The Conquest of Makkah

[الملتقى]

BACKGROUND OF THE CONQUEST
Islam was now well-settled in the hearts of the Muslims who had, by the time, learned all about it through experience. Allah had also put them to trial to ferret out their minds and motives. On the other hand, the Quraysh of Makkah had prosecuted, persecuted, exiled and battled with the Muslims. In short, they had been guilty of every sin of commission and omission against the Prophet (sallallahu `alayhi wa sallam) and his followers. The Will of Allah now decreed that the Messenger of Allah (sallallahu `alayhi wa sallam) and his companions (radiallahu 'anhum) should enter the holy city as its conquerors and cleanse it of the defilement of idol worship and deceit as well as lies and wickedness. Allah decided that the sanctity of the sacred city should again be restored to it so that it might again become the center of divine guidance and blessing for all humanity.
Allah created circumstances through the breach of faith by the Quraysh themselves who unwittingly provided a valid reason or rather made it unavoidable for the Muslims to lay their hands on Makkah – "Allah’s are the hosts of the heavens and the earth." [Qur'an 48:7]
The treaty of Hudaybiyyah gave an option to everyone to enter into alliance with the Prophet of Allah (sallallahu `alayhi wa sallam) and arrive at a similar agreement with the Quraysh. Accordingly, Banu Bakr preferred to conclude a pact with the Quraysh while Banu Khuza’a entered into an alliance with the Messenger of Allah (sallallahu `alayhi wa sallam). (Ibn Hisham, Vol. II, p. 390)
Banu Bakr and Banu Khuza’a had a long-standing feud since the pre-Islamic days. With one of these tribes aligning itself with the Muslims and the other with the pagans, their mutual hostility was further intensified. In fact, both tribes had made alliances with the two respective parties with no other consideration except to have their revenge upon the other. After the establishment of the armistice, Banu Bakr tried to take advantage of it against Khuza’a and, in league with certain persons, made a night attack on their enemy when it had taken up quarters at a spring. There was a fight between the two in which Banu Khuza’a lost a number of their men.
The Quraysh helped Banu Bakr with weapons while their chiefs, taking advantage of the night, fought Banu Khuza’a along with Banu Bakr. Their combined charge drove Banu Khuza’a into the sacred territory where some of the Qurayshite said to one another: “We are now in the sacred area. Mind your Allahs! Mind your Allahs! But the others replied imprudently: “We have no Allah today. Take your revenge, O son of Bakr, for you may not get a chance again."(Zad al-Ma'ad, Vol. p. 419 and Ibn Hisham, Vol. II, p. 390)

COMPLAINT TO THE Prophet (sallallahu `alayhi wa sallam)
‘Amr b. Salim al-Khuza’a went to the Prophet (sallallahu `alayhi wa sallam) in Madeenah and informed him how the Quraysh had violated their pledge. He asked the Prophet (sallallahu `alayhi wa sallam) to extend his help by virtue of the treaty of alliance between him and Banu Khuza’a. He swore that the Quraysh had annulled the treaty with the Prophet (sallallahu `alayhi wa sallam) by attacking his allies when they were at their well and had not spared their lives even when they were performing prayers. After listening to his complaint, the Prophet (sallallahu `alayhi wa sallam) replied, “You will be helped, O ‘Amr b. Salim.”

LAST BID TO SEEK JUSTICE
The Prophet (sallallahu `alayhi wa sallam) then sent a man to Makkah in order to get a confirmation of the affair and also to allow the Quraysh to redress the wrong committed by them. The Prophet (sallallahu `alayhi wa sallam) offered three alternatives before the Quraysh. They should either pay the blood money for the victims of Banu Khuza’a or terminate their alliance with the aggressors belonging to Banu Nifasa or Banu Bakr, but failing these they shall get in return what they had done. The terms were relayed to the Quraysh but in the fit of their pride they replied, “Yes, we would prefer measure for measure.” The Muslims were thus absolved of their undertaking with the Quraysh and it became incumbent upon them to exact justice for the wrong done to their allies.(39)

EFFORTS FOR RENEWAL OF THE TREATY
When the Prophet (sallallahu `alayhi wa sallam) was informed of the Quraysh reply, he said, “I see as if Abu Sufyan has come to you to strengthen the treaty and to ask from me some more time.” The events took shape exactly as predicted by the Prophet (sallallahu `alayhi wa sallam). The Quraysh realized the gravity of the situation and felt sorry for the indiscreet reply given by the thoughtless among them. They requested Abu Sufyan to get the treaty ratified and extended once again. (Zad al-Ma'ad, Vol. p. 420 and Ibn Hisham, Vol. II, p. 395-6)

PROPHET (sallallahu `alayhi wa sallam) PREFERRED OVER PARENTS
When Abu Sufyan came to the Prophet (sallallahu `alayhi wa sallam) in Madeenah, he went into his daughter Umm Habiba (radiallahu 'anhaa), a wife of the Prophet (sallallahu `alayhi wa sallam). He wanted to sit on the Prophet’s (sallallahu `alayhi wa sallam) bed but she forbade him to do so.
Abu Sufyan was puzzled. He said to Umm Habiba (radiallahu 'anhaa), “Daughter, I can’t see if you think that the bed is too good for me or I am too good for the bed!”
Umm Habiba (radiallahu 'anhaa) replied, “The fact is that it is the Prophet’s bed and you are an unclean polytheist. I do not want you to sit on the Prophet’s bed.”
“By Allah”, said Abu Sufyan, “You have been spoiled since you left me.”

