Treaty of Hudaibiyah

In relation to this we also find that when Banu Bakr, who were allies of the Quraish, violated the Treaty of Hudaibiyyah and attacked Banu Khuza‘ah, who were allies of the Muslims, the Quraish also provided Banu Bakr with weapons and mounts and disregarded the conditions of the Treaty of Hudaibiyyah. At that time, Abu Sufyan entered Medina in order to renegotiate the Treaty of Hudaibiyyah.

He approached the Holy Prophet (sa), but the Holy Prophet (sa) did not reply to anything he said. He then approached Hazrat Abu Bakr (ra) and asked him to speak to the Holy Prophet (sa). However, he too said that he would not do so. Abu Sufyan then approached Hazrat Umar (ra) and spoke to him. In reply, Hazrat Umar (ra) said, “Do you want me to present your case to the Holy Prophet (sa)? By God! Even if I merely had a straw, I would use it to fight against you!”

(Sirat ibn Hisham, p. 735, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Al-Kamil Fi Al-Tarikh, Vol. 2, p. 115, Zikr Fatah Mecca, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2012)

Hazrat Musleh-e-Maud (ra) states:

“On the occasion of the Treaty of Hudaibiyah, the Holy Prophet (sa) entered into a peace treaty with the idolaters which caused the companions to feel great anguish that even a person of the calibre of Hazrat Umar (ra) presented himself before the Holy Prophet (sa) and submitted, ‘O Messenger (sa) of Allah! Has Allah the Almighty not vouchsafed His promise to you that we shall perform the tawaf of the Ka‘bah or is victory not destined for Islam?’ The Holy Prophet (sa) replied, ‘Indeed!’ Hazrat Umar (ra) then submitted, ‘Then why have we entered a peace treaty whilst being subdued?’ The Holy Prophet (sa) replied, ‘No doubt, Allah the Almighty has granted His promise that we shall perform circuits of the Ka‘bah; however, He did not declare that it will certainly be this year.’”

(Khutbat-e-Mahmud, Vol. 30, p. 220)

In Dhul-Qa‘dah 6 AH, when the peace agreement was being written during the Treaty of Hudaybiyyah, two copies of this pact were written up and a number of esteemed people from both parties penned their signatures as witnesses. Among the witnesses from the Muslims were Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthman (ra), Hazrat Abdur-Rahman bin Auf (ra), Hazrat Sa‘d bin Abi Waqas (ra) and Hazrat Abu Ubaidah bin Jarrah (ra).

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 769)

In reference to the Treaty of Hudaibiyah, it is recorded – and as mentioned in previous sermons – that the Holy Prophet (sa) saw a dream in which he and his companions were performing circuits of the Holy Ka‘bah. On the basis of this dream, the Holy Prophet (sa), along with a party of 1,400 companions, set forth from Madinah to perform Umrah. He set out early in the morning at the beginning of Dhu Al-Qa‘dah, 6 AH.

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 749-750)

When the Holy Prophet (sa) realised that the Quraish were preparing to prevent him from entering into Mecca, the Holy Prophet (sa) sought the counsel of his companions. Hazrat Abu Bakr (ra) humbly submitted, “O Messenger (sa) of Allah! We have only come to perform Umrah. We have not come to engage in a battle with anyone. My suggestion is that we continue on our route to our destination, and if anyone hinders our path to the Holy Ka‘bah, then we will fight against them.”

(Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 37)

On the occasion of the Treaty of Hudaibiyah, when negotiations with representatives of the Quraish began, Urwah came to the Holy Prophet (sa) and said, “O Muhammad (sa), tell me, if you are intending to destroy your own people, do you know of anyone else before you amongst the Arabs who destroyed their own? If the second instance comes to pass (in other words, if the Quraish are victorious), then by God, I see the faces of your companions who have gathered from here and there, they will run away and leave you.” Upon hearing this, Hazrat Abu Bakr (ra) addressed Urwah bin Mas‘ud and said sternly, “Go back from here and kiss your idol Lat.” (That is to say, go and continue worshipping it) Upon this, Urwah asked, “Who was that?” The people told him that it was Hazrat Abu Bakr (ra). Urwah replied, “By Him in Whose hands is my life if I was not indebted to you owing to your favour upon me, I would have surely responded to you.” Hazrat Abu Bakr (ra) once assisted Urwah by giving him 10 pregnant she-camels when he had to pay blood money in some matter. Nonetheless, this is what Urwah said and then continued discussing terms with the Holy Prophet (sa).

During the occasion of the Treaty of Hudaibiyah, a pact was being drawn up between the Holy Prophet (sa) and the Quraish. Hazrat ‘Umar (ra) states, “I went to the Holy Prophet (sa) and asked, ‘In reality, are you not the Prophet of Allah?’ He replied, ‘Yes’. I then asked, ‘Do we not stand on the truth and does our enemy not stand on falsehood?’ The Holy Prophet (sa) answered, ‘Yes’. I asked, ‘Then why should we accept such humiliating conditions with regards to our religion?’ The Holy Prophet (sa) then stated, ‘I am the Messenger of Allah, and I shall not disobey Him. He shall grant me His help (that is to say, if I accept these conditions I am not disobeying the command of Allah the Almighty and He shall help me).’ I (i.e. Hazrat ‘Umar (ra)) then asked, ‘Did you not say that we shall soon reach the House of Allah and perform the circuit around it?’ The Holy Prophet (sa) said, ‘Indeed, I did say so, but did I say that we shall reach the House of Allah this year?’” The Holy Prophet (sa) told him, “I did not say that we would certainly reach the House of Allah this year.”

Hazrat ‘Umar (ra) states, “I replied, ‘No’. The Holy Prophet (sa) stated, ‘You shall most certainly reach the House of Allah and perform the circuits around it.’ Having heard this, I went to Hazrat Abu Bakr (ra) and said to him, ‘O Abu Bakr, is the Holy Prophet (sa) not truly the prophet of Allah?’ He replied, ‘Yes, of course.’ I then asked, ‘Do we not stand on the truth and our enemy on falsehood?’ He replied, ‘Yes, of course.’ I asked, ‘Then why should we accept such humiliating conditions with regards to our religion?’ Hazrat Abu Bakr (ra) then said, ‘O servant of God! Indeed, the Holy Prophet (sa) is the Messenger of Allah. Messengers do not disobey the commands of their Lord, and Allah shall most certainly help him (he repeated almost the same words which the Holy Prophet (sa) said).’”

Hazrat Abu Bakr (ra) then said to Hazrat ‘Umar (ra), “Adhere firmly to the pact of the Holy Prophet (sa), by Allah, the Prophet is truthful.”

[Hazrat ‘Umar (ra) states,] “I then asked, ‘Did the Holy Prophet (sa) not used to tell us that we shall indeed reach the House of Allah and perform the circuits around it?’ Hazrat Abu Bakr (ra) answered, ‘Of course. But did the Holy Prophet (sa) mention that we shall reach this very year?’ I answered, ‘No’. Upon this Hazrat Abu Bakr (ra) said, ‘You shall certainly reach there and perform the circuits around it.’”

The narrator Zuhri relates that Hazrat ‘Umar (ra) would say, “I have carried out a number of good deeds as an expiation for this one mistake.” This has been taken from Sahih al-Bukhari.

(Sahih al-Bukhari, Kitab al-Shurut, Bab al-Shurut fi al-Jihad…, Hadith 2731-27312) (Badr al-Din Mahmud Ibn Ahmad Aini, ‘Umdat al-Qari, Vol. 14 [Beirut, Lebanon: Dar Ihya’ al-Turath al-‘Arabi, 2003], p. 16)

Hazrat Bara (ra) bin Azib narrates that when the Holy Prophet (sa) made the treaty at Hudaibiyah, Hazrat Ali (ra) bin Abi Talib was the scribe who wrote down the document between them. He had written down the name “Muhammad, the Messenger of Allah”. The idolaters said, “Do not write Muhammad, Messenger of Allah, for if you were a messenger, we would not have any dispute with you.”

The Holy Prophet (sa) instructed Hazrat Ali (ra) to erase it. Hazrat Ali (ra) said that he would not be the one to erase it. The Holy Prophet (sa) then erased it by his own hand and agreed to the pact on the condition that he and his Companions could remain in Mecca for three days and they would enter having kept their weapons in the Julubban. The people asked, “What is a Julubban?” The Holy Prophet (sa) replied, “The outer covering in which the sword and its sheath are placed in.”

