15 January 2012

Al-Hudaibiyah (part 4): Lessons and Returning Home

Seerah of Muhammed*
*: May the Peace, Blessings and Mercy of Allah be upon him
TMQ: Translation to the nearest meaning of the Qur’an

Umer is beckoned by the Prophet* after revelation of Surah al-Fath
These are the realities of the clauses of the truce treaty and as it seems they all function in favour of the nascent Islamic state. However, two points in the treaty made it distasteful to some Muslims, namely they were not given access to the Holy Sanctuary that year, and the seemingly humiliating attitude as regards reconciliation with the pagans of Quraish. Umer, unable to contain himself for the distress taking full grasp of his heart, went to the Prophet* and said: “Aren’t you the true Messenger of Allah?” The Prophet* replied calmly, “Why not?” Umer again spoke and asked: “Aren’t we on the path of righteousness and our enemies in the wrong?” Without showing any resentment, the Prophet* replied that it was so. On getting this reply he further urged: “Then we should not suffer any humiliation in the matter of Faith.” The Prophet* was unruffled and with perfect confidence said: “I am the true Messenger of Allah, I never disobey Him, He shall help me.” “Did you not tell us,” rejoined Umer, “that we shall perform pilgrimage?” “But I have never told you,” replied the Prophet*, “that we shall do so this very year.” Umer was silenced. But his mind was disturbed. He went to Abu Bakr and expressed his feelings before him. Abu Bakr who had never been in doubt as regards the Prophet*’s truthfulness and veracity confirmed what the Prophet* had told him. In due course the Chapter of Victory (48th) was revealed saying: • “Verily, We have given you [O Muhammad] a manifest victory.” [48:1]
This was revealed to the Messenger* whilst he was marching back to Medina, words of satisfaction to the believers and instilling fear within the hearts of the Kuffar and Munafiqoon, encased within Surah al-Fath. When addressing the Muslims he announced: ‘Today such a thing has been sent down to me, which is more valuable to me than the world and what it contains.” After which he recited the complete Surah. Within its verses was a reminder for them of the responsibilities of the Muslims towards the Muslims, their duty to convey the message of Islam to the world. The Messenger of Allah* summoned Umer and imported to him the happy tidings. Umer was overjoyed, and greatly regretted his former attitude. He used to spend in charity, observe fasting and prayer and free as many slaves as possible in expiation for that reckless attitude he had assumed.

The Prophet* asks the Abyssinian Muslims to return
The Prophet* had also sent word to Ja'far bin Abi Talib that it would please him if he and his community would now come to live in Medina. Ja'far forthwith set about making preparations for the journey, and the Negus gave them two boats.

