After reciting Tashahhud, Ta‘awwuz and Surah al-Fatihah, His Holiness, Hazrat Mirza Masroor Ahmad (aba) said that he would continue to mention about the Treaty of Hudaibiyyah.
His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘Upon reaching the valley of Hudaibiyah, the Holy Prophet settled next to its water well. When the companions had set up camp, a renowned chieftain from the Khuza‘ah tribe named Budail bin Warqa, who resided in a nearby region, came to meet the Holy Prophet (sa) with some of his associates and said, “The people of Makkah are ready for war and they shall never let you enter Makkah.” The Holy Prophet (sa) responded:
“We have not come with the intention of war, rather, we have only come to perform the ‘Umrah. Alas, despite the fact that the fire of war has burnt them to dust, they still do not refrain from fighting. I am even prepared to settle a truce with them so that they may cease war against me, and leave me free for the others. If however, they reject this proposal of mine and insist on keeping the fire of war aflame, then I also swear by His name in Whose hand is my life, that I shall not retreat from this battle, until I die in this cause, or God gives me victory. If I am faced with defeat in this battle, then so ends the story, but if God grants me victory, and the religion that I have brought is given dominance, then the people of Makkah should not hesitate in believing in me.”
Budail bin Warqa was greatly moved by this sincere and earnest address. He requested the Holy Prophet (sa), “If you grant me some respite, I shall go to Makkah and convey your message, so as to seek reconciliation.” The Holy Prophet (sa) permitted him to do so and Budail set out to Makkah with a few of his associates.
When Budail bin Warqa reached Makkah, he gathered the Quraish and said, “I have come from that man (i.e., Muhammad, the Messenger of Allah (sa)), [it was a custom of the Arabs that in such situations when speaking of a well-known person, instead of referring to his name, the words ‘this person’ or ‘that person’ were used] and he has presented to me a proposal. If you permit me, shall I present it to you?” Upon this, the vehement and irresponsible people among the Quraish began to say, “We shall not listen to anything he has to say.” However, the influential and trusted people among the Quraish said, “Yes, inform us of the proposal.” As such, Budail repeated the proposal of the Holy Prophet (sa). Upon this, a man named ‘Urwah bin Mas‘ud, who was a very influential chieftain of the tribe of Thaqif, and was present in Makkah at the time stood up. In the ancient Arabian manner, he began to say, “O Ye people! Am I not like a father unto you?” They responded in the affirmative. He said, “Are the lot of you not as my sons?” Again, they responded in the affirmative. Then ‘Urwah said, “Do you doubt me in any way?” The Quraish responded, “Not at all!” He said, “Then it is my view that this man (i.e. Muhammad (sa) has presented an excellent proposal. You should accept this proposal and I request that you allow me to go to Muhammad (sa) in order to further discuss this proposal.” The Quraish said, “Certainly. Go and discuss this proposal.”’
(The Life and Character of the Seal of Prophets (sa), Vol. 3, pp. 126-127)
His Holiness (aba) said that Urwah presented himself before the Holy Prophet (sa) and told him that the Makkans were prepared for war and had sworn that they would not let the Muslims go near the Ka’bah and they would only relent if they were killed. Urwah said that he had never heard of anyone who would kill their own people. He also tried to strike fear by saying to the Holy Prophet (sa) that the faces of the companions he saw around him indicated to him that they would do nothing but flee. He said that if the Holy Prophet (sa) fought against the Quraish then his people would hand him to the Quraish and he would become imprisoned. Upon hearing this, Hazrat Abu Bakr (ra) became angry and said that this would never be possible and would never happen.
His Holiness (aba) said that as Urwah would speak to the Holy Prophet (sa) he would touch the Holy Prophet’s (sa) beard. Hazrat Mughirah (ra) was standing by the Holy Prophet (sa) with his sword, and when Urwah extended his hand to touch the Holy Prophet’s (sa) beard, Hazrat Mughirah (ra) moved his hand away and warned him not to try and touch the Holy Prophet’s (sa) beard. Upon this, Urwah reminded Mughirah (ra) of a favour he had done for him during the time of ignorance. Upon completing his conversation with the Holy Prophet (sa), Urwah went back to the Quraish and said that he had visited many kings and rulers, but he had never seen any king whose companions obeyed and honour their leader, as much as the companions of the Holy Prophet (sa) obey and honour him. Though Urwah had gone to intimidate the Holy Prophet (sa) and the Muslims, this was the impression that he returned with. As such, he tried to reason with the Quraish and said that he felt it would be best for the Quraish to accept the Holy Prophet’s (sa) proposition and come to an agreement of peace and ultimately allow him to visit the Ka’bah.
