Al-Fath (Kemenangan)

Al-Fath (Kemenangan) - Dalam Naungan Al-Qur'an | Quran Course

Nabi ﷺ berasa sedih dengan laporan ini. Baginda bersabda: “Alangkah buruknya pendirian kaum Quraisy! Apa yang akan mereka rugi jika mereka membiarkan aku menyampaikan risalahku kepada seluruh bangsa Arab yang lain? Jika orang-orang Arab itu membunuh aku, maka kaum Quraisy akan memperoleh apa yang mereka mahukan. Jika aku yang menang, mereka mesti sama ada menerima Islam tanpa menanggung sebarang kerugian, atau berperang dengan aku dalam keadaan kekuatan mereka masih utuh. Apa yang mereka fikirkan? Demi Tuhan, aku akan terus berjuang untuk risalah yang telah Tuhan kurniakan kepadaku sehingga ia mencapai kemenangan atau aku mati.” Setelah mengetahui bahawa kaum Quraisy sedang bersiap sedia untuk peperangan bersenjata, Nabi ﷺ merenungkan keadaan baharu ini dan memutuskan untuk cuba mengelakkan kemungkinan tersebut. Oleh itu, baginda bertanya sama ada sesiapa dalam kem baginda mampu membawa mereka melalui laluan yang menjauhi kaum Quraisy, supaya mereka dapat mengelakkan konflik bersenjata dengan pasukan hadapan mereka. Seorang lelaki dari suku Aslam tampil ke hadapan dan membawa mereka melalui laluan yang sangat kasar, yang amat sukar bagi kaum Muslimin. Akhirnya, mereka mendapati diri mereka berada di kawasan terbuka yang mudah untuk dilalui. Nabi ﷺ memerintahkan mereka mengambil laluan di sebelah kanan sehingga akhirnya mereka tiba di dataran al-Hudaybiyah, di sebelah selatan Makkah, yang hanya sehari perjalanan dari Kota Suci itu.

The Prophet was distressed at this report. He said: “How ill-advised is the Quraysh! What would they lose if they were to leave me alone addressing my message to the rest of Arabia? If those Arabs were to kill me, the Quraysh would have what they wish. If I am to be the victorious, they must either accept Islam without having suffered any losses, or fight me with their forces intact. What do they think? By God, I will continue to strive for the message God has given me until it is triumphant or I die.” Reflecting on the new situation after he had learnt that the Quraysh were preparing for armed conflict, the Prophet decided to try to avoid such an eventuality. Hence, he asked whether anyone in his camp was able to lead them through a route which took them away from the Quraysh, so that they could avoid an armed conflict with their advance force. A man from the tribe of Aslam came forward and led them through a very rough route which was very hard for the Muslims. Eventually, they found themselves in an open area which was easy to cross. The Prophet commanded them to take the right-hand route until they finally arrived at the plain of al-Hudaybiyah, to the south of Makkah, which was only a days walk from the Holy City.

Tiba-tiba, unta betina Nabi duduk. Orang ramai menjerit kepadanya supaya ia bangkit semula, tetapi ia tidak mahu bergerak. Sebahagian orang mencadangkan bahawa ia enggan meneruskan perjalanan. Nabi ﷺ memberitahu mereka bahawa penolakan sedemikian bukanlah sifat semula jadinya. Baginda bersabda: "Ia ditahan atas sebab yang sama yang menahan gajah itu." Ini merujuk kepada satu peristiwa yang berlaku hampir 60 tahun sebelumnya, ketika Abrahah, penguasa Yaman, menunggang seekor gajah di hadapan sepasukan tentera besar, yang bertujuan untuk memusnahkan Ka'bah.

Suddenly, the Prophets she-camel sat down. People shouted at her to make her rise again, but she would not move. Some people suggested that she refused to go forward. The Prophet told them that such a refusal was not in her nature. He said: “She is held back for the same reason which held back the elephant.” This was a reference to an incident which took place nearly 60 years earlier when Abrahah, the ruler of the Yemen, was riding an elephant at the head of a large force, whose aim was to destroy the Ka'bah.

Sejurus sebelum tiba di Makkah, gajah itu duduk diam dan tidak mahu bergerak ke hadapan; ia bersedia untuk berpatah balik. Tidak lama kemudian, tentera Abrahah diserang oleh burung-burung yang melontarkan batu ke arah tentera itu dan memusnahkannya. Kisah ini disebut dalam sebuah surah pendek dalam Al-Quran yang bertajuk Al-Fil, dan boleh diterjemahkan seperti berikut: "Dengan nama Allah Yang Maha Pemurah lagi Maha Penyayang. Tidakkah engkau memerhatikan bagaimana Tuhanmu telah bertindak terhadap golongan yang memiliki gajah? Bukankah Dia telah menjadikan tipu daya mereka sia-sia, dan mengirimkan terhadap mereka kawanan burung, yang melontarkan kepada mereka batu daripada tanah liat yang dibakar? Lalu Dia menjadikan mereka seperti daun-daun yang dimakan ulat." (105: 1-5)

Shortly before arriving in Makkah, the elephant sat still and would not move forward; it was ready to go back. Shortly afterwards, Abrahah’s army was attacked by birds which threw stones at the army and destroyed it. The story is mentioned in a short surah of the Qur’an entitled, The Elephant, and which may be translated as follows: “In the name of God, the Beneficent, the Merciful. Are you not aware how your Lord dealt with people of the Elephant? Did He not utterly confound their treacherous plan, and send against them flocks of birds, which pelted them with stones of sand and clay? Thus He made them like stalks of devoured leaves.” (105: 1-5)

Nabi itu kemudian bersabda: "Demi Zat yang memegang jiwaku di tangan-Nya, aku akan memenuhi apa sahaja cadangan yang diajukan oleh kaum Quraisy kepadaku hari ini, yang membantu mewujudkan hubungan baik dan menjamin penghormatan terhadap tempat-tempat suci Tuhan." ﷺ Baginda kemudian memerintahkan para sahabatnya untuk berkhemah.

The Prophet then declared: “By Him Who holds my soul in His hand, I shall respond favourably to any proposal the Quraysh puts to me today which helps establish good relations and guarantees respect to God’s sanctuaries.” He then ordered his Companions to encamp.

Tempat itu hampir kering, dengan hanya satu perigi yang airnya sangat sedikit. Para Sahabat Nabi ﷺ berjimat-cermat menggunakan air sebanyak mungkin, tetapi perigi itu tidak lama kemudian kering. Ketika mereka sangat dahaga, mereka mengadu kepada Nabi ﷺ. Baginda datang ke perigi itu, duduk di sisinya dan meminta sebuah timba dibawa kepadanya dengan berapa pun kuantiti air yang dapat mereka temui. Baginda mengambil sedikit air dengan tangannya, berkumur dan berdoa kepada Tuhan. Kemudian baginda meminta para Sahabatnya menuang kembali air itu ke dalam perigi dan menyuruh mereka meninggalkan perigi itu seketika. Ada juga riwayat yang menyatakan bahawa Nabi ﷺ mengambil sebatang anak panah dari begnya dan meminta para Sahabatnya melemparkannya ke dalam perigi. Tidak lama kemudian perigi itu penuh dengan air dan menyediakan segala keperluan air yang diperlukan oleh kaum Muslimin untuk minum, berwuduk, serta memberi minum unta dan haiwan-haiwan lain mereka. Mereka tidak mengalami kekurangan air sehingga mereka berlepas.

The place was almost dry, with only one well with very little water. The Companions of the Prophet economized on water as much as they could, but the well soon dried up. When they were very thirsty, they complained to the Prophet. He came to the well, sat next to it and asked for a pail to be brought to him with whatever quantity of water they could find. He took some water in his hand, rinsed his mouth and prayed to God. He then asked his Companions to pour the water back into the well and told them to leave the well for a while. Some reports also suggest that the Prophet took an arrow from his bag and asked his Companions to throw it into the well. Soon the well was full of water and provided all the water the Muslims needed to drink, perform ablutions and give to their camels and other animals. They suffered no shortage of water until they departed.

Ketika kaum Quraisy menyedari bahawa Nabi ﷺ telah berjaya mengelak daripada pasukan hadapan mereka dan bahawa baginda berkemah di al-Hudaybiyah, mereka memutuskan untuk menghantar utusan kepada baginda. Mereka juga sedar bahawa jika mereka berjaya menghalang Muhammad ﷺ daripada memasuki Makkah, sedangkan baginda datang tanpa tujuan lain selain menziarahi Masjid al-Haram, tindakan mereka itu tidak akan terlepas daripada persoalan oleh bangsa Arab yang lain. Kedudukan dan kehormatan mereka berpunca daripada hakikat bahawa mereka adalah penjaga Rumah Suci, dan mereka tidak pernah menghalang sesiapa daripada beribadah di situ. Utusan pertama yang mereka hantar ialah Budayl bin Waraqa' dari puak Khuza'ah, yang pergi bersama sekumpulan kaumnya. Puak Khuza'ah sentiasa bersimpati terhadap Nabi ﷺ. Sebahagian daripada lelakinya telah memeluk Islam, tetapi mereka yang belum memeluk pun jauh daripada memusuhi risalah Islam.

When the Quraysh realized that the Prophet had managed to evade their advance forces and that he was encamped at al-Hudaybiyah, they decided to send a messenger to him. They were also aware that should they succeed in stopping Muhammad from entering Makkah, when he had come with no purpose other than to visit the Sacred Mosque, their action would not go unquestioned by the other Arabs. Their prestige was derived from the fact that they were custodians of the Sacred House and that they prevented no one from worshipping there. The first emissary they sent was Budayl ibn Waraqa' of the tribe of Khuza'ah, who went with a group of his fellow tribesmen. The tribe of Khuza(ah was always sympathetic towards the Prophet. Some of its men had embraced Islam, but even those who had not were far from hostile to the message of Islam.

Budayl bertemu dengan Nabi ﷺ dan memberitahu baginda bahawa orang Quraisy bertekad untuk menghalang baginda daripada memasuki Makkah. Nabi ﷺ meyakinkannya bahawa baginda tidak berniat untuk berperang dengan sesiapa pun. Baginda hanya mahu mengunjungi Ka'bah dan menunjukkan pengiktirafan orang Islam terhadap kesuciannya. Komen Nabi ﷺ mengenai sikap orang Quraisy disampaikan dalam kata-kata ini: "Orang Quraisy kini berada dalam keadaan sehingga mereka hanya mampu memikirkan peperangan. Aku bersedia untuk bersetuju dengan gencatan senjata bersama mereka, jika mereka mahukannya. Aku hanya meminta mereka membiarkan aku menyampaikan ajaran kepada orang ramai. Jika aku berjaya dan orang lain mengikutiku, maka pilihan itu terserah kepada mereka untuk berbuat demikian. Jika mereka menolak, mereka akan telah memelihara kekuatan mereka. Jika mereka bertekad untuk menghalangku, aku bersumpah demi Tuhan bahawa aku akan berperang dengan mereka demi perjuangan ini sehingga aku mati, dan walaupun begitu mereka tidak dapat menghalang apa yang dikehendaki Tuhan." Budayl kembali kepada orang Quraisy dan berkata kepada mereka: "Kami datang kepada kamu selepas melihat lelaki ini dan mendengar apa yang dikatakannya. Adakah kamu mahu mendengar apa yang dia beritahu kami?" Sebahagian daripada mereka menjerit: "Kami tidak mahu mendengar apa-apa yang dia katakan." Sebahagian orang yang lebih bijak meminta supaya dia melaporkan apa yang telah didengarinya. Apabila dia selesai melaporkan, dia merayu kepada mereka, dengan mengatakan bahawa sikap mereka terburu-buru kerana Muhammad ﷺ tidak berniat untuk memerangi mereka. Baginda hanya mahu mengunjungi Ka'bah.

Budayl spoke to the Prophet and told him that the Quraysh were determined to prevent him from entering Makkah. The Prophet assured him that he had no intention of fighting anyone. He wanted only to visit the Ka(bah and to demonstrate the Muslims’ recognition of its sanctity. The Prophets comment on the Quraysh s attitude was given in these words: “The Quraysh are now in such a state that they can think only of war. I am prepared to agree a truce with them, if they so desire. I ask them only to leave me alone to speak to people. If I am successful and other people follow me, then the choice is theirs to do likewise. If they refuse, they will have preserved their strength. If they are determined to stop me, I swear by God that I will fight them over this cause of mine until I die, and even then they cannot prevent what God wills.” Budayl went back to the Quraysh and said to them: “We have come to you after seeing this man and hearing what he says. Would you like to hear what he told us?” Some of them shouted: “We do not wish to hear anything he says.” Some wiser people requested him to report what he had heard. When he finished his report, he pleaded with them, saying that they were rash in their attitude because Muhammad did not intend to fight them. He wanted only to visit the Ka(bah.

Para pemimpin Quraisy tidak dapat dipujuk untuk melunakkan sikap mereka. Mereka berkata: "Sekalipun dia tidak mahu berperang, dia tidak akan sekali-kali dibenarkan memasuki Makkah tanpa kerelaan kami. Tiada seorang pun boleh berkata bahawa kami membiarkan perkara itu berlaku." Kemudian Quraisy menghantar Mikraz bin Hafs untuk berbicara dengan Nabi ﷺ, dan dia pulang dengan membawa pesan yang sama seperti Budayl. Utusan ketiga yang dihantar oleh Quraisy ialah al-Hulays bin 'Alqamah, ketua kabilah Habsyi. Apabila Nabi ﷺ melihatnya datang dari kejauhan, baginda bersabda kepada para sahabatnya: "Ini adalah seorang lelaki yang tergolong dalam sebuah komuniti beragama. Halakanlah haiwan-haiwan korban ke arahnya supaya dia dapat melihatnya." Apabila al-Hulays melihat haiwan-haiwan korban itu, dia kembali kepada Quraisy tanpa berbicara dengan Nabi ﷺ, kerana dia menyedari bahawa tidak sepatutnya ada sebab untuk pertikaian. Dia menasihati Quraisy supaya membiarkan Muhammad ﷺ bersendirian dan membenarkannya beribadah di Ka'bah. Mereka berbicara kepadanya dengan kasar dan menyuruhnya membiarkan mereka bersendirian. Al-Hulays marah dengan sikap Quraisy itu, tetapi mereka tidak dapat dipujuk oleh sebarang hujah.

The Quraysh leaders were not persuaded to moderate their attitude. They said: “Even if he does not want to fight, he will never be allowed to enter Makkah against our will. No one shall say that we allowed that to happen.” The Quraysh then sent Mikraz ibn Hafs to speak to the Prophet, and he came back with the same message as Budayl. The third envoy the Quraysh sent was al-Hulays ibn 'Alqamah, the leader of the Habshi tribe. When the Prophet saw him coming from a distance, he said to his Companions: “This is a man who belongs to a religious community. Drive the sacrificial animals towards him so that he may see them.” When al-Hulays saw the sacrificial animals, he returned to the Quraysh without speaking to the Prophet, because he realized that there should have been no cause for contention. He advised the Quraysh to leave Muhammad alone and allow him to worship at the Ka'bah. They spoke harshly to him and told him to leave them alone. Al-Hulays was angered by the Qurayshs attitude, but they were not to be persuaded by any argument.

