The Al-Fateh Mosque (Bahrain)

The Treaty of Hudaybiyah and Its Terms

·       That event took place on zi Qad 6AH,

·       Leader of the Muslims; The Holy Prophet (SAW)

·       Numbers of Companions: 1400

·       Objective: To perform Umrah

·       Result: Agreement with polytheists of Makkans for 10 years

Background

It was 6th year of migration. The Muslims were living in very peaceful way in Madinah, but they had keen desire to see Makkah again, from which they had been unjustly expelled and circumambulate the Ka‘bah. They were waiting for that day anxiously and The day came when the Prophet (SAW) , told his Companions that He had a vision where He saw himself entering Makkah and circumambulating the Ka’bah. The Muslims were overjoyed to hear this for they knew that the visions of the Prophet (SAW), were true, and so they started to prepare for this journey. They had keen desire to kiss the black stone of Ka’bah and circumambulate it.

The Prophet sets out to Makkah with 1400 companions

One Monday, the 6th Zi Qa’d the Prophet (SAW), went out to perform ‘Umrah accompanied by one thousand four hundred of his Companions. They took only the weapons necessary for traveling and entered, while in the state of ritual consecration, Thul-Hulayfah. When they approached Makkah they learnt that the Quraysh had mobilized its army to fight them and prevent them from reaching the Sacred House. When the Prophet (SAW), reached Al-Hudaybiyah, He (SAW) sent Hazrat ‘Uthman (RA) to Quraysh and said to him: “Tell them that we have not come to fight. Rather, we simply wish to perform ‘Umrah, then call them to Islam. ”The Prophet (SAW), ordered him to go to some of the believers, men and women, who were still in Makkah and inform them of the glad tidings of the Makkah conquest and that Allah would manifest His religion in Makkah. Thus, ‘Uthman (RA) passed by Quraysh, and when they asked him where he was going, he said, “The Prophet sent me to call you to Allah and to Islam and to tell you that he did not come to fight you. Rather, he has come only to perform ‘Umrah.” They said: “We have heard what you said, so proceed.” The Quraysh then detained ‘Uthman (RA) and the Prophet (SAW), was very concerned about him, especially as there were rumors that he was killed.

The response of the Makkans:

Information of the Holy Prophet’s (SAW) intentions soon reached Makkah.  Although the pious object and peaceful attitude of the pilgrims, the Quraish got very agitated.  They faced a serious dilemma.  The sacred months had been held in great esteem in Arab because of Hajj and Umrah for many centuries.  During these months, according to established Arab tradition, nobody had a right to stop a group of pilgrims who were wearing Ahram, even if they had deep rooted enmity with each other.  The Quraish were faced with the issue that if they stop the band from Madinah from entering Makkah, this will give rise to serious protest from different Arab tribes.  These tribes will get deeply concerned that tomorrow the Quraish could choose to do this to any other tribe.  Such an action could possibly offend the whole of Arab.  On the other hand, their enmity against the Muslims incited them to stop the Muslims.  They also feared that if they let the party of the Holy Prophet enter their city and perform Umrah, it may create an impression on other Arab tribes that they had been frightened by the Holy Prophet.  Moreover, the performance of Umrah would serve to make the new faith more attractive and confirm its claim to be the religion of Abraham.  In the final analysis, their egotistic attitude got better of them and they resolved to die rather than permit the Muslims to enter Makkah, this is mentioned in the Holy Quran: “When those who disbelieved harbored in their hearts prideful indignation, the indignation of the Days of Ignorance” (48:27).  They fully armed themselves, moved out of Makkah and camped at Dhu Towa on the Route from Madinah to Makkah.  They were clad in tiger skins, this was a sign of absolute determination to fight. A body of 200 horsemen, under the able leadership of Khalid bin Waleed and Ikramah bin Abu Jahl, was dispatched forward immediately, to stop and instigate the Holy Prophet’s band of pilgrims.  Their conspiracy was to provoke and incite the Holy Prophet’s band to physical conflict and then spread the rumor in whole of Arab, that the Holy Prophet had actually come to fight and Umrah was only an excuse and Ahram a disguise.

