The term “Bay’ah” (بَيْعَة) in Arabic refers to an oath of allegiance, a pledge, or a covenant made to a leader, often a caliph or a prophet. It signifies a commitment of loyalty and obedience. During the life of Prophet Muhammad, several significant pledges took place, marking crucial moments in the early history of Islam.

Pledges- Bay’ah” (بَيْعَة)-During the Life of Prophet Muhammad

1/First Pledge of al-Aqabah (621 CE): This pledge occurred in Mecca, a year before the Hijra (migration to Medina). A group of twelve men from Medina (then known as Yathrib) met with Prophet Muhammad near a place called al-Aqabah. They embraced Islam and pledged to worship only Allah, not to steal, not to commit unlawful sexual intercourse, not to kill their children, not to utter slander, and not to disobey the Prophet in what is right.This pledge laid the groundwork for the Prophet’s eventual migration to Medina.

2/Second Pledge of al-Aqabah (622 CE): This was a more extensive and pivotal pledge, also taking place at al-Aqabah. Seventy-three men and two women from Medina secretly met with Prophet Muhammad. They not only reiterated the commitments of the first pledge but also pledged to protect the Prophet as they would protect their own families and property, and to fight alongside him if necessary.This pledge was instrumental in securing a safe haven for the Muslim community in Medina and directly led to the Hijra.

3/Pledge of Ridwan (Pledge of the Tree) (628 CE): This pledge took place at Hudaybiyyah, outside Mecca. The Prophet and his companions were on their way to perform Umrah (minor pilgrimage) when they were stopped by the Quraysh. Rumors spread that Uthman ibn Affan, who had been sent as an envoy to Mecca, had been killed. In response, Prophet Muhammad gathered his companions under a tree and asked them to pledge allegiance to him, committing to fight until death if necessary. The Qur’an mentions this pledge, stating that Allah was pleased with those who pledged under the tree.

سُوۡرَةُ الفَتْح (Chapter 48 Verse 18)

۞ لَّقَدۡ رَضِىَ ٱللَّهُ عَنِ ٱلۡمُؤۡمِنِينَ إِذۡ يُبَايِعُونَكَ تَحۡتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِہِمۡ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيۡہِمۡ وَأَثَـٰبَهُمۡ فَتۡحً۬ا قَرِيبً۬ا (١٨) 

Translation

“Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest”

This pledge demonstrated the unwavering loyalty of the companions and ultimately led to the Treaty of Hudaybiyyah. The rumors that Uthman ibn Affan had been killed occurred during the expedition to Hudaybiyyah, which led to the Pledge of Ridwan in 628 CE.

Prophet Muhammad had sent Uthman as an envoy to Mecca to negotiate with the Quraysh and explain the Muslims’ peaceful intentions for pilgrimage. When Uthman’s return was delayed, and a rumor spread that he had been killed, the Prophet called for the Pledge of Ridwan, where his companions pledged their loyalty and readiness to fight. This event happened before the signing of the Treaty of Hudaybiyyah, as the pledge was a direct response to the perceived threat to Uthman and the Muslim community. After the Bay’at al-Ridwan, it was discovered that Uthman had not been killed.

Subsequently, the Treaty of Hudaybiyyah was signed. The treaty was signed between Prophet Muhammad, representing the Muslims, and Suhayl ibn Amr, representing the Quraysh of Mecca. Uthman’s role was as an envoy, not a signatory to the final treaty. The treaty, despite its seemingly unfavorable terms for the Muslims at the time, proved to be a strategic victory, leading to a period of peace that allowed Islam to spread and strengthen.

4/Pledge of the Women (Bay’at an-Nisa) (630 CE): This pledge occurred after the conquest of Mecca. While men typically pledged allegiance by shaking hands, the Prophet established a separate pledge for women. The terms of this pledge are explicitly mentioned in the Quran in Surah Al-Mumtahanah

(Chapter 60, Verse 12):
سُوۡرَةُ المُمتَحنَة

يَـٰٓأَيُّہَا ٱلنَّبِىُّ إِذَا جَآءَكَ ٱلۡمُؤۡمِنَـٰتُ يُبَايِعۡنَكَ عَلَىٰٓ أَن لَّا يُشۡرِكۡنَ بِٱللَّهِ شَيۡـًٔ۬ا وَلَا يَسۡرِقۡنَ وَلَا يَزۡنِينَ وَلَا يَقۡتُلۡنَ أَوۡلَـٰدَهُنَّ وَلَا يَأۡتِينَ بِبُهۡتَـٰنٍ۬ يَفۡتَرِينَهُ ۥ بَيۡنَ أَيۡدِيہِنَّ وَأَرۡجُلِهِنَّ وَلَا يَعۡصِينَكَ فِى مَعۡرُوفٍ۬‌ۙ فَبَايِعۡهُنَّ وَٱسۡتَغۡفِرۡ لَهُنَّ ٱللَّهَ‌ۖ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬ (١٢)

“O Prophet! When believing women come to you to give you the Bai’a (pledge), that they will not associate anything in worship with Allah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e. by making illegal children belonging to their husbands), and that they will not disobey you in any Ma’ruf (Islamic Monotheism and all that which Islam ordains) then accept their Bai’a (pledge), and ask Allah to forgive them, Verily, Allah is Oft-Forgiving, Most Merciful”.

