Shekara shida sun shude tun lokacin da Manzon Allah ﷺ ya yi hijira daga Makka. A yanzu ya tabbata da cewa sojojinsa da kuma halin da al'ummar Musulunci ke ciki a Madina suna cikin kwanciyar hankali. Daular Musulunci ta zama babbar barazana ga dukkan Larabawa. Duk da haka, Manzon Allah ﷺ yana ci gaba da tunanin sabbin matakai da za su ba shi damar ƙarfafa Saƙon Musulunci, wanda hakan zai kai ga raunata abokan gābansa.

Six years had elapsed since the emigration of Allah’s Messenger (pbuh) from Makkah. By now he (pbuh) had become reassured about his army and the general state of the Islamic society in Madinah. The Islamic State had become a major force of contention for all the Arabs. But inspite of this, the Messenger of Allah (pbuh) was continually thinking of new moves which would enable him to strengthen the Islamic Message, which in turn would lead to the weakening of his enemies.

Labarin ya riga ya isa ga Manzon Allah (SAW) cewa mutanen Khaybar da na Makka suna shirya makirci don kai farmaki ga Musulmi. Muhammad (SAW) ya tsara wani shiri da manufar sasantawa da mutanen Makka. Ana fatan wannan zai sa su bar hanya a bude ga Manzon Allah ﷺ don ci gaba da da'awarsa a cikin Larabawa, da kuma keɓe Yahudawan Khaybar daga abokansu, Quraishawa. Domin cimma wannan, shirin ya kira da a yi ziyara cikin lumana zuwa Dakin Allah Mai Tsarki. Ya san cewa shirinsa zai yi sauƙin cika domin Larabawa ba za su yi yaƙi a cikin watanni masu tsarki ba. Ya kuma san cewa Quraishawa sun rabu kuma sun fara tsoron Musulmi, don haka za su yi tunani sau biyu kafin su yi wani aiki na gaggawa a kansa ﷺ. Don haka ya yanke shawarar zuwa Dakin Allah Mai Tsarki a matsayin mahajjaci, idan Quraishawa suka hana shi, to zai yi amfani da hakan a matsayin makami mai ƙarfi na farfaganda a kansu, kuma hakan zai ƙara yaɗa Saƙon Musulunci a idanun jama'a.

News had already reached Allah’s Messenger (pbuh) that the people of Khaybar and Makkah were conspiring to raid the Muslims. Muhammad (pbuh) designed a plan with the aim of appeasing the people of Makkah. It was hoped that this would result in them leaving the way clear for the Messenger of Allah (pbuh) to pursue his Da’wah within the Arabian Peninsula as well as to isolate the Jews of Khaybar from their allies, the Quraysh. To achieve this, the plan called for a peaceful visit to the Sacred House of Allah. He (pbuh) knew that his plan would be easy to fulfill because the Arabs would not fight during the sacred months. He (pbuh) also knew that the Quraysh were divided and had become fearful of the Muslims, therefore they would have to think twice before attempting any rash move against him. So he (pbuh) decided to go to the Sacred House as a pilgrim, if the Quraysh were to prevent him then he would use this as a powerful propaganda tool against them and this would serve to further promote the Message of Islam in the eyes of the general public.

Tare da wannan a zuciya, Manzon Allah ﷺ ya sanar da cewa zai tafi aikin Hajji a cikin watan haramun na Dhul al-Qa'dah, sannan ya aika zuwa sauran kabilun Larabawa yana umurtar su su shiga aikin hajjin zuwa Ka'aba cikin lumana. Manufar wannan mataki na karshe ita ce nuna wa Larabawa cewa yana zuwa ne a matsayin mahajjaci, ba a matsayin mai kai hari ba. Ya nemi Larabawan da ba Musulmi ba su tafi tare da shi duk da cewa ba sa cikin addininsa, kawai don ya jaddada cewa ba ya son yaki ﷺ.

With the above in mind, the Messenger of Allah (pbuh) announced that he was to go on the Hajj in the sacred month of Dhul al-Qa’dah and he sent to the other Arab tribes enjoining them to take part in the pilgrimage to the Sacred House peacefully. The purpose of this last move was to signal to the Arabs that he (pbuh) was coming out as a pilgrim and not as a raider. He (pbuh) had asked the non-Muslim Arabs to join him although they were not of his Deen simply because he wanted to emphasize that he did not want to fight.

Manzon Allah ﷺ ya fita daga Madina tare da mutum 1,400 da raƙuma saba'in da ke tafiya a gaba, yana kan rakumarsa mai suna Qaswa’ ﷺ. Ya kasance cikin Ihram domin ya bayyana wa mutane cewa bai nufi yaƙi ba, kuma kawai yana son ya ziyarci Dakin Allah mai Alfarma. Bayan mil shida ko bakwai daga Madina, Manzon Allah ﷺ da Musulmi suka isa wani wuri da ake kira Dhul Halifah, a nan suka sanya tufafin aikin Hajji. Sannan suka nufi Makka. Quraishawa sun ji cewa Musulmi sun zo domin Hajji ba domin yaƙi ba, amma sun ji tsoron cewa dabara ce Muhammad ﷺ yake amfani da ita don shiga Makka. Wannan yiwuwar ba ta taɓa barin tunaninsu ba, kuma suka yanke shawarar hana Muhammad ﷺ shiga birnin.

The Messenger of Allah (pbuh) left Madinah with 1,400 men and seventy camels leading them on his she-camel, Quswa’. He (pbuh) was in Ihram for the purpose of clarifying to the people that he did not intend to fight and that he simply wished to visit the Sacred House of Allah. Six or seven miles after leaving Madinah, Allah’s Messenger (pbuh) and the Muslims reached a place called Dhil Halifah, and there they donned the pilgrim garb. Then they marched towards Makkah. The Quraysh heard that the Muslims had come for Hajj and not to fight, but they feared that it was a ploy that Muhammad (pbuh) was using to enter Makkah. This possibility was never far from their minds and they decided to prevent Muhammad (pbuh) from entering the city.