ABU SUFYAN BEWILDERED
Abu Sufyan went to the Prophet (sallallahu `alayhi wa sallam), but he gave no reply to him. Then he went to Abu Bakr (radiallahu 'anhu) and asked him to speak to the Prophet (sallallahu `alayhi wa sallam) for him, but Abu Bakr (radiallahu 'anhu) refused to do so. He tried to prevail upon ‘Umar, ‘Ali and Fatimah (radiallahu 'anhum) to intervene on his behalf, but everyone of them either excused himself/herself or replied that the matter was too grave to be straightened out by him. Abu Sufyan so lost his nerves that when he went to see Fatimah he said pointing to Hasan b. ‘Ali crawling in her front, “O daughter of Muhammad (sallallahu `alayhi wa sallam), will you let this child act as a peacemaker between the people so that he may be acknowledged as the lord of Arabia forever?”
“My son is too young,” replied Fatimah, “to make peace between men. And, nobody can persuade the Prophet to reconcile against his will.”
‘Ali saw his perplexity and depression. At last, he said to Abu Sufyan. “I do not think that anything can help you now. You are the chief of Banu Kinana, so get up and try to smoothen over and restore harmony and then go back to your home.”
Abu Sufyan felt certain. He inquired, “Do you think it would do any good?”
“By Allah, I do not,” replied ‘Ali, “but there is nothing else you can do for now.”
Abu Sufyan then went to the Prophet’s mosque and announced, “O Men, I have made peace between you.” Thereafter he mounted his dromedary and rode off to Mecca. (Ibn Hisham, Vol. ii, pp. 396-7)
When Abu Sufyan told the Quraysh what had happened, they said, “You had brought us a report which is good for naught either to us or to you.”

AFFAIR OF HATIB B. BALTA’A
The Prophet (sallallahu `alayhi wa sallam) asked the Muslims to start making preparations for an expedition but also bade to keep it a secret. Later on, the Prophet (sallallahu `alayhi wa sallam) informed the men who intended to go to Makkah and ordered them to get ready for it. He also said, “O Allah, confound the spies and the informers of the Quraysh so that we may take them by surprise in their land.” (Zad al-Ma'ad, Vol. p. 421 and Ibn Hisham, Vol. II, p. 397)
The Islamic society at Madeenah was, after all, a community composed of the mortals and reflected, like any other social groups, the passions and emotions, hopes and fears of the human beings. Its members were virtuous in behavior but sometimes, they are also prone to mistakes. Occasionally, they consider themselves right and proper in doing something not so regarded by others. They maybe justified or not in holding a certain view, but it is always so with every open and free society sustained not by constraints but by mutual confidence among its members. The Prophet (sallallahu `alayhi wa sallam) never tolerated any wrongful act on the part of his companions, but in such cases, he either offered a plea to vindicate them or excused their mistakes. The Prophet (sallallahu `alayhi wa sallam) was large-hearted enough to pardon the mistakes of others, and in doing so he never lost sight of the hardships undergone by his companions or the sacrifices and services rendered by them for the cause of Islam. That a few instances of such indiscretion or lapses have been preserved by the compilers of hadeeth and life of the Prophet (sallallahu `alayhi wa sallam) and the historians of Islam, is in itself an intrinsic evidence of the integrity and truthfulness of these writers.
One of these instances relates to Hatib b. Abi Balta’a (radiallahu 'anhu). He was one of those Muhaajirun who had migrated from Makkah and had taken part in the battle of Badr. It was related that when the Prophet (sallallahu `alayhi wa sallam) informed his companions about his intention to attack Mecca, they quietly started making preparation for it. Hatib b. Abi Balta’a wrote a letter to the Quraysh about the intended attack and gave it to a woman for its delivery to the Quraysh. Hatib also promised to give some money to the woman who set off for Makkah after putting the letter in her head and plaiting her locks over it.
The Prophet was informed throught revelation about the action of Hatib. He immediately sent forth ‘Ali and Zubayr in her pursuit, saying, “Go until you come to the meadow of Khakh(40), where you will find a woman travelling on a camel who has a letter which you must recover from her.” The two went off racing on their horses until they came to the meadow. And there they found the woman going on her camel. They made her dismount and searched her baggage but found nothing. At last ‘Ali said to her, “By Allah, the Messenger of Allah is not mistaken nor are we. You must bring out the letter or we will search your person.” When she saw that they were in earnest, she asked them to turn aside. Then she drew out the letter from her tresses and handed it over to them.
The letter, brought back to Prophet (sallallahu `alayhi wa sallam), had been written by Hatib b. Abi Balta’a informing the Quraysh about the departure of the Muslim army. When summoned by the Prophet (sallallahu `alayhi wa sallam), Hatib b. Balta’a said, “O Messenger of Allah, don’t be hasty with me. I swear to Allah I that have faith in Allah and His Prophet, and neither have I abandoned nor changed my faith. I had been attached as an ally to the Quraysh and was not one of them.(41) Other emigrants with you have their relations among the Quraysh who will take care of their families. I though that as I did not have that advantage I should give them some help so that they might protect my relatives.”
‘Umar sought the Prophet’s (sallallahu `alayhi wa sallam) permission to cut off Hatib’s head whom he charged as being a hypocrite, disloyal to Allah and His Messenger (sallallahu `alayhi wa sallam). But the Prophet (sallallahu `alayhi wa sallam) replied, “He was present at Badr. Do you know, “Umar, perhaps Allah has looked favorably on those who were present at Badr?” To Hatib he said, “Do as you wish for I have forgiven you.” ‘Umar dissolved into tears, saying, “Allah and His Messenger know better.” (Zad al-Ma'ad, Vol. I, p. 421. The Sihah also relate the story)

