The Digging of Zamzam Well and Sacrifice of Janab Abdullah

Hayat Al-Qulub Volume 2, A Detailed Biography of Holy Prophet Muhammad (S.A.W.)
By: Allamah Muhammad Baqir Al-Majlisi
Shaykh Kulaini (r.a.) and others have narrated that there were two gold deer and five golden swords. When the tribe of Khaza won over the tribe of Jurham and they intended to take over the Sanctuary of Allah (Kaaba), the people of Jurham threw the said deer and the swords in Zamzam well and filled it up with earth and stones in such a way that no sign of the aforesaid things was at all visible so that they could not be brought out.
When Qusayy, the grandfather of His Eminence, Abdullah overpowered Khaza and regained the control of Mecca he remained uninformed about the Zamzam well till the time of Abdul Muttalib (a.s.) and he became the owner of Holy Mecca. For him, a carpet was laid in front of the Holy Kaaba. It was never done so for anybody else. One night when he was asleep near Kaaba he saw in a dream that someone was asking him to dig up Barrah. When he awoke, he could not follow what Barrah was. Next night when he slept at the same place the same man asked him to dig up Teebah. On the third night he was asked to dig Maznunah.
Finally on the fourth night he was instructed to dig up Zamzam well which would never dry up; no matter how much of it is served to hajis; to dig it at the place where a white crow came daily to eat ants. When Abdul Muttalib dreamt like that he followed its meaning and also found the location of Zamzam.
Then he told Quraish: During four nights, I have dreamt about the digging of Zamzam well which is our precious treasure. Let us dig it. As they disagreed, he began to do the job himself. At that time he had only one son named Harith who also helped him. When they felt it was hard to dig, he came to the door of Kaaba and prayed to Allah to grant him ten sons and vowed that he would sacrifice the dearest one of them in His path. Then he began to dig the well again until he saw the foundation stone of Ismail (a.s.) and understood that they had reached water.
He cried out “Allah is the Greatest.” Upon this the people of Quraish also repeated Takbir and said: “We are also partners in this treasure of grace and bliss; it cannot be reserved only for you.” Abdul Muttalib replied: “As you did not help me in digging it, it is now exclusively mine and my sons’ till Judgment Day.”
It is narrated through reliable chains from Imam Musa Kazim (a.s.) that when Abdul Muttalib concluded digging of Zamzam and reached its bottom, he perceived very bad smell from one direction of that well which made him fearful and made his son Harith go out. But His Eminence remained therein firmly and dug deeper for one hand length. Then he felt sleepy and he fell asleep. In dream he saw a beautiful, nicely dressed, cleanly clothed, tall, perfumed man who was asking him to dig more, “you will get booty, do not hoard it for your heirs but use it yourself. While the gold etc. is for you, the swords etc. are for others.
Your honor and prestige is higher among all Arabs because the Arab prophet (the leader of this community and his legatee will also be from your progeny and so also will be born all the wise men. The swords are their share. That messenger’s prophethood will become manifest one century after you. Allah will brighten the earth with his light (Noor), drive out the devils from earth, disgrace them after honor and kill them after making them strong.
He will disgrace the idols and will kill the idol worshippers wherever they be…Then from your lineage, after that prophet, his brother and vizier will remain. His age will be less. He will break idols and will be obedient to him in all affairs. That prophet will not hide anything from him. He will consult him in every important matter. When Abdul Muttalib woke up after having this vision he found six swords near him.
He took them up and intended to come out but thought that the digging was yet incomplete so he dug a depth of a paw length more and saw that the horns and the head of a golden deer had appeared before him. He took it out and saw that on its head was inscribed: “There is no god except Allah, Muhammad is the Messenger of Allah (S). Ali is the Wali of Allah; so and so is the Caliph of Allah.”
What was meant by the last phrase is that Sahibul Amr (Mahdi (a.s.)) is the caliph of Allah. Abdul Muttalib was about to come out of the well when the Satan appeared in the form of a snake and began to slip out of the well ahead of him. His Eminence, Abdul Muttalib gave it a blow of the sword which cut off its tail and then it disappeared. Now His Eminence, Qaim (a.t.f.s.) will kill it. His Eminence, Abdul Muttalib (a.s.) desired to, contrary to the dream, hang those swords on the door of Kaaba.
Then the following night he again saw in dream the same man saying: “O Shaibatul Hamd! Thank your Lord, who will very soon compensate you for your land and will make you famous through the world and make Quraish submit to you. Some of them will submit to you due to fear and some because of greed. Keep the swords in their place.” When His Eminence, woke up he understood that if the man is guiding him in visions is from Allah then it is a divine commandment and if he is a devil, then he must be one whose tail he had cut off.
Next night he dreamed that many men and children approached him saying: “We are among your children’s followers and we live in the sixth sky. Those swords do not belong to you. You should marry a woman from Bani Makhzum, then make matrimonial contracts with the girls belonging to all Arab tribes. Even if you do not possess wealth, you do have a high status.
No tribe will hesitate in giving you their girls in marriage. You may give these thirteen swords to the sons who will be born of that girl belonging to Bani Makhzum. Nothing more needs to be told you. Yes, one of those swords will disappear and remain hidden in such and such mountain. Its reappearance will be one of the signs of the appearance of Qaim Aale Muhammad (a.s.).”
After waking up, His Eminence hung those swords in his neck and went around Mecca. Meanwhile the best of those swords disappeared, which will reappear at the same place of the coming of the Qaim (a.s.). Then His Eminence, Abdul Muttalib wore Ihram for performing Umrah and entered Mecca, made twenty-one circumambulations carrying those swords and the golden deer.
While going round the Kaaba he was reciting: “My Lord, make Your word come true, prove my words right. Spread my description throughout the world, strengthen my arms…” Then he gave those swords to the sons of Makhzumiya. Out of those twelve swords one went to His Eminence, Prophet (S) and one each to all the eleven Imams upto Imam Hasan Askari (a.s.) and the sword of the twelfth Imam has gone in hiding in the earth and the earth will present it to His Eminence, Mahdi (a.s.) when he reappears.
It is mentioned in a reliable tradition that Ibn Fazal asked Imam Ali Reza (a.s.) about the words “I am the son of two slaughtered ones.” His Eminence said: Those two slaughtered ones are His Eminence, Ismail (a.s.) and Abdullah bin Abdul Muttalib. Ismail (a.s.) was that great son whose glad tiding was given by Allah to Ibrahim (a.s.). When he was busy performing Hajj with his son, Ibrahim told his son: “I have dreamt that I am slaughtering you.
Therefore think upon it and let me know what your opinion is.” He replied: “Dear father! Do as you have been commanded to do. Insha Allah, you will find me patient.” He did not say: “Do what you saw in the dream.” When Ibrahim (a.s.) was about to slaughter him, Allah made a black and white sheep his ransom, which could walk, graze, drink and so also see, pass water and drop dung in the darkness. Prior to that it was grazing in Paradise for forty years. It was not born from a mother.
Allah commanded ‘Be’ and it came into being. It was to become a ransom for Ismail (a.s.). Every sheep which is slaughtered in Mina becomes a ransom for Ismail (a.s.) till Judgment Day. The story of another slaughtered one is that once Abdul Muttalib, clinging to the door of Kaaba prayed that if Allah gives him ten sons, he will, as a gesture of thankfulness, sacrifice one of them in His path. Allah granted him ten sons. So he said: “Allah fulfilled my desire, now I must also keep my word.” So he gathered his sons, went to Kaaba with them and drew lots thrice.
On all the three occasions Abdullah’s name, father of the Holy Prophet (S), appeared in the lot who was the dearest to him. Then he laid him on the ground and intended to slaughter him. When the news reached Quraish chiefs, all rushed to him and tried to stop him. Women of Abdul Muttalib also came weeping and wailing and his daughter Atika said: “Dear father! Submit an excuse before Allah in the matter of your son.” He inquired: “How?”
Atika said: “Draw lots between these camels of yours grazing in the Sanctuary and your son and go on increasing the number of the camels every time until Allah is pleased.” Then Abdul Muttalib drew a lot between Abdullah and ten camels which came out in Abdullah’s name. Then he drew again doubling the number of camels. Again it showed Abdullah’s name. Likewise when he raised the number of camels upto hundred it came in their names.
All the Quraish raised the slogan of Takbir so loudly that hillocks of Mecca trembled. Abdul Muttalib said: “I will not give up unless the lots show the names of the camels three times.” Then he drew lots twice and it showed the names of the camels. Then Zubair and Abu Talib and his sister drew out Abdullah (a.s.) from under the hands of Abdul Muttalib. The radiant skin of Abdullah got scratched due to this dragging on the ground.
All of them snatched Abdullah and hugged him and kissed him. All tried to clean dust from the face of Abdullah. Then Abdul Muttalib sacrificed camels between Safa and Marwah and distributed the meat among all and did not prevent anyone from taking it. This was also one of the traditions established by Abdul Muttalib which Allah continued; that is the blood money of every Muslim would be one hundred camels in Islam.
According to another reliable and authentic tradition from Imam Muhammad Baqir (a.s.) the Messenger of Allah (S) said: “Abdul Muttalib had ten sons besides Abbas (a.s.).” Ibn Babawayh has given their names as follows: Abdullah, Abu Talib, Zubair, Hamza, Harith, Eedaaq, Maqoom, Hajal, Abu Uzza who known as Abu Lahab and Zaraar and Abbas. Harith was the eldest. Some have said that Maqoom and Hajal were one and the same person.
His Eminence, Abdul Muttalib had ten names: Kings of the times used to address him by these names: Aamir, Shaibatul Hamd, Saiyyidul Batha, Saaqiyul Hajj, Saaqiyul Ghais, Ghaisul Waraa fil Aam, Abus Shaadatul Ashrah, Abdul Muttalib, Haafir and Zamzam.
It is also mentioned in a reliable tradition that the very first lot which was drawn in the world was in the name of Maryam daughter of Imran; then for Yunus (a.s.). When Abdul Muttalib got nine sons, he vowed that if Allah gives him one more son he would sacrifice him in the Name of Allah. When Abdullah was born, he could not sacrifice him as the Messenger of Allah (S) was in his loins. So he brought ten camels and drew lots.
It came out in Abdullah’s name. He added ten more camels and drew lots again. It again came in Abdullah’s name. Then he went on adding ten camels every time until the draw showed the camels when the number was raised to one hundred. Abdul Muttalib said: “It is not fair on my part to act according to the only lot which is in my favor.” So he drew again twice and when it came in the name of camels for three consequent draws he understood that now Allah was pleased with him and then he sacrificed the camels.[12]
Ibn Abil Hadid and the author of Kitabul Anwar etc. have reported that when Abdul Muttalib found out the Zamzam well, the Quraish became very jealous. They said: “O Abdul Muttalib! This well belongs to our forefather, Ismail (a.s.) and therefore we also have a right over it, so make us also partners in it.” Abdul Muttalib replied: “Almighty Allah has granted this honor exclusively to me. You have no share in it.”
After a prolonged dispute he agreed to get the matter decided through a lady soothsayer who belonged to Bani Saad tribe and lived in Syria. Abdul Muttalib, accompanied by a group of Bani Abde Manaf, proceeded to Syria along with the Quraish. On the way, where there was no water, the water which was with the companions of Abdul Muttalib exhausted and Quraish refused to oblige them.
When thirst took a serious turn Abdul Muttalib said: “Let all of us dig our graves so that those who die could be buried and thus only one, the last one to die, would remain unburied in this wilderness. It would be better than a situation in which all of us might remain unburied.” They awaited their deaths, after digging the graves.
Then Abdul Muttalib said: “To sit waiting for death and not to try to find water would be like being despairing of the mercy of Allah. So let us get up and search. Allah may give us water.” So they got up, loaded their goods and Quraish also accompanied them. When Abdul Muttalib rode his camel, a freshwater stream began to flow from beneath the hooves of his camel. He exclaimed: “Allahu Akbar.”
His companions also raised the slogan pronouncing the greatness of Only One Allah and filled up their leather bags. Abdul Muttalib called the Quraishi tribes and said: “Look, Allah has given water to us. You may also drink as much as you want.” When the Quraish saw this generosity of Abdul Muttalib they said: “Allah has decided between you and us.” Now we need not go to the soothsayer for settlement. Henceforth we will never raise any dispute with you in the matter of Zamzam well.
The Lord Who gave you water in this desert has also given Zamzam to you.” Then they returned from there and reserved Zamzam for Abdul Muttalib. The author of Anware Hidayat has mentioned that when Abdul Muttalib reached the bottom of Zamzam well, he found two golden deer, many swords and armors. Then also Quraish asked for their share in it.
Abdul Muttalib decided to settle the dispute through lots. He took two yellow arrows in the name of Kaaba, two black arrows in his name and two white arrows in the name of Quraish, gave the six arrows to a man and made him enter Kaaba and drew lots. The result was: Two in the name of Kaaba for the deer, two black which were in the name of Abdul Muttalib for the swords and the armors and the two which were in the name of Quraish for none.
So Abdul Muttalib utilized the swords and armors himself, and hung the two big deer on the door of Kaaba for decoration. Then the governance of Mecca and the service of supplying water to Hajj pilgrims was reserved for Abdul Muttalib. Thereafter none except Hudi bin Naufal raised any dispute in this matter with him. He was the chief of Mecca before Abdul Muttalib, so he became envious of him.
One day he came to confront and said: “You were merely a boy among the boys of your community. You have neither a son nor any helper. You came from Medina all alone. Then how are you superior to us?” His Eminence became angry and retorted: “Do you taunt me for having few sons?” Then he gave a word to Allah that if He gives him ten sons he would sacrifice one of them to uphold His Might and Grace. “O Allah, grant me many sons and do not allow the enemies to laugh at me. Doubtlessly You are Unique and Needless.”
Then he began to marry women. He married six women and got ten sons from them. Every one of those women was very beautiful and prestigious in her community. One of them was Manah, daughter of Harith Kalabiya, second Samraati binte Aneedaq va Taleeqiyah, third Hajra Khazaaiyah, fourth Saad daughter of Habib Kalbiya, fifth Hala binte Wahab and sixth Fatima binte Amr Makhzumiya. Fatima had given birth to Abu Talib and Prophet’s father Abdullah. Some say Zubair was also born of Fatima and the other children were from different women.
His Eminence, Abdul Muttalib was making untiring efforts to serve the Holy Kaaba. Once when he was sleeping near the Kaaba he saw a dream and became restless next morning. He got up, drew his sheet and approached a group of soothsayers shivering. They asked: “O Abul Harith, what’s wrong with you?” He replied: “I dreamt that a bright chain sprang out from my back that dazzled the eyes. That chain had four angels one in the east, another in the west. One end was on the ground and the other was reaching the sky.
Then I saw two persons who were very handsome and graceful. They were standing under that chain. I asked one of them: “Who are you?” He replied: “I am Prophet Nuh (a.s.).” Another said: “I am Allah’s friend Ibrahim (a.s.) and we have come here to live under the shade of this holy tree. Lucky is one who resides beneath this tree and woe unto one who stays away from it.”
The soothsayers said: “O Abul Harith! This is glad tiding for you. You will get a thing which will be exclusively for you and none will have any share in it. If your dream is true, a son will be born to you who will invite the residents of the east and west to the religion of Allah. He will be a blessing for one group and punishment for another.” Abdul Muttalib became much happy and said: “Who is to possess the light of my forehead?”
Once, Abdul Muttalib went on a hunt all alone; where he became very thirsty. Then he saw a very clean and sweet spring of water which had stagnated in the midst of a clean rock. He drank some water from it which was sweeter than honey and cooler than ice. He understood that it was heavenly water which had arrived for him. After returning from there he mated with his honorable wife, Fatima Makhzumiya who was more noble, virtuous and pious, than all others.
It resulted in the conception of Abdullah, the father of the Holy Prophet (S) and the radiance which was in the forehead of Abdul Muttalib was transferred to Fatima. When Abdullah was born, that Noor began to spread from him to such an extent that all corners of the sky became bright. His Eminence, Abdul Muttalib became very happy due to the passing of the Noor to that virtuous and chaste lady. All soothsayers and People of Book became active. They were aggrieved by this. Rabbis had a gown which they claimed to be the gown of Prophet Yahya (a.s.) that he wore at his martyrdom and it contained stains of his blood.
The Jews had read in their holy book that when a drop of blood would fall out from that gown it would be the time when a prophet would be born soon who would wage Jihad with his sword. They went to that gown and saw blood oozing therefrom. They understood that the time for appearance of the prophet of the last age had approached; so they became very sad. They sent a group to Mecca to inquire about the birth of that prophet.
His Eminence, Abdullah was growing very fast. His one day’s growth was equal to the growth attained by other boys in two months. People used to come to see him in groups and were astonished to observe his elegance and radiance. The behavior of the Jews with His Eminence, Abdullah was just like that of the brothers of Yusuf with His Eminence, Yusuf (a.s.). When Abdul Muttalib got eleven sons, he remembered his vow. He called all his sons and arranged dinner for them.
After they had dined he said: “Dear sons! You know that all of you are very dear to me. I cannot bear even if a thorn troubles you. But Allah’s right upon me is greater than yours. I had vowed to my Lord that if He gave me ten or more sons I would sacrifice one of them in His way. Now Allah has bestowed me good sons like you. So what is your opinion about my vow?” Upon this all kept quiet and began to look at one another.
