When the Quraish came to know of these Muslims, the Quraish seized them. The Quraish had also already received news of their comrades having been captured by Hazrat Muhammad bin Maslama^(ra). When the Quraish came to know that 50 of their men had been imprisoned by the Muslims, another armed unit of the Quraish set out towards the Holy Prophet^(sa) and his Companions and launched an attack on the Muslims. They started shooting arrows and throwing stones. The Muslims captured 12 cavalrymen of the Quraish and among the Muslims, Hazrat Ibn Zunaim^(ra) embraced martyred. The Quraish martyred him by striking him with an arrow.

Then the Quraish sent a delegation to the Holy Prophet^(sa) which consisted of Suhail bin Amr. As soon as the Holy Prophet^(sa) saw him coming from a far, he said to his Companions, “Through Suhail, your matter will be made ‘Sahl’ for you,” i.e. it will be made easy. When Suhail reached the Holy Prophet^(sa) he said, “None of the leading figures were responsible for the imprisonment of your people (i.e., Hazrat Usman^(ra) and the ten Companions with him) or in the confrontation against you. When we learnt of this incident, we were appalled by it. We had no knowledge of it. This was the work of a few rogue individuals from among us. Therefore, return to us our men you captured in both of these incidents.” The Holy Prophet^(sa) replied, “I will not release them until you release my Companions.” Upon this, they said, “Alright, we will release all of them.” After this, the Quraish released Hazrat Usman^(ra) and the remaining ten Companions and the Holy Prophet^(sa) released their men. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 48)

As mentioned earlier and also explained in the previous sermon, the disbelievers had detained Hazrat Usman^(ra). And when this news reached the Holy Prophet^(sa), he took a pledge from the Companions, which is known as “Bai’at-e-Ridwan.” The details of this are that when the Quraish came to know of the exact nature of this pledge, they became extremely fearful. They had found out that the pledge had taken place, and that the Holy Prophet^(sa) had taken a covenant from all the Muslims. The influential people [among the Quraish] counselled that it would be appropriate to enter a treaty; that is, the treaty should outline that the Muslims would return this year and would come the following year to stay in Mecca for three days, but only bring the essential weapons needed during travel, such as swords in their sheaths and bows, but nothing more.

After this consultation, the Quraish sent Suhail bin Amr for the second time, alongside Mikraz bin Hafs and Huwaitib bin Abdul Uzza. They came to the Holy Prophet^(sa) with this proposal, that he should return this year without performing Umrah, so that the Arabs would not say that they entered Mecca by their own strength against the will of the Quraish. However, they offered that the Muslims could return the following year to perform Umrah.

Thus, when Suhail came within view, upon seeing him from afar, the Holy Prophet^(sa) remarked, “The fact that they have sent this individual again, indicates that the Quraish are inclined towards reconciliation.” (Sirat Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 27)

Regarding the treaty that was signed at Hudaibiyyah, Hazrat Mirza Bashir Ahmad Sahib^(ra) has written as follows:

“When Suhail bin ‘Amr came before the Holy Prophet^(sa), upon seeing him the Holy Prophet^(sa) immediately said, ‘Suhail is coming. Now the matter shall be made easy, God willing.’ In any case, Suhail came and upon arriving he said, ‘Come, forget this lengthy dispute, we are prepared to make an agreement.’ The Holy Prophet^(sa) said, ‘So are we.’ Upon this, the Holy Prophet^(sa) summoned his secretary, Hazrat Ali^(ra), and since a general discussion had already taken place as to the conditions of this treaty, and the details were to be agreed upon along the way, as soon as the scribe arrived, the Holy Prophet^(sa) said (to Hazrat Ali^(ra)), ‘Write:

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْم

“‘In the name of Allah, the Gracious, the Merciful.”’