THE WRIT OF AMNESTY
A cousin of the Prophet (sallallahu `alayhi wa sallam) whose name was Abu Sufyan b. al-Harith(42) happened to meet the Prophet (sallallahu `alayhi wa sallam) along the way. He tried to approach the Prophet but was given a cold shoulder by him. Abu Sufyan had insulted as well as persecuted the Prophet (sallallahu `alayhi wa sallam) in Mecca. Feeling distressed and disconsolate at the indifference of the Prophet (sallallahu `alayhi wa sallam), he approached ‘Ali to pour forth his lamentation. ‘Ali advised him to go back to the Prophet and tell him that the brothers of Yusuf (Prophet Joseph) had said to him –
“By Allah, verily Allah hath preferred thee above us, and we were indeed sinful.” [Qur'an 12:91]
For, continued ‘Ali, the Prophet never likes anybody to exceed him in words, kind and comforting. Abu Sufyan did as directed by ‘Ali and got the reply from the Prophet.
“Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy.” [Qur'an 12:92]
Abu Sufyan accepted Islam and was thereafter known for his piety and strength of faith but he was never ashamed of his past misdeeds. He always talked to the Prophet (sallallahu `alayhi wa sallam) with downcast eyes and never dared look into his face.

ABU SUFYAN APPEARS BEFORE THE PROPHET (sallallahu `alayhi wa sallam)
Campfires were now lit under the orders of the Prophet (sallallahu `alayhi wa sallam). Abu Sufyan felt aghast as he saw them, and said, “I have never seen such fires and such an army before.” He came out himself to explore secretly the camp and its people. ‘Abbaas b. ‘Abdul Muttalib had already left Makkah along with his family and joined the Prophet (sallallahu `alayhi wa sallam). He recognized Abu Sufyan’s voice and called him to say, “See, the Prophet is here with his army. What a dreadful morning the Quraysh are going to have!” Abbaas then thought that if any Muslim come to know of Abu Sufyan, he would surely be killed. He therefore asked Abu Sufyan to ride at the back of his mule and brought him to the Prophet (sallallahu `alayhi wa sallam). As soon as the Prophet (sallallahu `alayhi wa sallam) saw Abu Sufyan, he said, has not the time yet come, O Abu Sufyan, for you to acknowledge that there is but one Allah?”
“My father and mother be your ransom,” replied Abu Sufyan. How kind and gentle and noble you are. I think that if there had been another Allah besides Allah, he would have been of help to me this day.” The Prophet (sallallahu `alayhi wa sallam) said again, “Woe to you Abu Sufyan, Is it not the time that you acknowledge me as Allah’s Prophet?”
He answered, “My father and mother be your ransom. How kind and clement you are but I have still some doubts as to that.”
‘Abbaas now intervened to say, “Abu Sufyan, woe to you, submit and testify that there is no deity but Allah and that Muhammad (sallallahu `alayhi wa sallam) is the Prophet of Allah before you lose your head.” Abu Sufyan now recited the article of faith and thus he was converted to Islam. (Ibn Hisham, Vol. II, p. 403: Zad al-Ma'ad, Vol. p. 422)

