Anjirat Allah (Allohning Elchisi) Makkadan hijrat qilganlaridan so'ng olti yil o'tgan edi. Shu paytga kelib u zot (ﷺ) o'z lashkari va Madinadagi islomiy jamiyatning umumiy ahvoli borasida ancha xotirjam bo'lgan edilar. Islomiy davlat barcha arablar uchun jiddiy bahs-munozara manbaiga aylangan edi. Shunga qaramay, Allohning Elchisi (ﷺ) doimo shunday yangi qadamlar haqida o'ylar edilar, ular Islom da'vatini mustahkamlashga va natijada dushmanlarini zaiflashtirishga imkon beradigan bo'lishi kerak edi.

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.

Allloh Rasulining (s.a.v.) ga Xaybar va Makka aholisi musulmonlarga hujum uyushtirmoqchi ekani haqida xabar allaqachon yetib kelgan edi. Muhammad (s.a.v.) Makka aholisini tinchitish maqsadida reja tuzdi. Umid qilinardiki, bu natijada ular Allloh Rasulining (s.a.v.) Arabiston yarim orolida Da'vatini davom ettirishi uchun yo'lni ochib beradi hamda Xaybar yahudiylarini ularning ittifoqchisi bo'lgan Quraysh qabilasidan ajratib qo'yish mumkin bo'ladi. Buning uchun rejada Allohning Muqaddas Uyiga tinch yo'l bilan tashrif buyurish nazarda tutilgan edi. U (s.a.v.) bu rejani amalga oshirish oson bo'lishini bilar edi, chunki arablar muqaddas oylarda urush qilmas edi. U (s.a.v.) shuningdek, Qurayshning bo'linib ketganini va musulmonlardan qo'rqqanini bilar edi, shuning uchun ular unga qarshi biron shoshqaloq harakat qilishdan oldin ikki marta o'ylab ko'rishlari kerak edi. Shu sababli u (s.a.v.) Muqaddas Uyga hojilik qilib borishga qaror qildi. Agar Quraysh uni to'sib qo'ysa, bu ular ustidan kuchli targ'ibot vositasi sifatida ishlatiladi va bu jamoatchilik nazarida Islom Xabarini yanada targ'ib qilishga xizmat qiladi.

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.

Yuqoridagilarni hisobga olgan holda, Allohning Elchisi ﷺ Zulqa’da oyida, ya’ni muqaddas oyda hajga borishini e’lon qildi va boshqa arab qabilalariga xabar yuborib, ularni Muqaddas Uyni tinch yo‘l bilan ziyorat qilishda ishtirok etishga chaqirdi. Bu so‘nggi qadamning maqsadi arablarga shuni bildirish edi: u ﷺ ziyoratchi sifatida chiqayotgan edi, bosqinchi sifatida emas. U ﷺ musulmon bo‘lmagan arablarni ham o‘ziga qo‘shilishga da’vat qilgan edi, garchi ular uning dinida bo‘lmasalar ham, chunki u urushni xohlamasligini ta’kidlashni istagan edi.

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.

Allohning Elchisi ﷺ Madinadan 1 400 kishi va Quswa’ ismli tuyasida yetakchilik qilib turgan yetmish tuya bilan chiqdilar. U zot ﷺ odamlarga aniq bildirish uchun ihromga kirgan edilar: ular urushmoqchi emas, faqat Allohning Muqaddas Uyini ziyorat qilishni istaydilar. Madinadan olti-yetti mil narida Allohning Elchisi ﷺ va musulmonlar Zul-Xulaifa deb ataladigan joyga yetib kelishdi va u yerda ihrom libosini kiyishdi. So‘ngra Makka tomon yo‘l olishdi. Quraysh musulmonlarning haj uchun kelganini, urush qilish uchun emas, eshitdi, lekin ular bu Muhammad ﷺ Makkaga kirish uchun ishlatayotgan hiyla bo‘lishi mumkinligidan qo‘rqdilar. Bu ehtimol ularning xayolidan hech qachon ketmas edi va ular Muhammad ﷺ ning shaharga kirishiga to‘sqinlik qilishga qaror qildilar.

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.