(Sahih al-Bukhari, Kitab al-Sulh, Bab kaifa Yuktabu hadha: Ma Salaha Fulan ibn Fulan…, Hadith 2698, Urdu Tarjamah Sahih al-Bukhari, Vol. 5, pp. 12-13, Nazarat Ishaat)

Whilst mentioning the details of the Treaty of Hudaibiyah, Hazrat Mirza Bashir Ahmad Sahib (ra) writes,

“Urwah presented himself before the Holy Prophet (sa) and began to have a discussion with him. The Holy Prophet (sa) reiterated the same address which he had previously given to Budail bin Warqa. In principle, Urwah was at accord with the viewpoint of the Holy Prophet (sa), but in order to fulfil his duty as an ambassador of the Quraish and in order to secure as many rights as possible in favour of the Quraish, he began to say, ‘O Muhammad (sa), in this war, if you annihilate your people, then have you ever heard the name of any man among the Arabs who has committed such cruelty before you? If, however, the matter goes the other way, i.e., the Quraish become dominant, then by God, I see such faces around you, who shall not take long to flee. For all of them shall leave you.’ Upon hearing this, Hazrat Abu Bakr (ra), who was sitting next to the Holy Prophet (sa) became furious and said, ‘Be gone, and go and kiss your idol, Lat. Do you say that we shall abandon the Messenger of God?’

Lat was a famous idol of the tribe Banu Thaqif, and the intent of Hazrat Abu Bakr (ra) was to express ‘You are such people who worship idols and we are ones to worship God. Is it possible that while you show patience and steadfastness for the sake of idols, we who believe in God should be ones to abandon the Messenger (sa) of God?’

Urwah asked in an outrage, ‘Who is this person who interrupts me?’ The people said, ‘This is Abu Bakr (ra).’ Upon hearing the name of Abu Bakr (ra), Urwah lowered his gaze in shame and said, ‘O Abu Bakr! By god, were it not for the favour you did upon me, (it is mentioned that at one occasion, Urwah was pressed by a heavy debt, and Hazrat Abu Bakr (ra) paid off this debt and saved him). Upon this statement, I surely would have told you, how best to retort.’”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 756, 757)

It is recorded in a narration from Bukhari that on the occasion of the Treaty of Hudaibiyah, a treaty was being formed between the Holy Prophet (sa) and the Quraish and the conditions had been settled. At that time, Hazrat Abu Jandal (ra), son of Suhail bin Amr came staggering whilst still shackled in chains. Suhail bin Amr, who had come as an ambassador of Mecca, demanded that he be returned, upon which the Holy Prophet (sa) returned him to the Quraish.

(Sahih al-Bukhari, Kitab al-Shurut, Bab al-Shurut fi al-Jihad, Hadith 2731-27312)

Hazrat Mirza Bashir Ahmad Sahib (ra) details this incident, which also includes mention of Hazrat Umar’s (ra) discussion with the Holy Prophet (sa) in which he asked that if he was a true prophet of Allah the Almighty, then why should they have to lower themselves in this manner – i.e. Hazrat ‘Umar (ra) spoke in this way because he felt that Abu Jandal was being treated unjustly. [Hazrat Mirza Bashir Ahmad Sahib (ra) writes:]

“The Muslims were witnessing this scene (of the injustice with Abu Jandal) and in religious indignation, their eyes became gorged with rage, but out of respect, they remained silent before the Holy Prophet (sa). Finally, Hazrat ‘Umar (ra) could bear it no more. He came to the Holy Prophet (sa) and inquired in a trembling voice, ‘Are you not the truthful Messenger of Allah?’ The Holy Prophet (sa) said, ‘Yes, indeed I am.’ ‘Umar responded, ‘Are we not upon the truth and our enemy upon falsehood?’ The Holy Prophet (sa) responded, ‘Yes, indeed it is so.’ ‘Umar said, ‘Why then should we bear this humiliation in the matter of our true religion?’ Upon seeing this state of Hazrat ‘Umar (ra), the Holy Prophet (sa) concisely said, ‘Look hither Umar! I am the Messenger of God. I understand the will of God and I cannot act against it and it is He who shall be my Helper.’ But the indignation in the mood of Hazrat ‘Umar (ra) was growing, moment by moment. He began to say, ‘Did you not say that we would perform Ṭawaf [circuits] around the Ka‘bah?’ The Holy Prophet (sa) said, ‘Yes, indeed I did, but did I also say that this Ṭawaf would definitely be this year?’ ‘Umar (ra) said, ‘No, you did not.’ The Holy Prophet (sa) responded, ‘Then be patient. God-willing, you shall indeed enter Makkah and perform tawaf of the Ka‘bah.’

However, in this emotional state, Hazrat ‘Umar (ra) was not satisfied. Nonetheless, due to the extraordinary awe of the Holy Prophet (sa), Hazrat ‘Umar (ra) left and came to Hazrat Abu Bakr (ra). In his emotional state, he asked the same question again, and Hazrat Abu Bakr (ra) also responded in the same way as the Holy Prophet (sa). However, Hazrat Abu Bakr (ra) also advised him, ‘O Umar, look hither! Control yourself. Do not allow for your grip to loosen from the rope of Allah’s Messenger. By God, this man, in whose hand we have given our own is without a doubt, truthful.’ Hazrat ‘Umar (ra) said that at the time because of his emotional state he said such things, but later he felt exceedingly repentant. Moreover, in order to wash away the effects of this weakness as a form of repentance, he performed many voluntary acts as an expiation. In other words, he gave charity, fasted, offered voluntary Salat and even freed numerous slaves, so that this blemish of weakness could be cleansed.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 767-768)

Hazrat Ammar bin Yasir (ra) was with the Holy Prophet (sa) during the battle of Badr, Uhud, Khandaq and all other battles. He also took part in Bait-e-Rizwan, which was the covenant taken at the time of the treaty of Hudaibiya when the Holy Prophet (sa) sent Hazrat Usman (ra) to Mecca as an ambassador.

(Usdul Ghaaba, Vol. 4, p. 124, Ammar bin Yasir, Dar-ul-Kutub-ul-Ilmiyyah, 1996, Beirut)

The disbelievers of Mecca did not let Hazrat Usman (ra) enter and false news of his martyrdom became widespread amongst Muslims at the time. Upon hearing this, the Holy Prophet (sa) gathered all the Muslims under an acacia tree. Whilst addressing everyone the Holy Prophet (sa) stated, “I wish to take an oath from all of you this day that everyone will be ready to offer their lives and no one will turn their backs and will not leave this place.” It is narrated that the companions were falling over each other in eagerness to take this oath [at the hand of the Holy Prophet (sa)]. When this oath was taking place, the Holy Prophet (sa) placed his left hand upon his right hand and stated, “This is the hand of Usman because if he was here he would not remain behind.”

(Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib (ra), p. 761-762)

Later, the news regard Hazrat Usman (ra) turned out to be false and he returned. However, at the time, the Muslims pledged to offer their lives that they would avenge the initially reported martyrdom or the killing of Hazrat Usman (ra) by the disbelievers who was sent as an ambassador.

Hazrat Musleh-e-Maud (ra) has narrated this incident in a more detailed manner. He states:

“When the Holy Prophet (sa) arrived at the meeting of Hudaibiyah and the disbelievers were presenting their conditions for the treaty, the companions were seated and were boiling with fury from within, owing to atrocities which were continuously committed by the disbelievers against them for 20 years. Their swords were unsheathed and they waited for any opportunity to exact revenge for the atrocities they committed against Islam. But the Holy Prophet (sa) listened to what the disbelievers had to say and when they proposed the idea to enter into a treaty, he said, ‘Very well, let us form a treaty.’

“The disbelievers then said, ‘[We will enter the treaty] on the condition that this year you cannot perform the Umrah [pilgrimage]’ The Holy Prophet (sa) replied, ‘Very well, this year we shall not perform the Umrah. Then the disbelievers said, ‘When you come the following year to perform the Umrah, you may not remain in Mecca for longer than three days.’ The Holy Prophet (sa) answered, ‘Very well, I accept this condition.’ They then said, ‘You shall not be permitted to enter Mecca with your weapons.’ The Holy Prophet (sa) said, ‘Very well. We shall not enter Mecca armed.’