Suhail was ready to make a treaty, but also wished to remain vigilant in protecting the rights of the Quraish and their honour. He immediately said, ‘What is this word “Rahman”, we do not know this. Write as the Arabs have always written, “With Thine name, O Allah.”’ (i.e., do not write “in the name of Allah, the Gracious, the Merciful”, but instead write “With Thine name, O Allah”.) On the other hand, it was a question of national pride and religious indignation for the Muslims, who immediately alerted, began to say, ‘We shall indeed write “In the name of Allah…”’ but the Holy Prophet^(sa) silenced the Muslims saying, ‘No matter, there is no problem in this, write as Suhail says.’ So, the words ‘With Thine name, O Allah’ were written.

“Then the Holy Prophet^(sa) said, ‘Write – This is the treaty that Muhammad^(sa), the Messenger of Allah has concluded.’ Suhail interjected once again saying, ‘We shall not allow you to write the words, “Messenger of Allah.” For if we are to accept that you are the Messenger of Allah, then this entire dispute would be put to rest and we would have no right to hinder you and fight you. So as is our custom, only write the words, “Muhammad bin ‘Abdullah has settled this treaty.”’ The Holy Prophet^(sa) said, ‘Whether you accept it or not, I am the Messenger of Allah. However, since I am also Muhammad bin Abdullah, alright then, as you wish. Write – Muhammad bin Abdullah has concluded this treaty.’ However, during this time, Hazrat Ali^(ra), the scribe of the Holy Prophet^(sa) had already written the words, ‘Muhammad, the Messenger of Allah.’ The Holy Prophet^(sa) asked Hazrat Ali^(ra) to erase the words ‘Muhammad the Messenger of Allah’ and write, ‘Muhammad bin Abdullah’ in their stead. However, this was a cause of immense emotion and in his indignation Hazrat Ali^(ra) said, ‘O Messenger of Allah, I shall never erase the words “The Messenger of Allah” from your name.’ Upon seeing the uncontrollable state of Hazrat ‘Ali^(ra), the Holy Prophet^(sa) said, ‘Alright, If you shall not erase it, give it here; I shall erase it myself.’ Then the Holy Prophet^(sa) took the parchment (or whatever it was written on) of the treaty in his own hands and, enquiring as to the whereabouts of the words ‘Messenger of Allah’, erased them with his own hands and wrote the words ‘Ibn Abdullah’ instead.” (Sirat Khatam-un-Nabiyyeen, pp. 764-765)

Hazrat Mirza Bashir Ahmad Sahib^(ra) describes this in his book in the following manner:

“After this, the Holy Prophet^(sa) had written, ‘The agreement is that the people of Mecca shall not stop us from performing circuits of Baitullah [Ka‘bah].’ Suhail immediately said, ‘By God, this shall not be possible this year, or we shall be disgraced before the Arabs. Nonetheless, you may come next year to perform circuits of the Ka‘bah.’ The Holy Prophet^(sa) said, ‘Alright, write this.’ Then, Suhail also had a condition written from himself that, ‘None from among the people of Mecca shall be permitted to join the Muslims even if he be a Muslim, and if such a person comes to the Muslims, he shall be returned.’ Upon this, the Companions protested, ‘Glory be to Allah! How is it possible that a man comes to us embracing Islam and we send him back!’ (Sirat Khatam-un-Nabiyyeen, pp. 766)

While the treaty was being written up, Abu Jandal bin Suhail^(ra), whose feet were tied in shackles, came there. He had left from an area located in the lower region of Mecca and, upon arriving there, threw himself before the Muslims. He was the son of Suhail, who was writing up the treaty and had become a Muslim. He had been imprisoned by his father but he managed to escape and made his way through the mountains whilst avoiding the traditional route and arrived at Hudaibiyah. The Muslims welcomed and congratulated him. When Suhail, the father of Abu Jandal^(ra) saw him, he stood up towards him and struck his face with a thorny branch. He grabbed him by the collar and said to the Holy Prophet^(sa), “O Muahmmad^(sa)! This is the first matter we are faced with after having made this treaty and as per this treaty, I demand that you return Abu Jandal to me.” The Holy Prophet^(sa) said, “The treaty has yet to be finalised.” Suhail said, ‘By God, if you do not return him to me, consider this treaty dissolved.’ The Holy Prophet^(sa) said, “Leave him with me.” The Holy Prophet^(sa) interceded to keep him with him. Suhail said, ‘No, not under any circumstances will I allow that.’ The Holy Prophet^(sa) asked a second time, “Suhail! Leave him with me.” Suhail said, “I cannot accept this in any case.’ Mikraz bin Hafs and Huwaitib bin Uzza, who were with him, said, “We have assigned him over to you.” They both took Abu Jandal^(ra) inside a tent and granted him permission, but his father, Suhai,l refused.