This pledge was distinct because it did not include the commitment to fight, reflecting the different roles and responsibilities of women in early Islamic society.The pledge is specifically called the “Pledge of the Women” (Bay’at an-Nisa) because it was a distinct pledge taken by believing women, separate from the pledge taken by men. The primary reason for this distinction lies in the specific terms and conditions of the pledge, which were tailored to the roles and responsibilities of women in society at that time, and notably excluded the commitment to engage in warfare.
The Quranic verse (60:12) outlines the terms of this pledge:
Not to associate anything with Allah.
Not to steal.
Not to commit unlawful sexual intercourse.
Not to kill their children.
Not to utter slander.
Not to disobey the Prophet in what is right.
While men’s pledges often included a commitment to fight in defense of Islam and the Muslim community, this particular pledge for women focused on moral and social conduct, emphasizing their adherence to fundamental Islamic principles and obedience to the Prophet in matters of righteousness. This distinction highlights the recognition of women’s unique contributions and roles within the early Muslim community, which were not primarily military in nature.

Pledges-Bay’ah” (بَيْعَة)- After the Life of Prophet Muhammad

After the passing of Prophet Muhammad, the concept of Bay’ah continued as a fundamental mechanism for establishing leadership in the Islamic state.

Pledge to Abu Bakr (632 CE): Immediately after the Prophet’s death, the companions gathered at Saqifah Bani Sa’idah and pledged allegiance to Abu Bakr as the first Caliph. This was a crucial moment for the nascent Muslim community, establishing the principle of succession through consultation and Bay’ah.

Pledge to Umar ibn al-Khattab (634 CE): Abu Bakr, before his death, nominated Umar as his successor. The companions then pledged allegiance to Umar, affirming his leadership.

Pledge to Uthman ibn Affan (644 CE): After Umar’s assassination, a council (Shura) was formed to choose the next Caliph. Uthman was eventually chosen, and the community pledged allegiance to him.

Pledge to Ali ibn Abi Talib (656 CE): Following Uthman’s assassination, Ali was chosen as the fourth Caliph, and people pledged their allegiance to him, though his caliphate was marked by significant internal strife.

These pledges after the Prophet’s life demonstrate the continuation of Bay’ah as a means of legitimizing leadership and ensuring the unity of the Muslim community.

The Quranic verses revealed after the pledge of Hudaybiyah, also known as the Bay’at al-Ridwan, are primarily found in Surah Al-Fath (Chapter 48: The Victory).

This Surah was revealed in Madinah in the sixth year after the Hijrah, specifically on the occasion of the Treaty of Hudaybiyah between the Muslim city-state of Madinah and the Makkan polytheists.

The Treaty of Hudaybiyyah, signed in 6 AH (628 CE), was a pivotal moment in early Islamic history. Following this pledge, several Quranic verses were revealed, primarily within Surah Al-Fath (Chapter 48), which directly addresses the events and implications of the treaty.

While the conquest of Mecca (Fath Makkah) occurred later in 8 AH, Surah Al-Fath was revealed after the Treaty of Hudaybiyyah and before the conquest of Mecca, and it indeed speaks to the significance of the Hudaybiyyah events, referring to them as a “clear victory”.

This Surah was revealed after the Treaty of Hudaybiyyah, not after the conquest of Mecca. The “clear victory” mentioned in the Surah refers to the strategic and spiritual triumph embodied by the treaty itself, which paved the way for future successes, including the eventual conquest of Mecca. The treaty, despite appearing to be a concession on the surface, ultimately allowed for a period of peace, increased conversions to Islam, and strengthened the Muslim community’s position.

Here are some key verses from Surah Al-Fath.

Surah Al-Fath (Chapter 48)

Verse 1: إِنَّا فَتَحۡنَا لَكَ فَتۡحً۬ا مُّبِينً۬ا (١)

“Indeed, We have given you, [O Muhammad], a clear conquest”

This verse is widely understood by commentators to refer to the Treaty of Hudaybiyyah. The “conquest” here is not a military one in the traditional sense, but a strategic and spiritual victory that opened doors for the spread of Islam and the eventual peaceful takeover of Mecca.

Verse 10: إِنَّ ٱلَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ ٱللَّهَ يَدُ ٱللَّهِ فَوۡقَ أَيۡدِيہِمۡ‌ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفۡسِهِۦ‌ۖ وَمَنۡ أَوۡفَىٰ بِمَا عَـٰهَدَ عَلَيۡهُ ٱللَّهَ فَسَيُؤۡتِيهِ أَجۡرًا عَظِيمً۬ا (١٠)

“Indeed, those who pledge allegiance to you, [O Muhammad] – they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah – He will give him a great reward”.

This verse directly refers to the Bay’ah al-Ridwan (Pledge of Good Pleasure), which took place at Hudaybiyyah. The companions pledged allegiance to the Prophet Muhammad under a tree, vowing to fight against the Quraysh if Uthman, who had been sent as an envoy, was harmed. This pledge is a central event of Hudaybiyyah.

Verse 18: لَّقَدۡ رَضِىَ ٱللَّهُ عَنِ ٱلۡمُؤۡمِنِينَ إِذۡ يُبَايِعُونَكَ تَحۡتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِہِمۡ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيۡہِمۡ وَأَثَـٰبَهُمۡ فَتۡحً۬ا قَرِيبً۬ا (١٨)

“Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest”

This verse further emphasizes Allah’s pleasure with those who participated in the Bay’ah al-Ridwan at Hudaybiyyah and again refers to the “near conquest” as the Treaty itself, highlighting its immediate positive outcomes and the spiritual reward for the believers.

Verse 24: وَهُوَ ٱلَّذِى كَفَّ أَيۡدِيَهُمۡ عَنكُمۡ وَأَيۡدِيَكُمۡ عَنۡہُم بِبَطۡنِ مَكَّةَ مِنۢ بَعۡدِ أَنۡ أَظۡفَرَكُمۡ عَلَيۡهِمۡ‌ۚ وَكَانَ ٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرًا (٢٤)

“And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allah of what you do, Seeing”.

This verse refers to the prevention of conflict at Hudaybiyyah, where tensions were high, but ultimately a peaceful resolution was reached through the treaty. It underscores Allah’s intervention in preventing bloodshed.