Al-Hudaibiyah Treaty: Lessons and Impact

• A series of events confirmed the profound wisdom and splendid results of the peace treaty which Allah called “a manifest victory”. How could it be otherwise when Quraish had recognized the legitimate Muslims’ existence on the scene of political life in Arabia, and began to deal with the believers on equal terms. Quraish in the light of the articles of the treaty, had indirectly relinquished its claim to religious leadership, and admitted that they were no longer interested in people other than Quraish, and washed their hands of any sort of intervention in the religious future of the Arabian Peninsula. The Muslims did not have in mind to seize people’s property or kill them through bloody wars, nor did they ever think of pursuing any coercive approaches in their endeavours to propagate Islam, on the contrary, their sole target was to provide an atmosphere of freedom as regards ideology or religion: • “Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.” [18:29]
• The Muslims, on the other hand, had the opportunity to spread Islam over areas not then explored. When there was armistice, war was abolished, and men met and consulted together, none talked about Islam intelligently without entering it; within the two years following the conclusion of the treaty double as many entered Islam as ever before. This is supported by the fact that the Prophet* went out to Al-Hudaibiyah with only 1,400 men, but when he set out to liberate Mecca, two years later, he had 10,000 men with him. The article of the treaty pertaining to cessation of hostilities for ten years points directly to the utter failure of political haughtiness exercised by Quraish and its allies, and functions as evidence of the collapse and impotence of the war instigator.
• The Muslims had been obliged to lose those advantages in return for one seemingly in its favour but does not actually bear any harm against the Muslims, i.e., the article that speaks of handing over believing men who seek refuge with the Muslims without their guardians’ consent to Quraish. At first glance, it was a most distressing clause and was considered objectionable in the Muslim camp. However, in the course of events, it proved to be a great blessing. The Muslims sent back to Mecca were not likely to renounce the blessings of Islam; contrariwise, those very Muslims turned out to be centres of influence for Islam. It was impossible to think that they would become apostates or renegades. The wisdom behind this truce assumed its full dimensions in some subsequent events. When the Sahabah were privy to this information they were filled with tranquillity and were more than willing to engage in the acts of statesmanship which had inspired the Treaty of Hudaibiyah. What dawned upon the Muslims and also ourselves as we look back at these events are the following important offshoots of this treaty.
• Firstly, it established within the region the legitimacy of the Islamic State which the Muslims had established in Medina. They were no longer the motley crew of rebels as the Quraish and the rest of the tribes had viewed, they were a state which possessed territory, with a head of state and were now treated as such. Although seen as minor in significance it meant that the surrounding tribes and indeed the regional players saw an equal player in the region who they could ally with and thus extend the influence of Islam.
• Secondly, The Quraishi propaganda was neutralised. The Muslims were not a bunch of bloodthirsty and ignorant mercenaries seeking economic domination; they were people who sought Justice and nothing more than to spread the message of Islam. Conversely, it was the Quraish who were antagonistic and war hungry, this something that the Muslims built on and accounted for the fast spread of the authority of Islam. The treaty created a positive public opinion for Islam and the Muslims - through their actions in attempting to go peacefully to Mecca. This public opinion victory was a great propaganda tool in favour of the Muslims and  worked against the Quraish, with the respect for the authority of the Quraish now greatly diminished due to their hypocritical actions. [We talked about this hypocrisy before.] Now, the society in Mecca and amongst the wider Arabs was more sympathetic to the Muslims with the debunking of many of the myths that were previously circulating about the Muslims. People could see Islam in action, with a single leader and unified body, and they liked what they saw!