Shunday qilib, Quraysh Xolid ibn al-Validni va Ikrima ibn Abu Jaxlni ikki yuz otliqdan iborat süvoriylarni o'z ichiga olgan katta lashkarning boshiga tayinladi. Mushriklar lashkari zaruriyatga ko'ra ziyoratchilarning u yerga borishiga to'sqinlik qilish maqsadida Makkadan ularga qarab yo'lga chiqdi. Ular ziyoratchilarning kelishini kutish uchun Zi Tuvada qarorgoh qurdilar. Quraysh harakatlari haqidagi xabar Allohning Elchisi ﷺga yetib bordi, va u ‘Usfon qishlog'iga kirganida Bani Ka'b qabilasidan bir kishi bilan uchrashib, ulardan so'radi; u shunday javob berdi: "Quraysh sizning kelganingizni eshitib, sog'in tuyalari bilan chiqdi, yo'lbars terisini kiyib oldi va Zi Tuvada qarorgoh qurdi, sizga qarshi chiqib, hech qachon Makkaga kira olmasligingizga qasam ichishmoqda. Bu odam Xolid ibn al-Valid ularning süvoriylari bilan birga, ularni oldindan Kuro' al-G'omimga yuborishgan." Kuro' al-G'omim Usfondan taxminan sakkiz mil uzoqlikda edi, u yerda esa musulmonlar qarorgoh qurgan edilar.

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.

Allohning Elchisi ﷺ buni eshitib dedilar: "Qurayshga voy! Urush ularni yeb bitirdi! Agar meni va boshqa arablarni o‘z holimizga qo‘yib, yo‘limizda ketishimizga ruxsat berishganda, ularga nima zarar yetardi? Agar ular meni o‘ldirsalar, ular istagan narsaga erishadilar; agar Alloh menga ular ustidan g‘alaba bersa, ular to‘da-to‘da bo‘lib Islomga kiradilar. Agar bunday qilmasalar, kuchlari bor ekan jang qiladilar. Xo‘sh, Quraysh nima o‘ylayapti? Alloh haqqi, Alloh menga topshirgan da’vat yo‘lida, U uni g‘alabaga yetkazmaguncha yoki men halok bo‘lmaguncha, kurashdan to‘xtamayman." Allohning Elchisi ﷺ o‘zi tuzgan rejani o‘ylab ko‘rdilar va vaziyatni chuqur tafakkur qildilar. U zot allaqachon tinch yo‘lni tanlagan edilar va jangga tayyorlanmagan edilar, ammo Quraysh u zotga qarshi jang qilish uchun qo‘shin yuborgan edi, holbuki u zot jang qilishni istamas edilar. Orqaga qaytarlarmikinlar yoki rejasini o‘zgartirib, jang qilarmikinlar? U zot yaxshi bilardilarki, agar musulmonlarning oldida jang qilishdan boshqa chora qolmasa, ular dushmanlariga qarshi turish va Quraysh bilan jangga kirishish uchun yetarlicha iymonga ega edilar.

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.

Lekin Allohning Elchisi (ﷺ) urush qilish uchun chiqmagan edi va jang qilmaslikka qaror qilgan edi. U hajni ado etish uchun chiqqan edi va faqat tinchlikni ko‘zlagan edi. U (ﷺ) agar hajni ado etishdan to‘sib qo‘yilsa, buni kutayotgan edi, bu to‘siqlik tinch yo‘l bilan bo‘lishini xohlagan edi; na zo‘ravonlik bilan to‘sish, na dushmanlik sharoitida qilingan haj. Allohning Elchisi (ﷺ) rejalashtirgan tinch reja Makkada va Quraysh orasida Islom xabarining ulug‘vorligi va olijanobligi haqida jamoatchilik fikrini shakllantirish, uni Quraysh-ning adashuvi, takabburligi va tajovuzkorligi bilan qiyoslash uchun mo‘ljallangan edi. Bu jamoatchilik fikri juda muhim edi va Islomiy da’vat ravnaq topishi va tarqalishi uchun to‘g‘ri asos bo‘lishi kerak edi. Jamoatchilik fikri da’vatni tarqatishga yordam beradigan va uning g‘alaba qozonishini ta’minlaydigan eng muhim omillardan biri edi. Agar Allohning Elchisi (ﷺ) jang qilganida, jamoatchilik fikrini o‘z tomoniga og‘dirish imkониятини yo‘qotish xavfi bor edi, shu sababli u asl rejasini o‘zgartirmaslikka va tinchlik bilan davom etishga qaror qildi.

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.