The Holy Prophet (SAW) was committed to peace:

The Holy Prophet’s intentions were clear, he had come to perform the Umrah and his resolve to peace was strong.  When he learnt from the scout he had dispatched earlier, about the Quraish’s encampment and cavalry, in order to avoid confrontation, he employed a guide to show him an alternate route, he turned to the right and took a longish detour to avoid enemy’s horses.  After a fatiguing march he reached Hudaybiyah, an open space on the verge of the Sacred Territory encircling Makkah.  Here his camel stopped and refused to move forwards.  “She is tired”, said the companions as they tried to make her move.  “No”, said the Holy Prophet, “She is not tired, but the same hand has restrained her that had held back the elephant before” – he was alluding to the invasion of Abraha.  He continued, “By Lord, no request of the Quraish will be denied by me for the honor of Bait-ul-Haram.  He then urged his camel forward and she obeyed his gesture now.  He directed her towards the wells and dismounted there.

The wells were, however, choked with sand and there was very little water in them.  The sand was scraped off the walls, and by the grace of Allah, very soon abundance of water accumulated.  The same night there was plentiful rain and all anxiety about the water supply was removed.  On this the Holy Prophet said that some of his followers had welcome the morning with increased faith whereas others had made their faith doubtful.  Those who said that that rain was Allah’s mercy had confirmed the depth of their faith.  On the other hand those who said it was result of such and such factors, endorsed their faith in those factors and ignored the ultimate Cause of all causes, the Almighty Allah1.  The Holy Prophet always emphasized that even though there were systems of cause and effect behind every phenomenon, yet the Unity of Allah demanded that a believer should always primarily direct his attention to Allah Who is the ultimate Cause of all causes.

The Makkan army at this time was out of the city on the other side, if the Holy Prophet wanted he could take the town without any resistance.  But, his intentions were very clear, he only wanted to peacefully perform the Umrah.  He would have fought the Makkans only if they had struck first and there was no way out.

Dialogues begin:

When the Quraish learnt that the Muslims had taken the alternate route, they fell back to the city for its defense.  They also started sending deputations to the Holy Prophet to discuss the matters.  Hudaybiyah only being nine miles away, the communications were rapid and frequent.  First emissary from the Quraish to the Muslims was Budail bin Warqa.  He explained to the Holy Prophet the excited and agitated state of the Quraish.  The Holy Prophet in turn put forward his peaceful intentions.  He added, “I am keen that the Qureshites should stop fighting with me and leave me alone to deal with others.  If I am wiped out the Quraish will not have to worry about me, but if I prevail by the grace of Allah, then they should not have any hesitation in accepting me.  I have not come here to fight and I will not take up sword unless they force me into it.  I shall grant them time to take their precautions and leave the way for us for Umrah”.  Budail was much impressed by the Holy Prophet’s sincerity and said that he will go back and try to bring about an agreement.

In Makkah Budail told the Quraish that the Holy Prophet had made a suggestion, which he would like to mention to them.  On this Ikrimah the son of Abu Jahl said that they are not prepared to hear any suggestions from Muhammad.  Urwah bin Masood found this attitude absurd and said so.  Abu Sufayan intervened at this point and finally Budail was able to narrate what the Holy Prophet had said.  After this Urwah said, “Muhammad has made a good suggestion, I think, you should accept it.  If you would agree I will go to him and pursue the matters further”.  The idea was in a way condoned, as every one remained silent.

Urwah came to the Muslim camp.  During the discussion he said to the Holy Prophet, “Muhammad, if it comes to fighting and you destroyed your own people, you shall be the first Arab to perpetrate such a wrong, but if Quraish overcome you all those who are with you will soon desert you”.  Hazrat Abu Bakr resented this and started saying something, but, Urwah ignored him and became more involved and enthusiastic in his speech.  According to the familiar Arab custom of frank discussion he stretched forth his hand to hold the Holy Prophet’s beard.  But, Mughaira bin Shu’bah who was standing near by, gently rapped Urwah’s arm with the back of his sword.  Urwah withdrew his hand.  A few moments later, he ventured to do that again, Mughaira struck him more firmly this time and said, “Keep your hand off the Holy Prophet’s beard”.  Urwah was offended, but could not recognize Mughaira.  He asked, “Who is he”? He was told, “He is your nephew’s son”.  On hearing this, Urwah exclaimed, “O Ungrateful one! it was only yesterday that I saved your life”.  However, the incident also made a positive impression on Urwah’s mind.  He stayed in the Muslim camp for some time after the discussion.  What he observed he had never seen the like of it.  When he went to Makkah he told them, “O people! I have seen the courts of Caesar, Chosroes and the Negus – and I have not seen a king whose men so honor him as the companions of Muhammad honor and revere Muhammad.  When he speaks their voices are hushed in his presence.  When he commands them something they almost outstrip his word in performing that.  They even do not look at him full in the face, but lower their eyes in reverence for him.  I think, he has made a good suggestion to you, therefore, take it from him”.

