The Muslims Enter Makkah
The Prophet camped on a height opposite the mountain of Hind and in the proximity of the graves of Abu Talib and Khadijah. He was asked whether he wanted to rest in his old house in Makkah and answered, “No! They have leveled it.” The Prophet then retired to his tent grateful to God for this glorious and victorious return, and for bringing to its knees the cruel city which had tortured and banished him. For a moment, he turned his gaze toward the valley of Makkah as well as to the surrounding hills. He recalled that in those hills he often found refuge from the persecution of Quraysh; that one of them, Hira’, was the scene of his periodical retreats. Vividly, he represented to himself the moment when, in the cave of that same mountain, the first verses of the Qur’an were revealed; he could hear the holy words resound in his ears
“Read! Read in the Name of your Lord, Who created man from a clot! Read! For your Lord is the Most gracious. He has taught man to read and to write! He has taught man that which he does not know!” [Qur’an, 96:1-5]
The Prophet was naturally attracted by the view of Makkah spread out in expanding circles before him between these hills, at the center of which stood the sanctuary and its holy House. Muhammad, moved by the sight of Makkah and by the remembrance of God’s revelation, let tears fall from his eye as he thanked God, praised Him, and witnessed that there is no truth and no power except in Him. He felt that his task as leader was coming to a natural conclusion. So agitating were all these feelings that he was unable to settle down to rest or, indeed, even to restrain himself within the tent. Mounting his she camel, al Qaswa’, he rode toward the Ka’bah where he circumambulated the House without dismounting. He then dismounted and called upon ‘Uthman ibn Talhah to open the Ka’bah for him. Muhammad stood at the door surrounded by the many worshippers who had found their way to the holy House. He delivered a speech to the people present in which he said, quoting the Qur’an
“O men, We have created you from male and female and constituted you into peoples and tribes that you might know and cooperate with one another. In the eye of God, highest among you is the most virtuous. God is omniscient and all wise.” [Qur’an, 49:13]
He continued: “O Men of Quraysh, what do you think I am about to do with you?” “Everything good,” they answered, “for you are a noble brother and a noble nephew of ours.” Muhammad went on: “Rise, then, and go. For you are free.”
With this word, Muhammad gave a general amnesty to all Quraysh and all the Makkans.
The Prophet’s General Amnesty
Oh, the beauty of pardon and forgiveness on the part of the mighty and powerful! How great is the soul of Muhammad which rose above hatred and above revenge, which denied every human feeling and ascended to heights of nobility man had never reached before! There were the Quraysh among whom were people whom Muhammad well knew had plotted to kill him, had persecuted him, and inflicted upon him and his companions all kinds of injury and harm, who fought him at Badr and at Uhud, who blockaded him in the Campaign of al Khandaq, who incited the Arab tribes to rise against him, and who would even then tear him apart if only they had the power. There, the whole of Quraysh stood totally under Muhammad’s hand, indeed under his feet, totally subject to his command. Indeed, their very life depended upon the first word emerging from his lips. All these thousands of men, of Muslims in battle array, stood on the ready waiting for that one word to wipe out the whole of Makkah and its people within minutes. Muhammad, however, was no less than Muhammad! He was no less than the Prophet of God! No alienation, antagonism, or hostility could find any permanent abode in his heart. His heart was absolutely free of injustice, of malice, of tyranny or false pride. In the most decisive moment, God gave him power over his enemy. But Muhammad chose to forgive, thereby giving to all mankind and all the generations the most perfect example of goodness, of truthfulness, of nobility and magnanimity.
