Quraysh’s Delegates to the Muslims
The Muslims encamped and the Quraysh observed their moves. The Makkans had resolved to prevent the Muslims by force from entering their city. To them, this was a clear and final commitment. The Muslims, on the other hand, did not know whether or not they were heading for an all-out war with the Quraysh which would decide the matter between them once and for all. Undoubtedly, some people on both sides preferred a settlement by the sword. The Muslims who approved of this course thought their victory would bring about a final destruction of the Quraysh. The Quraysh’s reputation throughout the Peninsula as well as their sidanah and Siqayah functions in pilgrimage-indeed, their pride and religious distinction-would be eliminated. The two camps were poised seeking an answer. Muhammad did not change his original plan to perform the ‘umrah in peace and to avoid war unless attacked. In case of attack, there would be no escape from recourse to the sword. As for the Quraysh, while hesitant, they decided to send some delegates to the Muslim camp, partly to reconnoiter Muslim strength and partly to dissuade Muhammad from executing his plan. For this purpose, Budayl ibn Warqa’ arrived at the Muslim camp, together with some tribesmen from Khuza‘ah. Inquiry into Muhammad’s objectives convinced them that he did not come to fight but to honor the sanctuary and pay to it the homage due. The delegation returned to the Quraysh and counseled that the Muslims be permitted to fulfill their religious wish. The Quraysh, however, remained unconvinced. Indeed, they accused their own delegates of conniving with Muhammad. They argued that even though Muhammad might not have come to make war, he should not be allowed to enter Makkah against their will and with such preponderant numbers. Otherwise, the Quraysh would become the mockery of Arabia. In order to make sure that their first delegates told them the truth, the Quraysh sent another delegation which returned with exactly the same reports, which the Quraysh now believed. The Quraysh were depending for their war against Muhammad upon their Ahabish allies. [A group of strong bowmen from Arabia-i.e. Abyssinians-so called for their dark complexion. Another possible explanation for their name is that it refers to Hubshi, a mountain south of Makkah.] They thought of sending the Ahabish leader to talk to Muhammad with the hope that the two leaders would misunderstand each other and the Quraysh ally would become increasingly committed to fight on Makkah’s side against Muhammad. Al Hulays, as the leader of the Ahabish was called, went to the Muslim camp to see for himself. When the Prophet saw him arriving, he ordered the sacrificial cattle paraded in front of him as material proof of Muslim intention to perform the pilgrimage and to honor the sanctuary. Al Hulays saw the seventy sacrificial camels shaved and readied for sacrifice and was moved by the view of this display of Arab religiosity. He soon became convinced that the Quraysh were doing an injustice to those people who had come neither for war nor for hostility. Without bothering to meet Muhammad and converse with him, he returned to Makkah and told the Quraysh of his opinion. Full of resentment, the Quraysh slighted al Hulays as a Bedouin and neglected his advice as that of one uninstructed. Al Hulays was naturally angered, and he threatened them that he had not allied himself with them in order to stop pilgrims from performing their religious duties. He even threatened that unless they allowed Muhammad and his party into the sanctuary, he would remove himself and his tribe from Makkah. The Quraysh feared the consequences of such a move and begged him to give them time to reconsider.
The Delegation of ‘Urwah ibn Mas’ud al Thaqafi
The Quraysh then thought of sending somebody whom they could trust and whose judgment stood beyond suspicion. They approached ‘Urwah ibn Mas’ud al Thaqafi and apologized to him for having slighted the delegate whom they had sent before him to negotiate with Muhammad. When they assured him of their respect and pledged their compliance with his advice, he agreed to meet with Muhammad. He proposed to the latter that since Makkah was his own hometown whose honor it was his duty to safeguard, it would be opprobrious for him to prefer the commonplace people he brought with him to the noblemen of Quraysh who were none other than his own people. ‘Urwah stressed the point that such opprobrium would attach to Muhammad as well as to the Quraysh even though the two had been at war with each other. On hearing this, Abu Bakr objected loudly to ‘Urwah’s request that the Prophet of God separate himself from the people. While talking to Muhammad, ‘Urwah touched Muhammad’s beard in supplication, and al Mughirah ibn Shu’bah, standing on the side of the Prophet, struck the hand of ‘Urwah every time it was stretched toward Muhammad’s beard despite the fact that ‘Urwah had ransomed al Mughirah by paying the bloodwit of the thirteen men whom all Mughirah had killed prior to his conversion to Islam. Accordingly, ‘Urwah returned to Makkah after convincing himself that Muhammad had not come to wage war but to honor the holy sanctuary in fulfillment of a divine imperative. Upon return to the Quraysh, he said to them: “O Men of Quraysh, I have visited Chosroes, Caesar, and the Negus in their respective courts. By God, I have never seen a king attaching himself to his people as Muhammad does. His companions love him and honor him and revere him so much that they carefully lift every hair that falls off his body, and they save the water with which he performs his ablutions. They will never allow any hand to fall on him. Judge then accordingly.”
