The Life of Muhammad

by M. Husayn Haykal

  The Failure of Abu Sufyan’s Efforts

  Umm Habibah knew well the Prophet’s emotions regarding the Quraysh, though she did not know of his plans for Makkah. Such was the case with all Muslims in Madinah. Entering into his daughter’s quarters, Abu Sufyan was about to sit upon the mattress of the Prophet when Umm Habibah moved it away. When he asked her whether she had done so in order to save her father from the mattress or the mattress from her father, she replied: “This is the mattress of the Prophet of God May God’s peace and blessing be upon him. You are an associationist and hence impure. You may not therefore be allowed to sit on the Prophet’s mattress.” Abu Sufyan was enraged by this reply and left the house, saying to his daughter, “By God, after you left my house, you must have become utterly mad.” His strategy exposed, he proceeded to see Muhammad. The Prophet, however, refused to give him an audience. Abu Sufyan decided to go to Abu Bakr and ask him to intervene with the Prophet. Again, his request was turned down. He then approached ‘Umar ibn al Khattab, who rejected him with the harsh rebuke: “Do you expect me to intervene with the Prophet of God for you? By God, if nothing is left for me but the sand of the desert, I will still fight you.” Abu Sufyan went to ‘Ali ibn Abu Talib and talked to him in the presence of his wife Fatimah. ‘Ali spoke to him gently and apologized that nobody could change the mind of Muhammad once it was made up. Finally, the mighty delegate of Quraysh begged Fatimah to allow him to use her son, al Hasan, in his search for support among the people of Madinah as a means of convincing Muhammad to prolong the peace. Fatimah answered that nobody could dissuade the Prophet of God by this method. As the gates closed in the face of Abu Sufyan one after another, he returned to ‘Ali and sought his advice. ‘Ali replied that he knew of no measure which would alleviate the situation. He told him, however, that since he was the chief of Banu Kinanah, he could invoke his own tribal connections for a while and quickly return home. ‘Ali informed Abu Sufyan that he did not think even that measure would work but that Abu Sufyan could turn to it faute de mieur. Abu Sufyan went to the Mosque and there proclaimed on behalf of his tribe his willingness to make peace with the people. He then mounted his horse and returned to Makkah. His heart was full of sorrow and his pride badly wounded, partly by his own daughter and partly by the rejection of those who, prior to their emigration from Makkah, had longed for the least bit of consideration or compassion from the great and mighty leader.

  Abu Sufyan returned to Makkah and reported to his people the frustration of his efforts. He informed them of his proclamation in the Mosque of Madinah and of Muhammad’s refusal to come to any terms of peace. The Makkans chastised him for allowing himself to be so contemptuously treated and continued their deliberations on the fate of their city.

  Muslim Preparations for War

  It was Muhammad’s plan not to give the Quraysh the time to prepare for war. Armed by his confidence in Muslim power and in God’s assistance, he sought to surprise the enemy before they could build up their defenses. His aim was to conquer without bloodshed. He therefore first commanded the people to get ready and informed them of his plans for Makkah later. He asked the Muslims to hurry and prayed that Quraysh would not find out his plan before it was too late.