Upon this, Abu Jandal^(ra) cried out once again, “O ye Muslims! Shall your Muslim brother be sent back to the idolaters even though I have come as a Muslim? You have not witnessed the torment I have been through and the severe punishment I have been subjected to.” The Holy Prophet^(sa) then loudly stated, “O Abu Jandal! Be patient. Look towards God, for it is He Who shall indeed arrange for your deliverance and for your weak Muslim brothers. We have already settled an agreement with the people [of Mecca] and we cannot act in violation of this treaty.” (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 55-56)

On this occasion, an incident took place which highlights the passion and zeal of Hazrat Umar^(ra) during the Treaty of Hudaibiyyah. It is recorded that the Muslims strongly disliked the terms of the treaty and were deeply angered by them. Suhail refused to agree to peace on any other terms. Once the terms were finalized and only the writing remained, Umar bin Khattab^(ra) approached the Holy Prophet^(sa) and said, “O Messenger^(sa) of Allah, are we not on the truth, and are the disbelievers not upon falsehood?”

The Holy Prophet^(sa) replied, “Indeed, we are.”

Hazrat Umar^(ra) continued, “Are not our martyrs in Paradise and their dead in the Hellfire?” The Holy Prophet^(sa) again affirmed, “Indeed.”

Hazrat Umar^(ra) then asked, “Why, then, are we accepting such humiliation in our faith by making this treaty at Hudaibiyyah? Should we simply return without Allah deciding between us and them? (Are we to leave without engaging in battle, without securing our rights?)”

The Holy Prophet^(sa) responded, “I am the servant of Allah and His Messenger. I do not disobey Him. He will not let me perish. He will surely come to my aid.”

Hazrat Umar^(ra) then asked, “Did you not tell us that we would soon go to the House of God [the Holy Ka’bah] and perform tawaf [circumambulate] around it?”

The Holy Prophet^(sa) replied, “Indeed, I did. But did I say it would be this year?”

Hazrat Umar^(ra) admitted, “No, you did not.”

The Holy Prophet^(sa) reassured him, “Undoubtedly, you will go to the Ka‘bah and perform tawaf around it.”

Still upset, Hazrat Umar^(ra) went to Hazrat Abu Bakr^(ra) in a state of frustration. Unable to contain himself, he said, “O Abu Bakr, is this not the Messenger^(sa) of Allah who is upon the truth?”

Hazrat Abu Bakr^(ra) replied, “Indeed, he is.”

Hazrat Umar^(ra) continued, “Are we not upon the truth and they upon falsehood? Are not our martyrs in Paradise and their dead in the Hellfire?”

Hazrat Abu Bakr^(ra) affirmed, “Indeed, that is the case.”

Hazrat Umar^(ra) then exclaimed, “Then why are we showing weakness in our religion? Why should we return without Allah deciding between us and them?”

Hazrat Abu Bakr^(ra) responded, “He is the Messenger^(sa) of Allah. He does not disobey his Lord, and Allah is his Helper. So, (addressing Hazrat Umar^(ra)) remain steadfast in your obedience to the Holy Prophet^(sa) until your dying breath. By Allah, he is upon the truth.”

In another narration, Hazrat Abu Bakr^(ra) added, “He is the Messenger^(sa) of Allah.”

Hazrat Umar^(ra) then declared, “I bear witness that Muhammad^(sa) is the Messenger of Allah.”

