The Violation of the Treaty & Conquest of Mecca

The Impact of the Battle of Mu'ta and Its Consequences

After the Battle of Mu'ta, the Muslim army returned with their standard under the command of Khalid ibn al-Walid. They returned neither victorious nor defeated but satisfied with the spoils they had acquired. Their withdrawal after the deaths of Zaid ibn Harithah, Ja'far ibn Abi Talib, and Abdullah ibn Rawahah had different effects and created significant divergence in perspectives among the Romans, the settled Muslims in Medina, and the Quraysh in Mecca.

As for the Romans, they were delighted by the Muslims' withdrawal and thanked their gods that they had not engaged in combat with them. The Roman army was estimated to be one hundred thousand, or according to another account, two hundred thousand, while the Muslim forces numbered only three thousand. Whether the joy of the Romans was attributed to Khalid ibn al-Walid's tenacity in defense and strength in attack, during which he broke nine swords while fighting after the deaths of his three companions, or to his skill in organizing the army on the second day and orchestrating the events of the Ghalibah, is uncertain. The Romans mistakenly believed that reinforcements had arrived from Medina. The Arab tribes bordering the Levant admired the effectiveness of the Muslims the most, which led to one of their leaders, Fru'a bin 'Amr al-Judhami, who commanded a Roman detachment, declaring his conversion to Islam. He was subsequently arrested by order of Heraclius on charges of treachery. Heraclius was willing to release him if he returned to Christianity and even offered to reinstate him in his former leadership position. However, Fru'a refused to renounce his newfound faith and was killed.

Furthermore, the spread of Islam increased among the tribes of Najd, bordering Iraq and the Levant, at a time when Roman influence was at its peak.

The Spread of Islam in Northern Arabia

The turmoil within the Byzantine Empire contributed to the increasing conversion of people to the new religion. One of Heraclius' tax collectors, tasked with paying the salaries of his soldiers, shouted at the Arabs from the Levant who had participated in the war:

"Withdraw! The Emperor can hardly find enough to pay his soldiers' salaries, and he has nothing left to distribute to his dogs".

It is no wonder that these Arabs turned away from the Emperor and his soldiers, and the brilliance of the new religion shone even brighter before them, guiding them toward the truth that the Prophet Muhammad preached. During this period, thousands of people, including prominent figures like Al-Abbas bin Mirdas, Ghatfan allies of the Jews until the fall of Khaybar, and members of the Abbs and Dhubyan tribes embraced Islam. The Battle of Mu'ta played a significant role in consolidating the authority of the Muslims in the northern regions, stretching from Medina to the borders of the Levant, and in strengthening the stature and influence of Islam.

However, its impact on the Muslims residing in Medina was different. When they saw Khalid and his army returning from the outskirts of the Levant without a clear victory over Heraclius' forces, they shouted at them, "You have fled! You fled in the path of Allah". Some members of the army felt so ashamed that they chose to stay home to avoid being ridiculed by Muslim children and young men for their perceived cowardice.

As for the impact of the Battle of Mu'ta on the Quraysh in Mecca, it was a definitive defeat that dealt a blow to the Muslims and their authority. It left no one who cared about them or respected their treaty. Things returned to how they were before the Treaty of Hudaybiyyah, and the animosity of the Quraysh towards the Muslims resumed without any fear of reprisal from Muhammad.

The Violation of the Treaty of Hudaybiyyah by the Quraysh

The Treaty of Hudaybiyyah stipulated that anyone who wished to enter into an agreement with Muhammad and his followers should do so, and anyone who wished to enter into an agreement with the Quraysh and their allies should likewise do so. The tribe of Khuzāʿah entered into an agreement with Muhammad, while the Banu Bakr entered into an agreement with the Quraysh.

There were long-standing hostilities between Khuzāʿah and Banu Bakr, which had subsided after the Treaty of Hudaybiyyah. Both tribes had aligned themselves with different factions among the peace treaty signatories. When news reached Quraysh that the Muslims had been defeated in the Battle of Mu'ta, some members of Banu Bakr, specifically the Banu al-Dīl from the Banu Bakr bin Abd Manāh, saw an opportunity to settle old scores with Khuzāʿah. They incited them to seek revenge, providing them with arms. One night, Banu Bakr ambushed Khuzāʿah at a water source called al-Watīr, resulting in the killing of some Khuzāʿah members. Khuzāʿah fled to Mecca and sought refuge in the house of Badīl bin Warqāʿ, where they complained about the violation of the treaty by Quraysh and Banu Bakr.