  While the Muslim army prepared to leave Madinah, Hatib ibn Abu Balta’ah wrote a letter informing the Quraysh about the Muslim move and gave it to a woman called Sarah, a client of some members of the house of Banu ‘Abd al Muttalib. He commanded her to take it to Makkah and to hand it over to the Quraysh leaders. Hatib was one of the foremost Muslims. How then could he now turn informant for the enemy? Apparently, there are sides of the human soul which remain weak despite the great strength achieved by other sides, and man remains forever at the mercy of his weaknesses despite his conscious effort to overcome them. At any rate, Muhammad, soon learned of Hatib’s attempt and sent ‘Ali ibn Abu Talib and al Zubayr ibn al ‘Awwam to intercept the messenger. The latter was arrested and her horse and saddle searched, but no letter was found. ‘Ali threatened her that unless she produced the letter voluntarily, he would be forced to search her own person and to unveil her body in the process. When the woman realized how serious ‘Ali was, she unloosened her pigtails, brought out the letter and handed it over to ‘Ali. The woman was returned to Madinah, and Hatib was called to account. In his own defense, Hatib said: “O Prophet of God, by God I swear that I am still a believer in God and in His Prophet. My faith has not changed by one jot or title. But I am a man here in the Muslim camp devoid of relatives, family or clan, whereas in Makkah, I have children, family, and relatives whom I want no evil to befall.” Upon hearing his reply, ‘Umar ibn al Khattab asked the Prophet’s permission to strike his neck on the grounds that he had apostatized. The Prophet answered: “O ‘Umar, perhaps God has looked favorably on the men who fought at Badr and has permitted them to do whatever they wish; for their merit with God is truly great.” Hatib was one of those who fought at Badr. In this connection, the following verse was revealed: “O Men who believe, do not take My and your enemies as friends. Show such people no amity.” [Qur’an, 60:1]

  The Muslims’ March on Makkah

  The Muslim army proceeded from Madinah to Makkah bent upon conquering that city and seizing the sanctuary which God had declared a place of peace, security, and religious sanctification to all mankind. This army had more men than Madinah had ever seen before, since the tribes of Sulaym, Muzaynah, Ghatafan, and others had joined the Muhajirun and the Ansar in such numbers and with such armaments that the wide expanses of the desert were filled with them. As the force moved forward it covered the desert from horizon to horizon and no end of it could be seen. They moved fast, and at every station many more tribes joined their ranks and added to their armaments and equipment. Every soul was filled with the faith of Islam and entertained no doubt that God’s help will bring them victory. Muhammad led this army at the forefront. His greatest concern was to seize the holy house without shedding any unnecessary blood. By the time the army arrived at al Zahran, four miles from Makkah, its number had reached ten thousand. Until then, the Quraysh knew nothing about it, and its leaders continued to consult with one another, to agree and to disagree regarding the measures to be taken by them to meet Muslim anger. Al ‘Abbas ibn ‘Abd al Muttalib, uncle of the Prophet, withdrew from the conversation of the Quraysh leaders, took all members of his family, and went out in the direction of Madinah. At al Juhfah he met Muhammad and converted to Islam. [Some biographers relate that al ‘Abbas met the Muslim army at Rabigh. Others assert that al ‘Abbas had reached Madinah before Muhammad resolved to march against Makkah, that he converted to Islam in Madinah and accompanied the Muslim army on its march. This latter view, however, is refuted by the historians as a fabrication injected into the biography of Muhammad in order to please the ‘Abbasi rulers during whose reign the biographies of the Prophet were first written down. The refutation of the historians is confirmed by the fact that if the claim were true, al Abbas, as the last notable of Makkah to join the ranks of Islam, would have been the first to be visited by Abu Sufyin for the purpose of extending the Treaty of Hudaybiyah. It would seem that despite his defense of his nephew when the latter was at Makkah, al ‘Abbas did not join Islam. Al ‘Abbas was a Makkan tradesman and, like all other tradesmen of the city, feared the disastrous consequences Islam would bring to his business.] It is rather likely that a group of the Banu Hashim heard a rumor regarding the Prophet’s new expedition and sought to join him before the battle began. Two other Makkans came to join the ranks of the Muslims at Niq al ‘Uqab, both cousins of the Prophet: Abu Sufyan ibn al Harith ibn ‘Abd al Muttalib and ‘Abdullah ibn Abu Umayyah ibn al Mugbirah. The Prophet, however, refused to grant them their request, replying to Umm Salamah, who approached him on their behalf, that he had no need for either cousin. The first had previously injured the Prophet, and the second, the Prophet’s brother-in-law, had broadcast all sorts of libels and calumnies about him. When a report of the Prophet’s decision reached the ears of
Abu Sufyan, he swore that either Muhammad would grant him this permission or he would take his son and strike out aimlessly into the desert and perish of thirst and hunger. Muhammad felt compassion toward him and his son, and permitted them to be received within the Muslim ranks. They entered his audience and were converted to Islam.