Muhammad’s Delegation to Quraysh
In this way, negotiations between Muhammad and the Quraysh lasted a long time. Muhammad wondered whether or not the delegates of Quraysh had enough courage and initiative to convince the Quraysh with the facts which they had noted. He therefore sent a delegate from his own camp to inform the Quraysh of the Muslim view. The Makkans slew the camel of Muhammad’s delegate and were about to kill him when the Ahabish intervened and let him go free. This conduct of the Makkans only confirmed their hostile spirit and, consequently, the Muslims began to lose patience and think of fighting their way through. While still considering what to do, some plebeians from Makkah went out under the cover of night to throw stones at the tents of the Muslims. The latter sent out forty or fifty men who encircled the attackers, captured them and brought them to the Prophet for judgment. To the surprise of everyone, Muhammad forgave the attackers and allowed them to go free in accordance with his general plan for peace and in deference to the holy month in which no blood was to be shed in al Hudaybiyah, an area falling within the holy ground of Makkah. The Quraysh for their part were stupefied by this conduct of Muhammad and lost every argument they had that Muhammad wanted war. It had become absolutely certain that any attack on the part of the Quraysh against Muhammad would be regarded by all Arabs as a sneaking, treacherous act of aggression which Muhammad would be perfectly entitled to repel with all power at his disposal.
The Prophet of God-May God’s blessing be upon him-tested the patience of the Quraysh once more by sending a delegate from his camp to negotiate with them. He called ‘Umar ibn al Khattab for the job of conveying his message to the noblemen of Quraysh. ‘Umar, however, pleaded with the Prophet of God that since none of his people, the Banu ‘Adiyy ibn Ka’b, were left in Quraysh, he would be unprotected prey for them to pounce upon in revenge for his many offenses against them. He counselled the Prophet to send another man, ‘Uthman ibn ‘Affan, who was far more protected among the Quraysh than he. The Prophet called ‘Uthman ibn ‘Affan, his son-in-law, and sent him to Abu Sufyan and the noblemen of Quraysh. ‘Uthman proceeded to Makkah, and on its outskirts was met by Aban ibn Said who extended to him his protection for the duration of time that it would take him to convey his message. ‘Uthman approached the noblemen of Quraysh and handed over the Prophet’s message. They suggested to him that he might circumambulate the sanctuary if he wished. But he declined, saying, “I shall never do so until the Prophet of God had done so himself.” He continued to insist that the Muslims had come to Makkah simply in order to visit the holy shrine and to glorify it and to perform the religious duty of pilgrimage. He pointed out that the Muslims had brought with them their sacrificial animals and pleaded that if they were allowed to sacrifice them, they would return in
peace. The Quraysh pleaded that they had already sworn defiantly that Muhammad would not be allowed to enter Makkah this year. The negotiations lasted a long time during which ‘Uthman was forced to stay in Makkah. Soon the Muslims began to suspect that he had been treacherously put to death. Perhaps during this time the noblemen of Quraysh were busy conversing with ‘Uthman in an attempt to find a common form in which their pledge not to allow Muhammad to enter Makkah this year, and the Muslim’s desire to visit the Holy House and to fulfill their religious duty, could be composed. Perhaps, too, they appreciated ‘Uthman’s frankness and sincerity and were seriously engaged in discussing with him how best to reorganize the relations with Muhammad in the future.
The Covenant of al Ridwan
Whatever the reason, ‘Uthman’s failure to return quickly caused the Muslims at Hudaybiyah no little anxiety. They began to give vent to their imagination by picturing the Quraysh treacherously attacking them in the holy month despite the sanctity of the occasion and of the purpose for which they came. They feared that the Quraysh would violate the religious conscience of all Arabia with impudence, even within the holy sanctuary or on the holy grounds of Makkah. With tension rising in the Muslim camp, and everybody reaching for his sword, Muhammad assured them that he would not allow them to return without challenging their enemies. He called his companions to him under a large tree in the middle of that valley, and there they covenanted with him to fight to the last man. Their faith was certain, their conviction was strong, and their will was determined to avenge the blood of ‘Uthman whom they thought the Quraysh had murdered in Makkah. This covenant was called the Covenant of al Ridwan ; and in its regard, the following verse was revealed: “God is pleased with the believers who have covenanted with you under the tree. God knows what is in their hearts and, therefore, He has granted them His peace and will soon give them great victory.” [Qur’an, 48:18], When the Muslims concluded their covenant, Muhammad-May God’s peace and blessing be upon him-pledged the same covenant on behalf of ‘Uthman, and the latter was regarded as if he were present. Thereupon, swords shook in their scabbards and the Muslims realized that war was now inevitable. Everybody looked forward to the day of victory or martyrdom with a mind convinced and satisfied, and a heart reassured and at peace. While in this state, the news reached them that ‘Uthman had not been murdered, and soon the man himself returned safe and sound. The Covenant of al Ridwan, however, like the great Covenant of al ‘Aqabah, remained a great landmark in Muslim history. Muhammad was particularly pleased with this covenant for the evidence it furnished of the strength of the bonds which tied him and his companions together, and for the readiness of the Muslims to face the greatest dangers without fear. For whoever is willing to face death will find that death itself shies away from him, life itself surrenders to him, and victory is always his own to reach.