Finally Abdullah, who was the youngest of them all, said: “Dear father! You are also our ruler and we are your sons. We will obey whatever your command is. Allah’s right over you is higher than ours on you. We are obedient to Allah and will be patient. We are also obedient to you and are happy with Allah’s wish and we seek Allah’s protection in opposing your decision.” At that time Abdullah was only eleven years old. Hearing these words of his good son, Abdul Muttalib wept very much and thanking him turned to others, asking them what did they thought? They also said: “We have heard and we have obeyed. We are prepared even if you intend to sacrifice all of us.”
Abdul Muttalib blessed all of them and said: “Go to your mothers and let them know what I have said to you. Also tell them to wash your hands and faces and apply antimony to your eyes and to bid you goodbye after dressing you in clean clothes, as if you were not to return to them.” When the boys conveyed this painful news to their mothers they began to cry in grief and continued it till the next morning. In the morning, Abdul Muttalib put the chador of Adam (a.s.) on his shoulder, put on the shoes of Sheeth (a.s.) in his feet, and wore the finger ring of Nuh (a.s.) and came out of his house with a sharp dagger in his hand.
Then he called every one of his sons from the houses of their mothers. All of them arrived dressed in the best dresses except Abdullah whose mother was sure that only her son was worthy of going to Allah’s court and that the draw would come only in his name and so she was not separating him from her. Abdul Muttalib went to the house of Fatima, Abdullah’s mother, held Abdullah’s hand and brought him out. Fatima clung to him and Abdullah clung to his father. Abdul Muttalib was drawing Abdullah towards him and the child’s mother was preventing him crying and complaining.
Abdullah was advising his mother: “Dear mother! Please leave me and allow me to go with my dear father so that he may do to me whatever he thinks fit.” At last, Fatima became extremely gloomy and she tore her collar saying: “O Abul Harith! This act of yours is such that no one has ever done in the world. How will you be able to slaughter your own dear child with your own hand? And if you at all want do so, leave Abdullah as he is the youngest of all. Have mercy on his childhood and respect the radiance emanating from his forehead.”
When she saw that her wailing had no effect on Abdul Muttalib she embraced her child closely to her bosom and said: “Allah forbid. May the radiance on your head never be put off. I do not know what should I do? If only I had become blind before this and been buried in earth. I am, my dear son, separating you from me by force and have no hope of your coming back.” Upon this Abdul Muttalib became restless; tears flowed from his eyes and his complexion changed; his legs stopped walking. Then Abdullah spoke: “O my merciful mother, allow me to go with my father. If Allah has selected me for being sacrificed in His path, I am most fortunate. I will submit my life again and again, and if he selects someone else from us, I will return sorrowfully to you.”
Then Abdul Muttalib arrived in Kaaba with all of them. All men and women of Quraish gathered and began to weep and wail. Jews and soothsayers became happy thinking that perhaps the light of prophethood will be extinguished. They did not realize that no one can ever blow out the light of Allah. Holding a very sharp dagger in hand Abdul Muttalib began to draw lots in the names of his sons. He was praying: “O Lord of Kaaba and Sanctuary and Sustainer of angels and Creator of universe, for the sake of Your Noor, remove every darkness from us with Truth and decide this matter as none can ever reject what You have decided.
The weak have no shelter except in You. You are Almighty and Omnipotent. Needs of the needy can never be fulfilled but only by You the Needless. My Lord! You know what Promise I gave You and what my vow is. Now I have brought all of my sons in Your service so that You may select whom you want please. If You please grant patience and peace to the elders as their patience is more amidst troubles and the younger are mostly pitiable. O Lord of Kaaba and the Rukn and the Maqam and O Sustainer of the earth, skies, sea and mountains and O sender of clouds and rain, remove difficulty and trouble from the boys.”
Thereafter he wrote the name of every one of his sons on every arrow and put them in the Kaaba and also sent his sons in the Kaaba. The mothers of the boys began to weep and wail aloud and the entire audience also wept. Abdul Muttalib was falling down due to old age and again getting up with the power of spirituality saying: “O Lord! Declare Your judgment soon.” People were raising their heads and crying restlessly waiting to see in whose name the lot was to appear. Then suddenly all saw that the man who was drawing lots came our carrying with him Abdullah who was covered in a chador hanging by his neck.
His color was getting yellow like the sun and was trembling like the lamp of the morning hours. He was the worthiest of all for being sacrificed in the court of the Lord. That man told Abdul Muttalib: “The draw has come out in the name of this bright son. Now you may slaughter him if you please or leave him.”
Upon this Abdul Muttalib fell down unconscious and all of his brothers came out of the Kaaba weeping. Abu Talib was weeping more than all others and he was kissing the bright face of his brother wailing: “I wish I could live till the time I could see your worthy son grow up who is the heir of this Noor and whom Allah has made superior to the entire creation and through whom He will clear the earth of every dirt and impurity of blasphemy and idol worship, who will destroy the soothsaying of soothsayers.”
When Abdul Muttalib regained consciousness, he heard the noise of weeping men and women all around him. He observed that Fatima, Abdullah’s mother was throwing dust on her head and beating her breast. All this also could not weaken his decision. He thought of holding the hand of Abdullah to lay him on the ground for slaughtering. The elders of Quraish and the sons of Abde Manaf clung to him.
Abdul Muttalib told them: “Woe unto you, you cannot be more merciful to my son than me. But I cannot leave him unless I carry out my Lord’s command regarding him.” Clinging to Abdullah, Abu Talib was saying, “Dear father, sacrifice me instead of him but leave him.” Abdul Muttalib said: “I cannot contravene my Lord’s commandment. I will slaughter one in whose name the arrow was drawn.” Then elders of Quraish requested Abdul Muttalib to draw lots once again saying that perhaps it might show something else.
When they all urged much the lot was drawn again. Once again it drew in Abdullah’s name. Abdul Muttalib said: “Now obeying the Divine order has become absolutely obligatory and now there is no question of any recommendation.” So he brought Abdullah (a.s.) at the altar and Arab elders stood in rows behind him. Abdul Muttalib tied up Abdullah’s hands and legs and laid him down on earth. When Abdullah’s mother saw this, she rushed crying to her relatives. They rushed to Abdul Muttalib when the dagger had almost reached the neck of Abdullah. At that moment, angels in the sky made noises spreading their wings.
Jibraeel and Israfeel prayed to Almighty Allah when they got a revelation: “My angels! I am aware of all this and I know everything. I have tested the faith of My servant so as to make his patience known to the entire world.” At that moment ten men belonging to Fatima’s tribe advanced barefoot and bare head with naked swords in their hands, clung to Abdul Muttalib and said: “We will never allow our sister’s son to be slaughtered. It will be possible only after you kill all of us.” At that time Abdul Muttalib raised his head to the sky and said: “My Lord! You see that these people are not allowing me to obey Your order and are preventing me from fulfilling my vow. So decide between me and them as You alone are the best judge.”
Then a wise community elder, Akram bin Aamir came forward and suggested a plan that lots be drawn between Abdullah and camels. The next day Abdul Muttalib ordered that all of his camel be brought. Abdullah was adorned with the best fragrant dress and brought to the Holy Kaaba. Abdul Muttalib prayed: “O Allah! Your Command is effective and Your Will prevails.” Then he drew a lot and it came out in Abdullah’s name. Then ten camels were added in the lot of camels praying: “My Lord! If my prayer is not being answered because of my sins, You are the Most forgiving and the remover of all difficulties. Please have mercy on us and give us grace.” Then he drew the lot again. Again it showed Abdullah’s name.
He added ten more camels and prayed: “My Sustainer and My Pardoner! My Lord! Every allowance and denial is only from You and only Your will prevails over all. I have done something unwise due to my ignorance. I am hopeful of Your pardon. Please forgive me and do not disappoint me. Again the lot drew in Abdullah’s name.” When the number of camels to be slaughtered reached ninety and every time the lot drew in Abdullah’s name, Abdul Muttalib dragged his dear son towards him for slaughtering him.
All around him began to scream and complain when Abdullah himself exclaimed: “My dear father! Be ashamed of the Lord and do not disobey His order and make no delay in sacrificing me and hasten it up so that I may remain patient at His will. Tie my hands and feet firmly so that I may not be able to convulse. Also hide my face so that compassion may not overcome you. And draw back your clothes so that the stains of my blood may not multiply the sorrowfulness in your heart. My dear father! After my passing away, do not be careless about my dear mother and leave no stone unturned in appeasing and consoling her, because I know that she will not live longer after my departure. I also request you to feel happy at the will of Allah and not to remain so gloomy.”
Hearing these words from his son, the heart of Abdul Muttalib overflowed with restlessness and sorrow. He laid down Abdullah, put his radiant forehead on earth and made his dagger reach the neck of his son when all the elders of Quraish once again rushed to him and kissed his feet and requested him to draw lot once more.
They also promised that if it showed Abdullah’s name they would not recommend any more. So again a lot was drawn between Abdullah on one hand and a hundred camels on the other. This time it indicated camels. So all screamed with joy, rushed to Abdul Muttalib and snatched away Abdullah from his hands and congratulated him and Fatima ran up and took Abdullah in her arms and began to thank Allah tearfully.
At that time Abdul Muttalib said: “It is not justice on my part to spare Abdullah if the lot shows his name on nine occasions and of camels only once.” So he drew the lots again twice and on both occasions it showed camels. An announcer announced from the midst of Kaaba: “Allah has accepted your prayer and soon the leader of the pious, the Holy Prophet (S) will be born from his progeny.”
The Quraishi leaders said: “O Abdul Muttalib! Congratulations for this blessing from Almighty Allah. The unseen announcers are giving you glad tidings regarding your son.” Then Fatima (a.s.) took her son to her house. Arab tribes from all around arrived to congratulate the Sayyid in Mecca. Since then the blood money of every man was fixed at one hundred camels.
When Jews and soothsayers were disappointed and they saw Abdullah safe, they began to conspire for his detention. One of their conspiracies was that they arranged a feast at the place of one of their chiefs named Reebaan where they mixed poison with food which they sent through some women to the house of Abdul Muttalib as a gift to Fatima.
Fatima asked: “Who are you?” They replied: “We are among your relatives in the progeny of Abde Manaf. We are very pleased due to the safety of Abdullah. We have prepared this food on this happy occasion. This is your share therefrom.” When that food was brought before Abdul Muttalib he asked: “Wherefrom has it come?” Fatima (a.s.) said: “Your relatives have cooked it to celebrate the well being of our beloved son.
They have sent this as our share.” When Abdul Muttalib intended to eat from it, the food, as a miracle of the Noor of the Holy Prophet (S) spoke up: “Do not eat me as I am poisoned.” Then they realized that it was a conspiracy, so they buried that food. When His Eminence, Abdullah became adult, the Noor of the Holy Prophet (S) appeared on his forehead and nobles from all around came and offered their daughters in marriage to him and to benefit from his beauty and light as he was unique in his elegance and grace.
During the day the path he traversed became fragrant due to the good smell emanating from his body. At night, buildings all around were brightened by the radiance of his holy face. Meccans used to call him ‘Lamp of the House of Allah’. In short, the prophetic radiance was destined for the virtuous lady Amina binte Wahab with whom His Eminence, Abdullah got married.
The cause of this blissful marriage was that when the scholars of People of Book observed the signs of the appearance of this most intelligent person all of them gathered in Syria and discussed about the birth of the Prophet of the last age. Then all proceeded to their most aged and experienced scholar in Jordan. He asked: “Why have all of you come and why you look so much worried?”
They replied: “We have read in our holy books about the virtues of the prophet who will be helped by angels and who will destroy our religion. We have come here to consult you in this matter. Perhaps you may suggest some idea to prevent the appearance of that man.” He said: “One who intends to prevent what Allah has decided is ignorant. Whatever you have seen and read will surely happen and it cannot be prevented. One of his relatives will be his vizier who will assist him in every matter.”
They were shocked at the discourse of that learned man. One of them named Heuba, who was very bold and haughty disbeliever. He got up and said: “This man has become very old and hence his intellect has weakened. Do not listen to his words. I say that a tree which is uprooted and thrown away cannot become green. It is advisable to kill the man from whose loins the said prophet is to be born and then stop worrying about him.
The plan is that you should purchase some goods and go to Mecca under pretext of trade where your aim will be fulfilled. I will also accompany you. Dip your swords in poisoned water and prepare for the journey.” Those cursed fellows accepted the suggestion of that unlucky denier. They bought goods for Mecca and proceeded for that city.
When they approached the holy city, they heard the voice of an unseen announcer saying: “O the most unlucky persons! You are going to the best city and are intending to harm the best man among Allah’s creation! A man who tries to overturn the Divine Designs returns to hellfire and ends up as a loser in the world as well as the hereafter. They were bewildered and were about to return, but Heuba made them go ahead through his satanic talks. The cursed fellows were inquiring about His Eminence, Abdullah (a.s.) from every one who met them on the way. People were all praise for Abdullah’s beauty and virtues which doubled their enmity and jealousy.
Then all of them entered Mecca and showed their goods to traders demanding a high price so that they might not purchase and they could stay there for a long time. They were awaiting for an opportunity to fulfill their evil designs. One night Abdullah saw a dream and described it to his father, Abdul Muttalib. He narrated that some monkeys waving naked swords were attacking him until he was lifted up in the air.
Then a fire came down from the sky and it burnt down those mischievous monkeys. Abdul Muttalib said: “My dear son! Allah will always protect you from every calamity. Many are anxious of you because of the radiance shining on your forehead. But even if all on the surface of this earth join hands they will not be able to harm you in the least because this radiance is the Noor of the Prophet of the last age and Allah is its protector.”
Abdul Muttalib and Abdullah used to go hunting on many occasions but those deniers were not able to confront Abdullah for fear of Abdul Muttalib. Once Abdullah went alone. Heuba went to his companions and said: “Here is a good chance. Abdullah has gone for hunting all alone and this is an appropriate time.” When Abdullah was slaughtering his hunted animal in one of the caves, the Jews surrounded him from all sides and closed all passages of escape. When Abdullah saw that they intended to kill him, he raised his head to the sky and prayed weeping to Allah; the knower of the open and the hidden.
Then he turned to the Jews and asked: “Why do you want to kill me? By Allah! I have never harmed anyone of you nor have I grabbed any of your wealth, neither have I killed anyone of you.” The cursed fellows did not reply to any of his questions. They attacked him suddenly and jointly. Abdullah took the Holy Name of Only One Allah and shot four arrows towards them.
When four of them were killed, the unbelievers began to make excuses and said: “Why are you killing us? We are not confronting you. One of our slaves has run away. We are searching him. We mistook you for him. Abdullah laughed at this mischievous lie and, taking up his bow, intended to ride off when they attacked him again.”
Some began to throw stones and some attacked with their swords. Abdullah also confronted them very courageously and felled many of them. But when he became very tired he jumped off his horse and took support of the mountain rock. The oppressors began to stone him but they dared not approach him. At that moment when they had surrounded Abdullah, Wahab Ibn Abde Manaf came up to that valley. Seeing the big number of the Jews he feared and rushed back to Mecca and cried out to the Quraish asking them to rush to the help of Abdullah who was surrounded in a valley by the enemies.
All men of Bani Hashim took up swords, rode their horses without saddles and rushed to that mountain, saw that Abdul Muttalib, Abu Talib, Hamza, Abbas and other men of Bani Hashim had entered that valley. At that time Abdul Muttalib said: “My son, this is the meaning of the vision which you had seen in a dream.” The Jews understood that they were not likely to remain alive so they began to flee. Some hid themselves in a narrow pass when, by the command of Allah, a rock fell on them and killed them. Many of them were caught.
When people intended to kill them, they said: “Allow us some time so that we may settle our monetary accounts with Meccans. Thereafter you may do whatever you like.” So they were tied up and brought to Mecca. Meccans stoned and cursed them. Then Abdul Muttalib sent some of them to Wahab by way of thanks.
When Wahab went to his wife, Barrah he said to her: “Today I observed some strange things in Abdullah, son of Abdul Muttalib, which were never observed in anybody before even in the bravest of Arabs. Allah has given him a unique beauty and grace which none in the world has ever seen or heard.
