Enam tahun telah berlalu sejak hijrahnya Rasulullah ﷺ dari Makkah. Ketika itu, baginda ﷺ telah berasa tenang tentang tenteranya dan keadaan umum masyarakat Islam di Madinah. Negara Islam telah menjadi kuasa utama yang menjadi cabaran kepada semua bangsa Arab. Namun, walaupun demikian, Rasulullah ﷺ sentiasa memikirkan langkah-langkah baharu yang akan membolehkan baginda ﷺ memperkukuh Risalah Islam, yang seterusnya akan melemahkan musuh-musuh baginda ﷺ.

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

Berita telah sampai kepada Rasulullah ﷺ bahawa penduduk Khaybar dan Makkah sedang berkomplot untuk menyerang orang Islam. Muhammad ﷺ merancang satu rancangan dengan tujuan untuk menenangkan hati penduduk Makkah. Diharapkan bahawa ini akan menyebabkan mereka membiarkan laluan terbuka bagi Rasulullah ﷺ untuk meneruskan dakwahnya di Semenanjung Arab, serta untuk memencilkan orang Yahudi Khaybar daripada sekutu mereka, kaum Quraysh. Untuk mencapai matlamat ini, rancangan itu menuntut satu lawatan aman ke Rumah Suci Allah. Baginda ﷺ tahu bahawa rancangannya mudah dilaksanakan kerana orang Arab tidak akan berperang pada bulan-bulan suci. Baginda ﷺ juga tahu bahawa kaum Quraysh berpecah dan telah menjadi takut kepada orang Islam, oleh itu mereka perlu berfikir dua kali sebelum cuba melakukan sebarang tindakan terburu-buru terhadapnya. Maka baginda ﷺ memutuskan untuk pergi ke Rumah Suci sebagai seorang jemaah haji, dan jika kaum Quraysh menghalangnya, maka baginda akan menjadikan ini sebagai alat propaganda yang berkesan terhadap mereka, dan ini akan membantu menyebarkan lagi Risalah Islam di mata orang ramai.

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

Dengan yang disebutkan di atas, Rasulullah ﷺ mengumumkan bahawa baginda akan menunaikan haji pada bulan haram Dhul al-Qa'dah, dan baginda menghantar utusan kepada kabilah-kabilah Arab yang lain, menyeru mereka untuk turut serta dalam ibadah haji ke Baitullah dengan aman. Tujuan langkah terakhir ini adalah untuk memberi isyarat kepada orang Arab bahawa baginda ﷺ keluar sebagai jemaah haji, bukan sebagai penyerang. Baginda ﷺ telah meminta orang Arab yang bukan Muslim untuk menyertai baginda walaupun mereka tidak berada di atas agamanya, semata-mata kerana baginda mahu menegaskan bahawa baginda tidak mahu berperang.

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

Rasulullah ﷺ keluar dari Madinah bersama 1,400 orang lelaki dan tujuh puluh ekor unta yang dibawa bersama baginda di atas unta betina baginda, Quswa’. Baginda ﷺ berada dalam keadaan ihram dengan tujuan untuk menjelaskan kepada orang ramai bahawa baginda tidak berhasrat untuk berperang dan hanya ingin menziarahi Baitullah Haram milik Allah. Enam atau tujuh batu selepas meninggalkan Madinah, Rasulullah ﷺ dan kaum Muslimin tiba di satu tempat yang bernama Dhil Halifah, dan di situlah mereka memakai pakaian haji. Kemudian mereka bergerak menuju ke Makkah. Kaum Quraisy mendengar bahawa kaum Muslimin datang untuk menunaikan haji dan bukan untuk berperang, tetapi mereka bimbang bahawa ia hanyalah muslihat yang digunakan oleh Muhammad ﷺ untuk memasuki Makkah. Kemungkinan ini tidak pernah jauh dari fikiran mereka, lalu mereka memutuskan untuk menghalang Muhammad ﷺ daripada memasuki kota itu.