GENERAL AMNESTY
The merciful Messenger of Allah (sallallahu `alayhi wa sallam) now forgave the fault of all. It was the widest amnesty ever granted by any conqueror. Now, only he could lay himself open to danger which was bent upon prevailing. The Prophet (sallallahu `alayhi wa sallam) declared: “He who enters Abu Sufyan’s house would be safe, he who shut his door upon himself would be safe and he who enters the sacred mosque would be safe.” (Ibn Hisham, Vol. II, p. 409)
Before ordering the troops to enter Mecca, the Prophet (sallallahu `alayhi wa sallam) instructed his men to lift their hands only those who obstructed against their advance or drew swords against them. He also directed them not to lay their hands on any moveable or immovable property of the Meccans or to destroy anything. (Ibn Hisham, Vol. II, p. 409)

ABU SUFYAN WITNESSES THE ARMY
Before Abu Sufyan returned, the Prophet (sallallahu `alayhi wa sallam) decided to demonstrate the power of Islam to him. He asked ‘Abbaas to take Abu Sufyan to a place where he could review the marching squadrons.
The army on the move surged like an ocean. Different tribes passed by Abu Sufyan with their tribal colors, and as each marched ahead he asked ‘Abbaas the name of the tribe. And, when he was told about the name of the tribe, he mumbled gloomily. “What have I to do with them?” Finally the Prophet (sallallahu `alayhi wa sallam) passed with his detachment, with all the troops clad in full armor and appearing greenish-black. It was the regiment of the Ansaar and the Muhaajirun whose eyes alone were visible because of their armor.
Abu Sufyan sighed and asked ‘ Abbaas. “Good heavens, ‘Abbaas, who are these?” When ‘Abbaas told him that they were the Ansaar and Muhaajiroon accompanying the Prophet (sallallahu `alayhi wa sallam), he said. “None of them enjoyed this magnificence before. By Allah, O Abdul Fadl the empire of your nephew has assumed splendid proportions this morning!” ‘Abbaas replied, “Abu Sufyan, it is the miracle of prophethood.” “Yes”, said Abu Sufyan, “That’s just it.’(43)
Abu Sufyan hurried back to Mecca, assembled the Quraysh and announced to them: “O people of the Quraysh, this is Muhammad (Peace Be Upon Him) who has come to you with a force that you cannot resist. Now, he who enters Abu Sufyan’s house will be safe.” “Allah blast you”, cried some of the Quraysh, “How will your house suffice for us?” He added, “And who shuts his door upon himself will be safe and he who enters the sacred mosque will be safe.” Thereupon, the people dispersed to take shelter in their houses and the mosque.

TRIUMPHANT ENTRY INTO MAKKAH
The Prophet (sallallahu `alayhi wa sallam) entered Makkah with his head lowered in thanks giving to Allah, his beard almost touching the saddle of his dromedary and the Suratul-Fath(44) on his lips(45), to denote the honor and victory granted to him.
On the day the Prophet (sallallahu `alayhi wa sallam) victoriously entered Mecca, which was the religious and political center or rather the heart of Arabia, he took care to exemplify the principle of justice and equality to man and humility and submission to Allah, not forgetting even one cardinal virtue upheld by Islam. He seated Usama b. Zayd, the son of his ex-slave, with him on his camel although all the nobles of the Quraysh and of his own family, Bani Hashim, were present on the occasion.
The Prophet (sallallahu `alayhi wa sallam) entered Makkah on Friday, the 21st of Ramadhan.
The day Makkah fell to the Prophet of Allah (sallallahu `alayhi wa sallam), he happened to talk to a man who began to tremble because of his awe. The Prophet (sallallahu `alayhi wa sallam) consoled him saying, “Be at ease and do not be afraid. I am not a king but merely the son of a Qurayshite woman who used to take meat dried under the sun."(46)

THE DAY OF MERCY AND FORGIVENESS
S’ad b.‘Ubada passed by Abu Sufyan with a detachment of the Ansaar. While marching ahead he shouted: “Today is a day of conflict, Sanctuary is no more, Allah has humbled the Quraysh.”
In a short while, the Prophet’s regiment came near Abu Sufyan. He complained to the Prophet (sallallahu `alayhi wa sallam) and repeated what S’ad had said. The Prophet (sallallahu `alayhi wa sallam) was displeased with S’ad’s bragging and replied.
“Nay, today is the day of mercy and forgiveness. Today will Allah honor the Quraysh, and raise glory of the Sanctuary.(47)
The Prophet (sallallahu `alayhi wa sallam) sent somebody for S’ad and taking the emblem from him gave it to his son Qays. It meant as if the standard had not been taken away from him at all. (Zad al-Ma'ad, Vol. I, p. 423)
Whatever the Prophet (sallallahu `alayhi wa sallam) said or did, he was in fact guided from on High. The transfer of the standard was merely symbolic but not superfluous. The Prophet (sallallahu `alayhi wa sallam) set at ease, on the one hand, Abu Sufyan whose feelings had been hurt and, on the other, he avoided doing anything painful to S’ad b. ‘Ubada whose services for the cause of Islam were of no mean order.