I saw that when Jews surrounded him, angels were descending from the sky.” Then he said: “Please go to Abdul Muttalib and talk to him. Perhaps they will accept our daughter, Amina for marriage with Abdullah and allow us also to share their grace.” Barrah said: “O Wahab! Almost all chiefs of Mecca and surroundings have offered their daughters but they did not accept. How will they accept our daughter?” Wahab replied: “I have today established one of our rights on them by informing them about Abdullah. They may, due to it, consider our request about our daughter.”
Barrah came to Abdul Muttalib’s house. He said: “Welcome, today your husband has done a favor to us. Let us know if you have any need so that we may fulfill it.”
Barrah said: “O Abdul Muttalib! He has sent me to you. He wants that the radiance of Abdullah to be transferred to his daughter, Amina. We have no other need. I offer Amina to you as a gift.” Abdul Muttalib looked at Abdullah and said: “My son! Even though you have not accepted daughters of some kings, this girl belongs to your family. No other girl can equal her in wisdom, piety, chastity, honesty, beauty, grace and perfection.” Abdullah remained calm and did not express dislike. Then Abdul Muttalib said to Barrah: “We accept your offer and take your daughter, Amina for Abdullah.”
That night Abdul Muttalib took Abdullah to Wahab’s house and began to talk about marriage. At once, the Jews imprisoned in Wahab’s house took undue benefit of this engagement, broke their ties and ran away to their houses. As they were unarmed at that time, they began to pelt stones on them (Bani Hashim). But as a miracle of the Noor of the Holy Prophet (S), the stones boomeranged on them and broke their heads and chests.
The brave persons also took out their swords and, taking intercession of the Noor of the Holy Prophet (S), attacked the deniers and killed them all. After the end of this ugly incident, Abdul Muttalib told Wahab: “If Allah wills, we and you will perform this marriage in the presence of our people, next morning.”
Next morning, Abdul Muttalib took his sons, family members and relatives with him. Wahab also gathered his kith and kin. When people from both sides gathered, Abdul Muttalib gave a nicely worded eloquent speech saying: “I praise Allah like the praise of the thankful. The praise of which He is worthy for the bounties, which He has granted to us. He granted us the shade of His Holy Sanctuary and allowed us to reside in it.
He poured love for us in the hearts of His slaves and He gave us superiority over all communities. He protected us from all calamities and hardships. I praise Almighty Allah who made marriage permissible and adultery unlawful for us. Know that our son, Abdullah demands the hand of your daughter, Amina for this much dower. Do you accept?” Wahab replied: “Yes, we agree and we accept.”
Then Abdul Muttalib told the audience: “Be witness to this.” Then Abdul Muttalib gave a feast to all the residents of Mecca and its surroundings for four days. After the night of consummation of Abdullah with Amina, at the time of sunrise, the Creator of the universe commanded Jibraeel and he (the angel) announced in Paradise that the means of the arrival of the great prophet who is to give glad tidings as well as warnings, the shining moon have been completed.
“That prophet will order good and prohibit evil and call My servants to good and to follow the truth. He will be My Mercy on My creation. He will be perfectly honest and trustworthy. His light of guidance will spread throughout the universe. Glad tiding of grace and bliss is for one who will be friendly with him and one who will nurture enmity against him will get the severest chastisement. He is one whose holy and pious clay was presented before you prior to the creation of Adam. His name in the sky is Ahmad and in the world, Muhammad (S) and in Paradise, Abul Qasim.
Upon this the angels rained the slogans hallowing and pronouncing the greatness of the Only One Allah. They opened the doors of Paradise, closed the gates of Hell, the Houries popped their heads out of their heavenly apartments, birds of Paradise began to sing the praise of the Lord Creator of space and time.
Then Jibraeel came down to the earth with one thousand angels and conveyed the glad tiding of the conception of the friend of the Lord Creator throughout the universe. So much so that the good news reached the guardians of the seas and mountains and clouds and all the residents of the universe even upto the seventh strata of the earth.
Everyone of them who loved one selected by Allah got His Mercy and one who envied, deprived himself of divine grace. They (angel) chained the devils and prevented them from hearing the news of heavens, driving them away from every door of the sky hitting them with missiles of meteors. Next day, which was a Friday as well as the day of Arafat, when Abdullah was busy taking a walk with his father and brothers in the field of Arafat they became very thirsty. There was no water in that sandy land. Suddenly there appeared a stream of pure water which astonished all.
At once they heard the voice of an unseen announcer saying: “O Abdullah! Drink this water.” Then Abdullah understood that that the stream had appeared for conception of that beloved of Lord Creator. At that very moment he hurriedly rushed back to his tent and asked Amina: “Please get up, take a bath, wear good clothes and apply fragrance as you are, shortly, to become the treasurer of the Divine Radiance.”
So she at once became pregnant with the embryo of the chief of all prophets and that Noor was transferred from the loins of Abdullah to the womb of Amina. Amina (r.a.) says: “When Abdullah was upon me, a Light came out of him which brightened all the skies and the earth.” Thereafter the same radiance dazzled from the forehead of Amina (r.a.) like the image of sun. Ibn Shahr Ashob has narrated that there was a woman named Fatima, daughter of Marrah, who had read many books about the past prophets and religious scholars.
Once His Eminence, Abdullah passed by her. That lady asked him: “Are you the one whose ransom of a hundred camels was paid by your father?” He replied: “Yes.” She said: “How nice if you contract a marriage with me and mate with me only once.” I will give you one hundred camels in exchange. But His Eminence, Abdullah did not pay any attention. After the holy sperm settled in the womb of Lady Amina (a.s.), Abdullah once again, passed by that woman but he did not find the earlier desire in her.
When he asked the reason, she said: “The thing for which I wanted you was destined by the Almighty Allah for another lady and she has already been fortunate to get it.” It is mentioned in a tradition that when Amina got married to Abdullah, two hundred women died of despair. When the time for the transfer of that radiance from Abdullah arrived, it dazzled so much that nobody was able to look at his shining face at night.
All the rocks and trees he passed bowed down to him, saluting him. It is said that when His Eminence, Abdullah proceeded to Paradise, the age of the Holy Prophet (S) was only two months. According to one narration he was seven month old. Yet another report mentions that he was not born till then. When Lady Amina (r.a.) expired, the Holy Prophet (S) was four years old. According to another saying he was six and according to yet another tradition he was two years and six months old. Her end came at Abwa which is situated between Mecca and Medina.
When His Eminence, Abdul Muttalib passed away, the Holy Prophet (S) was eight years, two months and ten days old. It is mentioned in Shia and Sunni narrations that one night the Holy Prophet (S) came to the grave of his dear father, Abdullah, offered two units of prayer and called him. The grave opened.
He observed that His Eminence, Abdullah was sitting in the grave and that seeing the Holy Prophet (S) he (Abdullah) said: I testify that there is no god but only One God and that you are His Prophet and Messenger.” His Eminence, asked: “Who is your Wali?” He inquired: “My son: Who is your Wali?” The Holy Prophet (S) replied: “This Ali (a.s.) is my Wali.” Then Abdullah said: “I testify that Ali is my Wali.”
Then His Eminence, said: “My son: Go back to your garden where you had been.” Therefrom the Holy Prophet (S) went to the grave of his dear mother and repeated the same things. That grave too opened and the Holy Prophet (S) observed that Amina was sitting therein saying: “I testify that there is no god but only One God and that you are His prophet and messenger.” He asked: “Who is your Wali?” She inquired: “Who is your Wali?” He said: “This Ali bin Abi Talib is my Wali.” Amina (a.s.) said: “I testify that Ali (a.s.) is my Wali.” His Eminence, said: “Please return to your garden.”[13]
Shazan bin Jibraeel Qummi, Ibn Babawayh and Shaykh Tabarsi (r.a.) have also narrated with little difference and much agreement. Shazan has said that during the days of Abdul Muttalib (a.s.) there was a king in Yemen known as Saif bin Zuyazan. He had captured Mecca and had appointed his son as the governor. Abdul Muttalib took some chiefs of Bani Hashim with him and proceeded to Yemen so as to meet him and to ask him to be kind to the residents of Mecca.
When they reached Yemen they came to know that the king was in his palace named Wardi and that according to his habit he lived in Amadan palace during spring where he remained busy in luxury for more than forty days. At that time no one was allowed to approach him. The garden attached to the Amadan palace had a gate also in the direction of the forest.
Guards were posted at every gate. When Abdul Muttalib arrived at the said gate and asked permission to enter, the guard said: “In these days the king remains in privacy with his mates and women and no one is allowed to go there. If he sees you, he will kill us also along with you.” Abdul Muttalib gave him a purse full of golden coins saying: “Please don’t prevent me from going in, the question of my death is more important to me and as for you, I will recommend to the king that you will not be harmed.”
When the eyes of the guard fell on the red golden coins, he forgot his black blood and restlessness and could not stop His Eminence, from entering. When Abdul Muttalib entered that garden, he saw that the Amadan palace was in the middle of that garden and that various kinds of flower plants were planted all around it and a clean water canal was flowing around it and Saif, was staring happily at the flowers resting on a pillow in his palace. When he saw Abdul Muttalib, he angrily asked his slaves: “Who this man, who has entered this garden without my permission? Bring him to me at once.”
The slaved rushed and took Abdul Muttalib to the king. Abdul Muttalib observed that the palace was decorated with all kinds of jewels besides gold and silver and extremely beautiful slave girls stood in rows on all sides. There was a pillar of red agate near the king’s seat and a cup of ruby on top of that pillar full of musk wine. On its left was a glass of red gold. The king had a naked sword on his lap.
He asked Abdul Muttalib: “Who are you?” He replied: “I am Abdul Muttalib son of Hashim son of Abde Manaf,” and he described his ancestry right upto Adam (a.s.). The king asked: “O Abdul Muttalib! Are you the son of my sister?” He replied: “Yes, because Saif belonged to Aale Qahtan and Aale Qahtan was the brother’s progeny and Aale Ismail was sister’s progeny.” Then Saif gave much respect and honor to Abdul Muttalib and shook hands with him and seated him beside him and asked the reason of his arrival.
His Eminence, replied: “We reside in the neighborhood of the House of Allah and we are serving that House. We have come to congratulate you for your victory over your enemies.” He wished well for the king who became very happy and made Abdul Muttalib and all of his companions stay as his guests in the hall of entertainment and gave them much respect. He fixed some amount for feast every night.
One night he called Abdul Muttalib in privacy, sent away his companions so that no one would know about their talks and said: “O Abdul Muttalib: I want to tell you a secret which I have never told anybody as, in my opinion, you alone are worthy of knowing it. I want you to keep it secret till the time of its manifestation arrives.”
Then Saif said: “In your city there is a very beautiful child with a well built physique and extremely beautiful and unique stature. There is a mark between his shoulders. He will arrive in the land of Tahama. Allah will put the crown of prophethood on his head. Clouds will provide shade to him. He alone will be the intercessor of humanity on Judgment Day.
There are two seals of Messengership between his shoulders wherein it is inscribed: There is no god except Allah. Muhammad is the Messenger of Allah. Allah has called both of his parents to His fold of Mercy. His grandfather and his uncle are nourishing him. His signs are shining like full moon in the holy books of Bani Israel. Almighty Allah will make a group of we, Yemenis his helpers and assistants. Allah will make his friends win and disgrace his enemies. He will break idols and silence the fire temples.
His words will be full of wisdom. His deeds will show justice and equity. He will order good and will do good himself. He will forbid evil and remove them. If I remain alive till his arrival, I will go to Medina, his capital, with my armies to assist him. Had I not feared that enemies would destroy him, I would have publicized everything about him and would have at once invited all the Arab tribes to side with him. I imagine that you are his grandfather.”
Abdul Muttalib said: “Your guess is correct.” He said: “You are most welcome, you have honored us with your arrival here. I make you a witness that I have believed in that Prophet and that whatever he has brought from His Lord is Truth.” Then he sighed thrice sorrowfully saying: “How good it would have been if I had been living in his time and sacrificed my life for helping him.
O Abdul Muttalib! Try your best to protect him because his enemies are many, especially the Jews whose jealousy is very bitter. And also beware of your community as they too will envy, harass and harm him.” Abdul Muttalib saw many white hair in the beard of Saif. Then Saif bid good bye to Abdul Muttalib and said: “Do come with all your companions tomorrow to my court so that I may arrange a special feast in your honor.”
Next day, His Eminence, Abdul Muttalib put on nice clothes, applied scent and went to Saif’s court. The king made him sit near him with much respect. Abdul Muttalib said: “O King, yesterday I observed white hair in your beard but I cannot see so now!” The King said: “I apply hair dye.” It is said that Saif was the first man ever to apply dye. Then the king sent all of them to the bath and also sent dye for them and they all applied it.
Thereafter he gifted to every one of them a purse of gold coins, one slave, one slave girl and one pair of clothing and also the total of all that to Abdul Muttalib. According to another report each one was given ten slaves, ten slave girls, two Yemeni robes, a hundred camels and ten pounds of silver tinged with musk and ambergris and tenfold of all that to Abdul Muttalib.
Then he called for his horse, Uqaab and his mule, Ashhab and camel, Ghazba and handing them over to Abdul Muttalib said: “When your grandson matures, give these gifts to him. Till then these things are a trust with you. Whenever I rode Uqaab for hunting or war I was successful. If I ever returned from an enemy riding this horse, no one could harm me. I have traveled in numerous hills, vales, plains and forests riding on this mule so happily that I never wished to get down from it. Please present these gifts to your forthcoming grandson and convey my regards to him.”
Abdul Muttalib responded: “I accept with hearty pleasure.” Then Abdul Muttalib departed from Saif and returned to Mecca. He used to say: “I am not as happy with these gifts because they are all to perish. But I am very happy about the grace for me and my grandson, which are everlasting and you will know everything about him very soon. When the Meccans came to know about the return of Abdul Muttalib, their chiefs rushed to welcome him and the Holy Prophet (S) also walked a little with peace of mind and poise and sat down on a wayside rock.
When the companions and friends arrived, Abdul Muttalib asked them: “Where is my chief and commander Muhammad (S)?” They replied: “He is waiting for you in the way.” When Abdul Muttalib approached him (Muhammad) he got down from his horse, took up His Eminence, (S) in his lap, kissed his forehead and said: “My dear son! Saif bin Yazan has sent this horse, this mule and this camel as gifts for you and has also sent Salams to you.” His Eminence, prayed for his well-being and rode the horse which began to gallop happily.
It is narrated that the lineage of that horse was Uqab, its father Nizoob it’s father Qaabil, its father Bataal, its father Zaadurraakib, its father Alkifaah, its father Aljanah, its father Mauj and its father Maimoon was from Reeh and Reeh was by the Word of Allah, born without a father and a mother. When the Prophet was eight years, eight months and eight days old, his grandfather, Abdul Muttalib fell seriously ill.
According to his wish, he was laid on a board and brought near the curtains of the Holy Kaaba. His nine sons sat all around him weeping. The Holy Prophet (S) also arrived and sat near Abdul Muttalib on the board. The cursed Abu Lahab intended to remove him. But Abdul Muttalib scolded him: “O Abdul Uzza! You will not remove the enmity against this selected servant of Allah from your heart!”
Then, turning to Abu Talib he made many recommendations concerning Muhammad (S) and emphatically advised all his sons to give utmost respect and honor to Muhammad (S) saying: “Very soon his greatness and grandeur will come before you.” Then he became unconscious. On regaining consciousness he addressed Quraish chiefs: “Do I have any right over you?”
All responded: “Why not? You have a right on all of us, big or small. May Allah give you a good reward and make death easy for you. You were a very good elder and commander for all of us.” Abdul Muttalib said: “I wish that all of you should give utmost respect and honor to my son, Muhammad (S) and to consider him your leader, to respect his rights and to honor him fully.” All responded: “We heard and we accepted sincerely.”
Then Abdul Muttalib began to breathe his last. He took up Muhammad (S) in his lap and said: “O my lucky and graceful son! Do not get separated from me. I feel peace and rest so long as you are with me.” With these words his lucky soul flew away towards the Most Merciful Allah.
According to authentic reports, Imam Ja’far Sadiq (a.s.) is reported to have said: “The Almighty Allah had orphaned his dear Prophet and he called up his parents in his childhood so that obedience of none but Only One Allah be incumbent on him and so that only Allah’s right may remain on him.”
Notes:
[10] The Arabs used the word Khaalu to mean maternal uncle as Allah has also said in verse 61 of Surah Noor: “There is no blame on yourself ...that you eat from…your maternal uncles’ houses…
[11] A lentil
[12] The author says; It appears from the act of Abdul Muttalib that may be the sacrifice of sons was permissible in the Shariat of Ibrahim (a.s.). It is also probable that it might have been exclusively for Abdul Muttalib who might have got a revelation.
[13] The author says that these narrations show that the parents of the Holy Prophet (S) had faith in the Oneness of God and also in the Messengership of the Holy Prophet (S) and that their calling in the grave was to make their faith perfect by the attestation of the Wilayat of Ali bin Abi Talib (a.s.).