• Thirdly, The Muslims were able to put down the Jewish plot to ally with the Quraish and thus create a war on two fronts for the Muslims to contend with. This was because the Jews of Khaibar had planned to ally with the Quraish to attack and finish off the Islamic State of Medina. The Quraish could not initiate hostilities against the Muslims, therefore could not ally with the Jews of Khaibar. The result of this was the skilful isolation of a potential enemy. This also meant that the Muslims could consolidate the rule with the region and then gave them breathing space in order to initiate delegations and then expeditions to the Roman and Persian empires and territories. This also shows how astute political manoeuvres can be used effectively to promote Islam – which is what the Prophet* did as part of the public journey and response to the treaty. This showed true statesmanship. The Prophet* managed to conceal his real aims from the enemy of his political desires as we see that after the treaty he then redoubled his efforts to rid the Muslims of the people of Khaibar and other tribes who were active in plotting against the Muslims. Hence, the Prophet commenced his Jihad against other nations and tribes to expand the message of Islam. This treaty effectively isolated the people of Khaibar.
• The Prophet* did not accept anyone's advice in signing the treaty of Hudaibiyah his ignored usage of Shura is defined clearly in the Sunnah of the Prophet* . He* sought advice in the battle of Uhud, as to whether to fight inside or outside of Madina. Likewise, he* sought Shura in the battle of Badr regarding where to camp. He* also sought advice from the Sahabah in the case of the slander against Aa'isha . These were all of the permissible forms of advice. In any matter where Allah had already decided His hukm (ruling), the Prophet* did not consider the objection of the majority of the Sahabah , responding that he was sent to obey Allah and not any other. Clearly then, there is no Shura upon a hukm of Allah, as is conveyed by the following ayah, the tafseer for which was given above: "It is not for a believer, man or woman, when Allah and His Messenger have decided a matter that they have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error" [TMQ Al-Ahzab: 36]. Also, the Prophet* did not involve himself in Shura (consultation) when conducting the treaty negotiations (as he had done before) which shows that this was revelation (wahy) that he was following – and he mentioned this to the Companions on numerous occasions. Hence, this treaty should not be used to justify modern treaties where Muslims appear weak and give away their rights and land – as modern dictators and leaders of Muslim countries are in a habit of doing for the last few hundred years!
• This incident also goes to demonstrate the unshakeable Iman of the Muslims when they were asked to stick together and agree to something which they clearly didn’t like – also, not apparently achieving their objective (Umrah). Furthermore, it highlights their courage and readiness to sacrifice for the sake of Islam – when they gave the Pledge (Bayah) of Ridwan. Furthermore, the Muslims in Mecca were given glad tidings and moral support through the visits of Uthman, and they became an effective pocket of believers in the enemy stronghold in Mecca.
• Finally, the Muslims were now seen as regional players on the international scene. The treaty finally legitimised the Muslims and their Islamic State and gave confidence to other people and tribes to do formal business with the Muslims, as they has seen that the arch-enemies (Quraish) had now been forced to recognise the power and authority of the Muslims. Hence the Muslims were now not seen as rebels, renegades or outcasts but serious people with a message worth listening to. This also demonstrates that sometimes peace is more effective than war, through these negotiations. Hence, those that were exposed to Islam after this event was greatly increased. Thereupon, more people embraced Islam (see above). As this treaty provided a degree of security – no longer an existential threat from Quraish – the Muslims could consolidate. As part of this the Prophet finally called back the back-up community of Muslims in Abyssinia because of the new security situation.