A FEW SKIRMISHES
Safwan b. Umayyah, Ikrima b. Abi Jahj and Suhaly b. ‘Amr came up against Khalid b. Walid and tried to obstruct the advance of the Muslim forces. There were a dozen casualties or so and then they gave in without any further bloodshed. The Prophet (sallallahu `alayhi wa sallam) had already forbidden his troops to use their swords with anyone except upon those who resisted them. (Zad al-Ma'ad, Vol. I, p. 407-8)

K’ABAH CLEARED OF IDOLS
Finally, when normalcy returned to Makkah and the populace had settled down, Allah’s Prophet (sallallahu `alayhi wa sallam) went to the sacred House of Allah. First he encompassed the sanctuary seven times. The K’abah had at that time three hundred and sixty idols where he prodded each with a bow in his hand, saying: “Truth hath come and falsehood hath vanished away. Lo! Falsehood is ever bound to vanish.” [Qur'an 17:81]
And the idols collapsed, one after the other, falling on their faces.(48) There were also some images and figures in the K’abah. These were destroyed under the orders of the Prophet (sallallahu `alayhi wa sallam).(49)

PRINCELY GENEROSITY
Having gone around the sanctuary, the Prophet (sallallahu `alayhi wa sallam) sent somebody for ‘Uthman b. Talha, who was in-charge of the K’abah’s keys. He took the keys from ‘Uthman and got the doors opened. Once, before his migration to Madeenah, the Prophet (sallallahu `alayhi wa sallam) had requested ‘Uthman to give him the keys of the Ka’bah, but ‘Uthman had not only refused his request but had also been impertinent to him. With exemplary forbearance, the Prophet (sallallahu `alayhi wa sallam) had then said to him, “Uthman, the day will come when you will see this key in my hands. I would then give it to whom I would like.”
‘Uthman had then retorted, “If the day comes, the Quraysh would be humiliated and crushed.” “No”, the Prophet had said calmly, it would be honored and secured.” It is related that the prediction had so haunted the mind of ‘Uthman that he had come to believe that it would happen exactly as foretold by the Prophet (sallallahu `alayhi wa sallam).(50)
When the Prophet (sallallahu `alayhi wa sallam) came out of the sanctuary he had the keys in his hands. ‘Ali stood up and said, “May Allah have mercy and peace on you. Grant us the right of guarding the K’abah along with the watering of pilgrims.” But the Prophet (sallallahu `alayhi wa sallam) ignored his request and inquired, “Where is ‘Uthman b. Talha?” ‘Uthman was summoned and then the Prophet (sallallahu `alayhi wa sallam) said, “Uthman, take the keys for these are yours. This is the day of good faith and benevolence. This key shall ever remain with you and none but a tyrant would take it from you.”(51)

ISLAM, THE RELIGION OF MONOTHEISM
The Prophet (sallallahu `alayhi wa sallam) stood at the door of the K’abah, holding its frame, while the Quraysh arrayed themselves in front of him in the courtyard. The Prophet (sallallahu `alayhi wa sallam) then addressed them, saying:
“There is no Allah but Allah alone; He has no associate. He has made good His promise and helped His servant. He has alone overthrown all the confederates. Lo! All the privileges and claims to retaliation and bloodwit are beneath my feet except the custody of the K’abah and watering of the pilgrims. O ye people of the Quraysh, Allah has abolished the haughtiness of paganism and the pride of lineage. Man springs from Adam and Adam sprang from dust.”
Thereafter, the Prophet (sallallahu `alayhi wa sallam) recited the Qur'anic verses: “O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! The noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.”(52)

THE PROPHET OF MERCY
The Prophet (sallallahu `alayhi wa sallam) then asked the Quraysh, “O Quraysh, what do you think am I about to do with you?”
“We hope for the best,” they replied, “You are a noble brother, son of a noble brother.”
The Prophet (sallallahu `alayhi wa sallam) said in reply, “I say to you what Yusuf (Prophet Joseph) said to his brothers – 'Have no fear this day;' (Qur'an 12:92) go your way for you are all free.”(53)
Then the Prophet (sallallahu `alayhi wa sallam) ordered Bilal to climb on top of the roof of the K’abah and give the call for prayer. This was the first time that the chiefs and nobles of the Quraysh heard the call to prayer resounding in the valley of Mecca.
Thereafter the Prophet (sallallahu `alayhi wa sallam) went to the house of Umm Hani bint Abi Talib, took a bath and offered eight ra’akats of prayer as a thanksgiving gesture for the victory that Allah had granted him.(54)