“As the conditions of the treaty were being agreed upon, the companions were boiling with anger. Deep down they were restless owing to their anger, but could not do anything. Hazrat Ali (ra) was appointed to write up the treaty. When he began writing it by stating that this treaty was being formed between the party of Muhammad (sa), the Messenger of Allah, and his Companions and the party of such and such chieftains of Mecca and the people of Mecca, this enraged the disbelievers who said, ‘We cannot tolerate these words for we do not accept Muhammad (sa) as the Messenger of Allah. If we did, then there would be no matter of contention between us. We are forming a treaty with him in his capacity as Muhammad (sa), son of Abdullah, not with Muhammad (sa), the Messenger of Allah. Thus, these words cannot be included in the treaty.’

“At that moment, the emotions of the Companions could hardly be contained and they began to tremble with fury. They thought that God had created another opportunity whereby the Holy Prophet (sa) would not accept what the disbelievers said and they would be allowed to fight and thus be able to let out the deep emotions they felt within themselves. However, the Holy Prophet (sa) said, ‘They are right; the words “Messenger of Allah” should be erased from the treaty.’ He then said to Hazrat Ali (ra), ‘Ali, erase these words.’

“Although Hazrat Ali (ra) was an exemplary model when it came to obedience, in that moment his heart began to tremble and tears began to flow from his eyes as he said, ‘O Messenger of Allahsa! I am unable to erase these words.’ The Holy Prophet (sa) then said, ‘Give the parchment to me.’ He took it, and with his own hands, erased the words, ‘Messenger of Allah.’”

(Khutbat-e-Mahmud, Vol. 20, pp. 379-381, delivered 8 September 1939)

The conditions of the treaty were as follows:

This year, the Holy Prophet (sa) and his companions should return. And the following year, they could come to Mecca and perform the Umrah; however, except for carrying their swords in their sheaths, they will not be allowed to bring any other weapons. And that they could not stay in Mecca for more than three days.

If anyone from among the Meccans was to go Medina, the Holy Prophet (sa) was not to grant him refuge, even if he was a Muslim and he should be returned. However, if a Muslim were to leave Medina and go to Mecca, he would not be returned. According to another narration, it stated that if someone from among the Meccans were to go to Medina without the permission from his guardian, then he should be returned.

Every tribe of Arabia had the choice to form an alliance with either the Muslims or the Meccans. The treaty was to last for a period of 10 years and there would be no fighting between the Quraish and the Muslims during this period.

“Two copies were made of this treaty and various prominent individuals from amongst both sides signed the treaty. Those who signed the treaty from amongst the Muslims were Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthman (ra) – who had arrived back from Mecca by then i.e. the disbelievers had let him go and therefore he also signed on the treaty, Abdur Rahman (ra) bin Auf, Saad (ra) bin Abi Waqas and Abu Ubaidah (ra). After the completion of the treaty, Suhail bin Amr took a copy of the treaty and returned to Mecca and the other copy remained with the Holy Prophet (sa).”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 749-769)

In Dhul Qa‘dah 6 A.H, when the Treaty of Hudaibiyah was being written there were two copies made of the treaty, and various notable people from both sides signed their names on them as witnesses. From the side of the Muslims, the names of those who signed are: Hazrat Abu Bakr (ra), Hazrat ‘Umar (ra), Hazrat Uthman (ra), Hazrat Abdur Rahman bin Auf (ra), Hazrat Sa‘d bin Abi Waqas (ra) and Hazrat Abu Ubaidah bin Al-Jarrah (ra). This is taken from ‘The Life & Character of the Seal of Prophets’.

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 769)

Hazrat Abu Bakr (ra) used to say that there was no greater victory in Islam than the Treaty of Hudaibiyah.

(Mustafa ‘Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-‘Ibad, Vol. 5 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1993], p. 64)

When this news reached the Holy Prophet (sa), he was extremely angry and upset and took the Bai‘at-e-Rizwan. Regarding this, it is stated:

“When this news reached Hudaibiyah, the Muslims were infuriated, because Hazrat Uthman (ra) was the son-in-law of the Holy Prophet (sa) and was among the most venerable of companions. He had gone to Mecca as an Islamic ambassador. Furthermore, those days were also of the sacred months and then Mecca itself was a sanctuary. The Holy Prophet (sa) immediately made an announcement and gathered his companions beneath an Acacia tree. When the companions had assembled, the Holy Prophet (sa) mentioned this news and said, ‘If this news is true, then by God, we shall not move from this place until we seek revenge for Uthman.’ Then the Holy Prophet (sa) said to the companions, ‘Come and place your hand on my hand’”, which is the Islamic way of bai‘at, “‘and take an oath that none of you shall show their backs and you will sacrifice your lives if need be, but shall not retreat from this place.’

“Upon this announcement, the Companions (ra) lunged forward in such a manner as if toppling over one another. Every single person from among these 1,400 to 1,500 people”, who were the entire lot of the Muslims at the time, “sold themselves once again in loyalty at the hand of their beloved master. When the bai‘at was taking place, the Holy Prophet (sa) placed his left hand upon his right and said, ‘This is the hand of Uthman, for if he were here, he would not have been left behind in this holy covenant. But at this time, he is engaged in the work of Allah and His Messenger.’ As such, this radiant scene came to its conclusion.

“In Islamic history, this bai‘at is known as Bai‘at-e-Rizwan, i.e. that bai‘at wherein the Muslims acquired the reward of God’s complete pleasure. The Holy Quran has also especially mentioned this bai‘at. It states:

لَقَدۡ رَضِيَ اللّٰهُ عَنِ الۡمُؤۡمِنِيۡنَ اِذۡ يُبَايِعُوۡنَكَ تَحۡتَ الشَّجَرَةِ فَعَلِمَ مَا فِيۡ قُلُوۡبِهِمۡ فَاَنۡزَلَ السَّكِيۡنَةَ عَلَيۡهِمۡ وَ اَثَابَهُمۡ فَتۡحًا قَرِيۡبًا

“‘O Messenger, Allah the Exalted was well-pleased with the Muslims when they were taking bai‘at under the tree. For through this bai‘at, the sincerity that was hidden in their hearts was brought to the discernible knowledge of God. So God bestowed tranquillity upon their hearts, and rewarded them with a near victory at hand.’ (Surah al-Fath, Ch.48: V.19)

“The companions would also refer to this bai‘at with great pride and love and many of them would often tell those who came later, ‘You consider the Conquest of Mecca to be the victory, but we consider the Bai‘at-e-Rizwan to be the actual victory.’

“There is no doubt that along with its details, this bai‘at was a magnificent and great victory, not only because it opened the door to future victories but also because the spirit of sacrifice in Islam, which was the central point of the religion of Muhammad (sa), was manifested in a most magnificent manner. Furthermore, these devotees of Islam showed by their actions that they were prepared to bargain with life and death in every field for the sake of their Messenger (sa) and the truth he had brought. This is why, whilst referring to the Bai‘at-e-Rizwan, the noble Companions (ra) would say, ‘This bai‘at was an oath to death. In other words, it was a bai‘at of the oath that every Muslim would sacrifice his life for the sake of Islam and its glory, but would not retreat.’ Moreover, another salient feature of this bai‘at was that this oath and agreement was not merely a verbal declaration in a state of temporary emotion. Quite conversely, it was the voice from the depths of hearts, behind which the full power of the Muslims was united upon a single focus.

“When the Quraish received news of this bai‘at, they became fearful and not only did they release Hazrat Uthman (ra) and his companions, but also informed their messengers to settle an agreement with the Muslims, however possible. However, one condition was to be secured, that instead of this year, the Muslims should perform Umrah the following year. Either way, they should be made to return home immediately. On the other hand, the Holy Prophet (sa) had already pledged that he would not do anything to disgrace the honour of the Sacred Mosque and the House of Allah. Moreover, since Allah had already given him the glad tidings that the negotiations to take place with the Quraish at this time were about to become the basis of future success, for this reason with respect to the two parties, this environment was most befitting for negotiations.”

It was in this very environment that Suhail bin Amr reached the Holy Prophet (sa) and upon seeing Suhail, he said, “Now it appears the matter shall become easier.” The negotiations then began. When Suhail bin Amr came before the Holy Prophet (sa), upon seeing him the Holy Prophet (sa) immediately said, “Suhail is coming. If God wills, the matter shall be made easy.” As was mentioned earlier.