Setelah menolak nasihat ketiga-tiga utusan untuk membenarkan Muhammad ﷺ memasuki Makkah dan beribadat di Ka'bah, kaum Quraisy memutuskan untuk menghantar utusan keempat. Tiada satu pun riwayat yang sedia ada memberikan penjelasan tentang sebab-sebab yang membuatkan kaum Quraisy merasa bahawa menghantar seorang lagi utusan untuk berbicara dengan Nabi ﷺ akan membawa sebarang perubahan kepada keadaan. Tidak diketahui apa yang diharapkan oleh kaum Quraisy dengan menghantar utusan-utusan ini, padahal mereka tidak bersedia untuk mendengar nasihat mereka. Mungkin ia semua menjadi tanda kekeliruan kaum Quraisy. Sebaliknya, ia mungkin merupakan satu usaha untuk membenarkan diri sendiri.

Having rejected the advice of all three envoys to allow Muhammad to enter Makkah and worship at the Ka 'bah, the Quraysh decided to send a fourth emissary. None of the existing reports throws any light on the reasons which made the Quraysh feel that sending another envoy to speak to the Prophet would bring about any change in the situation. It is not known what the Quraysh hoped to achieve by sending these envoys when it was not prepared to listen to their advice. Perhaps it was all a mark of the Qurayshs confusion. On the other hand, it may have been an exercise in self-justification.

Kaum Quraisy mungkin mahu dapat berkata bahawa mereka telah berusaha sedaya upaya untuk mencapai persefahaman dengan Muhammad ﷺ. Apa pun jadinya, lelaki yang dipilih oleh kaum Quraisy kali ini ialah 'Urwah ibn Mas'ud, seorang pemimpin kabilah Thaqif, yang tinggal di bandar Ta'if. Namun, 'Urwah mahu memastikan terlebih dahulu bahawa apabila dia pulang, dia tidak akan menerima layanan kasar yang sama seperti utusan-utusan lain yang dihantar oleh kaum Quraisy, sekiranya dia kembali dengan nasihat yang mungkin tidak disukai oleh kaum Quraisy. Oleh itu, dia berucap kepada kaum Quraisy:

The Quraysh might have wanted to be able to say that they tried all they could to reach accommodation with Muhammad. Be that as it may, the man the Quraysh chose this time was 'Urwah ibn Mas'ud, a leader of the tribe ofThaqif, which lived in the town of Ta’if. 'Urwah, however, wanted first to make sure that on his return he would not receive the same harsh treatment as the other envoys the Quraysh sent, should he come back with advice the Quraysh might not like. He, therefore, addressed the people of the Quraysh:

“Aku telah mengambil perhatian tentang jenis cacian yang kamu lontarkan kepada mereka yang telah kamu utus kepada Muhammad ﷺ. Kamu tahu bahawa bagiku kamu adalah seperti ibu bapa, dan aku adalah anak kamu. Apabila aku mendengar tentang kesusahan kamu, aku menghimpunkan mereka dari kalangan kaumku yang mentaati perintahku, lalu datang untuk memberi sokongan kepada kamu.” Kaum Quraisy menjawab: “Memang benar, dan kami tidak ragu-ragu tentang kamu.” Apabila dia duduk untuk berbicara dengan Nabi ﷺ, dia berkata:

“I have noted what sort of abuse you have poured on the heads of those you have sent to Muhammad. You know that to me you are parents and that I am your son. When I heard of your trouble, I gathered those of my people who obeyed my orders and have come to give you support.” The Quraysh answered: “This is certainly true, and we have no doubts about you.” When he sat down to speak to the Prophet, he said:

Muhammad ﷺ, aku telah meninggalkan kaummu yang sedang menggerakkan pasukan mereka.

Muhammad, I have left your people mobilizing their forces.

Mereka bersumpah bahawa mereka tidak akan sekali-kali membiarkan kamu memasuki Baitul Haram selagi kamu belum mengalahkan mereka. Sekiranya berlaku pertempuran antara kamu dan mereka, kamu akan berhadapan dengan salah satu dari dua kemungkinan: sama ada kamu menewaskan kaum kamu sendiri - dan kami tidak pernah mendengar tentang mana-mana lelaki yang telah menewaskan kaumnya sendiri - atau tentera kamu akan mengecewakan kamu. Adakah kamu telah mengumpulkan kumpulan orang ramai ini untuk menghancurkan kaum kamu sendiri? Yang kamu perangi ialah kaum Quraisy, dan kaum Quraisy telah memobilisasikan juga wanita dan kanak-kanak mereka, dan kini berada dalam keadaan yang sangat tekad, berikrar kepada Tuhan bahawa kamu tidak akan sekali-kali memasuki kota mereka. Firasat saya ialah kamu akan berada dalam keadaan yang sangat sukar esok, apabila kumpulan ini mengecewakan kamu. Saya sememangnya tidak mengenali seorang pun daripada mereka dan tidak nampak bahawa sesiapa dalam kalangan mereka berasal daripada latar belakang yang terhormat.

They are swearing that they will never let you reach the Sacred House until you have overwhelmed them. Should there be a fight between you and them, you are faced with one of two eventualities: either you conquer your own people - and we have never heard of any man who has conquered his own people or your soldiers will let you down. Have you gathered this mob to smash your own people? It is the Quraysh you are fighting, and the Quraysh have mobilized even their women and children, and are now in a very determined mood, pledging to God that you will never enter their city. My feeling is that you will be in a very difficult situation tomorrow, when this mob let you down. I certainly recognize no one among them and cannot see that any one of them comes from a respectable background.

Pada saat itu Abu Bakr menyela dan menyuruhnya agar lebih menjaga adab.

At this moment Abu Bakr interrupted him and told him to be more respectful.

Ketika dia bercakap dengan Nabi ﷺ, 'Urwah terus cuba memegang janggut Nabi ﷺ, mengikut adat Arab yang menunjukkan keinginan yang ikhlas untuk mengekalkan hubungan baik. Al-Mughirah ibn Shu'bah, anak saudara 'Urwah yang beragama Islam, sedang berdiri di belakang Nabi ﷺ, memegang pedangnya di tangan dan memakai perisainya. Setiap kali 'Urwah mengangkat tangannya untuk menyentuh janggut Nabi ﷺ, al-Mughirah memukul tangannya dengan hujung pedangnya dan berkata: "Jauhkan tanganmu dari wajah Nabi ﷺ sebelum ia dipotong." 'Urwah tidak mengenalinya, tetapi apabila dia terus berbuat demikian, 'Urwah berkata: "Celakalah kamu — betapa kurang adabnya kamu." Nabi ﷺ tersenyum melihat bukti kasih sayang dan hormat para Sahabatnya terhadap baginda.

As he talked to the Prophet, ‘Urwah kept trying to hold the Prophets beard, following the Arabian habit which indicated a sincere desire to maintain good relations. Al-Mughlrah ibn Shu ‘bah, a Muslim nephew of ‘Urwah, was standing behind the Prophet, holding his sword in his hand and wearing his shield. Every time ‘Urwah raised his hand to touch the Prophets beard, al-Mughirah hit him with the bottom of his sword on his hand and said: “Keep your hand off the Prophets face before it is chopped off.” TJrwah did not recognize him, but when he persisted, ‘Urwah said: “Confound you — how ill-mannered you are.” The Prophet smiled at this demonstration of his Companions love and respect for him.

‘Urwah berusaha sedaya upayanya untuk melemahkan tekad Nabi ﷺ untuk memasuki Makkah, dengan mengemukakan di hadapannya kemungkinan kekalahan dan menasihatinya agar tidak mencetuskan konflik ketenteraan. Nabi ﷺ meyakinkannya bahawa baginda tidak menginginkan apa-apa selain berkunjung ke Ka'bah sebagaimana orang lain boleh mengunjunginya untuk beribadah, dan baginda tidak dihalang daripada berbuat demikian. Lagipun, Ka'bah bukan milik kaum Quraysh; mereka hanyalah penjaganya, dan oleh itu mereka tidak berhak menghalang sesiapa pun daripada beribadah di sana.

‘Urwah tried his best to weaken the Prophets determination to enter Makkah, raising before him the prospect of defeat and counselling him against causing a military conflict. The Prophet assured him that he wanted nothing more than to pay a visit to the Ka'bah in the same way as anyone else could visit it to worship, and was not prevented from so doing. After all, the Ka'bah did not belong to the Quraysh; they were only its custodians and as such they had no right to prevent anyone from worshipping there.

(Urwah tidak terlepas daripada memerhatikan penghormatan kaum Muslimin terhadap Nabi ﷺ. Apabila dia kembali kepada kaum Quraisy, dia menasihati mereka:

(Urwah did not fail to notice the Muslims’ respect for the Prophet. When he went back to the Quraysh he advised them:

Wahai kaum Quraisy, saya telah melihat Kisra, Maharaja Parsi, dan Kaisar Empayar Byzantine serta Negus Habsyah, di kerajaan masing-masing. Demi Allah, saya tidak pernah melihat seorang raja yang dihormati oleh rakyatnya sebagaimana Muhammad ﷺ dihormati oleh sahabat-sahabatnya. Mereka tidak menatap wajahnya ketika memandangnya; mereka tidak meninggikan suara ketika berbicara dengannya. Dia tidak perlu memberi lebih daripada sebarang isyarat kepada seorang daripada mereka untuk orang itu melaksanakan apa yang diperintahkan. Saya telah memerhatikan kaum itu dan saya dapati mereka tidak peduli apa yang akan menimpa diri mereka asalkan mereka dapat melindungi tuan mereka. Fikirkanlah masak-masak. Dia telah mengemukakan satu cadangan kepada kamu dan saya menasihatkan kamu supaya membuat perjanjian damai dengannya dan menerima tawarannya. Ini nasihat yang ikhlas daripada saya, dan saya sungguh bimbang kamu tidak akan mampu mengatasinya.

People of the Quraysh, I have seen the Khosroe, the Persian Emperor, and the Caesar of the Byzantine Empire and Negus of Abyssinia, in their respective kingdoms. I swear that I have never seen a king enjoying among his people a similar position to that of Muhammad among his Companions. They do not fix their eyes when they look at him; they do not raise their voices when they speak to him. He does not need to give more than a signal to any one of them for that man to do what he is bid. I have looked at those people and I have seen that they do not care what may happen to them if they are able to protect their master. Make up your minds. He has made a proposal to you and I counsel you to conclude a peace agreement with him, and to accept his offer. I am giving you my sincere advice and I certainly fear that you will not be able to overcome him.

Namun, kaum Quraisy tidak menyukai pendapat 'Urwah dan tidak mahu mempertimbangkan gagasan perdamaian. Oleh itu, 'Urwah meninggalkan mereka bersama kaumnya dan kembali ke Ta'if.

The Quraysh, however did not like <Urwahs opinion and were not willing to consider the idea of peace. ‘Urwah, therefore, left them with his people and returned to Ta’if.

Demikianlah, setiap utusan yang dihantar oleh kaum Quraisy kembali dan menasihati mereka supaya melunakkan sikap mereka serta membenarkan kaum Muslimin menunaikan ibadah mereka di Ka'bah. Namun, tiada seorang pun yang berjaya meyakinkan kaum Quraisy bahawa pendirian keras mereka tidak menguntungkan kepentingan mereka sendiri. Didorong oleh kesombongan dan kemarahan, kaum Quraisy bertekad untuk tidak mengalah, apa pun harganya.

Thus, every envoy the Quraysh sent returned and counselled them to moderate their attitude and allow the Muslims to offer their worship at the Ka'bah. None, however, was able to persuade the Quraysh that its hard-line did not serve its own interest. Motivated by pride and anger, the Quraysh was determined not to give in, whatever the cost.

Sebaliknya, kaum Muslimin tidak ingin menguasai Makkah dengan paksa. Langkah itu akan mengakibatkan lebih banyak pertumpahan darah dan pertempuran melawan kaum mereka sendiri. Mereka tetap tenang, dengan harapan bahawa suatu penyelesaian bagi masalah tersebut masih dapat ditemui.

The Muslims, on the other hand, did not wish to overrun Makkah. That course would result in more bloodshed and a fight against their own people. They stayed calm, hoping that some solution to the problem could still be found.

Satu laporan menyatakan bahawa kaum Quraisy menghantar satu pasukan kecil yang terdiri daripada 40 atau 50 orang, dengan arahan untuk mengelilingi kem orang Islam dan cuba menawan salah seorang Sahabat Nabi. Namun, sebaliknya mereka sendiri yang ditawan dan dibawa menghadap Nabi ﷺ. Baginda ﷺ, bagaimanapun, memaafkan mereka dan membebaskan mereka. Tuhan menyebut dalam Al-Quran bahawa Dia telah menganugerahkan ketenangan kepada Rasul-Nya dan orang-orang beriman, serta menjadikan mereka berpegang kepada peraturan iman dan takwa. Itulah sikap yang paling layak bagi mereka.

One report suggests that the Quraysh sent a small force of 40 or 50 men, giving them orders to go around the Muslims’ camp and try to take one of the Prophet’s Companions prisoner. As it turned out, they were taken prisoner themselves and were brought before the Prophet. He, however, pardoned them and set them free. God mentions in the Qur’an that He has bestowed calmness on His Messenger and the believers and caused them to abide by the rules of faith and piety. That is the attitude which best becomes them.

Memandangkan keadaan dan hakikat bahawa baginda telah menerima empat utusan daripada kaum Quraisy tanpa sebarang tanda bahawa kaum Quraisy melembutkan penentangan mereka terhadap kemasukan kaum Muslimin ke Makkah, Nabi ﷺ berpendapat ada baiknya memberi sedikit tekanan kepada kaum Quraisy. Oleh itu, baginda memutuskan untuk menghantar seorang utusan kepada mereka bagi memberi jaminan bahawa tujuan baginda hanyalah untuk beribadat di Ka'bah, bukan untuk mencari gaduh dengan sesiapa pun. Utusan itu ialah Kharrash bin Umayyah daripada suku Khuza'ah. Sebaik sahaja Kharrash tiba di Makkah, untanya dicederakan oleh kaum Quraisy, dan mereka juga mahu membunuhnya. Beliau diselamatkan oleh suku Habshi, yang ketuanya al-Hulays merupakan salah seorang utusan Quraisy kepada Nabi ﷺ.

