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THE CONQUEST OF MAKKAH

At al-Hudaybiyah, a truce was declared between the Quraysh and the Muslims that both the parties will not indulge in fighting for the next ten years. If one of the parties infringed the agreement, then the other will not be bound by the terms. One of the tribes having a treaty with the Muslims, Banū-Khuza`ah and a tribe having a treaty with the Quraysh, Banū-Bakr, had been at loggerheads for long, but because of the wars between the Quraysh and the Muslims they were quiet for some time. They had both kept aside their differences and were united against the Muslims. When the long truce between the Quraysh and the Muslims became effective, Banū-Bakr attacked Banū-Khuza`ah and killed one of their men. The suppressed animosity was revived. Although Banū-Bakr was sufficient to deal with Banū-Khuza`ah, Quraysh supplied arms to Banū-Bakr. This was an infringement of the truce with the Muslims. Also, `Ikrimah ibn Abi-Jahl, Safwan ibn Umayyah and Suhayl ibn `Amr who were the signatories to the treaty with the Muslims took active part in the conflict between the two tribes in favor of Banū-Bakr. Banū-Khuza`ah took shelter in the Ka`bah to save their lives. Even there they were attacked and killed. When they were helpless, a delegation of forty persons from Banū-Khuza`ah under the leadership of `Amr ibn Salem went to the Prophet (a.s) in al-Madinah and lodged a protest that the Quraysh had infringed the truce taking part in the hostilities and supplying arms to Banū-Bakr against them, the vassals of the Muslims. The Prophet (a.s) agreed to provide help to them. He sent a message to the Quraysh to give the blood money to Banū-Khuza`ah for their lives lost during the conflict or abstain from aiding and abetting Banū-Bakr, or otherwise their treaty with the Muslims would become void. Quraysh refused to abide by the suggestions and said plainly that neither they would give the blood money nor they will abstain from helping Banū-Bakr. Because of this stubborn attitude of the Quraysh, the Prophet (a.s) made a public declaration that there was no more a treaty of peace with the Quraysh.

After this announcement by the Prophet (a.s), the Quraysh were restless. They started brooding over the consequences of their infringement of the terms of the truce. Realizing that they were incapable of meeting the onslaught of the

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Muslims, they started planning to keep the truce intact. Therefore, they deputed Abū-Sufyan to al-Madinah to negotiate and diplomatically save the situation. When he arrived at al-Madinah, Abū-Sufyan went straight to his daughter Ummu-Habibah who was one of the spouses of the Prophet (a.s). When Ummu-Habibah saw her father coming, she quickly folded the bedding of the Prophet (a.s). When Abū-Sufyan asked her why she moved away the bedding, Ummu-Habibah said that it was the bedding of the Prophet (a.s) and she would not like him to sit on that because he was an infidel and idolater. Abū-Sufyan went away from there with an unpleasant mood. He went to the Prophet (a.s) and requested him to renew the treaty for truce with the Quraysh. The Prophet (a.s) did not pay heed to any of his arguments. He sat there for a while and went to Abū-Bakr and asked him to recommend to the Prophet (a.s) for renewing the treaty. Abū-Bakr expressed his inability to help. He then went to `Umar and he too excused himself. When he was disappointed everywhere, he went to `Ali (a.s) and sought his help in the matter. He said that when the Prophet (a.s) arrives at a decision, none else has the right to interfere with it. Abū-Sufyan told Fatimah (a.s), who was sitting there, “O daughter! If your son, Hasan (a.s), intervenes and gets the truce renewed he will be called as the Chief of Arabs until the world exists.” She replied, “Hasan (a.s) is still a child and has nothing to do with these matters!” In the end he told `Ali (a.s) that if he cannot help, he must at least suggest what the Quraysh should do to save the situation. `Ali (a.s) suggested to Abū-Sufyan to make an announcement for renewal of the truce and go away to Makkah! Abū-Sufyan asked what benefit such an announcement will bring to the Quraysh? He replied that it could not be predicted whether the declaration would be of any advantage to the Quraysh or not. Any way, Abū-Sufyan did go to the mosque and made a public announcement that the Quraysh were unilaterally renewing their truce of peace with the Muslims. After this announcement, he went away to Makkah.

When he reached Makkah, people asked him what was the result of his visit to al-Madinah? He said that he had a discussion with the Prophet (a.s) but he would not agree to renew the truce. Then he told about going to Abū-Quhafah and `Umar ibn al-Khattab and getting no help. He said that he went to `Ali (a.s) who listened to him with attention and only on his suggestion he had made a unilateral public announcement of renewal of the truce by the Quraysh. The Quraysh asked whether the Prophet (a.s) approved of this measure. Abū-Sufyan said that he did not have the approval of the Prophet (a.s) for the renewal. The Quraysh said that any declaration of a truce has at least two consenting parties, if the other party has not agreed there is no sense in your announcement. `Ali (a.s) has pulled a fast one on you!