Alloh Rasulining (s.a.v.) ko'p o'ylab, keyingi qadamini qanday qo'yishni mulohaza qildi. Uning aqlliligi va davlat arbobligi boshqa har qanday odamnikidan ancha ustun edi. U tinchlik rejasi bilan ish tutishga qaror qildi, shunda kelib chiqqan imkoniyatni boy bermaslik va rejasi teskari natija bermasligi uchun. Qurayshlar Arablar orasida unga qarshi tuhmat kampaniyasini boshlash uchun bahona topadigan sharoitda, bu jamoatchilik fikrini o'z foydalariga o'zgartirishga olib kelishi mumkin edi. Allohning Rasuli (s.a.v.) shunda musulmonlarga murojaat qilib dedi: "Kim bizni ularga duch kelmaydigan yo'l bilan olib chiqadi?" Bir kishi bu vazifani o'z zimmasiga oldi va ularni ikki dovon orasidagi, ularga juda og'ir kelgan, toshloq va notekis yo'l bilan yetaklab bordi. Oxiri ular Makkaning pastida, al-Hudaybiya deb ataladigan joyda vodiyga chiqishdi. U yerda ular chodir tikishdi. Xolid va Ikrima qo'shinlari ularni ko'rib qolganda qo'rqib ketishdi va Makkani himoya qilish uchun shoshilib qaytib ketishdi. Musulmonlarning jasur harakati kofirlarning tanasidan qo'rquv sovuqini yugurtirdi. Ular musulmonlarning ularni aldab o'tib, hech qanday to'siqsiz ularning eshigi oldida paydo bo'lganiga ishonmasdilar. Kofirlar Makkada joylashdilar, Allohning Rasuli (s.a.v.) va uning qo'shini esa al-Hudaybiyada joylashdi. Ikki lager bir-biriga qarama-qarshi turdi va har biri qarshi tomonga nisbatan qanday harakat qilish kerakligini o'ylardi. Ba'zi musulmonlar Qurayshlarning ularga hajga borishga hech qachon ruxsat bermasligini va ular urushga tayyorgarlik ko'rayotganini taxmin qilishdi. Ular Qurayshlar bilan urushib, ularni yengib, keyin hajga borishdan boshqa yo'llari yo'q deb o'ylashdi. Ularning fikricha, bu harakat Qurayshlarni butunlay yo'q qilib yuboradi.

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.

Qurayshliklar esa musulmonlar bilan urushish fikrini chetga surmagan edi, hatto bu o‘zlarining halok bo‘lishiga olib kelsa ham. Biroq bu fikr tez orada yo‘qoldi, chunki ular musulmonlarning kuchli raqib ekanini bilar edilar. Shunday qilib, Qurayshliklar musulmonlar birinchi qadamni qo‘yishini kutishni ma’qul ko‘rdilar.

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.

Для того чтобы достичь того, ради чего он (мир ему) действительно пришёл, Посланник Аллаха ﷺ твёрдо придерживался своего первоначального плана с тех пор, как облачился в ихрам в Медине. Он ﷺ просто оставался в Худайбийе, ожидая, что предпримут курейшиты. Он ﷺ знал, что курейшиты боятся его, и что вскоре они пришлют посланников для переговоров с ним о его прибытии на хадж, поэтому он ﷺ терпеливо ждал их представителей. Сначала курейшиты отправили Будайля ибн Варку с несколькими людьми из племени Хуза‘а, чтобы спросить Посланника Аллаха ﷺ, с какой целью он пришёл. После короткого обмена словами они убедились, что мусульмане вышли не для сражения, а для того, чтобы посетить Священный Дом и почтить священные границы.

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.

Elchilar qaytib, bu gaplarni Quraysh'ga xabar berishdi va ularni ishontirishga urinishdi, lekin Quraysh elchilarni Muhammad ﷺ tomonga og'ib ketgan deb ayblab, ularga ishonmadi. Quraysh yana bir elchilar guruhini yubordi, u ham qisqa vaqt ichida xuddi shu natija bilan qaytdi. Shundan so'ng Quraysh muzokara olib borish uchun Allohning Elchisi ﷺ huzuriga al-Ahbash (Habashlar) boshlig'i al-Hulaysni yubordi. Quraysh al-Hulays Muhammad ﷺ ni to'xtatishiga umid qilardi, aslida esa uni musulmonlarga qarshi qo'zg'atmoqchi edi. Quraysh hisoblardiki, al-Hulays Muhammad ﷺ bilan muzokarada muvaffaqiyatsizlikka uchrasa, uning Muhammad ﷺ ga bo'lgan nafrati ortadi va u Makkani himoya qilishga yanada qat'iyroq bo'ladi. Biroq Allohning Elchisi ﷺ al-Hulaysning kelayotganini eshitgach, uni kutib olish uchun qurbonlik hayvonlarini qo'yib yuborishni buyurdi, shunda u musulmonlarning niyati urush emas, balki Hajj ekanini ko'rib, anglab yetsin.