Amr bin Salim al-Khuzāʿi rushed to Medina and stood before Muhammad while he was sitting in the mosque among the people. He recounted the events that had occurred and implored the Prophet for support. The Prophet Muhammad said, "You have my support, Amr bin Salim".

Subsequently, Badīl bin Warqāʿ and a group from Khuzāʿah arrived in Medina and informed the Prophet about the attack on them and the involvement of Quraysh and Banu Bakr. At this point, the Prophet saw that the only appropriate response to the violation of the treaty by Quraysh was the opening of Mecca. He believed that this act would be the only fitting response, and he decided to send messengers to the Muslims throughout the Arabian Peninsula to prepare them for a response to his call without revealing the ultimate direction of this call.

The Concerns of the Wise of Quraysh

As for the wise and experienced leaders of Quraysh, they quickly realized the gravity of the situation that had arisen due to the actions of Akramah and his cohorts.

The Treaty of Hudaybiyyah had been violated, and the authority of Muhammad in the Arabian Peninsula was growing stronger and more powerful. If he contemplated seeking revenge for Khuzāʿah against the people of Mecca, the Holy City of Medina would be exposed to the gravest danger. What should they do? They decided to send Abu Sufyan to Medina to reaffirm the treaty and extend its duration. While the initial treaty had been for a period of two years, they hoped to extend it to ten years. Abu Sufyan, their leader and wise negotiator, set out towards Medina to secure the treaty extension.

However, when he reached the vicinity of Asfan, he encountered Badīl bin Warqāʿ and his companions. He feared that Muhammad might have already arrived and been informed of the situation, which would complicate matters further. Even though Badīl denied meeting Muhammad, Abu Sufyan, who had learned of Muhammad's presence in Medina from the direction in which Badīl was headed, decided not to be the first to meet with him. Instead, he changed his course and headed towards the house of his daughter, Umm Habibah, who was married to the Prophet.

Abu Sufyan in Medina

Perhaps Umm Habibah had already understood the Prophet's sentiments towards the Quraysh, even if she didn't know the Prophet's intentions regarding Mecca. This might have been the sentiment among all the Muslims in Medina. Abu Sufyan intended to sit on the Prophet's bedding, but Umm Habibah turned it down. When her father asked her whether she did it to honor her father over the bedding or if it was the bedding over her father, she replied that it was the bedding of the Messenger of Allah while he was still a polytheist, and she didn't want her father, who was still a polytheist, to sit on it. Abu Sufyan said, "By God, you have shown hostility towards me, my daughter, after my death!" and left in anger.

Abu Sufyan then discussed the extension of the treaty with Muhammad but received no response. He asked Abu Bakr to intercede on his behalf with the Prophet, but Abu Bakr refused. He then approached Umar ibn al-Khattab, who was stern in his response and told Abu Sufyan that he would have fought them if he hadn't found the Messenger of Allah there. He advised Abu Sufyan to speak to Ali ibn Abi Talib. However, when Abu Sufyan met Ali and presented his case, Ali informed him that nobody could stop Muhammad from acting as he saw fit.

Desperate, Abu Sufyan entered the presence of Fatimah, the daughter of the Prophet, and sought her intercession in protecting his son, Hasan, from any harm. She replied, "No one can protect anyone against the Messenger of Allah". As the situation grew increasingly difficult for Abu Sufyan, Ali advised him to go back to Mecca and try to mediate with the Quraysh. Ali believed that despite the dire circumstances, Abu Sufyan's status as the leader of Banu Kinanah might help him negotiate a settlement that would allow them to retain some control over their territory.

Abu Sufyan returned to Mecca and recounted to his people what had transpired in Medina, including how he had mediated between people in the mosque with the guidance of Ali. He informed them that Muhammad had not expressed any hostility towards him personally. However, the Quraysh were divided in their opinions and continued to consult one another.