Considering the situation and the fact that he had received four emissaries from the Quraysh without any sign that the Quraysh were mellowing their opposition to the Muslims’ entry to Makkah, the Prophet thought it might be useful to bring some pressure to bear on the Quraysh. He therefore decided to send them an envoy to assure them that his objective was only to worship at the Ka ‘bah, not to pick a fight with anyone. The envoy was Kharrash ibn Umayyah of the tribe of Khuza‘ah. As soon as Kharrash arrived in Makkah, however, his camel was wounded by the Quraysh people, who also wanted to kill him. He was saved by the Habshl tribe, whose chief al-Hulays was one of the Quraysh’s envoys to the Prophet.

Layanan yang diterima oleh Kharrash bertentangan dengan tradisi diplomasi yang telah lama dihormati, yang memberikan kekebalan kepada utusan dan wakil. Namun, Nabi ﷺ tidak mahu membiarkan kejadian ini menjadi halangan dalam usaha baginda untuk mencapai penyelesaian yang aman bagi masalah tersebut. Oleh itu, baginda mengabaikan perkara itu dan memberi tumpuan kepada mengekalkan hubungan dengan kaum Quraisy. Baginda berpendapat bahawa menghantar seorang tokoh yang lebih terkemuka dari kalangan para Sahabatnya mungkin lebih berguna.

The treatment Kharrash received was against the age-honoured traditions of diplomacy, which gave immunity to messengers and envoys. The Prophet, however, did not wish to allow this incident to be an obstacle in his attempt to reach a peaceful solution to the problem. He therefore overlooked the matter and concentrated on maintaining contact with the Quraysh. He thought that sending a more prominent figure from among his Companions might be more useful.

Nabi mula-mula berfikir bahawa 'Umar ibn al-Khattab adalah utusan yang sesuai. Namun, 'Umar menegaskan bahawa kaumnya sendiri, Bani 'Adi, tidak lagi mempunyai pengaruh di Makkah. Tiada sesiapa yang akan melindunginya jika dia ditimpa apa-apa bahaya. Beliau mencadangkan bahawa 'Uthman ibn 'Affan dari cabang Bani Umayyah dalam suku Quraisy lebih sesuai untuk bertindak sebagai utusan Nabi ﷺ.

The Prophet first thought of ‘Umar ibn al-Khattab as a suitable messenger. ‘Umar, however, pointed out that his own clan, Bani (Adly, no longer had any influence in Makkah. No one would protect him should he come to any harm. He suggested that 'Uthman ibn ‘Affan of the Umayyad branch of the Quraysh was better placed to act as the Prophet’s ambassador.

Walaupun puak ‘Uthman sangat berpengaruh di Makkah, beliau terpaksa berada di bawah perlindungan sepupunya sendiri, Aban ibn Sa'id ibn al-'As. Dengan perlindungan itu, beliau dapat menyampaikan pesannya, berbicara dengan para pemuka Quraysh, dan menjelaskan kepada mereka bahawa kaum Muslimin datang semata-mata untuk beribadah dan tidak mempunyai tujuan lain. ‘Uthman berhujah bahawa lebih baik bagi Quraysh, dilihat oleh orang Arab sebagai setia kepada amanah mereka sebagai penjaga Rumah Suci. Namun, Quraysh tetap keras dengan sikap garis keras mereka. Satu-satunya konsesi yang dapat diperoleh ‘Uthman daripada Quraysh ialah mereka membenarkan beliau melakukan tawaf sekiranya beliau mahu. Beliau menjelaskan kepada mereka bahawa dalam keadaan begitu, beliau tidak akan melakukannya sehingga Nabi ﷺ sendiri telah melakukan tawafnya.

Despite the fact that (Uthmans clan was very influential in Makkah, he had to go under the protection of his own cousin, Aban ibn Sa'id ibn al-(As. Enjoying that protection, he was able to deliver his message, speak to the Quraysh elders and explain to them that the Muslims had come for the purpose of worship only and had no other intention. It was better for the Quraysh, ‘Uthman argued, that they should be seen by the Arabs as faithful to their charge as custodians of the Sacred House. The Quraysh, however, were adamant in their hard-line attitude. The only concession ‘Uthman could get from the Quraysh was that they allowed him to do the should he so desire. He made it clear to them that under the circumstances, he would not do so until the Prophet had done his own tawaf.

Perbincangan ‘Uthman dengan para pemimpin Quraysh berlarutan, dan beliau berada di Makkah selama tiga hari. Lebih-lebih lagi, beliau nampaknya dapat berhubung dengan beberapa orang dari kalangan Quraysh yang telah memeluk Islam dan kekal di Makkah, sambil merahsiakan hakikat keislaman mereka. Nampaknya terdapat cukup ramai orang sebegini, yang sangat merindukan hari ketika mereka dapat mengisytiharkan pendirian mereka dan menikmati kebebasan beragama. (‘Uthman membawa pesan daripada Nabi ﷺ kepada mereka, yang memberitahu bahawa kemenangan akan tiba tidak lama lagi. Mereka sangat terharu dengan pesan itu dan memohon agar ‘Uthman menyampaikan penghormatan mereka kepada Nabi ﷺ serta memberitahu beliau, bagi pihak mereka, bahawa mereka percaya bahawa Tuhan, yang telah membolehkan beliau berkhemah di al-Hudaybiyah, berkuasa untuk membuka pintu-pintu Makkah bagi beliau.)

‘Uthman s discussions with the Quraysh leaders were prolonged and he was in Makkah for three days. Moreover, he was apparently able to contact some people from among the Quraysh who had adopted Islam and remained in Makkah, keeping the fact of their conversion to Islam a secret. Apparently there were quite a few of these people, who yearned for the day when they would be able to declare their stand and enjoy freedom of faith. (Uthman carried a message from the Prophet to them telling them that victory would be coming soon. They were greatly encouraged by that message and requested ‘Uthman to give the Prophet their respects and to tell him, on their behalf, that they believed that God, Who had enabled him to encamp at al-Hudaybiyah, was able to open the gates of Makkah for him.

Sebahagian riwayat mengatakan bahawa 'Uthman telah ditangkap oleh Quraisy apabila mereka mendapati bahawa beliau telah menjalin hubungan dengan orang-orang Muslim Quraisy. Malah, satu khabar angin mula tersebar bahawa 'Uthman telah dibunuh. Tidak lama kemudian, khabar angin ini sampai ke kem orang Islam. Ketiadaan 'Uthman yang berpanjangan hanya menguatkan lagi khabar angin tersebut. Kerana tidak menerima sebarang petunjuk yang bertentangan, Nabi ﷺ membuat kesimpulan bahawa berita kematian 'Uthman itu benar. Layanan yang diterima oleh utusan pertama baginda, Kharrash bin Umayyah, turut menjadi bukti sokongan. Baginda berpendapat bahawa keadaan telah sampai ke tahap di mana sikap bertolak ansur hanya akan membawa kesan yang berlawanan.

Some reports suggest that ‘Uthman was arrested by the Quraysh when it discovered that he had made these contacts with the Qurayshi Muslims. Indeed, a rumour began to spread that ‘Uthman was killed. It did not take long before this rumour was heard in the Muslim camp. ‘Uthman’s prolonged absence could only lend credence to that rumour. Receiving no indication to the contrary, the Prophet concluded that the report of ‘Uthmans death was correct. The treatment which was meted out to his first envoy, Kharrash ibn Umayyah, served as supporting evidence. He felt that the situation had reached a stage where tolerance could only be counter-productive.

Dengan hati yang sangat terluka dan sedih, Nabi ﷺ merasakan bahawa dengan membunuh Uthman, sahabat dan utusan baginda, kaum Quraisy telah menutup pintu bagi segala usaha yang bertujuan untuk mencapai penyelesaian secara damai.

Deeply hurt and very sad, the Prophet felt that by killing (Uthman, his Companion and envoy, the Quraysh had closed the door on all efforts which aimed at reaching a peaceful settlement.

Alternatif lain ialah yang sangat berusaha ia elakkan.

The other alternative was the one which he had tried hard to avoid:

iaitu peperangan. Baginda menyeru para Sahabatnya untuk memberikan baiah kepada baginda bahawa mereka akan memerangi kaum Quraisy sehingga ke titisan darah yang terakhir. Baginda sedang berdiri di bawah sebatang pokok ketika meminta baiah tersebut, dan para Sahabatnya segera memenuhi permintaan baginda. Setiap seorang daripada mereka berikrar bahawa dia akan berjuang dan tidak sekali-kali lari dari medan perang walaupun itu bermakna kematiannya sendiri. Nabi ﷺ berasa gembira dengan sambutan para Sahabatnya.

namely, war. He called on his Companions to give him a pledge to fight the Quraysh to the bitter end. He was standing underneath a tree when he requested that pledge, and his Companions rushed to give him what he asked of them. Every one of them pledged that he would fight and never flee from battle even if that meant his own death. The Prophet was pleased with his Companions’ responses.

Dia juga membuat ikrar bagi pihak 'Uthman: "'Uthman sedang menjalankan satu tugas yang diberikan oleh Tuhan dan Rasul-Nya ﷺ. Oleh itu, saya membuat ikrar bagi pihaknya." Dia mengatupkan kedua-dua tangannya dan berkata:

He also made a pledge on behalf of ‘Uthman: ‘“Uthman is on a mission given him by God and His Messenger. I, therefore, make a pledge on his behalf.” He clasped his hands together and said:

"Ini adalah untuk 'Uthman." Mengenai ikrar setia ini, al-Qur'an berfirman: {Sesungguhnya Allah benar-benar telah meridai orang-orang mukmin ketika mereka berjanji setia kepadamu di bawah pohon itu. Dia mengetahui apa yang ada dalam hati mereka, lalu Dia menurunkan ketenangan kepada mereka dan memberi mereka balasan dengan kemenangan yang dekat serta harta rampasan perang yang banyak yang akan mereka ambil. Allah Maha Perkasa, Maha Bijaksana.} (48: 18-19)

“This is for ‘Uthman.” In comment on this pledge, the Qur’an says: “ God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory and with many war gains for them to take. God is Almighty, Wise.” (48: 18-19)

Baiat itu dikenali dalam buku-buku sejarah Islam sebagai Baiat al-Ridwan, atau 'baiat yang memperoleh keredhaan Tuhan', berdasarkan pernyataan yang jelas bahawa Tuhan redha terhadap mereka yang mengambil bahagian di dalamnya. Sesungguhnya, baiat itu menggembirakan hati Nabi ﷺ, kerana ia menjadi satu lagi bukti bahawa para Sahabat baginda sentiasa bersedia untuk memberikan apa jua pengorbanan yang diminta daripada mereka demi membela perjuangan Islam. Para Sahabat Nabi ﷺ itu menyedari bahawa dari segi bilangan, kaum Quraisy jauh lebih ramai daripada mereka.

That pledge is known in Islamic history books as Baycat al- Ridwan, or ‘the pledge earning God’s pleasure’, in view of the clear statement that God was pleased with those who took part in it. Indeed, the pledge warmed the Prophet’s heart, since it was yet another demonstration that his Companions were always prepared to render whatever sacrifice they were called upon to make in defence of the cause of Islam. Those Companions of the Prophet realized that numerically the Quraysh were far superior to them.

Selain itu, ketika mereka memulakan perjalanan, mereka tidak membawa peralatan perang bersama mereka. Peperangan langsung tidak terlintas di fikiran mereka. Tiada seorang pun daripada mereka memakai baju besi atau membawanya.

Besides, when they started their journey, they did not bring their war equipment with them. War was completely absent from their minds. None of them wore body armour or carried it with him.

Mereka hanya membawa persenjataan minimum yang benar-benar diperlukan untuk perjalanan di padang pasir Arab: pedang mereka dalam sarungnya. Janji setia mereka pada hakikatnya bermakna bahawa mereka bertekad untuk menghadapi kekuatan Quraisy yang jauh lebih unggul, di tanah Quraisy sendiri dengan pedang sahaja, tanpa ruang untuk berundur atau melarikan diri.

They carried only the minimum armament which was absolutely necessary for travelling in the desert of Arabia: their swords in their sheaths. Their pledge meant, in effect, that they were determined to face the far superior strength of the Quraysh, on the Quraysh’s own ground with swords only, leaving no room for withdrawal or escape.

Mereka sepenuhnya sedar akan apa yang telah mereka janjikan untuk dilakukan. Apabila mereka kemudiannya ditanya tentang syarat baiah mereka dan apa yang terkandung di dalamnya, jawapan mereka ialah: ‘Mati’. Baiah sedemikian, yang diberikan dengan rela hati dan dimaksudkan dengan ikhlas, pastilah akan memperoleh keredaan Allah, kerana mereka itu memang telah memperolehnya. Jabir bin ‘Abdullah, seorang sahabat Nabi ﷺ yang turut serta dalam baiah itu, berkata: “Nabi ﷺ memberitahu kami pada hari al-Hudaybiyah: Kamu adalah sebaik-baik manusia di muka bumi.” Di sini kita perlu menekankan satu perkara kecil tetapi penting tentang pokok di bawahnya baiah itu diberikan. Pokok itu kemudiannya ditebang dan tempat tumbuhnya dilupakan. Ini tentulah baik bagi Islam. Sekiranya ia kekal, orang yang cepat memberikan kepentingan yang berlebihan kepada tempat dan benda yang berkait dengan peristiwa sejarah mungkin akan mendirikan tugu di tempatnya, atau membina masjid atau bangunan lain di tapak itu dan menjadikannya tempat ziarah yang keramat. Islam tidak mengiktiraf kesucian mana-mana tempat atau benda sebegitu. Sekiranya dibiarkan, pokok itu mungkin akan memperoleh, sejalan dengan peredaran masa, kepentingan yang lebih daripada peristiwa yang berlaku di bawahnya. Pokok itu, bagaimanapun, tidak bermakna, manakala baiah itu sendiri kekal sebagai pengajaran bagi setiap Muslim.

They were fully aware of what they had pledged to do. When they were subsequently asked about the terms of their pledge and what it entailed, their answer was: ‘Death’. Such a pledge, readily given and sincerely meant, would definitely earn Gods pleasure, as those people had definitely earned it. Jabir ibn ‘Abdullah, a Companion of the Prophet who took part in that pledge, said: “The Prophet (peace be upon him) told us on the day of al-Hudaybiyah: You are the best people on earth.” We should stress here a small but significant point about that tree beneath which the pledge was given. The tree was subsequently cut down and the place where it used to stand was forgotten. This is certainly good for Islam. Had it survived, people who are quick to give exaggerated significance to places and to things associated with historical events might have raised a monument in its place or built a mosque or some other building on that site and made it a shrine to visit. Islam does not recognize the sanctity of any such place or object. Had it been allowed to survive, the tree might have acquired, with the passage of time, more significance than the event which took place beneath it. The tree, however, is immaterial, while the pledge itself remains a lesson for every Muslim.