Verse 27: لَّقَدۡ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءۡيَا بِٱلۡحَقِّ‌ۖ لَتَدۡخُلُنَّ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ مُحَلِّقِينَ رُءُوسَكُمۡ وَمُقَصِّرِينَ لَا تَخَافُونَ‌ۖ فَعَلِمَ مَا لَمۡ تَعۡلَمُواْ فَجَعَلَ مِن دُونِ ذَٲلِكَ فَتۡحً۬ا قَرِيبًا (٢٧)

“Certainly has Allah showed to His Messenger the vision in truth. You will surely enter al-Masjid al-haram, if Allah wills, in safety, with your heads shaved and [hair] shortened, not fearing [anyone]. He knew what you did not know and has arranged before that a conquest near [at hand]”.

This verse confirms the Prophet’s dream of entering Mecca peacefully, which was partially fulfilled by the Treaty of Hudaybiyyah, as it set the stage for the eventual peaceful entry into Mecca. The “near conquest” again points to the treaty itself as a precursor to the ultimate fulfillment of the vision.

These Verses foreshadow and pave the way for the conquest of Mecca, they were primarily revealed after the Bay’ah of Hudaybiyyah and directly address the events, significance, and outcomes of that treaty, referring to it as a “clear victory” and a “near conquest.” The Treaty of Hudaybiyyah was a strategic triumph that led to a period of peace, allowing Islam to spread and ultimately facilitating the bloodless conquest of Mecca two years later.

The Treaty of Hudaybiyah, despite its seemingly unfavorable terms for the Muslims at the time, was declared a “manifest victory” by Allah. The verses in Surah Al-Fath detail the significance of this event and its implications for the believers.

The first verse of Surah Al-Fath states: “Indeed, We have granted you, [O Muhammad], a clear conquest”. This verse immediately follows the events of the pledge and sets the tone for the entire Surah, emphasizing the divine perspective of the treaty as a victory.

Key themes and verses in Surah Al-Fath that were revealed after the Bay’at al-Ridwan include:

Divine Forgiveness and Completion of Favors (48:2-3): لِّيَغۡفِرَ لَكَ ٱللَّهُ مَا تَقَدَّمَ مِن ذَنۢبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعۡمَتَهُ ۥ عَلَيۡكَ وَيَہۡدِيَكَ صِرَٲطً۬ا مُّسۡتَقِيمً۬ا (٢) وَيَنصُرَكَ ٱللَّهُ نَصۡرًا عَزِيزًا (٣)

These verses speak of Allah forgiving the Prophet’s shortcomings (in the context of the struggle for Islam) and completing His favors upon him, guiding him to the straight path, and bestowing mighty help. This signifies the divine approval and support for the Prophet’s leadership and the path taken at Hudaybiyah.

Inner Peace for Believers (48:4): هُوَ ٱلَّذِىٓ أَنزَلَ ٱلسَّكِينَةَ فِى قُلُوبِ ٱلۡمُؤۡمِنِينَ لِيَزۡدَادُوٓاْ إِيمَـٰنً۬ا مَّعَ إِيمَـٰنِہِمۡ‌ۗ وَلِلَّهِ جُنُودُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمً۬ا (٤)

Allah states that He sent down tranquility (sakinah) into the hearts of the believers, increasing their faith. This refers to the steadfastness and calm displayed by the companions during the challenging circumstances of Hudaybiyah, particularly when faced with the seemingly disadvantageous terms of the treaty and the rumor of Uthman’s martyrdom.

Rewards for Believers and Punishment for Hypocrites (48:5-7): لِّيُدۡخِلَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَـٰتِ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِہَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَا وَيُڪَفِّرَ عَنۡهُمۡ سَيِّـَٔاتِہِمۡ‌ۚ وَكَانَ ذَٲلِكَ عِندَ ٱللَّهِ فَوۡزًا عَظِيمً۬ا (٥) وَيُعَذِّبَ ٱلۡمُنَـٰفِقِينَ وَٱلۡمُنَـٰفِقَـٰتِ وَٱلۡمُشۡرِكِينَ وَٱلۡمُشۡرِكَـٰتِ ٱلظَّآنِّينَ بِٱللَّهِ ظَنَّ ٱلسَّوۡءِ‌ۚ عَلَيۡہِمۡ دَآٮِٕرَةُ ٱلسَّوۡءِ‌ۖ وَغَضِبَ ٱللَّهُ عَلَيۡہِمۡ وَلَعَنَهُمۡ وَأَعَدَّ لَهُمۡ جَهَنَّمَ‌ۖ وَسَآءَتۡ مَصِيرً۬ا (٦) وَلِلَّهِ جُنُودُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًا (٧)

These verses promise gardens for believing men and women and the effacement of their evil deeds, while threatening hypocrites and polytheists with chastisement for their evil thoughts about Allah. This distinction highlights the sincerity of those who participated in the pledge versus those who harbored doubts or ill intentions.

The Pledge of Allegiance (48:10): إِنَّ ٱلَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ ٱللَّهَ يَدُ ٱللَّهِ فَوۡقَ أَيۡدِيہِمۡ‌ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفۡسِهِۦ‌ۖ وَمَنۡ أَوۡفَىٰ بِمَا عَـٰهَدَ عَلَيۡهُ ٱللَّهَ فَسَيُؤۡتِيهِ أَجۡرًا عَظِيمً۬ا (١٠)

This verse directly addresses the Bay’at al-Ridwan, stating: “Indeed, those who pledge allegiance to you, [O Muhammad] – they are actually pledging allegiance to Allah. The hand of Allah is over their hands”. This elevates the significance of the pledge, making it a direct covenant with Allah and emphasizing the divine approval of the companions’ commitment.