Saboda haka, Quraishawa suka naɗa Khalid ɗan Walid da Ikrimah ɗan Abu Jahl a kan wata babbar runduna wadda ta haɗa da dawakai ɗari biyu. Rundunar mushrikai ta tashi daga Makka zuwa ga alhazai don hana su zuwa can. Suka sauka a Dhi Tuwa don jiran zuwan alhazan. Labarin motsin Quraishawa ya isa ga Manzon Allah ﷺ, kuma a lokacin da ya shiga ƙauyen ‘Usfan ya haɗu da wani mutum daga Banu Ka’ab, ya tambaye shi game da su. Ya amsa da cewa: "Akwai Quraishawa, waɗanda suka ji labarin zuwanka, suka fito da raƙumansu masu madara, suka sanya fatun damisa, suka sauka a Dhi Tuwa suna rantsuwa cewa ba za ka taɓa shiga Makka ba duk da su. Wannan mutum Khalid ɗan Walid yana tare da dawakansu waɗanda suka aika gaba zuwa Kura’ al-Ghamim." Kura’ al-Ghamim tana kusan mil takwas daga ‘Usfan inda Musulmai suke sauka.

The Quraysh, therefore, appointed Khalid ibn al-Walid and ‘Ikrimah ibn Abi Jahl at the head of a great army that included a cavalry of two hundred. The army of the mushrikeen set off from Makkah towards the pilgrims in order to prevent them from going there. They encamped at Dhi Tuwa to await the coming of the pilgrims. Information about the movements of the Quraysh reached the Messenger of Allah (pbuh) and when he entered the village of ‘Usfan he met a man from Banu Ka’ab and asked him about them; he replied, “There are the Quraysh who have heard of your coming and have come out with their milch-camels and have put on leopard skins, and have encamped in Dhi Tuwa swearing that you will never enter Makkah in defiance of them. This man Khalid ibn al-Walid is with their cavalry which they have sent in advance to Kura’ al-Ghamim.” Kura’ al-Ghamim was about eight miles from Usfan where the Muslims were encamped.

Lokacin da Manzon Allah ﷺ ya ji wannan, sai ya ce: "Kaico ga Quraishawa, yaƙi ya cinye su! Wane lahani za su samu idan sun bar ni da sauran Larabawa mu bi hanyarmu? Idan sun kashe ni, abin da suke so ke nan, kuma idan Allah ya ba ni nasara a kansu, za su shiga Musulunci a runduna-runduna. Idan kuwa ba su yi haka ba, za su yi yaƙi alhali suna da ƙarfi, to me Quraishawa suke tunani? Na rantse da Allah, ba zan daina yin yaƙi domin manufar da Allah ya damƙa mini ba har sai Ya sa ta yi nasara ko kuma na halaka." Manzon Allah ﷺ ya yi tunani game da shirin da ya tsara, kuma ya yi tunani sosai game da halin da ake ciki. Ya riga ya yanke shawarar bin hanyar lumana kuma bai shirya yaƙi ba, amma Quraishawa sun aika da runduna don yaƙarsa, alhali shi bai so yaƙi ba. Shin zai koma baya, ko zai canja shirinsa ya yi yaƙi? Ya sani sarai cewa Musulmai suna da isasshen imani don fuskantar abokin gābarsu da yin yaƙi da Quraishawa idan ba a bar musu wata hanya ba face yaƙi.

When Allah’s Messenger (pbuh) heard this he said, “Woe to Quraysh, war has devoured them! What harm would they have suffered if they had left me and the rest of the Arabs to go our own way? If they should kill me that is what they desire, and if Allah should provide me with victory over them they would enter Islam in flocks. If they do not do that, they will fight while they have the strength, so what are the Quraysh thinking of? By Allah, I will not cease to fight for the mission with which Allah has entrusted me until He makes it victorious or I perish.” The Messenger of Allah (pbuh) reflected on the plan that he had designed and he thought hard about the situation. He had already decided on a peaceful strategy and had not prepared for battle, but the Quraysh had sent an army to fight him though he did not want to fight. Would he go back, or change his plan and fight? He knew very well that the Muslims had enough Iman to face their enemy and engage in a battle with the Quraysh if they were left with no choice but to fight.

However, Allah's Messenger ﷺ had not come out for war, and he had decided not to fight. He had instead come out to perform the Hajj, and he had only peace in mind. He ﷺ thought that if he was prevented from fulfilling the Hajj, which he expected, he wanted it to be done peacefully: neither through aggressive prevention nor through a Hajj performed under hostile circumstances. The peaceful plan which Allah's Messenger ﷺ had masterminded was designed to create public opinion within Makkah and among the Quraysh about the glory and nobleness of the Message of Islam, and to contrast it with the misguidance, arrogance and aggression of the Quraysh. This public opinion was crucial, and it had to be built if the Islamic Da'wah was to have the right grounds to prosper and spread. Public opinion was one of the most important contributing factors that would help to spread the Da'wah and enable it to emerge victorious. Allah's Messenger ﷺ was in danger of losing his chance to gain public opinion on his side if he were to fight, so he decided not to change his original plan and to continue in peace.

However, Allah’s Messenger (pbuh) had not come out for war and he had decided not to fight. He had instead come out to accomplish the Hajj and had only peace in mind. He (pbuh) thought that if he was prevented from fulfilling the Hajj, which he expected, he wanted it to be peacefully; not aggressive prevention nor a Hajj performed under hostile circumstances. The peaceful plan which Allah’s Messenger (pbuh) had masterminded was designed to create public opinion within Makkah and amongst the Quraysh about the glory and nobleness of the Message of Islam, and to contrast it with the misguidance, arrogance and aggression of the Quraysh. This public opinion was crucial and it had to be built if the Islamic Da’wah was to have the right grounds to prosper and spread. Public opinion was one of the most important contributory factors which would help to spread the Da’wah and enable it to emerge victorious. Allah’s Messenger (pbuh) was in danger of slipping in his chance to gain the public opinion on his side if he was to fight, therefore he decided not to change his original plan and to continue on in peace.