In the mean time, the Holy Prophet decided to send a representative to the Quraish, to put the Muslims’ point of view to them intelligently and sympathetically.  For this purpose he chose Kharash bin Umayya and gave him one of his camels for the ride.  When he reached Makkah some young Quraishites got very aroused and Ikramah bin Abu Jahl hamstrung his camel, and even threatened his life.  However, the older section intervened and the envoy was able to return.

Moreover, while the negotiations were in progress, the Quraish despatched a party of fifty men to Hudaybiyah to watch around the Islamic camp and to take advantage of any opportunity to inflict damage to the Muslims.  The Muslims were, however, on their guard and the whole party was taken captive.  But the Holy Prophet released them so that the negotiations are not badly influenced.  This incident is referred in the Holy Quran: “And He it is Who withheld their hands from you and your hands from them in the valley of Makkah, after He had given you victory over them” (48:25).  Time and again the Quraish spoiled the peaceful atmosphere of negotiation, by the abusive language used by their emissaries and actual acts of violence, but through a special grace of Allah the Holy Prophet and his companions were able to maintain patience and steadfastness, “Allah sent down His tranquility on His Messenger and on the believers, and made them adhere firmly to the principle of righteousness” (48:27).

Bai’at-al-Rizwan:

Some allies of the Makkans urged them to let the Muslims perform the circuit.  “The Muslims are not asking for anything major, they only want to perform Umrah, let us not deprive them of this right”, the allies advised.  But, their admonition fell on deaf ears.  Seeing such adamant behavior, the tribal allies were fed up with the Makkans.  They said that the Makkans did not want peace and they threatened to dissociate themselves from the Makkans.  This softened the Makkan’s attitude.  On learning about these developments, the Holy Prophet decided to send another emissary, to the Makkans, to directly put across to them his peaceful intentions.  To ensure the security of the emissary he wanted to send someone who would be well connected in Makkah.  He chose Hazrat Uthman (who later became the third Caliph of Islam).  Hazrat Uthman belonged to a resourceful family of Makkah, and this would shield him from any danger that propped up.  The Holy Prophet also gave a letter to him for the Quraish.  He also instructed him to try to contact the poor Muslims left behind in Makkah, in order to reassure them that Allah would soon open some way for them and that they should continue to be patient and steadfast.  Hazrat Uthman received protection from his relatives and conveyed the message to the Quraish.  The Quraish received the message and because of Hazrat Uthman’s ties with some of the influential people they offered him to perform the Umrah if he so willed.  But, the faithful Hazrat Uthman declined, “No, thank you, I will not perform the Umrah unless it is in company of my master”.  Hazrat Uthman repeatedly tried to persuade the Makkan leaders to pay heed to the Holy Prophet’s suggestions.  But, the Makkans were insistent that they will not let Muslim’s perform Umrah this year.  So Hazrat Uthman finally decided to return, at that point a section of the Quraishites decided to detain him, in order to negotiate better terms from the Muslims.  Meanwhile, rumor spread in the Muslim camp that he had been murdered.  Anxiety and alarm spread through out the camp.  The Holy Prophet himself began to suspect deceit.  He assembled the companions and addressed them very passionately, “The life of an envoy is held sacred among all nations.  I have heard that the Makkans have murdered Uthman.  If this be true, then equitable retaliation in the matter of the slain is prescribed for us.  We will undertake that no matter what the consequences are”.  The companions were hearing him spell bound, the Holy Prophet continued: “Those of you who will solemnly promise that if they have to go further, they will not turn back except as victors, should come forth to take a pledge on my hand”.  The Holy Prophet had hardly finished speaking when all companions rushed forward enthusiastically to take the pledge.  All those who could fit in close to the Holy Prophet put their hands together and the Holy Prophet put his right hand on top of them.  Those who could not squeeze in close to the Holy Prophet put their hands on the shoulders of those ahead of them.  When every body was assembled, the Holy Prophet put his left hand on other hands and said: “This is for Uthman, for if he had been here, he would not have hesitated in making this holy pact, but, he is busy with the work of Allah and His messenger.  Of the fifteen hundred present that day all took the pledge except one hypocrite who held back.  They all sedately promised that if the Muslim envoy had been murdered, they would not go back.  They would either take Makkah by dusk or they would all die fighting.

