The Sealed Nectar (46 page)

[Al- Qur'an 2:196]

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Meanwhile some believing women emigrated to Madinah and asked the Prophet

[pbuh] for refuge which they were granted. When their families demanded their return, he would not hand them back because the following verse was revealed:

"O you who believe! When believing women come to you as emigrants,
examine them, Allâh knows best as to their Faith, then if you know them for
true believers, send them not back to the disbelievers, they are not lawful
(wives) for the disbelievers nor are the disbelievers lawful (husbands) for
them. But give the disbelievers that (amount of money) which they have
spent [as their
Mahr
] to them. And there will be no sin on you to marry
them if you have paid their
Mahr
to them. Likewise hold not the disbelieving
women as wives …"
[Al- Qur'an 60:10]

The reason why the believing women were not handed back was either because they were not originally included in the terms of the treaty, which mentioned only men, or because the Qur’ân abrogated any terms dealing with women in the verse:

"O Prophet! When believing women come to you to give you the
Bai‘a

(Pledge), that they will not associate anything in worship with Allâh …"
[Al-Qur'an 60:12]

This is the verse which forbade Muslim women from marrying disbelieving men.

Likewise, Muslim men were commanded to terminate their marriages to disbelieving women. In compliance with this injunction, ‘Umar bin Al- Khattab divorced two wives he had married before he embraced Islam; Mu‘awiyah married the first woman, and Safwan bin Omaiyah married the second.

Al-Hudaibiyah Treaty: Socio-political Impact

A series of events confirmed the profound wisdom and splendid results of the peace treaty which Allâh 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."
[Al- Qur'an 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 [pbuh] went out to Al-Hudaibiyah with only 1,400 men, but when he set out to liberate Makkah, two years later, he had 10,000 men with him.

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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.

Quraish 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 Makkah 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. After the Prophet [pbuh] had reached Madinah, Abu Baseer, who had escaped from Quraish, came to him as a Muslim; Quraish sent two men demanding his return, so the Prophet [pbuh] handed him over to them. On the way to Makkah, Abu Baseer managed to kill one of them, and the other one fled to Madinah with Abu Baseer in pursuit. When he reached the Prophet

[pbuh], he said, "Your obligation is over and Allâh has freed you from it. You duly handed me over to the men, and Allâh has rescued me from them." The Prophet

[pbuh] said, "Woe is his mother, he would have kindled a war if there had been others with him." When he heard that, he knew that he would be handed back to them, so he fled from Madinah and went as far as Saif Al- Bahr. The other Muslims who were oppressed in Makkah began to escape to Abu Baseer. He was joined by Abu Jandal and others until a fair- sized colony was formed and soon sought revenge on Quraish and started to intercept their caravans. The pagans of Makkah finding themselves unable to control those exiled colonists, begged the Prophet [pbuh] to do away with the clause which governed the extradition. They implored him by Allâh and by their ties of kinship to send for the group, saying that whoever joined the Muslims in Madinah would be safe from them. So the Prophet [pbuh] sent for the group and they responded, as expected, positively.

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. ‘Umar, unable to contain himself for the distress taking full grasp of his heart, went to the Prophet [pbuh] and said: "Aren’t you the true Messenger of Allâh?" The Prophet [pbuh] replied calmly, "Why not?" ‘Umar again spoke and asked: "Aren’t we on the path of righteousness and our enemies in the wrong?" Without showing any resentment, the Prophet [pbuh] 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 [pbuh] was unruffled and with perfect confidence said: "I am the true Messenger of Allâh, I never disobey Him, He shall help me." "Did you not tell us," rejoined ‘Umar, "that we shall perform pilgrimage?" "But I have never told you," replied the Prophet [pbuh], "that we shall do so this very year."

‘Umar 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 [pbuh] had told him.

In due course the Chapter of Victory (48th) was revealed saying: 218

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"Verily, We have given you (O Muhammad [pbuh]) a manifest victory."
[Al-Qur'an 48:1]

The Messenger of Allâh [pbuh] summoned ‘Umar and imported to him the happy tidings. ‘Umar 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. [Fath Al-Bari 7/439-458; Sahih Al-Bukhari 1/378-381]

The early part of the year 7 A.H. witnessed the Islamization of three prominent men of Makkah, ‘Amr bin Al- ‘As, Khalid bin Al- Waleed and ‘Uthman bin Talhah. On their arrival and entrance into the fold of Islam, the Prophet [pbuh] said, "Quraish has given us its own blood."