Abu Basir and his Guerrilla Army
After the Prophet* had reached Medina, Abu Basir, who had escaped from Quraish, came to him as a Muslim; Quraish sent two men demanding his return, so the Prophet*  handed him over to them. Abu Basir of the Bani Thaqif was a young man whose family had come from Ta'if and settled in Mecca as confederates of the Bani Zuhrah. He had entered Islam and they had imprisoned him, but he escaped and made his way to Medina on foot, arriving there shortly after the Prophet*'s return from Hudaybiyah, He was soon followed by an envoy of Quraish who demanded his return. While giving Abu Basir the same words of comfort that he had given to Abu Jandal, the Prophet* told him that he was bound by the treaty to deliver him into the hands of the envoy. The Companions, including Umer, were now more or less reconciled to the terms of the treaty, so when Abu Basir was led off by the man of Quraish and the freed slave he had brought with him for support, those Emigrants and Helpers who were present serenely echoed the words of the Prophet*: "Be of good cheer! God will surely find thee a way out."
Their hopes were realised sooner than was expected. Despite his youth, Abu Basir was a resourceful man and at the first halt he contrived to get the sword of the envoy and to kill him, whereupon the freedman, Kawthar by name, fled headlong back to Medina. He entered the Mosque unopposed and threw himself at the feet of the Prophet*, who happened to be there and who said as he approached: "This man hath seen some terrible thing." Kawthar gasped out that his fellow had been killed and that he himself was all but killed, and it was not long before Abu Basir himself appeared with the drawn sword in his hand. "O Prophet* of God," he said, "thine obligation hath been fulfilled. Thou didst return me unto them, and God hath delivered me." "Alas for his mother!"! said the Prophet*. "What a fine firebrand for war, had he but other men with him!" But if Quraish sent further envoys to demand his return he would be bound to comply, as he had done in the first case. Such an idea however was far from the mind of Abu Basir, who now suggested that the arms and the armour of the dead man together with the camels should be treated as booty, divided into five parts and distributed according to the law. "If I did that," said the Prophet*, "they would hold that I had not fulfilled the terms I swore to keep." Then he turned to the terrified survivor of the two Meccans. "The spoil plundered from thy fellow is thy concern," he said. "And take thou back this man to those who sent thee," he added, indicating Abu Basir, Kawthar turned pale: "O Muhammad," he said, "I value my life. My strength is not enough for him, nor have I the hands of two men." The Muslims had fulfilled their obligation, but the representative of Quraish had refused to take custody of the prisoner. So the Prophet* turned to Abu Basir and said: "Go whither thou wilt."
He made his way to the shores of the Red Sea, with the words "had he but other men with him" still in his ears. Nor was he the only one who had taken note of this veiled authorisation and instruction. Umer had been intent on what had passed; and he contrived to pass the Prophet*'s words on to the Muslims in Mecca, together with information about Abu Basir's whereabouts which he soon learned from friendly men of the coastal tribes who came to Medina. Now Suhail's son, Abu Jandal, was no longer closely guarded by his protectors as he had been by his father; and in any case the treaty had made for a general slackening of vigilance in Mecca as to the watch kept on the young Muslim prisoners, for Muhammad had shown that if they escaped to Medina he would keep to his word and return them. So Abu Jandal made his way to Abu Basir, and other youths did the same, including WalId, the brother of Khalid. Abu Basir made with them a camp at a strategic point on the Meccan caravan route to Syria. They recognised him as their leader and he led them in prayer and advised them on questions concerning the rites and other aspects of the religion, for many of them were recent converts, and they greatly respected him and gladly obeyed him. Quraish had been rejoicing in the re-established safety of their favourite road to the north. But no less than seventy young men joined Abu Basir's camp, and they became the terror of the caravans. Finally, after they had suffered the loss of many lives and much merchandise,
Quraish sent a letter to the Prophet* asking him to take guerrilla army into his community, and promising that they would not ask for them to be returned to Mecca. So the Prophet* wrote to Abu Basir that he could now come to Medina with his companions. But meantime the young leader had fallen seriously ill and when the letter arrived death was close upon him. He read it and died clasping it between his hands. His companions prayed over him and buried him, and made a mosque at the place of his burial; then they went to join the Prophet* in Medina.'