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

Oleh itu, kaum Quraisy melantik Khalid bin al-Walid dan 'Ikrimah bin Abi Jahl sebagai ketua sebuah tentera besar yang termasuk pasukan berkuda seramai dua ratus orang. Tentera kaum musyrikin bergerak dari Makkah menuju para jemaah haji untuk menghalang mereka daripada sampai ke sana. Mereka berkhemah di Dhi Tuwa untuk menunggu kedatangan para jemaah haji. Maklumat tentang pergerakan kaum Quraisy sampai kepada Rasulullah ﷺ, dan ketika baginda memasuki perkampungan 'Usfan, baginda bertemu seorang lelaki dari Bani Ka'ab lalu bertanya kepadanya tentang mereka. Lelaki itu menjawab, "Kaum Quraisy telah mendengar tentang kedatangan tuan, lalu mereka keluar bersama unta-unta tenusu mereka dan memakai kulit harimau tutul, serta berkhemah di Dhi Tuwa sambil bersumpah bahawa tuan tidak akan memasuki Makkah walau bagaimanapun mereka menentang. Lelaki bernama Khalid bin al-Walid ini bersama pasukan berkuda mereka, yang telah mereka hantar lebih awal ke Kura' al-Ghamim." Kura' al-Ghamim terletak kira-kira lapan batu dari 'Usfan, tempat kaum Muslimin berkhemah.

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

Ketika Rasulullah ﷺ mendengar hal ini, baginda bersabda, "Celakalah Quraisy! Peperangan telah memakan mereka! Apakah kerugian yang akan mereka tanggung jika mereka membiarkan aku dan orang-orang Arab yang lain berjalan dengan cara kami sendiri? Jika mereka membunuhku, itulah yang mereka inginkan, dan jika Allah memberiku kemenangan atas mereka, mereka akan memeluk Islam secara berbondong-bondong. Jika mereka tidak berbuat demikian, mereka akan berperang selagi mereka mempunyai kekuatan. Maka apakah yang sedang difikirkan oleh Quraisy? Demi Allah, aku tidak akan berhenti berjuang demi risalah yang Allah amanahkan kepadaku sehingga Dia memenangkannya atau aku binasa." Rasulullah ﷺ merenungkan rancangan yang telah baginda atur dan memikirkan keadaan itu dengan mendalam. Baginda telah pun memutuskan untuk menempuh strategi damai dan tidak bersedia untuk berperang, tetapi kaum Quraisy telah menghantar tentera untuk memerangi baginda walaupun baginda tidak mahu berperang. Adakah baginda akan berpatah balik, atau mengubah rancangannya dan berperang? Baginda sangat mengetahui bahawa kaum Muslimin mempunyai iman yang cukup untuk menghadapi musuh mereka dan terlibat dalam peperangan dengan Quraisy jika mereka tidak mempunyai pilihan selain berperang.

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

Namun, Rasulullah ﷺ tidak keluar untuk berperang dan baginda telah memutuskan untuk tidak berperang. Baginda keluar untuk menunaikan haji dan hanya berniat untuk berdamai. Baginda ﷺ berpendapat bahawa jika baginda dihalang daripada menunaikan haji, sebagaimana yang baginda jangkakan, baginda mahu ia berlaku secara aman; bukan dengan penghalangan yang agresif, dan bukan juga haji yang dilakukan dalam keadaan bermusuhan. Rancangan damai yang telah baginda ﷺ rancangkan itu direka untuk membentuk pendapat umum di dalam Makkah dan dalam kalangan Quraisy tentang keagungan dan kemuliaan Risalah Islam, serta untuk membandingkannya dengan kesesatan, kesombongan dan keganasan kaum Quraisy. Pendapat umum ini sangat penting dan mesti dibina jika Dakwah Islamiyah ingin mempunyai asas yang betul untuk berkembang dan tersebar. Pendapat umum merupakan salah satu faktor penyumbang yang paling penting yang akan membantu menyebarkan Dakwah dan membolehkannya muncul sebagai pemenang. Rasulullah ﷺ berisiko kehilangan peluang untuk memperoleh pendapat umum di pihak baginda jika baginda berperang, oleh itu baginda memutuskan untuk tidak mengubah rancangan asal baginda dan terus berjalan dalam keadaan damai.