Criticism of the Laggards (48:11-16):سَيَقُولُ لَكَ ٱلۡمُخَلَّفُونَ مِنَ ٱلۡأَعۡرَابِ شَغَلَتۡنَآ أَمۡوَٲلُنَا وَأَهۡلُونَا فَٱسۡتَغۡفِرۡ لَنَا‌ۚ يَقُولُونَ بِأَلۡسِنَتِهِم مَّا لَيۡسَ فِى قُلُوبِهِمۡ‌ۚ قُلۡ فَمَن يَمۡلِكُ لَكُم مِّنَ ٱللَّهِ شَيۡـًٔا إِنۡ أَرَادَ بِكُمۡ ضَرًّا أَوۡ أَرَادَ بِكُمۡ نَفۡعَۢا‌ۚ بَلۡ كَانَ ٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرَۢا (١١) بَلۡ ظَنَنتُمۡ أَن لَّن يَنقَلِبَ ٱلرَّسُولُ وَٱلۡمُؤۡمِنُونَ إِلَىٰٓ أَهۡلِيهِمۡ أَبَدً۬ا وَزُيِّنَ ذَٲلِكَ فِى قُلُوبِكُمۡ وَظَنَنتُمۡ ظَنَّ ٱلسَّوۡءِ وَڪُنتُمۡ قَوۡمَۢا بُورً۬ا (١٢) وَمَن لَّمۡ يُؤۡمِنۢ بِٱللَّهِ وَرَسُولِهِۦ فَإِنَّآ أَعۡتَدۡنَا لِلۡكَـٰفِرِينَ سَعِيرً۬ا (١٣) وَلِلَّهِ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ يَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ‌ۚ وَڪَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمً۬ا (١٤) سَيَقُولُ ٱلۡمُخَلَّفُونَ إِذَا ٱنطَلَقۡتُمۡ إِلَىٰ مَغَانِمَ لِتَأۡخُذُوهَا ذَرُونَا نَتَّبِعۡكُمۡ‌ۖ يُرِيدُونَ أَن يُبَدِّلُواْ كَلَـٰمَ ٱللَّهِ‌ۚ قُل لَّن تَتَّبِعُونَا ڪَذَٲلِكُمۡ قَالَ ٱللَّهُ مِن قَبۡلُ‌ۖ فَسَيَقُولُونَ بَلۡ تَحۡسُدُونَنَا‌ۚ بَلۡ كَانُواْ لَا يَفۡقَهُونَ إِلَّا قَلِيلاً۬ (١٥) قُل لِّلۡمُخَلَّفِينَ مِنَ ٱلۡأَعۡرَابِ سَتُدۡعَوۡنَ إِلَىٰ قَوۡمٍ أُوْلِى بَأۡسٍ۬ شَدِيدٍ۬ تُقَـٰتِلُونَہُمۡ أَوۡ يُسۡلِمُونَ‌ۖ فَإِن تُطِيعُواْ يُؤۡتِكُمُ ٱللَّهُ أَجۡرًا حَسَنً۬ا‌ۖ وَإِن تَتَوَلَّوۡاْ كَمَا تَوَلَّيۡتُم مِّن قَبۡلُ يُعَذِّبۡكُمۡ عَذَابًا أَلِيمً۬ا (١٦)

These verses rebuke the bedouins who stayed behind from the expedition, making excuses and harboring ill thoughts about the Prophet and the believers. They are warned that their insincerity is known to Allah and that they will be called to fight against a people of great might.

Allah’s Pleasure with the Pledgers (48:18):لَّقَدۡ رَضِىَ ٱللَّهُ عَنِ ٱلۡمُؤۡمِنِينَ إِذۡ يُبَايِعُونَكَ تَحۡتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِى قُلُوبِہِمۡ فَأَنزَلَ ٱلسَّكِينَةَ عَلَيۡہِمۡ وَأَثَـٰبَهُمۡ فَتۡحً۬ا قَرِيبً۬ا (١٨)

This verse explicitly confirms Allah’s satisfaction with those who took the pledge, acknowledging their sincerity and promising them immediate victory (referring to the conquest of Khaiber).

The True Vision Fulfilled (48:27): لَّقَدۡ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءۡيَا بِٱلۡحَقِّ‌ۖ لَتَدۡخُلُنَّ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ مُحَلِّقِينَ رُءُوسَكُمۡ وَمُقَصِّرِينَ لَا تَخَافُونَ‌ۖ فَعَلِمَ مَا لَمۡ تَعۡلَمُواْ فَجَعَلَ مِن دُونِ ذَٲلِكَ فَتۡحً۬ا قَرِيبًا (٢٧)

This verse confirms the truth of the Prophet’s vision of entering the Sacred Mosque in Makkah, assuring its future fulfillment in security. This addressed the doubts some companions had after being turned back from Makkah at Hudaybiyah.

Description of the Believers (48:29):مُّحَمَّدٌ۬ رَّسُولُ ٱللَّهِ‌ۚ وَٱلَّذِينَ مَعَهُ ۥۤ أَشِدَّآءُ عَلَى ٱلۡكُفَّارِ رُحَمَآءُ بَيۡنَہُمۡ‌ۖ تَرَٮٰهُمۡ رُكَّعً۬ا سُجَّدً۬ا يَبۡتَغُونَ فَضۡلاً۬ مِّنَ ٱللَّهِ وَرِضۡوَٲنً۬ا‌ۖ سِيمَاهُمۡ فِى وُجُوهِهِم مِّنۡ أَثَرِ ٱلسُّجُودِ‌ۚ ذَٲلِكَ مَثَلُهُمۡ فِى ٱلتَّوۡرَٮٰةِ‌ۚ وَمَثَلُهُمۡ فِى ٱلۡإِنجِيلِ كَزَرۡعٍ أَخۡرَجَ شَطۡـَٔهُ ۥ فَـَٔازَرَهُ ۥ فَٱسۡتَغۡلَظَ فَٱسۡتَوَىٰ عَلَىٰ سُوقِهِۦ يُعۡجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِہِمُ ٱلۡكُفَّارَ‌ۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ مِنۡہُم مَّغۡفِرَةً۬ وَأَجۡرًا عَظِيمَۢا (٢٩)