Preparing the Muslims for the Conquest of Mecca

Muhammad saw it necessary not to give Quraysh the opportunity to prepare themselves before his arrival. While he was confident in his strength and believed in God's support, he hoped to take Quraysh by surprise so they wouldn't have time to organize a defense or shed blood.

He ordered the people to prepare for the journey, and once they were ready, he informed them that they were heading to Mecca. He urged them to be resolute and told them to gather intelligence about Quraysh to avoid any surprises.

As the Muslim army was getting ready to set out, Hatib ibn Abi Balta'ah wrote a letter given to him by a woman from Mecca named Sarah. Her affiliation with the Banu Abd al-Muttalib, the Prophet's clan, made her a trusted messenger for Hatib. In this letter, she informed Quraysh about Muhammad's preparations and urged them to be ready for what he had in store for them. Hatib was a senior Muslim but allowed personal emotions to override his loyalty on this occasion.

When the Prophet Muhammad learned about this, he immediately dispatched Ali ibn Abi Talib and Az-Zubair ibn Al-Awwam to intercept Sarah and retrieve the letter. They caught up with her and searched her belongings but found nothing. Ali warned her that if she didn't produce the letter, they would strip her to reveal it. Fearing the consequences, she confessed and handed over the letter, which they returned to Medina.

The Prophet Muhammad then summoned Hatib and asked him about his actions. Hatib explained that he was a believer in Allah and His Messenger, and he had not changed his faith. However, he had family members in Mecca, and he had sent the letter to protect them. Umar ibn al-Khattab, known for his strictness, suggested that Hatib should be punished for hypocrisy. But the Prophet Muhammad responded that perhaps Allah had pardoned the Badr participants when He said, "Do whatever you wish, for I have forgiven you". Hatib had indeed participated in the Battle of Badr, and the Prophet Muhammad decided not to punish him. This incident is mentioned in the Quran in Surah Al-Mumtahina (Chapter 60, Verse 1).

The March of the Muslim Army

The Muslim army set out from Medina with the goal of reaching Mecca to conquer it and place their hands on the Kaaba, which Allah had made a sanctuary for mankind and a place of safety. The army's numbers were greater than the city had ever seen before, as many tribes, including Sulaim, Muzayna, Ghatfan, and others, joined the ranks of the Muhajirun (emigrants) and Ansar (helpers) in their journey.

They marched through the vast desert, their iron armor clinking and stirring up the desert sands. As they pitched their tents, the desert sands covered them, making it almost impossible for an observer to see any sign of their presence. They continued their march, and with every step they took, more tribes from various regions joined them, increasing both their numbers and their determination.

Each member of the army was filled with faith and the belief that there was no power other than Allah. Their leader, Muhammad, was at the forefront of this march, and his ultimate goal was to enter the Kaaba without shedding a drop of blood. The army reached an area known as Dhi Tuwa, and their numbers had now reached ten thousand. However, the news of their approach had not yet reached Quraysh, who were in constant debate about how to deal with Muhammad and his followers.

The Departure of the Banu Hashim and Their Conversion

Abbas ibn Abdul Muttalib, the uncle of the Prophet, left with his family to meet Muhammad at Ji'far. Some members of the Banu Hashim clan had heard rumors or vague reports about the departure of the Prophet and wanted to join him without causing any harm to themselves.

Apart from Abbas, Abu Sufyan ibn al-Harith ibn Abdul Muttalib, a cousin of the Prophet, and Abdullah ibn Abi Umayyah ibn al-Mughira ibn Amr, the Prophet's foster brother, also decided to leave Mecca and seek refuge with Muhammad. They reached the Muslim army at Nakhlah al-Aqab and sought permission to meet the Prophet. Initially, Muhammad refused to grant them permission, stating that he had no need for them. He cited Abdullah's previous stance and Abu Sufyan's negative remarks about Islam in Mecca.

Abu Sufyan was infuriated by the refusal and said that if permission were not granted, he would take the hands of Banu Hashim and leave the land, facing death by thirst and hunger. Muhammad then relented, and they met him. Both Abu Sufyan and Abdullah accepted Islam during this encounter.