  Al ‘Abbas ibn ‘Abd al Muttalib saw that the armies of his nephew were disturbingly preponderant in power and numbers. Although a Muslim, he felt quite apprehensive for what might befall his own native city should this hitherto unrivalled army advance on it with hostile intention. After all, the city he had just left behind was full of his own people, friends and relatives, and he did not consider those relationships terminated by his entry into Islam. Perhaps he intimated some of these fears to the Prophet when he asked, “What would the Prophet do in case Quraysh asked for a guarantee of its own security?” And perhaps Muhammad was pleased that al ‘Abbas had broached the subject with him. It might even be conjectured that the Prophet thought of using al ‘Abbas as a delegate to the Quraysh that his apprehensiveness might be transmitted to the Makkans. Such measure would prevent the shedding of blood and enable the Muslims to enter Makkah without war. The sanctity of the city would thus be saved and its picture in the Arab mind as a place of security, refuge, and peace would be preserved. In fact, al ‘Abbas was soon sent back to Makkah, riding on the Prophet’s own white mule. When he approached the locality of al Arak, al ‘Abbas looked for anyone from Makkah, be it a lumberman or herdsmen, with whoa) he might send a message informing the Makkan leadership of the Muslim’s preponderant armies and advising them to come out to meet the Prophet and reconcile themselves to him before he should take Makkah by storm.

  Abu Sufyan’s Audience with the Prophet

  The Quraysh, for their part, felt gravely apprehensive ever since the Muslims arrived at al Zahran. They sent Abu Sufyan, Budayl ibn Warqa’, and Hakim ibn Hazzam, the relative of Khadijah, to reconnoiter the field and assess the danger. While riding in the area on the Prophet’s white mule, al ‘Abbas overheard a conversation between Abu Sufyan and Budayl ibn Warqa’. To Abu Sufyan’s exclamation that he had never seen any lights or encampments as wide and great as those which he had just beheld that night, Budayl answered that the said lights and encampments must belong to Khuza’ah tribe, now aroused to do battle. Abu Sufyan rejected this view of Budayl, affirming that Khuza’ah was known to ‘be much fewer in number and much poorer than to afford all such lights and camps. Overhearing the voice of Abu Sufyan and recognizing it for what it was, al ‘Abbas called out to him using his title “Abu Hanzalah”. Abu Sufyan, who recognized the voice, answered by using the title of al ‘Abbas, “Abu al Fadl”. Al ‘Abbas said: “Watch out, O Abu Sufyan ! What you see is the Prophet of God leading his people. Woe to the Quraysh tomorrow morning, when his armies storm their city.” Abu Sufyan answered: “Oh the misery of it! What shall we do?” Al ‘Abbas invited him to mount on his mule, sent his companions back to Makkah and returned with him to the Muslim camp. As the Muslims recognized the mule of the Prophet, they let it pass unhurt with Abu Sufyan on its back. It ran between rows of thousands of Muslims who had built enormous bonfires. As the mule passed by the fire of ‘Umar ibn al Khattab, ‘Umar recognized Abu Sufyan and surmised that al ‘Abbas was about to take Abu Sufyan under his protection. He hurried to the tent of the Prophet and asked the latter to permit him to strike the neck of Abu Sufyan. Al ‘Abbas entered the tent of the Prophet saying: “O Prophet of God, I have extended my protection to this man on account of the urgent need of this hour of the night.” After what must have been a hot discussion between ‘Umar and al ‘Abbas, Muhammad said: “O ‘Abbas, take your guest to your tent and bring him over in the morning.”

