Negotiations at Hudaybiyyah and the Call to Hajj

Six years have passed since the migration of the Prophet and his companions from Mecca to Medina. During this time, as I have witnessed, there has been a continuous and ongoing struggle, sometimes with the Quraysh and at other times with the Jews. Islam, meanwhile, has been spreading, growing in strength and influence. From the very first year of the migration, Muhammad changed the direction of his Qiblah from the Al-Aqsa Mosque to the Kaaba in Mecca, making it the new focal point for Muslims. The Kaaba, originally built by Ibrahim, was later reconstructed, and Muhammad, still in the prime of his youth, oversaw the repositioning of the Black Stone to its current place on the Kaaba's wall, all before receiving the divine message in his mind or in the thoughts of any people.

Preventing Muslims from the Sacred Mosque

For hundreds of years, the direction of the Arab people's worship was the Sacred Mosque, where they would pilgrimage each year during the sacred months, finding safety within its walls. However, since the migration of Muhammad and the Muslims, the Quraysh tribe, which had harbored animosity against them, decided to prevent them from accessing the Sacred Mosque and sought to create a division between them and the rest of the Arab tribes. In response, the following verse was revealed in the first year of the migration: "They ask you about the sacred month - about fighting therein. Say, 'Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] the Sacred Mosque and the expulsion of its people therefrom are greater [evil] in the sight of Allah". (Quran 2:217).

Similarly, after the Battle of Badr, the following verses were revealed: "Why should you not fight in the cause of Allah and [for] the oppressed among men, women, and children who say, 'Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?'" (Quran 4:75-76). These verses were a direct response to the Quraysh's actions in preventing access to the Sacred Mosque. In these six years, many consecutive verses were revealed emphasizing the sanctity of this mosque and the security it should provide for all. However, the Quraysh insisted on disbelief in the deities of this house - Hubal, Isaf, Na'ila, and all the idols, which led to their exclusion from the pilgrimage to the Kaaba as a means of repentance.

The Longing of Muslims for Mecca

During this time, Muslims experienced the pain of being deprived of their religious obligations, as was obligatory for their forefathers. The migrants among them tasted a unique form of yearning, coupled with enduring pain and hardship: the pain of exile and being separated from their homeland and loved ones. These individuals, both migrants and locals, had confidence in God's victory for His messenger and for them, believing in the ultimate triumph of their religion over all others. They firmly believed that a day would come soon when God would open the gates of Mecca for them to perform the pilgrimage to the ancient House of God, fulfilling their duty to Allah alongside all humanity.

As the years passed, battles and conflicts continued, including the battle of Badr and the battle of Uhud and the digging of the trench, among others. Yet, the day they believed in with unwavering conviction drew nearer. Their anticipation for this day was immeasurable, and Muhammad's shared longing with them only strengthened their belief that this day was indeed approaching.

The Arabs and the Kaaba

In truth, the Quraysh had wronged Muhammad and his companions by preventing them from visiting the Kaaba and performing the religious obligations of Hajj and Umrah. The Kaaba was not the property of the Quraysh alone; it belonged to all the Arabs. The Quraysh held the responsibility of serving the Kaaba, providing water to the pilgrims, and ensuring the welfare of the visitors. The direction of a tribe's worship towards one idol or another did not give the Quraysh the right to prohibit other tribes from visiting the Kaaba, circumambulating it, and fulfilling the rites associated with the worship of their chosen deity.

When Muhammad came to invite people to abandon idol worship, purify themselves from the impurity of polytheism, and elevate their souls to worshiping Allah alone without partners, it included the obligation of pilgrimage to the Kaaba and Umrah. However, out of aggression, those who followed the new faith were prevented from performing these religious duties. The Quraysh were afraid that if Muhammad and his believers, who were core members of the Meccan community, came together, it could lead to internal conflict and war.

Furthermore, the leaders and elites of the Quraysh and Mecca did not forget that Muhammad and his followers had disrupted their trade and obstructed their path to the lucrative trade route to the Levant. This fueled their resentment and hatred despite the fact that the Kaaba belonged to God and all the Arabs, and their authority over it extended only to its care and the welfare of its visitors.