This pledge has a special importance in the history of Islam and is known as ‘Bai’at-al-Rizwan’ (Covenant of the pleasure of Allah).  Everyone of those who took the oath remained proud of it to the end of his days.  The full import of this pledge can be realized only if we imagine the circumstances of the Muslim party.  They were very minimally armed, there was no hope of any succor as they were two hundred and fifty miles away from their center.  The Makkans were very well entrenched in their city, had all the resources available to them and had support of their allies.  This was indeed a supreme demonstration by the Muslims of conviction, bravery, dedication and above all trust in Allah.  No wonder Allah looked at it with such love and compassion: “Surely Allah was well pleased with the believers when they were swearing allegiance to thee under the tree, and He appreciated the surge of faith in their hearts, and He sent down tranquillity on them, and He rewarded them with a victory near at hand” (48:19).

The treaty signed:

When the Quraish heard about this pledge they became apprehensive.  They let Hazrat Uthman go free, and decided to come to terms with the Muslims on the condition that they will go back this year and come back next year for Umrah.  They sent Suhayl bin Amr and few others with him to the Muslim camp to decide on the details of the treaty.  After the terms had been decided between the Quraish representatives and the Holy Prophet, he summoned Hazrat Ali (who later became the fourth Caliph of Islam), to write down the details.  The Holy Prophet started dictating the phraseology of the treaty.  “Write” he said, “In the name of Allah, the Gracious, the Merciful.” Suhayl immediately objected: “Allah we know and believe in, but what is this ‘The Gracious, the Merciful?’ This agreement is between two parties, therefore, the religious beliefs of both parties will have to be respected”.  The Holy Prophet agreed immediately and said to his scribe, “Only write, ‘In the name of Allah.’ ” The Holy Prophet then proceeded to dictate the terms of the treaty: “These are the conditions of peace between Muhammad the Messenger of Allah, and….”, “Stop, stop”, Suhayl interrupted again, “If we thought you a prophet of God, we would not have fought you.  Write as the custom is, your own name and your father’s name.” “Write, then”, the Holy Prophet continued the dictation, “Between Muhammad son of Abdullah, and Suhayl ibn Amr.” On this Hazrat Ali politely protested that having already written the words ‘The Messenger of Allah’, he felt it would be a profanation to delete those words.  Thereupon the Holy Prophet himself deleted those words3.  As the Holy Prophet was agreeing to every thing the Makkans were proposing, the companions took it as a humiliation and became very upset.  Hazrat Umar the most agitated of all, could not restrain himself, he asked the Holy Prophet, “Are you not the Messenger of Allah?” The Prophet replied, “Most certainly I am”.  Then Hazrat Umar asked, “Are we not in the right?” “That is so”, said the Holy Prophet.  “Then why should we submit to such humiliation.” The Holy Prophet pointed out, “Umar, I am only the Messenger of Allah, I cannot go against what he desires, and he alone is my helper.” Hazrat Umar was still not completely satisfied and asked, “And were we not told by Allah that we would perform the circuit of Ka’ba?” The Holy Prophet replied, “Allah did foretell that, but he did not say when.  I did judge as though it was going to be this year.  But I could be wrong.  Must it be this year?” Hazrat Umar was silenced.  He subsequently confessed that in his momentary excitement he had made the mistake of saying all this to the Holy Prophet.  He later repented this weakness through prayer and alms-giving.

The inscribing of the treaty was completed and it was signed.  A copy was made for Suhayl bin Amr, who scrutinized this and returned with it to Makkah.  The original was retained by the Holy Prophet.