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THE TRUCE OF HUDAIBIYA 6th Zilqad ---AND IT’S RELEVANCE

Excerpts from the Series of Talks on Seerat e Rasool by Moulana Sadiq Hassan  

 English Transcript by  SAYED TAHIR BILGRAMI

 SYNOPSIS 

The relevance of and the lessons for the posterity from the Truce of Hudaibiya are: 

1.     The Prophet (s.a) never fought a battle of aggression. At Hudaibiya the situation was such the majority of the contingent, excepting the Prophet (s.a) and Hazrat Ali (a.s) were raring to attack the infidels in Makkah. But the Prophet (s.a) manifested the great spirit of patience and forbearance despite the fact that he was facing the infidels from a position of strength.

2.     In Islam there is no relevance of Shura or 'consensus' on many occassions. This has been proved by the Truce of Hudaibiya that the majority was opposed to it and the Prophet (s.a), Ali (a.s) and a few others were for it.

3.     The Jews were spreading their tentacles in Madina and other places and instigating the Meccans to weaken the Muslims by repeated attacks. With this end the Jews had entrenched themselves in the forts at the oasis of Khaibar. If the Muslims invted Khaibar, the infidels of Makkah would certainly have attacked while the fighting men were away from Medina. The Treaty of Hudaibiya did away with any such contingency and the campaign of Khaibar was carried out successfully.

4.     The Truce of Hudaibiya was the first agreement made by the Muslims with their sworn adversaries. The wordings of the Truce played a significant role in the success of the Muslims that was realized in the future. The Treaty provided protection to the Muslim women and also to those Muslims who remained back in Makkah to practice their Faith without any hindrance. This is a pointer to the people in the future to exercise maximum care in selecting proper wording when they entered into covenants with others.

  

Although every aspect of the Prophet (s.a)’s Seerat is a beacon of light for the Muslims, it is deemed necessary that the present generation understands the event of the Truce of Hudaibiya. This is more so that the adversaries are upbraiding different groups of Muslims to create schisms among them and weaken them through internecine disputes. 

The best example of this machination of the adversaries was the Gulf War which was instigated by them and in the end they put the blame squarely on the disputants. The adversaries derived full benefit at the cost of the warring groups! Therefore one must study in depth the terms of the Truce of Hudaibiya and the circumstances that led to the truce and those which followed thereafter!  

The Battle of the Trench (Qandaq) was won decisively by the Muslims. Then followed several events that the Jews, who were spread all over the Arabian Peninsula , and particularly in the environs of Madina, withdrew backwards and entrenched themselves in the Fort of Khaybar. The events took such a turn that they had perforce to do this. They first went to the outskirts of Madina and in quick stages they concentrated themselves in the fortified Khaybar. The Truce of Hudaibiya gave to the Prophet (s.a) the much needed respite from the infidels of Makka that he could deal with the intrigue of the Jews who were fortifying and entrenching themselves in Khaybar. If the Truce of Hudaibiya wasn’t concluded, it wouldn’t have been possible to undertake the campaign of Khaybar as the hordes of the Infidels of Makka would certainly have taken advantage of the absence of the fighting men from Madina.

 It was evident that the small, insignificant tribes would join hands with the enemies and would be a regular source of trouble for the Islamic Army. Therefore minor campaigns (Sariyas) were conducted against many of such tribal settlements. There is no doubt that these tribes were insignificant when compared with the hordes of the Infidels of Makka. But they did have the capability of creating a lot of trouble for the Muslims through hit-and-run tactics. To subdue these tribes, each consisting of 200 to 300 fighting men, the Prophet (s.a) sent Abd ar Rehman ibn e Auf to the Domat al Jundal region which lies between Madina and Syria . Abd ar Rehman ibn e Auf carried a letter form the Prophet (s.a). The opening part of the missive was: 

In the name of Allah and the Prophet participate in the Ghazwa, DO Jehad! Beware of deceptive acts, don’t usurp the trusts and keep your promises. Abstain from slaying any minors….

In these few words the Prophet (s.a) highlighted the essence of the Islamic Jihad. The tribes against whom the campaign was sent were certainly insignificant and could be subdued with the least effort. But the commander of the contingent was exhorted to be fair in his dealings and to abstain from any deception or stealth. He also asked his men not to harm the minors and the weak. The Sariya of Abd ar Rehman ibn e Auf is prominent in the annals of the history because of this exhortation that the Prophet (s.a) made to him. The Prophet (s.a) also advised Ibn e Auf not to commence the fight immediately on reaching Domat al Jundal. He was asked first to invite the people to embrace Islam. In the event of the people accepting Islam, he asked him to deal with them affectionately and kindly. The Prophet (s.a) also gave the good tiding to Ibn e Auf that he would enter into matrimony with the daughter of the chief of the Tribe!   