The Quraysh’s Response
Upon return, ‘Uthman conveyed to Muhammad the message of the Quraysh. They entertained no more doubt that the Muslims had come to Makkah for anything but the religious purpose of pilgrimage to the Holy House, and they realized that they had no right to prevent any Arab from performing his pilgrimage or ‘umrah during the holy month. Nonetheless, they had mobilized their army under the leadership of Khalid ibn al Walid to prevent Muhammad and his companions from entering Makkah, and some skirmishes had taken place between the two parties. After all this had happened, to let Muhammad enter Makkah would allow the tribes to conclude that the Quraysh had been defeated and, as a result, their position in the Peninsula would suffer greatly. Therefore, the Quraysh argued, they must insist on maintaining this decision of theirs in order to preserve their reputation and prestige. They invited Muhammad to think out with them both his and their position that together they might find an outlet from this difficulty. By themselves they saw no escape from a war which they would have to wage whether they wanted to or not. Rather, they wished they might not have to fight during the holy months because of their religious sanctity and out of fear that should those months be violated, then the tribes would never feel secure that they would not be violated again in the future. The result of a present conflict would be that the security of passage to Makkah and to its market, of the religious rites and of the prosperity of the Makkans and Arabs alike would all go aground.
Negotiations
Another round of negotiations between the two parties followed. The Quraysh sent Suhayl ibn ‘Amr to reconcile Muhammad and to ask him to return for the same purpose the following year. They argued that in such an arrangement the tribes would not claim that Muhammad had entered Makkah in defiance of the Quraysh. Suhayl began his negotiations with the Prophet, and these lasted a long time during which they were interrupted and resumed again by both parties, anxious as they were for the negotiations to succeed. In the Muslim camp the Muslims listened in on these negotiations and often lost patience at their involvement and length, the obstinacy with which Suhayl refused to make any concessions, and the leniency with which the Prophet made his. Were it not for the absolute conf dence the Muslims had in their Prophet, they would have never accepted the terms reached by those negotiations. They would have fought with the Makkans and either entered Makkah victorious or perished in the process. Even such a great man as ‘Umar ibn al Khattab lost patience and said to Abu Bakr, “O Abu Bakr, isn’t Muhammad the Prophet of God and aren’t we Muslims?” Abu Bakr answered in the affirmative. ‘Umar then said, “Why then should we give in to the unbelievers in a matter vital to our faith?” Abu Bakr replied, “O ‘Umar, do not trespass one inch where you ought not to go. Remember that I witness that our leader is the Prophet of God.” Angrily, ‘Umar acquiesced by replying: “I, too, witness that our leader is the Prophet of God.”
Conclusion of the Treaty (March, 628 C.E.)
‘Umar turned to Muhammad and complained to him with the same anger and resentment, but could not alter the Prophet’s determination and patience. Their talk was concluded with the Prophet’s statement that he was the servant of God and His Prophet and that he would not deviate from the divine commandment nor entertain any doubt of divine support. So patient was Muhammad in these negotiations that many Muslims remembered anecdotes which speak most eloquently to this effect. It is reported, for instance; that Muhammad called ‘Ali ibn Abu Talib and said to him: “Write, ‘In the name of God, the Merciful, the Compassionate.’” Suhayl, the non-Muslim delegate of Quraysh interrupted. “Stop,” he said, “I do not know either ‘the Merciful’ or ‘the Compassionate.’ Write, ‘In your name, O God.’” The Prophet of God instructed ‘Ali to write accordingly and continued: “Write, ‘Following is the text of a pact reached by Muhammad, the Prophet of God and Suhayl ibn ‘Amr.’ “ Suhayl again interrupted. “Stop it. If I accepted you as a Prophet of God I would not have been hostile to you. You should write only your name and the name of your father.” The Prophet of God instructed ‘Ali to write accordingly, referring to himself as Muhammad ibn ‘Abdullah. The text of the treaty was redacted and agreed upon. In the opinion of most biographers, the treaty specified that the peace was to last for ten years. According to al Waqidi, the peace was stipulated for only two years. The pact also specified that any person from Quraysh emigrating to Muhammad’s camp without permission from his guardian would have to be returned to Makkah, whereas any Muslim emigrating from Muhammad’s camp to Makkah would not have to be returned. It also specified that any tribe was free to ally itself to Muhammad without incurring any guilt or censure from Quraysh, and likewise, any tribe seeking an alliance with Quraysh could do so without let or hindrance from the Muslims. The pact stipulated that Muhammad and his companions would leave the area of Makkah that year without fulfilling their religious function but that they might return the next year, enter the city and stay therein three days for this purpose while carrying no more than swords in their scabbards.
The Life of Muhammad Page 51