This final verse beautifully describes the companions of the Prophet as “firm against the disbelievers, merciful among themselves,” characterized by their devotion in prayer and the marks of prostration on their faces. It also likens their growth to a plant that strengthens and pleases the sowers, enraging the disbelievers.
These verses collectively affirm the divine wisdom behind the Treaty of Hudaybiyah, the sincerity of the believers who participated in the pledge, and the ultimate triumph of Islam, despite initial appearances.

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The Treaty of Hudaybiyyah And Its Results

The Treaty of Hudaybiyyah is considered a pivotal and highly significant event in Islamic history due to its profound and far-reaching impacts on the Muslim community and the spread of Islam. Signed in March 628 CE (Dhu al-Qi’dah, AH 6) between the Islamic prophet Muhammad, representing the state of Medina, and the Quraysh tribe of Mecca, it initially appeared to be a setback for the Muslims but ultimately proved to be a strategic victory.

Official Recognition and Legitimacy

One of the most crucial aspects of the Treaty of Hudaybiyyah was the implicit and explicit recognition of the Muslim community as a legitimate political and religious entity by the Quraysh. Prior to this, the Quraysh had viewed the Muslims as rebels or a mere faction. By engaging in formal negotiations and signing a treaty, they acknowledged Muhammad as a leader of a sovereign state, elevating the status of the Muslim community in the Arabian Peninsula. This recognition was vital for the future endeavors of Islam.

Period of Peace and Expansion of Islam

The treaty established a ten-year truce between the Muslims and the Quraysh, significantly reducing hostilities. This period of peace allowed the Muslim community to consolidate its strength, focus on internal development, and expand its influence without the constant threat of conflict with Mecca. During this time, Islam spread rapidly, with more people converting than in all the preceding years combined. The cessation of warfare enabled peaceful outreach, allowing the message of Islam to reach a wider audience and fostering understanding among various tribes.

Strategic Foresight and Diplomatic Precedent

The Treaty of Hudaybiyyah exemplifies Prophet Muhammad’s strategic foresight, patience, and diplomatic skill. Despite initial disappointment and perceived unfavorable terms by some companions, such as the stipulation that Muslims would return to Medina without performing Umrah that year and the clause regarding the return of converts, Muhammad prioritized long-term gains over immediate victories. This demonstrated the importance of compromise and negotiation in achieving lasting peace. The treaty set a precedent for peaceful engagement and diplomacy in the Arabian Peninsula .

Prelude to the Conquest of Mecca

Although the treaty was intended for ten years, it was breached by the Quraysh after two years when their allies, the Banu Bakr, attacked the Banu Khuza’a, who were allies of the Muslims. This violation provided Muhammad with a legitimate reason to march on Mecca in 630 CE with an army of 10,000 men, leading to the peaceful conquest of the city. The peace established by the treaty allowed the Muslims to grow in strength and numbers, making the conquest of Mecca possible and largely bloodless.

Spiritual and Moral Lessons

The events surrounding the treaty offered profound spiritual and moral lessons for the Muslim community, emphasizing patience, trust in Allah’s plan, and the wisdom of peaceful resolution. The Quranic revelation of Surah Al-Fath (The Victory) immediately after the treaty reframed it as a “clear victory,” teaching believers that triumph does not always manifest as immediate military success but can come through restraint and strategic wisdom. The companions’ initial reluctance and subsequent acceptance of the Prophet’s decision, guided by his wife Umm Salamah’s advice, underscored the importance of obedience and faith.

In essence, the Treaty of Hudaybiyyah transformed the political landscape, legitimized the Muslim state, facilitated the rapid spread of Islam, and laid the groundwork for the eventual conquest of Mecca, making it a cornerstone in Islamic history

Treaty of Hudaybiyyah-More Details

The Prophet Muhammad, accompanied by approximately 1,400 to 1,600 companions, set out from Medina in the 6th year of the Hijra (628 CE) with the intention of performing Umrah (the lesser pilgrimage) in Mecca. Their journey was peaceful, and they wore the ihram (pilgrim’s attire) to signify their non-belligerent intentions. However, upon reaching Hudaybiyyah, a place just outside Mecca, they were blocked by the Quraysh, who were determined to prevent them from entering the city.

The Prophet Muhammad initially sent Budayl ibn Warqa’ al-Khuza’i and then Urwah ibn Mas’ud al-Thaqafi as envoys to the Quraysh to explain their peaceful intentions. When these attempts did not yield a breakthrough, the Prophet then dispatched Uthman ibn Affan to Mecca for negotiations with the Quraysh leaders. Uthman was chosen due to his strong family ties within Mecca, which it was hoped would facilitate a peaceful resolution. While Uthman was in Mecca, his return was delayed, leading to rumors among the Muslims at Hudaybiyyah that he had been killed by the Quraysh. This news caused great distress among the companions.

In response to these rumors and the perceived danger to Uthman, the Prophet Muhammad gathered his companions under a tree at Hudaybiyyah and called upon them to pledge their allegiance to him. This pledge, known as Bay’at al-Ridwan (the Pledge of Good Pleasure), or the Pledge under the Tree, was a solemn oath to fight to the death if necessary, in defense of Islam and in retaliation for Uthman’s supposed death. The Qur’an mentions this pledge, stating that Allah was pleased with those who made it.