  On the next day, Abu Sufyan was brought to the Prophet and, in front of a court composed of the elders of the Muhajirun and al Ansar; the following conversation took place. Addressing himself to Abu Sufyan, the Prophet said: “Is it not time for you to know that there is no God but God, O Abu Sufyan?” Abu Sufyan answered: “How great, noble, and generous you are, O Prophet of God! By God I swear that if God had an associate, such had ample time to prove himself. But he didn’t.” The Prophet said: “Woe to you, O Abu Sufyan, is it not time for you to learn that I am the Prophet of God?” Abu Sufyan answered: “How great, noble and generous you are, O Prophet of God! While I entertain no more doubt that God has any associate, I am still not so sure about this claim.” At this point, al ‘Abbas intervened and asked Abu Sufyan to convert to Islam and to witness, before he was put to death, that there is no God but God and that Muhammad is the Prophet of God. Faced with the threat, Abu Sufyan converted and recited the confession of faith. Al ‘Abbas then turned to the Prophet God’s peace be upon him and said: “O Prophet of God, Abu Sufyan is a proud man. Would you not grant him some privilege?” The Prophet answered: “Yes, indeed! Whoever enters the house of Abu Sufyan shall be secure; whoever remains in his own house shall also be secure; and whoever enters the Mosque shall be secure.”

  The Historians’ Estimate of These Reports

  The veracity of the foregoing event is agreed upon by all historians and biographers. Some of them question whether these events took place accidentally or by previous arrangement. They point to the fact that when al ‘Abbas sought the Prophet, he meant to travel to Madinah, but we find him confronting the Muslim army at al Juhfah. They also point to the fact that Budayl ibn Warqa’ and Abu Sufyan ibn Harb left Makkah in order to reconnoiter, whereas we do know that the same Budayl had gone to Madinah and related to the Prophet how he encountered Khuza’ah on the road and learned from the Prophet that the Banu Khuza’ah had become the Prophet’s allies. How, then, is this consistent with the view that Abu Sufyan had left Makkah without prior knowledge that Muhammad and his army were already on the road to Makkah? Some historians therefore suggest that some prearrangement, whether little or much, must have taken place before these events unfolded, and that it was under some such prearrangement that al ‘Abbas went out to meet Muhammad. They point out that such an arrangement between Makkans and Muslims is implicit in the meeting of al ‘Abbas and Abu Sufyan in the night. Abu Sufyan stood in need of no argument to convince al ‘Abbas that Quraysh had no more means to stop Muhammad, especially since he had been in Madinah seeking to extend the term of the Hudaybiyah Treaty without success. These historians and biographers suggest that Abu Sufyan must have thought that if he could cooperate with the Prophet and prepare for the Muslim conquest of Makkah, his position of leadership in Makkan society would be safeguarded. That such a prearranged agreement did not go beyond Muhammad and the few persons concerned, the evidence of ‘Umar’s request to kill Abu Sufyan eloquently proves. At any rate, it is conjecture for us to judge. But we certainly may decide, and do so with utmost conviction, that regardless of whether these events took place incidentally or by previous arrangement, they prove beyond doubt Muhammad’s skill, sure insight, and precision in winning the greatest victory of Islamic history without war or bloodshed.

