After reciting the tashahhud, ta‘awwuz and Surah al-Fatihah, Hazrat Khalifatul-Masih V^(aba) said:

A few Fridays ago, I started discussing the Conquest of Mecca. Today, I will mention some further details in this regard. In relation to the cause of this expedition, it is stated that the Quraish broke their oath that was made at Hudaibiyah. They very haughtily said to the messenger of the Holy Prophet^(sa) that we break our oath and declare war against the Holy Prophet^(sa). When the Holy Prophet^(sa) came to know of this, he set out towards Mecca. The details of their breaking their oath are as follows.

When the Treaty of Hudaibiyah was made, one of the conditions was that any of the Arab tribes was allowed to enter a pact with either the Holy Prophet^(sa) or with the Quraish. Subsequently, from among the Banu Bakr and Banu Khuza‘ah, who resided around the Haram [Sacred Sanctuary in Mecca], the Banu Khuza‘ah entered a pact with the Holy Prophet^(sa), whereas their rival tribe, the Banu Bakr, entered a pact with the Quraish. As such, both tribes kept themselves from fighting one another. (Fath al-Bari Sharh Sahih al-Bukhari, Vol. 7,, Aram Bagh, Karachi, p. 661; Bashmil, Fath Makkah, Nafees Academy, Karachi, pp. 90 and 111; Muhammad Azhar Farid, Ghazwat-o-Saraya, Faridiyah Publishers, Sahiwal, p. 445)

During the age of ignorance, the Banu Khuza‘ah and the Banu Bakr fought. During this, the Banu Bakr killed an individual from the Banu Khuza‘ah, and the Banu Khuza‘ah killed three men from the Banu Bakr within the boundaries of the Haram. The Banu Bakr and the Banu Khuza‘ah were in this state, that is, fighting each other, at the time of the advent of the Holy Prophet^(sa). When he claimed prophethood, people turned their attention towards Islam. A new thing appeared before them, and they started talking about it and refrained from [attacking] each other. However, their anger and rage remained hidden in their hearts.

In Sha’ban 8 AH, after 22 months had passed since the Treaty of Hudaibiyah, an individual from the Banu Bakr recited Hajw, i.e., insulting couplets about the Holy Prophet^(sa). An individual from the Banu Khuza‘ah heard him recite [these couplets] and attacked him and split his head open. Due to this incident, a new fight broke out between the two tribes, who were already at odds with one another before. They had only stopped [fighting] temporarily. The individual from the Banu Bakr who recited these insulting couplets belonged to the family of the Banu Nafathah. When the young man from the Banu Khuza‘ah wounded this poet, the Banu Nafathah from among the Banu Bakr made a request to the Quraish to receive aid in the form of men and weapons against the Banu Khuza‘ah. The Quraish agreed to aid them, except Abu Sufyan. He was neither consulted nor did he know about this. According to one narration, he was consulted, but he refused to fight. However, despite this, the Quraish aided them in the form of weapons, horses and men. All of them attacked in secret so that the Banu Khuza‘ah could not defend themselves. The Banu Khuza‘ah considered themselves to be safe due to the pact and were thus negligent [of the attack].

The Quraish, the Banu Bakr and the Banu Nafathah agreed to meet in Watir. This was a lowland area towards the southwest of Mecca, at a distance of 16 kilometres from the boundaries of the Haram. The homes of the Banu Khuza‘ah were located in this very area. These opponents met there at the appointed time. The leaders of the Quraish had disguised themselves by wearing coverings over their faces. These included Safwan bin Umayyah, ‘Ikrimah bin Abi Jahl, Huwaitib bin ‘Abd al-‘Uzza, Shaibah bin ‘Uthman and Miqraz bin Hafs. Along with all of them were their servants, as well as the leader of the Banu Bakr, Naufal bin Mu‘awiyah.

The Banu Khuza‘ah, feeling secure and unaware, were asleep at night. Most of them were children, women, and the weak. The Quraish and Banu Nafathah launched an attack on them and began killing people. Some of them fled and managed to reach the boundaries of the Sacred Sanctuary.

The Banu Khuza‘ah pleaded with the leader of Banu Bakr, Naufal bin Mu‘awiyah, saying, “O Naufal! We have now entered the Sacred Sanctuary; we beg you in the name of your god.” But Naufal, full of arrogance, replied, “Today, there is no god,” and continued the killing even within the Sacred Sanctuary.