With the Prophet (s.a)’s document in his hand, Abd ar Rehman ibn e Auf reached the territory of Daumat al Jundal . He extended invitation to the chief of the tribe, who was a Christian, to embrace the Faith of Islam. The person made some inquiries about the Faith and not only willingly accepted to adopt it but also offered his daughter in marriage to Abd ar Rehman to strengthen the bond of love and friendship between the two groups. It is recorded in the history that the lady, Tamama, mothered Abd ar Rehman’s son, Abu Salama, who was recognized as one of the top seven Fuqaha (Jurists) during the time of the Fourth Imam Zainal Abedin (a.s).  

The norms laid down by the Prophet (s.a) in his document of instructions mandated that all the rights of tribes in the area were preserved and no hardship was inflicted on them by the men in the Army of Islam. If any penalty was to be imposed on any individual, it was to be restricted to the punishment prescribed for the particular offence.  

Thus the Prophet (s.a) sent advance messages in a very logical manner   that those who extended a hand of love and affection, he would reciprocate to them in a similar manner. The representatives of one of the tribes, out of fear of reprisal, went voluntarily to the Prophet (s.a) to express their allegiance. The Prophet (s.a) gave them gifts to dispel their fears. The tribes that had taken part in conspiracy against the Muslims were suitably reprimanded and punished. Thus all the small tribes were subdued and calm was established in the area. Now there remained only two big groups of adversaries. The infidels of Mecca had no strength left to invest Madina again after they were vanquished in the battle of the Trench. But if the Muslims left Madina unprotected for a campaign to Khaibar, the infidels were quite capable of attacking from the rear. Therefore it was imperative to totally subdue the infidels of Mecca before organizing a campaign to Khaibar.

 The sequence of the events was as follows:

The Prophet (s.a) first controlled rebellion and the intrigues in the area. Then arrived the month of Shawal 6 H. This was the most important year in the annals of the Islamic history that, according to some Ulama, the mandate for performance of the Haj too came in the same year. About this mandate we shall discuss later on.  

One morning the Prophet (s.a) entered the Mosque when he gathered the Muslims and told them that he had seen a dream the previous night. There is a mention about this dream in Surat al Fath (the 48^th Verse of the Holy Quran) that was revealed immediately after the event of Hudaibiya. This verse says: 

“laqad sadaq Allah ar Rasoola al rooya bil-haq - Certainly Allah has fulfilled His Apostle’s vision in all truth 

La tadkhulnal Masjid al Haram  -You will certainly enter the Sacred Mosque, 

Insha Allah aameneen - God willing , in safety 

Mohlaqeen raoosakum wa muqassareen  -With your heads shaven or hair cropped,

Laa taqaafoon -Without any fear.” 

The Muslims asked the Prophet (s.a) to relate the details of the dream. The Prophet (s.a).said, “I saw in the dream that I was entering the precincts of Mecca with my friends and companions! Then I saw that we were getting our heads tonsured of the hairs.” The Prophet (s.a) later on said that it was a message and a mandate from Allah for all the Muslims---for those migrants who had left their homes and hearths in Mecca and had migrated to Madina six years back and the Ansars, the Helpers, who were the local inhabitants of Madina who had extended wholehearted help to the migrants. The migrants were particularly pining to set their eyes on their home-town where the Kaaba and the hills of Safa and Marwa were beckoning them. They were getting nostalgic about their visits to the Kaaba. While they used to set their eyes on the holy structure, in the past, several times in a day, they had to remain away from it for six long years! When they heard the Prophet (s.a) narrate his dream, their desire to reach Mecca redoubled! This was more so when the Prophet (s.a) said that it was a mandate from Allah that they must proceed to Mecca . All the Muslims expeditiously prepared for the journey. Here we would like to mention one fact that at every step several messages and indications were manifesting themselves about the Treaty of Hudaibiya. Leaving aside all the battles won by the Muslims, the Holy Quran says Inna fathana laka fathan mubeenan—Indeed we have inaugurated for you a clear victory! It doesn’t say this about the battles of Badr, Khandaq, Khaibar, Hunain etc when the Muslims had completely vanquished their enemies! The Holy Quran deems the Treaty of Hudaibiya as Fath e Mubeen—a clear victory--- when not a single sword was unsheathed! There is a manifest reason about this statement which, Insha Allah, we shall elucidate later on!! 

The treaty of Hudaibiya also manifests that in Islam there isn’t any place for democracy and the process of voting. No historian has contested the fact that on that day 99% of the Islamic army was opposing the treaty and the Prophet (s.a) and Ali (a.s) strongly upheld the conclusion of the Truce. On that fateful day there wasn’t any voting, Shura, consultation or any attempt to ascertain the public opinion!! The Treaty was wholly what the Prophet (s.a) dictated and Ali (a.s) rendered on the paper.  

You must have noticed that generally the people of faith act on their own understanding of things and don’t go to the nitty-gritty of the words. The terms of the Treaty will be discussed in detail at the appropriate place, but here I would like to briefly mention about the Clause No.2 of the Treaty. It says that if any Momin from Mecca came to Madina during the operative period of the Treaty, he would have to be returned back. A Muslim man from Mecca did reach the Prophet (s.a)’s camp at Hudaibiya after the signing of the Treaty and he was instantly returned back in accord with the terms of the truce. Around the same time a Momina (Muslim woman), the daughter of Uqba ibn e Moeeth, too got an opportunity to reach the presence of the Prophet (s.a). She said, “O Prophet of Allah (s.a)! I was forced into matrimony with an infidel. Since I was in Mecca I had no opportunity for escape. But now that I knew that the army was near at hand, I managed to escape from Mecca and have reached your presence. I plead with you to give me succor!”  Around that moment her husband too reached the presence of the Prophet (s.a) and said that the woman was his wife and had run away from home and must be handed over to him. The Prophet (s.a) rejected the claim of the man and asked his men to give shelter and protection to the woman.  

The Meccans said that this action was in contravention of the terms of the Treaty. The Prophet (s.a) said, “No! If I was contravening the terms of the Truce I wouldn’t have returned back the man who approached us for refuge.” He was then asked why he was giving refuge to the woman? The Prophet (s.a) said that the clause of the truce was specifically for Momins (Believer Men) and not for Mominas (Believer Women). It was binding, in terms of the Truce, to return back to Mecca any Momin who escaped from there and reached the Prophet (s.a)’s camp for refuge but the terms of the truce were silent about the Mominas. At that juncture the Surat al Mumtahanah was revealed. The verse No. 10 of this Surat says: 

Ya ayyuhal lazeena aamanu - O you who have faith! 

Iza ja-aa kum al Mominaatu muhajiraatin  -When faithful women come to you as immigrants 

Fa am te hu hunna -Test them 

Fala tarjeoo hunna ilalkuffaar -Do not send them back to the faithless 

Laa hunna hillun lahum - They (the believer women) are not lawful for them (The unbelieving men)

Wa laa hum yahilloona lahunna -Nor are they (the unbelieving men) lawful for them.

 This Revelation of the Holy Quran doubly confirmed the verdict of the Prophet (s.a), particularly when some of the Companions expressed doubts as to why different yard-sticks for handling of men and women seeking refuge? The timely Revelation of the Surat dispelled the doubts and confusion of those Muslims! 

The Prophet (s.a) asked the woman a question why she decided to abandon her husband and cross over to the camp of the Muslims? He also asked her if she wished to seek the pleasure of Allah or just to change the spouse? He further asked her if she intended to gain sympathy and monetary help by forsaking her infidel husband?   

After this little digression let us come back to the main topic of discussion. In the initial stage the Prophet (s.a) informed the Muslims that he had dreamed that he was entering the Haram al Kaaba and that he was getting his hair tonsured. The veracity of the Prophet (s.a)’s dream cannot be questioned. But in reality when the Muslims traveled to Mecca , along with the Prophet(s.a), they had perforce to terminate their journey from Hudaibiya and return back to Madina. But this doesn’t mean that the Prophet(s.a)’s dream wasn’t answered. It was Allah’s wish that the dream must be answered at a later date! The Holy Quran confirms about the fulfillment of the dream in the following words:

 Laqad sadaq Allah ar Rasool ar-rooya bil haq -Certainly Allah has fulfilled His Apostle’s vision in all truth  

Four things are manifesting themselves. The historians say that the dream remained unfulfilled, the Muslims had journeyed to circumambulate the Kaaba but they were unable even to enter the ramparts of the Haram. The Prophet (s.a) dreams that he entered the Masjid al Haram but was turned back from Hudaibiya, the outer limits of Mecca . The dream did come to fruition after the lapse of one year when the Muslims were able to perform all the rites of Umra, the minor pilgrimage. This Umra is termed as the Umrat al Qaza or the missed-Umra. The Muslims who wore the mandatory apparel for the Umra in one year were able to perform it during the same period in the next year in accord with the terms of the Truce of Hudaibiya. The Muslims were rightly under the impression that since the Prophet (s.a) had said that they must accompany him to Mecca for the minor pilgrimage, his dream must be fulfilled during the same trip.  

One fact has come to light that any tradition of the Prophet (s.a), or the Imams (a.s), certainly comes to fruition. But if they hadn’t indicated the time of the event happening, it would certainly come about any time in the future. Another important fact must be borne in mind that all other mandates were communicated by Allah to the Prophet (s.a) through the Archangel , Jibraeel, and the mandate about Hudaibiya was through the medium of the dream.     

After the announcement by the Prophet (s.a), the Muslims left Madina. At a distance of about six miles from Madina there is a place, Dual Halifa, which is now known as Diyar Ali, where a mosque, Masjid e Shajra, is located. This is the place where the Muslims adopt the Ihram or the apparel for the pilgrimage. Since the city of Madina has expanded, Diyar Ali is now hardly a mile from the outskirts of the city. The Prophet (s.a) stopped his caravan there, everyone took a bath and attired in the Ihram for the pilgrimage. Then the group, in unison, recited the Talbiya—the supplication that is recited by the pilgrims while they are proceeding towards the Kaaba in the state of Ihram. They were also having the sacrificial animals with them. It is recorded in the history that there were 63 or 70 heads of such animals with the group.  

Since the purpose of the journey was only to perform the pilgrimage at the Kaaba, and not to combat with the infidels, the Prophet (s.a) had directed the Muslims to abstain from fighting even if the infidels of Makka tempted them to the maximum extent. This statement of the Prophet (s.a) emboldened the infidels to attempt coaxing the Muslims the more. The Prophet (s.a) exhorted the Muslims to move in such a manner that even from a distance they must give an indication that it was a group of people traveling in peace and proceeding on a journey of pilgrimage. They were ordered not to carry any arms other than their swords which, in those days, were a part of the peace-time apparel of the Arab men. They were also ordered to wear the Ihram during the journey that required them, traditionally, not to commit any act of aggression. He also asked them to put identification marks on the animals to indicate that they were sacrificial animals for the pilgrimage to Mecca . There are two ways of putting identification marks on the animals. The first method was that the hump of the camel was to be slit with a dagger and the blood that came out was to be rubbed on the back of the animal. From a distance this mark would be visible and convince the observers that it wasn’t for use in combat. The other identification mark was that the animal would be adorned with garlands of flowers. Even in our times Aghai Qooee has given a Fatwa (Edict) that the sacrificial animals for Haj and Umra be given either of the two identification marks described above.

 Now this caravan of 1400 Muslims started their journey from Madina, wearing their Ihrams and the accompanying animals with identification marks manifesting their intent for peaceable travel.  

The people of Mecca got wind that the Prophet (s.a) had made a public announcement of his intent for the pilgrimage to the Kaaba and that the caravan was on the move. The Prophet (s.a) had first related his dream to the Muslims, some days were spent in getting together the retinue, then they moved to Masjid e Shajra, halted there for a day. The infidels of Mecca received their intelligence of the movement of the contingent of 1400 men advancing towards them. They started worrying. Memories came back to them of their abject defeat at the hands of the Muslims at Badr, Uhad and Khandaq. They felt that even if the Muslims performed their pilgrimage at the Kaaba and returned peacefully, it would go as an insult for the residents of Mecca, the keepers of the Holy Site, in the view of the Arab tribes that they were unable to resist the move! They felt that the Arabs might even remove them from the honor of the keepership of the Kaaba. They were also scared of abject defeat if a fight became inevitable. They were thinking of a subterfuge of sending back the Muslims from the ramparts of Mecca without gaining entrance to the Holy Site.  

Khalid ibn e Walid hadn’t joined the ranks of Muslims till that time. He was deputed with 200 cavaliers to make a preemptive attack on the Muslims, who were advancing towards Mecca, and kill all of them. 

The Infidels of Mecca had received intelligence that the contingent of the Prophet (s.a) was heading for their city without combat paraphernalia, particularly arrows, that become very handy for attacking the adversary from a distance; nor did they have any animals essential for the purpose. They felt that it would be very easy to launch a preemptive attack on the Islamic caravan.

I have mentioned in many of my talks that the Prophet (s.a) had devised a very effective system of gathering intelligence of the movements of the enemy groups. He also had the Divine support in this respect. Once Khalid ibn e Walid started with a 200 strong column, the Prophet (s.a) got the intelligence about the movement. The Tribe of Junia, who hadn’t embraced Islam till that time, was however sympathetic to the cause of the Muslims. A person from the tribe went to the presence of the Prophet (s.a) and gave the first information about the movement of Khalid and his men. Khalid was conscious of the fact that he had only 200 men and the Muslim contingent was 1400 strong. He was aware that at Badr the Muslims were only 313 against 1000 infidels and were victorious, at Ohod the Muslims were 700 who forced the 10,000 infidels to flee in defeat. These thoughts forced Khalid to refrain from making any preemptive attack on the Muslim caravan. He had the realization that the Muslims were moving with a peaceful intent and would be interested in a truce.