EQUALITY BEFORE LAW
Fatimah, a woman of Bani Makhzum, was in the meanwhile apprehended on the charge of theft. Her clansmen approached Usama b. Zayd in the hope that the Prophet (sallallahu `alayhi wa sallam), being well disposed towards him, might be able to intercede with him for the woman. When Usama mentioned the matter to the Prophet (sallallahu `alayhi wa sallam), he found his expression completely altered. The Prophet (sallallahu `alayhi wa sallam) said to Usama, “Do you speak to me about the bounds put by Allah?”
Usama felt so ashamed that he beseeched the Prophet (sallallahu `alayhi wa sallam), “O Messenger Allah, pray to Allah to forgive me.” In the evening, when the people convened, the Prophet (sallallahu `alayhi wa sallam) said after praising Allah.
“The people before you were destroyed because they used to overlook when a highborn or man of substances among them committed a theft but when the poor or the weak did the same they chastised him as ordained by the law. I swear by Him who holds my life that if Fatimah bint Muhammad had committed theft I would have amputated her hand.”
The Prophet (sallallahu `alayhi wa sallam) ordered to cut off the right hand of the culprit. She is reported to have sincerely repented of her sin and led a normal life after marrying a man. (Bukhari and Muslim)

KINDNESS TO ENEMIES
Now that the victory was complete, all the citizens of Makkah were granted amnesty. Only nine persons were condemned to death. Of these was one who had been guilty of apostasy after accepting Islam, another man had deceitfully killed a Muslim while few others had been busy bringing down Islam and vilifying the Prophet (sallallahu `alayhi wa sallam). ‘Abdullah b. S’ad b. Abi Sarah had abandoned Islam. ‘Ikrima b. Abi Jahl so detested Islam that he had fled to Yemen. His wife became Muslim and requested from the Prophet (sallallahu `alayhi wa sallam) to grant him immunity. ’Ikrima was the son of Abu Jahl, the greatest enemy of the Prophet (sallallahu `alayhi wa sallam), yet he was not only pardoned but when he came back to Makkah the Prophet (sallallahu `alayhi wa sallam) accorded him a warm welcome. The Prophet (sallallahu `alayhi wa sallam) rose to receive ‘Ikrima in such a haste that his robe fell from his shoulders.
The Prophet (sallallahu `alayhi wa sallam) was well pleased to admit ‘Ikrima to the fold of Islam. Accorded a place of honor among the Muslims, ‘Ikrima distinguished himself by his deeds of valor in the battles fought with the Apostates and the Byzantine forces.
One of these culprits was Wahshi, the slave of Jubayr b. Mu’tim, who killed the Prophet’s uncle Hamza (radiallahu 'anhu). The Prophet (sallallahu `alayhi wa sallam) had condemned him to death but when he came to witness the truth in Allah, the Prophet (sallallahu `alayhi wa sallam) accepted his allegiance.
There was also Habbar b. Al-Aswad who had attacked the Prophet’s daughter Zaynab (radiallahu 'anhaa). She had fallen from her litter and had an abortion. Habbar had also fled from Makkah but when he came back to accept Islam, the merciful Prophet (sallallahu `alayhi wa sallam) also forgave him. Among those found guilty were two singing girls, Sarah and her friend, who used to sing satirical songs denigrating the Prophet (sallallahu `alayhi wa sallam). When immunity was demanded for them, the Prophet (sallallahu `alayhi wa sallam) granted them impunity from punishment and they acknowledged Islam. (Zad al-Ma'ad, Vol. I, p. 425)

HIND ACCEPTS ISLAM
A large crowd of the citizens of Makkah who had embraced Islam assembled. The Prophet (sallallahu `alayhi wa sallam) came to Mount Safa, where one after another, the Meccans moved up to take the oath of allegiance in the hands of the Prophet (sallallahu `alayhi wa sallam).
The men had pledged their faith in Allah and the Prophet (sallallahu `alayhi wa sallam), the women followed suit. Among them came the fury of Uhud, Hind b. ‘Utba, who was the wife of Abu Sufyan. She came veiled because of what she had done to Hamza.
The Prophet(sallallahu `alayhi wa sallam) said to her, “Take your oath that you would not associate anything with Allah.”
“By Allah”, she replied. “You lay on us something that you have not laid on men.”
The Prophet (sallallahu `alayhi wa sallam) said again, “And you shall not steal.”
Hind acknowledged, “I used to take a little of Abu Sufyan’s money, but I do not know if it was lawful or not.”
Abu Sufyan was present on the occasion. He intervened to say, “In so far as the past is concerned, there is no blame on you. It was lawful. The Prophet (sallallahu `alayhi wa sallam) now recognized Hind and said, “Ah! You are Hind bint ‘Utba!”
Hind said in reply, “Yes, I am, forgive me of my past deeds and Allah will forgive you.”
The Prophet (sallallahu `alayhi wa sallam) again said to her, “And, you shall not commit adultery.”
“Does a woman of noble birth commit adultery?” she inquired in reply. (Ibn Kathir, Vol. III, p. 603)
Ignoring her question, the Prophet (sallallahu `alayhi wa sallam) further said, “And you shall not kill your children.”
Hind answered back, “We brought them up when they were young and you killed them when they were grown up. Now you and they should know better.”
The Prophet (sallallahu `alayhi wa sallam) asked her again, “And you shall not utter slanderous remarks about any body.”
“By Allah,” replied Hind. “Slander is vile and shameful. It is better sometimes to ignore it.”
Finally, the Prophet (sallallahu `alayhi wa sallam) said to her, “And you shall not disobey me.”
“Yes,” acknowledged Hind, but she added, “In matters virtuous.” (Ibn Kathir, Vol. III, pp. 602-3)