“In any case, Suhail came and upon arriving he said, ‘Come, forget this lengthy dispute, we are prepared to make an agreement.’ The Holy Prophet (sa) said, ‘So are we.’ Upon this, the Holy Prophet (sa) summoned his secretary, Hazrat Ali (ra).”

He was also amongst the companions who travelled at the time of the Sulah [treaty of] Hudaibiya. Hazrat Mirza Bashir Ahmad Sahib has written the details of this account.

“The Holy Prophet (sa) departed from Medina on a Monday morning in the beginning of Dhul Qa‘dah 6 A.H. with a group of just over 1400 companions. During this journey, Hazrat Umme Salma, the honourable wife of the Holy Prophet (sa), rode alongside the Holy Prophet (sa). Numailah bin Abdullah was appointed the Amir of Medina and Abdullah bin Umme Maktum who was a blind man, was appointed Imamus-Salat [to lead the congregational prayer].

“When the Holy Prophet (sa) reached Dhul-Halifah, which is situated approximately 6 miles from Medina en-route to Mecca, he ordered everyone to stop. After offering the Zuhr prayer, he instructed that the sacrificial camels which totalled seventy in number, be marked and that the Companions assume the special attire of the pilgrims known as Ihram. The Holy Prophet (sa) also assumed the Ihram himself as well. Then, in order to ensure that the Quraish were not up to mischief, the Holy Prophet (sa) sent ahead a messenger named Busr bin Sufyan from the Khuza‘ah tribe, who lived near Mecca and slowly proceeded towards Mecca. Moreover, as further caution the Holy Prophet (sa) appointed a cavalry of 20 riders under the command of Abbad bin Bishr, to travel ahead of the larger body of Muslims. After a journey of a few days, when the Holy Prophet (sa) neared a place called Usfan, which is situated at approximately two day’s journey on the road to Mecca, the messenger of the Holy Prophet (sa) informed him that the Quraish were furious and firmly determined to stop him to the extent that in the expression of their rage and barbarity, they had put on cheetah skins and were fully bent on war, in order to stop the Muslims in all instances. It was also ascertained that the Quraish had sent forth a cavalry unit of a few daring riders under the command of Khalid bin Walid who had not yet become Muslim, and that this cavalry had reached near the Muslims and that Ikrimah bin Abi Jahl was also a part of it.

“When the Holy Prophet (sa) heard this news, he instructed the companions to divert from the known route to Mecca and proceed from the right in order to prevent conflict. So, the Muslims began to move forward from a very difficult and burdensome route near the coast and began to move forward.”

(Seerat Khatam-un-Nabiyeen, Hazrat Mirza Bashir Ahmad Sahib (ra), pp. 749-750)

It was here where the incident of the Treaty of Hudaibiya took place. And so, Hazrat Abbad bin Bishr was amongst the cavalry which was sent to gather information. He was a very trustworthy and reliable companion. The Holy Prophet (sa) had great trust in him. He is among the companions who took part in the oath of allegiance taken at Hudaibiya which is known as Bait-e-Rizwan.

Hazrat Khalifatul Masih IV (rh) would deliver speeches on the occasion of Jalsa [Salana] prior to his Khilafat as well. I shall present a part [of the speech] in relation to this. He states:

“There is no doubt that the anguish which emanated from the heart of Hazrat Umar (ra) in the form of a question was also felt in the hearts of many others. The emotions which were expressed by his tongue were not only the sentiments of Umar (ra), but undoubtedly they were felt by many others as well. The courage demonstrated by Hazrat Umar (ra) to express this feeling was an oversight on his part that thereafter Hazrat Umar (ra) always regretted this. He kept many fasts, offered many prayers, gave charity in abundance and drenched the prayer mats in anguish constantly reciting istighfar, but still the fire of regret was not extinguished.

“The anguish felt at the time of the Treaty of Hudaibiyah was temporary and very quickly this was transformed into contentment through the mercy bestowed from the Heavens. However, the feeling of regret which was left in the heart of Umar (ra) owing to this question he had asked in haste, continued to remain within him and this feeling never left him. He would always wish that he had never asked such a question to the Holy Prophet (sa).”

Hazrat Khalifatul Masih IV (rh) further states:

“I often ponder that when Hazrat Umar (ra) was breathing his last, close to his demise and was praying:

لَا لِيْ وَلَا عَلَيَّ

‘O Allah! I do not seek the reward for my good deeds, rather I seek forgiveness for my sins’, among all these mistakes, the one that may have caused him the greatest anguish was the one he had committed in the plains of Hudaibiyah. At the time of when the conditions of the Treaty of Hudaibiyah were being stipulated, upon seeing the restlessness and pain of the companions, only his beloved God Who was his Most Excellent Friend knew the condition of the Holy Prophet’s (sa) heart. But through these three simple sentences which he uttered from his blessed tongue to Hazrat Umar (ra), the Holy Prophet (sa) left a great message for those who reflect.”

(Khutbat-e-Tahir [Taqarir Jalsa Salana Qabl az Khilafat], p. 428)

At the time of the Treaty of Hudaibiyah, the parchment that contained the conditions of the treaty between the Muslims and Quraish of Mecca was signed by Hazrat Umar (ra) as well.

After the Treaty of Hudaibiyah, when Abu Sufyan returned to Mecca, it is written that the Banu Bakr, who were allies of the Quraish, attacked the Banu Khuza‘ah, who were allies of the Muslims and this was against the conditions of the Treaty of Hudaibiyah. Completely disregarding the conditions of the treaty, the Quraish assisted the Banu Bakr with weapons and mounts. They said with great pride and arrogance that they did not recognise any treaty. Upon this, Abu Sufyan came to Madinah and wished to renew the terms of the treaty. He went to see the Holy Prophet (sa), but the Holy Prophet (sa) did not respond to anything he said. Abu Sufyan then went to Hazrat Abu Bakr (ra) and asked him to speak to the Holy Prophet (sa), however, he refused, saying: “I will not do such a thing.” Subsequently, as was mentioned in the accounts of Hazrat ‘Umar (ra), Abu Sufyan went to Hazrat ‘Umar (ra), but he also refused, and he returned unsuccessfully.

(Ibn Hisham, Al-Sirah al-Nabawiyyah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2001], 734-735.) (Sharh al-Zurqani ‘ala al-Mawahib al-Laduniyyah, Vol. 3 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1996], pp. 379-380)

Hazrat Musleh-e-Maud (ra) has related this incident in his own words in the following manner:

“Some of the local tribes of Mecca urged upon the Meccan leaders to let the Muslims perform the tawaf and that they should not be stopped from this. But the Meccans remained adamant. Thereupon the tribal leaders of the local tribes said that from this, it seemed that the Meccans did not want peace and wanted to cause mischief, therefore they threatened to disassociate themselves from them.”

Here Hazrat Musleh-e-Maud (ra) has included an additional detail in that the Quraish were also pressured by the local tribes.

“Out of fear, the Meccans were persuaded to try to reach a settlement with the Muslims. As soon as the Holy Prophet (sa) got to know of this, he sent Hazrat Uthman (ra), who later became the Third Khalifa of Islam, to the Meccans. Hazrat Uthman (ra) had many relatives in Mecca. They came out and surrounded him and offered to let him perform the tawaf, but declared that they would not let the Holy Prophet (sa) do so until the following year.

“‘But,’ said Hazrat Uthman (ra), ‘I will not perform the tawaf unless it is in the company of my Master.’ Hazrat Uthman’s (ra) talks with the chiefs of Mecca became prolonged. A rumour was mischievously spread that he had been murdered and this news also reached the Holy Prophet (sa). Upon this, the Holy Prophet (sa) assembled the Companions (ra) and said, ‘The life of an envoy is held sacred among all nations. I have heard that the Meccans have murdered Uthman. If this is true, we have to enter Mecca, whatever the consequences.’ The Holy Prophet’s (sa) earlier intention to enter Mecca peacefully had to be changed, under the changed circumstances.

“The Holy Prophet (sa) further stated, ‘Those who promise solemnly that if they have to go further, they will either return as victors or be martyred one after the other in the battlefield, should come forward and take the oath on my hand.’ The Holy Prophet (sa) had hardly finished speaking, when all the 1,500 Companions (ra) stood up and instantly became soldiers and leapt over one another to hold the Holy Prophet’s (sa) hand and take the oath. This oath possesses a special importance in the history of Islam. It is called the ‘Pledge of the Tree’. This is because when the oath was taken, the Holy Prophet (sa) was sitting under a tree. Every one of those who took the oath remained proud of it to the end of his days.