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

Utusan Allah (ﷺ) memikirkan dengan panjang dan mendalam tentang langkah seterusnya. Kebijaksanaan dan kenegarawanannya jauh lebih baik daripada mana-mana orang lain. Baginda memutuskan untuk meneruskan rancangan perdamaiannya, bimbang akan terlepas peluang yang telah terbentang dan bimbang rancangannya akan menjadi bumerang. Dalam keadaan begitu, kaum Quraisy akan diberi alasan untuk melancarkan kempen fitnah di kalangan orang Arab terhadap baginda, sehingga pendapat umum beralih memihak kepada mereka. Utusan Allah (ﷺ) kemudian menyeru kaum Muslimin, "Siapakah yang akan membawa kita keluar melalui jalan yang tidak akan bertembung dengan mereka?" Seorang lelaki menawarkan diri untuk melakukannya, lalu dia membawa mereka melalui kawasan berbatu yang kasar di antara laluan-laluan gunung yang sangat menyusahkan mereka, sehingga akhirnya mereka berjaya keluar ke sebuah lembah di bawah Makkah, di tempat bernama al-Hudaybiyah. Di sana mereka berkhemah. Apabila tentera Khalid dan 'Ikrimah melihat mereka, mereka menjadi takut lalu bergegas pulang untuk mempertahankan Makkah. Langkah berani kaum Muslimin itu menggerunkan orang-orang kafir. Mereka tidak dapat mempercayai bahawa kaum Muslimin berjaya memperdaya mereka dan tiba di depan pintu rumah mereka tanpa dapat dikesan. Orang-orang kafir menempatkan diri di Makkah, manakala Utusan Allah (ﷺ) dan tenteranya menempatkan diri di al-Hudaybiyah. Kedua-dua kem itu saling berhadapan, dan masing-masing memikirkan tindakan yang patut diambil terhadap yang lain. Sebahagian kaum Muslimin meramalkan bahawa kaum Quraisy tidak akan membenarkan mereka menunaikan Haji dan bahawa mereka sedang bersiap untuk berperang. Mereka berpendapat bahawa tiada jalan lain bagi mereka selain memerangi kaum Quraisy, menumpaskan mereka, kemudian barulah menunaikan Haji. Dengan berbuat demikian, mereka berpendapat bahawa ini akan menamatkan kaum Quraisy sekali dan untuk selamanya.

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

Sementara itu, kaum Quraisy sempat tergoda dengan gagasan untuk memerangi kaum Muslimin, walaupun ini bermakna mereka sendiri akan binasa, tetapi gagasan ini segera lenyap kerana mereka tahu bahawa kaum Muslimin adalah lawan yang digeruni. Maka, kaum Quraisy memilih untuk menunggu kaum Muslimin membuat langkah pertama.

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

Untuk mencapai tujuan sebenar yang dengannya baginda ﷺ datang, Rasulullah ﷺ tetap teguh pada rancangan asal baginda sejak baginda memakai ihram di Madinah. Baginda ﷺ hanya tinggal di Hudaybiyah, menunggu untuk melihat apa yang akan dilakukan oleh kaum Quraisy seterusnya. Baginda ﷺ mengetahui bahawa kaum Quraisy takut kepadanya dan bahawa mereka tidak lama lagi akan menghantar utusan untuk berunding dengannya tentang kedatangannya untuk menunaikan haji, lalu baginda ﷺ sabar menunggu wakil-wakil mereka. Kaum Quraisy mula-mula menghantar Budayl bin Warqa' bersama beberapa orang dari Khuza'ah untuk bertanya kepada Rasulullah ﷺ tentang tujuan kedatangannya, dan selepas pertukaran kata yang singkat, mereka yakin bahawa kaum Muslimin tidak keluar untuk berperang tetapi untuk menziarahi Baitullah dan memuliakan kawasan suci.