Cleansing the Ka’bah of Its Images
When Muhammad entered the Ka’bah, he saw that its walls were painted with pictures of angels and prophets. His eyes fell upon a picture of Ibrahim holding the divination arrows and a pigeon made out of twigs. He seized the pigeon, broke it into pieces and threw it to the ground and, looking at the picture of Ibrahim, he said: “Accursed be the Makkans ! They have made our ancestor an idolater and a diviner. What does Ibrahim have to do with divination arrows? He was neither a Jew nor a Christian nor yet an associationist, but a hanif, and a Muslim.” On the walls of the Ka’bah, the angels were pictured as beautiful women. Turning to them, Muhammad denied that angels had any such bodily forms, that they were either male or female. He commanded the obliteration of all pictures and images. Attached with lead to the walls of the Ka’bah were the idols which the Quraysh worshipped as the associates of God; the idol Hubal stood in the center of the Ka’bah. Muhammad designated every one of these idols with his stick and recited the verse of the Qur’an
“Say, the truth is now manifest. Falsehood is truly confuted. And it is right that it should be.” [Qur’an, 17:81]
The idols were then torn down and broken, and the holy House was purified. That which Muhammad had called for during the last twenty years was now accomplished before the first day of the conquest of Makkah was over. That which Makkah had opposed most strongly was now a fact of history. The destruction of the idols and the wiping out of paganism in the holy sanctuary was now completed before the very eyes of Quraysh. The Makkan idols, the objects of reverence and worship inherited from the ancestors, crumbled to bits under the hammering blows of Muhammad.
Al Ansar’s Fears and the Prophet’s Reassurance
As the Ansar of Madinah witnessed all this, and as they saw Muhammad on top of al Safa mountain invite the Makkans to embrace Islam, they feared he might now abandon Madinah and reestablish himself in his native city. Some of them inquired of one another, seeking to reassure themselves whether or not this was the case. Their apprehension was not out of place. Victor in his own hometown where stood the sanctuary, the holy House of God and center of worship, it was quite likely that the Prophet would now make Makkah his capital. Muhammad had hardly finished his prayer and preaching when he inquired concerning their fears. When, after long hesitancy, they intimated to him their concern, the Prophet said: “Never, by God! I have covenanted to join you in life and death. I shall remain true to my covenant.” Evidently, neither relatives, nor native city, nor even the holy sanctuary itself could dissuade Muhammad from honoring a pledge he once gave to those who stood by him at his hour of need. His word given at the conclusion of the Covenant of ‘Aqabah was to be honored in exemplary faithfulness and loyalty, and the occasion proved to be just what the moral teacher needed. When the Ka’bah was purified of its idols, the Prophet ordered Bilal to mount to its top and from there to recite the adhan, to give the call to worship. The Muslims gathered and, led by Muhammad, performed the prayer. From that time until today, for fourteen long centuries without interruption, Bilal as well as his countless successors have recited the adhan calling men to prayer five times a day from that same spot on top of the Ka’bah. For fourteen long centuries since that day, Muslims all over the globe have worshipped God and invoked His blessing upon His Prophet, their face turned toward this holy House which Muhammad cleansed on that day of its images and idols and reconsecrated to the One Almighty God.
Quraysh, resigned to its fate, felt reassured by Muhammad’s general pardon. They watched the Muslims go about their city with great surprise, not without a measure of fear and caution. Seventeen Makkans were excepted from Muhammad’s general amnesty and were ordered executed even if found clutching to the coverings of the Ka’bah. Some of them went into hiding and others ran away from the city altogether. They all stood convicted of atrocious crimes they had committed. One of these men was ‘Abdullah ibn Abu al Sarh who once converted to Islam and wrote down the revelation for Muhammad, but who then apostatized, returned to Quraysh, and there spread tales about his falsification of the revelation. Another convict was ‘Abd
ullah ibn Khatal who converted to Islam, killed one of his clients, apostatized, and commanded his two slave women, one of whom was called Fartana, to castigate Muhammad in song. Both save women were indicted and ordered executed with their master. Another was ‘Ikrimah- ibn Abu Jahl, the most persistent enemy, who could not accept the Muslim conquest of Makkah and put up strong resistance in the face of Khalid ibn al Walid on the southern front.