He further asked, “Did he not tell us that we would soon go to the Ka‘bah and perform tawaf around it?”

Hazrat Abu Bakr^(ra) replied, “Indeed, he did. But did he specify that it would be this year?”

Hazrat Umar^(ra)  admitted, “No, he did not.”

Hazrat Abu Bakr^(ra) then reassured him, “You will certainly go to the Ka‘bah and perform tawaf around it.”

Nonetheless, the terms of the treaty weighed heavily on Hazrat Umar^(ra), and he found them difficult to bear.

It is recorded in Bukhari in which Hazrat Umar^(ra) relates that, “By Allah, ever since I embraced Islam, I never had any doubts except on the day of Hudaibiyyah and I continued to answer back to the Holy Prophet^(sa).  In other words, I had never spoken back to the Holy Prophet^(sa) but on that day I did. Hazrat Abu Ubaidah bin Jarrah^(ra) stated, ‘O Ibn Khattab! Why do you not listen to what the Messenger^(sa) of Allah is saying? Seek refuge in Allah from Satan and change your view.’” Hazrat Umar^(ra) then relates, “I began to seek refuge in Allah and I had never felt more remorseful. I continued to perform good deeds in order to make amends for this sin of initially showing reluctance in fulfilling the instruction. I continued giving alms for the manner in which I spoke to the Holy Prophet^(sa) on the occasion of Hudaybiyyah. I also kept fasts and set free some slaves until I sensed hope that now Allah the Almighty shall bestow His forgiveness upon me.” (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 52-53)

Hazrat Musleh-e-Maud^(ra) has also narrated this incident in the following manner:

“Once, the Holy Prophet^(sa) addressed the Companions and said, ‘I have given you many commandments and have observed that there is a sense of apprehension even in some of the sincerest among you, however, I have never observed such to be the case with Abu Bakr.’”

The Holy Prophet^(sa) mentioned a quality of Hazrat Abu Bakr^(ra) that he never refused anything the Holy Prophet^(sa) said to him, whether he liked it or not. Hazrat Musleh-e-Maud^(ra) further states:

“At the incident of the treaty of Hudaybiyyah, an individual the likes of Hazrat Umar^(ra) became perturbed and in that very state, went to Hazrat Abu Bakr^(ra) and said, ‘Was it not God’s promise to us that we would be able to perform Umrah?’ Hazrat Abu Bakr^(ra) replied, ‘Yes, God had promised us this.’ Hazrat Umar^(ra) then said, ‘Was it not God’s promise to us that He would help and support us?’ Hazrat Abu Bakr^(ra) replied, ‘Yes, it was.’ Hazrat Umar^(ra) said, ‘In that case, were we able to perform the Umrah?’ Hazrat Abu Bakr^(ra) replied, ‘O Umar, God did not say that we would be able to perform Umrah in this very year.’ Hazrat Umar^(ra) then said, ‘Were we granted help and victory?’ Hazrat Abu Bakr^(ra) replied, ‘God and His Messenger^(sa) know better what it means to be granted help and victory.’ These answers, however, were unable to comfort Umar^(ra), and in that state of anxiousness, he went to the Holy Prophet^(sa) and submitted, ‘O Messenger^(sa) of Allah, was it not God’s promise to us that we would enter Mecca whilst performing the tawaf?’ The Holy Prophet^(sa) replied in the affirmative. Hazrat Umar^(ra) then said, ‘Are we not a divine community that was promised help and victory from God?’ The Holy Prophet^(sa) replied in the affirmative. Hazrat Umar^(ra) then said, ‘O Messenger^(sa) of Allah, were we able to perform Umrah?’ The Holy Prophet^(sa) replied, ‘When did God decree that we would perform the Umrah in this very year? It was my understanding that we would perform Umrah this year; God had not specified this in His promise.’ Hazrat Umar^(ra) then asked, ‘Then what is meant by the promise of being granted help and victory?’ (Hazrat Umar^(ra) posed this question.) The Holy Prophet^(sa) replied, ‘The help of God will surely come, and His promise to us will be fulfilled no matter what.’ The answer given by Hazrat Abu Bakr^(ra) was the same answer given by the Holy Prophet^(sa).” (Khutbat-e-Mahmud, Vol. 20, p. 382)