On that day, Banu Bakr killed twenty men from the Banu Khuza‘ah. Later, however, the Quraish felt regret and concern over this action. They realised that by this deed, they had broken the treaty that existed between them and the Holy Prophet^(sa).

Suhail bin Amr said to Naufal, “You know well what you and your companions have done – how you massacred these people and even wanted to finish off the rest. But we will not support you in this. Let them go.” So, Naufal let them go, and they departed.

Harith bin Hisham and Abdullah bin Abi Rabi‘ah together went to Safwan bin Umayyah, Suhail bin Amr, and ‘Ikrimah bin Abu Jahl, and strongly rebuked them for supporting Banu Bakr against Banu Khuza‘ah, saying, “What have you done? You had a treaty in place! What you’ve done amounts to breaking the agreement between us and Muhammad^(sa).” (Taken from Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 200-201; Mu‘jam al-Ma’alim al-Jaghrafiyah fi al-Sirah al-Nabawiyyah, Dar Makkah li al-Nashr wa al-Tauzi’, 1982, p. 331; Al-Tabaqat al-Kubra, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 102; Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 103; Bashmil, Fath Makkah, Nafees Academy, Karachi, p. 98; Muhammad Abdul Ahad, Ghazawat al-Nabi^(sa), Zawiyah Publishers, Lahore, p. 430; Muhammad Azhar Farid, Ghazwat-o-Saraya, Faridiyah Publishers, Sahiwal, p. 446)

Then, Harith bin Hisham went to Abu Sufyan and informed him of what the people had done. Upon hearing this, Abu Sufyan said, “This is an incident in which I was neither a participant nor completely uninvolved. But it is a very grievous matter. By God, Muhammad^[sa] will now most certainly wage war against us.”

Abu Sufyan further added, “My wife, Hind, told me that she saw a dreadful dream. She saw a river of blood flowing from the direction of Hajun – a mountain about a mile from the Ka‘bah towards the valley of Muhassab – and this stream of blood reached Khandamah, a well-known mountain on the way to Mina. The people disliked this vision and were terrified.” (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 103; Farhang-e-Sirat, Zawar Academy, Karachi, pp. 100 and 116)

In other words, of the river of blood that kept flowing.

In any case, Allah the Almighty informed the Holy Prophet^(sa) of the attack on Banu Khuza‘ah through a vision. Ummul Momineen Hazrat Maimunah bint Harith^(ra) narrates that the Holy Prophet^(sa) spent the night with her. He rose to perform ablution for prayer, and while he was at the place of ablution, she heard him say three times:

“Labbaik, Labbaik, Labbaik,” i.e., “I am present, I am present, I am present.”

Then three times he said, “Nusirta, nusirta, nusirta” – “You have been helped, you have been helped, you have been helped.”

When the Holy Prophet^(sa) returned after performing ablution, she said to him, “O Messenger^(sa) of Allah, I heard you say ‘Labbaik’ three times and then ‘Nusirta’ three times. Was someone speaking to you?” (He was speaking.)

He replied, “It was a man from the Banu Ka‘b – a branch of Banu Khuza‘ah – who was reciting rajaz poetry against Banu Bakr, calling upon me for help. (It was in a visionary state.) He was saying that the Quraish had supported Banu Bakr bin Wa’il against them.”

Hazrat Maimunah^(ra) narrates that three days later, the Holy Prophet^(sa) led the people in the morning prayer, and she heard someone reciting the following couplet:

یَا رَبِّ اِنِّی نَاشِد مُحَمَّداً

حِلْفَ اَبِیْنَا وَ اَبِیْہِ الْاَتْلَدَا

“O my Lord! I call upon Muhammad^(sa) to remind him of the pact made by our forefathers and his noble ancestors.”

According to another narration, on the morning following the night when the incident between the Banu Nafathah and the Banu Khuza‘ah took place at a place called Watir, the Holy Prophet^(sa) said to Hazrat Aisha^(ra), “O A’ishah, there was an incident in Khuza‘ah.” Hazrat Aisha^(ra) said, “O Messenger^(sa) of Allah, would the Quraish dare to break the treaty between you and them, even though the wars have already ruined them?” The Holy Prophet^(sa) said, “They have broken the treaty for something that has been intended by Allah the Almighty.” Hazrat A’ishah^(ra) said, “Messenger^(sa) of Allah, is there a benefit to this?” The Holy Prophet^(sa) said, “Yes, there is benefit to this.” In other words, it was in accordance with the will of God that they would break the treaty and then go on to be punished for it. (Taken from Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 201-202; Sharh Allama Zurqani, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 380-381)

Hazrat Musleh-e-Maud^(ra) has also mentioned this same incident in his own way. He writes:

“Hazrat Maimunah^(ra) says, ‘One night, it was my turn, and the Holy Prophet^(sa) was sleeping next to me. He awoke for Tahajjud [pre-dawn voluntary prayers], and as he was performing the ablution, I heard him saying, ‘I am here, I am here, I am here.’ Then he said, ‘You have been helped, you have been helped, you have been helped.’