Manzon Allah (ﷺ) ya yi tunani sosai game da mataki na gaba. Hikimarsa da basirarsa wajen siyasa sun fi na kowa nesa ba kusa ba. Ya yanke shawarar ci gaba da shirinsa na zaman lafiya, don kada ya rasa damar da ta bayyana, kuma don kada shirinsa ya koma baya. Idan hakan ya faru, Quraishawa za su samu uzuri na yada jita-jita a kan sa a cikin Larabawa, wanda hakan zai sauya ra'ayin jama'a a kan su. Sai Manzon Allah (ﷺ) ya kira Musulmi, ya ce: "Wane ne zai shiryar da mu ta hanyar da ba za mu hadu da su ba?" Wani mutum ya ba da kansa ya yi haka, ya bi da su ta cikin wata hanya mai duwatsu da tsaunuka tsakanin kwazazzabai, wadda ta yi wa su wahala matuka, har suka fito daga cikinta zuwa wani kwari da ke kasa da Makkah, a wani wuri da ake kira al-Hudaibiyah. A nan suka sauka. Sa'ad da rundunonin Khalid da 'Ikrimah suka gan su, sun firgita, suka yi gaggawar komawa don kare Makkah. Wannan dabara jaruntaka ta Musulmi ta sa tsoro a zukatan kafirai. Ba su yarda cewa Musulmi sun iya kawar da su daga hanya, har suka zo bakin kofarsu ba tare da an hana su ba. Kafirai sun tsaya a Makkah, yayin da Manzon Allah (ﷺ) da rundunarsa suka tsaya a al-Hudaibiyah. Sansanonin biyu sun fuskanci juna, kowannensu yana tunanin irin matakin da zai dauka a kan ɗayan. Wasu Musulmi sun yi hasashen cewa Quraishawa ba za su bari su yi aikin Hajji ba, kuma suna shirin yaki. Sun yi tunanin cewa babu wata hanya a gare su sai yaƙi da Quraishawa, a murkushe su, sannan su yi aikin Hajji. Sun ce hakan zai kawar da Quraishawa har abada.

The Messenger of Allah (pbuh) thought long and hard about his next move. His shrewdness and statesmanship were far better than any other person. He decided to go with his peace plan, lest he miss the opportunity that presented itself and lest his plan backfired. Under which circumstances the Quraysh would be gifted with an excuse to launch a smear campaign amongst the Arabs against him, resulting in shifting the public opinion in their favor. Allah’s Messenger (pbuh) then called on the Muslims, “Who will take us out by a way in which we shall not meet them?” A man volunteered to do so and he took them by a rugged rocky tract between passes which was very hard on them until they managed to emerge from it into a valley below Makkah in a place called al- Hudaybiyah. There they camped. When the armies of Khalid and ‘Ikrimah saw them they became scared and galloped back to defend Makkah. The Muslims’ daring move sent shivers down the disbelievers’ spines. They could not believe that the Muslims had managed to out maneuver them and turn up at their doorstep unchecked. The disbelievers stationed themselves in Makkah while Allah’s Messenger (pbuh) and his army stationed themselves in al-Hudaybiyah. The two camps faced each other and each thought about what action to take against the other. Some Muslims predicted that the Quraysh would never allow them to perform the Hajj and that they were preparing for war. They thought that there was no other way for them but to fight the Quraysh, crush them and then perform the Hajj. In so doing, they maintained that this would see off the Quraysh once and for all.

Kuraishawa, a halin su, sun yi ta tunanin yakar Musulmai, koda kuwa hakan zai kai ga halaka su da kansu, amma wannan tunani ya watse ba da jimawa ba, domin sun san cewa Musulmai abokan gaba ne masu karfi. Saboda haka, Kuraishawa suka zabi jira Musulmai su fara daukar mataki.

The Quraysh, meanwhile, flirted with the idea of fighting the Muslims, even if this meant perishing itself, but this idea soon evaporated for they knew that the Muslims were formidable opponents. Thus, the Quraysh opted to wait for the Muslims to make the first move.

Domin cimma abin da ya zo domin sa da gaske, Manzon Allah ﷺ ya manne sosai ga tsarinsa na asali tun daga lokacin da ya sanya Ihram a Madina. Ya tsaya kawai a Hudaybiyya, yana jiran ganin abin da Quraishawa za su yi a gaba. Ya san cewa Quraishawa suna tsoronsa, kuma za su aika da wakilai nan ba da jimawa ba domin tattaunawa da shi game da zuwansa aikin Hajji, don haka ya jira wakilansu da haƙuri. Quraishawa sun fara aika Budail ɗan Warqa' tare da wasu mutane daga Khuza'a domin su tambayi Manzon Allah ﷺ abin da ya zo domin sa, kuma bayan ɗan taƙaitaccen musayar kalmomi suka gamsu cewa Musulmai ba su fito ba domin yaƙi, sai dai domin ziyartar Ɗakin Alfarma da girmama wuraren tsarki.

In order to achieve what he (pbuh) had really come for, the Messenger of Allah (pbuh) firmly adhered to his original plan ever since he had put on Ihram in Madinah. He (pbuh) simply remained stationed in Hudaybiyah, waiting to see what the Quraysh would do next. He (pbuh) knew that the Quraysh were scared of him and that they would soon send out envoys to negotiate with him about his coming on Hajj, so he (pbuh) patiently awaited their representatives. The Quraysh first sent Budayl ibn Warqa’ with some men of Khuza’ah to ask Allah’s Messenger (pbuh) what he had come for, and after a short exchange of words they were convinced that the Muslims had not come out to fight but to visit the Sacred House and venerate the sacred precincts.

Rusuln sun koma don sanar da Quraishawa tare da shawo kansu kan haka, amma Quraishawa sun zarge su da son zuciya ga Muhammad ﷺ, kuma ba su amince da su ba. Quraishawa sun aika wata tawaga, ita ma ta dawo da sauri da irin wannan sakamako. Sai Quraishawa suka aika wa Manzon Allah ﷺ al-Hulays, shugaban al-Ahbash (Habashawa), don yin shawara. Quraishawa sun dogara ga al-Hulays wajen hana Muhammad ﷺ, amma a zahiri suna nufin su tunzura shi a kan Musulmi. Quraishawa suna fatan cewa idan ya gaza a shawarwarinsa da Muhammad ﷺ, ƙiyayyarsa ga Muhammad ﷺ za ta ƙaru, kuma zai ƙara ƙudurin kare Makka. Sai dai, lokacin da Manzon Allah ﷺ ya ji cewa al-Hulays yana zuwa, sai ya umarci a saki dabbobin hadaya don su tarbe shi, domin ya nuna masa, ya sa shi ya fahimci cewa abin da Musulmi suke nufi shi ne Hajji, ba yaƙi ba.