“Of the 1,500 present on the occasion, not one held back. They all promised that if the Muslim envoy had been murdered, they would not go back. Either they would take Mecca before dusk, or they would all die fighting. The taking of the oath was not over when Hazrat Uthman (ra) returned. He reported that the Meccans did not agree to let the Muslims perform the tawaf until the following year. They had appointed their delegates to sign a settlement with the Muslims. Soon after, Suhail, a chief of Mecca, came to the Holy Prophet (sa). A settlement was reached and recorded.”

(Dibachah Tafsir al-Quran, Anwar al-Ulum, Vol. 20, pp. 307-308)

Whilst mentioning the incidents surrounding the Treaty of Hudaibiyah, Hazrat Musleh-e-Maud (ra) states,

“When the disbelievers of Mecca learned that the Holy Prophet (sa) had set out to perform Tawaf of the Ka‘bah, they sent a chief to him in order to tell him that he could not perform Tawaf that year. The chief reached the Holy Prophet (sa) and began conversing with him. In the midst of the conversation, he touched the Holy Prophet’s (sa) blessed beard and asked him not to perform Tawaf that year, and postpone his plans for another year.”

Hazrat Musleh-e-Maud (ra) continues,

“It is common practice among the people of Asia to touch the beard of a person whom they wish to convince of a matter as a plea, or they touch their own beard to say ‘Look here, I am an elder and a leader of my people, therefore accept what I am saying.’ Hence, the chief touched the beard of the Holy Prophet (sa) as an appeal. Seeing this, a companion stepped forward and struck his hand with the handle of his sword, saying to the chief, ‘move your impure hands’. The chief recognised the person who struck him with the handle of his sword and said, ‘Are you not the same person for whom I did a favour on such and such occasion?’ Hearing this, the companion fell silent and moved away. Again, as an entreaty, the chief touched the Holy Prophet’s (sa) beard. The companions said that it enraged them to see the chief touch the Holy Prophet’s (sa) beard in such a manner, however, there was none among them for whom this chief had not done some sort of favour. At that time, their hearts desired to find someone whom the chief had not favoured. In the meantime, one of them stepped forward, who was clad in armour from head to toe, and he passionately addressed the chief, saying, ‘remove your impure hand.’ The person who said this was Hazrat Abu Bakr (ra). When the chief recognised him, he said, ‘I cannot say anything to you, for I have no favour upon you.’”

(Hindustani Uljhanon ka Asan Tareen Hal, Anwar al-‘Ulum, Vol. 18, p. 560)

In regard to the role of Hazrat Umar (ra) on the occasion of the Treaty of Hudaibiyah it is written that the Holy Prophet (sa) called for Hazrat Umar (ra) in order to send him to the elders of Quraish and inform them as to why the Holy Prophet (sa) was travelling to Mecca. Upon this, Hazrat Umar (ra) submitted, “O Messenger (sa) of Allah! I fear for my life because of what the Quriash may do for they are well aware of my opposition towards them and how strictly I deal with them. Moreover, there is no one from among my tribe, the Banu Adiyy who is present in Mecca, who can grant me protection.”

Hence, Hazrat Umar (ra) expressed slight hesitance. And according to another narration, Hazrat Umar (ra) submitted, “O Messenger (sa) of Allah! If you wish, I will go to them.” However, the Holy Prophet (sa) did not say anything. Hazrat Umar (ra) then again submitted, “I shall inform you of an individual, who is held in greater esteem than me in the eyes of the Quraish that is Hazrat Uthman bin Affanra.” Upon this the Holy Prophet (sa) called for Hazrat Uthma (ra) and sent him to Abu Sufyan and other elders of the Quraish, so that he could inform them that the Holy Prophet (sa) was not coming with the intention to fight. Rather, he was simply coming for the purpose of performing the pilgrimage of the Ka‘bah and to honour its sanctity.

(Ibn Hisham, Sirat Ibn Hisham [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], p. 685) (Mustafa Abd al-Wahid, Subul al-Huda wa al-Rashad fi Sirat Khair al-Ibad, Vol. 5, Fi Ghazwat al-Hudaibiyah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1993], p. 46)

The details of this incident have been mentioned with reference to Hazrat Uthman (ra).

Hazrat Mirza Bashir Ahmad Sahib (ra) has written:

“While the conditions of the treaty were being drawn up, Abu Jandal, the son of Suhail bin Amr, who was the ambassador of the Quraish, found a way to this assembly suddenly, stumbling in fetters and handcuffs. This young man had been imprisoned by the people of Mecca on his becoming a Muslim and had subjected him to severe torment.

“When he came to know that the Holy Prophet (sa) had come so close to Mecca, somehow, he escaped the imprisonment of the Quraish and still tied in his fetters, he managed to stagger to Hudaibiyah. Incidentally, he reached there at a time when his father was stipulating the condition: ‘Every man who comes to the Muslims from the people of Mecca, even if he be a Muslim, shall be returned.’ Abu Jandal threw himself before the Muslims and very painfully cried, ‘O ye Muslims! I am being subjected to this torment, merely on account of my having accepted Islam! Save me for the sake of God!’ Upon the sight of this, the Muslims began to toss in agony, but Suhail also remained obstinate and said to the Holy Prophet (sa), ‘As per this treaty, this is the first demand I make to you, that you return Abu Jandal to me.’ The Holy Prophet (sa) said, ‘The treaty has yet to be finalised’” for the negotiations are ongoing and nothing has been finalised.

“Upon this, Suhail said, ‘If you do not return him to me, consider this treaty dissolved.’ In order to settle the matter, the Holy Prophet (sa) said, ‘Let it go and grant Abu Jandal to us as an act of favour and kindness.’ Suhail said, ‘No, never.’ The Holy Prophet (sa) said, ‘Suhail! Do not be obstinate! Listen to me on this.’ Suhail said, ‘I cannot accept this in any case.’ Upon this, Abu Jandal cried out once again, ‘O ye Muslims! Shall your Muslim brother be sent back to the idolaters after having suffered such severe torment?’ It is strange to note that at the time, Abu Jandal did not appeal to the Holy Prophet (sa), rather, he appealed to the common Muslims. Perhaps this was because he knew that irrespective of how much pain the Holy Prophet (sa) held in his heart, he would never allow for the treaty to be detrimentally affected. However, he expected that the rest of the Muslims, perhaps in their indignation at the time, would find a way to justify his freedom, as the clauses of the treaty were still being transcribed. Despite this and irrespective of how emotional the Muslims were, it was impossible for them to take a stance against the wish of the Holy Prophet (sa). The Holy Prophet (sa) remained silent for some time, and then painfully said, ‘O Abu Jandal! Be patient. Look towards God, for it is He who shall indeed arrange for your deliverance and for your weak Muslim brothers. At this time, we are bound by our circumstances because we have already settled an agreement with the people of Mecca and we cannot act in violation of this treaty.’

The Muslims were witnessing this scene and in religious indignation, their eyes became gorged with rage, but out of respect, they remained silent before the Holy Prophet (sa). Finally, Hazrat Umar (ra) could bear it no more. He came to the Holy Prophet (sa) and enquired in a trembling voice, ‘Are you not the truthful Messenger of Allah?’ The Holy Prophet (sa) said, ‘Yes, indeed I am.’ Umar (ra) responded, ‘Are we not upon the truth and our enemy upon falsehood?’ The Holy Prophet (sa) responded, ‘Yes, indeed it is so.’ Umar (ra) said, ‘Why then should we bear this humiliation in the matter of our true religion?’