Abbas, who was with his family, had concerns about the armies of his nephew and the power they represented. He was not sure if Muhammad had changed in any way, and he may have harbored doubts about the consequences of Mecca being attacked by such a formidable force. Abbas might have shared his concerns with Ibn Abi Umayyah and hoped that he would serve as an envoy to strike fear into the hearts of Quraysh and convince them to let Muhammad enter Mecca without bloodshed.

Abbas rode on the Prophet's white mule and went to the vicinity of Arak. He hoped to find a woodcutter or a milkman or any person heading to Mecca who could deliver a message to its residents. This message would emphasize the strength of the Muslims and their armies, with the goal of making Mecca's inhabitants feel secure in surrendering without conflict.

As the Muslim army approached Mecca, Quraysh began to sense the imminent threat. They sent a delegation consisting of Abu Sufyan ibn Harb, Budayl ibn Warqa, and Hakim ibn Hizam (a close relative of Khadijah) to gather intelligence and assess the extent of the impending danger. Abbas was still riding on the Prophet's mule when he overheard a conversation between Abu Sufyan and Budayl:

Abu Sufyan: "I have never seen so many campfires and troops as I did tonight".

Budayl: "By Allah, these are the fires and troops of Khazaa'ah preparing for war".

Abu Sufyan: "Khazaa'ah is too small and weak to have so many campfires and troops".

Abbas understood that Quraysh was underestimating the size and strength of the Muslim army.

Abu Sufyan in the Presence of the Prophet

Abbas, the uncle of the Prophet, recognized the voice of Abu Sufyan when he approached. He called out to him using his nickname, saying, "Abu Hanthala!" Abu Sufyan responded, "Abu Al-Fadl". Abbas then said, "Woe to you, Abu Sufyan! Is it not time for you to acknowledge that there is no god but Allah?" Abu Sufyan replied, "By my parents, you are indeed gentle, noble, and compassionate. I had already believed that if there were any god other than Allah, it would have benefited me".

Abbas continued, "Woe to you, Abu Sufyan! Is it not time for you to acknowledge that I am the Messenger of Allah?" Abu Sufyan replied similarly, "By my parents, you are indeed gentle, noble, and compassionate. However, this matter still contains something in my heart".

Abbas then intervened and advised Abu Sufyan to embrace Islam and bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah before he was executed. At that moment, Abu Sufyan accepted Islam.

Afterward, Abbas asked the Messenger Muhammad to grant Abu Sufyan some favor. The Prophet agreed and declared that whoever entered Abu Sufyan's house would be safe, and the door would remain open. The mosque would also be a sanctuary for those seeking refuge.

This sequence of events is well-documented in historical sources and biographies of the Prophet. Some may question whether these events occurred by sheer coincidence or if there was an element of prearrangement. For instance, why did Abbas choose that specific moment to meet Muhammad on his way to Medina? Why did Abu Sufyan and his companions decide to gather intelligence and approach Muhammad?

It is possible that some prior arrangements or communications had taken place before these events unfolded. Perhaps there was an agreement that prompted Abbas to seek a meeting with Muhammad, which led to the encounter between Abbas and Abu Sufyan. It is also possible that Abu Sufyan had received information suggesting that Muhammad was on his way to conquer Mecca, which prompted his decision to approach him.

Regardless of the circumstances, whether due to coincidence or some level of agreement, these events demonstrate the astuteness and diplomatic skills of Muhammad in securing the bloodless conquest of Mecca, one of the most significant victories in Islamic history.

Muhammad's Preparations for Entering Mecca

Muhammad did not let Abu Sufyan's conversion to Islam deter him from making thorough preparations for entering Mecca. He knew that ultimate victory was in Allah's hands, but it required careful planning and readiness for every moment and circumstance. So, he ordered Abu Sufyan to wait in a narrow valley at the entrance to the mountains near Mecca. Muhammad intended for his army to pass by Abu Sufyan so that he could see the Muslim forces and report back to his people. This would help prevent any hasty or aggressive actions when they realized the strength of the Muslim army.