There are various narrations in relation to Hazrat Umar^(ra) going to the Holy Prophet^(sa) and expressing his emotions and then similarly going to Hazrat Abu Bakr^(ra) and expressing the same feelings. In this narration, the order differs as compared to the earlier narration, but nonetheless, the incident is the same and it does not make any difference to the authenticity of this incident.

In relation to writing the Treaty of Hudaybiyyah, Hazrat Mirza Bashir Ahmad Sahib^(ra) writes in Sirat Khatam-un-Nabiyyeen:

“After much disagreement and trouble, this treaty was concluded at last. In almost every stipulation, the Holy Prophet^(sa) forfeited his term and accepted the demand of the Quraish. Furthermore, in accordance with Divine Will, the Holy Prophet^(sa) fulfilled his oath with complete loyalty in that he should accept whatever the Quraish demanded for the sake of the Baitullah and in order to safeguard the reverence of the Haram at all costs. The conditions of this treaty were as follows:

1. The Holy Prophet^(sa) and his Companions would return (to Medina) this year.
2. Next year, they would be permitted to enter Mecca and fulfil the rite of Umrah, but except for a sheathed sword, they would not be permitted to bring any arms. Furthermore, they would not remain in Mecca for more than 3 days.
3. If any man from among the people of Mecca went to Medina, even if he be a Muslim, the Holy Prophet^(sa) should not grant him protection in Medina and should return him. In this relation, the words of Sahih Bukhari are: لَا یَأْتِیْکَ مِنَّا رَجُلٌ وَاِنْ کَانَ عَلٰی دِیْنِکَ اِلَّا رَدَدْتَہٗ اِلَیْنَا ‘If a man from among us comes to you, you shall return him.’ If however, a Muslim were to leave Medina and come to Mecca, he would not be returned. (He brought the term that if any Muslim from among the people of Mecca went to Medina, they should return him. If, however, a Muslim were to leave Medina and come to Mecca and be captured somehow, he would not be returned.) In another narration, it is mentioned that if any man from the people of Mecca came to Medina without the permission of his Wali or guardian, he should be returned.
4. Among the tribes of Arabia, whichever tribe wished to ally with the Muslims could do so and whichever tribe wished to ally with the people of Mecca could do so.
5. For the time being, this treaty would be for 10 years and during this period, war would be suspended between the Quraish and the Muslims.”

In relation to the witnesses of the Treaty of Hudaibiyah, the details are as follows:

“Two copies of this agreement were transcribed and as witnesses, many esteemed people put down their signatures. From among the Muslims, there were Hazrat Abu Bakr^(ra), Hazrat Umar^(ra), Hazrat Uthman^(ra) (who had returned from Mecca by that time), Abdur-Rahman bin Auf^(ra), Sa‘d bin Abi Waqqas^(ra) and Abu Ubaidah^(ra). After the agreement had been concluded, Suhail bin Amr took one copy of the agreement and returned to Mecca, while the other copy remained with the Holy Prophet^(sa).” (Sirat Khatam-un-Nabiyyeen, pp. 768-769)

There are accounts which mention the restlessness and anguish of the Companions, as has been mentioned already. When the Holy Prophet^(sa) finished signing the treaty, he said to his Companions: “Arise and go and slaughter your camels. Then shave your heads.” But not a single one of them stood up, to the extent that the Holy Prophet^(sa) repeated this three times. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 56)

Hazrat Mirza Bashir Ahmad Sahib^(ra) has narrated this in the following manner:

“When Suhail returned, the Holy Prophet^(sa) said to the Muslims, ‘Get up and after slaughtering your animals, shave your heads right here (after the sacrifice, the hair on the head is either shaved or cut short), and then prepare for our return.’ However, the Companions were in a state of extreme shock, due to what seemed to be an apparently humiliating agreement. Moreover, when they would think that the Holy Prophet^(sa) had brought them there on the basis of a dream of his and Allah the Exalted had shown a scene of the tawaf of the Baitullah in that dream, their dispositions began to sink exceedingly. They were like lifeless beings sitting without feeling or movement. They had full faith in the Messengersa of Allah and completely believed in his promise as well, but due to the demands of human nature (due to human limitations), their hearts had fainted in grief due to this apparent failure. (This was their initial reaction.) It is for this reason that when the Holy Prophet^(sa) instructed them to slaughter their animal sacrifices and to return, (whether they entered Mecca or not, and circled the Ka’bah or not, they should sit there and make their sacrifices), the Companions did not move. (Nobody got up from their place and they all remained seated.) This was not because they were, God-forbid, disobedient to their Messenger^(sa), for no community has existed on the face of this earth which was more obedient than the Companions of the Holy Prophet^(sa). Hence, their lack of execution was not an act of rebellion or disobedience, rather, it was because the feeling of grief and apparent disgrace had paralysed them; it was as if they heard but could not hear, and saw but their eyes did not function. The Holy Prophet^(sa) repeated this two or three times, but no Companion moved.

“The Holy Prophet^(sa) was deeply hurt by this (that no one was acting upon his instructions) and quietly retired to his tent. Hazrat Umm Salmah^(ra), the venerable wife of the Holy Prophet^(sa), who was an exceptionally intelligent lady, was watching the entire scene from her tent. When she saw her burdened and beloved husband enter in a state of concern and she inquired as to the details of the grief and concern of the Holy Prophet^(sa) from his own mouth, she sympathetically and lovingly said to him, ‘O Messengersa of Allah! Do not grieve, your Companions, by the grace of God, are not disobedient. However, the conditions of this treaty have lost their senses in grief. My suggestion is that you say nothing to them, rather, quietly go out and slaughter your animal sacrifice and shave your head. Your Companions shall automatically follow your lead.’

“The Holy Prophet^(sa) was pleased with this recommendation. Without saying a word, the Holy Prophet^(sa) slaughtered his animal sacrifice and began to shave his head. When the Companions saw this scene, just as a sleeping man suddenly awakens upon a clamour, etc., they were startled and as if woken up and so began to slaughter their animals in a frenzy and shaved the heads of one another. However, grief had made them so immensely restless at that time, that the narrator relates that such was the state of affairs, that there was a danger that while shaving the heads of one another, the Companions could have well-nigh (accidentally) cut the throats of each other. In any case, the recommendation of Hazrat Umm Salmah^(ra) succeeded and where the blessed words of the Holy Prophet^(sa) temporarily remained ineffective, his action suddenly awoke his followers who sat motionless at the time.” (Sirat Khatam-un-Nabiyyeen, pp. 769-770)

This is also a reference from The Life & Character of the Seal of the Prophets.

Hence, at Hudaibiyyah, when the Messenger^(sa) of Allah slaughtered his sacrificial camel, another camel that had once belonged to Abu Jahl and had been acquired as a spoil of war following the battle of Badr, ran away. It was grazing and so ran away. It had already been marked for sacrifice and wore a marker around its neck to this effect. It was missing for some time but was eventually recaptured. The Messenger^(sa) of Allah sacrificed this camel on behalf of seven different men.

Hazrat Jabir^(ra) relates that on this occasion, the Holy Prophet^(sa) sacrificed 70 animals in this way. Each animal was sacrificed on behalf of seven men and on that day, we were 1,400. There were more people present who did not perform the sacrificial ritual than those who did, on account of lacking the means to afford a sacrificial animal. The Messenger^(sa) of Allah was camping outside the Haram [boundary] but would offer his prayers inside of it. The Holy Prophet^(sa) sent along 20 of the sacrificial animals he had brought with a man from the Aslam tribe so that he could slaughter them near Marwa. When the Holy Prophet^(sa) finished sacrificing the animals, he went into his tent and summoned Hazrat Kharrash Bin Umayyah^(ra). The Holy Prophet asked Kharrash^(ra) to shave his head and then placed his hair atop a thorny green tree.