Muslims and the Kaaba

Six years had passed since the migration, and the Muslims were burning with longing to visit the Kaaba to perform Hajj and Umrah. One morning, they gathered in the mosque when the Prophet informed them of what he had sincerely seen in his dream: that they would enter the Sacred Mosque, God willing, secure, with shaved heads or shortened hair, and without fear. The moment they heard the Prophet's dream, their voices rose in praise of God, and the news of this vision spread throughout the city like a sudden lightning bolt.

But how would they enter the Sacred Mosque? Would they fight their way in? Would they confront the Quraysh forcefully? Or could it be that the Quraysh would open a submissive and humble path for them?

The Call of Muhammad to Hajj for All People

No, there was neither fighting nor war. Instead, Muhammad proclaimed the call to Hajj to the people during the sacred month of Dhu al-Qi'dah. He sent his messengers to various tribes, including non-Muslims, inviting them to participate with him in a peaceful pilgrimage to the House of Allah, with the intention of safety and not as warriors. Simultaneously, Muhammad was keen to have the largest possible number of Muslims join him in this endeavor.

His wisdom in doing so was to ensure that all the Arab tribes would know that he had come out during the sacred month as a pilgrim, not as a warrior. He intended to fulfill a religious obligation, just as the pre-Islamic Arab religions had prescribed similar obligations. In doing this, he invited the Arabs, who were not yet Muslims, to participate in the performance of this religious duty. If the Quraysh insisted on fighting him during the sacred month and prevented him from fulfilling what the Arabs regarded as a sacred obligation, they would find no support from other Arab tribes. The Quraysh's stubbornness in obstructing people from the Sacred Mosque, even during the sacred month, would turn the people away from the religion of Isma'il and the path of their forefather Ibrahim. Thus, the Muslims ensured that the Arabs would not unite against them as warring factions had done in the past and that their religion would rise above the beliefs of the Arabs, who did not yet embrace it. How could the Quraysh possibly tell a group that arrived in a state of consecration, bearing no weapons but their sheathed swords, with sacrificial animals they intended to slaughter, and with nothing in mind but to perform the obligatory circumambulation of the Kaaba, a duty observed by all Arabs?

The Mobilization of Non-Muslims for Hajj

Muhammad called upon the people to perform Hajj, and he invited tribes who were not Muslims to join him. However, many of the Arab tribes hesitated. Muhammad set out on the first day of Dhu al-Qi'dah, one of the sacred months, with those who accompanied him among the migrants, the Ansar, and the Arabs who joined them. He led them, riding on his camel named al-Qaswa. The total number of those who embarked on this journey was around 1400 individuals.

Muhammad also brought with him seventy sacrificial camels and entered the state of Ihram for Umrah, making it clear to people that he had no intentions of fighting. Instead, he had come as a respectful pilgrim to the Sacred House of Allah. When they reached Dhul-Hulayfa, people trimmed their heads, put on the white attire of Ihram, and left the sacrificial animals behind. They also tethered a she-camel named Abu Jahl, who had been captured at the Battle of Badr. None of the pilgrims carried weapons except for what a traveler might have, which included a sheathed sword. Umm Salama, the wife of the Prophet, was also part of this journey.

Quraysh and the Muslims' Hajj

When the news reached the Quraysh that Muhammad and those with him were setting out for Hajj facing Mecca, their hearts filled with fear. They tried to interpret this situation in various ways, suspecting it to be a clever ploy by Muhammad to enter Mecca after they had prevented him and his followers, along with the allied tribes, from entering the city. They were not swayed by the fact that Muhammad and his companions had entered the state of Ihram, signaling their intention to perform Umrah. They also broadcasted this news throughout the entire Arabian Peninsula, emphasizing that they were driven solely by religious devotion to fulfill an obligation recognized by all Arabs. Despite all this, Quraysh sought to find a way to block Muhammad from entering Mecca, willing to pay any price to achieve their goal.

As a result, they enlisted Khalid ibn al-Walid and Akrama ibn Abi Jahl to lead an army comprising two hundred horsemen. This army advanced to prevent Muhammad from reaching Mecca and reportedly reached Dhul-Tuwa in their pursuit.

Two Camps Meet

Meanwhile, Muhammad continued his journey until he reached Asfan. There, he encountered a man from the Banu Ka'b tribe who inquired about any news from the Quraysh. The Prophet responded, "I have heard of my journey, and they have set out against me. They have donned the skins of tigers and descended upon Dhul-Tuwa, pledging to Allah that I will never enter Mecca. Khalid ibn al-Walid is among them with their cavalry, and they have stationed themselves at Kar' al-Ghamim".