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

Utusan-utusan itu kembali untuk memberitahu kaum Quraisy dan memujuk mereka tentang perkara ini, tetapi kaum Quraisy menuduh mereka berpihak kepada Muhammad ﷺ dan tidak mempercayai mereka. Kaum Quraisy kemudian menghantar satu lagi delegasi, dan delegasi itu juga tidak lama kemudian kembali dengan dapatan yang sama. Maka kaum Quraisy menghantar al-Hulays, ketua al-Ahbash (orang Habsyi), kepada Rasulullah ﷺ untuk berunding. Kaum Quraisy mengharapkan al-Hulays dapat menghentikan Muhammad ﷺ, malah sebenarnya mereka bermaksud untuk menghasut baginda ﷺ terhadap kaum Muslimin. Kaum Quraisy berharap bahawa apabila al-Hulays gagal dalam rundingannya dengan Muhammad ﷺ, kebenciannya terhadap Muhammad ﷺ akan bertambah dan dia akan lebih bertekad untuk mempertahankan Makkah. Namun, apabila Rasulullah ﷺ mendengar bahawa al-Hulays akan datang, baginda ﷺ memerintahkan haiwan-haiwan korban dilepaskan untuk menemuinya, supaya baginda dapat menunjukkan kepadanya dan menyedarkannya bahawa tujuan kaum Muslimin ialah haji dan bukan peperangan.

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

Al-Hulays melihat haiwan-haiwan melintasi di hadapannya dari arah lembah, dan orang-orang yang bersedia melaksanakan ‘Umrah, serta melalui pemerhatian terhadap tapak perkhemahan mereka yang diselubungi suasana ibadah, dan bahawa mereka tidak kelihatan bersedia untuk berperang, beliau menjadi sangat kagum. Beliau yakin bahawa orang-orang ini benar-benar datang untuk beribadah dan bukan untuk berperang, lalu beliau kembali kepada kaum Quraysh sebelum sempat bertemu dengan Rasulullah ﷺ dan memaklumkan kepada mereka apa yang telah dilihatnya. Beliau menuntut agar kaum Quraysh membenarkan kaum Muslimin menunaikan Haji, dan menjadi marah sambil mengancam untuk menarik balik tenteranya sekiranya kaum Quraysh cuba menghalang antara Muhammad ﷺ dan Ka’bah. Namun, kaum Quraysh berjaya menenangkannya dengan menukar nada mereka kepada nada yang lebih berdamai, dan mereka meminta beliau memberi masa tambahan dengan harapan untuk memperoleh syarat-syarat yang lebih dapat diterima. Beliau bersetuju dengan permintaan itu, dan kaum Quraysh kemudian menghantar ‘Urwah bin Mas’ud al-Thaqafi, setelah meyakinkan al-Thaqafi bahawa mereka mempercayai pertimbangannya. Beliau pergi menemui Rasulullah ﷺ dan cuba dengan sia-sia untuk meyakinkan baginda supaya pulang.

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

Akhirnya, dia terpaksa mengakui bahawa Rasulullah ﷺ berada di pihak yang benar. Maka dia kembali kepada kaum Quraisy dan berkata kepada mereka, "Wahai kaum Quraisy! Aku telah pergi kepada Kisra di kerajaannya, Kaisar di kerajaannya, dan Negus di kerajaannya, tetapi tidak pernah aku melihat seorang raja di kalangan suatu kaum seperti Muhammad di kalangan para sahabatnya. Setiap kali dia berwuduk, mereka akan berwuduk sama seperti yang dia lakukan. Jika sehelai rambut dari kepalanya gugur, mereka segera berebut untuk mengambilnya. Mereka tidak akan sekali-kali meninggalkannya kerana apa jua sebab, maka tentukanlah pendirian kamu."