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 saw the animals going past him from the side of the valley and people about to perform ‘Umrah, and 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 had really come to worship and not to fight, so he went back to the Quraysh even before meeting Allah’s Messenger ﷺ, 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 ﷺ 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 to this, 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 ﷺ and tried in vain to convince him to go back.

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.

Oxir-oqibat, u Allohning Elchisi ﷺ haq ekanligini tan olishga majbur bo'ldi. Shunda u Quraysh oldiga qaytib, ularga dedi: "Ey Quraysh xalqi! Men Kisroning shohligiga, Qayserning shohligiga va Najjoshiyning shohligiga borib keldim, lekin Muhammad ﷺ o'z sahobalari orasida bo'lgani kabi biror shohni bирор xalq orasida ko'rmadim. U ﷺ vuzu qilganda, ular ham xuddi u kabi vuzu qilishardi. Uning boshidan bir tola soch tushsa, ular uni olish uchun yugurishardi. Ular uni hech qanday sababga ko'ra tashlab ketmaydilar, shuning uchun qaror qiling."

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.”.

Bu narsa Quraysh qabilasining dushmanligi va qaysarligini yanada oshirdi, va muzokara hamda bahslar behuda ketaverdi. Allohning Elchisi ﷺ o'zlari elchi yuborishni o'ylab ko'rdilar, Quraysh elchilari unga yaqinlashishdan qo'rqayotgan bo'lishi mumkin, deb taxmin qildilar. U zot ﷺ vakilining ularni ko'ndira olishi mumkin deb o'yladilar va ularga elchi yubordilar, lekin ular elchi minib kelgan tuyaning oyoq payini kesib, uni o'ldirmoqchi bo'ldilar. Baxtga qarshi, al-Ahbash qo'shinlari uni himoya qildi. Quraysh adovati kundan-kunga ortib bordi va ular kechasi o'z o'g'rilarini musulmonlar lageriga tosh otish uchun yubordilar. Bu musulmonlarni g'azablantirdi va ular Quraysh bilan urushishni xohlashdi, lekin Allohning Elchisi ﷺ ularni tinchlantirishga muvaffaq bo'ldilar. Keyin Quraysh ellik kishini Allohning Elchisi ﷺ lagerini o'rab olish va ularni kaltaklash buyrug'i bilan yubordi, lekin ular ushlanib, Allohning Elchisi ﷺ huzuriga keltirildi. U zot ﷺ ularni kechirib, o'z yo'llariga yuborib yubordilar.

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.

Bu so'nggi voqea Makka aholisiga chuqur ta'sir ko'rsatdi va Muhammad ﷺ har doim rostgo'y bo'lganini shubhasiz isbotladi. Bu ularga uning haqiqatan ham hajni ado etish uchun kelganini, urush qilish niyatida emasligini ko'rsatdi. Shu harakati bilan u Makkadagi jamoatchilik fikrini o'z foydasiga burishga muvaffaq bo'ldi. Endi agar u shaharga kirsa va Quraysh uni to'sishga urinsa, Makka aholisi va arablar uning orqasida turib, qarshi chiqqan kuchlarga qarshi unga to'liq ko'maklashadi. Shuning uchun Quraysh o'zlarining provokatsion harakatlarini to'xtatib, jiddiy ravishda tinchlik haqida o'ylay boshladi. Allohning Elchisi ﷺ Quraysh bilan muzokara qilish uchun yana bir elchi yuborishga qaror qildi va bu vazifani 'Umar ibn al-Xattobdan so'radi. Ammo 'Umar unga dedi: "Ey Allohning Elchisi, men Quraysh qo'lida o'z jonimdan xavotirdaman. Makkada meni himoya qiladigan Banu 'Adiy ibn Ka'b qabilasidan hech kim qolmagan, Quraysh esa mening ularga bo'lgan adovatimni va ularga nisbatan qo'pol munosabatimni biladi. Biroq men u yerda mendan ko'ra qadrliroq bo'lgan bir kishini tavsiya qilaman: 'Usmon ibn 'Affon."