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The Prophet (a.s) was much affected with the bloodshed caused by Banū-Bakr and in terms of the agreements, he was bound to come to the rescue of Banū-Khuza`ah. Therefore, he asked his people to be ready for battle and asked others outside of al-Madinah to prepare for joining the troops. People started arriving in numbers on the call of the Prophet (a.s) and started preparing the arms for the fight. But none knew where they had to go for the fight! The Prophet (a.s) took full care to see that the Quraysh did not learn about these preparations to take them on unawares! The Companions who knew about the program were strictly warned to keep their confidence. But Hatib ibn Balta`ah, whose family was in Makkah, committed the mistake of revealing the secret by writing a letter to `Amr ibn `Abd al-Muttalib and sending it to him through his slave girl. In the letter, he mentioned that the Prophet (a.s) was preparing to attack Makkah. The Prophet (a.s) learned about this betrayal through a Revelation. He sent `Ali (a.s) and al-Zubayr ibn al-`Awwam to intercept the girl and bring her back to al-Madinah. She had only reached the Valley of Dhul-Halifah when she was captured. `Ali (a.s) asked her about the letter, but she flatly refused any knowledge about it. Al-Zubayr rummaged her belongings but did not find the letter. `Ali (a.s) said that it was not possible that she did not have the letter when the Prophet (a.s) had informed them about it. There is no question of a wrong statement from him. He sternly questioned the girl and told her that if she did not produce the letter a search of her clothes would be made. Because of this threat, she produced it from the hair of her head. `Ali (a.s) went with the letter to the Prophet (a.s) and reported to him about the entire episode. The Prophet (a.s) assembled all the Companions and told them that he had warned everyone to maintain the secrecy about the entire operation. But one of them tried to unsuccessfully reveal the secret to the Quraysh. The letter written in this connection has been intercepted and, therefore, the person should own his guilt. Otherwise, he might be put to grave shame! Hearing this, Hatib stood up shaking and said, “O Prophet of Allah (a.s)! I am the guilty person. I have not done it for the friendship of the Quraysh or enmity for Islam. I thought that I would be able to secure my children by earning the gratitude of the Quraysh. My family is living in Makkah at their mercy. `Umar angrily rose up and said:

“O Prophet of Allah! Permit me that I cut away his head. He is a hypocrite!”[1]

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But the Prophet (a.s) forgave the person. The Holy Qur’an mentions about the episode:

…تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ وَمَا أَعْلَنتُمْ وَمَنْ يَفْعَلْهُ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ.

…would you manifest love to them? And I know what you conceal and what you manifest; and whoever of you does this, he indeed has gone astray from the straight path. (60:1)

On the tenth of Ramadan 4 A.H., the prophet (a.s) marched with one hundred thousand strong army of armed men Four hundred companions were on horses and the rest were footmen. When the army reached Ghadir, the prophet (a.s) asked the men to break their fasts and he too did the same. Some people hesitated in doing it. When the Prophet (a.s) learnt about it, he said that they were sinners. After this everyone broke his fast. When they reached Thaniyyat al-`Uqab, the Prophet’s uncle, `Abbas ibn `Abd al-Muttalib, met him along his family members. `Abbas sent his family to al-Madinah and himself joined the entourage of the Prophet (a.s).Twelve miles before Makkah, the Prophet (a.s) established camp. `Abbas came out riding on the mule of the Prophet (a.s) to find a person who could go to the Quraysh to tell them to come to the camp and appeal for amnesty. He also suggested to them that they embrace Islam and save themselves from destruction. After the unsuccessful visit of Abū-Sufyan to al-Madinah the Quraysh had the fear that the Muslims would come anytime to settle scores with them. Therefore, they used to remain alert during the nights to quell any surprise attack in the darkness of the night. With this purpose Abū-Sufyan, Hakim ibn Hizam and Badil ibn Warqa’ were on rounds of the outskirts of Makkah when they noticed lights of fire at a distance in the direction of Marj al-Dharan. Abū-Sufyan asked who these people could be? Badil ibn Warqa’ said it could be the troops of Banū-Khuza`ah. Abū-Sufyan said that Banū-Khuza`ah had no means to mobilize such a huge army. They were still discussing the matter when they met `Abbas ibn `Abd al-Muttalib. Abū-Sufyan asked him if he knew about the army at some distance from there. He replied that it was the army of the Prophet of Islam (a.s). The Prophet (a.s) was marching towards Makkah with an army of one hundred thousand men and might attack with the dawn! He said none from the Quraysh will survive this onslaught. Hearing this, Abū-Sufyan shivered and asked what should be done to save themselves. `Abbas asked him to sit on his mule behind him and that he will get him amnesty by talking to the prophet. When `Abbas passed through the army with Abū-Sufyan, `Umar espied them and he went running to the Prophet (a.s)