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

Ini hanya menambah permusuhan dan kedegilan kaum Quraisy, dan rundingan serta perdebatan selanjutnya tidak membuahkan hasil. Rasulullah ﷺ terfikir untuk menghantar rombongan sendiri, dengan sangkaan bahawa mungkin utusan Quraisy takut untuk mendekatinya. Baginda ﷺ berpendapat bahawa wakilnya mungkin dapat memujuk mereka, lalu baginda menghantar seorang utusan kepada mereka, tetapi mereka menyembelih kaki unta yang dinaiki utusan itu dan cuba membunuhnya. Syukurlah, pasukan al-Ahbash melindunginya. Kebencian kaum Quraisy semakin meningkat dari hari ke hari, lalu mereka menghantar kaki-kaki pukul mereka keluar pada waktu malam untuk melempar batu ke arah kem orang Islam. Perbuatan ini membangkitkan kemarahan orang Islam dan menyebabkan mereka pula mahu berperang dengan kaum Quraisy, tetapi Rasulullah ﷺ berjaya menenangkan mereka. Seterusnya, kaum Quraisy menghantar lima puluh orang dengan arahan untuk mengepung kem Rasulullah ﷺ dan memukul mereka, tetapi mereka ditangkap dan dibawa menghadap Rasulullah ﷺ, yang kemudian memaafkan mereka dan membenarkan mereka pergi ke jalan masing-masing.

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

Perkembangan terakhir ini memberi kesan yang mendalam kepada penduduk Makkah dan ia membuktikan tanpa sebarang keraguan bahawa Muhammad ﷺ sentiasa bercakap benar. Ia menunjukkan kepada mereka bahawa baginda sebenarnya datang untuk menunaikan Haji dan bukan untuk terlibat dalam peperangan. Dengan langkah ini, baginda ﷺ berjaya menggerakkan pendapat umum di Makkah untuk menyokong baginda. Sekiranya baginda memasuki kota itu dan kaum Quraisy cuba menghalangnya, penduduk Makkah dan orang-orang Arab akan berdiri bersama baginda sepenuhnya dan menyokong baginda menentang mereka. Maka kaum Quraisy menghentikan kegiatan provokasi mereka dan mula bersungguh-sungguh memikirkan tentang perdamaian. Rasulullah ﷺ memutuskan untuk menghantar seorang utusan lagi untuk berunding dengan kaum Quraisy, lalu baginda meminta 'Umar ibn al-Khattab pergi. Tetapi 'Umar berkata kepadanya, "Wahai Rasulullah, saya bimbang akan keselamatan diri saya di hadapan kaum Quraisy. Tiada lagi Bani 'Adi ibn Ka'ab di Makkah yang akan melindungi saya, dan kaum Quraisy mengetahui permusuhan saya terhadap mereka serta layanan kasar saya kepada mereka. Namun, saya mengesyorkan seorang lelaki yang lebih dihargai di sana daripada diri saya, iaitu 'Uthman ibn 'Affan."

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

Rasulullah ﷺ kemudian memanggil 'Uthman dan mengutusnya kepada Abu Sufyan. Maka 'Uthman pergi dan menyampaikan pesan Rasulullah ﷺ kepada mereka. Mereka berkata kepadanya, "Jika engkau ingin melakukan tawaf di Baitullah, lakukanlah." Dia menjawab, "Aku tidak akan melakukannya sehingga Rasulullah ﷺ melakukannya." 'Uthman kemudian memulakan rundingan damai dengan kaum Quraisy, tetapi mereka terus menolak gagasan itu. Rundingan itu berlarutan dan kadangkala amat sukar, namun pendirian kaum Quraisy mula beralih daripada penolakan mutlak kepada usaha untuk mencapai kompromi yang memuaskan kedua-dua pihak. Mereka bersama-sama mencari jalan keluar, mereka menyukai cara 'Uthman dan merasa selesa dengannya, dan akhirnya mereka berusaha untuk menamatkan krisis tersebut dan dengan itu mengakhiri keadaan perang mereka dengan Muhammad ﷺ.