The treaty read as follows:

 “In the name of Allah.  These are the conditions of peace between Muhammad, son of Abdullah, and Suhayl ibn Amr, the envoy of Makkah.  There will be no fighting for ten years.  Anyone who wishes to join Muhammad and to enter into any agreement with him is free to do so.  Anyone who wishes to join the Quraish and to enter into an agreement with them is also free to do so.  A young man whose father is alive, if he goes to Muhammad without permission from his father or guardian, will be returned to his father or guardian.  But should anyone go to the Quraish, he will not be returned.  This year Muhammad will go back without entering Makkah.  But next year he and his followers can enter Makkah, spend three days and perform circuit.  During these three days the Quraish will withdraw to the surrounding hills.  When Muhammad and his followers enter into Makkah, they will be unarmed except for the sheathed swords which wayfarers in Arabia always have with them”3.

·       The Terms of Treaty of Hudaybiyah

·        The first term was that the Prophet (SAW), and his Companions should return to Madinah without having entered Makkah. In the following year, they may come with travelers’ weapons and stay for only three days.

·        The second term was that there would be a truce between both parties for ten years, during which people could live safely.

·        The third term was that whoever wished to enter a covenant with The Holy Prophet Muhammad (SAW), would be allowed to do so, and whoever wished to enter into a covenant with Quraysh would be allowed to do so.

·        The fourth term was that if a person from Quraysh came to The Holy Prophet Muhammad (SAW), without the permission of his guardian, The Holy Prophet Muhammad (SAW), should send him back, but if one of the followers of Muhammad (SAW), went to Quraysh he would not be returned.

Reaction of Some Companions on the condition of peace treaty

Some companions had doubts on some conditions of treaty. Some of them are Hazrat Umar Farooq (RA), Hazrat Sa’d ibn Ubada (RA), Hazrat Aseed (RA).

Hazrat ‘Umar ibn Al-Khattaab (RA) who later remarked that it was only on this day that he had harbored a few doubts, cried out, “O Messenger of Allah, are you not the Prophet of Allah?” The Prophet (SAW), replied in the affirmative. ‘Umar then added, “Are we not upon truth and our enemy wrong?” Again, he replied in the affirmative. ‘Umar (RA) then said, “Why should we give up our right if Allah has not yet ordered us to act in such a specific way?” The Prophet (SAW), replied: “I am the Messenger of Allah. He shall support me and I will not disobey Him.” Then, ‘Umar (RA) said, “Have you not told us that we would go to the Ka‘bah and circumambulate it?” The Prophet (SAW), said: “Yes, but did I say that you would go this year?” Hazrat ‘Umar (RA) replied, “No.” The Prophet (SAW), said: “Then you will indeed go and circumambulate it.” Then Hazrat ‘Umar (RA) went to Hazrat Abu Bakr (RA) and asked him the same questions and he gave him the same replies and added, “So, obey him and never question his decisions until you die, for by Allah he is on the right path.” When the treaty was concluded the Prophet (SAW), ordered his Companions to slaughter their sacrificial animals and shave their heads. However, no one responded despite the fact that he repeated his order three times. Then the Prophet (SAW), got up without saying a word to any of them, slaughtered a camel and called for the person who used to cut his hair. Seeing this, the Companions got up, slaughtered and rushed to shave their heads, to the extent that they were almost about to kill one another in their haste and frenzy.

 On his way back, Allah The Almighty revealed to the Prophet (SAW), the verses (which mean): {Indeed, We have given you, [O Muhammad], a clear conquest. That Allah may forgive for you what preceded of your sin and what will follow.}[Quran 48:1-2] ‘Umar (RA) asked, “O Messenger of Allah, is it a real conquest?” The Prophet, (SAW), replied: “Yes,” so the Companions asked: “O Messenger of Allah, this is for you; what about us?” Allah The Almighty then revealed the verses (which mean):

{It is He Who sent down tranquility into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise. [And] that He may admit the believing men and believing women to gardens beneath which rivers flow to abide therein eternally and remove from them their misdeeds – and ever is that in the sight of Allah, a great attainment}[Quran 48:4-5]

The sacrifices offered:

God was so pleased with this Hajj that could not be done that he revealed….that not only your previous shortcomings are forgiven but future shortcomings are also forgiven, quote the verse, this is in contrast to ordinary Hajj when only past sins are forgiven.  This was because this good deed was forgiven to seek pleasure of God.