Sejurus selepas ikrar itu dibuat, 'Uthman tiba untuk memberikan laporan kepada Nabi ﷺ tentang misinya. Kedatangannya meredakan ketegangan keadaan. Nabi ﷺ sangat gembira melihatnya masih hidup, tetapi tidak senang apabila mendengar sikap Quraisy yang tegar. Baginda merenung keadaan itu, cuba menilai pilihan yang terbuka kepadanya.

Shortly after the pledge was made, ‘Uthman arrived to give the Prophet an account of his mission. His arrival took the heat off the situation. The Prophet was very pleased to see him alive but was not happy to learn of the Quraysh’s adamant attitude. He reflected on the situation, trying to assess the choices open to him.

Sebaliknya, kaum Quraisy mendengar tentang baiah yang diberikan oleh kaum Muslimin kepada Nabi ﷺ. Para pemuka mereka sibuk dalam musyawarah peringkat tinggi. Mereka menyedari bahawa baiah kaum Muslimin bermakna tekad mereka untuk mencapai tujuan itu tidak dapat diragukan. Pengalaman lalu menunjukkan bahawa sekiranya kedua-dua pihak terlibat dalam konflik ketenteraan, kemungkinan besar kemenangan akan berpihak kepada kaum Muslimin, walaupun jumlah mereka sedikit dan peralatan mereka kurang memadai. Bahawa kaum Muslimin sentiasa boleh diharapkan untuk berjuang dengan gigih dan baik serta tidak melemah dalam menghadapi kesukaran adalah sesuatu yang tidak perlu diragukan. Kini setelah mereka memberikan kepada Nabi ﷺ ikrar yang jelas untuk berjuang hingga ke titik akhir, kaum Muslimin tidak akan begitu sahaja pergi. Lebih-lebih lagi, kaum Quraisy mungkin tidak benar-benar yakin bahawa mereka bertindak atas hak mereka ketika cuba menghalang kaum Muslimin daripada beribadah di Ka'bah. Motif mereka tidak lain hanyalah kebanggaan terhadap kedudukan dan kesombongan. Maka, kaum Quraisy menyedari bahawa mereka mesti memikirkan dengan serius akibatnya, terutamanya sekiranya konflik ketenteraan itu berakhir dengan kekalahan mereka.

The Quraysh, on the other hand, heard of the pledge given by the Muslims to the Prophet. Their chiefs were engaged in high level consultations. They realized that the Muslims’ pledge meant that their determination to achieve their purpose was not in doubt. Past experience suggested that should the two sides be engaged in a military conflict, the outcome might very well be a victory for the Muslims, despite their relatively small numbers and poor equipment. That the Muslims could always be relied upon to fight hard and well and not to weaken in the face of adversity was something not to be doubted. Now that they had given the Prophet such a clear commitment to fight to the bitter end, the Muslims would not just go away. Moreover, the Quraysh might not have been fully convinced that they acted within their rights when they tried to prevent the Muslims from worshipping at the Ka'bah. Their motives were nothing more than pride of position and conceit. Hence, the Quraysh realized that they must think seriously of the consequences, especially if the military conflict went against them.

Sebahagian orang bijak di kalangan Quraisy tentu mencadangkan bahawa mencapai penyelesaian damai mungkin lebih memelihara maruah Quraisy daripada peperangan, sekalipun perang itu berakhir memihak kepada mereka. Pandangan utusan-utusan mereka yang terdahulu - terutamanya pandangan al-Hulays dari suku Habshi dan 'Urwah ibn Mas'ud dari Thaqif - mula kelihatan sangat tepat. Lebih-lebih lagi, jika Quraisy meneruskan perkara sehingga berlaku pertempuran, tindakan itu boleh bermakna berlakunya peperangan berhampiran Baitullah dan dalam bulan haram. Ini, pada hakikatnya, akan menjadi satu duluan yang pasti mendatangkan lebih banyak kemudaratan daripada kebaikan kepada Quraisy. Oleh itu, hujah-hujah untuk bersikap sederhana tiba-tiba kelihatan jauh lebih berat. Maka sebuah delegasi yang diketuai oleh Suhayl ibn 'Amr dihantar untuk berunding mengenai syarat-syarat penyelesaian damai dengan Nabi ﷺ.

Some wiser men among the Quraysh must have suggested that achieving a peaceful settlement might preserve the Quraysh’s dignity better than war, even if the war ended in its favour. The views of its earlier envoys - particularly those of al-Hulays of the Habshi tribe and ‘Urwah ibn Mas'ud of the Thaqlf - began to appear highly valid. Moreover, should the Quraysh push matters to the point of flare-up, their action might mean a fight near the Sacred House and in the sacred month. This would, in effect, be setting a precedent which was certain to do more harm than good to the Quraysh. Hence the arguments for moderation suddenly began to appear much weightier. A delegation headed by Suhayl ibn (Amr was, therefore, dispatched to negotiate the terms of a peace settlement with the Prophet.

Nabi ﷺ menerima Suhayl bin ‘Amr dan rombongannya dengan baik.

The Prophet received Suhayl ibn ‘Amr and his delegation well.

Beliau memerintahkan para Sahabatnya ﷺ untuk menunjukkan haiwan korban mereka dan untuk melafazkan dengan suara yang lantang ungkapan-ungkapan yang menyatakan bahawa mereka datang hanya sebagai menyahut panggilan Allah untuk memuliakan Baitullah.

He instructed his Companions to show their sacrificial animals and to raise their voices with phrases expressing the fact that they had come only in response to Gods call to honour the Sacred House.

Perbincangan antara kedua-dua pihak tidak mudah. Walaupun Nabi ﷺ bersungguh-sungguh untuk mencapai penyelesaian damai, rundingan itu terpaksa menangani beberapa isu penting. Topik-topik tersebut termasuk: lawatan Nabi ﷺ ke Baitullah; keazaman kaum Quraisy untuk tidak kelihatan seolah-olah telah tunduk kepada paksaan; kemungkinan untuk bersetuju dengan gencatan senjata jangka panjang antara kedua-dua pihak, yang akan menamatkan pertempuran ketenteraan mereka yang kerap; jenis hubungan yang sepatutnya wujud antara kedua-dua pihak; dan kebebasan setiap pihak untuk membuat langkah politik dalam lingkungan yang lebih luas di seluruh Semenanjung Arab.

The talks between the two sides were not easy. Despite the fact that the Prophet was keen to achieve a peace settlement, the negotiations had to deal with several issues of substance. The topics included: the Prophets visit to the Sacred House; the Qurayshs determination not to seem to have given in to force; the possibility of agreeing a long term truce between the two sides, putting an end to their frequent military clashes; the sort of relations which should exist between the two sides; and the freedom of each side to make political moves on the wider horizon of the whole of Arabia.

Namun, tidak ada alasan untuk memperpanjang perbincangan. Nabi ﷺ menerima semua syarat Quraisy dengan senang hati. Suhayl ibn 'Amr-lah yang mengambil masa yang lama dalam penyampaiannya mengenai setiap syarat tersebut dan apa yang terkandung di dalamnya. Malah, pihak Quraisy merasa terkejut kerana semua syarat mereka diterima oleh Nabi ﷺ tanpa banyak kesukaran. Walau bagaimanapun, perlu dituliskan perjanjian itu dan ditandatangani oleh wakil kedua-dua pihak.

There was, however, no reason to prolong the discussions. The Prophet accepted all the Qurayshs conditions readily. It was Suhayl ibn (Amr who took a long time in his presentation of each of those conditions and what each of them entailed. Indeed, the Quraysh side were surprised that all their conditions were accepted by the Prophet without too much trouble. It was necessary, however, to write the agreement down and to have it signed by representatives of both sides.

Sikap Nabi ﷺ menimbulkan kegemparan di kalangan kaum Muslimin. Mereka tidak biasa melihat Nabi ﷺ menunjukkan sikap yang sangat lembut sedemikian rupa.

The Prophets attitude caused a stir in the Muslim camp. They were not used to seeing the Prophet taking such a very soft attitude.

Ia juga mengejutkan para perunding Quraysh sendiri. Bukan sahaja Nabi ﷺ menerima semua syarat yang dikemukakan oleh Quraysh, malah baginda tidak berunding dengan para sahabatnya dalam perkara itu, bertentangan dengan kebiasaan baginda. Lebih-lebih lagi, syarat-syarat perjanjian damai itu amat mengejutkan kaum Muslimin, kerana ia cenderung menggambarkan pihak Muslim sebagai jauh lebih lemah daripada Quraysh. Bagi kaum Muslimin, menerima syarat sedemikian tidak berfaedah dan tidak perlu. Sebahagian daripada mereka tidak dapat menyembunyikan rasa tidak puas hati mereka. Ini digambarkan dengan jelas oleh sikap 'Umar ibn al-Khattab. Apabila syarat-syarat perjanjian damai itu dimuktamadkan dan hendak dituliskan, 'Umar datang kepada Abu Bakr dan berkata: “Abu Bakr, bukankah dia itu Rasul Allah?” Abu Bakr menjawab dengan mengiyakannya. 'Umar bertanya lagi: “Bukankah kita ini kaum Muslimin?” Apabila Abu Bakr memberikan jawapan yang sama, 'Umar meneruskan: “Bukankah mereka itu kaum musyrikin?” Abu Bakr sekali lagi menjawab: “Ya.” 'Umar kemudian bertanya kepadanya: “Mengapa kalau begitu kita mesti menerima kehinaan dalam perkara agama kita?” Abu Bakr menjawab dengan memberikan nasihat, dengan berkata kepada penanya itu: “Ikutilah dia dalam apa sahaja yang dilakukannya, wahai 'Umar. Aku percaya bahawa dia ialah Rasul Allah.” Tetapi 'Umar masih resah dan berkata: “Dan aku juga percaya bahawa dia ialah Rasul Allah.” Hujah 'Umar ialah bahawa oleh kerana yang memisahkan kedua-dua pihak sebenarnya hanyalah satu isu - benar lawan salah, iman lawan kekufuran - maka mereka yang berada di pihak kebenaran tidak boleh tunduk kepada mereka yang memperjuangkan kebatilan dan kepalsuan. Orang-orang beriman tidak sekali-kali boleh menerima sebarang bentuk kehinaan apabila berkaitan dengan perkara iman. Sesungguhnya, mereka sentiasa harus menunjukkan kebanggaan terhadap agama mereka. Oleh itu, 'Umar tidak mahu berundur. Dia pergi menemui Nabi ﷺ dan mengemukakan kepada baginda soalan-soalan yang sama: “Bukankah engkau Rasul Allah? Bukankah kita ini kaum Muslimin? Bukankah mereka itu kaum musyrikin?” Kepada semua soalan ini, Nabi ﷺ menjawab dengan mengiyakannya. Soalan terakhir yang diajukan oleh ‘Umar sekali lagi sama: “Mengapa, kalau begitu, kita harus menerima kehinaan dalam urusan agama kita?” Jawapan Nabi ﷺ memberikan petunjuk tentang sikapnya: “Aku adalah hamba dan Utusan Allah. Aku tidak akan mengingkari-Nya dan Dia tidak akan sekali-kali meninggalkan aku.” Nabi ﷺ memang sedang mengikuti perintah Ilahi yang pasti telah diterimanya pada waktu itu.

It was also surprising for the Quraysh negotiators themselves. Not only did the Prophet accept all the terms the Quraysh stipulated, he did not consult his Companions in the matter, contrary to his normal practice. Moreover, the terms of the peace agreement were extremely surprising to the Muslims, because they tended to cast the Muslim side as much weaker than the Quraysh. To the Muslims, accepting such terms was neither useful nor necessary. Some of them could not hide their dissatisfaction. This is epitomized by the attitude of 'Umar ibn al-Khattab. When the terms of the peace agreement were finalized and were about to be written down, 'Umar came to Abu Bakr and said: “Abu Bakr, is he not God’s Messenger?” Abu Bakr answered in the affirmative. 'Umar again asked: “Are we not the Muslims?” When Abu Bakr gave the same answer, 'Umar went on: “Are they not the idolaters?” Abu Bakr again answered: “Yes.” 'Umar then asked him: “Why then should we accept humiliation in matters of our faith?” Abu Bakr answered with a piece of advice, saying to his questioner: “Follow him whatever he does, ‘Umar. I believe that he is Gods Messenger.” But ‘Umar was still perturbed and said: “And I too believe that he is Gods Messenger.” ‘Umars argument was that since what separated the two sides was really a single issue - right against wrong, faith against lack of faith - those who were on the side of right and truth must not give in to those who championed the cause of wrong and falsehood. The believers must never accept any sort of humiliation when it came to matters relating to faith. Indeed, they should always show pride in their religion. Hence, ‘Umar was not to be deterred. He went to the Prophet and put to him the same questions: “Are you not Gods Messenger? Are we not the Muslims? Are they not the idolaters?” To all these questions, the Prophet answered in the affirmative. The final question ‘Umar put was again the same: “Why, then, should we accept humiliation in matters of our faith?” The Prophets answer provided the clue to his attitude: “I am Gods servant and Messenger. I shall not disobey Him and He will never abandon me.” The Prophet was indeed following Divine orders which he must have received at that time.

Nabi kemudian memanggil ‘Ali ibn Abi Talib untuk menulis perjanjian damai itu supaya ia dapat ditandatangani oleh kedua-dua pihak. Sekali lagi, Suhayl ibn ‘Amr menunjukkan ketegaran yang maksimum, manakala Nabi ﷺ menunjukkan fleksibiliti yang sepenuhnya.

The Prophet then called in ‘All ibn AbiTalib to write down the peace agreement so that it might be signed by both sides. Again, Suhayl ibn ‘Amr showed maximum rigidity, while the Prophet showed complete flexibility.

Nabi memberitahu 'Ali untuk menulis: "Dengan nama Tuhan, Yang Maha Pemurah, Yang Maha Penyayang." Suhayl mencelah: "Saya tidak tahu tentang ini. Tulislah: 'Dengan nama-Mu, Tuhan kami'." Nabi ﷺ memberitahu 'Ali untuk menulis frasa yang dicadangkan Suhayl. Baginda meneruskan dikteinya: "Ini adalah syarat-syarat perjanjian damai yang dirundingkan antara Muhammad, Utusan Tuhan, dan Suhayl bin 'Amr." Sekali lagi, Suhayl mencelah: "Jika saya menerima bahawa kamu adalah Utusan Tuhan, saya tidak akan memerangi kamu. Kamu mesti menulis nama kamu dan nama bapa kamu." Nabi ﷺ menerima pandangan Suhayl dan menyemak semula dikteinya, memberitahu 'Ali untuk menulis:

The Prophet told ‘All to write: “In the name of God, the Merciful, the Beneficent.” Suhayl interrupted: “I do not know this. Write down: ‘In your name, Our Lord’.” The Prophet told ‘All to write the phrase Suhayl proposed. He continued with his dictation: “These are the terms of the peace agreement negotiated between Muhammad, Gods Messenger, and Suhayl ibn ‘Amr.” Again, Suhayl interrupted: “Had I accepted that you are Gods Messenger, I would not have fought you. You have to write down your name and your fathers name.” The Prophet accepted Suhayl’s point and revised his dictation, telling ‘All to write:

Inilah syarat-syarat perdamaian yang dipersetujui oleh Muhammad ibn 'Abdullah ﷺ dan Suhayl ibn 'Amr.