People began picking up the Holy Prophet’s^(sa) hair from the tree and distributing it amongst themselves. Hazrat Umm-e-Ammarah^(ra) also took some of the Holy Prophet’s^(sa) hair. She would dip it into water and give the water to the sick. It is said that some of those who were sick would recover – indeed this was the case for the hair was blessed. Some of the Companions began shaving each others' heads.

Amongst the believers were those who shaved their head and others who trimmed their hair, and amongst the latter included Hazrat Usman^(ra) and Hazrat Abu Qattadah^(ra). The Holy Prophet^(sa) put his head outside the tent and said, "May Allah have mercy on those who shaved their heads." Someone asked the Holy Prophet^(sa), “O Messenger^(as) of Allah, what about those who trimmed their hair?” The Holy Prophet^(sa) replied three times with the following prayer, “May Allah have mercy on those who shaved their heads!” And on the fourth occasion prayed, “May Allah have mercy on those who trimmed their hair.”

A narration records that the Holy Prophet^(sa) remained at Hudaibiyyah for 19 days and camped 20 nights. Muhammad bin Umar, Waqidi and Ibn Sa'd have mentioned this. (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 57; Sirat Al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut,  p. 34)

Hazrat Mirza Bashir Ahmad^(ra) has narrated this in the following manner:

“After making his sacrifice, the Holy Prophet^(sa) ordered the return to Medina. At the time, it had been a little under 20 days since the Holy Prophet^(sa) had arrived in Hudaibiyah. During his return journey, when the Holy Prophet^(sa) reached Kira‘ul-Ghamim near ‘Usfan and it was night, the Holy Prophet^(sa) made an announcement and gathered all the Companions. He said, ‘This night, a Surah has been revealed to me, and it is more dear to me than all the things of this world.’ It is as follows:

اِنَّا فَتَحۡنَا لَکَ فَتۡحًا مُّبِیۡنًا۔ لِّیَغۡفِرَ لَکَ اللّٰہُ مَا تَقَدَّمَ مِنۡ ذَنۡۢبِکَ وَ مَا تَاَخَّرَ وَ یُتِمَّ نِعۡمَتَہٗ عَلَیۡکَ وَ یَہۡدِیَکَ صِرَاطًا مُّسۡتَقِیۡمًا۔  وَّ یَنۡصُرَکَ اللّٰہُ نَصۡرًا عَزِیۡزًا

“(These are verses 2-4 of Surah al-Fath. Then, the 28^th verse is as follows:

لَقَدۡ صَدَقَ اللّٰہُ رَسُوۡلَہُ الرُّءۡیَا بِالۡحَقِّ لَتَدۡخُلُنَّ الۡمَسۡجِدَ الۡحَرَامَ اِنۡ شَآءَ اللّٰہُ اٰمِنِیۡنَ مُحَلِّقِیۡنَ رُءُوۡسَکُمۡ وَ مُقَصِّرِیۡنَ لَا تَخَافُوۡنَ

“‘O Messenger, we have indeed given thee a magnificent victory, so that we may begin for you an era, wherein the veil of forgiveness shall cover up thy shortcomings, past and future, and that He may complete His favour upon thee and may guide thee on the straight path of success. And indeed, Allah shall help thee with a mighty help. [...] The truth is that God indeed fulfilled the vision for His Messenger. For now, God Willing, you shall enter the sacred house in a state of security, some of you having their heads shaven and others having their hair cut short, and you shall have no fear. In other words, if you were to have entered Mecca this year, it would not have been an entry of security; it would have been an entry of war and bloodshed. However, in the vision, God had shown an entry of security and it is for this reason that, as a result of the agreement this year, a state of security has been devised. Now, in accordance with the vision shown by God, you shall soon enter the Sacred Mosque in a state of security. Indeed, it so happened.’