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The Second Stage: A New Phase of Islamic Action

Al- Hudaibiyah Truce marked a new phase in the process of Islamic action and life of the Muslims. Quraish, a bitter enemy of Islam, now withdraws from the war arena and embraces a peaceful settlement with the Muslims, thus the third support of a tripartite enemy (Quraish, Ghatfan and the Jews) is broken, and being the holder of the banner of paganism in Arabia, the other pagans’ aggressive feelings towards Islam considerably subsided. Ghatfan Tribe no longer constituted any remarkable threat, and their provocative deeds were mainly Jewish- instigated actions. The Jews, after being banished from Madinah, resorted to Khaibar to change it into a hot bed of intrigues against the Prophet [pbuh]. There, they used to hatch their plots, ignite the fire of dissension and allure the Arabs living in the vicinity of Madinah to join them with the aim of exterminating the new Islamic state, or at least inflict heavy losses on the Muslims. The Prophet [pbuh] , not heedless of their devilish schemes, placed a decisive war with them as a first priority on his agenda shortly after the endorsement of the above- mentioned treaty. The treaty of Hudaibiyah allowed the Muslims to intensify their Islamic career and double up their ceaseless efforts in propagating their
Da‘wah
, and consequently give this sort of action preponderance over the military activities. Hence, we deem it imperative to divide this post- treaty stage into two sections:

1. Ceaseless peaceful efforts in propagating the Islamic
Da‘wah
(Call) and initiating a sort of correspondence with kings and princes of the neighbouring political entities.

2. Military activities.

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The Prophet’s Plans to spread the Message of Islam beyond Arabia
Late in the six year A.H., on his return from Hudaibiyah, the Prophet [pbuh] decided to send messages to the kings beyond Arabia calling them to Islam. In order to authenticate the credentials of his envoys, a silver seal was made in which were graven the words: "
Muhammad the Messenger of Allâh
" in the following formation:

[Sahih Al-Bukhari 2/872,873]

[Picture not given right now - will be added later]

Envoys were chosen on the basis of their experience and knowledge, and sent on their errands in Muharram in the year 7 A.H., a few days before heading for Khaibar.

[Rahmat-al-lil'alameen 1/171]

1. A Deputation to Abyssinia (Ethiopia)

Negus, king of Abyssinia (Ethiopia), his name was Ashama bin Al- Abjar, received the Prophet’s message, despatched by Amr bin Omaiyah Ad- Damari, which At- Tabari referred to, either late in the sixth year or early in the seventh year A.H. Deep scrutiny into the letter shows that it was not the one sent after Al- Hudaibiyah event.

Wording of the letter rather indicates that it was sent to that king when Ja‘far and his companions emigrated to Abyssinia (Ethiopia) during the Makkan period. One of its sentences read "I have despatched my cousin, Ja‘far with a group of Muslims, to you. Do be generous towards them and give up haughtiness."

Al- Baihaqi, on the authority of Ibn Ishaq, gave the following narration of the Prophet’s letter sent to Negus:

"This letter is sent from Muhammad, the Prophet to Negus Al- Ashama, the king of Abyssinia (Ethiopia).

Peace be upon him who follows true guidance and believes in Allâh and His Messenger. I bear witness that there is no god but Allâh Alone with no associate, He has taken neither a wife nor a son, and that Muhammad is His slave and Messenger.

I call you unto the fold of Islam; if you embrace Islam, you will find safety,

"Say (O Muhammad [pbuh]): ‘O people of the Scripture (Jews and
Christians), come to a word that is just between us and you, that we
w orship none but Allâh, and that we associate no partners with Him, and
that none of us shall take others as lords besides Allâh.’ Then, if they turn
away, say: ‘Bear witness that we are Muslims.’ "
[Al- Qur'an 3:64]

Should you reject this invitation, then you will be held responsible for all the evils of the Christians of your people."

Dr. Hameedullah (Paris), a reliable verifier, has adduced a version of the above letter disclosed only a short time ago and identical to Ibn Al- Qaiyim’s narration. Dr.

Hameedullah exerted painstaking effort and used all means of modern technology to verify the text of the letter, which reads as follows: 221

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"In the Name of Allâh, the Most Beneficent, the Most Merciful.

From Muhammad the Messenger of Allâh to Negus, king of Abyssinia (Ethiopia).

Peace be upon him who follows true guidance. Salutations, I entertain Allâh’s praise, there is no god but He, the Sovereign, the Holy, the Source of peace, the Giver of peace, the Guardian of faith, the Preserver of safety. I bear witness that Jesus, the son of Mary, is the spirit of Allâh and His Word which He cast into Mary, the virgin, the good, the pure, so that she conceived Jesus. Allâh created him from His spirit and His breathing as He created Adam by His Hand. I call you to Allâh Alone with no associate and to His obedience and to follow me and to believe in that which came to me, for I am the Messenger of Allâh. I invite you and your men to Allâh, the Glorious, the All- Mighty. I hereby bear witness that I have communicated my message and advice. I invite you to listen and accept my advice. Peace be upon him who follows true guidance."[Za'd Al-Ma'ad 3/60]

The text of this letter is doubtlessly authentic, but to maintain that it was written after Al- Hudaibiyah event is still a question lacking in definite evidence.

When ‘Amr bin Omaiyah Ad- Damari communicated the Apostolic letter to Negus, the latter took the parchment and placed it on his eye, descended to the floor, confessed his faith in Islam and wrote the following reply to the Prophet [pbuh]:

"In the Name of Allâh, the Most Beneficent, the Most Merciful.

From Negus Ashama to Muhammad, the Messenger of Allâh. Peace be upon you, O

Messenger of Allâh! and mercy and blessing from Allâh beside Whom there is no god.