As the various Muslim groups approached Abu Sufyan, most of them merely passed by without any confrontation. Only Khalid ibn al-Walid's contingent, stationed in the lower part of Mecca, decided to resist. Khalid had a longstanding enmity with Muhammad. The leaders of this Meccan force were Safwan, Suhail, and Ikrima, who were also staunch opponents of Muhammad.

When Khalid's force confronted the Muslims, there was a skirmish, but Khalid soon realized he was outmatched and dispersed his troops. On the other hand, the Meccans, who had prepared for battle, lost thirteen or twenty-eight men, depending on the account. Seeing that they were outnumbered and outmatched, Safwan, Suhail, and Ikrima decided to flee, leaving behind those who had encouraged them to resist.

After this brief clash, the majority of Meccans accepted Muhammad's authority and surrendered. Muhammad then entered Mecca and headed to a high point, where he could look down upon the city. There, he shed tears of gratitude to Allah for returning to the city that had persecuted him, exiled him, and driven him away from his people. He looked over the valleys and mountains surrounding the city, places where he had sought refuge from Quraysh's hostility and where he had received the revelation of the Quran, particularly in the cave of Hira.

Feeling the profound significance of this moment, Muhammad then descended from the hill and went to the Kaaba. He began circumambulating the Kaaba seven times on his camel, touching the Black Stone with a staff he held in his hand. This act symbolized the purification of the Kaaba from idolatry and its return to the worship of Allah alone.

Once he had completed the circumambulation, Muhammad ordered Uthman ibn Talha to open the door of the Kaaba. Muhammad stood at the entrance and recited verses from the Quran. He then addressed the people, emphasizing the importance of unity, forgiveness, and tolerance. He asked the people of Quraysh how they expected him to treat them, and they responded by praising him as a noble and kind kinsman.

Muhammad then declared, "Go, you are free". With these words, he granted general amnesty to the people of Mecca, signaling the end of hostilities and the beginning of a new era of peace and reconciliation.

The General Pardon

How beautiful is forgiveness when one has the power! How magnificent is this soul that soared above hatred and vengeance, renouncing all worldly emotions, and attained a nobility beyond human reach! These were the Quraysh, some of whom had conspired to kill Muhammad and tormented him and his companions before. Some had fought him in Badr and Uhud, and others had besieged him in the Battle of the Trench. They had rallied all the Arab tribes against him and if they could have killed him and torn him apart, they would not have hesitated for a moment!

Here were the Quraysh, under the control of Muhammad, at his mercy. His command held sway over them, their lives hanging in the balance, and this multitude, armed to the teeth, capable of obliterating Mecca and its inhabitants in the blink of an eye! But Muhammad, the Prophet of Allah, was not a man driven by enmity or seeking strife among people. He was not a tyrant or an arrogant ruler. Allah had granted him power over his enemies, and he chose to forgive. Through this act, he set an example for the entire world and all generations, in loyalty and fulfilling covenants, and in the nobility of the soul that no one could surpass.

Images Inside the Kaaba

Muhammad entered the Kaaba and saw its walls adorned with images of angels and prophets. He saw an image of Ibrahim (Abraham) holding divination arrows in his hand and another image with a statue of a dove made from pieces of wood. He broke the dove with his hand and threw it to the ground. When he looked at the image of Ibrahim, Muhammad remarked, "May Allah fight against those who made an old man swear by divination arrows! What business does Ibrahim have with divination arrows? Ibrahim was neither a Jew nor a Christian; he was a devout Muslim and not among the polytheists".

As for the images of beautiful women created by the angels, Muhammad disapproved of them, stating that angels were neither male nor female. He then ordered all these images to be erased. Around the Kaaba were idols that the Quraysh used to worship besides Allah, and these idols had been covered with lead. Muhammad pointed to these idols with a staff in his hand, saying, "And say, 'Truth has come, and falsehood has departed. Indeed, is falsehood [by nature], ever bound to depart.'" (Quran, 17:81)

Purification of the Kaaba from Idols

The idols were overturned, their faces and backs exposed, and thus, the Kaaba was purified from them. Muhammad accomplished this on the first day of the conquest of Mecca, which he had been calling for over twenty years and which Mecca had fought against with utmost hostility. He completed the destruction of the idols and the eradication of paganism in the Kaaba in a scene witnessed by the Quraysh. They saw their idols, which they and their ancestors had worshipped, having no power or harm unto themselves.