His Holiness (aba) said that during this journey, there are also details of Hazrat Ka’b bin Ujrah (ra) being allowed an exemption regarding the shaving of his head. While in Hudaibiyah, the Muslims were in the state of ihram (a state in which one dons two white sheets and among other things one cannot cut their hair whilst in this state). Hazrat Ka’b (ra) had long hair which was riddled with lice that was even falling onto his face. When the Holy Prophet (sa) saw this state, he gave Hazrat Ka’b (ra) permission to shave his head. God Almighty revealed the following Qur’anic verse:
‘And whoever among you is sick or has an ailment of the head, should make an expiation either by fasting or almsgiving or a sacrifice.’ (The Holy Qur’an, 2:197)
His Holiness (aba) said that various people from the Quraish would seek permission and visit the Holy Prophet (sa) as ambassadors. Another person from among them was Mikraz. Upon seeing him, the Holy Prophet (sa) said that seemed like a deceiver. He then said the same thing to him that he said to Budail and Urwah.
His Holiness (aba) said that the Holy Prophet (sa) also sent an ambassador to the Quraish, namely Hazrat Khirash bin Umayyah (ra). Ikrimah hamstrung the camel he was riding and even intended to kill him but was stopped by some others. Hazrat Khirash (ra) returned to the Holy Prophet (sa) and informed him about what happened. The Quraish continued committing grievances, yet the Holy Prophet (sa) continued forgiving them.
His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘The Quraish of Makkah did not suffice at this, rather in the blindness of their rage they also intended that now as the Holy Prophet (sa) and his companions were so close to Makkah and so very far from Madinah, an attack should be launched against him, so that he may be harmed as much as possible. For this purpose, they dispatched a party of about 40 to 50 men towards Hudaibiyah and in the veil of negotiations, these people were instructed to circle the Muslim camp and, whenever possible, continue injuring the Muslims. As a matter of fact, from some narrations it is even ascertained that these people were 80 in number and on this occasion, they even conspired to assassinate the Holy Prophetsa. However, the Muslims remained vigilant in their place. As such, the secret of this conspiracy of the Quraish was discovered and all of those concerned were arrested. The Muslims were very displeased at this action of the people of Makkah, which they committed in the Ashhur- e-Huram and in the sacred proximity of the Haram at that, but the Holy Prophet (sa) forgave them and did not allow for it to become an obstacle in the negotiations.’
(The Life and Character of the Seal of Prophets (sa), Vol. 3, pp. 130-131)
His Holiness (aba) said that there is also the incident of the Holy Prophet (sa) sending Hazrat Uthman (ra) as an ambassador towards the Quraish. Initially, Hazrat Umar (ra) expressed that he did not have any allies among the Quraish and they would not effectively listen to the message he was converting and would rather be bent on killing him. Instead, he suggested that Hazrat Uthman (ra) would be most apt for this task as he was well respected and had allies, therefore he would be able to convey the message more effectively. Hence, the Holy Prophet (sa) commissioned Hazrat Uthman (ra) to convey the message to the Quraish that the Muslims had no intention of fighting, rather only intended to perform the Umrah (lesser pilgrimage).
His Holiness (aba) quoted Hazrat Mirza Bashir Ahmad (ra) who writes:
‘[The Holy Prophet (sa)] instructed Hadrat ‘Uthman (ra) to go to Makkah and inform the Quraish of the peaceful designs of the Muslims and their intent to perform ‘Umrah. The Holy Prophet (sa) also gave Hadrat ‘Uthman a personal letter which was addressed to the chieftains of the Quraish. In this letter, the Holy Prophet (sa) had expounded the purpose of his journey, and assured the Quraish that their purpose was merely the observance of a worship and that they would peacefully perform the ‘Umrah and return thereafter. The Holy Prophet (sa) also said to Hadrat ‘Uthman (ra) that, “Try to meet the weaker Muslims as well and lift their spirits, and tell them to show a little more patience. For God is soon to open the door of success upon us.”
Hadrat ‘Uthman (ra) went to Makkah with this message, and after meeting Abu Sufyan, who was the Chieftain of Makkah at that time as well as a near relative, Hadrat ‘Uthman (ra) was presented before a public gathering. In this meeting, Hadrat ‘Uthman (ra) presented a letter sent by the Holy Prophet (sa) and this letter was also read individually by the chieftains of the Quraish. However, despite this, all the people stubbornly clung to the view that either way, the Muslims could not enter Makkah that year. Upon the insistence of Hadrat ‘Uthman (ra) they said, “If you are exceedingly desirous, then we can give you special permission to circumambulate the Ka‘bah, but no more.” Hadrat ‘Uthman (ra) said, “How is this possible, that the Messenger of Allah is stopped outside of Makkah and I circumambulate the Ka‘bah?” But the Quraish did not accept anything, and eventually disheartened, Hadrat ‘Uthman (ra) prepared to return. Upon this instance, the wicked people of Makkah, perhaps with the thought that in this manner they should be able to secure more beneficial conditions for themselves in negotiations, detained Hadrat ‘Uthman (ra) and his companions in Makkah. Upon this, rumour spread amongst the Muslims that the people of Makkah had martyred Hadrat ‘Uthman (ra).
