tend to overlook, to navigate in the challenges of today.
Rasulullahﷺ
Rasulullahﷺ
Allahﷻ
Rasulullahﷺ
Rasulullahﷺ
رضي الله عنه
سُبْحَانَهُ وَتَعَالَى
رضياللهعنه
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