The Concerns of the Ansar and Their Dispelling

The Ansar, the residents of Medina, witnessed all of this, seeing Muhammad standing on Mount Safa, calling out. Some of them thought that he was leaving Medina for his homeland, which Allah had opened for him. They asked one another, "Do you see the Messenger of Allah, peace be upon him, leaving Medina, the land he had opened with Allah's help, to go back to his homeland?" Perhaps they were right to have such concerns.

However, Muhammad, after completing his supplication, asked them about their thoughts. When he sensed their hesitation and fear, he said, "May Allah never allow that. Your living is our living, and your death is our death". With these words, he set an example for the people regarding his commitment to the covenant he made with them during the pledge at Al-Aqabah. He emphasized his unwavering loyalty to his Ansar, who stood by him during times of hardship, showing unparalleled loyalty that neither his homeland nor his family could match, nor would Mecca ever forget it.

When the Kaaba was purified from its idols, the Prophet ordered Bilal ibn Rabah to make the call to prayer from above it. From that day onwards, for fourteen centuries and counting, Bilal and those who followed him have been calling the Adhan five times a day from the top of Mecca's mosques. For fourteen centuries since that day, Muslims have been fulfilling their religious obligation to pray to Allah and send blessings upon His Prophet, directing their hearts and minds while facing the Kaaba. This was the same Kaaba that Muhammad had cleansed from its idols on the day of the conquest.

Quraysh surrendered to him when he entered Mecca, and they were reassured by Muhammad's forgiveness. They gazed at him and the Muslims around him with a mixture of amazement, fear, and caution. However, a group of them, numbering seventeen men, Muhammad had been exempted from his pardon. Upon entering Mecca, he ordered their execution, even if they were found clinging to the curtains of the Kaaba. Some of them chose to hide, while others fled.

Muhammad's decision to have them executed was not out of hatred or anger but because of the significant crimes they had committed. Abdullah bin Abi Al-Sarh had embraced Islam and used to write down revelations for Muhammad, then he apostatized, falsely claiming that he used to fabricate revelations. Abdullah bin Khatal had embraced Islam, but he killed his slave who had embraced Islam and was composing poems praising Muhammad. Uqba bin Abi Mu'ait, the arch-enemy of Muhammad and the Muslims, had harbored unrelenting hostility toward them, which did not abate even after the conquest of Mecca and the entry of Khalid ibn al-Walid from the lower part of the city.

Forgiveness of Those Whom the Prophet Ordered to Be Killed

After entering Mecca, Muhammad ordered that no bloodshed or killing take place except for the seventeen individuals from the mentioned group. Consequently, their men and women went into hiding, and some of them fled the city.

As the situation stabilized and people saw the Prophet's open-heartedness and his complete forgiveness, some of his companions hoped that he would forgive even those whom he had ordered to be killed. Uthman ibn Affan, the brother of Ibn Abi Al-Sarh through breastfeeding, approached the Prophet, seeking his protection. The Prophet remained silent for a long time and then said, "Yes, I grant him protection". Similarly, Umm Hakim bint Al-Harith, the wife of Uqbah ibn Abi Mu'ait, who had fled to Yemen, sought protection from the Prophet, and he granted it to her. She had gone out in search of him and brought him back. Muhammad also forgave Safwan ibn Umayyah, who had accompanied Uqbah in their escape to the coastal region, intending to sail to Yemen. They were apprehended along with the ship that was about to depart.

Muhammad forgave Hinda, the wife of Abu Sufyan, who had chewed the liver of Hamza, the Prophet's paternal uncle, after his martyrdom at Uhud. He forgave most of those he had ordered to be killed. Only four of them were executed, including Al-Huwayrith, who had enticed Zaynab, the daughter of the Prophet, to leave her husband and return from Mecca to Medina. Two men who had embraced Islam but later committed murder in Medina and fled back to Mecca, renouncing Islam and returning to polytheism, were also executed. One of the two singing slave girls of Ibn Khatal, who had been causing annoyance to the Prophet with their songs, fled, and the other sought protection and was granted it.