INSEPARABLE FROM COMPANIONS
Allah had opened the gates of Makkah to the Prophet (sallallahu `alayhi wa sallam). It was the city of his birth as well as his ancestral home. Some of the Ansaars prodded one another that since Allah had given power to the Prophet (sallallahu `alayhi wa sallam) over his homeland and the city, he might now remain there instead of going back to Madeenah.
After a short while, the Prophet (sallallahu `alayhi wa sallam) asked them what they were talking about. But nobody would squeal about their conversation. At first they would not tell, but ultimately they expressed regret and told him about the talk. Thereupon the Prophet (sallallahu `alayhi wa sallam) said to them, “Allah forbid, I will live and die with you.”

SINNER TURNS INTO SAINT
Fadala b. ‘Umayr wanted to kill the Prophet (sallallahu `alayhi wa sallam). He skipped his plan to attack the Prophet when he would be busy in circumambulating the K’abah. When he drew near, the Prophet called out, “Fadala” to call his attention. He replied, “Yes, O Prophet of Allah.” The Prophet (sallallahu `alayhi wa sallam) then asked him, “What are you thinking about?” “Nothing”, replied Fadala, “I was recollecting Allah.” The Prophet (sallallahu `alayhi wa sallam) smiled and said, “Seek forgiveness from Allah,” and at the same time he put his hand on Fadala’s chest. His heart was at once set at ease and, as Fadala related later on, “The Prophet had not yet removed his hand from my chest that I found him dearer to my heart than every creature of Allah.”
Fadala further says, “Then I went back to my house and passed by a woman with whom I used to converse. She asked me to sit down and talk with her, but I replied, “No, Allah and Islam do not permit it now.”(55)

ALL TRACES OF PAGANISM ABOLISHED
The Prophet (sallallahu `alayhi wa sallam) sent a few parties to destroy the idols installed in the city of Makkah and around it in the valley. Al of them, including those of Al-Lat and Al-Uzza and Manat-uth-Thalathatal Ukhra were broken into pieces. The Prophet (sallallahu `alayhi wa sallam) then sent a harbinger of news to announce that every man who had faith in Allah and the hereafter should destroy his household idol. The Prophet (sallallahu `alayhi wa sallam) also delegated some of his companions to the different tribes in the vicinity of Makkah to destroy the idols with them.
Jarir relates that a temple known as Dhul-Khulasah existed during the time when paganism prevailed in Arabia. Similarly, there were two more temples, one of these was al-K’abat-al-Yamaniyah and the other was al-K’abat-as-Shamiyah. The Prophet (sallallahu `alayhi wa sallam) said to Jarir, “Why do you not give me rest with Dhul-Khulasah?” Jarir promised and went with a hundred fifty resolute horsemen of Ahmas (56) and broke up the temple as well as killed those who were present in it. When Jarir returned and gave the report to the Prophet (sallallahu `alayhi wa sallam), he prayed for the Ahmas.(57)
Thereafter the Prophet (sallallahu `alayhi wa sallam) assembled the Muslims and announced that Allah has made Makkah a sacred territory forever. He said: “It is not lawful for anyone who believes in Allah and the hereafter to shed blood in the city or to cut down a tree. It was not permitted to anyone before me nor shall it be permitted to anyone after me.” The Prophet (sallallahu `alayhi wa sallam) returned to Medina. (Zad al-Ma'ad, Vol. Vol. pp. 425-26)