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

Apabila 'Uthman melanjutkan tinggalnya dan tidak kelihatan di Makkah, timbul khabar angin dalam kem orang Islam bahawa kaum Quraysh telah membunuhnya. Orang-orang Islam sangat marah dengan berita itu dan mereka semua mencapai pedang mereka, bersedia untuk berperang dengan kaum Quraysh. Pada ketika itu, Rasulullah ﷺ mendapati perlu untuk menilai semula keseluruhan rancangannya, kerana kaum Quraysh nampaknya telah mengkhianati 'Uthman dalam bulan yang suci, walaupun dia seorang utusan. Oleh itu, baginda ﷺ bersabda, "Kita tidak akan pergi sehingga kita memerangi musuh." Baginda ﷺ memanggil para Sahabatnya dan berdiri di bawah sebatang pokok, di mana baginda ﷺ meminta ikrar (bai'ah), dan di situlah mereka semua berikrar kepadanya bahawa mereka akan berjuang sehingga mati. Setelah ikrar itu diberikan, Rasulullah ﷺ menepukkan tangannya ke atas tangan yang satu lagi sebagai ikrar bagi pihak 'Uthman, seolah-olah dia bersama mereka. Ikrar itu dikenali sebagai Bai'at al-Ridwan, yang mengenainya Allah (SWT) berfirman,

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

"Sesungguhnya Allah telah reda terhadap orang-orang Mukmin ketika mereka memberikan Ba'yah (janji setia) kepadamu di bawah pohon itu, Dia mengetahui apa yang ada di dalam hati mereka, lalu Dia menurunkan "As-Sakinah" (ketenangan dan ketenteraman) kepada mereka, dan Dia membalas mereka dengan kemenangan yang dekat" [Al-Fath, 48:18].

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

Selepas Ba'yah diberikan, dan ketika kaum Muslimin sedang bersiap untuk berperang, sampai berita ke kem bahawa 'Uthman tidak dibunuh. Tidak lama kemudian 'Uthman kembali dan memaklumkan kepada Rasulullah ﷺ tentang apa yang dikatakan oleh kaum Quraysh. Rundingan damai kemudian disambung semula antara Rasulullah ﷺ dan kaum Quraysh. Kaum Quraysh kemudian menghantar Suhayl ibn 'Amr untuk berunding dengan Rasulullah ﷺ mengenai perjanjian gencatan senjata yang hendak dimeterai antara kedua-dua pihak, dan juga mengenai isu-isu yang lebih luas berkaitan pelaksanaan Haji dan 'Umrah. Dalam hal yang kedua, syaratnya ialah Rasulullah ﷺ hanya dibenarkan kembali pada tahun berikutnya.

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

Rasulullah ﷺ bersetuju untuk mengadakan rundingan damai atas syarat-syarat ini kerana ia memastikan baginda memperoleh apa yang sebenarnya baginda datang untuk capai. Oleh itu, tidak menjadi masalah sama ada baginda menziarahi Baitullah tahun ini atau tahun berikutnya. Apa yang benar-benar baginda ﷺ inginkan ialah memencilkan Khaybar daripada kaum Quraisy dan menghapuskan segala halangan yang berdiri antara baginda ﷺ dengan bangsa Arab, yang menghalang dakwah dan penyampaian Risalah Islam baginda. Sebab itulah baginda ﷺ mahu menandatangani perjanjian dengan kaum Quraisy dan mengadakan gencatan senjata yang akan menghentikan peperangan mereka. Adapun haji dan ‘umrah, baginda ﷺ sentiasa boleh melaksanakannya pada tahun berikutnya.

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

Rasulullah ﷺ mengadakan rundingan yang panjang dan teliti dengan Suhayl bin ‘Amr mengenai gencatan senjata dan syarat-syaratnya. Rundingan itu kadangkala sangat sukar dan hampir gagal, sekiranya tidak kerana kebijaksanaan Rasulullah ﷺ. Kaum Muslimin mengikuti perkembangan itu dengan teliti dan menyangka bahawa rundingan tersebut adalah mengenai ‘Umrah, sedangkan Rasulullah ﷺ sejak awal lagi bertujuan untuk memastikan gencatan senjata. Oleh itu, kaum Muslimin berasa geram, tetapi Rasulullah ﷺ menganggapnya sebagai satu rahmat, kerana baginda menjalankan rundingan mengikut cara yang baginda kehendaki, tanpa mempedulikan perincian dan manfaat jangka pendek. Satu persetujuan dicapai antara kedua-dua pihak setelah syarat-syarat tertentu ditetapkan.