“She says, ‘When he came back out, I said,’O Messenger^(sa) of Allah was there someone you were speaking to?’ The Holy Prophet^(sa) said, ‘Yes, in a vision a group from the Khuza‘ah tribe was before me and they were loudly proclaiming, ‘We say to Muhammad, swearing by his God that we made oaths with you and your forefathers and we have always helped you. But the Quraish have broken their treaty with us and attacked us at night when some of us were in prostration, while others were bowing, and killed us. Now, we have come to you seeking your help.’ The Holy Prophet^(sa) said, ‘I saw a man from the Khuza‘ah standing before me. When I saw that man in the vision, I said, ‘I am here, I am here, I am here’ three times, meaning I am here to help you. Then I also said, ‘You have been helped, you have been helped, you have been helped’ three times, meaning that they would be given help.’’

“Then, Hazrat Aisha^(ra) says, ‘That same morning, the Holy Prophet^(sa) came to my home and said, ‘A tragic incident has taken place with the Khuza‘ah.’’ Hazrat A’ishah^(ra) says, ‘I understood that a tragic incident with the Khuza‘ah could only mean that being on the border of Mecca, and the Meccans, who have a pact with the Banu Bakr, attacked the Banu Khuza‘ah. I said, ‘O Messenger^(sa) of Allah, is it possible that after making so many oaths, the Quraish would break the treaty and attack the Khuza‘ah?’ The Holy Prophet^(sa) said, ‘Yes. They are breaking this treaty in accordance with the wisdom of Allah the Almighty.’ The wisdom was that the Holy Prophet^(sa) did not have permission to wage an attack, but with the treaty broken, he now had that permission. Hazrat Aisha^(ra) says, ‘I said, ‘O Messenger^(sa) of Allah, will this bear positive results?’ The Holy Prophet^(sa) said, ‘Yes. The outcome will be positive.’”(Taken from Sair-e-Ruhani, Anwar-ul-Ulum, Vol. 24, pp. 251-252)

Detailing this, it is written that after this injustice carried out by the Banu Bakr and the Quraish, Amr bin Salim, along with forty riders from the Banu Khuza‘ah, set out to seek assistance from the Holy Prophet^(sa). The chief of the Khuza‘ah tribe, Budail bin Waraqah Khuza’i, was also part of this group. He explained the details to the Holy Prophet^(sa), saying that they were made to face difficulty and how the Quraish helped the Banu Bakr against them with weapons, men, and horses, and how Safwan, ‘Ikrimah and other chieftains of the Quraish participated in this killing spree. At the time, the Holy Prophet^(sa) was in the mosque along with the companions. When he had said what he wanted to, Amr bin Salim, a chief of the Khuza‘ah, stood and recited some couplets to seek help. One of those couplets was:

یَا رَبِّ اِنِّی نَاشِد مُحَمَّداً

حِلْفَ اَبِیْنَا وَ اَبِیْہِ الْاَتْلَدَا

“O my Lord, I remind Muhammad of the treaty which our forefathers and his forefathers made.”

The Holy Prophet^(sa) said, “Amr bin Salim, you will be helped.” (Taken from Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 202-203; Sirat al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 103; Farhang-e-Sirat, Zawar Academy, Karachi, p. 56)

Hazrat Abdullah bin Umar^(ra) narrates that when the caravan from Khuza‘ah reached the Holy Prophet^(sa), he asked them, “Who do you think committed this injustice?” They said, “The Banu Bakr.” The Holy Prophet^(sa) said, “All of the Banu Bakr?” They said, “No, the Banu Nafathah, whose chief is Naufal bin Mu’awiyah.” The Holy Prophet^(sa) said, “This is a tribe of the Banu Bakr.” Hence, after the Banu Khuza‘ah had told the Holy Prophet^(sa) everything that had happened, the Holy Prophet^(sa) said, “Go back separately.” As they were about to return, they should not go together as a group, but they should go back separately. The Holy Prophet^(sa) said this so that no one would come to know that they were returning after meeting with him. He kept this matter hidden. Hence, the Banu Khuza‘ah returned separately. Some of them took the route along the seashore, while Budail bin Waraqah and some others took the common route.