After Suhail had departed, the Holy Prophet directed the Muslims to have their heads shaved and offer the sacrifices.  They were dumbfounded over what they considered a humiliating treaty for the them and over the misery of Abu Jandal, and in their distress they paid no attention to the Holy Prophet.  He repeated his directions a few times, but they were as if they had not even heard him.  The Holy Prophet was very distressed by this and retreated into his tent.  His wife, Um Salma who had observed all this and noticed the signs of concern on his expression, said, “Messenger of Allah, do not be depressed.  Your companions are not disobedient, they are only overwhelmed by sorrow.  I suggest that you need not say anything to them, but slaughter your own animal, they will follow your example.” As soon as the Muslims saw the Holy Prophet offer his sacrifice, they rushed forth, crying and weeping with emotion, to follow his example.

The Prophet’s Wisdom:

After the treaty some women reached Madinah from Makkah, they had recently accepted Islam.  The details of this are very eloquently described by Sir Zafarullah Khan in his book ‘ Muhammad: seal of the Prophets’: “A short while after some Muslim women managed to escape from Makkah and arrived in Madinah.  The first of these was Um Kulthum, daughter of a pagan chief, Uqbah bin Abi Mueet, who had perished at Badr.  On her mother side she was closely related to Uthman bin Affan.  She had the courage and endurance to travel from Makkah to Madinah on foot, and on arrival at Madinah she presented herself before the Holy Prophet and announced her acceptance of Islam.  She was soon followed by her two brothers who claimed that she be handed over to them.  They urged that though the words of the treaty specifically mentioned that every male (Rajul) from among Quraish who might go over to the Holy Prophet must be returned to them, the purport of the treaty was general and applied to both men and women.  In opposition to them Um Kulthum relied both on the language of the treaty and on the consideration that women were weak and occupied a subordinate position to men and that therefore returning a woman who had embraced Islam to Quraish would amount to imposing spiritual death on her. She therefore urged that exemption of women from the operation of the treaty was not only in accord with its language, but was reasonable, just and necessary.  The Holy Prophet pronounced in favor of Um Kulthum and rejected the claim of her brothers.  In this context, it must be remembered that Suhail bin Amr, envoy of Quraish at Hudaibiyya, had minutely scrutinized every word of the treaty before he agreed to it.  Indeed, the terms of the treaty were expressed in the language proposed by him.  The literal translation of this particular clause of the treaty, as reported by Bukhari, is: ‘No one of our men, though he may belong to thy faith, shall come to thee, but that thou shall be bound to return him to us’.  It is thus clear that this clause of the treaty was specifically confined to men.  This is easily understandable, as neither side contemplated that a woman would have the opportunity or courage and the endurance to escape from Makkah to Madinah and declare herself a Muslim.  Another very strong factor in the support of the position adopted by the Holy Prophet was that Quraish at no time raised the objection that in refusing to return women back to the custody of Quraish the Holy Prophet had been guilty of a breach of the terms of the treaty.  Besides, it is well recognized principle that a party making a claim under a treaty or engagement must establish its claim beyond doubt”.

This just and wise decision of the Holy Prophet was clearly prompted or condoned by the following verse of the Holy Quran, which was revealed around this period: “O ye who believe! when believing women come to thee as Refuges, examine them.  Allah knows best their faith.  Then, if you find them true believers, send them not back to the disbelievers.  These women are not lawful for them, nor are they lawful for these women.  But give their disbelieving husbands what they have spent on them” (60:11)[v].  As such the Holy Prophet demonstrated his shrewdness and in depth understanding of the subject of the treaty.

 Set Example by the Holy Prophet (SAW)

Right then, Abu Jandal ibn Suhayl came from Makkah wearing handcuffs and iron chains on his legs and threw himself in front of the Muslims. Suhayl said, “O Muhammad, this is the first one I ask you to return - as we agreed.” The Prophet (SAW), replied: “We have not yet finished writing the agreement! ”Suhayl said, “Then I swear by Allah that I will not sign any agreements with you.” The Prophet (SAW), asked Suhayl to give him permission to take the man but he refused. Abu Jandal then said: “O Muslims! How can you return me to the disbelievers after I have come to you as a Muslim? Can you not see the torture that I have been subjected to?” He had indeed been severely tortured.