Shortly after the Pledge of Ridwan, Uthman returned safely to Hudaybiyyah, dispelling the rumors of his death. He informed the Prophet about the Quraysh’s continued refusal to allow the Muslims to enter Mecca for Umrah that year. Following Uthman’s return, the Quraysh sent their representative, Suhayl ibn Amr, to negotiate a formal treaty with the Prophet Muhammad. These negotiations took place at Hudaybiyyah, and after considerable discussion, they resulted in the signing of the Treaty of Hudaybiyyah.

The Treaty of Hudaybiyyah, though initially appearing unfavorable to the Muslims, proved to be a strategic victory. Its terms included a ten-year truce between the Muslims and the Quraysh, allowing the Muslims to return the following year to perform Umrah, and provisions for the return of defector which was if someone from the Quraysh converted to Islam and went to the Muslims, or if a Muslim left Islam and went to the Quraysh, there were rules about whether they had to be sent back. Specifically, the treaty stipulated that if a Quraysh individual went to the Muslims, the Muslims were obligated to return them to the Quraysh. However, if a Muslim went to the Quraysh, the Quraysh were not obligated to return them to the Muslims. This particular provision initially seemed unfair to the Muslims and caused considerable distress among some of their companions.However, from a strategic perspective, this clause ultimately worked in favor of the Muslims. Many individuals who defected from the Quraysh to the Muslims, but were then returned, often found ways to disrupt Quraysh trade routes or establish independent communities that were sympathetic to the Muslim cause, thereby weakening the Quraysh without direct military confrontation from the Muslims. This treaty is considered a pivotal moment in Islamic history, as it paved the way for the eventual peaceful conquest of Mecca and the spread of Islam.

A key provision of the treaty was that Muslims would not perform Umrah that year but would be permitted to return the following year to perform it. This subsequent pilgrimage, known as the “Umrah al-Qada” (the Fulfilled Umrah), took place in 629 CE (7 AH).
Umrah al-Qada, also known as the “compensatory Umrah” or “minor pilgrimage of the 11th month,”(The “minor pilgrimage of the 11th month” refers to the Umrah performed during Dhul Qadah, the 11th month of the Islamic Hijri calendar.This pilgrimage is distinct from the Hajj, which is considered the “major pilgrimage” and occurs during Dhul al-Hijjah, the 12th month.
The term “minor pilgrimage” (Arabic: ‘Umrah) is used for pilgrimages undertaken in any month other than Dhul al-Hijjah.Dhul Qadah holds particular significance for Umrah because the Prophet Muhammad (PBUH) performed most of his Umrahs during this month. Specifically, three of the four Umrahs performed by the Prophet (PBUH) took place in Dhul Qadah, including the Umrah of Al-Hudaybiyah (attempted but incomplete), Umrah al-Qada’ (performed a year after Hudaybiyah), and an Umrah during the Conquest of Makkah. Some prominent figures, such as Aisha and Ibn Umar, even believed that performing Umrah in Dhul Qadah was superior to performing it in Ramadan, based on the Prophet’s practice.

Dhul Qadah itself is one of the four sacred months in Islam, alongside Dhul al-Hijjah, Muharram, and Rajab. Its name, derived from the word “Qu’ood” meaning “rest,” signifies a traditional period of peace and a cessation of warfare among Arabs.This sacred status is decreed by Allah in the Quran, where fighting during these months is considered a great sin. Muslims are encouraged to increase righteous deeds, avoid sins, engage in dhikr, observe voluntary fasting, and give charity during this time.

Manipulating Sacred Months

The early Arabs before Islam practiced intercalation, known as nasi’, to adjust their lunar calendar. This practice was primarily driven by economic and social factors, particularly the need to align the timing of their annual pilgrimage (Hajj) and trade fairs with favorable seasons and to avoid conflicts during these important events.The pre-Islamic Arab calendar was lunar, meaning it was based on the cycles of the moon. A purely lunar calendar is approximately 11 days shorter than a solar year, causing festivals and seasons to drift over time. To counteract this drift and ensure that the pilgrimage and associated markets occurred during times suitable for travel and trade, they would periodically add an extra month.This manipulation allowed them to maintain a degree of consistency between their religious observances and agricultural or commercial cycles.

The story behind this event is rooted in the practicalities of desert life and tribal society. The four sacred months (Al-Ashhur Al-Hurum) were traditionally observed as periods of truce, during which warfare was forbidden, and safe passage for pilgrims and traders was guaranteed. These months were Dhu al-Qa’dah, Dhu al-Hijjah, Muharram, and Rajab. The sanctity of these months was deeply ingrained in Arab custom and tradition, passed down through generations. The concept of these four sacred months was not introduced by a single individual but rather evolved as a customary practice within pre-Islamic Arab society, likely stemming from ancient Semitic traditions and the practical necessity of maintaining peace for trade and pilgrimage. The identity of who “told” them these months were sacred is lost to history, as it predates recorded individual authorship and was part of the collective cultural and religious understanding of the time.

The Quran addresses the concept of sacred months. The Quran states that there are twelve months in a year, and among them, four are sacred.Specifically, Surah At-Tawbah (9:36) states:

“Indeed, the number of months with Allah is twelve months in the register of Allah, since the day He created the heavens and the earth, of these, four are sacred. That is the correct religion, so do not wrong yourselves during them.”

This verse confirms the pre-existing Arab understanding of four sacred months and validates their sanctity, while simultaneously condemning the practice of nasi’ (Intercalation) that altered their timing. The Quran, therefore, confirms to the Arabs that there are four months which are sacred, but it also corrects their practice of manipulating the calendar.