“When the Holy Prophet^(sa) recited these verses to the Companions, since the hearts of a few Companions still felt the bitterness of the Treaty of Hudaibiyah, they became surprised, thinking that although they were returning in failure, yet God was giving them good wishes on their victory. Some hasty Companions even said, ‘Is it a victory that we are returning whilst being deprived of performing tawaf around the Baitullah?’ When these words reached the Holy Prophet^(sa), he expressed great displeasure. In a brief but powerful speech, he said:

“‘This is an absurd objection, because if you reflect, it shall become evident that the Treaty of Hudaibiyah is truly a momentous victory. The Quraish, who were bent on war, have themselves forsaken war and settled a peace treaty with us, and have promised to open the doors of Mecca to us the following year. Safeguarded from the mischief of the Quraish, we are now returning in peace and security, whilst receiving the fragrance of our future victory. Therefore, indeed, this is a grand victory. Have you all forgotten how this very tribe, the Quraish, launched onslaughts of war against you in Uhud and Ahzab? This earth, with all its vastness, became straitened for you and your eyes were petrified, and you trembled in fear. Today, however, this very Quraish is settling a treaty of peace and security with you.’

The Companions responded, ‘O Messengersa of Allah! We have understood, we have understood. We cannot reach your farsightedness, but now we have understood that this treaty truly is a momentous victory for us.’” (Sirat Khatam-un-Nabiyyeen, pp. 770-772)

The Promised Messiah^(as) states:

“God Almighty deemed the incident of Hudaibiyyah a clear victory when He says:

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِيْنًا

“[‘Verily, we have granted thee a clear victory.’]

“That victory was not apparent to most Companions. In fact, it became the cause for some hypocrites to become apostates. But in reality, it was a clear victory, though its premises were theoretical and profound.” (Anwar-ul-Islam, Ruhani Khazain, Vol. 9, p. 90)

Allama Baldhuri writes:

“There were various outcomes and fruits that manifested as a result of this treaty. Mecca was ultimately conquered and all the Meccans entered the fold of Islam. Masses of people began entering the fold of Islam. The reason was that prior to the treaty, people were not able to meet one another nor was the Holy Prophet’s^(sa) message clearly put before them. There was no one who would go to them in order to tell them in detail about the Holy Prophet^(sa). When the Treaty of Hudaibiyyah was enacted, people started meeting one another. Idolaters visited Medina and the Muslims visited Mecca and they met with their families, friends and other well-wishers. They would hear about the Holy Prophet’s^(sa) teachings and his miracles. They became acquainted with the signs of prophethood. They became educated about the Holy Prophet’s^(sa) pristine life and his excellent model. They witnessed many things for themselves thus causing them to incline towards faith, to the extent that many hastened towards faith and accepted Islam during the period between the Treaty of Hudaibiyyah and the Conquest of Mecca. Others also became drawn to Islam until on the day of [the Conquest of] Mecca, everyone accepted Islam. The people of Arabia had been waiting for the Quraish to accept Islam and when they did, then all of Arabia also accepted Islam.” (Subul Al-Huda Wa Al-Rishad, Vol. 5, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 80)

The Promised Messiah^(as) states:

“The Holy Prophet^(sa) entering into the Treaty of Hudaibiyyah bore blessed fruits, one of which was that people were given the opportunity to visit him. Upon listening to him, a great many became Muslims. Up until they had been able to hear the Holy Prophet^(sa) there had been a barrier between them which hindered them from knowing his excellence and magnificence. And so, just as others called him a liar, God forbid, they too would follow suit and remained bereft of the bounties and blessings which the Holy Prophet^(sa) had brought on account of their distance from him. But when that barrier was removed and they saw him and heard him up close, they no longer remained bereft and they were able to enter the ranks of the virtuous.” (Malfuzat [2022], Vol. 5, p. 371)

The rest will be mentioned in the future, insha-Allah.