Hazrat Aisha^(ra) states, “Due to the matter of Banu Ka’b, in other words, Khuza‘ah, the Holy Prophet^(sa) was greatly angered. I had never seen him that angry.”

Hazrat Ibn Abbas^(ra) relates that when the Holy Prophet^(sa) received news about the incident with the Khuza‘ah, he said, “I swear by Him in Whose hands is my life, I will protect them against everything that I protect my family and household from.” (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 203-204; Sirat al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 104)

Hazrat Musleh-e-Maud^(ra) has detailed this expedition in his own way. He writes:

“In Ramadan 8 AH, the Holy Prophet^(sa) set out for a final battle which would establish Islam in all of Arabia. This incident transpired as follows: At the time of the Treaty of Hudaibiyah, it was decided that any of the Arab tribes could become allies with either the Meccans or with Muhammad^(sa), Messenger of Allah. Also, for ten years, neither side was permitted to engage in battle against the other, except if one side were to break the treaty and attack the other.

“Under this treaty, the Arab tribe of Banu Bakr became allies with the Meccans, and the Khuza‘ah tribe became allies with Muhammad^(sa), Messenger of Allah. The disbelievers of Arabia did not care much about upholding treaties, especially with the Muslims. Hence, because the Banu Bakr had a longstanding feud with the Khuza‘ah tribe, sometime after the Treaty of Hudaibiyah, they conferred with the Meccans, saying that on account of the treaty, the Banu Khuza‘ah was at ease, and now was the opportunity to exact revenge.

“Hence, the Quraish of Mecca and the Banu Bakr joined forces and launched a surprise attack at night against the Banu Khuza‘ah, killing many of their men. When the Khuza‘ah learned that the Quraish had joined forces with the Banu Bakr to wage this attack they sent forty of their men on fast camels to Medina in order to inform the Holy Prophet^(sa) and implore him that, based on their mutual pact, it was incumbent upon him to retaliate for them and attack Mecca. When this delegation reached the Holy Prophet^(sa), he said, ‘Your pain is my pain. I stand firm on my agreement.’ He said, ‘This cloud that rains down before us (it was raining at the time) – just as rain falls from it, the Islamic forces will arrive to your help in the same swift manner.’” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, pp. 336-337)

According to one account, the Holy Prophet^(sa) sent Hazrat Zamrah^(ra) to the Quraish with a message asking them to choose one of three options: either pay blood money for those killed from the Banu Khuza‘ah, openly dissociate themselves from the Banu Nafathah, or terminate the Treaty of Hudaibiyah. These were the three options.

Hazrat Zamrah^(ra) approached the Quraish as the messenger of the Holy Prophet^(sa). He dismounted his camel near the door of the Sacred Mosque and entered. The Quraish were assembled in their respective places. Hazrat Zamrah^(ra) announced himself as the messenger of the Holy Prophet^(sa) and conveyed the Holy Prophet’s^(sa) message. Qardah bin Abd Amr responded, “If we were to pay the blood money for those killed among Banu Khuza‘ah, we would be left without any grain or livestock, as paying such compensation would require significant resources. As far as disassociating from the Banu Nafathah is concerned, there is no tribe among the Arabs that revere the Holy Ka’bah as much as they do. They are our allies, and we will not break off this alliance for as long as we can. Yes, as long as some of us remain, we will fight Muhammad^(sa) (he said we will fight him); therefore, let us terminate the Treaty of Hudaibiyah.” Hazrat Zamrah^(ra) returned and informed the Holy Prophet^(sa) of what had transpired with the Quraish. Subsequently, the Quraish regretted their decision and dispatched Abu Sufyan to the Holy Prophet^(sa). (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 204-205; Bashmil, Fath Makkah, Nafees Academy, Karachi, p. 111)

Allah the Almighty had already informed the Holy Prophet^(sa) about Abu Sufyan’s arrival, and he announced this beforehand to the people. According to the Holy Prophet’s^(sa) prophecy, Abu Sufyan arrived to renew the treaty. The details recorded state that before Abu Sufyan reached Medina, the Holy Prophet^(sa) informed his companions, “Abu Sufyan is coming to you. He will request the renewal of the treaty and seek its extension, but he will return disappointed, as none of his requests will be accepted.”