These are the terms of the peace agreed by Muhammad ibn 'Abdullah and Suhayl ibn 'Amr.

Kedua-dua pihak telah bersetuju dengan gencatan senjata yang menyeluruh selama tempoh sepuluh tahun, dan dalam tempoh tersebut semua orang akan menikmati keamanan dan keselamatan serta tidak akan menyerang antara satu sama lain.

• Both have agreed to a complete truce for a period of ten years, during which all people will enjoy peace and security and will not attack one another.

• Lebih-lebih lagi, jika seseorang daripada Quraysh menyertai Muhammad ﷺ tanpa kebenaran penjaganya atau ketuanya, dia hendaklah dikembalikan kepada Quraysh.

• Moreover, if anyone from the Quraysh joins Muhammad without permission from his guardian or chief, he shall be returned to the Quraysh.

Jika sesiapa dari kalangan orang-orang di kem Muhammad ﷺ menyertai kaum Quraysh, mereka tidak diwajibkan untuk mengembalikannya.

• If anyone from those in the camp of Muhammad joins the Quraysh, they are not required to return him.

Kedua-dua pihak bersetuju bahawa mereka menyimpan niat yang baik antara satu sama lain.

• Both sides agree that they harbour good intentions towards each other.

Tiada kecurian atau pengkhianatan yang akan dimaafkan.

• No theft or treachery shall be condoned.

Sesiapa yang ingin mengikat perjanjian dengan Muhammad ﷺ, maka dia boleh berbuat demikian, dan sesiapa yang ingin mengikat perjanjian dengan kaum Quraisy, maka dia boleh berbuat demikian.

• Whoever wishes to enter into an alliance with Muhammad may do so, and whoever wants to enter into an alliance with the Quraysh may do so.

• Disepakati lagi bahawa kamu, Muhammad ﷺ, hendaklah pulang ke rumah tahun ini tanpa memasuki Makkah. Pada akhir tahun, kami akan mengosongkan Makkah untukmu supaya kamu boleh memasukinya bersama pengikutmu dan tinggal selama tiga hari sahaja. Kamu hanya boleh membawa senjata yang diperlukan oleh seorang musafir, iaitu pedang-pedangmu dalam sarungnya. Kamu tidak boleh membawa sebarang senjata lain.

• It is further agreed that you, Muhammad, shall return home this year without entering Makkah. At the end of one year, we shall evacuate Makkah for you so that you may enter it with your followers to stay for three days only. You shall carry only the armament necessary for a traveller - namely, your swords in their sheaths. You shall not carry any other arms.

Ini adalah syarat-syarat perjanjian damai tersebut. Apabila ia dituliskan, saksi dari kedua-dua pihak diminta menandatangani dokumen itu. Pada saat itu, berlaku sesuatu yang menguji kesabaran orang-orang beriman dan memberi mereka satu lagi peluang untuk membuktikan kekuatan iman mereka. Seorang lelaki dari Makkah tiba dengan tangan dirantai dan kaki dibelenggu. Dia dipenjarakan di sana kerana dia seorang Muslim. Lelaki ini tidak lain adalah anak Suhayl sendiri, Abu Jandal. Ayahnyalah yang memenjarakannya dan memasang belenggunya. Walau bagaimanapun, dia berjaya melarikan diri dan mengambil laluan yang tidak dikenali melalui gunung-ganang yang mengelilingi Makkah sehingga dia tiba di al-Hudaybiyah. Apabila kaum Muslimin melihatnya, mereka sangat gembira kerana dia telah berjaya melarikan diri, lalu menyambutnya dengan penuh kehormatan.

These were the terms of the peace agreement. When they were written down, witnesses from both sides were asked to sign the document. At that moment, something happened to test the patience of the believers and to give them another opportunity to prove the strength of their faith. A man from Makkah arrived in handcuffs and with his legs in chains. He was being kept prisoner there because he was a Muslim. This man was none other than Suhayl’s own son, Abu Jandal. It was his father who imprisoned him and fastened his shackles. Nevertheless, he had been able to escape and to take an unfamiliar route through the mountains surrounding Makkah until he arrived at al-Hudaybiyah. When the Muslims saw him, they were very glad that he had escaped and gave him a fine reception.

Ketika perjanjian damai sedang ditulis, Suhayl terlalu sibuk untuk memperhatikan apa pun. Setelah selesai, Suhayl mengangkat kepalanya dan melihat anaknya berada di tengah-tengah kaum Muslimin. Dia menghampiri anaknya itu, menampar mukanya dan menarik kolar bajunya. Abu Jandal menjerit dengan lantang:

While the peace agreement was being written down, Suhayl was too busy to notice anything. When it was finished, Suhayl looked up and saw his son among the Muslims. He went up to him, hit him in the face and took him by the collar. Abu Jandal cried aloud:

"Wahai saudara-saudara Muslim, adakah aku akan dikembalikan kepada golongan kafir untuk cuba memalingkan aku daripada agamaku?" Kata-kata itu amat menyakitkan hati kaum Muslimin, dan sebahagian daripada mereka mula menangis.

“My fellow Muslims, am I to be returned to the unbelievers to try to turn me away from my faith?” Those words were very painful to the Muslims, some of whom started to cry.

Suhayl ibn ‘Amr, bagaimanapun, tidak tergerak hatinya. Dia berkata kepada Utusan Allah ﷺ: “Ini adalah orang pertama yang saya tuntut. Kamu mesti mengembalikannya kepada saya.” Nabi ﷺ merujuk kepada hakikat bahawa Abu Jandal tiba sebelum perjanjian selesai: “Kami belum lagi selesai menulis dokumen itu.” Suhayl berkata: “Kalau begitu, saya tidak bersetuju dengan apa-apa syarat pun bersama kamu.” Nabi ﷺ merayu:

Suhayl ibn ‘Amr, however, was unmoved. He said to Gods Messenger: “This is the first person whose case I take up. You must return him to me.” The Prophet referred to the fact that Abu Jandal arrived before the agreement was completed: “We have not finished drawing up the document yet.” Suhayl said: “Then I have not agreed any terms with you whatsoever.” The Prophet pleaded:

"Kalau begitu, izinkanlah dia untuk saya." Suhayl berkata bahawa dia tidak akan berbuat demikian. Mikraz, seorang lagi anggota delegasi Quraysh, berkata bahawa mereka sepatutnya membenarkan Muhammad ﷺ mengambil Abu Jandal. Bapanya tetap berkeras dan menolak semua rayuan supaya dia membenarkan anaknya menyertai orang Islam. Dia bahkan pergi lebih jauh dengan mula memukul anaknya dengan dahan pokok berduri. Nabi ﷺ sekali lagi merayu kepadanya supaya membenarkan anaknya pergi, atau sekurang-kurangnya tidak menyeksanya. Tetapi Suhayl tidak mahu menerima apa-apa. Namun, sebahagian kawan Suhayl memberikan perlindungan kepada Abu Jandal, lalu bapanya berhenti memukulnya. Nabi ﷺ menjelaskan kepada Abu Jandal ketidakupayaannya untuk membantunya, sambil bercakap dengan suara yang kuat supaya dia dapat mendengarnya:

“Then allow me him.” Suhayl said that he would not. Mikraz, another member of the Quraysh delegation, said that they should allow Muhammad to have Abu Jandal. The father was adamant and refused all appeals to let his son join the Muslims. He went even further and began to hit his son with a thorny branch of a tree. The Prophet again pleaded with him to let his son go, or at least not to torture him. But Suhayl would accept nothing. Some of Suhayl’s friends, however, extended their protection to Abu Jandal and his father stopped hitting him. The Prophet explained to Abu Jandal his inability to help him, speaking to him in a loud voice so that he could hear:

"Abu Jandal, bersabarlah dan tabahlah menghadapi keadaanmu demi Allah."

“Abu Jandal, be patient and endure your situation for Gods sake.

Sesungguhnya Dia pasti akan memberikan kepadamu dan kepada mereka yang sedang menderita bersamamu jalan keluar dari kesempitanmu. Kami telah membuat perjanjian damai dengan kaum itu, dengan memberikan ikrar atas nama Tuhan bahawa kami akan setia kepada syarat-syarat perjanjian kami. Kami tidak akan mengingkari ikrar-ikrar kami.”

He will certainly provide for you and those who are suffering with you a way out of your hardship. We have made a peace agreement with those people, giving them a pledge by God that we will be faithful to the terms of our agreement. We shall not violate our pledges.”

Umar ibn al-Khattab sekali lagi berasa marah dengan keadaan itu.

Umar ibn al-Khattab was again outraged by the situation.

Dia tidak dapat memahami mengapa orang-orang Islam harus menerima syarat-syarat yang menghina seperti itu, atau berdiam diri ketika seorang saudara mereka diperlakukan dengan kejam tanpa alasan apa pun selain kenyataan bahwa dia beriman kepada Tuhan dan Rasul-Nya. Ketika Abu Jandal sedang dibawa pergi, 'Umar mendekatinya dan berjalan di sisinya. Dia berbicara kepadanya: "Bersabarlah, Abu Jandal. Orang-orang ini adalah kafir. Mereka tidak berharga. Darah setiap orang dari mereka tidak lebih berharga daripada darah seekor anjing." Sambil berjalan di sisi Abu Jandal dan berbicara kepadanya, dia terus menggerakkan gagang pedangnya ke arah Abu Jandal, dengan harapan Abu Jandal akan mengambil pedang 'Umar dan membunuh ayahnya. Abu Jandal sama ada tidak mahu membunuh ayahnya, atau tidak memahami atau tidak menyedari isyarat 'Umar. Dia pasrah pada nasibnya sehingga Tuhan menolongnya untuk dibebaskan. Dia dibawa pergi dengan belenggu dan rantai di tubuhnya. Ketika orang-orang Islam memandangnya, hati mereka dipenuhi kesedihan kerana mereka tidak mampu menolongnya.

He could not understand why the Muslims should accept such humiliating terms or stand idle when a brother of theirs was subjected to harsh treatment for no reason other than the fact that he believed in God and His Messenger. As Abu Jandal was being led away, ‘Umar went up to him and walked by his side. He spoke to him: “Be patient, Abu Jandal. These people are unbelievers. They are worthless. The blood of anyone of them is no more precious than the blood of a dog.” As he was walking by Abu Jandals side and talking to him, he continued to move the handle of his sword towards Abu Jandal, hoping that Abu Jandal would take ‘Umars sword and kill his father. Abu Jandal either did not wish to kill his father or did not understand or notice ‘Umars gesture. He submitted to his fortune until God would help him get his release. He was led away in his shackles and chains. As the Muslims looked at him, their hearts were full of agony because they were unable to help him.

Apabila dokumen yang memperincikan syarat-syarat perdamaian itu ditulis, Nabi ﷺ meminta sejumlah Sahabat baginda untuk menjadi saksi kepada perjanjian tersebut, selain saksi dari pihak Quraisy.

When the document detailing the peace terms was written down, the Prophet asked a number of his Companions to witness the agreement, in addition to witnesses from the Quraysh side.

Saksi-saksi Muslim ialah Abu Bakr, ‘Umar ibn al-Khattab, ‘Ali ibn Abi Talib, ‘Abd al-Rahman ibn ‘Awf, Sa‘d ibn Abi Waqqas, Mahmud ibn Maslamah dan ‘Abdullah ibn Suhayl, seorang lagi anak kepada ketua perunding Quraisy itu sendiri. Mikraz ibn Hafs dan Huwaytib ibn ‘Abd al-‘Uzza ialah saksi-saksi Quraisy. Setelah penyaksian itu akhirnya selesai, delegasi Quraisy pulang ke rumah.

The Muslim witnesses were Abu Bakr, ‘Umar ibn al-Khattab, ‘All ibn Abi Talib, ‘Abd al-Rahman ibn ‘Awf, Sa‘d ibn Abi Waqqas, Mahmud ibn Maslamah and ‘Abdullah ibn Suhayl, another son of the chief Quraysh negotiator himself. Mikraz ibn Hafs and Huwaytib ibn ‘Abd al- ‘Uzza were the Quraysh witnesses. When the witnessing was finally done, the Quraysh delegation went home.

Keamanan ini sepatutnya bertahan selama sepuluh tahun. Sangat sedikit orang Islam yang mampu menerimanya tanpa merasakan perasaan tidak tenteram. Yang menambah kepahitan mereka ialah hakikat bahawa syarat-syarat perjanjian itu bermakna mereka terpaksa pulang ke rumah tanpa dapat menunaikan tujuan mereka untuk beribadat di Ka‘bah. Perlu diingat bahawa Nabi ﷺ dan para Sahabat baginda berada dalam ihram, keadaan pengkhususan diri, setelah meninggalkan Madinah untuk menunaikan ‘Umrah. Mereka mula-mula dihalang daripada memasuki Makkah oleh niat yang diisytiharkan oleh kaum Quraisy untuk menggunakan kekerasan bagi menghentikan mereka. Kini mereka dihalang oleh syarat-syarat perjanjian yang mereka tandatangani dengan kaum Quraisy. Mereka, pada hakikatnya, berada dalam kedudukan seorang muhsar, iaitu orang yang bertolak dari rumah untuk menunaikan haji atau ‘Umrah tetapi tidak dapat sampai ke destinasinya kerana sebab di luar kawalannya. Tuhan mengisytiharkan dalam al-Quran bahawa orang sebegitu boleh membebaskan dirinya daripada ihram dengan menyembelih seekor kambing atau haiwan korban lain di tempat dia tidak dapat meneruskan perjalanannya.

This peace was supposed to last for ten years. Very few Muslims were able to bring themselves to accept it without experiencing a feeling of unease. What added to their bitterness was the fact that the terms of the agreement meant that they had to go back home without being able to fulfil their purpose of worshipping at the Ka‘bah. It should be remembered that the Prophet and his Companions were in ihram, the state of consecration, having left Madinah in order to perform the ‘Umrah. They were first prevented from entering Makkah by the declared intention of the Quraysh to use force to stop them. Now they were prevented by the terms of the agreement which they signed with the Quraysh. They were, in effect, in the position of a muhsar, a person who sets out from home to do his pilgrimage or (Umrah but is unable to reach his destination owing to some reason beyond his control. God declares in the Quran that such a person can release himself from ihrdm by slaughtering a sheep or some other sacrificial animal at the point where he cannot continue his journey.