“Upon seeing this state of Hazrat Umar (ra), the Holy Prophet (sa) concisely said, ‘Look hither Umar! I am the Messenger of God. I understand the will of God and I cannot act against it and it is He Who shall be my Helper.’ But the indignation in the mood of Hazrat Umar (ra) was growing, moment by moment. He began to say, ‘Did you not say that we would perform tawaf around the Ka‘bah?’ The Holy Prophet (sa) said, ‘Yes, indeed, I did, but did I also say that this tawaf would definitely be this year?’ Umar (ra) said, ‘No, you did not.’ The Holy Prophet (sa) responded, ‘Then be patient. God-willing, you shall indeed enter Mecca and perform tawaf of the Ka‘bah.’ However, in this state of emotion, Hazrat Umar (ra) was not satisfied. Nonetheless, due to the extraordinary awe of the Holy Prophet (sa), Hazrat Umar (ra) left and came to Hazrat Abu Bakr (ra). In his emotion, he asked the same question again, and Hazrat Abu Bakr (ra) also responded in the same way as the Holy Prophet (sa). However, Hazrat Abu Bakr (ra) also advised him, ‘O Umar (ra), look hither! Control yourself. Do not allow for your grip to loosen from the rope of Allah’s Messenger (sa). By God, this man, in whose hand we have given our own is without a doubt, truthful.’ Hazrat Umar (ra) said that at the time because of his emotion he said such things, but later he felt exceedingly repentant. Moreover, in order to wash away the effects of this weakness as a form of repentance, he performed many voluntary acts as an expiation. In other words, he gave charity, fasted, offered voluntary Salat and even freed numerous slaves, so that this blemish of weakness could be cleansed.’”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 766-768)

Hazrat Sa‘d (ra) bin Abi Waqas was among those companions, who on the occasion of the Treaty of Hudaybiyyah also signed on the treaty.

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 769)

Now, I will mention the details in relation Hazrat Uthman’s (ra) role as an emissary during the occasion of the Treaty of Hudaibiyah and the incident of Bai‘at-e-Rizwan.

The Holy Prophet (sa) saw a dream in which he and his companions were peacefully entering the House of Allah [Ka‘bah] with some having their heads shaven and others having their hair cut short. In light of this dream, in the month of Dhul-Qa‘dah 6 AH, the Holy Prophet (sa) left Medina along with 1,400 companions of his with the intention to perform the Umrah. The Holy Prophet (sa) camped at Hudaibiyah and the Quraish stopped the Holy Prophet (sa) from performing the Umrah. When communication between the two parties began through their emissaries and upon learning of the intense anger and rage of the Quraish, the Holy Prophet (sa) stated that a prominent individual should be sent to Mecca, who was also native of Mecca and was from a venerable tribe of the Quraish.

(Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 3, pp. 169-170, 222, Amr al-Hudaibiyah, Dar al-Kutub al-Ilmiyyah, Beirut, 1996)

And so, Hazrat Uthman (ra) was sent for this purpose. I shall relate some of the details Hazrat Mirza Bashir Ahmad Sahib (ra) has written regarding this:

“… the Holy Prophet (sa) saw a dream that he was performing the tawaf of the Baitullah along with his companions. At that time, the month of Dhul-Qa‘dah was near, which even in the era of the jahiliyyah [era of ignorance before the advent of Islam] was considered to be amongst those four blessed months wherein all forms of war and conflict was prohibited. On the one hand, the Holy Prophet (sa) saw this dream and on the other, the time was also such that the course of war would come to a halt and peace and safety would prevail throughout the whole of Arabia. Although these were not the days of Hajj and until now, Hajj in Islam had not been officially ordained either, but tawaf could be performed around the Ka‘bah at any time. Therefore, upon seeing this dream, the Holy Prophet (sa) instructed his companions to prepare for Umrah.

“On this occasion, the Holy Prophet (sa) also announced to the companions that since this journey was free from any intentions of violent confrontation – rather, it was merely for the purpose of performing peaceful religious worship – the Muslims should not take their weapons along with them. However, as per the custom of Arabia, swords could be kept in their sheaths in the manner of a wayfarer.

“The Holy Prophet (sa) also encouraged the Bedouin people in the surrounding areas of Medina who were apparently with the Muslims, to participate in the performance of the worship of Umrah. Unfortunately, except for a nominal number of people, these so-called Bedouin Muslims of weak faith, who lived in the close proximity of Medina, held back from setting out with the Holy Prophet (sa). It was their idea that although the Muslims had no other intentions than that of Umrah, the Quraish would stop the Muslims either way and so a state of confrontation would arise. Furthermore, they thought that since this confrontation would erupt close to Mecca and far from Medina, for this reason, no Muslim would be able to return alive.” That is why they became fearful and did not partake in this journey.

“In any case, the Holy Prophet (sa) departed from Medina on a Monday morning in the beginning of Dhul Qa‘dah 6 AH with just over 1,400 companions. During this journey, Hazrat Umm Salama (ra), the honourable wife of the Holy Prophet (sa), rode alongside the Holy Prophet (sa). Numailah bin Abdillah was appointed as the amir of Medina and Abdullah bin Ummi Maktum, who was a blind man, was appointed imam al-Salat.

“When the Holy Prophet (sa) reached Dhul-Hulaifah, which is situated approximately six miles from Medina en-route to Mecca, he ordered everyone to stop. After offering the Zuhr prayer, he instructed that the sacrificial camels, which equalled 70 in number, be marked and that the Companions assume the special attire of the pilgrims known as the ihram. The Holy Prophet (sa) also assumed the ihram himself as well. Then, in order to ensure that the Quraish were not up to mischief, the Holy Prophet (sa) sent ahead a messenger named Busr bin Sufyan from the Khuza‘ah tribe, who lived near Mecca and slowly proceeded towards Mecca.

“Moreover, as further caution, the Holy Prophet (sa) appointed a cavalry of 20 riders under the command of Abbad bin Bishr, to travel ahead of the larger body of Muslims. After a journey of a few days, when the Holy Prophet (sa) neared a place called Usfan, which is situated at approximately two manzils from Mecca” – it is said that one Manzil is approximately nine miles – the messenger of the Holy Prophet (sa) informed him that the Quraish were furious and firmly determined to stop him to the extent that in the expression of their rage and barbarity, they had put on cheetah skins and were fully bent on war, in order to stop the Muslims in all instances. It was also ascertained that the Quraish had sent forth a cavalry unit of a few daring riders under the command of Khalid bin Walid who had not yet become Muslim, and that this cavalry had reached near the Muslims and that Ikrimah bin Abi Jahl was also a part of it. When the Holy Prophet (sa) heard this news, he instructed the companions to divert from the known route to Mecca and proceed from the right in order to prevent conflict. So, the Muslims began to move forward from a very difficult and burdensome route near the coast.

“Following this new route, when the Holy Prophet (sa) neared Hudaibiyah, which is a one-day journey, i.e. only nine miles from Mecca” and the valley of Mecca starts from the pass of Hudaibiyah, “the camel of the Holy Prophet (sa) which was known by the name of Al-Quswa and had accompanied the Holy Prophet (sa) in many ghazwat [battles] suddenly stretched out her feet and sat down. Despite many attempts to stand her up, she would not move. The companions said, ‘Perhaps she is tired,’ but the Holy Prophet (sa) said, ‘Nay, nay, she has not tired, nor is it in her nature to tire and sit in this manner. The truth is that the same Supreme Being Who prevented the elephant of the Ashabul-Fil from proceeding to Mecca, has also stopped this camel as well. Therefore, I swear by God, that I shall accept whatever the Quraish of Mecca ask of me for the respect of the Haram.’

“After this, the Holy Prophet (sa) called out to his camel to stand and by the power of God, this time, it stood up immediately and prepared to move forward. Upon this, the Holy Prophet (sa) took her to the far corner of the valley of Hudaibiyah and settling her near a water well, he dismounted his camel. It is here that upon the instruction of the Holy Prophet (sa), the companions set up camp”. Then there is the mention of how the conversation began in order to establish peace between the Muslims and the Quraish.

“When the Holy Prophet (sa) stopped in Hudaibiyah, het set up camp near the water well of Hudaibiyah and when the companions had also set up camp in Hudaibiyah, a renowned chieftain from the Khuza‘ah tribe named Budail bin Warqa, who resided in a nearby region, came to meet the Holy Prophet (sa) with some of his associates and said, ‘The leaders of Mecca are ready for war and they shall never let you enter Mecca.’ The Holy Prophet (sa) responded:

“‘We have not come with the intention of war; rather, we have only come to perform the Umrah. Alas, despite the fact that the fire of war has burnt them to dust, they still do not refrain from fighting. I am even prepared to settle a truce with them so that they may cease war against me, and leave me free for the others’” i.e. “I will not keep any relations with the people of Mecca and instead preach the message of Islam to others”.