According to one narration, Harith bin Hisham and Abdullah bin Abi Rabi’ah went to Abu Sufyan, emphasising the necessity of reconciling the matter. They warned him that failure to reach a resolution would result in Muhammad^(sa) attacking them with his companions. Hence, Abu Sufyan, accompanied by his servant on two camels, swiftly travelled to Medina. Upon arrival, he first went to see his daughter, Umm Habibah^(ra), who was the noble wife of the Holy Prophet^(sa). When Abu Sufyan attempted to sit on the Holy Prophet’s^(sa) bed, Umm Habibah^(ra) folded it away. He asked, “My daughter, is this bed unworthy of me, or am I unworthy of it?” Hazrat Umm Habibah^(ra) replied, “This bed belongs to the Messenger^(sa) of Allah, and you are an idolater and impure. I do not want you to sit upon the Holy Prophet’s^(sa) bed.” Abu Sufyan remarked, “My daughter, evil has overtaken you since you left me.” Umm Habibah^(ra) responded, “No, rather Allah has guided me to Islam. You, my father, are a chief and leader of the Quraish; how can you delay embracing Islam? (She was preaching to him.) You worship idols that are incapable of hearing or seeing.”

Abu Sufyan stood up and proceeded to the Holy Prophet^(sa), who was in the mosque. He said, “O Muhammad^(sa), I was not present at the Treaty of Hudaibiyah. Kindly renew our treaty and extend its duration.” The Holy Prophet^(sa) asked, “Abu Sufyan, is this the sole reason for your visit?” He affirmed, “Yes.” The Holy Prophet^(sa) further enquired, “Have you done anything that breaches the treaty?” Abu Sufyan swore by Allah, claiming they remained loyal to the Treaty of Hudaibiyah. He lied and further claimed not to have altered anything. The Holy Prophet^(sa) replied, “We, too, remain loyal to our treaty and have made no changes. (We have made a pact, so it remains. We haven’t changed it at all.)” Abu Sufyan repeated his plea, but the Holy Prophet^(sa) remained silent, offering no further response.

Abu Sufyan then approached Hazrat Abu Bakr^(ra) and requested, “Speak to Muhammad^(sa) or announce to the people that you have given me protection. Hazrat Abu Bakr^(ra) replied, “My protection is under the protection of the Messenger^(sa) of Allah.” Abu Sufyan went to Hazrat Umar^(ra), who gave a similar reply to that of Hazrat Abu Bakr^(ra). He then approached Hazrat Uthman^(ra) and said, “No one is as kind and considerate toward his kin as you. Renew and extend our treaty. Your companion will not reject your suggestion.” Hazrat Uthman^(ra) replied, “My protection is under the Holy Prophet’s^(sa) protection.”

Failing again, Abu Sufyan approached Hazrat Ali^(ra) and said, “O Ali, you are my closest relative here. I have come for an important matter and do not wish to return empty-handed. Intercede with the Holy Prophet Muhammad^(sa) on my behalf.” Hazrat Ali^(ra) replied, “Woe to you, Abu Sufyan! Once the Holy Prophet^(sa) has resolved on a matter, none of us dare to intervene or discuss it with him.” None of them had the strength to do so. Abu Sufyan said, “O Ali, this matter has overwhelmed me. Give me some advice.” Hazrat Ali^(ra) responded, “By Allah, I do not know of anything that could benefit you. However, you are the chief of the Banu Kinanah. Stand and make a proclamation of peace amongst the people and return to your city.”

Abu Sufyan then went to the Holy Prophet’s^(sa) mosque and declared publicly, “O people, I declare peace among you. I believe you will not break my pledge.” Approaching the Holy Prophet^(sa) again, he said, “O Muhammad, I have declared peace among the people.” The Holy Prophet^(sa) replied, “O Abu Hanzalah, this declaration is yours alone. This is a one-sided statement, and we have made no such claim.” Abu Sufyan then mounted his camel and returned home. (Subul al-Huda, Vol. 5, pp. 205-207, Dar Al-Kotob Al-Ilmiyah, Beirut)

Another narration states Abu Sufyan approached Hazrat Fatimah^(ra) to intercede, but she too excused herself. (Professor Doctor Abdul Aziz bin Ibrahim al-Umri, Muntakhib Sirat Mustafa^(sa), p. 393, Dar al-Islam)