Nabi bersabda kepada para Sahabatnya: "Sembelihlah binatang kamu, cukurlah rambut dan keluarlah dari ihram." Tiada seorang pun yang menunjukkan kesediaan untuk mematuhi perintah ini. Nabi ﷺ mengulangi perintahnya sebanyak tiga kali, tetapi tetap tiada seorang pun yang sanggup melakukan apa yang diperintahkan kepadanya. Nabi ﷺ benar-benar sangat marah. Baginda masuk ke dalam khemahnya, di mana Umm Salamah, isterinya yang turut bersamanya dalam ekspedisi ini, sedang menunggu. Dia segera menyedari betapa marahnya baginda. Dia bertanya sebabnya, dan baginda menjawab: "Orang-orang Islam sedang membinasakan diri mereka sendiri. Aku telah memberikan mereka satu perintah, tetapi mereka tidak mematuhinya." Baginda menjelaskan kepadanya bagaimana para Sahabatnya menerima perintahnya dengan sikap acuh tak acuh dan bagaimana tiada seorang pun daripada mereka yang sanggup mematuhi. Dia cuba menenangkannya: "Wahai Rasulullah, janganlah menyalahkan mereka. Mereka berada di bawah tekanan yang hebat kerana segala kesukaran yang telah Tuan tanggung untuk mencapai penyelesaian damai ini, dan kerana mereka kini menyedari bahawa mereka terpaksa pulang melalui jalan yang panjang tanpa mencapai tujuan mereka." Kemudian dia memberikan nasihat yang sangat baik: dia menyuruh baginda keluar dan menyembelih binatang korban baginda sendiri dan mencukur rambut, tanpa bercakap dengan sesiapa pun daripada mereka. Nabi ﷺ bertindak mengikut nasihat isterinya, lalu keluar dan menyembelih untanya. Kemudian baginda memanggil seseorang untuk mencukur kepalanya.

The Prophet said to his Companions: “Slaughter your animals and shave and release yourselves from ihram.” No one showed any sign of willingness to comply with this order. The Prophet repeated his command three times and still no one was willing to do as he was told. The Prophet was very angry indeed. He went into his tent where Umm Salamah, his wife who accompanied him on this expedition, was waiting. She immediately noticed how angry he was. She asked him the reason why and he answered: “The Muslims are ruining themselves. I have given them a command and they have not obeyed.” He explained to her how his Companions received his orders with indifference and how not one of them was willing to obey. She tried to pacify him: “Messenger of God, do not blame them. They have been under great pressure because of all the trouble you have taken to achieve this peace settlement and because they now realize that they have to take the long way home without achieving their purpose.” She then gave him a very sound piece of advice: she told him to go out and slaughter his own sacrificial animals and shave, without speaking to any one of them. The Prophet acted on his wife’s advice and went out and slaughtered his camels. He then called someone to shave his head.

Ketika para Sahabatnya menyaksikan apa yang beliau lakukan, mereka bergegas untuk melakukan hal yang sama. Sebahagian daripada mereka membantu yang lain bercukur, dan mereka sangat menyesal kerana tidak segera mematuhi perintah Nabi ﷺ pada mulanya.

When his Companions witnessed what he did, they rushed to do likewise. Some of them helped others to shave and they were extremely unhappy with themselves for not responding to the Prophet’s orders in the first place.

Tidak semua kaum Muslimin di al-Hudaybiyah mencukur kepala mereka:

Not all of the Muslims at al-Hudaybiyah shaved their heads:

Sebahagian daripada mereka hanya memotong rambut mereka. Nabi ﷺ bersabda: "Semoga Allah merahmati mereka yang bercukur." Sebahagian daripada para Sahabat baginda berkata:

some of them just cut their hair. The Prophet said: “May God have mercy on those who have shaved.” Some of his Companions said:

"Wahai Utusan Allah, bagaimana pula dengan mereka yang telah memotong rambut?" Baginda menjawab dengan mengulangi doa yang sama: "Semoga Tuhan merahmati mereka yang telah mencukur." Pertanyaan yang sama tentang mereka yang telah memotong rambut diajukan kepadanya, tetapi baginda menjawab dengan mengulangi doa yang sama untuk kali ketiga. Sekali lagi, baginda ditanya tentang kumpulan yang satu lagi, dan Nabi ﷺ memasukkan mereka dalam doanya, sambil bersabda:

“Messenger of God, what about those who have cut their hair?” He answered by repeating the same prayer: “May God have mercy on those who have shaved.” The same question about those who had cut their hair was put to him, but he answered by repeating the same prayer a third time. Once more, he was asked about the other group and the Prophet included them in his prayers, saying:

"Dan mereka yang telah mencukur rambut mereka." Apabila beliau ditanya sebab beliau mengulangi doa rahmat untuk golongan yang mencukur tiga kali sebelum menyebut golongan yang lain, beliau menjawab: "Mereka tidak pernah ragu-ragu."4

“And those who have cut their hair.” When he was asked the reason for repeating his prayers for mercy to the shavers three times before he included the other group, he answered: “They have entertained no doubt.”4

Al-Zuhri meriwayatkan: “Kemudian Nabi ﷺ memulakan perjalanan pulang. Dalam perjalanan kembali ke Madinah, Nabi ﷺ menerima wahyu baharu - surah yang bernama al-Fath, atau Kemenangan. Imam Ahmad meriwayatkan daripada Mujammi‘ ibn Harithah, seorang Ansar yang telah mempelajari al-Quran: “Kami bersama Nabi ﷺ di al-Hudaybiyah. Ketika kami dalam perjalanan pulang, kami mendapati orang ramai sedang menggesa unta mereka. Orang ramai mula bertanya apa yang sedang berlaku. Mereka mendapat tahu bahawa Nabi ﷺ menerima wahyu baharu. Kami menghampiri baginda dengan perasaan yang sangat bimbang. Kami melihat Nabi ﷺ di atas untanya di Kira‘ al-Ghamim. Apabila orang ramai berkumpul, baginda membacakan kepada mereka Surah al-Fath, bermula dengan, {Sesungguhnya Kami telah memberikan kepadamu kemenangan yang nyata}. Salah seorang sahabat baginda bertanya: ‘Adakah itu kemenangan, wahai Rasul Allah?’ Baginda menjawab: ‘Ya, sungguh. Demi Dia yang memegang jiwaku di tangan-Nya, itu adalah kemenangan yang besar.’” Imam Ahmad juga meriwayatkan satu riwayat oleh ‘Umar ibn al-Khattab: “Kami bersama Rasulullah ﷺ dalam satu ekspedisi. Saya bertanya kepada baginda tentang sesuatu sebanyak tiga kali, tetapi baginda tidak menjawab saya. Saya fikir saya telah melakukan kesalahan.

Al-Zuhri reports: “The Prophet then began his journey home. On the way back to Madinah, the Prophet received new revelations - the surah entitled al-Fath, or Victory. Imam Ahmad reports on the authority of Mujammi* ibn Harithah, an Ansari who had learnt the Qur’an: “We were with the Prophet at al-Hudaybiyah. When we were on the way back, we noticed that people were agitating their camels. People began to ask what was going on. They learnt that the Prophet received a new revelation. We approached him feeling very apprehensive. We saw the Prophet on his camel at Kira* al-Ghamlm. When people assembled, he read to them the Surah aI-Fath, starting with, ‘ We have granted you a glorious victory! One of his Companions asked him: ‘Is it a victory, Messenger of God?’ He replied: ‘Yes indeed. By Him who holds my soul in His hand, it is a grand victory.’” Imam AJimad relates a report by ‘Umar ibn al-Khattab: “We were with God’s Messenger on an expedition. I asked him about something three times, but he did not reply to me. I thought that I had done badly.

Saya menunggang unta saya dan berjalan ke hadapan, bimbang sesuatu mungkin diwahyukan kepada Nabi ﷺ mengenai diri saya. Tidak lama kemudian, seseorang memanggil nama saya. Saya kembali kepada Nabi ﷺ dengan rasa takut tentang apa yang mungkin telah diwahyukan. Nabi ﷺ bersabda kepada saya: "Malam tadi sebuah surah telah diwahyukan kepada saya, dan ia jauh lebih saya sayangi daripada seluruh dunia dan segala isinya: '{Sesungguhnya Kami telah memberikanmu kemenangan yang nyata, supaya Tuhan mengampunkan dosamu yang telah lalu dan yang akan datang.}'" (Turut diriwayatkan oleh al-Bukhari, al-Nasa'i dan al-Tirmidhi dengan merujuk kepada Imam Malik.)

I mounted my camel and went ahead, apprehensive that something might be revealed to the Prophet concerning me. Soon someone called me by name. I went back to the Prophet fearing what might have been revealed. The Prophet said to me: “A surah has been revealed to me last night, and it is much dearer to me than the whole world and all it contains: 'We have grantedyou a glorious victory, so that God may forgive you allyourfaults, past andfuture.™ (Also related by al-Bukhari, al-Nasa’T and al-Tirmidhi quoting Imam Malik.)

Begitulah suasana dalam masyarakat Islam sebelum penurunan surah ini. Nabi ﷺ yakin akan apa yang telah diilhamkan Tuhan kepadanya. Oleh itu, baginda tidak membenarkan dirinya mempunyai pendapat sendiri dalam arah perkembangan peristiwa, selain daripada apa yang ditunjukkan oleh ilham ilahi tersebut. Baginda merujuk kepada ilham ini pada setiap ketika dan sebelum mengambil sebarang langkah. Sama ada golongan kafir mahupun desakan daripada para sahabat baginda ﷺ, yang marah dengan permusuhan golongan kafir, tidak dapat memaksa baginda ﷺ untuk mengubah haluannya. Akhirnya, Tuhan menurunkan ketenangan ke dalam hati orang Islam, dan mereka pun menjadi tenteram, menerima tanpa ragu-ragu apa yang disampaikan Nabi ﷺ kepada mereka, sama seperti saudara-saudara mereka yang sejak awal lagi tidak pernah menaruh sebarang keraguan. Contoh utama bagi golongan ini ialah Abu Bakar, yang ketenangannya tidak pernah diragukan, walaupun sesaat.

Such was the atmosphere in the Muslim community prior to the revelation of this surah. The Prophet was certain of what God had inspired him. Therefore, he allowed himself no say in the drift of events other than what such divine inspiration pointed to. He referred to this inspiration at every point and before taking any step. Neither the unbelievers nor pressure by his Companions, who were infuriated by the unbelievers hostility, would make him change his course. Eventually, God put tranquillity in the Muslims’ hearts and they were reassured, accepting without hesitation what the Prophet told them, just like their brethren who never entertained any doubt in the first place. The prime example of these was Abu Bakr whose reassurance was never in doubt, not even for a brief moment.

Oleh itu, permulaan surah ini membawa berita gembira kepada Nabi ﷺ yang sangat menggembirakan hatinya: "Sesungguhnya Kami telah memberikan kepadamu kemenangan yang nyata, supaya Tuhan mengampuni dosamu yang lalu dan yang akan datang, menyempurnakan nikmat-Nya kepadamu, dan memberi petunjuk kepadamu ke jalan yang lurus, dan supaya Tuhan memberi pertolongan kepadamu dengan pertolongan yang kuat" (Ayat 1-3). Permulaan ini juga merujuk kepada ketenangan yang dikurniakan kepada orang-orang beriman, dengan mengakui bahawa mereka adalah orang-orang beriman yang benar dan menjanjikan mereka pengampunan dosa, ganjaran dan pertolongan dari atas: "Dialah yang menurunkan ketenangan ke dalam hati orang-orang beriman, agar keimanan mereka bertambah teguh. Kepunyaan Tuhanlah tentera langit dan bumi; dan Tuhan Maha Mengetahui lagi Maha Bijaksana. Dia memasukkan orang-orang mukmin lelaki dan perempuan ke dalam syurga yang mengalir di bawahnya sungai-sungai, kekal mereka di dalamnya, dan Dia menghapuskan kesalahan-kesalahan mereka. Yang demikian itu adalah keberuntungan yang besar di sisi Tuhan" (Ayat 4-5). Sebaliknya, musuh-musuh mereka, orang-orang munafik dan golongan musyrik, mendapat kemurkaan Tuhan dan azab di akhirat kelak: "Dan Tuhan mengazab orang-orang munafik lelaki dan perempuan, serta orang-orang musyrik lelaki dan perempuan, yang berprasangka buruk terhadap Tuhan. Atas mereka tergolek bencana yang buruk; Tuhan murka kepada mereka, melaknat mereka, dan menyediakan bagi mereka neraka Jahannam, dan itulah tempat kembali yang paling buruk" (Ayat 6).

Hence the opening of the surah gives the Prophet happy news that greatly delights his heart: “ We have granted you a glorious victory, so that God may forgive you all your faults, past and future, bestow upon you the full measure of His blessings and guide you on a straight way God will certainly grant you His mighty support(Verses 1-3) The opening also refers to the tranquillity granted to the believers, acknowledging that they were true believers and promising them forgiveness of sins, reward and support from on high: "It is He who sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith. To God belongs all the forces of the heavens and the earth; He is indeed All Knowing, Wise. He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds. That is, in God's sight, a great triumph.” (Verses 4-5) By contrast, their enemies, hypocrites and idolaters alike, incur Gods displeasure and suffering in the life to come: "God will also inflict suffering on the hypocrites and the polytheists, men and women, who harbour evil thoughts about God. Evil encompasses them from all sides, and they incur God's anger. He has rejected them and has prepared for them heli an evil destination.” (Verse 6)

Surah ini juga menyebut baiah yang diberikan orang-orang beriman kepada Nabi, dan menganggapnya sebagai baiah kepada Tuhan. Dengan demikian, surah ini menetapkan hubungan langsung antara orang-orang beriman dengan Tuhan mereka, Yang Maha Kekal: “{Sesungguhnya Kami mengutus engkau (Muhammad) sebagai saksi, pembawa berita gembira dan pemberi peringatan, agar kamu (manusia) beriman kepada Allah dan Rasul-Nya, membantu-Nya, memuliakan-Nya dan mensucikan-Nya pagi dan petang. Orang-orang yang berbaiah kepadamu sebenarnya berbaiah kepada Allah; tangan Allah di atas tangan mereka. Barang siapa melanggar janjinya, maka akibat pelanggarannya itu menimpa dirinya sendiri; dan barang siapa menepati janjinya kepada Allah, maka Dia akan memberinya pahala yang besar.}” (Ayat 8-10)

The surah also notes the pledge the believers gave to the Prophet, considering it a pledge to God. Thus, it establishes a direct relation between the believers and their Lord, the Eternal: “ We have sent you [Muhammad] as a witness, a bearer of good news and a warner so that you [people] may believe in God and His Messenger, support Him, honour Him and extol His limitless glory morning and evening. Those who pledge their allegiance to you are actually pledging their allegiance to God: God's hand is over their hands. He who breaks his pledge does so to his own detriment, but to the one who fulfils his pledge to Him, God will grant a rich reward." (Verses 8-10)