Upon hearing this, Muhammad exclaimed, "Woe to Quraysh! They have brought destruction upon themselves through warfare. What if they had allowed me to go peacefully, and I were to be victorious, they would have entered Islam abundantly. But if they fight, they will face a formidable enemy. What do you think, O Quraysh? By Allah, I will continue to strive for the cause I was sent for, until Allah makes it manifest, or this matter becomes resolved".

Then he paused, contemplating his next steps. He had not left Medina as a combatant; rather, he had left while in the state of Ihram, intending to perform the rites of Umrah at the House of Allah. He had not prepared for war. Perhaps Quraysh had sent Khalid ibn al-Walid and Akrama with the intention of achieving their goal, knowing that he had not left as a warrior.

Muhammad's Emphasis on Peace

While Muhammad contemplated his next steps, the cavalry of Mecca's elite became visible in the distance, signaling that there was no way for the Muslims to reach their destination without confronting them head-on. The scene suggested a battle where the Quraysh would defend their honor, dignity, and homeland. However, this was not what the Prophet Muhammad intended. It was Quraysh that had forced this confrontation upon him and compelled him to engage.

The Muslims who accompanied him were not lacking in determination, and their swords would suffice to repel any aggression. But Muhammad had a broader perspective. He wanted to avoid violence that might provide Quraysh with a pretext to rally other Arab tribes against him. His approach was astute and politically nuanced.

Muhammad called out to the people, asking why they had followed a man who was taking them on a different path from the one they were familiar with. He remained steadfast in his commitment to the peaceful approach he had adopted since leaving Medina and embarking on the pilgrimage to Mecca. He had taken a less-traveled, arduous route through rugged terrain and dense shrubs, which led them to an open area near Muzdalifah, at the foot of Mecca.

Upon seeing the horses of Quraysh approaching, the Muslims quickly turned back, ready to defend Mecca if needed. When they reached the location known as Al-Hudaybiyah, the Muslims, seeing the apparent exhaustion of the she-camel belonging to the Prophet, assumed that it had been overworked. However, Muhammad explained that the camel had been held back by the Keeper of the Elephant (a reference to Abraha, who had led an army against Mecca) from reaching Mecca. He advised his followers not to challenge the Quraysh in a way that would involve matters of family and kinship, assuring them that he would grant any request the Quraysh made concerning this.

Then he called upon his people to descend, but they complained that there was no water in the valley to drink. Muhammad took an arrow from his quiver, and handed it to a man who then used it to strike the ground of a nearby well among the scattered wells in the area. The water immediately gushed forth from the sand, quenching the thirst of the people, and they descended to their campsite.

The Thoughts of Both Camps

The situation at Al-Hudaybiyah was at a standstill. Mecca was determined not to allow Muhammad and his followers to enter forcibly. Should they prepare for battle, fight, and let God decide the outcome? Some among the Muslims entertained this possibility, as did some in Mecca. They considered the potential consequences if the Muslims were to triumph in such a battle. It could spell the final downfall of the Quraysh and might result in the removal of their guardianship over the Kaaba, the caretaking of pilgrims, and all the religious rituals and ceremonies that Arabs took pride in. What should be done?

As the two camps contemplated their options, Muhammad adhered to his plan, the one he had devised since preparing for the pilgrimage to Mecca. His strategy was one of peace and avoidance of conflict unless Quraysh attacked or deceived them. In such a situation, there would be no option but to respond with armed defense.

On the other hand, Quraysh hesitated. They saw an opportunity to send a delegation to Muhammad who would understand the situation and try to mediate it. They wanted to prevent direct conflict and maintain some level of control over the outcome. They chose Budayl bin Warqa of the Khuza'ah tribe for this mission. He was a man respected by both sides.

When Budayl arrived at the Muslim camp, he inquired about their purpose. Muhammad explained that they had come as pilgrims and were seeking to perform the rites of the pilgrimage in Mecca. He made it clear that they had no intention of fighting or engaging in hostilities. This information was relayed back to Quraysh.

Quraysh, however, did not trust their delegation's report and rebuked them for not advocating more firmly for Quraysh's position. They worried that if the situation escalated into conflict, it would be difficult to maintain their leadership among the Arab tribes. They also feared that their guardianship over the Kaaba and the religious rituals associated with it might be stripped away.