Thus, Abu Sufyan returned unsuccessfully in securing any new agreement or reconciliation. Upon his return, when Abu Sufyan informed his people of his failure, they criticised him harshly, lamenting that he had brought no benefit. (Abu Zuhrah, Khatam al-Nabiyyin, Vol. 3, Dar al-Turath, Beirut, p. 1190)

Hazrat Musleh-e-Maud^(ra) has, considering historical facts, narrated this event, stating, “The Meccans sent Abu Sufyan to Medina to somehow dissuade the Muslims from launching an attack. In Medina, Abu Sufyan pleaded with the Holy Prophet^(sa), claiming that since he was absent during the Treaty of Hudaibiyah, it should be renewed. However, the Holy Prophet^(sa) gave no reply, because speaking would reveal his intention. In desperation, Abu Sufyan stood in the mosque and announced unilaterally, “O people, I renew peace for you on behalf of the Meccans.” Hearing this, the Muslims laughed at his foolishness, and the Holy Prophet^(sa) informed him, “Abu Sufyan, this statement is yours alone; we have made no such agreement with you.” (Dibacha Tafsirul Quran, Anwar-ul-Ulum, Vol. 20, p. 337)

Our Research Cell has written a note regarding this, that Abu Sufyan’s statement, “I was not present at the Treaty of Hudaibiyah,” is doubtful according to them. Some others may have stated this, so they have taken up this point. This question is not necessary for the common seeker [of knowledge] but those who wish to dive deeply into historical matters might wish to raise this question, that his statement “I was not present” is doubtful, because while some biographical and historical books state that at that time – meaning his arrival at Medina – Abu Sufyan said “I was not present at the Treaty of Hudaibiyah”, the majority of books are silent [on this matter]. Some historical books do state that he said he wasn’t there, but most of the books are silent, and the majority of historians have not mentioned this statement of Abu Sufyan. The third point is as follows: Was Abu Sufyan actually not present at the Treaty of Hudaibiyah?

In Kitab al-Maghazi by Waqidi, Sirat al-Halabiyyah, and a few other sources, it is stated that Abu Sufyan was not present at that time. However, in most other historical and biographical works, it is recorded that during the event of Hudaibiyah, the Holy Prophet^(sa) sent Hazrat Uthman^(ra) to Mecca so that he could inform Abu Sufyan and the other leaders of the Quraish that the Muslims had not come to wage war. We understand from this that Abu Sufyan was indeed present at that time. However, it is worth considering that he did not come forward to speak with the Holy Prophet^(sa) during the Treaty of Hudaibiyah, nor did he personally come to sign the treaty despite being the chief of the Quraish. Neither is his name among the signatories or witnesses of the agreement. That is why it is possible that when he later came to Medina and said, “I was not present at the time of the Treaty of Hudaibiyah”, what he meant was: “I was not present at the time of the actual signing of the treaty.” Or perhaps he truly wasn’t present at all. Nonetheless, he may have repeated this point when he arrived in Medina, that he did not sign the treaty.

In any case, as I mentioned earlier, this is the view of our Research Cell. However, even as they lay out all this context and explanation, they inadvertently reinforce their own conclusion: that Abu Sufyan was not included in the treaty, because despite being the leader, his signature is not on it. That’s what they themselves have written. So perhaps Abu Sufyan used this as his justification. Thus, there is no need to fall into doubt or suspicion over his statement in Medina that he was not part of the agreement. If he said it, he said it rightly. Yes, it is possible that saying he was “not included” versus “not present” may be a result of an error on the part of a narrator. But the events themselves tell the true story, that he declared his non-participation in the treaty. This is what seems clear. And Hazrat Musleh-e-Maud^(ra) also wrote about this, and he accepted (and it seems correct) that Abu Sufyan was not part of the treaty. We understand this to mean that he was not present during the treaty.

Nonetheless, this was a historical matter that I have addressed. There is no need for ambiguity or confusion here, nor does any question arise after this. The matter is very clear. Nonetheless, it is written regarding the details of this battle that the Holy Prophet^(sa) began preparations for the journey with complete secrecy. The Holy Prophet^(sa) instructed the people to prepare for a journey, but he did not disclose the destination.