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and told him that the enemy of Allah was coming. He asked for his permission that he would kill him. When `Abbas heard `Umar stressing on killing of Abū-Sufyan, he said:

“Stop O `Umar! You are saying this because he is from the progeny of `Abd-Manaf. If he was from your tribe, Banū-`Adi, you would never have uttered any such thing.”[1]

The Prophet (a.s) told `Abbas to keep Abū-Sufyan in his tent and fetch him to his presence in the morning. When he was brought in the morning, the Prophet (a.s) said, “O Abū-Sufyan! You have still not understood that besides Allah, there is no other god!” Abū-Sufyan replied that it seemed like it. If there were any other god than Allah, he would come to their rescue. The Prophet (a.s) said, “You have still not understood that I am the Prophet of Allah (a.s)?”Abū-Sufyan replied that his mind was not clear about it! `Abbas told Abū-Sufyan that if he cared for his life, he should embrace Islam or else someone would kill him. When he saw that there was no other way, he recited the kalimah and joined the ranks of Muslims. `Abbas recommended that Abū-Sufyan loved pomp and show and that he may be given some important position. The Prophet (a.s) said that whoever took shelter in his house will have amnesty and those who take shelter in the al-Bayt al-Haram too will have amnesty. Those who lock themselves up in their homes too shall be safe. The Prophet (a.s) asked `Abbas to take Abū-Sufyan to such a spot that he could have a birds eye view of the vast army! `Abbas took him to a place from where he saw the well armed troops, row after row! He told `Abbas, “Your nephew has become the ruler of a great Empire!” `Abbas replied,” it is not an empire. It is only the grandeur of the prophethood!” Abū-Sufyan added, “I did not remember when I made the remark! It must be as you say!”

After seeing the army of Islam, Abū-Sufyan returned to Makkah. He told the Quraysh that Muhammad (a.s) had come with a huge army. People asked him if he had been there. What has he said? Abū-Sufyan informed them that the Prophet (a.s) had told him that those who took shelter in Abū-Sufyan’s house will have amnesty. The people said that his house was not big enough to take lot of people. He then told that those who took shelter in the al-Bayt al-Haram too would have amnesty. He then addressed the Quraysh and told them that they are not strong enough to fight the Muslims. It would be better for them if the embraced Islam. His wife, Hind bint `Utbah, hearing this came forward and caught hold of his beard and said, “O people! Kill this foolish old

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man!” Abū-Sufyan told her,” remember! If you hesitate slightly in embracing Islam, you will lose your head!” The Quraysh were still brooding over the matter in surprise when Sa`d ibn `Abadah entered Makkah carrying the Standard of Islam.

The words that Sa`d was uttering were manifesting his desire to avenge the atrocities that the Quraysh had inflicted on the Muslims and that he will advance killing people and letting their blood. `Abbas told the Prophet (a.s) that Sa`d had intensions to harm the people. The Prophet (a.s) had no plan to enter into unnecessary fights. He therefore asked `Ali (a.s) to:

“Go to Sa`d, take the Standard from him and enter Makkah!”[1]

`Ali (a.s) took the Standard from Sa`d and marched into Makkah with the army behind him. Quraysh had no courage left to encounter the huge army. They locked themselves up at homes. For those who had the doors of Makkah closed for them yesterday, the doors of victory and success were wide open today. This was a victory of Islam’s love for peace and amity! For this victory they did not have to fight any battles. But in every group there will be some trouble makers. They cannot live without being harsh to their adversaries. Therefore, Khalid ibn al-Walid, who had embraced Islam just before the conquest of Makkah, and Islam has not yet brought about any change in his thinking, while passing through the lower reaches of Makkah, started fighting with Banū-Bakr. The Prophet (a.s), passing through the Mount Hajūn, noticed the shining of the blades of swords. This upset him very much. He ordered, “This bloodshed must be stopped forthwith!” But many men from Banū-Bakr were already killed. When the Prophet (a.s) arrived from the upper reaches of Makkah, he came to the Ka`bah and circumambulated it. He noticed that the chiefs of the Quraysh were standing with bowed heads. These were the persons who did everything possible to harm the Prophet (a.s). they pushed him away from home and did not let him live in peace even in exile. He looked at them and asked what treatment they expected from the Muslims? They put their heads further down in shame! The Speaker of Quraysh, Suhayl ibn `Amr said,” You are the son of a noble brother and a noble uncle! We only expect good from you! “The Prophet (a.s) replied, “Today there will be no revenge taken on you! Go! You are all free!” This was the manifestation of the noble character and broadmindedness of the Prophet (a.s). Those who were his deadly enemies embraced Islam. Yesterday’s orphan was today’s ruler who not only ruled their bodies but also their hearts! The hegemony of Quraysh had vanished in thin air and infidelity died its own death!