Amid this uncertainty, the leader of the Khuza'ah tribe, Al-Hulays, sought an audience with Muhammad. When he approached the Muslim camp, Muhammad ordered that the she-camel (the camel of the Prophet) be released and allowed to graze freely, symbolizing that the Muslims came with peaceful intentions. Al-Hulays saw this gesture and was deeply moved. He recognized that these Muslims did not want war or aggression. Without speaking to Muhammad, he returned to Quraysh and recounted what he had observed.

Quraysh, however, was not pleased with Al-Hulays's report. They dismissed him, reminding him that he was an ignorant Bedouin and that he should not interfere. Al-Hulays warned them that he had not promised to prevent the Muslims from reaching Mecca if they came as pilgrims with peaceful intentions. He cautioned that unless Quraysh acted to mediate, the Muslims and their allies from the Ahl al-Haram would be allowed to proceed.

Urwah ibn Mas'ud

Seeing the situation growing more complex, the Quraysh decided to send a wise and respected man to evaluate the circumstances and communicate with Muhammad. They chose Urwah ibn Mas'ud al-Thaqafi for this mission. Urwah initially expressed his apologies for the way the previous Quraysh envoys had been treated and the harsh reception they had received. However, when he met with Muhammad and the Muslim community, he found them to be neither hostile nor confrontational.

Urwah was impressed by the wisdom and good judgment he observed among the Muslims. He conveyed to Muhammad that if Mecca were to be entrusted to him, and he were to exercise his authority over the Meccans, he could gather a group of young men who would be loyal to him. Yet, should these young men change their allegiance, Quraysh would suffer lasting disgrace.

Upon hearing Urwah's message, Abu Bakr strongly objected to the idea of people abandoning the Prophet. During their conversation, Urwah reached out to touch Muhammad's beard, but each time he did so, al-Mughira ibn Shu'bah struck Urwah's hand away, despite knowing that Urwah had paid the blood money for thirteen people he had killed before embracing Islam.

After this encounter, Urwah returned to the Quraysh leadership and explained what he had seen and heard. He assured them that Muhammad had come for peaceful purposes, not seeking war and that his primary aim was to fulfill his religious obligation to perform the pilgrimage to the Kaaba.

Addressing the Quraysh leaders, Urwah said, "O people of Quraysh! I have visited great kings like the Persian Khosrow, the Byzantine Caesar, and the Ethiopian Negus, but by God, I have never seen a king who commands the loyalty and devotion of his people like Muhammad. They are so attentive to his every word that they would not let a drop of his ablution waterfall to the ground; they compete to receive the strands of his hair when he trims it. I swear by God, they will never surrender him for anything. So, reconsider your plan".

Urwah's report gave Quraysh pause, and they began to rethink their stance in light of his assessment.

Muhammad's Envoys to the Quraysh

Despite the ongoing discussions, the Messenger Muhammad realized that the envoys sent by Quraysh might not have the courage to convince their leaders to accept his terms. Therefore, he decided to send his own envoy to convey his message directly to Quraysh. However, when the emissary approached Mecca, the Quraysh intercepted him and intended to kill him. Only the intervention of the Banu Hashim prevented his murder, and he was allowed to leave unharmed. This incident revealed the deep-seated animosity and hostility harbored by the people of Mecca, causing concern among the Muslims.

As both sides engaged in diplomatic exchanges, trying to reach a resolution, some misguided individuals from the Quraysh began pelting stones at Muhammad's camp at night. This group eventually grew to about forty or fifty men who aimed to harm Muhammad's companions. When they were apprehended and brought to Muhammad, he chose to pardon them and let them go, adhering to the plan of peace and respecting the sanctity of the sacred month when bloodshed was forbidden, even in al-Hudaybiyyah.

This leniency puzzled the Quraysh, as they realized that their arguments for war were becoming increasingly untenable. They understood that any aggression against Muhammad would be seen by the Arab tribes as a treacherous act, and Muhammad was well within his rights to defend himself with the strength he possessed.

Sending Uthman ibn Affan as Envoy to Quraysh

Muhammad attempted to test the patience of the Quraysh once again by sending an envoy to negotiate with them. He invited Umar ibn al-Khattab to represent him and convey his message to the notables of the Quraysh.