  The March on Makkah Continued

  The conversion of Abu Sufyan did not dissuade Muhammad from taking all necessary precautions before entering Makkah. Although understood that victory is a gift of God granted to whomsoever He pleases, it is still true that God does not grant His gift except to those who prepare for it perfectly and who avail themselves of every possible precaution to achieve it. Only in this way can it be explained why the Prophet ordered that Abu Sufyan be held at the gate of the valley in the outskirts of Makkah. He deemed it desirable that Abu Sufyan watch the Muslim armies at close range and describe them to his people accurately. But he was careful not to give the enemy any time to mobilize an army or to prepare any kind of opposition before the Muslims had entered the city. As the tribes passed by Abu Sufyan, he was in no way so much impressed as by the “green company” in which Muhammad stood surrounded by the Muhajirun and al Ansar. So close were their ranks and so well equipped that all one could see was a solid mass of iron. After t
hey passed, Abu Sufyan said to al ‘Abbas : “O Abu al Fadl, no force can stand in the face of this. By God, the dominion of your nephew has become truly great.” He then rushed toward Makkah calling to his people at the top of his voice: “O men of Quraysh, here comes Muhammad with an army such as you have never seen before. Put up no resistance. Whoever enters into my house shall be secure; whoever remains in his own house shall be secure; and whoever enters the Mosque shall be secure.” Muhammad advanced with the army until he reached Dhu Tuwa. From there he realized that Makkah lay in front of him devoid of any army to give him battle. He stopped his forces, stood over this mount, and bent himself in prayers and thanksgiving. He was grateful to God that he had enabled him to conquer the first theatre of revelation. The sanctuary of the holy House was now to be opened to all the Muslims in peace and security. At the same time, Abu Quhafah who had not yet been converted to Islam like his son, asked a granddaughter of his to take him over to the mount of Abu Qubays. Being blind, he asked his granddaughter what she saw once they got to the top. She answered, “A black mass is all I see.” He said, “That must be the cavalry.” She said, “By God the black mass is spreading out.” He said, “The cavalry must have been given orders to march over Makkah, Take me quickly to my home.” Before they reached Makkah, however, the Muslim cavalry had entered the city and intercepted him on the road.

  Deployment of the Muslim Forces

  Muhammad praised God and thanked him for the conquest of Makkah. Nonetheless, he continued to take every precaution. He had divided the army into four groups and commanded them all not to engage in any fighting or shed any blood except in cases of extreme emergency. He gave the command of the left wing to al Zubayr ibn al ‘Awwam and ordered him to enter Makkah from the north. He gave the command of the right to Khalid ibn al Walid and ordered him to enter Makkah from the south. He gave the command of the Madinese to Sa’d ibn ‘Ubadah and ordered him to enter Makkah from the west. As for Abu ‘Ubaydah ibn al Jarrah, he gave him the command of the Muhajirun and ordered him to enter Makkah from the north near Hind Mountain and joined his own company to the Muhajirun. While about to march, Sa’d ibn ‘Ubadah was heard saying: “Today is the day of battle, the day of the great war, the day when all taboos will be lifted.” Had he been permitted to proceed, this general would have violated the Prophet’s commandment that no blood should be shed in Makkah. Hence, as soon as the Prophet learned of his attitude, he relieved him of the command of the forces and appointed his son, Qays, to replace him. The son was less active than the father on account of his voluminous size, but he was of a far more gentle disposition. The armies entered and occupied Makkah without opposition. Only the front assigned to Khalid ibn al Walid put up any resistance. That area, the south of Makkah, was populated by the most hostile and antagonistic members of Quraysh. Many of them were among the attackers of Khuza’ah who, together with their Banu Bakr allies, had violated the Treaty of Hudaybiyah. Not moved by the call of Abu Sufyan, they prepared for battle. Those of them ready to fight were led by Safwan, Suhayl, and ‘Ikrimah ibn Abu Jahl. When Khalid’s army entered their quarter, they showered it with arrows. Khalid, however, quickly dispersed them, losing two of his men and killing thirteen of the enemy, according to one version, and twenty-eight according to another. It is even said that the two soldiers missing from Khalid’s army were not lost in battle but had strayed into the wilderness and lost their way. Safwan, Suhayl, and ‘Ikrimah took to flight as soon as they realized the futility of their stand, leaving their own men whom they had incited to resistance at the mercy of Muslim arms. Standing with a group of Muhajirun on a Makkan height and surveying the various quarters of the city he had just conquered without violence, Muhammad noticed toward the south the shining of swords in battle with the local inhabitants. The Prophet became angry and repeated his command that there should be no fighting. He was soon told the facts of the case and accepted God’s judgment in the matter.