The envoys returned to inform the Quraysh and persuade them of this, but the Quraysh accused them of being biased towards Muhammad (pbuh) and did not trust them. The Quraysh sent out another delegation and it too returned shortly with the same findings. Then the Quraysh sent to Allah’s Messenger (pbuh) al-Hulays, chief of al-Ahbash (Abyssinians) to negotiate. Quraysh was counting on al-Hulays to stop Muhammad (pbuh), they actually meant to incite him against the Muslims. The Quraysh hoped that once he had failed in his negotiations with Muhammad (pbuh) his hatred towards Muhammad (pbuh) would increase and he would become more determined to defend Makkah. However, when the Messenger of Allah (pbuh) heard that al-Hulays was coming he (pbuh) ordered the sacrificial animals to be let loose to meet him so as to demonstrate to him and make him realize that what the Muslims intended was Hajj and not war.

Al-Hulays رأى الهدي يمرّ به من ناحية الوادي، ورأى الناس يستعدّون لأداء العمرة، فرأى مخيّمهم يغمره جوّ من العبادة، وأنهم لا يبدون مجهّزين للقتال، فأُعجب بذلك إعجابًا شديدًا. وأيقن أن هؤلاء القوم إنما جاؤوا للعبادة لا للقتال، فرجع إلى قريش قبل أن يلقى رسول الله ﷺ وأخبرهم بما رأى. وطالبهم بأن يسمحوا للمسلمين بأداء الحج، وغضب غضبًا شديدًا، وهدّد بسحب جنوده إن حاولت قريش أن تحول بين محمد ﷺ وبين الكعبة. غير أن قريشًا استطاعت أن تهدّئ من غضبه بتغيير لهجتها إلى لهجة تصالحية، وطلبت منه مهلة إضافية أملًا في الحصول على شروط أكثر قبولًا. فوافق على ذلك، ثم أرسلت قريش عروة بن مسعود الثقفي بعد أن طمأنته بأنهم يثقون في رأيه. فذهب إلى رسول الله ﷺ وحاول دون جدوى أن يقنعه بالرجوع.

Al-Hulays saw the animals going past him from the side of the valley and people about to perform ‘Umrah, through observing their camp site engulfed in an atmosphere of worship, and that they did not appear to be equipped for fighting, he came to be greatly impressed. He was certain that these people really had come to worship and not to fight and so he went back to the Quraysh even before meeting Allah’s Messenger (pbuh) and he informed them of what he had seen. He demanded that the Quraysh allow the Muslims to perform the Hajj, and became furious threatening to withdraw his troops if the Quraysh attempted to come between Muhammad (pbuh) and the Ka’bah. The Quraysh, however, managed to calm him by changing their tone to a conciliatory one, and they asked him for extra time in the hope of obtaining more acceptable terms. He agreed so and the Quraysh then sent ‘Urwa ibn Mas’ud al-Thaqafi after reassuring Thaqafi that they trusted his judgment. He went to Allah’s Messenger (pbuh) and tried in vain to convince him to go back.

A ƙarshe, dole ya amince cewa Manzon Allah ﷺ yana kan gaskiya. Sai ya koma wurin Quraishawa ya ce musu, "Ya ku mutanen Quraishu! Na je wurin Kisra a cikin mulkinsa, da Kaisar a cikin mulkinsa, da Najashi a cikin mulkinsa, amma ban taɓa ganin sarki a cikin wata al'umma kamar Muhammadu a cikin sahabbansa ba; duk lokacin da ya yi alwala sai su yi alwala irin tasa. Idan gashi ɗaya ya faɗi daga kansa sai su yi gaggawar ɗaukarsa. Ba za su taɓa barinsa ba saboda kowane dalili, don haka ku yanke shawara."

Eventually, he had to concede that the Messenger of Allah (pbuh) was in the right. So he returned to the Quraysh and said to them, “O people of Quraysh! I have been to Chosroes in his kingdom, Caesar in his kingdom, and the Negus in his kingdom, but never have I seen a king among a people like Muhammad among his Sahabah; whenever he performed his ablutions they performed ablutions the same way he did. If a hair of his head fell they ran to pick it up. They will never abandon him for any reason, so make up your mind.”.

Wannan kawai ya ƙara ƙarfafa tsananin ƙiyayya da taurin kan Quraishawa, kuma tattaunawa da muhawara suka ci gaba ba tare da amfani ba. Manzon Allah ﷺ ya yi tunanin aika wakili da kansa, yana zaton cewa wataƙila wakilan Quraishawa sun ji tsoron zuwa wurinsa. Ya yi tunanin cewa wakilinsa zai iya shawo kansu, sai ya aike musu da wani manzo, amma suka yanke ƙafafun raƙumin da yake hawa, suka yi ƙoƙarin kashe shi. Abin farin ciki, sojojin al-Ahbash suka kare shi. Ƙiyayyar Quraishawa ta ƙaru kowace rana, sai suka aika da 'yan iska da daddare su jefa duwatsu a sansanin Musulmi. Wannan ya fusata Musulmi, har ya sa suka so su yaƙi Quraishawa, amma Manzon Allah ﷺ ya samu ya kwantar musu da hankali. Daga nan Quraishawa suka aika mutum hamsin da umarnin su kewaye sansanin Manzon Allah ﷺ su doke su, amma aka kama su aka kawo su gaban Manzon Allah ﷺ, sai ya yafe musu ya bar su su tafi inda suka ga dama.