Umar said, "O Messenger of Allah, I fear for my own safety from the Quraysh. In Mecca, there is no one from the Banu Adi ibn Kaab who could protect me, and you are well aware of my enmity towards the Quraysh and my stern stance against them. However, I can guide you to a man in Mecca who is more respected than I am: Uthman ibn Affan". Muhammad called Uthman, his son-in-law, and sent him as his envoy to Abu Sufyan and the prominent figures of the Quraysh.

Uthman set out on his mission and was met on his way to Mecca by Aban ibn Sa'id, who informed him about the circumstances in Mecca. Aban agreed to take over Uthman's mission until he completed his task. Uthman proceeded to meet the leaders of the Quraysh and delivered his message.

The Quraysh responded, "O Uthman, if you wish to circumambulate the Kaaba, you may do so". Uthman replied, "I will not perform the circumambulation until the Messenger of Allah has done so. We have come to visit the ancient House, to honor its sanctity, and to fulfill the obligations of worship at this sacred site. We have brought sacrificial animals with us, and once we have offered them, we will depart in peace". The Quraysh affirmed that they had sworn an oath that Muhammad would not enter Mecca by force that year.

The conversation continued, and Uthman's delay in returning to the Muslims led some of them to believe that the Quraysh had killed him unjustly. It is possible that the leaders of the Quraysh, during this time, were exploring a compromise to avoid an open confrontation with Muhammad and to find a way for Muslims to visit the Kaaba and fulfill their religious duties while respecting the terms agreed upon. Uthman's conversations with both parties likely centered on establishing and maintaining diplomatic relations between Muhammad and the Quraysh.

The Pledge of Ridwan

Regardless of the circumstances, the Muslims in Hudaybiyyah were deeply concerned about the safety of Uthman ibn Affan, a prominent companion of the Prophet Muhammad (peace be upon him). They were disturbed by the potential betrayal of the Quraysh and the murder of Uthman, especially during the sacred month when it was prohibited in Arab traditions to harm anyone, let alone an enemy.

These anxieties troubled the Prophet's heart, and he felt compelled to respond with determination. He declared, "We shall not leave until we seek justice from the Quraysh". He called upon his companions to gather under a tree in the valley and made them pledge allegiance to him, vowing not to retreat until the matter was resolved, even if it meant facing death.

This collective pledge, known as the "Pledge of Ridwan," signified their unwavering commitment to stand firm against the Quraysh's potential treachery. The swords were drawn from their scabbards, and each companion pledged with a heart full of faith, determined to avenge those who had been wronged. It was a solemn pledge, filled with unwavering resolve and anticipation of victory or martyrdom.

When the Muslims completed the pledge, the Prophet Muhammad demonstrated their unity by clasping his hands together, symbolizing Uthman's presence with them during the pledge. With this momentous pledge, the swords of the companions were poised for battle, revealing their readiness for the inevitable conflict. Each one waited for the day of triumph or martyrdom with a contented heart and tranquil soul.

The Pledge of Ridwan, like the Pledge of Aqabah before it, remained a significant historical milestone in Islam's annals. The Prophet Muhammad took comfort in remembering it, as it showcased the strength of the bond between him and his companions. It highlighted their willingness to face death without fear and those who dared the risks of mortality, fearing no one but Allah.

Message from Quraysh to Muhammad

Uthman returned to Muhammad and conveyed the message from Quraysh. There was no doubt in their minds that he and his companions had come as pilgrims, honoring the sanctity of the Kaaba. They realized that they did not possess the authority to prevent anyone from the Arab tribes from performing the pilgrimage and Umrah during the sacred months. Despite this understanding, they had previously marched out under the banner of Khalid ibn al-Walid to confront and deter him from entering Mecca. Some skirmishes had even occurred between some of their men and Khalid's. After these events, word spread among the Arabs that they had been defeated by him, which diminished their status and authority.

For this reason, they insisted on maintaining their stance this year to preserve their status and authority. They wanted Muhammad to think about this situation, as it reflected his position and theirs. Perhaps all of them could find a way out of this situation together. Otherwise, they would have no choice but to enter into war, either willingly or unwillingly. Furthermore, they despised the idea of war during these sacred months, both out of religious reverence and because, if the sanctity of these months was not respected today and war broke out within them, the Arabs would not be secure to visit Mecca and its markets in the future, fearing the violation of the sanctity of the sacred months once again. This would harm Mecca's trade and the livelihoods of its inhabitants.