In the same manner, the Holy Prophet^(sa) said to Hazrat Aisha^(ra), “Prepare provisions for my journey.” Having said this, the Holy Prophet^(sa) left the house. In the meantime, Hazrat Abu Bakr^(ra) entered the house of his daughter, Hazrat Aisha^(ra), at a time when she was preparing the provisions of the Holy Prophet^(sa). Hazrat Abu Bakr^(ra) asked, “Has the Messenger^(sa) of Allah intended to set out for a battle?” Hazrat Aisha^(ra) remained silent. Then Hazrat Abu Bakr^(ra) said, “Perhaps he intends to go towards the Romans, or perhaps towards the people of Najd, or perhaps towards the Quraish – but the term of the treaty with the Quraish has not yet expired.”

To each of his questions, Hazrat Aisha^(ra) remained silent and did not reply. In the meantime, the Holy Prophet^(sa) returned. Hazrat Abu Bakr^ra submitted, “O Messenger of Allah, do you intend to set out somewhere?” He replied, “Yes.” Hazrat Abu Bakr^(ra) asked, “Do you intend to go towards Banu Asfar,” (i.e., the Romans?) He said, “No.” Hazrat Abu Bakr^(ra) then asked, “Do you intend to go towards the people of Najd?” He replied, “No.” Hazrat Abu Bakr^(ra) asked, “Then perhaps you intend to go towards the Quraish?” He replied, “Yes.” Upon this, Hazrat Abu Bakr^(ra) submitted, “Is there not a treaty between you and them?” (Referring to the Treaty of Hudaibiyah.) The Holy Prophet^(sa) replied, “Do you not know what they have done to Banu Ka‘b, (i.e., the tribe of Khuza‘ah?)” (Musa bin Aqabah, Maghazi Syedina Muhammad^(sa), Vol. 3, pp. 119-121)

Further details of this incident have been recorded in Al-Sirah al-Halabiyyah that Hazrat Abu Bakr^(ra) asked the Holy Prophet^(sa), “O Messenger of Allah, have you intended to embark on a journey?” He replied, “Yes.” Hazrat Abu Bakr^(ra) submitted, “Then I too shall begin preparations.” The Holy Prophet^(sa) said, “Yes.” Hazrat Abu Bakr^(ra) then inquired, “O Messenger of Allah, where do you intend to go?” He replied, “To confront the Quraish,” but at the same time he added, “O Abu Bakr, keep this matter concealed for now.”

In short, the Holy Prophet^(sa) instructed the people to make preparations, but he did not disclose to them where he intended to go. Thereafter, the Holy Prophet^(sa) sent messages to the Muslims residing in the outlying villages and surrounding regions, instructing them: “Whosoever believes in Allah and the Last Day should present himself in Medina during the month of Ramadan.” In accordance with this announcement of the Holy Prophet^(sa), various Arab tribes began arriving in Medina. Among the tribes that reached Medina were Banu Aslam, Banu Ghifar, Banu Muzainah, Banu Ashja‘, and Banu Juhainah. (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 107-108)

According to one narration, the Holy Prophet^(sa) first summoned Hazrat Abu Bakr^(ra) and consulted with him, then he summoned Hazrat Umar^(ra) and consulted with him as well, and thereafter instructed all the Muslims to prepare for the journey. (Subul al-Huda, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 208)

Mentioning this incident, Hazrat Musleh-e-Maud^(ra) has written as follows: The Holy Prophet^(sa) said to one of his wives, “Gather together my provisions for a journey.” She began to pack the travel provisions. He also instructed Hazrat Aisha^(ra), “Roast some barley flour or grains for me.” Such foods were common in those days. Accordingly, she began to sift the soil and other impurities from the grains and began to clean them.

Hazrat Abu Bakr^(ra) entered the house and came to his daughter. Observing these preparations, he inquired, “Aisha^(ra), what is going on? Is the Messenger^(sa) of Allah preparing for a journey?” She replied, “Indeed, it seems so. The Holy Prophet^(sa) has instructed that arrangements be made for a journey.”

Hazrat Abu Bakr^(ra) asked, “Is he travelling with the intention of battle?” “Hazrat Aisha^(ra) replied, “We have no idea; the Messenger^(sa) of Allah has instructed that his travel provisions be prepared, and we are merely complying. (Hazrat Aisha said this. As to where he intends to go, or for what purpose, we are unaware.)”

A few days later, the Holy Prophet^(sa) called Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra) and said, “You recall how the men of the tribe of Khuza‘ah came to us and informed us of certain events?” He then explained, “And Allah had already forewarned me about this and that they would commit treachery. We have a covenant with them, and now it would be contrary to faith if, upon seeing the courage and might of the Meccans, we become fearful and do not challenge them. We must proceed. What is your opinion on this matter?”