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.”.

Allohning Elchisi ﷺ keyin Ustmonni chaqirib, uni Abu Sufyonning oldiga yubordi. Ustmon ketdi va Allohning Elchisi ﷺ ning xabarini ularga yetkazdi. Ular unga dedilar: "Agar Muqaddas uyni tavof qilmoqchi bo‘lsang, tavof qil." U dedi: "Allohning Elchisi ﷺ tavof qilmaguncha, men buni qila olmayman." Shundan so‘ng Ustmon Quraysh bilan tinchlik muzokaralarini boshladi, lekin ular bu fikrni rad etishda davom etdi. Muzokaralar uzoq davom etdi va ba’zan qiyinchiliklarga duch keldi, biroq Qurayshning pozitsiyasi qat’iy rad etishdan ikkala tomonni qanoatlantiradigan murosaga intilishga o‘zgara boshladi. Ular birgalikda chiqish yo‘lini izladilar, Ustmonning uslubiga moslashdilar va u bilan o‘zlarini erkin his qildilar. Shunday qilib, ular oxir-oqibat inqirozga barham berish va shu orqali Muhammad ﷺ bilan urush holatini tugatish uchun harakat qilishga kirishdilar.

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).

Usmon uzoqroq qolib, Makkada ko‘rinmay qolganda, musulmonlar lagerida Quraysh uni o‘ldirgan degan mish-mish tarqaldi. Bu xabardan musulmonlar g‘azablanib, hammasi qilichlariga qo‘l urib, Quraysh bilan jang qilishga tayyor bo‘ldilar. Shu paytda Allahning Elchisi ﷺ butun rejasini qayta ko‘rib chiqish zarur deb topdilar, chunki Quraysh elchi bo‘lishiga qaramay, muqaddas oyda Usmonga xiyonat qilgan edi. Shu sababli u zot ﷺ: “Dushman bilan jang qilmaguncha bu yerdan ketmaymiz”, dedilar. U zot ﷺ Sahobalarini chaqirdilar va bir daraxt ostida turib, ulardan bay’at (va’da) oldilar. Aynan o‘sha yerda ular hammasi o‘lguncha jang qilishga unga va’da berdilar. Bay’at berilgach, Allahning Elchisi ﷺ Usmon nomidan garov sifatida bir qo‘lini ikkinchisiga urdilar, go‘yo u ular bilan birga bo‘lgandek. Bu bay’at Bay’at ar-Ridvon nomi bilan mashhur bo‘ldi, bu haqda Alloh (SWT) shunday degan:

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,

Albatta, Alloh mo‘minlardan daraxt ostida senga bay’at (sadoqat qasamini) berganlardan rozi bo‘ldi. Ularning dillarida nima borligini bilib, ularga “As-Sakina” (viqor va xotirjamlik) nozil qildi va ularni yaqin fath bilan mukofotladi, [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].

Ba’yah berilgandan so‘ng va musulmonlar jangga tayyorgarlik ko‘rayotgan paytda, lagerga ‘Usmon o‘ldirilmaganligi haqida xabar yetib keldi. Ko‘p o‘tmay ‘Usmon qaytib keldi va Allohning Elchisi ﷺ ga Quraysh nima degani haqida ma’lumot berdi. So‘ngra Allohning Elchisi ﷺ bilan Quraysh o‘rtasida tinch muzokaralar qayta boshlandi. Quraysh esa Suhayl ibn ‘Amrni Allohning Elchisi ﷺ bilan ikki lager o‘rtasida imzolanadigan sulh masalasi, shuningdek, Hajj va ‘Umrani ado etishga oid kengroq masalalar yuzasidan muzokara olib borish uchun yubordi. Oxirgi masalada shart shu edi: Allohning Elchisi ﷺ faqat kelgusi yili qaytib kelishiga ruxsat beriladi.

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.