“‘If, however, they reject this proposal of mine and insist on keeping the fire of war aflame, then I also swear by His name in Whose hand is my life, that I shall not retreat from this battle until I die in this cause, or God gives me victory. If I am faced with defeat in this battle, then so ends the story, but if God grants me victory and the religion that I have brought is given dominance, then the people of Mecca should not hesitate in believing in me.’

“Budail bin Warqa was greatly moved by this sincere and earnest address. He requested the Holy Prophet (sa), ‘If you grant me some respite, I shall go to Mecca and convey your message, so as to seek reconciliation.’ The Holy Prophet (sa) permitted him to do so and Budail set out to Mecca with a few of his associates.

“When Budail bin Warqa reached Mecca, he gathered the Quraish and said, ‘I have come from that man’”, i.e. Muhammad, the Messenger of Allah (sa), “‘and he has presented to me a proposal. If you permit me, shall I present it to you?’ Upon this, the vehement and irresponsible people among the Quraish began to say, ‘We shall not listen to anything he has to say.’ However, the influential and trusted people among the Quraish said, ‘Yes, inform us of the proposal.’ As such, Budail repeated the proposal of the Holy Prophet (sa).

“Upon this, a man named Urwah bin Mas‘ud, who was a very influential chieftain of the tribe of Thaqif and was present in Mecca at the time stood up. In the ancient Arabian manner, he began to say, ‘O ye people! Am I not like a father unto you?’ They responded in the affirmative. He said, ‘Are all of you not as my sons?’ Again, they responded in the affirmative. Then Urwah said, ‘Do you doubt me in any way?’ The Quraish responded, ‘Not at all!’ He said, ‘Then it is my view that this man’”, i.e. Muhammad (sa), “‘has presented an excellent proposal. You should accept this proposal and I request that you allow me to go to Muhammad (sa) in order to further discuss this proposal.’ The Quraish said, ‘Certainly. Go and discuss this proposal.’” When he arrived in the gathering of the Holy Prophet (sa), he witnessed a truly inspiring scene.

“Urwah presented himself before the Holy Prophet (sa) and began to have a discussion with him. The Holy Prophet (sa) reiterated the same address which he had previously given to Budail bin Warqa. In principle, Urwah was at accord with the viewpoint of the Holy Prophet (sa), but he wanted to fulfil his duty as an ambassador of the Quraish and in order to secure as many rights as possible in favour of the Quraish. Thus, concluding his discussions with the Holy Prophet (sa), Urwah returned to the Quraish. As soon as he reached them, he said to the Quraish, ‘O ye people! I have travelled far and wide, I have been to the royal courts of many a king and have been presented before Caesar and Chosroes and the Negus as a representative, but by God, the manner in which I have seen the companions of Muhammad (sa) honour him, I have seen nowhere else.’ Then he related the entire experience which he had witnessed in the assembly of the Holy Prophet (sa) and at the end, said, ‘Once again, I suggest that the proposal of Muhammad (sa) is a just one. We should accept it.’

“Upon hearing this talk of Urwah, a chieftain of the Bani Kinanah named Hulais bin Alqamah, said to the Quraish, ‘If you please, I shall go to Muhammad (sa).’ They said, ‘Certainly, go.’ So, this man came to Hudaibiyah and when the Holy Prophet (sa) noticed him coming from afar, he said to the companions, ‘This man who comes towards us, belongs to such a tribe as are pleased with scenes of sacrifice. Quickly gather and bring forth your sacrificial animals, so that he may see why we have come.’ Therefore, the companions brought their animals of sacrifice and loudly chanting takbir, gathered them before him. When he saw this sight, he began to say, ‘Glory be to Allah! Glory be to Allah! These people are pilgrims! They cannot be barred from performing tawaf of the Baitullah!’ As such, he quickly returned to the Quraish and began to say, ‘I have seen that the Muslims have placed garlands of sacrifice around the necks of their animals and they have been marked for sacrifice. It is not at all appropriate to stop them from performing tawaf of the Ka‘bah.

“At that time, a severe state of dissent was erupting amongst the Quraish and there became two parties of the Quraish. One party was adamant in sending back the Muslims and was firmly bent upon fighting. The second party, however, considering this against their ancient religious customs, was afraid to oppose them and were desirous of an honourable agreement. For this reason, the decision was left pending. Upon this instance, another Arab chieftain named Mikraz bin Hafs, said to the Quraish, ‘Let me go, I shall conclude an agreement.’ Consequently, the Quraish said, ‘Alright, why don’t you also attempt and see.’ Hence, he went to the Holy Prophet (sa). When the Holy Prophet (sa) saw him from afar, he said, ‘May God show His grace, for he is indeed a vicious man.’

“In any case, Mikraz came to the Holy Prophet (sa) and began to talk. However, he was still speaking when a renowned chieftain of the Quraish named Suhail bin Amr, came before the Holy Prophet (sa). Perhaps in their anxiety, the Quraish had sent him without waiting for the return of Mikraz. Upon noticing the arrival of Suhail, the Holy Prophet (sa) said, ‘Here comes Suhail. If God wills, now the matter shall become easy for us.’” Nevertheless, the discussions continued. On this occasion, the following incident also took place:

“When the ambassadors from the Quraish began to come one after another, the Holy Prophet (sa) felt that a wise person on his behalf should also go to the Quraish, who would be able to present the viewpoint of the Muslims sympathetically and with wisdom. A man named Khirash bin Umaiyyah, who was from the Khuza‘ah tribe, i.e., the same tribe from which the first ambassador of the Quraish Budail bin Warqa came, was selected for this purpose. For this mission, the Holy Prophet (sa) granted Khirash his own camel for transport. Khirash went to the Quraish, but since this was still the early stages of negotiations and the young men from the Quraish were extremely enraged, a fanatical young man from among the Quraish, Ikrimah bin Abi Jahl, attacked and wounded the camel of Khirash. By Arab custom, this meant that they were forcefully stopping his movements. Additionally, this overzealous group from among the Quraish desired to attack Khirash as well, but the elders intervened and saved his life. He then returned to the Muslim camp.

“The Quraish of Mecca did not suffice at this; rather, in the blindness of their rage, they also intended that now as the Holy Prophet (sa) and his companions were so close to Mecca and so very far from Medina, an attack should be launched against him so that he may be harmed as much as possible. For this purpose, they dispatched a party of about 40 to 50 men towards Hudaibiyah and in the veil of negotiations, these people were instructed to circle the Muslim camp and whenever possible, continue injuring the Muslims. As a matter of fact, from some narrations, it is even ascertained that these people were 80 in number and on this occasion, they even conspired to assassinate the Holy Prophet (sa). However, the Muslims remained vigilant in their place. As such, the secret of this conspiracy of the Quraish was discovered and all of those concerned were arrested.

“The Muslims were very displeased at this action of the people of Mecca, which they committed in the Sacred Months and in the sacred proximity of the Haram at that, but the Holy Prophet (sa) forgave them and did not allow for it to become an obstacle in the negotiations. The Holy Quran has also mentioned this action of the people of Mecca. It states:

وَ هُوَ الَّذِيۡ كَفَّ اَيۡدِيَهُمۡ عَنۡكُمۡ وَ اَيۡدِيَكُمۡ عَنۡهُمۡ بِبَطۡنِ مَكَّةَ مِنۡۢ بَعۡدِ اَنۡ اَظۡفَرَكُمۡ عَلَيۡهِمۡ ؕ وَ كَانَ اللّٰهُ بِمَا تَعۡمَللُوۡنَ بَصِيۡرًا

‘It was God, Who by His special grace, withheld the hands of the infidels from you in the valley of Mecca and protected you; And when you became dominant and subjugated them, withheld your hands from them.’ (Surah al-Fath, Ch.48: V.25)”

In any case, in light of the circumstances and the background to the event, when we observe the Holy Prophet (sa) continuously displaying utmost patience and steadfastness and his efforts to establish peace, indeed we find that his example of patience and seeking to establish peace is unparalleled. The Holy Prophet (sa) sought to establish peace continuously at every occasion.

[Hazrat Mirza Bashir Ahmad Sahib further writes:]

“The Holy Prophet (sa) saw this mischief of the Quraish and also heard of the state of anger and rage prevalent among the people of Mecca, from Khirash bin Umaiyyah. Therefore, in order to cool the Quraish and bring them aright, the Holy Prophet (sa) intended to send a prominent individual to Mecca who was from among themselves and was from a venerable tribe of the Quraish.” Despite all this, the Holy Prophet (sa) did not give up [his efforts for peace], he took the risk of sending another ambassador.