The alteration of sacred months by intercalation can be explained with examples. Imagine the sacred month of Muharram, which was traditionally a time of peace. If, due to the lunar calendar’s drift, Muharram fell during a period that was inconvenient for a tribal conflict or a major trade fair, the pre-Islamic Arabs might decide to postpone its sanctity. For instance, they might declare that the sanctity of Muharram would be observed in the following month, Safar, instead. This meant that the actual month of Muharram could be used for warfare or other activities normally forbidden during a sacred month, while Safar would then become the “sacred” month for that year. Another example involves adding an extra month. If the pilgrimage month of Dhu al-Hijjah was drifting into an unfavorable season (e.g., too hot or too cold for travel), they would add an extra month, effectively pushing Dhu al-Hijjah back into a more suitable time of year. This extra month would be inserted between two existing months, shifting the entire calendar forward and thus altering the timing of all subsequent months, including the sacred ones.This practice of nasi’ was explicitly forbidden by the Quran, which restored the lunar calendar to its natural cycle without artificial adjustments.

The historical context of the “First Pilgrimage” or “Umrah of Dhu’l-Qada” further highlights its importance. This event occurred in the 7th year of the Hijra (629 CE), following the Treaty of Hudaybiyyah in 6 AH (628 CE). The treaty included a provision allowing Muslims to return peacefully to Mecca for a pilgrimage the following year. During this pilgrimage, the Prophet Muhammad (PBUH) and Companions, along with women and children, entered Mecca. They performed the circumambulation (Tawaf) vigorously to counter rumors spread by the Quraysh about their weakness. This event solidified the Muslims’ position and demonstrated their devotion, even under the watchful eyes of the Meccans.

In summary, the minor pilgrimage of the 11th month refers to the Umrah performed in Dhul Qadah, a sacred month favored by the Prophet Muhammad (PBUH) for this ritual, and a period of peace and spiritual reflection leading up to the Hajj was the first pilgrimage undertaken by the Islamic Prophet Muhammad and his followers to Mecca after their migration to Medina. It occurred in Dhu al-Qi’dah 7 AH (629 CE), following the Treaty of Hudaybiyyah in 6 AH (628 CE). This event lasted for three days and held significant religious, political, and psychological importance for the nascent Muslim community

The term “Umrah al-Qada” literally means “the made-up Umrah,” referring to the fact that it compensated for the pilgrimage that Muslims were prevented from completing the previous year during the Treaty of Hudaybiyyah. Although the Prophet Muhammad did not physically perform the Umrah at Hudaybiyyah, Allah granted him the reward for it, making it “as if” he had performed it.Therefore, Umrah al-Qada marks the first time the Prophet physically performed an Umrah.

The First Pilgrimage was a direct outcome of the Treaty of Hudaybiyyah, a truce signed between the Muslims from Medina and the Quraysh of Mecca. This treaty included a provision allowing the Muslims to return peacefully to Mecca for a pilgrimage in the following year. This event was not a conquest but a significant step towards the eventual re-establishment of Islam in Mecca.

The Journey and Entry into Mecca The Prophet Muhammad departed from Medina accompanied by some companions, women and children, and 60 camels for sacrifice. They carried their weapons, fearing treachery from the Quraysh. However, in adherence to the treaty, they left their main weaponry with a contingent of 200 men about eight miles outside Mecca, entering the city with only swords sheathed. This demonstrated the Prophet’s commitment to the letter of the law, even while maintaining a strategic readiness.

Demonstration of Strength and Faith Upon hearing rumors spread by the Quraysh that the Muslims were weakened by the fevers of Medina, the Prophet commanded his followers to perform the circumambulation (Tawaf) of the Ka’bah with vigor and briskness . They were instructed to raise their voices with the talbiyah (a prayer recited during pilgrimage), expose their right shoulders (a practice known as idhtiba’), and perform a brisk walk for the first three rounds of Tawaf. This display of strength and devotion had a profound psychological impact on the Quraysh, who observed from the surrounding hills. It signaled a shift in power dynamics, showcasing the unity and energy of the Muslim community.

The Muslims stayed in Mecca for three days, performing their rituals peacefully. The Quraysh largely avoided interaction, with some staying in their homes, others congregating in their parliament (Dar al-Nadwa), and some even camping outside the city.The Prophet ensured that all his companions had the opportunity to perform Umrah by rotating the 200 men guarding the weapons.

Marriage to Maymunah bint al-Harith

Towards the end of their stay, or on their way out, the Prophet Muhammad married Maymunah bint al-Harith, who would be his last wife. This marriage was arranged by al-Abbas, Maymunah’s brother-in-law. The majority view, supported by Maymunah herself, indicates he was out of ihram at the time of the marriage contract. The marriage was not consummated in Mecca, as the Quraysh insisted on the Muslims departing after the agreed-upon three days. The Prophet attempted to extend their stay by inviting the Quraysh to a wedding feast, but they refused. The marriage was consummated later at Sarif, outside Mecca, where Maymunah was eventually buried.

The Umrah al-Qada had a significant impact on the Quraysh, leading to the conversion of three prominent figures shortly thereafter: Amr ibn al-As, Khalid ibn al-Walid, and Uthman ibn Talha. These conversions symbolized the waning power of the Quraysh and the rising influence of Islam, representing the political, military, and religious leadership of Mecca, respectively.

Lessons Learned Umrah al-Qada demonstrated several key principles:

Fulfillment of Agreements: The Prophet’s strict adherence to the terms of the Treaty of Hudaybiyyah, even regarding the carrying of weapons, highlighted the importance of honoring covenants.

Strategic Diplomacy and “Legitimate Public Relations”: The Prophet’s actions, such as the vigorous Tawaf and the invitation to a feast, were strategic moves to influence the perception of Islam and soften the hearts of his opponents.