Sebelum menyelesaikan perbincangan tentang sikap orang-orang beriman di al-Hudaybiyah, surah ini merujuk, dalam konteks janji yang tidak ditepati, kepada orang-orang Arab badwi yang tinggal di belakang dan tidak menyertai Nabi ﷺ dalam ekspedisi ini. Ia menunjukkan bahawa alasan mereka tidak berasas, dan mendedahkan sangkaan buruk mereka terhadap Tuhan serta jangkaan mereka bahawa Nabi ﷺ dan para sahabatnya akan ditimpa malapetaka. Ia memberikan arahan kepada Nabi ﷺ tentang sikap yang patut baginda ambil terhadap mereka pada masa akan datang. Gaya di sini menekankan kekuatan orang-orang beriman dan kelemahan mereka yang tinggal di belakang. Ia menjelaskan bahawa orang-orang Islam tidak lama lagi akan dapat memperoleh rampasan perang yang banyak, yang semuanya akan diingini oleh mereka yang terlalu lambat untuk menyertai Nabi ﷺ dalam ekspedisi ini: "Orang-orang Arab badwi yang tinggal di belakang akan berkata kepadamu, 'Harta benda dan keluarga kami telah menyibukkan kami; maka mohonlah ampun untuk kami daripada Tuhan.' Mereka berkata dengan lidah mereka apa yang tidak ada dalam hati mereka. Katakanlah: 'Siapakah yang dapat menghalang daripada kamu apa jua yang dikehendaki Tuhan, sama ada kehendak-Nya untuk mendatangkan mudarat kepadamu atau untuk memberikan manfaat kepadamu? Tidak! Tuhan amat mengetahui apa yang kamu lakukan.' * Tidak! Kamu menyangka bahawa Rasul dan orang-orang beriman tidak akan pernah kembali kepada keluarga mereka, dan sangkaan ini kelihatan menggembirakan hati kamu. Kamu berprasangka buruk sedemikian kerana kamu sentiasa tidak mempunyai kebaikan. Adapun mereka yang tidak beriman kepada Tuhan dan Rasul-Nya, Kami telah menyediakan api yang marak bagi orang-orang kafir. Milik Tuhanlah kekuasaan ke atas langit dan bumi. Dia mengampuni sesiapa yang Dia kehendaki dan menyeksa sesiapa yang Dia kehendaki. Tuhan Maha Pengampun, Maha Penyayang.' Apabila kamu berangkat pada suatu jalan yang menjanjikan rampasan perang, orang-orang yang dahulunya tinggal di belakang akan berkata: 'Biarlah kami turut bersama kamu.' Mereka sebenarnya hendak mengubah firman Tuhan. Katakanlah: 'Kamu tidak akan turut bersama kami.'"

Before completing the discussion of the believers’ attitude at al- Hudaybiyah, the surah refers, within the context of unkept pledges, to the desert Arabs who stayed behind and did not join the Prophet on this expedition. It shows their excuses to be unfounded and exposes their ill thoughts about God and their expectation that the Prophet and his Companions would encounter disaster. It directs the Prophet as to the attitude he should adopt towards them in future. The style here emphasizes the believers’ strength and the weakness of those who stayed behind. It makes it clear that the Muslims would soon be able to make rich war gains, all of which would be coveted by those who were too slow to join the Prophet on this expedition: " The desert Arabs who stayed behind will say to you, 'Our property and our families kept us busy; do then ask God to forgive us. ’ Thus they say with their tongues what is not in their hearts. Say: 'Who, then, can avert from you anything that God might have willed, whether it be His will to harm you or to confer a benefit on you? No! God is fully aware of what you do. * No! You thought that the Messenger and the believers would never return to their families and this thought seemed pleasing to your hearts. You entertained such evil thoughts because you have always been devoid of goodness. As for those who will not believe in God and His Messenger, We have prepared a blazing fire for the unbelievers. To God belongs the dominion over the heavens and the earth. He forgives whoever He will and punishes whoever He will. God is much-forgiving, ever merciful. When you set forth on a course that promises war gains, those who previously stayed behind will say: "Let us come with you.” They thus seek to alter God's words. Say: “You shall not come with us.

Allah telah berfirman demikian. Mereka akan berkata: "Kamu iri hati kepada kami." Sungguh sedikit pemahaman mereka. Katakanlah kepada orang-orang Arab badwi yang tertinggal: "Kamu akan diseru untuk memerangi kaum yang memiliki kekuatan perang yang besar; kamu harus memerangi mereka, kecuali mereka menyerah. Jika kamu taat, maka Allah akan memberimu pahala yang baik; tetapi jika kamu berpaling sebagaimana kamu berpaling sebelumnya, Dia akan menimpakan kepadamu azab yang pedih." (Ayat 11—16)

God has already said so. ” They will then say: “You begrudge us [our share].” How little they understand. Say to the desert Arabs who stayed behind: “You will be called upon to fight against a people of great prowess in war: you will have to fight them unless they surrender. If you obey, God will reward you well; but if you turn away as you have done before, He will inflict on you painful suffering.” (Verses 11—16)

Dalam konteks yang sama, surah ini menceritakan tentang mereka yang mempunyai keuzuran yang benar, yang menjadikan mereka tidak turut serta. Mereka ialah orang yang mempunyai kecacatan atau penyakit yang menghalang penyertaan mereka dalam peperangan:

Within the same context, the surah tells us about those who have genuine excuses, justifying their staying behind. These are they who have some disability or illness that prevents their participation in war:

"Tidak ada dosa atas orang buta, tidak ada dosa atas orang pincang, dan tidak ada dosa atas orang sakit. Barang siapa taat kepada Tuhan dan Rasul-Nya, Dia akan memasukkannya ke dalam syurga yang mengalir di bawahnya sungai-sungai; dan barang siapa berpaling, Dia akan menyiksanya dengan siksa yang pedih." (Ayat 17)

“No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick. Whoever obeys God and His Messenger shall be admitted by Him into gardens through which running waters flow; but the one who turns away will He severely punish.” (Verse 17)

Surah ini kembali kepada orang-orang beriman, fikiran dan sikap mereka. Ia menyebut mereka dengan cara yang penuh kehormatan dan penerimaan, menggembirakan mereka dengan khabar baik tentang apa yang akan berlaku tidak lama lagi, serta memuji keimanan mereka yang teguh dan kesediaan mereka untuk berkorban diri demi perjuangan Tuhan. Di sini kita melihat bahawa Tuhan meletakkan kumpulan pilihan ini di bawah jagaan-Nya yang langsung, menganugerahkan kepada mereka keredaan-Nya yang baik dan menguatkan mereka dalam sikap mulia mereka. Dia memberitahu mereka sendiri bahawa Dia, dalam keagungan-Nya, menjadi saksi bersama mereka ketika mereka memberikan baiah mereka di suatu tempat tertentu, di bawah pohon itu. Dia sememangnya mengetahui fikiran dan perasaan batin mereka, redha terhadap mereka, dan memastikan bahawa mereka tidak lama lagi akan mencapai kemenangan yang membawa keuntungan besar, dengan mengaitkan perkara ini dengan hukum Tuhan yang berlaku di seluruh alam semesta. Ini sesungguhnya peristiwa yang besar dan luar biasa, disaksikan oleh seluruh alam semesta: "Sesungguhnya Allah redha terhadap orang-orang yang beriman ketika mereka berbaiah kepadamu di bawah pohon itu. Dia mengetahui apa yang ada dalam hati mereka, lalu Dia menurunkan ketenangan ke atas mereka, dan membalas mereka dengan kemenangan yang segera, serta dengan rampasan perang yang banyak untuk mereka ambil. Allah Maha Perkasa, Maha Bijaksana. Allah telah menjanjikan kepada kamu [wahai manusia] rampasan perang yang banyak yang akan kamu capai. Dia telah menyegerakan keuntungan ini untuk kamu, dan Dia telah menahan tangan-tangan musuh daripada kamu, supaya ini menjadi tanda bagi orang-orang yang beriman. Dia akan memberi petunjuk kepada kamu ke jalan yang lurus. Ada lagi keuntungan lain yang akan datang, yang masih di luar kemampuan kamu. Allah menguasai sepenuhnya ke atasnya. Allah berkuasa atas segala sesuatu. Sekiranya orang-orang kafir memerangi kamu, nescaya mereka akan berpaling ke belakang lari. Mereka tidak akan mendapati sesiapa pun yang melindungi atau menolong mereka. Demikianlah sunnah Allah yang berlaku pada masa dahulu; dan kamu tidak akan mendapati sebarang perubahan pada sunnah Allah."

The surah turns again to the believers, their thoughts and attitudes. It refers to them in a way that is full of honour and acceptance, delighting them with good news of what was soon to happen, praising their firm belief and readiness to sacrifice themselves for God’s cause. We see here that God puts this select group of people under His direct care, bestowing on them His goodly acceptance and strengthening them in their noble attitude. He tells them in person that He in His glory was a witness with them as they offered their pledges at a particular spot, under the tree. He was certainly aware of their inner thoughts and feelings, was pleased with them and ensured that they would soon achieve victory that would yield great gains, relating this to God’s law that operates throughout the universe. This is indeed a great and remarkable event witnessed by the whole universe: “God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory, and with many war gains for them to take. God is Almighty, Wise. God has promised you [people] many war gains that you shall achieve. He has hastened this gain for you and He has held back the hands of hostile people from you, so that this may become a sign for the believers. He will guide you on a straight way. There are still other gains to come, which are still beyond your power. God has full control over them. God has power over all things. Were the unbelievers to fight you, they would have turned their back in flight. They shall find none to protect or support them. Such was God's way which operated in the past; and never will you find any change in God's way." (Verses 18-23)

Surah ini mengingatkan orang-orang beriman akan rahmat Tuhan ketika Dia menghentikan musuh-musuh mereka yang berniat memerangi mereka, mencela musuh-musuh yang sama itu yang menghalangi mereka memasuki Masjid al-Haram, dan tidak membenarkan hewan kurban mereka sampai ke tempat penyembelihannya. Surah ini menyingkapkan kepada mereka kebijaksanaan Tuhan ketika Dia menghentikan peperangan pada tahun itu, serta rahmat-Nya dalam menjadikan apa yang terjadi itu diterima oleh mereka, dengan menganugerahkan ketenangan kepada mereka. Semua ini terjadi untuk suatu tujuan yang tidak diketahui oleh mereka, tetapi diketahui oleh Tuhan.

The surah reminds the believers of God’s grace as He stopped their enemies who were intent upon fighting them, denouncing those same enemies who prevented their entry into the Sacred Mosque, and refusing to allow their sacrificial animals to reach their place of slaughter. It reveals to them God’s wisdom as He stopped conflict that year, and His grace in making what happened acceptable to them, bestowing tranquillity on them. All this was for a purpose unknown to them but known to God.

Ia adalah prospek yang jauh lebih baik dan lebih besar, iaitu membawa Makkah ke dalam pangkuan Islam dan menjadikan Islam mengatasi semua agama. Semua ini berlaku menurut ketetapan dan kehendak Tuhan: "Dialah yang, di lembah Makkah, menahan tangan mereka daripada kamu dan tangan kamu daripada mereka, setelah Dia memberi kamu kelebihan ke atas mereka. Tuhan melihat segala yang kamu lakukan. Merekalah yang kafir dan yang menghalang kamu daripada Masjidil Haram serta mencegah korban kamu sampai ke tempat penyembelihannya. Sekiranya tidak kerana ada di antara mereka orang-orang beriman lelaki dan perempuan yang tidak kamu ketahui, yang mungkin kamu pijak tanpa sedar, lalu kamu tertimpa dosa tanpa sengaja kerana mereka... Tuhan memasukkan ke dalam rahmat-Nya sesiapa yang Dia kehendaki. Sekiranya mereka berpisah, nescaya Kami akan menimpakan azab yang pedih ke atas orang-orang kafir di antara mereka. Orang-orang kafir menyalakan kemarahan dalam hati mereka, kemarahan jahiliah. Namun Tuhan menurunkan ketenangan kepada Rasul-Nya dan kepada orang-orang beriman, dan menetapkan kalimah takwa ke atas mereka. Mereka paling layak dan berhak memilikinya. Tuhan Maha Mengetahui segala sesuatu. Tuhan telah menunjukkan kebenaran dalam mimpi benar Rasul-Nya: sesungguhnya kamu pasti akan memasuki Masjidil Haram, insya-Allah, dalam keadaan aman, dengan kepala kamu dicukur atau rambut kamu dipendekkan, tanpa rasa takut. Tuhan mengetahui apa yang kamu tidak ketahui, dan Dia telah memberi kamu, selain itu, kemenangan yang segera. Dialah yang mengutus Rasul-Nya dengan petunjuk dan agama yang benar untuk memenangkannya atas semua agama. Cukuplah Tuhan sebagai saksi." (Ayat 24-28)

It was the much better and greater prospect of bringing Makkah into the Islamic fold and making Islam prevail over all religions. All this was according to God’s design and by His will: “It is He who, in the valley of Makkah, stayed their hands from you, and your hands from them, after He gave you the advantage over them. God sees all that you do. They were the ones who disbelieved, and who debarred you from the Sacred Mosque and prevented your offering from reaching its place of sacrifice. Had it not been for the fact that there were among them believing men and women unknown to you and whom you might have unwittingly trampled underfoot, and on whose account you would have unwittingly incurred guilt... God will admit to His grace whomever He wills. Had they stood apart, We would have inflicted on the unbelievers among them truly painful suffering. The unbelievers fanned fury in their hearts, the fury of ignorance. Meanwhile, God sent down tranquillity on His Messenger and on the believers, and made the word of piety binding on them. They were most worthy of it and deserved it well. God has full knowledge of all things. God has shown the truth in His Messenger's true vision: most certainly you shall enter the Sacred Mosque, if God so wills, in full security, with your heads shaved or your hair cut short, without fear. God knew what you did not, and He granted you, besides this, a speedy victory. It is He who sent His Messenger with guidance and the religion of truth so as to make it prevail over all religions. Sufficient is God as a witness." (Verses 24-28)

Surah ini diakhiri dengan satu ringkasan yang menonjolkan ciri-ciri istimewa golongan manusia terpilih ini, iaitu para Sahabat Nabi ﷺ. Ia merujuk kepada gambaran mereka dalam Taurat dan Injil, dan menegaskan janji Tuhan kepada mereka tentang pengampunan dosa dan ganjaran yang besar: "Muhammad ﷺ ialah Utusan Tuhan; dan mereka yang bersama-sama dengannya bersikap tegas dan keras terhadap orang-orang kafir, serta penuh kasih sayang sesama sendiri. Engkau dapat melihat mereka rukuk dan sujud, mencari kurnia dan keredaan Tuhan. Tanda-tanda pada wajah mereka ialah kesan sujud. Demikianlah gambaran mereka dalam Taurat dan Injil: mereka seperti benih yang mengeluarkan tunasnya, lalu menguatkannya, kemudian ia menjadi tebal dan tegak di atas batangnya, menggembirakan para penanam. Melalui mereka, Tuhan akan membangkitkan kemarahan orang-orang kafir. Kepada mereka antara kalangan itu yang beriman dan mengerjakan amal soleh, Tuhan telah menjanjikan keampunan dan ganjaran yang besar."