This only served to increase the Quraysh’s hostility and stubbornness and further negotiation and debate went on to no avail. The Messenger of Allah (pbuh) thought about sending a delegation himself, presuming that maybe the Quraysh’s envoys were too scared to approach him. He (pbuh) thought that his representative might be able to persuade them and so he sent to them an envoy, but they hamstrung the camel that he was riding on and tried to kill him. Fortunately, the al-Ahbash troops protected him. The Quraysh’s animosity grew by the day and they sent their louts out at night to throw stones at the Muslims’ camp. This angered the Muslims and caused them in turn to want to fight the Quraysh, but the Messenger of Allah (pbuh) managed to calm them down. Next, the Quraysh sent fifty men with orders to surround the Messenger of Allah’s camp and beat them, but they were caught and brought before the Messenger of Allah (pbuh) who forgave them and let them go their own way.

Wannan ci gaba na ƙarshe ya yi tasiri sosai a kan mutanen Makkah, kuma ya tabbatar fili babu shakka cewa Muhammad ﷺ mai gaskiya ne tun farko. Ya nuna musu cewa lallai ya zo ne domin yin Hajji, ba domin yin yaƙi ba. Ta wannan mataki, ya samu ya jawo ra'ayin jama'ar Makkah zuwa gare shi. Yanzu, idan zai shiga birnin kuma Quraishawa suka yi ƙoƙarin hana shi, mutanen Makkah da Larabawa za su goyi bayansa gaba ɗaya, su tsaya tare da shi gāba da su. Saboda haka Quraishawa suka daina ayyukansu na tayar da hankali, suka fara tunanin zaman lafiya da gaske. Manzon Allah ﷺ ya yanke shawarar aika wani wakili, don ya tattauna da Quraishawa, sai ya nemi Umar ibn al-Khattab ya tafi. Amma Umar ya ce masa, "Ya Manzon Allah, ina tsoron rayuwata a wajen Quraishawa, babu sauran mutanen Banu Adi ibn Ka'ab a Makkah da za su kare ni, kuma Quraishawa sun san adawata da tsananin da na yi musu. Amma ina ba da shawarar wani mutum da ya fi ni daraja a can, Uthman ibn Affan."

This last development had a profound effect on the people of Makkah and it proved without a shadow of a doubt that Muhammad (pbuh) had been truthful all along. It demonstrated to them that he had genuinely come to perform the Hajj and not to indulge in warfare. With this move he (pbuh) thus managed to motivate public opinion in Makkah in his favor. Now if he was to enter the city and the Quraysh attempted to prevent him the people of Makkah and the Arabs would back him all the way and support him against them. The Quraysh, therefore, ceased their provocative activities and began to seriously contemplate peace. The Messenger of Allah (pbuh) decided to send another envoy to negotiate with the Quraysh and he asked ‘Umar ibn al-Khattab to go, but ‘Umar told him, “O Messenger of Allah, I fear for my life with the Quraysh, there is no more of Banu ‘Adi ibn Ka’ab in Makkah to protect me and the Quraysh know of my enmity and my rough treatment of them. However, I recommend a man more prized there than myself, ‘Uthman ibn ‘Affan.”.

Sai Manzon Allah ﷺ ya kira ‘Uthman, ya aike shi wurin Abu Sufyan. Sai ‘Uthman ya tafi ya isar musu da saƙon Manzon Allah ﷺ. Suka ce masa, "Idan kana so ka yi tawafi a Dakin nan mai tsarki, to ka yi tawafin." Ya ce, "Ba zan iya yin hakan ba sai Manzon Allah ﷺ ya yi." Sai ‘Uthman ya fara tattaunawar zaman lafiya da Quraishawa, amma sun ci gaba da ƙin amincewa da wannan ra'ayi. Tattaunawar ta yi tsawo kuma ta yi wahala a wasu lokuta, duk da haka, matsayin Quraishawa ya fara canzawa daga ƙin amincewa gaba ɗaya zuwa ƙoƙarin neman sulhu wanda zai gamsar da ɓangarorin biyu. Suka nemi hanyar fita tare, suka karɓi salon ‘Uthman kuma suka ji daɗi tare da shi, don haka a ƙarshe suka himmatu wajen aiki don kawo ƙarshen rikicin, ta yadda za su kawo ƙarshen yanayin yaƙin da suke da shi da Muhammad ﷺ.

The Messenger of Allah (pbuh) then summoned ‘Uthman and sent him to Abu Sufyan. So ‘Uthman went off and conveyed the Messenger of Allah’s (pbuh) message to them. They said to him, “If you want to go around the Sacred House, go around it.” He said, “I cannot do so until the Messenger of Allah (pbuh) does so.” ‘Uthman then initiated peace negotiations with the Quraysh, but they continued to reject the idea. The negotiations were extensive and proved difficult at times, however, the Quraysh’s position began to shift from a categorical refusal to an attempt to reach a compromise which would satisfy both parties. They searched together for a way out, they took to ‘Uthman’s style and felt at ease with him, and so it was that they ultimately endeavored to work to secure an end to the crisis and thereby terminate their state of war with Muhammad (pbuh).

Sa'ad ʻUthman ya tsawaita zamansa, kuma ba a ganinsa a Makkah ba, sai wata jita-jita ta tashi a sansanin Musulmi cewa Quraishawa sun kashe shi. Musulmi sun fusata da wannan labari, kowa ya kama takobinsa a shirye don yin yaƙi da Quraishawa. A wannan lokaci, Manzon Allah ﷺ ya ga ya zama wajibi ya sake duba dukkan shirinsa, tun da Quraishawa sun yi wa ʻUthman cin amana a cikin watan haram, duk da cewa shi jakada ne. Saboda haka, ya ce: "Ba za mu tashi ba sai mun yi yaƙi da maƙiyi." Ya kira sahabbansa, ya tsaya ƙarƙashin wata bishiya inda ya nemi alkawari (mubaya'a), kuma a can ne duk suka yi masa alkawarin cewa za su yi yaƙi har zuwa mutuwa. Bayan an ba da alkawarin, Manzon Allah ﷺ ya buga hannunsa a kan wani hannun, a matsayin alkawari a madadin ʻUthman, kamar yana tare da su. Wannan alkawari ya shahara da suna Bai'at al-Ridwan, game da abin da Allah (SWT) ya ce:

When ‘Uthman extended his stay and was nowhere to be seen in Makkah, a rumor broke out in the Muslim camp that the Quraysh had killed him. The Muslims were incensed by the news and they all reached for their swords ready to do battle with the Quraysh. At this point, the Messenger of Allah (pbuh) found it necessary to review his whole plan now that the Quraysh had apparently betrayed ‘Uthman in the sacred month, despite being an envoy. Because of this, he (pbuh) said, “We shall not leave until we fight the enemy.” He (pbuh) summoned his Sahabah and stood under a tree where he sought an undertaking (pledge), and it was there that they all pledged to him that they would fight until death. Once the pledge had been given, Allah’s Messenger (pbuh) clapped his hand against the other as a pledge on behalf of ‘Uthman, as if he had been with them. The pledge became known as the Bay’at al-Ridwan regarding which Allah (swt) said,

Lallai, Allah ya yarda da Muminai lokacin da suka yi maka mubaya'a (alkawari) a karkashin bishiyar, Ya san abin da ke cikin zukatansu, sai Ya saukar da "As-Sakinah" (nutsuwa da kwanciyar hankali) a kansu, kuma Ya saka musu da wata nasara mai kusa.

“Indeed, Allah was pleased with the Believers when they gave their Ba’yah (pledge) to you under the tree, He knew what was in their hearts, and He sent down “As-Sakinah” (Calmness and tranquillity) upon them, and He rewarded them with a near Victory” [Al-Fath, 48:18].

Bayan an yi Ba'yah, kuma yayin da Musulmi ke shirin yaki, labari ya isa sansanin cewa ba a kashe 'Uthman ba. Ba da daɗewa ba 'Uthman ya dawo ya yi wa Manzon Allah ﷺ bayani game da abin da Quraishawa suka faɗa. Sai tattaunawar zaman lafiya ta ci gaba tsakanin Manzon Allah ﷺ da Quraishawa. Quraishawa suka aiko Suhail ibn 'Amr domin ya yi shawara da Manzon Allah ﷺ game da batun yarjejeniyar tsagaita wuta da za a rattaba hannu a kai tsakanin sansanonin biyu, haka kuma game da al'amura masu faɗi da suka shafi yin Hajji da 'Umrah. Dangane da na ƙarshen, sharaɗin shi ne cewa Manzon Allah ﷺ zai sami izinin dawowa ne kawai a shekara mai zuwa.

Once the Ba’yah had been given, and while the Muslims were preparing for battle, news reached the camp that ‘Uthman had not been killed. Soon after ‘Uthman returned and briefed the Messenger of Allah (pbuh) about what the Quraysh had said. Peaceful negotiations then resumed between Allah’s Messenger (pbuh) and the Quraysh. The Quraysh then sent Suhayl ibn ‘Amr to negotiate with the Messenger of Allah (pbuh) over the issue of the armistice to be signed between the two camps, and as well over the broader issues concerning the performance of the Hajj and ‘Umrah. In the case of the latter the condition was that the Messenger of Allah (pbuh) should only be allowed back the following year.

Manzon Allah ﷺ ya amince da gudanar da tattaunawar sulhu bisa waɗannan sharuɗɗa ne saboda sun tabbatar masa da abin da ainihin ya zo domin sa tun farko. Don haka ba zai bambanta ba ko ya ziyarci Ka'aba Mai Alfarma a bana ko shekara mai zuwa. Abin da ya ke so da gaske shi ne ya ware Khaybar daga Quraish, ya kuma cire dukkan cikas da ke tsakaninsa da Larabawa, waɗanda ke hana da'awarsa da isar da saƙon Musulunci. Shi ya sa ya so ya rattaba hannu kan yarjejeniya da Quraish, ya kuma yi sulhu wanda zai dakatar da yaƙinsu. Game da Hajji da Umrah kuwa, ya iya yin hakan a shekara mai zuwa.

The Messenger of Allah (pbuh) agreed to conduct peace negotiations on these terms because they secured for him what he had really come for in the first place. It would not matter therefore whether he visited the Sacred House this year or the next. What he (pbuh) truly wanted was to isolate Khaybar from the Quraysh and to remove all the obstacles that stood between him and the Arabs which hindered his Da’wah and conveyance of the Message of Islam. That is why he wanted to sign a treaty with the Quraysh and hold a truce which would put a halt to their war. As for the Hajj and ‘Umrah, he could always perform that next year.

Manzon Allah ﷺ ya shiga dogon zance mai wahala da hankali tare da Suhayl ibn ‘Amr game da yarjejeniyar tsagaita wuta da sharuddanta. Zancen ya yi tsauri a wasu lokuta, kuma yana iya rushewa da ba don basirar Manzon Allah ﷺ ba. Musulmi sun bi lamarin sosai, suna tsammanin cewa zancen yana kan ‘Umrah, alhali Manzon Allah ﷺ tun farko yana nufin tabbatar da yarjejeniyar tsagaita wuta. Saboda haka Musulmi sun yi fushi, amma Manzon Allah ﷺ ya ɗauki hakan a matsayin albarka, domin ya gudanar da zancen yadda yake so, ba tare da la’akari da cikakkun bayanai da amfanin ɗan gajeren lokaci ba. An cimma yarjejeniya tsakanin ɓangarorin biyu bayan an kafa wasu takamaiman sharuɗɗa.

Allah’s Messenger (pbuh) entered into long and delicate negotiations with Suhayl ibn ‘Amr about the truce and its conditions. The negotiations proved to be hard at times and were threatened with collapse had it not been for the shrewdness of the Messenger of Allah (pbuh). The Muslims followed the developments closely and thought that the negotiations were about the ‘Umrah, whereas the Messenger of Allah (pbuh) was all along aiming at securing a truce. Therefore, the Muslims were irritated, but Allah’s Messenger (pbuh) thought this to be a blessing, for he conducted the negotiation the way he wanted, regardless of the details and short term benefits. A deal was struck between the two sides once certain specific conditions had been laid down.