Emotional Significance: The return to Mecca after years of exile was an emotionally charged event for the Prophet and his companions, marking a homecoming to their birthplace and the sacred Ka’bah.

Changing Tides: The event clearly indicated that the balance of power had shifted in favor of the Muslims, paving the way for the eventual Conquest of Mecca.

Umrah al-Qada is considered one of the four Umrahs performed by the Prophet Muhammad in his lifetime, alongside the Umrah of Hudaybiyyah (though incomplete), the Umrah from Al-Ji’rannah, and the Umrah combined with his Farewell Hajj.

The treaty did not explicitly state that Muslims could perform Umrah or Hajj every year during the ten-year truce. Instead, it granted permission for a specific, deferred Umrah. While the treaty established a period of peace that would have generally allowed for safe travel, the annual performance of Hajj or Umrah was not a guaranteed or specified condition within the treaty’s text beyond the deferred Umrah.
The terms of the Treaty of Hudaybiyyah focused on an immediate deferral of the pilgrimage and a general cessation of hostilities. The agreement allowed the Muslims to perform Umrah in the year following the treaty’s signing, which they did. However, the treaty did not grant an annual right to perform Umrah or Hajj for the entire ten-year duration. The primary objective of the treaty for the Muslims, regarding pilgrimage, was to secure the right to perform the deferred Umrah, which was successfully accomplished.The subsequent breaking of the treaty by the Quraysh, specifically their violation of the terms concerning the Banu Khuza’ah, ultimately led to the conquest of Mecca in 630 CE (8 AH), effectively nullifying the ten-year truce before its full term.After the conquest of Mecca, the restrictions on pilgrimage were lifted, and Muslims were free to perform Hajj and Umrah annually.

The timeline of these significant events in early Islamic history regarding which events occurred before the Hijra (migration to Medina) and which happened afterward.

The Pledges of Aqabah and Ridhwan
The First Pledge of Aqabah and the Second Pledge of Aqabah both occurred before the Hijra. The First Pledge of Aqabah took place in the 12th year of Prophet Muhammad’s prophethood (around 621 CE), where twelve men from Medina (then known as Yathrib) met with the Prophet and pledged their allegiance to Islam.The Second Pledge of Aqabah (also known as the Great Pledge of Aqabah) happened in the 13th year of prophethood (around 622 CE). This was a more substantial pledge involving over seventy men and two women from Medina, who not only accepted Islam but also pledged to protect Prophet Muhammad if he migrated to their city.These pledges were crucial as they laid the groundwork for the Prophet’s eventual migration to Medina and the establishment of the first Islamic state there.

The Pledge of Ridhwan (also known as the Pledge of the Tree) occurred after the Hijra, specifically in the 6th year after Hijra (628 CE). This pledge took place at Hudaybiyyah, before the signing of the Treaty of Hudaybiyyah. The context was a rumor that Uthman ibn Affan, who had been sent as an envoy to Mecca, had been killed by the Quraysh. In response, Prophet Muhammad gathered his companions and they pledged under a tree to fight until death to avenge Uthman’s supposed murder. This pledge demonstrated the unwavering loyalty of the companions to the Prophet.

The Treaty of Hudaybiyyah
The Treaty of Hudaybiyyah was also concluded after the Hijra, in the 6th year after Hijra (628 CE). This treaty was a pivotal moment, signed between Prophet Muhammad and the Quraysh of Mecca. It established a ten-year truce, allowed Muslims to perform pilgrimage the following year, and had significant long-term implications for the spread of Islam, despite some initial discontent among the companions regarding its terms.

Expedition of Muslim Pilgrimage and Hypocrites
“Expedition of Muslim Pilgrimage from Medina” likely refers to the events leading up to the Treaty of Hudaybiyyah. The Prophet and his companions set out from Medina with the intention of performing Umrah (a minor pilgrimage) in Mecca. This was indeed after the establishment of the Islamic state in Medina.

For the Pledge of Ridhwan, the Quranic verses that specifically address those who participated and those who might have shown reluctance or hypocrisy are found in Surah Al-Fath (Chapter 48). While the primary focus of these verses is on the sincerity and reward of those who pledged, the context of the event implies a distinction between the truly devoted and any who might have wavered. For instance, Allah states:

“Indeed, Allah was pleased with the believers when they pledged allegiance to you under the tree. He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with a near victory.“

This verse, Surah Al-Fath (48:18), highlights Allah’s approval of those who pledged. While it doesn’t explicitly mention hypocrites who refused, the strong affirmation of the believers’ sincerity implicitly contrasts with any potential insincerity.

Regarding the group of hypocrites in Medina who presented excuses not to participate in war when Medina was attacked, this refers to the Battle of the Trench (Ghazwat al-Khandaq), also known as the Battle of the Confederates, which occurred in the 5th year after Hijra (627 CE). During this siege, some individuals, particularly the hypocrites, sought to avoid participation in the defense of Medina. The Quran addresses their behavior in Surah Al-Ahzab (Chapter 33). A relevant verse is:

“And when a faction of them said, “O people of Yathrib, there is no stability for you [here], so return [home].” And a party of them asked permission of the Prophet, saying, “Indeed, our houses are unprotected,” while they were not exposed. They did not intend except to flee.”

This verse, Surah Al-Ahzab (33:13), clearly describes the excuses made by some who wished to abandon the defense of Medina, revealing their hypocrisy and lack of commitment.

In summary:

First Pledge of Aqabah: Before Hijra
Second Pledge of Aqabah: Before Hijra
Pledge of Ridhwan: After Hijra (6 AH)
Treaty of Hudaybiyyah: After Hijra (6 AH)
The “Expedition of Muslim Pilgrimage” that led to Hudaybiyyah was indeed from Medina, after the Prophet had established the Islamic state there.