When the Prophet (SAW), returned to Madinah, Abu Baseer, a man from Quraysh, came to him as a fugitive Muslim, so Quraysh sent two men asking the Prophet (SAW), to hand him over to them according to the terms of their treaty. The Prophet (SAW), therefore gave him to the two men. When the three men reached Thul-Hulayfah, they sat down to eat some dates. Abu Baseer (RA) asked one of them about his sword, and the man replied that it was a fine one. He (RA) asked if he could try it. When the man assented, he grabbed hold of it and killed the man with it, then fled from the other one. After that, Abu Baseer (RA) went back to Madinah and said to the Prophet (SAW), “O Messenger of Allah, you kept your promise and sent me with them and Allah saved me.” The Prophet (SAW), said: “How daring and courageous you are! If anyone was to support you he would instigate war .”When Abu Baseer (RA) heard this, he knew that the Prophet (SAW), intended to return him to Quraysh. Therefore he went away until he reached the seashore, and Abu Jandal, who had also escaped, followed him there. After this, all the people who had embraced Islam from Quraysh came to them until they became a large group. Whenever they knew that there was a convoy for Quraysh heading to Ash-Shaam (greater Syria), they would to attack it and take their riches. Quraysh thus wrote to the Prophet (SAW), asking him by Allah and by the blood ties between them to restrain these people and promising that those of them who would come to him would be safe.

A clear conquest

This reconciliation was a great conquest and a manifest victory for the Muslims as it resulted in great benefits, the most important of which was that Quraysh finally acknowledged the Muslims and their power and gave up its own worldly and religious superiority. That was why Allah called it a clear conquest.

Significance

The people who took the pledge, also known as the People of the Tree ( aṣḥāb ash-shajarah) are held in high regard by Muslims. After the pledge, verses were revealed in the Qur'an commemorating and appreciating the pledge and those who made it:

“Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory”. —Sura Al-Fath, Ayah 18, Quran 48:18

Due to this verse, the pledge is also known as the Pledge of Pleasure as it was said to be a cause for God's pleasure.

Evaluation of the Treaty by non-Muslim Writers:

The key message of flexibility of thought and being always open to peace and negotiation, in this treaty, has been nicely captured by two non-Muslim biographers of the Prophet Muhammad.

Francesco Gabrieli writes in Muhammad and the Conquests of Islam:

The struggle with Makkah, after the unsuccessful siege of the “war of the ditch”, moved into a new and surprising phase with the episode of Hudaybiyah, which shows us a pliant, opportunist Muhammad, open to negotiation and compromise. . . At the edge of the sacred ground of Makkah, the Prophet halted his armed advance and stooped to bargain with his enemies, to the astonishment and discomfiture of his own companions . . . This episode will serve to give the measure of the Prophet’s tactical ability, of the absolute obedience he was able to command from his followers, and of the situation, by now seriously weakened, of the Quraysh.[vi]

RVC Bodley writes in his biography of the Prophet Muhammad, The Messenger:

In point of fact, that tre`aty was Mohammed’s masterpiece of diplomacy. It was a triumph. No one, except perhaps Soheil, had thought back as had Mohammed when the Koreishite stood be­fore him. No one, except those two, recollected the beatings, the stonings, the escape by night, the hiding in the cave. No one thought of the hazardous exile with the seventy followers. The contrast between now and then was unbelievable, miraculous. That the Quraishites were willing to treat with Mohammed at all, to recognize him as someone worthy of their attention, to admit him as the ruler of an Arab community, was beyond the bounds of all expectations. But, apart from his personal triumph over men who had vowed to capture him, alive or dead, Muham­mad saw what no other Muslim did, the far‑reaching effects of the treaty.

He was not a man to quibble over small details. …… If Soheil’s limited mentality could not reconcile itself to calling someone who had been a traveling salesman by a grandiloquent title, it did not really matter. If a Muslim phrase in referring to God was upsetting to a Quraish ear, it was not impor­tant enough to break off negotiations.

What was important was to have free access to Makkah. Mu­hammad knew that the day he and his men could set foot in the Holy City, it would not be long before they would be there per­manently. …..

What, however, Muhammad chiefly saw in having this peace treaty with Makkah was the effect it would produce on the local tribes. He was right in this too. Within a few days of signing the document which had caused so much stir among his own people, chiefs from all around were coming to swear allegiance.

Umar was confounded. During the space of one week there had been more converts to Islam than in the six preceding years. [vii]