“Therefore, the Holy Prophet (sa) said to Hazrat Umar (ra) bin Al-Khattab that, ‘It would be best that you go to Mecca and fulfil the responsibility of an ambassador on behalf of the Muslims.’ Hazrat Umar (ra) said, ‘O Messenger (sa) of Allah, you know that the people of Mecca are increasing in their enmity towards me and at this time, there is no prominent person from my tribe present in Mecca who possesses influence over the people of Mecca. For this reason, it is my view that in order to ease the road to success, Uthman (ra) bin Affan be chosen to offer this service, whose tribe, the Banu Umaiyyah, are presently very powerful. Furthermore, the people of Mecca cannot dare to act wickedly against Uthman and there are greater prospects of success.’

“The Holy Prophet (sa) was pleased by this proposal and instructed Hazrat Uthman (ra) to go to Mecca and inform the Quraish of the peaceful designs of the Muslims and their intent to perform Umrah. The Holy Prophet (sa) also gave Hazrat Uthman (ra) a personal letter which was addressed to the chieftains of the Quraish. In this letter, the Holy Prophet (sa) had expounded the purpose of his journey and assured the Quraish that their purpose was merely the observance of a worship and that they would peacefully perform the Umrah and return thereafter. The Holy Prophet (sa) also said to Hazrat Uthman (ra), ‘Try to meet the weaker Muslims in Mecca as well and lift their spirits and tell them to show a little more patience, for God is soon to open the door of success upon us.’

“Hazrat Uthman (ra) went to Mecca with this message and after meeting Abu Sufyan, who was the Chieftain of Mecca at that time as well as a near relative, Hazrat Uthman (ra) was presented before a public gathering. In this meeting, Hazrat Uthman (ra) presented a letter sent by the Holy Prophet (sa) and this letter was also read individually by the chieftains of the Quraish. However, despite this, all the people stubbornly clung to the view that either way, the Muslims could not enter Mecca that year. Upon the insistence of Hazrat Uthman (ra), they said, ‘If you are exceedingly desirous, then we can give you special permission to perform the tawaf of the Ka‘bah, but no more.’ Hazrat Uthman (ra) said, ‘How is this possible, that the Messenger of Allah is stopped outside of Mecca and I do the tawaf of the Ka‘bah?’ But the Quraish did not accept anything and eventually disheartened, Hazrat Uthman (ra) prepared to return.

“Upon this instance, the wicked people of Mecca, perhaps with the thought that in this manner they should be able to secure more beneficial conditions for themselves in negotiations, detained Hazrat Uthman (ra) and his companions in Mecca. Upon this, rumour spread amongst the Muslims that the people of Mecca had martyred Hazrat Uthman (ra).”

“Two copies of this agreement were transcribed and as witnesses, many prominent members from both sides put down their signatures. From the Muslims were Hazrat Abu Bakr (ra), Hazrat Umar (ra), Hazrat Uthma (ra), Abdur-Rahman (ra) bin Auf, Saad (ra) bin Abi Waqas and Abu Ubaidah (ra). After the agreement had been concluded, Suhail bin Amr took one copy of the agreement and returned to Mecca, while the other copy remained with the Holy Prophet (sa).”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 769)

Regarding the return journey from Hudaibiyah, it is written in Sirat Khatamun-Nabiyyin:

“After making his sacrifice, the Holy Prophet (sa) ordered the return to Medina. At the time, it had been a little under 20 days since the Holy Prophet (sa) had arrived in Hudaibiyah. During his return journey, when the Holy Prophet (sa) reached Qura al-Ghamim near Usfan”; Usfan is situated 103 kilometres from Mecca and Qura al-Ghamim is a valley situated eight miles from Usfan; “and it was night, the Holy Prophet (sa) made an announcement and gathered all the companions. He said:

“‘This night, a chapter has been revealed to me, and it is dearer to me than all the things of this world. It is as follows:

اِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِيْنًا لِّيَغْفِرَ لَكَ اللّٰهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهٗ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيْمًاا وَّيَنْصُرَكَ اللّٰهُ نَصْرًا عَزِيْزًا

“These are verses 2-4 of Surah al-Fath, and it continues; the 28th verse is as follows:

لَقَدْ صَدَقَ اللّٰهُ رَسُوْلَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَآءَاللّٰهُ اٰمِنِيْنَ مُحَلِّقِيْنَ رُءُوْسَكُمْ وَمُقَصِّرِيْنَ لَا تَخَافُوْنَ

“‘O Messenger, we have indeed given thee a magnificent victory, so that we may begin for you an era, wherein the veil of forgiveness shall cover up thy shortcomings, past and future, and that He may complete His favour upon thee and may guide thee on the straight path of success. And indeed, Allah shall help thee with a mighty help […] The truth is that God indeed fulfilled the vision for His Messenger. For now, God willing, you shall enter the sacred house in a state of security, some of you having their heads shaven and others having their hair cut short, and you shall have no fear.’

“In other words, ‘If you were to have entered Mecca this year, it would not have been an entry of security; it would have been an entry of war and bloodshed. However, in the vision, God had shown an entry of security and it is for this reason that as a result of the agreement this year, a state of security has been devised. Now, in accordance with the vision shown by God, you shall soon enter the Sacred Mosque in a state of security.’ Indeed, it so happened.

“When the Holy Prophet (sa) recited these verses to the companions, since the hearts of a few companions still felt the bitterness of the Treaty of Hudaibiyah, they became surprised thinking that although they were returning in failure, but yet God was giving them good wishes on their victory. Some hasty companions even said, ‘Is it a victory that we are returning whilst being deprived of performing tawaf around the Baitullah?’ When these words reached the Holy Prophet (sa), he expressed great displeasure. In a brief but powerful speech he said:

‘This is an absurd objection because if you reflect it shall become evident that the Treaty of Hudaibiyah is truly a momentous victory. The Quraish who were bent on war, have themselves forsaken war and settled a peace treaty with us, and have promised to open the doors of Mecca to us the following year. Safeguarded from the mischief of the Quraish, we are now returning in peace and security, whilst receiving the fragrance of our future victory. Therefore, indeed, this is a grand victory. Have you all forgotten how this very tribe, the Quraish, launched onslaughts of war against you in Uhud and Ahzab? This earth, with all its vastness, became straitened for you and your eyes were petrified, and you trembled in fear. Today, however, this very Quraish is settling a treaty of peace and security with you.’

“The companions responded, ‘O Messenger (sa) of Allah! We have understood, we have understood. We cannot reach your farsightedness, but now we have understood that this treaty truly is a momentous victory for us.’

“Prior to this address of the Holy Prophet (sa), Hazrat Umar (ra) was also in a state of extreme apprehension. Therefore, he himself related that on the return from Hudaibiyah, when the Holy Prophet (sa) was journeying at night, he presented himself before him, and whilst addressing the Holy Prophet (sa), desired to say something to him. The Holy Prophet (sa), however, remained silent. He addressed him a second and third time, but the Holy Prophet (sa) remained silent as before. He was greatly hurt by this silence of the Holy Prophet (sa). Hence, he moved ahead of the entire body of the Muslims telling himself that, ‘O Umar, you have been ruined! You addressed the Holy Prophet (sa) three times, but the Messenger (sa) of Allah did not respond.’ He began to feel deeply apprehensive about what the matter was? He began to feel afraid that a Quranic verse may have been revealed in his connection. It had hardly been a moment, when a man called out his name and said, ‘The Messenger (sa) of Allah has summoned Umar bin Al-Khattab!’ He said to himself, ‘I am sure that a Quranic verse has been revealed about me.’ Therefore, perturbed, he hurriedly presented himself before the Holy Prophet (sa) and upon greeting him with salutations of peace, he came to his side. The Holy Prophet (sa) said, ‘At this time, such a surah has been revealed to me, which is more dear to me than all the things of this world.’ Then the Holy Prophet (sa) recited the verses of Surah al-Fath. Hazrat Umar (ra) asked, ‘O Messenger (sa) of Allah! Is this treaty really a victory for Islam?’ The Holy Prophet (sa) said, ‘Yes, verily this is our victory.’ Upon this, Hazrat Umar (ra) found satisfaction and remained silent and the Holy Prophet (sa) returned to Medina.”

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 770-772) (Farhang-e-Sirat, p. 200, 243)