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

Syarat-syarat ini mencetuskan kemarahan kaum Muslimin, dan mereka cuba memujuk Rasulullah ﷺ supaya menolak syarat-syarat tersebut dan sebaliknya memilih peperangan. 'Umar bangun dan pergi menemui Abu Bakr sambil berkata, "Mengapa kita perlu bersetuju dengan perkara yang menghina agama kita?" 'Umar cuba memaksa Abu Bakr pergi bersamanya untuk memujuk Rasulullah ﷺ supaya tidak menerima syarat-syarat itu. Abu Bakr, bagaimanapun, cuba menasihatinya supaya tidak meneruskan usaha sedemikian, tetapi tidak berhasil. 'Umar akhirnya pergi sendiri menemui Rasulullah ﷺ. Dia bercakap dengan baginda ﷺ dan meluahkan kemarahan serta kekecewaannya. Namun, itu tidak melemahkan tekad dan ketabahan Rasulullah ﷺ, yang mengingatkan 'Umar, "Aku adalah hamba Allah dan Rasul-Nya. Aku tidak akan menentang perintah-Nya dan Dia tidak akan menjadikan aku kalah."

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

Dalam penggubalan perjanjian itu, Rasulullah ﷺ memanggil ‘Ali bin Abi Talib dan menyuruhnya menulis, “Dengan nama Allah, Ar-Rahman, Ar-Raheem.” Suhayl berkata, “Tunggu! Saya tidak mengenali Ar-Rahman, Ar-Raheem, tetapi tulislah ‘Dengan nama-Mu, wahai Tuhanku’.” Rasulullah ﷺ menyuruh ‘Ali menulis yang terakhir itu, lalu dia pun menulisnya. Kemudian baginda ﷺ bersabda, “Tulislah ‘Inilah yang telah dipersetujui oleh Muhammad, Rasulullah ﷺ, dengan Suhayl bin ‘Amr’.” Suhayl berkata, “Tunggu! Jika saya menyaksikan bahawa engkau adalah Rasul Allah, saya tidak akan memerangi engkau. Tulislah nama engkau sendiri dan nama bapa engkau.” Rasulullah ﷺ bersabda, “Tulislah ‘Inilah yang telah dipersetujui oleh Muhammad bin ‘Abdullah dengan Suhayl bin ‘Amr’.” Selepas baris pembukaan ini, perjanjian antara kedua-dua pihak ditulis dengan mengandungi terma-terma berikut:

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

1) Untuk menanggalkan peperangan dan menahan diri daripada permusuhan sepanjang tempoh gencatan senjata.

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

2) Jika sesiapa dari kalangan Quraisy memeluk Islam dan datang kepada Muhammad ﷺ tanpa kebenaran penjaganya, maka baginda akan mengembalikannya kepada mereka; dan jika sesiapa dari kalangan mereka yang bersama Muhammad ﷺ datang kepada kaum Quraisy, mereka tidak perlu mengembalikannya kepada Muhammad ﷺ.

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

3) Sesiapa sahaja dari kalangan orang Arab yang ingin mengadakan perikatan dengan Muhammad ﷺ boleh berbuat demikian, dan sesiapa yang ingin mengadakan perikatan dengan kaum Quraisy boleh berbuat demikian.

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

4) Kaum Muslimin dan para Sahabat Muhammad ﷺ terpaksa berundur dari Makkah pada tahun itu dan kembali pada tahun berikutnya, ketika mereka dibenarkan memasuki Makkah dan tinggal di sana selama tiga malam. Mereka dibenarkan membawa pedang dalam sarungnya dan tidak membawa apa-apa lagi.

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

5) Perjanjian itu berlaku untuk tempoh yang terhad, iaitu sepuluh tahun dari tarikh pengesahannya.