Waɗannan sharuɗɗa sun harzuƙa Musulmi, don haka suka yi ƙoƙarin shawo kan Manzon Allah ﷺ ya ƙi su, ya koma yaƙi maimakon haka. ‘Umar ya tashi ya tafi wajen Abu Bakr yana cewa, “Don me za mu amince da abin da ke wulaƙanta addininmu?” ‘Umar ya yi ƙoƙarin tilasta wa Abu Bakr ya tafi tare da shi don shawo kan Manzon Allah ﷺ kada ya karɓi sharuɗɗan. Abu Bakr kuwa ya yi ƙoƙarin hana shi bin irin wannan shiri, amma babu abin da ya taimaka. ‘Umar ya ƙarasa tafiya wajen Manzon Allah ﷺ shi kaɗai. Ya yi magana da shi ﷺ ya nuna fushinsa da takaicinsa. Sai dai hakan bai rage ƙudurin Manzon Allah ﷺ da jajircewarsa ba, yana tunatar da ‘Umar, “Ni bawan Allah ne kuma Manzonsa. Ba zan saɓa wa umurninsa ba, kuma ba zai sa in yi asara ba.”

These conditions triggered the anger of the Muslims and they tried to persuade the Messenger of Allah (pbuh) to reject them and resort instead to war. ‘Umar jumped up and went to Abu Bakr saying, “Why should we agree to what is demeaning to our Deen?” ‘Umar tried to force Abu Bakr to go with him to persuade the Messenger of Allah (pbuh) not to accept the terms. Abu Bakr, however, tried to dissuade him from pursuing such an initiative, but to no avail. ‘Umar ended up going to Allah’s Messenger (pbuh) on his own. He spoke to him (pbuh) and expressed his anger and exasperation. However, that did not diminish Allah’s Messenger’s determination and perseverance, reminding ‘Umar, “I am Allah’s slave and His Messenger. I shall not go against His commandment and He will not make me the loser.”.

A lokacin rubuta yarjejeniyar, Manzon Allah ﷺ ya kira ‘Ali ibn Abi Talib ya umarce shi da ya rubuta, “Da sunan Allah, Ar-Rahman, Ar-Raheem.” Suhayl ya ce, “Ka tsaya! Ba na amincewa da Ar-Rahman, Ar-Raheem, amma ka rubuta ‘Da sunanka, ya Ubangijina’.” Manzon Allah ﷺ ya umarci ‘Ali da ya rubuta na ƙarshen, sai ya yi haka. Sannan ya ce, “Rubuta ‘Wannan shi ne abin da Muhammad Manzon Allah ya yarda da shi tare da Suhayl ibn ‘Amr’.” Suhayl ya ce, “Ka tsaya! Idan da na shaida cewa kai Manzon Allah ne, ba zan yi yaƙi da kai ba. Rubuta sunanka da sunan mahaifinka.” Manzon Allah ﷺ ya ce, “Rubuta ‘Wannan shi ne abin da Muhammad ɗan ‘Abdullah ya yarda da shi tare da Suhayl ibn ‘Amr’.” Bayan waɗannan layukan farko, an rubuta yarjejeniyar da ke tsakanin ɓangarorin biyu, wadda ta ƙunshi sharuɗɗa kamar haka:

In drawing up the treaty, the Messenger of Allah (pbuh) summoned ‘Ali ibn Abi Talib and told him to write, “In the name of Allah, ar-Rahman, ar-Raheem.” Suhayl said, “Hold it! I do not recognize ar-Rahman, ar-Raheem, but write ‘In your name, O my Lord’.” The Messenger of Allah (pbuh) told ‘Ali to write the latter and he did so. Then he (pbuh) said, “Write ‘This is what Muhammad the Messenger of Allah has agreed with Suhayl ibn ‘Amr’.” Suhayl said, “Hold it! If I witnessed that you were Allah’s Messenger I would not have fought you. Write your own name and the name of you father.” The Messenger of Allah (pbuh) said, “Write ‘This is what Muhammad ibn ‘Abdullah has agreed with Suhayl ibn ‘Amr’.” After these opening lines the treaty between the two sides was written comprising the following terms:

1) Don yin barin yaƙi da kuma kaucewa gwabza faɗa a lokacin yarjejeniyar zaman lafiya.

1) To lay aside from war and refrain from hostilities during the period of the truce.

2) Duk wanda daga cikin Quraishawa ya karɓi Musulunci ya zo wurin Muhammadﷺ ba tare da izinin waliyinsa ba, zai mayar da shi gare su, kuma duk wanda daga cikin waɗanda ke tare da Muhammadﷺ ya zo wurin Quraishawa, ba sai sun mayar da shi ga Muhammadﷺ ba.

2) If anyone from the Quraysh embraced Islam and came to Muhammad (pbuh) without the permission of his guardian, he would return him to them, and if anyone from those with Muhammad came to the Quraysh, they need not return him to Muhammad.

3) Duk wanda daga cikin Larabawa ya so ya shiga cikin kawance da Muhammad ﷺ, zai iya yin hakan, kuma duk wanda ya so ya shiga cikin kawance da Quraishawa, shi ma zai iya yin hakan.

3) Whosoever wished from amongst the Arabs to enter into an alliance with Muhammad could do so, and he who wished to enter into an alliance with the Quraysh could do so.

4) Musulmai da sahabbai na Muhammad ﷺ sun koma daga Makkah a waccan shekarar, kuma sun dawo shekara mai zuwa, lokacin da za su sami izinin shiga Makkah su zauna a cikinta kwana uku. An ba su izinin ɗaukar takubba a cikin kubensu kawai, babu wani abu fiye da haka.

4) The Muslims and Muhammad’s Companions had to retreat from Makkah that year and return the following year when they would be free to enter Makkah and stay there three nights. They would be allowed to carry swords in their sheaths and nothing more.

5) Yarjejeniyar ta kasance ta wani lokaci da aka ƙayyade, shekara goma tun daga ranar da aka amince da ita.

5) The treaty was for a limited period of time, ten years from the date of its ratification.