Pardon Extended to the Convicts
As soon as he entered Makkah, Muhammad ordered that no blood should be shed and that only the seventeen people would receive their just punishment. While some of the seventeen condemned hid, others ran away from Makkah with their families. As the situation settled down and the news of the Prophet’s clemency and all embracing forgiveness became fully known and appreciated by all, some companions dared to think that even the condemned could also be forgiven. ‘Uthman ibn ‘Affan, brother-in-nursing of Ibn Abu al Sarh, approached the Prophet in this regard and sought an order for the safe passage of his protege. Muhammad was silent for a long time sunk in thought, but he then consented to grant forgiveness. Umm Hakim, daughter of al Harith ibn Hisham and the wife of ‘Ikrimah ibn Abu Jahl who ran away to Yaman, converted to Islam and sought pardon for her husband directly from Muhammad. She was granted it. She then went to Yaman and returned with her husband. Muhammad also forgave Safwan ibn Umayyah who accompanied ‘Ikrimah on his escape toward the sea and thence to Yaman. Both had been caught just before their ship was to sail. Muhammad also forgave Hind, wife of Abu Sufyan, who chewed the liver of Hamzah, uncle of the Prophet, after his martyrdom at the Battle of Uhud. Indeed, most of the men condemned to death had been forgiven. Only four were executed
Al Huwayrith who tempted Zaynab, the Prophet’s daughter, when she returned from Makkah to Madinah; two Muslims guilty of murder in Madinah who escaped to Makkah and apostatized; and one of the slave women of Ibn Khatal who used to castigate the Prophet in song. The other slave woman ran away, but was brought back and later forgiven.
Reconsecration of Makkah: The City as Inviolate
Following the conquest of Makkah, the Khuza’ah tribe discovered a Hudhayl tribesman in their midst who was still a pagan and killed him. Upon hearing the news, the Prophet was so angry that he delivered a speech in which he said: “O men, God made Makkah a holy place on the day heaven and earth were created. Makkah is therefore holy, holy, holy to the end of time. No man believing in God and the Day of Judgment may therefore shed any blood or destroy any tree in its precincts. Makkah has never been desecrated by anyone before me and it shall never be desecrated by anyone after me. Only for the brief hour of conquest and because of God’s wrath upon its people, it was permitted to me to enter it with arms. But now Makkah fully enjoys her previous holiness. Let the present inform the absent. Whoever argues with you that the Prophet of God fought in Makkah, answer him that God had desanctified the city for His Prophet but not for anyone else, and surely not for you, O Tribesmen of Khuza’ah ! All killing must stop, for it is evil crime and brings no advantage when indulged in. You have killed a man, and I shall have to pay his bloodwit to his people. Henceforth, the heirs of a victim shall have the choice between executing the murderer or receiving bloodwit.” Muhammad immediately paid the bloodwit of the Khuza’ah tribesman to his people. By his disposal of the case in this manner and his general proclamation concerning murder and retaliation, Muhammad struck a further example of clemency and justice. The force of Islam’s appeal to the Makkans became irresistible, and they began to convert. The town crier proclaimed: “Whoever believes in God and the Day of Judgment will destroy on this day every idol and vestige of paganism in his home.” The Prophet commissioned some Khuza’ah men to repair the walls of the holy city, thereby giving further proof of his respect for it. Under the circumstances, the love and esteem for Muhammad could only increase. Muhammad told the Makkans that he loved them the most, that they were the highest in his regard, and that he would have never left them had they themselves not rejected and banished him. With this praise, the Makkans’ esteem for Muhammad broke all bounds.