Negotiations Between the Two Parties

The discussions continued between the two parties once again. Quraysh sent Suhail ibn Amr and instructed him, "Go to Muhammad and negotiate with him, but the only condition for peace is that he returns this year without entering Mecca by force. By Allah, the Arabs will never hear that he forcibly entered Mecca".

When Suhail reached the Prophet Muhammad, lengthy negotiations began for a peace agreement. At times, the terms seemed to be breaking down, but both sides were eager to make the negotiations succeed. The Muslims around the Prophet could hear the discussions, and some of them found it difficult to contain their impatience, especially when Suhail insisted on strict terms that the Prophet was willing to compromise on.

However, it was the absolute trust and faith that the Muslims had in their Prophet that led them to accept the terms that were eventually agreed upon. They were ready to fight to enter Mecca or for the alternative. After the negotiations, Umar ibn al-Khattab approached Abu Bakr and had the following conversation:

Umar: Isn't he the Messenger of Allah? Abu Bakr: Yes. Umar: Aren't we Muslims? Abu Bakr: Yes. Umar: Then why should we give up our rights for the sake of worldly matters? Abu Bakr: Umar, hold your anger. I bear witness to the fact that he is the Messenger of Allah. Umar: I bear witness to the fact that he is the Messenger of Allah.

After this conversation, Umar went back to Muhammad and spoke to him in a similar tone, filled with frustration. However, this did not change the Prophet's patience and determination. He said to Umar, "I am the servant of Allah and His Messenger. I will not oppose His command, and He will not forsake me".

After that, the Prophet patiently continued to write the peace treaty despite some Muslims' displeasure with it. When Suhail said, "Write in the name of Allah, the Most Gracious, the Most Merciful," the Prophet complied. Then, Suhail objected to writing, "This is what Muhammad, the Messenger of Allah, has agreed upon," insisting instead to write, "This is what Muhammad, the son of Abdullah…" The treaty was eventually written, agreeing to a ten-year truce. According to most historians, the truce included two years, as stated by al-Waqidi. The treaty also stipulated that if anyone from Quraysh came to Muhammad without their guardian's permission, they would return them, but if anyone from Muhammad's side came to Quraysh, they would not be returned. Additionally, the treaty of Hudaybiyyah allowed anyone who wanted to ally with Muhammad or Quraysh to do so without consequences. Muhammad and his companions would leave Mecca that year, but they could return the following year to stay in Mecca for three days, armed only with swords within its vicinity.

The peace treaty was barely signed when Khuzaymah, a companion of the Prophet, and the Banu Bakr swore allegiance to Muhammad, while the Banu Bakr made an agreement with Quraysh. Before Khuzaymah left, Suhail's son slapped him, and Suhail rebuked him for jeopardizing the peace agreement. Abu Jandal ibn Suhail wanted to join the Muslims, but his father forced him back to Quraysh, causing distress among the Muslims. However, the Prophet reassured Abu Jandal, saying, "Be patient and trust in Allah, for He will provide a way out for you and the oppressed". Abu Jandal returned to Quraysh, honoring the Prophet's promise and commitment to the peace treaty. Muhammad, at peace with the outcome, proceeded to perform the Umrah calmly and contentedly. When people saw his actions and the calmness he displayed, they eagerly followed suit, shaving their heads or trimming their hair. Some even questioned him, "O Messenger of Allah, have you shown more compassion for those who shaved their heads than for those who trimmed their hair?" He responded, "May Allah have mercy on those who shaved their heads". When people expressed concern, "What about those who trimmed their hair, O Messenger of Allah?" he repeated, "And those who trimmed their hair".

The peace treaty was a significant event in the history of Islam, and it marked a period of relative peace and tranquility after years of struggle. It demonstrated the wisdom and patience of the Prophet Muhammad, who was willing to compromise for the greater good, even when faced with opposition and frustration from some of his companions.

The Muslims' Return to Medina and the Impact of the Hudaybiyyah Treaty

At this point, the Muslims had no choice but to return to Medina while awaiting their return to Mecca the following year. Most of them reluctantly accepted this idea, as it was not easy for them to accept defeat or a peace treaty without combat. They firmly believed in Allah's victory for His Messenger and His religion, and they had no doubt that they could have taken Mecca by force if the Prophet had ordered it.