IMPACT OF MECCA’S CONQUEST
The conquest of Makkah had a tremendous impact on the Arabs. It was a great victory for it vindicated the claim that Islam was the religion of Allah and paved the way for its reception by the whole of Arabia. Tribesmen from distant deserts started coming to Madeenah in batches or sent deputations to give credence to Islam. A number of tribes had treaty relations with the Quraysh which bound them to keep away from the Muslims, while the others feared or respected the Quraysh as the guardians of the holy sanctuary. With the submission of the Quraysh to Allah and His Prophet (sallallahu `alayhi wa sallam), all these obstacles were removed. There were also tribes who believed – the fate of Abraha still fresh in their mind – that no tyrant could lay his hands upon Makkah and, therefore, they preferred to wait and see the result of the contention between the Muslims and the Quraysh. Some of them had actually decided to let the Prophet (sallallahu `alayhi wa sallam) alone and to accept him as the Prophet of Allah if he were successful in winning over his own tribe. (Bukhari on the authority of 'Amr b. Salama)
When Allah allowed His Prophet (sallallahu `alayhi wa sallam) to gain the upper hand over Makkah and the Quraysh yielded obedience to him, willingly or unwillingly, the whole of Arabia bowed its head to Islam in a way unheard of in the country given to disorder and unruliness throughout the ages. The Bedouins had thronged to Madeenah, from every clan and tribe, to pay their respects to the Prophet (sallallahu `alayhi wa sallam) and to accept Islam directly from him. It was then that Allah revealed Surah an-Nasr, (Meaning Succour) which said: “When Allah’s succor and the triumph cometh and thou seest mankind entering the religion of Allah in troops.” [Qur'an 110:1-2]

THE YOUTHFUL ADMINISTRATOR
The Prophet (sallallahu `alayhi wa sallam) appointed ‘Attab b.Usayd to look after the arrangements of the pilgrimage and other affairs of Makkah before leaving the city. (Ibn Hisham, Vol. II, p. 440) ‘Attab was then only twenty years of age. There were several other persons in Mecca, more experienced as well as prominent than ‘Attab, but his selection by the Prophet of Allah (sallallahu `alayhi wa sallam) showed that he entrusted responsibility to a person solely on the basis of his merit and capability. ‘Attab continued to hold such position throughout the period of Abu Bakr’s Caliphate. (Al Isabah and Usad-al-Ghaba)

Footnotes
[39] Zirrqari relates in the Sharh al-Ladunniyah (Vol. II, p. 349), on the authority of Ibn ‘Ayidh that the man sent by the Prophwas Damra and Qartah b. ‘Amr had given the reply on behalf of the Quraysh.
[40] A place between Mecca and Medina.
[41] Hatib b. Abi Balta’a belonged to the tribe of Lakhm settled in northern Hijaz and Syria. It is related by some that he was a confederate of Bani Asad b. ‘Abdul ul-‘Uzza in Mecca; others hold him to be under the protection of Zubayr; there are still others who say that he was a freedman of ‘Abdallah b. Hamid al-Asadi (Al-Isabah fi Tamiz is-Sahabah, Vol. p. 300). It is also related that he was deputed to convey the letter of the Apostle to Muquaqis, the ruler of Egypt. Marzbani lists him in the M’ujam-us-Shu’ara among the noted poets and cavaliers of the Quraysh. He died, according to Madani, in 30 A.H. during the caliphateship of ‘Uthman.
[42] Note to be confused with Abu Sufyan, the Qurayshite Chief, who was the son of Umayyah.
[43] Ibn Hisham, Vol. I, p. 404; Zad al-Ma’ad, Vol. I, p. 423.
[44] 48th chapter of the Qur’an, entitled ‘Victoty’
[45] Ibn Kathir, Vol. III, p. 554, Bukhari relates on the authority of Mu’awiya b. Qarra that he saw the Prophet on the day of the conquest of Mecca, when he was riding his camel and reciting aloud the Suratul-Fath.
[46] Bukhari, Kitab-ul-Mughazi, chap. The Farewell Pilgrimage.
[47] Ibn Amwi has told this story in Mghazi. See Fath-ul-Bari, Vol. VIII, p. 7. Bukhari has also related the incident, with a little variation, in the for of dialogue between S’ad b. ‘Ubada and the Apostle. the full name of Ibn Amwi I syahya b. Sa’id b. Aban who is regarded as a reliable narrator and known as ‘the Truthful’. He died in 594 A.H.
[48] Ibn Hisham, Vol. II, p. 424; Zad al-Ma’ad, Vol. I, p. 424.
[49] Ibn Hisham, Vol. II, p. 411; Zad al-Ma’ad, Vol. I, p. 424.
[50] Zad al-Ma'ad, Vol. I, p. 425, also Bukhari
[51] Zad al-Ma'ad, Vol. I, p. 425, and Ibn S'ad
[52] Qur'an 49:13; Zad al-Ma'ad, Vol. I, p. 424
[53] Zad al-Ma'ad, Vol. I, p. 424.
[54] Bukhari, Chap. The Day of Victory; Zad al-a’ad, Vol. p. 425.
[55] Ibn Hisham, Vol. II, p. 417; Zad al-Ma’ad, Vol. I, p. 426.
[56] Ahmas (brave) is said to have been applied to Quraysh, Kinana, Jadila and Qays because of their horsemanship and bravery.
[57] Bukhari, Ghazwah Dhul Khalasa.

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The Conquest of Makkah

[محمد نصر]

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