 One fact came to the mind of Khalid bin Walid at that moment. He thought that this caravan of the Muslims was proceeding under the leadership of the Prophet (s.a). He observed from a vantage point from a hill that the Muslims were forming columns to offer their prayers. He knew that they never missed their prayers. He regretted that he had missed the chance of attacking them with arrows. But he resolved that at the next prayer he would have his 200 archers ready to send a barrage of arrows. He told his men to be ready for the action at the next opportunity to annihilate all the Muslims in the midst of their congregational prayer.  

Here I would like to draw your attention to the fact that during the early days of Islam the Prophet (s.a) used to offer prayers in the precincts of the Haram of Mecca. It had become the pastime of some mischievous Arabs to cause disturbance to his prayers.

 

The verse of Surat al Alaq says:

Ara-yatal lazi yanhaa -Hast thou seen him who dissuadeth 

Abadan izaa sallaa?-A slave when he prayeth? 

This is in the middle of the Surat al Alaq and prostration is mandatory when one recites the last verse of this Surat : 

Kalla laa nutmehoo -No indeed! Do not obey him, 

Wa asjudu wa aqtarib -But prostrate and draw near (to Allah)! 

Khalid Ibn e Walid was waiting for the next prayer to ambush the Muslims with a barrage of arrows. Here we would take another digression to prove a point. This event proves the fact that the Prophet (s.a) did combine the two noon prayers on several occasions that he went for the Asr prayer immediately after the Zuhr prayer. The Prophet (s.a) was about to commence the Asr prayer when Jibraeel came to him. This event took place in the 6^th year of Hijri. For 13 years the Muslims lived in Mecca and for 6 years they were in Madina. This makes a total of 19 years. During the past 19 years history records no occasion when the community offered the Namaz e Khauf ( The Prayer on occasion of Fear. The Prophet (s.a) announced that Jibraeel had visited him and communicated the mandate from Allah that half the congregation must offer the prayer and the other half stand guarding the group. After the first group completed the prayer, the second half must stand up for the prayer.  

When Khalid bin Walid witnessed this scene, he felt that his scheme of attacking the Muslims by surprise was defeated. He wondered how the Muslims got wind of his carefully camouflaged scheme! There was no possibility of any sleuth warning the Muslims at such short notice. He asked himself a question, “Who has taught the Muslims the strategy that they fulfilled their obligation of uninterrupted prayer and the contingent remained safe from an attack by the enemy?” 

At this stage the Prophet (s.a.) changed his route feeling that the infidels were planning to obstruct the progress of the journey of the caravan. The new route presented many problems that supplies of provisions for the maintenance of men and animals weren’t available on the way.  

Now the Muslims started showing signs of fear. They started wondering that if such a contingency was to present itself they would have come fully equipped to face the adversaries. The caravan was now nearing Hudaibiya. Before reaching Hudaibiya the caravan came across a hillock. The Muslims didn’t know what was there on the other side of the hill. They feared that perhaps the enemy was sitting in ambush on the other side of the hill. They had no paraphernalia of war and thought that if the enemy took them unawares, they would all be decimated. They thought that generally men at higher elevation have an upper hand if they are fully equipped for combat. But in their case the enemy would score over them because they had ventured out absolutely unprepared for combat! 

At this juncture the Prophet (s.a) made a very unusual statement. Sensing the fear of the Muslims of the unknown danger which might be lurking on the other side of the hill he said, “O Muslims! Keep climbing the hill and remember that scaling it is like entering Baab e Hitta (the Threshold of Hitta)!” Hitta was the test to which Bani Israel were put. The Holy Quran said that following the drowning of the Pharoh the people of Bani Israel were stranded in the wilderness for 40 years as a punishment for their disobedience. They reached their destination when they repented their fault that they were ungrateful in not acknowledging and accepting Allah’s Bounties. When Allah accepted their repentance it was announced that while entering the thresholds of the city that they reached they must prostrate and keep chanting “Hitta”. Hitta is a word of the Syriac language that means repentance. Bani Israel had loitered for full 40 years in the wilderness. They had ungratefully rejected Mann wa salva (Manna and Quails) saying that they wanted variety in their food and didn’t want to eat the same thing meal after meal. The result of their ungrateful rejection was that they didn’t get anything to eat. They then received the aforesaid message and saw the gate of the city and the sprawling habitation within. They now forgot the thought of repentance and to prostrate and utter the word Hitta! It is recorded in the histories that they entered the town proudly. Instead of prostrating, most of them held their heads high in conceit. Instead of saying Hitta (Repentence) the people started uttering the word Hinta that means the grain of wheat!  

The Prophet (s.a) said, “Remember! Climbing the hill of Hudaibiya is like entering the city chanting Hitta!” This was a test of the strength of the faith of the Muslims. The youth of the Medinite tribes of Aus and Khazraj raised slogans of “Allaho Akbar” and speedily scaled the hill. When they reached the peak they saw a stretch of greenery and a well on the other side. Now the contingent of Islam moved to the other side of the hill. They noticed a woman giving water to her child near the well. When she saw the group of men moving towards her, she caught hold of the child and started to run away. She was scared that if the men were enemies they would kill and destroy everything. But when she realized that the new arrivals were Muslims, she stopped running and told her son that they wouldn’t cause them any harm. By that time it was established in every nook and corner of Arabia that the Muslims, even if they invaded any place, they wouldn’t harm women, children, old and weak persons. The Prophet (s.a) now reached near the well and asked the women to draw some water from the well for him to quench his thirst. The woman said that the well yielded hardly any water. She said that she had to wait for hours to get some for her little child.  

The Prophet (s.a) then went near the well, peeped into it and put some of his saliva into the well. Miraculously the level of water came up so much that it was nearly touching the parapet of the well. The woman tasted the water and exclaimed, “There wasn’t so much water in the well and never so sweet!”  

 Immediately after the Well of Hudaibiya the precincts of the Haram start. In this area hunting of any animals or picking of even the leaves of any plants is taboo.  

The infidels of Mecca got news that the Prophet (s.a)’s contingent had halted at Hudaibiya. The cause of the halt was that the Prophet (s.a)’s she-camel, Qusvi, sat down and refused to budge a little from the spot. The Prophet (s.a) remained quiet and the other Muslims in the contingent tried their best to make the camel rise to commence the journey. The Prophet (s.a) asked them to leave it alone. The Prophet (s.a0 said that when Abraha came to attack the Kaaba, his elephant, Mehmood, sat down and refused to move. Abraha beat the animal so much that it died. The Prophet (s.a) said that the elephant was refusing to move with Allah’s will and similarly the camel too was under His command not to budge from its place. Hearing this, all the men in the contingent dismounted from their steeds and started pegging their tents. This was the time when Allah had put the Muslims to two tests. They had started from Madina with provisions for 8 days. But since they had taken a circuitous route, they took 10 days to reach Hudaibiya. In this time they had exhausted all their provisions and found themselves in a wilderness where nothing was available. They were now on the verge of starvation.  

Our Sixth Imam, Jafar e Sadiq (a.s), making a commentary on the following verse of Surat al Maidah (Verse 94) : 

Ya ayyuhal lazeena aamanu-O you who have faith! 

Layabluwannakum Allaho be-shaiyyin min al sayd -Allah wll surely test you with some of the game  

Tanalahu aidiyakum wa rimahakum - Within the reach of your hands and spears,

Says: 

“Do you know what test is alluded to in this Verse?” The narrator said that he wasn’t aware. The Imam (a.s) said, “Listen! This refers to the event of Hudaibiya. When the contingent of Islam halted at Hudaibiya, and it had no provisions whatever for sustenance, the men were reduced to the state of starvation, they received a message from Mecca that even if one person entered the precincts of the Haram, he will be instantly killed! The Prophet (s.a) did send his messenger. The messenger’s steed was butchered and the person was rescued by some of his friends there.” 

The Imam (a.s) then added, “Listen! All the men of the contingent were in Ihram! While one is in the Ihram about 23 or 24 things are taboo for him. Of these 24 things hunting of animals is one.” The Imam (a.s) says, “At the time of the treaty of Hudaibiya Allah had tested the Muslims as He tested Bani Israel on the Sabbath (Saturday) prohibiting catching fish on that day. The fishes knew that on the Sabbath none would catch them. They came in huge schools from the sea into the rivers. Those of the Bani Israel who acted against the mandate were transformed into monkeys!”

 Although the Muslims hadn’t as yet entered the precincts of the Haram they were prohibited from hunting because they were in Ihram. Inside the Haram, even those not in Ihram are prohibited from killing any animal or even the insects.

 The Imam (a.s) said that the animals in the wilderness got a message from Allah that the Muslims, although famished with hunger, cannot touch any animal being in Ihram.

 The narrator says, “The Muslims who were at Hudaibiya informed their children, later on, that a time came when the animals fearlessly entered their tents and they could touch their bodies. In normal times the animals would run away from human beings!

Allah tested the Muslims at Hudaibiya in this manner. They were hungry, bordering on starvation, and the wild animals were literally brushing their bodies with their bodies. But they were in Ihram and prohibited from butchering the animals.

 Almost the entire contingent of Islam, comprising of about 1,500 men, appeared unanimous complaining on one thing that the events that took place at Hudaibiya culminated in the signing of the truce despite their being in a position of strength. There were two or three persons in the contingent who were absolutely convinced of the veracity of the truce. The majority felt that Muslims have been ridiculed and belittled because of the signing of the treaty. But Allah said emphatically about the truce in Surat al Fath: Inna fatha na laka fathan mubinan -Indeed We have inaugurated for you a clear victory 

Imam Jafar e Sadiq (a.s) has said about the Truce of Hudaibiya that it was the most felicitous and great event in the life of the Prophet (s.a). Therefore one must read the entire Surat al fath with great attention and care to realize that the Muslims at that time were getting absolutely disheartened and Allah decided to reveal the Verse to the Prophet (s.a) as a balm for the disturbed thoughts of the Muslims. The Prophet (s.a) had been victorious in many a battle prior to Hudaibiya, but Allah had deemed this treaty as Fath e Mubin (Clear or Manifest Victory). We shall deal with the Surat al Fath at greater length later on, but it must suffice now to say that all the Muslims are assured that the greatest success was near at hand! The Verse 27, Surat al Fath says—Laqad sadaq Allah Rasoolahu ar-rooya bilhaqCertainly Allah has fulfilled His Apostle’s vision in all truth 

And Allah had rendered true the Prophet (s.a)’s dream:  

La tudkhul nal Masjid al harama Insha Allah aameneen -You will surely enter the Sacred Mosque Insha Allah in peace

 Mohalleqeen raoosakum wa muqassareen laa taqafoona - With your head shaven or hair cropped, without any fear

 

In this Surat also is the Verse 25 that highlights the imperative need of the Truce of Hudaibiya. It says:

Wa lau laa rijaalun Mominoon was nisaaun Mominaat - And were it not for (certain) faithful men and faithful women,

 Lam taalamoohum - Whom you did not know  

An tatoohum  -lest you should trample them, 

Fa tuseebakum minhum ma-arratum - And thus blame for (killing) them should fall on you 

Beghair e ilmin -Unaware (He held you back) 

t further says: La-azzabnal lazeena kafaru minhum -We would have surely punished the faithless among them. 

In this Verse Allah has very lucidly highlighted the need for the Truce that a combat would have become the cause of the death of innocent Muslims resident in Mecca at that time.  

It was now known why Allah mandated compromise through the Truce of Hudaibiya. The fact also came to our knowledge that a group of Muslims tried to ridicule and belittle the events of the treaty. We must bear in mind that the Infallibles wield their swords with utmost care and discretion with the assurance that the person they struck dead wouldn’t have Momin (s) in his progeny! Allah says in the Surat al Fath that the infidels of Mecca were deserving of retribution, but He will Himself wreak retribution on them and wanted the Muslims to refrain from initiating any fight to ensure the safety of the innocent Muslims residing in the city of Mecca .  

The events took place in the following manner: 

- The Prophet (s.a), and his contingent, reached Hudaibiya, about 16 miles from Mecca , during the month of Zilqiddah, 6^th Year of Hijri.  

- The people of Mecca had received intelligence about the arrival of the contingent much earlier. They were getting information, from every stage, as the journey of the contingent progressed. They had confirmed intelligence that the Prophet (s.a) wasn’t headed for Mecca to initiate a fight with them.

 - It is the trait of mean persons that when they get assured of the good intentions of the contending party, they become bolder in creating unnecessary impediments. The Qureish of Mecca adopted the same attitude. They started deputing emissary after emissary who raised unnecessary, and untenable, objections. One emissary was the chief of the Tribe of Bani Khaza-aa, who were traditionally the friends of Bani Hashem. Hudaibiya, in fact, was in the territory of this tribe. Then came the chief of the Habishi Tribe, Owais, to talk on behalf of the infidels of Mecca . This tribe lives in the hilly tract in the vicinity of Mecca and has nothing to do with Abbyisinia in Africa . The Prophet (s.a) didn’t have any discussions with him and sent him back with gift of camels. In the end came Urwa bin Masood Thaqafi, the grand-father of Hazrat Umm e Laila. In fact he was visiting Mecca at that time to resolve some matters. He was sent as the third emissary of the Meccans. While he was about to return after the discussion, the Prophet (s.a) ordered his contingent to do the ablutions for congregational prayer. The entire contingent offered the prayer in an organized column. Urwa, who was a respected person in Arabia, was much impressed with the organized activity of the Muslims. If Abu Sufian, and others were chiefs of Mecca, he was equally important chief of Taif. Although the ablution and the prayer is expressly for Allah, the Prophet (s.a) ordered the Muslims to do the ablutions and offer prayer immediately after concluding his talk with Urwa. At that moment Urwa had nothing to do with the ablution or with the congregational prayer, but the scene left a lasting impression on his mind. When he reported back in Mecca , Urwa warned the chief not to commit the blunder of fighting with the Muslims. He said that he had seen the monarchs of Rome and Persia, the King of Egypt and the Najashi but the contingent of Mohammed (s.a) was exemplarily disciplined and their activities most organized.  