Abu Bakr brought his own father, Abu Quhafah, the old blind man who went up to the mount of Abu Qubays guided by his daughter to find out what was happening before the Muslims entered the city, and placed him in the presence of the Prophet. When seeing him, Muhammad reproached Abu Bakr for bringing the old man over and said that it was he, Muhammad, that should have come to Abu Quhafah. Paying no attention to Abu Bakr’s rejoinder that it was his father’s duty to come to the Prophet and not vice versa, he asked the man to sit by him, wiped his face for him and invited him to enter into Islam. Abu Quhafah converted and became an ardent Muslim. Through this noble behavior of the Prophet, this magnanimous conduct, Muhammad succeeded in winning over a people who had nursed for him the strongest hatred. Thereafter, the Makkans revered the person of Muhammad, embraced Islam, and wholeheartedly subjected themselves to his rule.
Ibn al Walid and the Tribe of Jadhimah
Muhammad resided in Makkah fifteen days during which he organized its affairs and instructed its people in Islam. During this period, he sent forth delegations to call men peaceably to Islam to destroy the idols without shedding any blood. Khalid ibn al Walid was sent to Nakhlah to destroy al ‘Uzza, goddess of Banu Shayban. His task accomplished, ibn al Walid proceeded to Jadhimah. There, however, the people took up arms at his approach. Khalid asked them to lay down their arms on the grounds that all people had accepted Islam. One of the Jadhimah tribesman said to his people: “Woe to you, Banu Jadhimah! Don’t you know that this is Khalid? By God, nothing awaits you once you have laid down your arms except captivity, and once you have become captives you can expect nothing but death.” Some of his people answered: “Do you seek to have us all murdered? Don’t you know that most men have converted to Islam, that the war is over, and that security is reestablished?” Those who held this opinion continued to talk to their tribesmen until the latter surrendered their arms. Thereupon, ibn al Walid ordered them to be bound, and he killed some of them. When he heard of the news, the Prophet lifted his arms to heaven and prayed: “O God, I condemn what Khalid ibn al Walid has done.” The Prophet gave funds to ‘Ali ibn Abu Talib and sent him to look into the affairs of this tribe, cautioning him to disregard all the customs of pre-Islam. Upon arrival, ‘Ali paid the bloodwit of all the victims and compensated the property owners for their damages. Before leaving, he surrendered the rest of the money which the Prophet had given him to the tribe just in case there were any other losses which may have escaped notice at the time.
During the two weeks which Muhammad spent in Makkah, he wiped out all the traces of paganism in the city. All the offices attached to the holy House were abolished except two
The sidanah which the Prophet assigned to ‘Uthman ibn Talhah, his children, and progeny after him till the end of days, and the siqayah, which he assigned to his uncle al ‘Abbas. Thus Umm al Qura [I.e., Makkah. -Tr.] embraced Islam and raised high the torch of genuine monotheism, illuminating the whole world for generations and centuries to come.
Chapter 25
Campaigns of Hunayn and al Ta’if
After its conquest, the Muslims remained in Makkah for two weeks during which they showed their joy over the victory which God had granted to them. They gave thanks that such a great victory had been achieved with such little bloodshed. They hurried to the sanctuary every time Bilal delivered the adhan calling them to prayer. They strove to be near the Prophet where he went. The Muhajirun visited their old houses and their relatives and friends whom God had guided to the truth after the conquest. Everybody was satisfied that Islam was now firmly established and that the greater part of the holy war had been victorious. Fifteen days of their stay in Makkah had hardly passed when news broke out which shook the Muslims out of their joy and feeling of security. They learned that Hawazin, the tribe living a few miles to the southeast of Makkah, had mobilized its forces and was marching against the Muslims in Makkah. This tribe ha
d learned of the conquest of Makkah by the Muslims and of the subsequent destruction of the idols of the Ka’bah. Apparently, their men feared that the time would soon come for the Muslims to fight them on their own ground. Anxious to prevent such a tragedy, they thought this hour of Muslim intoxication with victory the right time to mobilize their forces for an attack. Their purpose, however, was the larger one of wrecking the Muslims’ general plan of uniting all the tribes of the Peninsula under the banner of Islam.
The Life of Muhammad Page 58