When this news reached Hudaibiyah, the Muslims were infuriated, because Hadrat ‘Uthman (ra) was the son-in-law of the Holy Prophet (sa) and was among the most venerable of companions. He had gone to Makkah as an Islamic ambassador. Furthermore, those days were also of the sacred months, and then Makkah itself was a sanctuary. The Holy Prophet (sa) immediately made an announcement and gathered his companions beneath an Acacia tree. When the companions had assembled, the Holy Prophet (sa) mentioned this news and said, “If this news is true, then by God, we shall not move from this place until we seek revenge for ‘Uthman.” Then the Holy Prophet (sa) said to the companions, “Come and place your hand on my hand (which is the Islāmic way of Bai‘at) and take an oath that none of you shall show his back, and will sacrifice his life if need be, but shall not retreat from this place.” Upon this announcement, the companions lunged forward in such a manner as if toppling over one another. Every single person from among these 1400 to 1500 people (who were the entire lot of the Muslims at the time) sold themselves once again in loyalty at the hand of their beloved master. When the Bai‘at was taking place, the Holy Prophet (sa) placed his left hand upon his right and said, “This is the hand of ‘Uthman, for if he were here, he would not have been left behind in this holy covenant. But at this time, he is engaged in the work of Allah and His Messenger.” As such, this radiant scene came to its conclusion.
In Islamic history, this Bai‘at is known as the Bai‘at-e-Ridwan, i.e., that Bai‘at wherein the Muslims acquired the reward of God’s complete pleasure. The Holy Qur’ān has also especially mentioned this Bai‘at. It states:
“O Messenger, Allah the Exalted was well-pleased with the Muslims when they were taking Bai‘at under the tree. For through this Bai‘at the sincerity that was hidden in their hearts, was brought to the discernible knowledge of God. So God revealed tranquility upon their hearts, and rewarded them with a near victory at hand.”
The companions would also refer to this Bai‘at with great pride and love and many of them would often tell those who came later that, “You consider the Conquest of Makkah to be the victory, but we consider the Bai‘at- e-Ridwan to be the actual victory. There is no doubt that along with its details, this Bai‘at was a magnificently great victory, not only because it opened the door to future victories but also because the spirit of sacrifice in Islam, which was the central point of the religion of Muḥammad (sa), was manifested in a most magnificent manner. Furthermore, these devotees of Islam showed by their actions that they were prepared to bargain with life and death in every field for the sake of their messenger and the truth he had brought. This is why, whilst referring to the Bai‘at-e-Ridwan, the honourable companions would say, “This Bai‘at was an oath to death. In other words, it was a Bai‘at of the oath that every Muslim would sacrifice his life for the sake of Islām and its glory, but would not retreat.” Moreover, another salient feature of this Bai‘at was that this oath and agreement was not merely a verbal declaration in a state of temporary emotion. Quite the contrary, it was the voice from the depths of hearts, behind which the full power of the Muslims was united upon a single focus.’
(The Life and Character of the Seal of Prophets (sa), Vol. 3, pp. 132-135)
His Holiness (aba) said that he would continue mentioning these details in the future.
His Holiness (aba) said that as everyone is aware, the conditions even in Europe are rapidly progressing towards war. There is an increasing threat of the Ukraine-Russia war spreading and other European nations are being threatened. Most intelligent and peace-seeking leaders are worried by this state of affairs. In any case, pray that Allah the Almighty protects Ahmadis and all those who seek peace against the ill effects of these things. May these people not use such weapons in this war that will negatively impact future generations.
His Holiness (aba) also urged prayers for Muslim nations; may Allah the Almighty grant them reason and understanding and enable them to recognise the truth.
His Holiness (aba) also drew attention to the fact that due to the manner in which the state of affairs has rapidly deteriorated and continues to deteriorate, although people are already aware, he wished to draw attention once again to the fact that everyone should strive to keep rations for 2-3 months in their homes. However, most importantly, everyone should strive to draw nearer to God, to attain His pleasure and to strengthen their relationship with Him. May Allah enable us to do so.
Summary prepared by The Review of Religions
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