Now the Prophet (s.a) felt that the Meccans were playing delaying tactics. He wanted to break the dead-lock. He now sent his own emissary to Mecca . He sent Khiraj ibn e Umayya bani Khaza-aa. The well of Hudaibiya fell in the territory of this tribe. The Prophet (s.a) sent him with the task of finding out why the Qureish were so quiet. To prove that Khiraj was going as his personal emissary, the Prophet (s.a) gave to him his personal camel for use during the mission. When he reached near the Haram of Kaaba, the men, women and children there recognized that the person was riding the camel owned by the Prophet (s.a). The Arabs those days had a special skill of recognizing the pedigree, and thus the ownership of animals, by having a look at them. Before the emissary could open his mouth a group of the youth of Qureish attacked and killed the camel at the same spot. Then they turned towards Khiraj. At this moment the men of the Habshi Tribe went forward and said that they had agreed to side with the Qureish but they wouldn’t tolerate their attacking an emissary.  They said that even if they touched Khiraj, the Habashi tribe would call off their agreement of support to the Qureish. The chief of the Habashi Tribe took away Khiraj to a place of safety. Khiraj somehow reached back Hudaibiya and the Prophet (s.a) learned about what happened to him.  

The Prophet (s.a) was now looking for an emissary who had immunity that the Qureish wouldn’t attack him. But in the meantime the youth of Qureish planned to ambush the contingent of the Prophet (s.a) in the early hours of the morning when generally people are fast asleep. There are several versions that they were 30 or 40 or 50 or 80 men. With this purpose the group climbed the Hill of Tan-eem in the dead of the night. Tan-eem is the place where presently the Masjid e Aisha or Masjid e Shajra is located. Before dawn the group stealthily moved towards Hudaibiya. They were all excellent marksmen with bows and arrows ready with them. That was the time when the Prophet (s.a) encouraged the people to offer the Namaz e Shab (the Late Night Prayer). This group of the 50 archers never thought that they would find the Muslims fully awake and alert. The result was they were all apprehended and arrested. Allama Majlisi quotes on the authority of Jabir bin Abd Allah Ansari that the group consisted of archers, and not swordsmen, and they had no need to come close to attack. They could have used their arrows even if they found the Muslims awake. Jabir said, “ The Prophet (s.a) was offering his Namaz e Shab at that time. After the prayer he would generally supplicate for the honor and dignity of the Muslims and the destruction of infidelity! As a felicity of this prayer the archers were momentarily blinded and it appeared as if they were unable to see our group. We were therefore able to apprehend and arrest them with ease.”

 

In Surat al Fath this event is recorded in the Verse 24 as follows: 

Wa huwal lazi kaffa aidiyahum ankum- It is He who withheld their hands from you,  

Wa aidiyakum anhum  - And your hands from them, 

Ba batan e Mekka  -In the valley of Mekka  

Mim baade an azfarakum alaihim-After He had given you victory over them, 

Wa kaan Allahho bema taalamoona baseera.-And Allah sees best what you do. 

The Prophet (s.a), however, didn’t want to initiate a battle at that time. It was certainly within the rights of the contingent of Islam to execute or punish the intruders. But the Prophet (s.a) released them without levying any penalty on them or punishing them in any manner. But the Qureish in Mecca didn’t mend their ways. They were not advancing the negotiations and, to the contrary, had ill-treated the two emissaries sent by the Prophet (s.a). Now the Prophet (s.a), after due consideration, asked Hazrat Omer to proceed to Mecca and give impetus to the negotiations. He excused himself saying that none of the members of his clan was in Mecca at that time. If any untoward event happened there, he wouldn’t have any support or protection. He suggested that the people of the clan of Hazrat Othman were still resident in Mecca and they would certainly protect him. The Prophet (s.a) agreed and deputed Hazrat Othman for the task. When he reached the ramparts of Mecca, one of the chiefs of the city, Aban bin Said, who was returning from some errand, met him and asked Hazrat Othman where he was going? He informed Ibn e Said that he had been deputed by the Prophet (s.a) to find out the conditions in Mecca. Aban took Hazrat Othman along with him offering him his protection and hospitality. He took Othman to the Haram and announced that the emissary of the Prophet (s.a) was under his protection. If anyone harmed him, it would be tantamount to harming his protector. Because of the arrival of Hazrat Othman, the infidels of Mecca gave some indication of interest in the negotiations. The Muslims were thinking that Hazrat Othman would return back from Mecca the same evening. But three days went by and there was no news of him. Rumors spread that perhaps the infidels of Mecca had assassinated him as an act of  vengeance  against the Muslims. At that juncture the Prophet (s.a) assembled all the Muslims under a tree and took a Baiath (Oath of Allegiance). The Ulema and scholars say that the Oath was taken only on one sentence that they would not desert even if death stared in their eyes. At that moment the following verse of the Holy Quran was revealed: 

Laqad razi Allaho an il mominnena -Allah was certainly pleased with the faithful 

Iz yuba yaoonaka that al shajara-When they swore allegiance to you under the tree. 

This oath of allegiance is popularly known as the Baiath e Ridwan. Through the above quoted Verse, Allah has expressed His support to those of the group who were men of strong faith. Maktaba Tameer e Adab has published an excellent book “Baiath e Ridwan” in Urdu. Those who are interested in the subject may make access to the good book. After the Baiath the Muslims were bubbling with high spirit and enthusiasm when the group noticed Hazrat Othman arriving from Mecca. He reported to the Prophet (s.a) that the infidels of Mecca had agreed for a negotiated settlement. But he said that they have two issues to be resolved. The first was that they were bound with an oath that they wouldn’t allow the Muslims to enter Mecca. The second issue was that if they did allow the Muslims to enter Mecca, they, the infidels,  would be the targets of ridicule in the consideration of the entire Arab world that their enemy entered the city, worshipped at the Holy Site and went away unopposed. Hazrat Othman said that these two issues were troubling the Qureish. However, he added, that they were sending an emissary to discuss and find a way out of the problem. While this discussion was in progress, the representative of the Qureish arrived at the scene. This representative was Sohail bin Omer, who was also known as Khatib al Arab—the orator of Arabia . This person was of very tough and adamant nature. He never accepted the other point of view in any debate. He would go to the extent of sacrificing himself and his children to uphold his point of view. When the event of Hudaibiya took place Sohail’s own son, Abu Jundal, had embraced Islam and was facing torture and incarceration at the hands of his own father, Sohail, as punishment for the act. The Qureish did want to send a tough negotiator and thus their eyes fell on Sohail. They said that Mohammed (s.a) was a magician and a milder person would come under his spell and yield to him! The Muslims saw him coming from a distance and immediately recognized him. They felt that even if there was some chance of any progress in the negotiations, it would be nullified by him. Sohail was bitterly inimical against the Muslims. He had bitter memories of being incarcerated by the Muslims after the battle of Badr. Contrary to the thoughts of the majority of Muslims there, when the Prophet (s.a) set eyes on Sohail, he made an augury saying, “Sahal amarna—With sohail here our task has been eased!” The Prophet (s.a) was that day negotiating the very difficult matter with the enemy when most of the Muslims there had the least hope of any success. The negotiation wasn’t done in-camera in closed-door environment. Everything was done in the presence and the hearing of all the Muslims. Sohail bin Omer went on making objection after objection and the Prophet (s.a) kept acceding to his objections. In the end the Muslims felt that two of the six clauses of the truce were such that they were absolutely against the interests of the Muslims.  

The first clause was that the Muslims would immediately return to Madina and visit Makka after the lapse of one year only for three days. During their visit they wouldn’t carry any arms other than those necessary for safety during the journey. These arms, too, they would have to keep away while in Mecca.

 The second clause was that if any Muslim went from Medina to Mecca , the people of Mecca would detain him there and wouldn’t return him. But if some Muslim from Mecca went to Medina , it would be binding on the Medinans to send the person back. There was a lacuna in the use of the words that gave advantage to the Muslims over the infidels. The words used were that the Medinans would “send back the persons” and not “hand over the persons”. Then they used the word “Muslim” in the document. In Arabic “Muslim” is masculine gender and the feminine gender would be “Muslima”. The document of the treaty was therefore silent on the method of handling the females if they escaped from Mecca and crossed over to the other side. About this clause some interesting event took place that we shall discuss later on.

 The third clause was that the Arab Tribes were free to align with any of the two parties at their discretion. The third party would not raise any objection to such treaties.

 The fourth clause was that the truce would be valid for a period of 10 years. During the validity of the truce there will not be any hostility or battles between the two parties.

All the four clauses of the truce of Hudaibiya have not been mentioned uniformly in the books of history. Some mention two, some three and others four.       

The fifth clause was that the assets and wealth of the infidels and the Muslims was to be immune from attack and appropriation by the opposite party.

 The sixth clause, which was very important, and was of great advantage to the Muslims of Mecca, was that they would be free to practice their religion without any hindrance from the infidels from the day of the signing of the Truce. The Muslims of Mecca who were observing Taqayya (Dissimulation) till that time were free to practice their religion openly. Their lives and properties too were to be given protection. This clause too hasn’t been mentioned by most of the Ulama. But our Ulama viz: Sheik Mufeed, Allama Tabrisi, Allama Majlisi have taken care to mention this very important clause in their works.

  The terms of the Truce had been agreed and were just to be reduced to writing and signing by the parties. The Prophet (s.a) asked Hazrat Ali (a.s) to reduce the terms of the Truce to writing, in duplicate, to be signed by the Prophet (s.a) on behalf of the Muslims and Sohail bin Omer as the representative of the infidels of Mecca. All other Muslims were standing dumb-struck thinking that the terms of the treaty were one-sided and giving all the advantage to the infidels. Some of them were even expressing their disagreement in very clear terms! One person objected that why he was agreeing to send back a Muslim if he escaped from Mecca and sought refuge in Medina . The Prophet (s.a) replied that he had trust in Allah that He would protect such persons! He said that there was no guarantee of a person living on if he migrated to Medina . If Allah wished, the person would die anywhere, at any moment. He also said that if any person, on his own, went to Mecca , the Muslims needn’t go after him to give him protection! This reply of the Prophet (s.a) was certainly very terse! Contrary to the natures of the other prominent Muslims, Ali (a.s)’s nature was different. In the field of battle he was a valorous warrior and on the negotiation table he exercised maximum equanimity and patience. This was the reason that the Prophet (s.a) kept him near during the negotiations and had asked him to reduce the treaty to writing. What he wrote in the document were implicitly the words of the Prophet (s.a) . The Prophet (s.a) dictated to him thus:

 “Bismillah hir Rehman ir Rahim. This is a truce agreement between the Prophet of Allah and the Qureish” At this point Sohail ibn e Omer asked, “What is Bismillah hir Rehman ir Rahim? We do know Allah but we don’t know who is Rehman and Rahim? You must write only what we know.” The Prophet (s.a) asked Hazrat Ali (a.s) to delete the two words. The Muslims around the table were getting worked up about this. But one thing must be remembered that if Sohail had asked starting the document in the names of “Laat” and “Manaat” the Prophet (s.a) would have strongly rejected the suggestion. Sohail raised another objection. He said, “You have said that it is a truce agreement between the Prophet of Allah and the Qureish, O son of Abd Allah! What is the Prophet of Allah? If we accept you as the Prophet of Allah, then there remains no dispute between us! What objection you have over writing your name and your father’s name on the document?” The Prophet (s.a) asked Ali (a.s) to delete the words “Prophet of Allah” and insert “Mohammed ibn e Abd Allah” in their place. Hazrat Ali (a.s) refused to do this. The Prophet (s.a) himself took the pen from the hands of Hazrat Ali (a.s) struck off the words “Prophet of Allah” and inserted the words “Mohammed Ibn e Abd Allah”. This event also proves that the Prophet (s.a) wasn’t an utter Ummi and he knew his reading and writing!

 The document was ready and was about to be signed by the parties when Abu Jundal arrived at the scene. He fell on the feet of the Prophet (s.a) and pleaded that he had managed to escape from the incarceration of his tyrannical father and wanted refuge. Sohail ibn e Omer recognized that it was his own son whom he had tortured and confined, chained, to a room since he had embraced Islam. Sohail was about to put his signature on the document of the Truce, but he withdrew his hand. The Prophet (s.a) said that Abu Jundal was a Muslim and it was the duty of every Muslim to give refuge and help to a Muslim. Sohail ibn e Omer said, “O Muhammed! This is the time to test how sincere you are about the terms of the Truce! Just now the terms of the Treaty have been finalized that you will not give refuge to anyone crossing from our side to Medina .” The Prophet (s.a) replied, “You are absolutely right. But since the document is not yet ratified with signatures, we may still give refuge to Abu Jundal!” Sohail bin Omer said, “ If such is the case, keep the document of the Truce with you . We are not willing to make any agreement!” Sohail bin Omer was making such a strong statement being fully aware that the Qureish wouldn’t be able to bear the onslaught of 1,400 strong contingent of the Muslims. He had made such a drastic statement because he had guessed that the Prophet (s.a) wished to ratify the Truce at any cost. Sohail bin Omer had two other Qureishites with him in the delegation. They took pity on Abu Jundal, caught hold of his hand and guided him to the group of Muslims asking them to take care of him. Sohail bin Omer got angry on the two persons and said that he was the chief negotiator and wouldn’t tolerate any interference from them. He insisted that the treaty wouldn’t be finalized if his son wasn’t sent back to Mecca with him. The Prophet (s.a) made all the efforts to get the custody of Abu Jundal but had to yield to the adamant insistence of Sohail ibn e Omer. Then he looked at the father and the son and said, “O Abu Jundal! Do as your father says and go back to Mecca !” Abu Jundal bared the wounds that he had suffered at the hands of his father. The Muslims were becoming angrier with the passage of every moment. The Prophet (s.a) was aware of this, but he said, “O Abu Jundal! Do go away! Allah will protect you and devise some way of your escape from the torture!” Abu Jundal now moved towards his father. Some historians have recorded that a couple of Muslims came closer to him and tempted him to pick up a sword and kill his father. Abu Jundal told them, “The Prophet (s.a) has given his verdict. I should rather go into incarceration and bear the torture! I cannot act against the decision of the Prophet (s.a)!” He now surrendered himself to his father. Sohail ibn e Omer realized now the feelings of brotherhood the Muslims had for Abu Jundal. He then started beating Abu Jundal and his wounds started bleeding again. The Prophet (s.a) quietly observed the torture inflicted by a father on his son. He was thus giving a lesson that sometimes one has to quietly observe the acts of tyranny for the sake of Islam. Now Sohail bin Omer handed over the son to his slaves and put his signature on both the copies of the document of Truce. He took one copy of the document and departed with his entourage for Mecca . The other copy of the document was with the Prophet (s.a).             