Manzon Allah ﷺ da Suhail sun rattaba hannu kan yarjejeniyar cikin hayaniya da fushin rundunar Musulmi. Suhail ya koma Makkah yana barin Manzon Allah ﷺ cikin damuwa da takaici saboda martanin Musulmi. Manzon Allah ﷺ ya ji rashin dadi da bakin ciki game da matsayin Musulmi, da kwazonsu da zafin zuciyarsu na yaki, sai ya je wurin matarsa Umm Salamah wadda ke tare da shi, ya bayyana mata damuwarsa. Ta ce masa, "Ya Manzon Allah, lallai Musulmi ba za su saba maka ba, suna dai kishi game da addininsu da imaninsu ga Allah da sakonka. Ka aske kanka ka yanka dabbobinka, za ka ga Musulmi za su bi sahunka, sannan ku yi tafiya tare da su zuwa Madina." Manzon Allah ﷺ ya fito ya aske kansa, yana nuna alamar Umrah, bayan haka ya ji nutsuwa da gamsuwa. Da Musulmi suka ga yanayinsa sai suka yi gaggawar yanka dabbobi da aske kawunansu. Sai Manzon Allah ﷺ ya koma Madina tare da Musulmi. Suna kan hanya a tsakiyar tafiya, aka saukar da Suratul Fath. Manzon Allah ﷺ ya karanta ta gaba daya, kuma a lokacin ne kowa ya fahimci cewa yarjejeniyar Hudaibiyya nasara ce bayyananniya ga Musulmi.

The Messenger of Allah (pbuh) and Suhayl signed the treaty amidst agitation and anger of the Muslim army. Suhayl returned to Makkah leaving the Messenger of Allah (pbuh) disturbed and exasperated by the reaction of the Muslims. The Messenger of Allah (pbuh) felt awkward and depressed about the stand of the Muslims, their eagerness and zeal to fight, and he went to his wife Umm Salamah who was accompanying him and confessed to her his anguish. She said to him, “O Messenger of Allah, verily the Muslims will not disobey you, they only are zealous about their Deen and their Iman in Allah and your Message, shave your head and slaughter your animals and you will find that the Muslims will follow suit, then march with them back to Madinah.” The Messenger of Allah (pbuh) came out and shaved his head, marking the ‘Umrah after which he felt calm and satisfied. When the Muslims saw him in that state they rushed to slaughter the animals and shave their heads. Then Allah’s Messenger (pbuh) returned with the Muslims to Madinah. When they were half way back, Sura al-Fat’h was revealed. Allah’s Messenger (pbuh) recited it in its entirety and it was then that everyone realized that the treaty of Hudaybiyah was indeed a clear victory for the Muslims.

Da zarar Musulmi sun isa Madina, Manzon Allah ﷺ ya fara shirya tsare-tsare don magance Khaybar da yada Saƙon Musulunci fiye da Tsibirin Larabawa, yayin da yake ƙarfafa Musulunci a cikinsa. Ya so ya yi amfani da yarjejeniyar tsagaita wuta da ya yi da Quraish wajen mayar da hankali kan kawar da wasu ƙananan wuraren juriya da kafa alaƙa da ƙasashen waje. Yarjejeniyar ta ba shi damar cimma hakan. Manzon Allah ﷺ ya yi nasarar aiwatar da shirin da ya tsara da hikima a ƙarƙashin uzurin yin aikin Hajji. Duk da dukan matsaloli da cikas iri-iri, ya yi nasarar cimma dukan manufofin siyasa da ya sa a gaba. Don haka, babu shakka, yarjejeniyar Hudaibiyya babbar nasara ce. Wasu daga cikin sakamakonta sun haɗa da:

As soon as the Muslims had arrived in Madinah, the Messenger of Allah (pbuh) began drawing up plans to deal with Khaybar and spread the Message of Islam beyond the Arabian Peninsula while strengthening Islam within it. He (pbuh) wanted to take advantage of his truce with the Quraysh to concentrate on abolishing a few pockets of resistance and to establish foreign ties. The treaty enabled him (pbuh) to achieve this. The Messenger of Allah (pbuh) managed to carry out the plan that he had so shrewdly pieced together under the pretext of performing the Hajj. Despite all the various difficulties and obstacles, he (pbuh) managed to achieve all of the political goals he had set out to achieve. Thus, without a shadow of a doubt, the treaty of Hudaybiyah was a great victory. Some of its achievements were:

1) Manzon Allah ﷺ ya yi nasarar samar da ra'ayin jama'a game da Saƙon Musulunci a tsakanin Larabawa baki ɗaya, musamman a tsakanin Quraishawa. Wannan ya ƙara girman Musulmi, ya kuma rage girman Quraishawa.

1) The Messenger of Allah (pbuh) managed to create public opinion for the Message of Islam among the Arabs in general and among the Quraysh in particular. This enhanced the respect of the Muslims and diminished that of Quraysh.

2) An nuna imani da amincewar Musulmi ga Manzon Allah ﷺ. Hakan ya tabbatar da cewa imanin Musulmi ba ya girgizawa, kuma jarumtakarsu da shirinsu na sadaukar da kansu ba su da kishiya.

2) The belief and trust of the Muslims in Allah’s Messenger (pbuh) was demonstrated. It proved that the Iman of the Muslims was unshakable, their courage and readiness to sacrifice themselves were second to none.

3) Musulmi sun koyi cewa dabarun siyasa hanya ce mai inganci ta yada Da'awar Musulunci.

3) The Muslims learned that political maneuvers were an effective means to promote the Islamic Da’wah.

4) Musulmin da suka zauna a Makkah tare da kafirai sun samar da wani yanki a cikin tsakiyar makiyan.

4) The Muslims who remained in Makkah among the disbelievers formed a pocket within the enemy’s stronghold.

5) Yarjejeniyar Hudaybiyyah ta nuna cewa hanyar siyasa tana samuwa ne daga tunani guda (tushe) ɗaya, gaskiya da amana. Sai dai dole ne a haɗa hanyoyin da basira, kuma ana iya cimma hakan ta hanyar ɓoye hanyoyin da manufofin gaskiya daga abokin gaba.

5) The Hudaybiyah treaty demonstrated that the method in politics is derived from the same thought (source), truthfulness and faithfulness. However, the means must be coupled with shrewdness, and this can be achieved by concealing the means and the real aims from the enemy.