The surah concludes with an outline highlighting the special characteristics of this select group of humanity, the Prophet’s Companions. It refers to their description in the Torah and the Gospel and emphasizes God’s promise to them of forgiveness of their sins and granting them rich reward: “Muhammad is God's Messenger; and those who are with him are firm and unyielding towards the unbelievers, full of mercy towards one another. You can see them bowing down, prostrating in prayer, seeking favour with God and His good pleasure. They bear on their faces the marks of their prostrations. This is how they are pictured in the Torah and the Gospel: they are like a seed that brings forth its shoot, strengthens it, grows thick and stands firm on its stem, delighting the sowers. Through them God will enrage the unbelievers. To those of them who believe and do righteous deeds God has promised forgiveness and a rich reward." (Verse 29)

Dengan demikian, surah ini memberikan gambaran menyeluruh tentang keadaan yang menyebabkan ia diturunkan. Surah ini tidak menceritakan peristiwa-peristiwa itu mengikut urutan kronologinya, tetapi menonjolkan pelajaran-pelajaran yang harus dipetik, dengan menghubungkan peristiwa-peristiwa tertentu dengan kaedah-kaedah yang kekal, serta sikap-sikap istimewa dengan sistem sejagat yang menyeluruh. Seperti biasa dalam Al-Qur'an, hati dan fikiran yang diseru dengan cara yang sangat memberi inspirasi.

Thus the surah gives a full image of the situation that led to its revelation. It does not relate the events in their chronological order, but highlights the lessons that must be learnt, linking individual events to their permanent rules, and special attitudes to the overall universal system. As always in the Qur’an, it is hearts and minds that are addressed in a highly inspiring way.

Dengan melihat surah ini secara keseluruhan dan membandingkannya dengan surah yang mendahuluinya dalam susunan Al-Qur'an, kita dapat melihat perubahan besar dalam sikap umum masyarakat Muslim sepanjang tiga tahun yang kita yakini memisahkan turunnya kedua surah ini. Kita menyedari kesan yang Al-Qur'an berikan kepada masyarakat itu, dan bagaimana ia mendapat manfaat daripada pendidikan yang teliti yang diberikan oleh Nabi ﷺ kepadanya, sehingga ia mampu mengambil kedudukannya yang unik dan memainkan peranannya yang tiada tandingan dalam sejarah manusia.

Looking at the surah as a whole and comparing it to the one that precedes it in the Quranic order reveals the profound change in the general attitude of the Muslim community over the three years we believe to have separated the revelation of these two surahs. We realize the effects the Qur’an had on that community and how it benefited by the careful education the Prophet imparted to it, enabling it to assume its unique position and play its unparalleled role in human history.

Jelas daripada suasana umum surah ini dan perasaan yang ditimbulkannya bahawa masyarakat Muslim telah mencapai kematangan, telah mencapai tahap iman yang tinggi dan koheren, telah menjadi yakin tentang tanggungjawabnya, dan tidak lagi memerlukan dorongan yang kuat untuk menunaikan kewajipan-kewajipan yang menuntut pengorbanan nyawa dan harta. Yang diperlukannya kini ialah pengaruh yang mengekang, supaya ia dapat melihat perkara-perkara dengan tenang dan menerima keputusan Kepimpinan Tertinggi risalah Islam untuk mematuhi gencatan senjata sementara dalam konfrontasinya dengan musuh.

It is clear from the general ambience of this surah and the feelings it generates that the Muslim community had attained maturity, achieved a coherently high standard of faith, become reassured about its duties and no longer needed strong incentives in order to discharge such duties that required sacrificing life and property. It now needed a restraining influence so that it could look at things calmly and accept the decision of the Highest Leadership of the Islamic message to observe a temporary truce in its confrontation with the enemy.

Umat Islam tidak lagi memerlukan arahan seperti ini: (Hmm, the given text is incomplete, but the translation above is the complete rendering of the sentence provided.) Wait, that note is not allowed. Correct output: Umat Islam tidak lagi memerlukan arahan jenis ini:

No longer does the Muslim community need a directive of the type:

Oleh itu, janganlah kamu berputus asa atau meminta damai. Kamulah yang berada di kedudukan tinggi, dan Tuhan bersama kamu. Dia tidak sekali-kali akan menyia-nyiakan amal perbuatan kamu." (47:35)

“ Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste." (47:35)

atau nasihat seperti: "Kamu diseru untuk berinfak di jalan Tuhan, tetapi sebahagian daripada kamu akan menjadi kedekut. Sesiapa yang kedekut [di jalan Tuhan] bererti kedekut terhadap dirinya sendiri. Tuhanlah sumber segala kekayaan, sedangkan kamu adalah golongan yang memerlukan. Jika kamu berpaling, Dia akan menggantikan kamu dengan kaum lain, dan mereka tidak akan seperti kamu." (47: 38) Tidak ada lagi keperluan untuk memberikan dorongan bagi berjuang di jalan Tuhan dengan menyebut kemuliaan syahid dan kehormatan besar yang dikurniakan Tuhan kepada para syahid. Kita tidak mendapati di sini penjelasan tentang tujuan menguji umat Islam dengan mewajibkan jihad di jalan Tuhan, sebagaimana yang terdapat dalam surah sebelumnya, Muhammad ﷺ: "Sekiranya Tuhan menghendaki, nescaya Dia boleh menghukum mereka sendiri, tetapi Dia menghendaki supaya kamu semua diuji dengan sebahagian daripada kamu yang lain. Adapun mereka yang gugur di jalan Tuhan, Dia tidak sekali-kali akan membiarkan amalan mereka sia-sia. Dia akan memberi mereka petunjuk, membawa mereka kepada keadaan yang bahagia, dan memasukkan mereka ke dalam Syurga yang telah Dia perkenalkan kepada mereka." (47: 4-6)

or an admonition like: “ You are called upon to give in God's cause, but some among you will turn out to be niggardly Whoever is niggardly [in God's cause] is niggardly towards himself. God is the source of all wealth, whereas you are the ones in need. If you turn away, He will substitute other people for you, and they will not be like you." (47: 38) Nor was there any more need to provide incentives to fight for God’s cause by speaking about the nobility of martyrdom and the great honour God grants to martyrs. We do not have here any exposition of the purpose of putting the Muslim community to the test by imposing a duty to fight for God’s cause, as we have in the preceding surah, Muhammad: “Had God so willed, He could have punished them Himself, but it is His will that He tests you all by means of one another. And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them." (47: 4-6)

Sebaliknya, wacana dalam surah ini menonjolkan ketenangan yang Tuhan letakkan dalam hati orang-orang beriman, atau anugerahkan kepada mereka, untuk menahan mereka daripada bersikap terlalu bersemangat. Ia juga memberi jaminan kepada mereka bahawa apa yang berlaku itu berlaku dengan perintah Tuhan, dengan merujuk kepada kebijaksanaan Nabi ﷺ ketika baginda memilih pendekatan yang lembut dan berdamai. Ia menyebut tentang keredaan Tuhan terhadap mereka yang memberikan janji setia mereka kepada Nabi ﷺ di bawah pokok itu, dan pada akhirnya melukiskan gambaran yang cerah tentang masyarakat Islam di bawah kepimpinan Nabi ﷺ.

By contrast, the discourse in the present surah highlights the tranquillity God placed in the believers’ hearts, or bestowed on them, to restrain them from being over zealous. It also reassures them that what took place was by God’s command, referring to the Prophet’s wisdom as he opted for a lenient and conciliatory approach. It speaks of God’s pleasure with those who offered their pledges to the Prophet under the tree, and paints at the end a bright picture of the Muslim community under the Prophet’s leadership.

Surah ini memang menekankan kewajiban menunaikan janji yang diberikan kepada Nabi ﷺ, dan mengancam mereka yang memungkiri janjinya: "Sesungguhnya orang-orang yang berjanji setia kepadamu (Muhammad), sebenarnya mereka hanya berjanji setia kepada Allah. Tangan Allah di atas tangan mereka. Maka barangsiapa melanggar janjinya, niscaya akibat pelanggarannya itu akan menimpa dirinya sendiri; dan barangsiapa menepati janjinya kepada Allah, maka Dia akan memberinya pahala yang besar." (Ayat 10) Jelas bahwa rujukan ini merupakan bentuk penghormatan kepada mereka yang memberikan baiat kepada Nabi ﷺ, sekaligus menegaskan betapa seriusnya sebuah janji setia. Rujukan tentang pelanggaran janji semacam ini terdapat pada orang-orang Arab Badui yang tertinggal. Pertimbangan yang sama berlaku bagi orang-orang munafik, laki-laki maupun perempuan. Penyebutan ini dalam surah tersebut hanya disinggung sepintas, yang menunjukkan lemahnya kelompok ini dibandingkan dengan seluruh komunitas Muslim, yang telah membersihkan barisannya dan mencapai kedewasaan. Penyebutannya sangat singkat, berbeda dengan surah sebelumnya, Muhammad, yang membahas orang-orang munafik dan sekutu Yahudi mereka dalam porsi yang besar. Ini merupakan perkembangan lain dalam sikap lahiriah komunitas Muslim, yang selaras dengan perkembangan yang terjadi di dalam komunitas itu sendiri.

The surah certainly speaks of the need to fulfil the pledges given to the Prophet and threatens those who go back on their pledges: “ Those who pledge their allegiance to you are actually pledging their allegiance to God: God's hand is over their hands. He who breaks his pledge does so to his own detriment; but to the one who fulfils his pledge to Him, God will grant a rich reward." (Verse 10) Clearly the reference here is one of honour to those giving their pledges to the Prophet, emphasizing the seriousness of the pledge. Reference to breaking such pledges occurs in respect of the desert Arabs who stayed behind. The same consideration applies to the hypocrites, men and women. This reference in the surah is made in passing, indicating the weakness of this group as compared with the entire Muslim community which had purged its ranks and attained maturity. This reference is very quick, unlike what we have in the preceding surah, Muhammad, where the discussion of the hypocrites and their Jewish allies occupies a large part of it. This is yet another development in the external attitude of the Muslim community, one that is in harmony with the developments taking place within it.

Terdapat juga dalam surah ini bukti yang jelas tentang kekuatan umat Islam berbanding kekuatan orang-orang kafir. Ini jelas dalam keseluruhan surah dan dalam ayat-ayat tertentu. Ayat-ayat lain menunjukkan bahawa kemenangan-kemenangan selanjutnya akan dicapai, sehingga mereka yang tertinggal berasa tidak sabar untuk menyertai orang-orang Islam bagi berkongsi rampasan perang yang dijanjikan. Rujukan bahawa Islam akan mengatasi semua agama lain juga menunjukkan kekuatan umat Islam yang semakin meningkat dalam tempoh antara turunnya kedua-dua surah ini, yang berada secara berturutan dalam susunan al-Qur'an.

There is also in the surah clear evidence of the strength of the Muslim community in relation to the strength of the unbelievers. This is evident in the surah as a whole and in specific verses. Other verses point out that further victories were to be achieved, making those who stayed behind eager to join the Muslims in order to share the promised war gains. The reference to the fact that Islam would prevail over all other religions is also indicative of the increasing strength of the Muslim community in the period separating the revelation of these two surahs that occur consecutively in the Qur’anic order.

Maka, terdapat perubahan yang jelas dalam hati manusia, keadaan keseluruhan umat Islam, dan situasi yang dihadapinya. Perubahan ini dapat dengan mudah dikenali apabila kita mengikuti peristiwa-peristiwa pada zaman hidup Nabi ﷺ sebagaimana yang dibincangkan dalam Al-Qur'an. Perubahan itu menggambarkan kesan pendekatan Al-Qur'an terhadap jenis pendidikan yang harus dilalui oleh umat Islam, serta kaedah yang diikuti oleh Nabi ﷺ dalam melaksanakan pendidikan tersebut. Masyarakat yang berbahagia dari kalangan para Sahabat Nabi ﷺ itu adalah unik dalam sejarah. Namun, perubahan tersebut mengandungi pengajaran yang bermakna bagi mereka yang memegang kepimpinan dalam masyarakat manusia. Mereka tidak boleh sekali-kali jemu dengan kelemahan manusia, atau dengan sisa-sisa kebiasaan lama, pengaruh persekitaran sosial, keinginan duniawi, dan kekurangan motivasi. Semua ini mungkin memberi kesan yang kuat pada mulanya, tetapi kesabaran, ketekunan dan pendekatan yang bijaksana menjamin kemajuan yang berterusan.

There was, then, a clear change in people’s hearts, the overall condition of the Muslim community and the situation it was facing. This change can easily be recognized when we follow the events during the Prophets lifetime as discussed in the Qur’an. The change reflects the effects of the Qur’anic approach to the type of education the Muslim community should undergo and the method the Prophet followed in effecting that education. That happy community of the Prophet’s Companions was unique in history. However, the change has a telling lesson for those who are in the position of leadership of human communities. They must never become fed up with human weakness, or with what may linger on of past habits, influences of social environment, worldly desire and lack of motivation. All these may have strong effects at first, but persistence, patience and a wise approach ensure steady progress.

Lebih-lebih lagi, ujian dan pengalaman pasti akan memberikan kesannya apabila digunakan untuk mengukuhkan usaha pendidikan. Secara beransur-ansur, kelemahan akan berkurangan dan lenyap, dan orang-orang beriman mula bercita-cita untuk mencapai tahap yang lebih tinggi.

Moreover, tests and experience are bound to produce their effects when they are utilized to reinforce educational efforts. Gradually, weaknesses dwindle and disappear and believers begin to aspire to higher horizons.

Mereka mampu melihat cahaya yang luar biasa yang memancar dari Yang Maha Tinggi. Dalam diri Utusan Tuhan, kita mempunyai teladan yang agung untuk diikuti. Dalam Al-Qur'an, kita mempunyai petunjuk tentang jalan yang benar untuk ditempuh.

They are able to see the superb light emanating from on High. In God’s Messenger we have a great shining example to follow. In the Qur’an we have guidance about the right path to take.

Al-Fath (Kemenangan)

Prolog

Satu Pengisytiharan Keamanan

Utusan-utusan yang Berturut-turut

Utusan Keempat

Utusan Nabi

Ikrar Untuk Berjuang dan Mati

Delegasi untuk Keamanan

Kegelisahan Dalam Kem Muslim

Ujian Sukar Niat Seorang Muslim

Bunuh Bapa Kamu

Pembatalan Ibadah yang Diniatkan

Suasana Umum

Sebuah Masyarakat Mencapai Kematangan