 

Main Topic:

Surah al-Fath (48)

In the name of Allah, the Beneficent, the Merciful
Verily, We have given you (O Muhammad*) a manifest victory. (1)
That Allah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path; (2)
And that Allah may help you with strong help. (3)
He it is Who sent down As-Sakinah (calmness and tranquillity) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allah belong the hosts of the heavens and the earth, and Allah is Ever All-Knower, All-Wise. (4)
That He may admit the believing men and the believing women to Gardens under which rivers flow (i.e. Paradise), to abide therein forever, and He may expiate from them their sins, and that is with Allah, a supreme success, (5)
And that He may punish the Munafiqun (hypocrites), men and women, and also the Mushrikun men and women, who think evil thoughts about Allah, for them is a disgraceful torment, And the Anger of Allah is upon them, and He has cursed them and prepared Hell for them — and worst indeed is that destination. (6)
And to Allah belong the hosts of the heavens and the earth. And Allah is Ever All-powerful, All-Wise. (7)
Verily, We have sent you (O Muhammad*) as a witness, as a bearer of glad tidings, and as a warner (8)
In order that you (O mankind) may believe in Allah and His Messenger*, and that you assist and honour him*, and (that you) glorify (Allah's) praises morning and afternoon. (9)
Verily, those who give Bai'ah (pledge) to you (O Muhammad*) they are giving Bai'ah (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks it only to his own harm, and whosoever fulfils what he has covenanted with Allah, He will bestow on him a great reward. (10)
Those of the bedouins who lagged behind will say to you: "Our possessions and our families occupied us, so ask forgiveness for us." They say with their tongues what is not in their hearts. Say: "Who then has any power at all (to intervene) on your behalf with Allah, if He intends you hurt or intends you benefit? Nay, but Allah is Ever All-Aware of what you do. (11)
"Nay, but you thought that the Messenger* and the believers would never return to their families; and that was made fair-seeming in your hearts, and you did think an evil thought and you became a useless people going for destruction." (12)
And whosoever does not believe in Allah and His Messenger*, then verily, We have prepared for the disbelievers a blazing Fire. (13)
And to Allah belongs the sovereignty of the heavens and the earth, He forgives whom He wills, and punishes whom He wills. And Allah is Ever Oft-Forgiving, Most Merciful. (14)
Those who lagged behind will say, when you set forth to take the spoils, "Allow us to follow you," They want to change Allah's Words. Say: "You shall not follow us; thus Allah has said beforehand." Then they will say: "Nay, you envy us." Nay, but they understand not except a little. (15)
Say (O Muhammad SAW) to the bedouins who lagged behind: "You shall be called to fight against a people given to great warfare, then you shall fight them, or they shall surrender. Then if you obey, Allah will give you a fair reward, but if you turn away as you did turn away before, He will punish you with a painful torment." (16)
No blame or sin is there upon the blind, nor is there blame or sin upon the lame, nor is there blame or sin upon the sick (that they go not for fighting). And whosoever obeys Allah and His Messenger (Muhammad SAW), He will admit him to Gardens beneath which rivers flow (Paradise); and whosoever turns back, He will punish him with a painful torment. (17)
Indeed, Allah was pleased with the believers when they gave the Bai'ah (pledge) to you (O Muhammad SAW) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquillity) upon them, and He rewarded them with a near victory, (18)
And abundant spoils that they will capture. And Allah is Ever All-Mighty, All-Wise. (19)
Allah has promised you abundant spoils that you will capture, and He has hastened for you this, and He has restrained the hands of men from you, that it may be a sign for the believers, and that He may guide you to a Straight Path. (20)
And other (victories and much booty, He promises you) which are not yet within your power, indeed Allah compasses them, And Allah is Ever Able to do all things. (21)
And if those who disbelieve fight against you, they certainly would have turned their backs, then they would have found neither a Walî (protector, guardian) nor a helper. (22)
That has been the Way of Allah already with those who passed away before. And you will not find any change in the Way of Allah. (23)
And He it is Who has withheld their hands from you and your hands from them in the midst of Mecca, after He had made you victors over them. And Allah is Ever the All-Seer of what you do. (24)
They are the ones who disbelieved (in the Oneness of Allah — Islamic Monotheism), and hindered you from Al-Masjid al-Haram (at Mecca) and detained the sacrificial animals, from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them, and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His Mercy whom He wills, if they (the believers and the disbelievers) had been apart, We verily would have punished those of them who disbelieved, with painful torment. (25)
When those who disbelieve had put in their hearts pride and haughtiness — the pride and haughtiness of the time of ignorance — then Allah sent down His Sakinah (calmness and tranquillity) upon His Messenger ( SAW) and upon the believers, and made them stick to the word of piety (i.e. none has the right to be worshipped but Allah), and they were well entitled to it and worthy of it. And Allah is the All-Knower of everything (26)
Indeed Allah shall fulfil the true vision which He showed to His Messenger* [i.e. the Prophet* saw a dream that he has entered Mecca along with his companions, having their (head) hair shaved and cut short] in very truth. Certainly, you shall enter Al-Masjid al-Haram; if Allah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear. He knew what you knew not, and He granted besides that a near victory. (27)
He it is Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), that He may make it (Islam) superior over all religions. And All-Sufficient is Allah as a Witness. (28)
Muhammad* is the Messenger of Allah, And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad SAW till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise). (29)

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