Allloh elchisi (sav) bu shartlar asosida tinchlik muzokaralarini olib borishga rozi bo‘ldilar, chunki ular unga aslida kelgan maqsadini ta’minlab berardi. Shuning uchun u (sav) Muqaddas uyni bu yil ziyorat qiladimi yoki keyingi yili, farqi yo‘q edi. U (sav) haqiqatan istagan narsa Xaybarni Quraysh bilan aloqadan uzish va uning Da’vati hamda Islom xabarini yetkazishiga to‘sqinlik qilayotgan, uni arablar bilan orasida turgan barcha to‘siqlarni bartaraf etish edi. Shu sababli u Quraysh bilan sulh tuzishni va ularning urushini to‘xtatadigan sulhni o‘rnatishni xohladi. Haj va Umra esa uni keyingi yili ham ado etishi mumkin edi.

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.

Allohning Elchisi ﷺ Suhayl ibn ‘Amr bilan sulh va uning shartlari haqida uzoq va nozik muzokaralar olib bordi. Muzokaralar ba’zan qiyin kechdi va agar Allohning Elchisi ﷺ ning donishmandligi bo‘lmaganida, ular buzilish xavfi ostida qolgan bo‘lardi. Musulmonlar voqealarni diqqat bilan kuzatib bordilar va muzokaralar ‘umra haqida ekan, deb o‘ylashdi, holbuki Allohning Elchisi ﷺ butun vaqt davomida sulh tuzishni maqsad qilgan edi. Shu sababli musulmonlar xafa bo‘ldilar, ammo Allohning Elchisi ﷺ buni baraka deb bildi, chunki u tafsilotlar va qisqa muddatli foydalardan qat’i nazar, muzokarani o‘zi xohlagandek olib bordi. Ma’lum bir aniq shartlar qo‘yilgandan so‘ng, ikki tomon o‘rtasida kelishuv tuzildi.

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.

Bu shartlar musulmonlarning g‘azabini qo‘zg‘adi va ular Allohning Elchisi ﷺ ni ularni rad etishga va buning o‘rniga urushga murojaat qilishga ko‘ndirishga urinishdi. ‘Umar o‘rnidan turib Abu Bakrning oldiga bordi va dedi: “Nega biz dinimizni xo‘rlovchi narsaga rozi bo‘lishimiz kerak?” ‘Umar Abu Bakrni o‘zi bilan birga Allohning Elchisi ﷺ ni shartlarni qabul qilmaslikka ko‘ndirish uchun borishga majbur qilmoqchi bo‘ldi. Abu Bakr esa uni bunday tashabbusdan qaytarishga urindi, ammo foydasi bo‘lmadi. ‘Umar oxir-oqibat yolg‘iz o‘zi Allohning Elchisi ﷺ oldiga bordi. U ﷺ bilan gaplashdi va g‘azabini hamda hafsalasizligini bildirdi. Biroq bu Allohning Elchisi ﷺ ning qat’iyatini va sabr-toqatini kamaytirmadi va ‘Umarga eslatdi: “Men Allohning bandasi va Uning Elchisiman. Men Uning amriga qarshi bormayman, U esa meni zarar ko‘rgan qilmaydi.”

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.”.

Sulh hujjatini tuzishda Allahning Elchisi ﷺ Ali ibn Abu Tolibni chaqirib, unga: "Bismillahir-Rahmanir-Rahim" deb yozishni buyurdilar. Suhayl esa: "To'xta! Men ar-Rahmonni va ar-Rahimni tanimayman. Shunday yoz: "Sening nomingdan, ey Robbim"", dedi. Allahning Elchisi ﷺ Aliga aynan shuni yozishni buyurdilar va u shunday yozdi. So'ng Payg'ambar ﷺ dedilar: "Yoz: "Bu, Muhammad Allahning Elchisi ﷺ Suhayl ibn Amr bilan kelishgan narsadir"". Suhayl esa: "To'xta! Agar sizni Allahning Elchisi ekaningizni bilganimda, sizlar bilan urushmagan bo'lardim. Ismingizni va otangizning ismini yozing", dedi. Allahning Elchisi ﷺ: "Yoz: "Bu, Muhammad ibn Abdulloh Suhayl ibn Amr bilan kelishgan narsadir"", dedilar. Bu kirish so'zlaridan keyin ikki tomon o'rtasidagi sulh hujjati quyidagi shartlar bilan yozildi:

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) Urushdan chetda turish va sulh muddatida harbiy harakatlardan o‘zini tiyish.