After sending away Sohail ibn e Omer the Prophet (s.a) gave his attention to the Muslims. They were very angry and upset with the events of the day. He addressed them thus, “O Muslims! We will not be able to perform the Umra now. Therefore get your hair tonsured and come out of the Ihram.” The somber group remained quiet. They were shell shocked as if they were in delirium. It seemed as if their eyes were wide open but their minds were unable to comprehend anything. . The Prophet (s.a) once again asked them to change into ordinary apparel from the Ihram. Now the Prophet (s.a) entered his personal tent with a sad countenance. It was his practice that whenever he traveled, he took one of his spouses along. On this journey Hazrat Umm e Salama was with him. Umm e Salama noticed the unhappiness reflected on the face of the Prophet (s.a). She asked him the reason of his moroseness. He informed her of the attitude of the Muslims. Umm e Salama advised him that although the Muslims were in a state of shock and were unable to understand anything he needn’t tell them anything. He may just set the example before them by getting his hair tonsured, sacrifice the animal and change from the Ihram to ordinary apparel. They will certainly then follow suit! Seeing the Prophet (s.a) going through the rituals, there were signs of activity in the 1500 strong contingent. They started emulating the Prophet (s.a)’s action. For Umrah it is prescribed that the men must either get their hair completely tonsured or are permitted even to clip some of the hair from the head. At Hudaibiya those Muslims who were highly dedicated to the Prophet (s.a) got their hair tonsured in his emulation and there were also some who got their hair clipped just to fulfill the ritual! For women tonsuring of the head is taboo and they just have to get their hairs clipped as a ritual. When the Prophet (s.a) got his hair tonsured at Hudaibiya or at Hujjat al Wida, the Muslims took small quantities to keep as holy relic. People have preserved these relics for centuries. It is very difficult to provide proof of the authenticity of the relics, but it is certain that in many families people have preserved the hairs and keep them on view on special occasions!

 When the Prophet (s.a) saw that some persons had tonsured their hair and the others only got some hair clipped, he said, “Rahem Allah alal mohallaqeen—May Allah bless those who got their hair tonsured!” from one corner someone raised his voice, “What do you say about those who have just clipped some of their hairs?” The Prophet (s.a) repeated his words, “Rahem Allah alal mohallaqeen.” At this juncture those who had just clipped their hairs moved forward in a group. Now the Prophet said, “May Allah Bless them as well!” Another person asked, “O Prophet of Allah! Why you have talked so strongly of those who tonsured their heads and lightly of those who just got their hairs clipped?” The Prophet (s.a) now replied, “Those who have tonsured their heads have total faith and belief in my prophet-hood and the others are not firm in their faith!” The Prophet (s.a) now said that the contingent was to return back to Medina . One person asked, “O Prophet of Allah! Didn’t you say when we started our journey from Medina that we shall circumambulate the Kaaba and do the Sa-ee between the hills of Safa and Marwa!” The Prophet (s.a) replied, “Yes! I did say all that!” The man said, “The Prophet (s.a)’s word hasn’t come true!” The Prophet (s.a) said, “I didn’t say that we shall perform the rituals in this year only. Remember! Allah will fulfill His promise!” The contingent moved a little distance on its journey when Jibraeel came and revealed Surat al Fath (Chapter 48 of the Holy Quran). The very first verse of the Surat is Bismillahir Rehman ir Rahim Inna fathana laka fathan mubeenan, MEANING, we have given you a manifest victory or a victory which is very obvious! This word wasn’t used after any of the earlier battles viz: Badr, Ohod, Khandaq or even Khaibar immediately thereafter! But Allah chose to use this adjective specifically after the conclusion of the Truce of Hudaibiya! Imam Jafar e Sadiq (a.s) says, “ In Islam no event is more felicitous than the Truce of Hudaibiya!” In this truce there are many blessings. We shall talk about them bye and by.

 But before mentioning about the blessings, we would like to mention, as recorded by Sheik Toosi, Allama Tabrisi,  Sayed Qutb al Din Rawandi, Ibn e Sahr Ashoob and many other Shia and Sunni historians that after returning to Medina after signing the Treaty, the Prophet (s.a) abided there only for 20 days. On the 21^st day the contingent moved towards the Oasis of Khaibar. The Truce of Hudaibiya has a great relevance to the campaign of Khaibar.

 I have mentioned earlier, and am reiterating again, that the words used in agreements have a great bearing in regard to their implementation. As the contingent of Islam reached Medina, the daughter of Uqba bin abi Moeed,Umm Kulthum,  went to the presence of the Prophet (s.a) and sought refuge. Uqba, a Meccan, was a sworn enemy of Islam and his daughter faced torture from him because she had embraced the new Creed. The Prophet (s.a) gave her refuge. At that time her two brothers, Walid and Ammar, arrived in her pursuit and said, “O son of Abd Allah! We do know that you never breach the trust and infringe the terms of the agreements! This is the reason that the people of Makka call you Sadiq, the truthful, and Amin, the trustworthy! Our sister has escaped from Makka and is under your refuge. There is an agreement between you and us that if any of our persons comes to you, you will forthright return the person to us.” The Prophet (s.a) replied, “The truce agreement does say that if a Momin corsses over from your territory to us for refuge he shall have to be returned back to you. But Momin means a man and the agreement is silent about Mominat or the women!” At that time some of the Muslims around the Prophet (s.a) meekly protested that the statement was rather playing with the words. The Prophet (s.a) said that the agreement mentions about Muslim (the masculine gender) and not Muslima (the feminine gender) He stressed that they had not made any agreement for repatriating the women who sought refuge with the Muslims! Some of the Muslims became doubtful that the clause of the agreement was for Muslims seeking refuge in Medina, whether men or women! At this juncture the Surat al Mumtahana was revealed. The Verse 10 of the Surat says: 

Ya ayyuhal lazeena aamanu-O you who have faith! 

Iza jaa aa kum al mominaatu muhajiraatin -When faithful women come to you as immigrants, 

Fa amtheuhunna -Test them

Later in the same Verse the Holy Quran says: Fala tarjeoo hunna ilal kuffaar -Do not send them back to the faithless. 

The Holy Quran thus confirmed the decision of the Prophet (s.a) with regard to the refuge granted to Umm Kulthm bint e Uqba ibn e abi Moeed.  

Now the Prophet (s.a) started from Medina on the Campaign of Khaibar. Eminent scholars and historians have written volumes on the cause and effects of the Truce of Hudaibiya. I am enumerating here the main advantages that accrued to the Muslims as a result of this treaty: 

The first advantage was that as a result of the signing of the treaty, the Muslims in Mecca could freely and openly start practicing the Creed. Hitherto they were observing Taqayya, or dissimulation, to safeguard themselves against the persecution from the infidels. This Truce came as a blessing for them. Even the Holy Koran, in the Surat al Fath ( Verse 25) ordains restraint in attacking Mecca because there were faithful men and faithful women in the city, unknown to the contingent of the Muslims, who could have been trampled in the event of a battle fought in the Holy City . The Treaty brought out these faithful persons from their hiding and they started freely practicing the tenets of Islam.

 The second advantage accruing from the Truce was there was a sort of Iron Curtain separating the people of Mecca from the people of Medina. Even the smaller tribes, who were inclined to be friendly with the Muslims were shy to establish any contacts with them as a safety measure. With the signing of the Treaty they started freely interacting with the Muslims. The tribe that inhabited the area of Hudaibiya, Bani Khaza-aa, who had strong links with the Bani Hashim since the times of the Prophet (s.a)’s grand-father kept discreetly away from the Muslims fearing reprisals from the Khoreish in their neighborhood. As soon as the Treaty was signed, they declared that they would side with the Muslims!

The third advantage was that those Muslims who had migrated to Medina were separated from their kith and kin in Mecca. With the signing of the Treaty, the Muslims from Mecca were enabled to visit their relatives in Medina and exchange gifts. The infidels of Mecca too started interacting with the Muslims. Hitherto they used to consider the Muslims as sorcerers and were shy of interacting with them. When they experienced the exemplary manners and behavior of the Muslims, they realized their mistake.

 The fourth big advantage was that the Prophet (s.a) got the breathing time to propagate the Mission of Islam. Hitherto the Muslims were attacked by the Koreish at regular intervals that kept the community at high alert not leaving sufficient time for propagating the Creed in the other areas. After the signing of the Treaty the Prophet (s.a) started corresponding with the rulers in Egypt, Abbysinia, Iran Rome etc.  

The fifth advantage was that after the Koreish, the Jews were the biggest challenge to the fledgling Community. So far the Koriesh and the Jews were hand in glove against the Muslims. With the Truce of Hudaibiya the Prophet (s.a) disrupted the cooperation between these adversaries of Islam. This enabled the Prophet (s.a) to undertake the successful campaign to Khaibar, where the Jews had entrenched themselves in large numbers, within 20 days of returning to Medina after signing the Truce of Hudaibiya.   

The sixth advantage to the Muslims was the clause that initially upset the majority of the Community that it said that any Muslim who crossed over to Medina from Mecca because of the persecution from the infidels would be expelled and asked to return back. This very clause became a bone in the necks of the infidels. In terms of this clause, Abu Jundal was handed over to his infidel father Sohail ibn e Omer who put him in a torture chamber. Abu Jundal propagated the Creed of Islam to his warders and as many of 70 of them embraced Islam. Abu Jundal heard that on the coast there was a settlement of Muslims who were exiled by the infidels and were not acceptable in Medina in terms of the Treaty of Hudaibiya. He escaped from the incarceration, along with the 70 brethren of his, to the new sea-side settlement started by Utbah ibn e Usaid, popularly known as Abu Basir. He had sought refuge in Medina immediately after the signing of the Truce of Hudaibiya. Two men from Mecca, who were shadowing him also went to the presence of the Prophet (s.a) said that it would be an infringement of the Truce if he was given refuge and wanted to take Abu Basir with them to Mecca. Abu Basir pleaded that if he went to Mecca he would be tortured to no end. The Prophet (s.a) however advised him to go away from Medina. On the way to Mecca, near Dual Halifa, Abu Basir praised the sword of the leader of his two captors and asked him to give it to him for inspection. The man gave him the sword and he, unsheathing it, gave such a blow that the person’s head was decapitated. The other captive of Abu Basir ran back fast to Medina and reported the incident to the Prophet (s.a) and expressed fear that Abu Basir might slay him as well. At that juncture Abu Basir too arrived there and told to the Prophet (s.a) he was handed over to the Meccans in terms of the Treaty but he had earned his freedom himself and should be allowed to stay in Medina. The Prophet (s.a) expressed his inability to give him refuge. When he was finally turned out of Medina he started the sea-side settlement which was growing by the day. There were many Muslims resident in Mecca. When they heard about the new habitation established by Abu Basir, they started moving down to settle with him. Naturally only men were moving to the new settlement because they weren’t acceptable as refugees in Medina. The old men were unable to take the adventure of facing the harsh environment of the new settlement. Only young and able bodied persons joined the group of Abu Basir. Abu Jundal, with his 70 companions, too headed towards the sea-side settlement. They started way-laying the trading caravans that passed that way to arrange sustenance for themselves. It was a tradition that the trading caravans of the Koreish were not plundered by the Arabs because they were the keepers of the Kaaba. Since the times of Hazrat Ismail (a.s), the Koreish hadn’t faced any plunder of their caravans during their journeys. They thought it would be better that the Muslims who had moved to the settlement were admitted to Medina . When the infidels moved the matter with the Prophet (s.a), he said that he didn’t give refuge to those persons in terms of the Truce. If they now wanted action contrary to the Clause, a letter would be sent to the leader of the settlement to move to Medina. When the Prophet (s.a)’s letters reached the settlement, it was like the day of Eid for the people there. The leader of the group, Abu Basir, was seriously ill at that moment. Abu Jundal was his deputy. He took the letter to Abu Basir and congratulated him saying that the Prophet (s.a) has himself sent a letter asking all of them to move over to Medina. Abu Basir opened his eyes and said, “Alhamd u Lillah! All my efforts are bearing fruit today! Keep the letter on my chest that when I breathe my last it is with me! I don’t have sufficient strength to reach the presence of the Prophet (s.a)!” Abu Jundal bent down and gingerly put the letter on the chest of Abu Basir. As the letter was put on the chest of Abu Basir, his spirit departed from his body! Abu Jundal interred the mortal remains of Abu Basir at the same place and constructed a small mosque there. Abu Jundal moved with his group of 300 Muslims to Medina, went to the presence of the Prophet (s.a) and recounted to him what transpired at the sea-side settlement!