Hazrat Abu Bakr^(ra) submitted, “O Messenger^(sa) of Allah, you have a treaty with them – and after all, they are your own people.” In other words, would the Holy Prophet^(sa) fight against his own people? The Holy Prophet^(sa) replied, “We shall not fight our people, but those who have broken the treaty.”

Then he turned to Hazrat Umar^(ra) and asked his opinion. Hazrat Umar^(ra), who had a certain nature, said, “In the name of Allah! I would pray every day for this day – that we may rise in the defence of the Messenger^(sa) of Allah against the disbelievers.” The Holy Prophet^(sa) remarked, “Abu Bakr is tender-hearted, but the truth is uttered from the tongue of Umar. Indeed, it is Umar who has spoken rightly. Make preparations.”

Thereafter, the Holy Prophet^(sa) sent word to the surrounding tribes, instructing that every person who believed in Allah and His Messenger should gather in Medina in the early days of Ramadan. (Taken from Sair-e-Ruhani (7), Anwar-ul-Ulum, Vol. 24, pp. 260-261)

In order to maintain secrecy regarding this expedition, the Holy Prophet^(sa) adopted various measures. For instance, prior to the departure, he dispatched a party of eight men under the leadership of Hazrat Abu Qatadah bin Rabi’^(ra) towards Wadi-e-Idm – a direction opposite to Mecca – so that those who speculated might assume that he intended to journey in that direction, thereby preventing any news from spreading. Idm lies approximately 36 miles east of Medina, in the region of Najd. (Sirat Encyclopedia, Vol. 9, Dar al-Islam, p. 111; Farhang-e-Sirat, Zawar Academy, Karachi, p. 4)

In addition to this, the Holy Prophet^(sa) also sent some men around the surroundings of Medina. Their duty was to turn back any unfamiliar person who might be headed towards Mecca. Hazrat Umar^(ra) was appointed to supervise this operation and diligently patrolled the area.

After all these precautions, the Holy Prophet^(sa) lifted his hands in supplication before his Lord and prayed:

اَللَّهُمَّ خُذْ عَلَى أَسْمَاعِهِمْ وَأَبْصَارِهِمْ فَلَا يَرَوْنَا إِلَّا بَغْتَةً، وَلَا يَسْمَعُوْنَ بِنَا إِلَّا فَجْأَةً

“O Allah! Seize the ears and eyes of the Quraish, i.e., their spies and informers, so that they may neither see us nor hear of us – except that we appear suddenly before them, and so that they do not learn anything of us, except that which reaches them all of a sudden.” (Dr Sallabi, Sirat al-Nabi^(sa) (Translated), Vol. 3, pp. 384-385; Da’irah Ma‘arif, Vol. 9, Bazm-i-Iqbal, Lahore, p. 72)

Another supplication of his in this regard has also been recorded:

اَللَّهُمَّ خُذِ الْعُيُونَ وَالْأَخْبَارَ عَنْ قُرَيْشٍ حَتَّى نَبْغَتَهَا فِي بِلَادِهَا

“O Allah! Hold back the spies and the informers of the Quraish until we appear unexpectedly in their own territory.” (Tarikh al-Tabari, Vol. 2, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 155)

There are more details in relation to this. Insha-Allah, further details will be narrated with regards to the Holy Prophet’s^(sa) departure.

I would also like to comment on the general conditions of the world, as I often do. Continue to pray as the possibility of widespread war is increasing. Pray that Allah the Almighty protects us from the devastating consequences of such conflict. Israel has launched an attack on Iran, and this current conflict has now entered an extremely dangerous phase.

The Israeli government seems determined to inflict harm upon all the Muslim countries, one by one. And the Muslim world remains heedless. They are engrossed in worldly pursuits and personal development and completely oblivious to what lies ahead. Neither do the Muslims have the right practices, nor do they focus on prayers. In such circumstances, they will incur such a loss that they cannot even imagine. May Allah the Almighty grant them wisdom, and may they pay heed towards this and seek to establish their unity. It should not be the case that, simply due to their sectarian differences, they do not extend help to one another. Every country is in danger because the disbelievers have all united as one, and thus, the Muslims also ought to become united as one nation. It is only then that they can survive, and there is no other option besides this.

May Allah the Almighty protect all those who are innocent and those being oppressed from significant harm. We have to pay a great deal of attention towards prayers. May Allah the Almighty grant us the ability to do so.