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

Rasulullah ﷺ dan Suhayl menandatangani perjanjian itu dalam suasana gelisah dan marah di kalangan tentera Muslim. Suhayl kembali ke Makkah dan meninggalkan Rasulullah ﷺ dalam keadaan resah dan kecewa dengan reaksi kaum Muslimin. Rasulullah ﷺ berasa janggal dan murung dengan pendirian kaum Muslimin, semangat dan kesungguhan mereka untuk berperang, lalu baginda pergi menemui isteri baginda Umm Salamah yang turut mengiringi baginda, dan baginda meluahkan kepadanya kesedihan hati baginda. Beliau berkata kepada baginda, "Wahai Rasulullah, sesungguhnya kaum Muslimin tidak akan mengingkari perintahmu; mereka hanya bersemangat tentang agama mereka, iman mereka kepada Allah dan risalahmu. Cukurlah kepalamu dan sembelihlah haiwanmu, dan engkau akan dapati kaum Muslimin akan mengikutimu, kemudian beraraklah bersama mereka pulang ke Madinah." Rasulullah ﷺ keluar lalu mencukur kepalanya, menandakan ibadah ‘Umrah, selepas itu baginda berasa tenang dan puas hati. Apabila kaum Muslimin melihat baginda dalam keadaan itu, mereka segera menyembelih haiwan dan mencukur kepala mereka. Kemudian Rasulullah ﷺ kembali bersama kaum Muslimin ke Madinah. Ketika mereka berada separuh jalan, Surah al-Fath diturunkan. Rasulullah ﷺ membacanya dari awal hingga akhir, dan ketika itulah semua orang menyedari bahawa perjanjian Hudaybiyah sebenarnya merupakan kemenangan yang nyata bagi kaum Muslimin.

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

Sebaik sahaja kaum Muslimin tiba di Madinah, Rasulullah ﷺ mula merangka rancangan untuk menangani Khaybar dan menyebarkan risalah Islam di luar Semenanjung Arab sambil memperkukuhkan Islam di dalamnya. Baginda ﷺ ingin memanfaatkan gencatan senjata dengan kaum Quraysh untuk menumpukan perhatian kepada menghapuskan beberapa kantung penentangan dan untuk menjalin hubungan luar negeri. Perjanjian itu memungkinkan baginda ﷺ mencapai matlamat ini. Rasulullah ﷺ berjaya melaksanakan rancangan yang telah baginda ﷺ susun dengan begitu bijaksana di sebalik alasan menunaikan haji. Walaupun pelbagai kesukaran dan halangan, baginda ﷺ berjaya mencapai semua matlamat politik yang telah baginda ﷺ tetapkan. Maka, tanpa sebarang keraguan, perjanjian Hudaybiyah adalah satu kemenangan yang besar. Antara pencapaiannya ialah:

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

1) Rasulullah ﷺ berjaya membentuk pendapat umum terhadap Risalah Islam di kalangan orang Arab secara umum dan di kalangan kaum Quraisy khususnya. Hal ini meningkatkan penghormatan terhadap kaum Muslimin dan mengurangkan penghormatan terhadap kaum Quraisy.

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

2) Kepercayaan dan keyakinan kaum Muslimin terhadap Rasulullah ﷺ telah ditunjukkan. Ia membuktikan bahawa iman kaum Muslimin tidak goyah, dan keberanian serta kesediaan mereka untuk berkorban diri tiada tandingannya.

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

3) Kaum Muslimin mempelajari bahawa muslihat politik ialah cara yang berkesan untuk menyebarkan Da'wah Islam.

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

4) Orang-orang Islam yang tinggal di Makkah di tengah-tengah orang kafir membentuk sebuah kantung di dalam kubu musuh.

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

5) Perjanjian Hudaybiyah menunjukkan bahawa kaedah dalam politik berasal daripada pemikiran (sumber) yang sama, iaitu kebenaran dan kesetiaan. Namun, cara (wasilah) mestilah disertai dengan kebijaksanaan, dan ini boleh dicapai dengan menyembunyikan cara serta matlamat sebenar daripada musuh.

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