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Although the men of Makkah embraced Islam and some of them were already having the seeds of Faith in their minds, but certainly, there was a vast majority of persons who had embraced Islam in their helplessness. Sudden change in the Faith and beliefs is difficult for the human nature. There were also some who were adamantly infidel. Many of them escaped from Makkah and were hiding elsewhere. They would have proved dangerous for Islam. Therefore, it was necessary to mete out to them punitive punishment. Although the Prophet (a.s) had declared general amnesty, he issued orders for some mischief mongers to be executed wherever they were found, even if they were hanging form the cover of the Ka`bah. Therefore, `Abdullah ibn Khatal and his slave girl who used to sing lampooning songs against the Prophet (a.s), Huwayris ibn Nuqayd and Mughith ibn Sabbabah were executed. Some persons were pardoned from orders of execution as well. Therefore `Abdullah ibn Abi-Sarh took shelter with `Uthman and was released on his recommendation. `Ikrimah ibn Abi-Jahl escaped towards Yemen. His wife Umm Hakim appealed for amnesty for him, that was granted. Habar ibn al-Aswad, `Amr ibn `Abd al-Muttalib’s slave girl Sara and Khatal’s slave girl saved themselves by embracing Islam. Besides these some other persons were hiding in Makkah with the intention of creating trouble. `Ali (a.s) heard that al-Harith ibn Husham and Qays ibn al-Sa’ib and some persons of Banū-Makhzūm were there in the house of Ummu-Hani’ bint Abi-Talib. He came to her house and asked that those hiding inside must be handed over. Ummu-Hani’ could not recognize `Ali (a.s). She said, “O person! I am the real sister of `Ali (a.s) and the daughter of Muhammad’s uncle! If you force me to surrender those whom I have given shelter, I shall complain to the Prophet (a.s). Now `Ali (a.s) removed the hood from his head when Ummu-Hani’ recognized him. She ran close to him and said that she had already resolved to complain to the Prophet (a.s). He said, “You may keep your resolution by complaining to the Prophet (a.s)! Ummu-Hani’ then came to the Prophet (a.s). The Prophet (a.s) asked her the reason for her visit. She said, “O Prophet of Allah! I have given shelter to some people from my husband’s family. `Ali (a.s) wants to take then in custody!” The Prophet (a.s) said, “To whomsoever you gave shelter, I have given shelter!”

About the events of the conquest of Makkah, `Ali’s attitude had been exemplary at all stages. He preferred obedience to the Prophet (a.s) over everything else. This attitude was so much engrained in his nature that everything he thought and did was a reflection of the actions of the Prophet (a.s).He was the keeper of the confidences of the Prophet (a.s) about the campaign for the conquest of Makkah and he never opened his mouth ever to

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assert his own importance when a Companion who was there at the Battle of Badr and at bay`at al-ridwan tried to reveal the secret to save his family from the Quraysh in Makkah. When Abū-Sufyan consulted him regarding the renewal of the truce with Quraysh, unlike Abū-Bakr and `Umar he adopted a soft, discreet attitude in denying to intercede with the Prophet (a.s) that was acknowledged by Abū-Sufyan on his return to Makkah. This was the reason that he had not returned to Makkah totally dissatisfied about his efforts at renewing the truce. If this were not the case, he would certainly have stressed that the Muslims might soon attack them. In that event, all efforts at keeping the plans of the attack confidential would have been futile. Then `Ali (a.s) also hinted to Abū-Sufyan that there was no guarantee that if he made unilateral announcement of renewal of the truce, whether it would be of any advantage or not. This advice by `Ali (a.s) to Abū-Sufyan appeared as if he wanted to momentarily shake him away. But even then Abū-Sufyan was grateful and did acknowledge it when he returned to Makkah.

During this campaign too the Standard of Victory was in the hands of `Ali (a.s) like in all other battles. Although in the beginning the Standard was given to Sa`d ibn `Abadah, but when his attitude was seen to be harsh and revengeful, the Prophet (a.s) took away the Standard from him and gave to `Ali (a.s). If the Prophet (a.s) had given the Standard to anyone other than `Ali (a.s), Sa`d would have deemed it a personal affront and might have hesitated to hand over the Standard But giving it to `Ali (a.s) was like giving it back to the Prophet (a.s) himself. `Ali (a.s) had the capability of handling matters both at war and during the peace times. One cannot even imagine that he would do anything under momentary emotions. It is an attractive aspect of his character that when at war, he is an adept warrior and in peace, he is so soft and pliable that he never took part in any warlike actions!

Here, he also manifested his attitude of following the rules. He did not want to spare even the persons who took shelter in his own sister’s house until the Prophet (a.s) himself ruled on the matter. This shows that in the enforcement of the law there was no dividing line between kin, friend or foe!