The Prohibition of Mecca for All People

The day after the conquest, Khuzayah found a man from the tribe of Hudhayl, who was a polytheist, and they killed him. This angered the Prophet, and he stood before the people and said, "O people, Allah has made Mecca sacred since the day He created the heavens and the earth, and it will remain sacred until the Day of Resurrection. It is not lawful for anyone who believes in Allah and the Last Day to shed blood therein or to cut down its trees". Then he continued, "It was sacred when the people of Jahiliyyah considered it sacred, and it is even more sacred in the sight of Allah now. Its thorns should not be cut, its game should not be hunted, and its trees should not be cut down except for a lawful purpose".

He then addressed the people, "O people, you should not say that the Prophet has fought in Mecca, for Allah has granted me victory over it and has not granted victory to you, O Khuzayah. So, lift your hands from shedding blood. You have killed a man because of your ignorance". He further added, "Whoever has a close relative killed, he should choose one of the two courses, the blood money or retaliation, to be taken from the murderer. For the time being, we shall give the blood money". He then ordered Bilal to announce among the people, "None should offer prayers facing the Kaaba except the Prophet, his companions, and those whom the Prophet had instructed to do so". Bilal added, "Ibn Umm Maktum came to the Prophet and said, 'O Allah's Messenger! I am blind and there is no one to lead me to the Kaaba.' He asked the Prophet for permission to offer prayers at home, and the Prophet permitted him. Ibn Umm Maktum said, 'At the time I suggested to the Prophet, I hoped that Allah would restore my eyesight.' The Prophet asked Allah to cure him, and so he was cured".

This, along with the Prophet's speech and actions, earned the love and respect of the people of Mecca, who began to embrace Islam. The Prophet even appointed some of the Meccans to go and destroy the idols in and around the Kaaba, without shedding any blood. Khalid ibn al-Walid had gone to demolish the idol of al-Uzza, which belonged to the Banu Shayban tribe. When the people saw him, they thought he had come for war and raised their weapons. Khalid told them to put down their weapons, explaining that the people of Mecca had embraced Islam, and there would be no bloodshed. However, Khalid encountered resistance from a few individuals who were determined to fight. After the situation was resolved, Khalid informed the Prophet about what had transpired, and the Prophet raised his hands to the sky and said, "O Allah, I dissociate myself from what Khalid has done". He then sent Ali ibn Abi Talib to assess the situation and settle the matters peacefully.

Under Ali's leadership, the disputes were resolved, and the blood money was paid for the killings that had occurred. This was done to uphold justice and maintain peace. The remaining money that the Prophet had brought with him was also given to the Meccans. The Prophet left Mecca with the conviction that the city's sanctity and the sacredness of the Kaaba had been restored.

In the following two weeks that the Prophet stayed in Mecca, he continued to oversee the affairs of the city and educate its people about Islam. During this time, the Prophet dispatched emissaries to spread the message of Islam and to help in removing idols from Mecca without resorting to bloodshed. Khalid bin Al-Walid was sent to destroy the idol of Al-Uzza, which belonged to the Banu Shayban tribe. When the people of Mecca saw him, they initially thought he came for war and raised their weapons. However, Khalid assured them that there would be no bloodshed, as the people of Mecca had embraced Islam. Nonetheless, Khalid faced resistance from a few individuals who were determined to fight. After the situation was resolved peacefully, Khalid reported the events to the Prophet, who raised his hands to the sky and said, "O Allah, I disown what Khalid has done". The Prophet then sent Ali ibn Abi Talib to assess the situation and reach peaceful resolutions.

Ali successfully resolved the disputes and ensured that blood money was paid for the lives that had been lost. This was done to maintain justice and peace. The remaining money that the Prophet had brought with him was also given to the people of Mecca. Thus, the Prophet left Mecca with the conviction that the city's sanctity and the sacredness of the Kaaba had been fully restored.

In the weeks that followed, the Prophet remained in Mecca, overseeing the city's affairs and providing guidance to its residents about Islam. During this time, he sent emissaries to invite people to Islam and continued to oversee the removal of idols from Mecca without resorting to violence. The people of Mecca began to embrace Islam, and the message of monotheism and its banner began to shine brightly, illuminating the world through the generations and centuries that followed.