They camped at Hudaybiyyah for some time, and during this period, some of them questioned the wisdom of the Hudaybiyyah treaty. Others even had doubts about its wisdom. However, they ultimately obeyed the Prophet's decision.

While they were on their way back to Medina, a revelation came to the Prophet in the form of Surah Al-Fath (The Victory). He recited to his companions the verses, "Indeed, We have given you a clear conquest, that Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path" (Quran, Surah Al-Fath, 48:1-2).

This revelation removed any doubt about the wisdom of the Hudaybiyyah treaty. It proved to be a wise political move and a far-sighted decision that had a significant impact on the future of Islam and the Arab world. For the first time, Quraysh acknowledged Muhammad not as a rebel against Mecca but as a negotiator. This recognition implied the existence of the Islamic State and its legitimacy.

Furthermore, Quraysh's agreement to allow Muslims to visit the Kaaba and perform the rituals of Hajj acknowledged Islam as a recognized religion among the religions of the Arabian Peninsula. The two-year truce, or ten-year truce according to some sources, provided the Muslims with security from southern attacks and further facilitated the spread of Islam. Quraysh, the staunchest enemy of Islam, had finally acquiesced, and the Hudaybiyyah agreement paved the way for a rapid expansion of Islam.

The number of people who came to Hudaybiyyah was around 1,400. Two years later, when Muhammad returned to Mecca for its conquest, the number had grown to 10,000. Some doubted the wisdom of the Hudaybiyyah treaty, but events quickly confirmed the wisdom of Muhammad's decision. The treaty allowed the Muslims to grow stronger, and it laid the foundation for Muhammad's diplomatic efforts to spread Islam beyond the Arabian Peninsula, culminating in his letters to foreign rulers and leaders, inviting them to Islam.

The events following Hudaybiyyah demonstrated that the treaty was a strategic victory for the Muslims, even though it might not have seemed that way at first. It changed the dynamics between Quraysh and the emerging Islamic state and contributed to the rapid and peaceful spread of Islam throughout the Arabian Peninsula and beyond.

Muslim Migrant Women

As for the Muslim migrant women from Quraysh to Medina, the situation presented a different perspective for Prophet Muhammad. Um Kulthum bint Uqba ibn Abi Mu'ayt left Mecca after the Hudaybiyyah treaty. Her brothers, Amara and Al-Walid, approached the Prophet, requesting that she be returned to them based on the terms of the Hudaybiyyah treaty. However, the Prophet refused, recognizing that this treaty did not apply to women and that when women emigrated, their emigration was binding. Furthermore, if a woman embraced Islam, she could no longer be a lawful spouse for her non-Muslim husband, necessitating separation between them.

This understanding is reflected in the Quranic verse: "O you who have believed, when the believing women come to you as emigrants, examine them. Allah is most knowledgeable as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give the disbelievers what they have spent. And there is no blame upon you if you marry them when you have given them their due compensation. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them ask for what they have spent. That is the judgment of Allah; He judges between you. And Allah is Knowing and Wise". (Quran, Surah Al-Mumtahanah, 60:10)

The events that followed validated the wisdom and foresight of Prophet Muhammad in his policies. It became evident that the Hudaybiyyah treaty marked a significant milestone in the spread of Islam and its political maneuvering. This treaty laid the foundation for the peaceful coexistence of Muslims and non-Muslims in the Arabian Peninsula.

It also reinforced the concept that emigrated women who had embraced Islam could not be forcibly returned to their non-Muslim families or spouses. The clarity of this principle in Islam was essential in protecting the rights and autonomy of women who had chosen to become Muslims.

What Did Muhammad Do

The relations between Quraysh and Muhammad were greatly eased after the Treaty of Hudaybiyyah, bringing security to both sides. Quraysh focused on expanding their trade, hoping to recover what they had lost during the years of conflict with the Muslims when their trade routes to the Levant were blocked. Meanwhile, Muhammad had a different vision in mind, aiming to spread his message to people all over the world, both in the East and the West. He also focused on preparing the grounds for the success and stability of the Muslims on the Arabian Peninsula. This is what Muhammad did by sending envoys to various kings and by completely expelling the Jewish tribes from the Arabian Peninsula following the conquest of Khaybar.