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

2) Agar Quraysh qabilasidan kimdir Islomni qabul qilib, homiysining ruxsatisiz Muhammad ﷺ huzuriga kelsa, uni ularga qaytarardi; va agar Muhammad ﷺ bilan birga bo‘lganlardan kimdir Quraysh oldiga kelsa, uni Muhammad ﷺ ga qaytarish shart emas edi.

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) Arablardan kim Muhammad ﷺ bilan ittifoqqa kirishni xohlasa, shunday qilishi mumkin edi, va kim Quraysh bilan ittifoqqa kirishni xohlasa, shunday qilishi mumkin edi.

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) O‘sha yili musulmonlar va Muhammad ﷺ ning sahobalari Makkadan orqaga qaytishga majbur bo‘ldilar va keyingi yili, Makkaga erkin kirib, u yerda uch kecha qolish imkoniyatiga ega bo‘ladigan vaqtda qaytib keldilar. Ularga qinidagi qilichlarini olib kirishga ruxsat berildi, boshqa hech narsa olib kirish mumkin emas edi.

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) Shartnoma cheklangan muddatga, uning ratifikatsiya qilingan kunidan boshlab o'n yilga tuzilgan edi.

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

Rasulullah ﷺ va Suhayl sulh shartnomasini musulmon qo'shinining norozilik va g'azabi ostida imzoladilar. Suhayl Makkaga qaytib ketdi, Rasulullah ﷺ esa musulmonlarning munosabatidan xafa va ranjigan holda qoldilar. Rasulullah ﷺ musulmonlarning turishidan, ularning jang qilishga bo'lgan ishtiyoqi va g'ayratidan o'zlarini noqulay va g'amgin his qildilar. U kishi o'zlari bilan birga kelgan xotinlari Umm Salamaga bordilar va unga ichidagi iztirobini aytdilar. U ayol dedi: "Ey Allohning Rasuli, musulmonlar sizga hech qachon itoatsizlik qilmaydilar. Ular faqat o'z dinlari, Allohga bo'lgan imonlari va sizning da'vatingiz uchun g'ayratlidirlar. Boshingizni oling va qurbonliklaringizni so'ying, shunda musulmonlar ham sizga ergashishini ko'rasiz, so'ngra ular bilan birga Madinaga qaytasiz." Rasulullah ﷺ chiqib, umra uchun ihromdan chiqib, boshlarini oldirdilar. Shundan so'ng u kishi tinchlanib, mamnun bo'ldilar. Musulmonlar uni shu holatda ko'rgach, shoshilib qurbonliklarini so'ydilar va boshlarini oldirdilar. So'ngra Allohning Rasuli ﷺ musulmonlar bilan birga Madinaga qaytdilar. Yo'lning yarmida bo'lganlarida Sura al-Fath nozil bo'ldi. Allohning Rasuli ﷺ uni butunlay o'qib berdilar va shundagina hamma Hudaybiya sulhi musulmonlar uchun aniq g'alaba ekanini angladi.

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.

Muslimlar Madinaga yetib kelishi bilan Allohning Elchisi ﷺ Xaybar masalasini hal qilish va Islom xabarini Arabiston yarimoroli chegarasidan tashqariga yoyish, shu bilan birga uning ichida Islomni mustahkamlash rejalarini tuza boshladilar. U zot ﷺ Quraysh bilan tuzilgan sulhdan foydalanib, qarshilik ko‘rsatayotgan bir qancha o‘choqlarni yo‘q qilishga va chet el aloqalarini o‘rnatishga e’tibor qaratmoqchi edilar. Bu shartnoma ﷺ ga buni amalga oshirishga imkon berdi. Allohning Elchisi ﷺ hajga borish bahonasi ostida juda ehtiyotkorlik bilan tuzgan rejasini amalga oshira oldilar. Turli qiyinchiliklar va to‘siqlarga qaramay, ﷺ o‘zlari qo‘ygan barcha siyosiy maqsadlarga erishdilar. Shunday qilib, shubhasiz, Hudaybiya sulhi katta g‘alaba bo‘ldi. Uning ba’zi natijalari quyidagilar edi:

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) Alloh Elchisi ﷺ arablar orasida umuman, xususan Quraysh orasida Islom xabari uchun jamoatchilik fikrini shakllantira oldi. Bu musulmonlarning obro'sini oshirdi va Quraysh obro'sini pasaytirdi.

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) Allohning Elchisiga (ﷺ) bo‘lgan musulmonlarning ishonchi va e’tiqodi namoyon bo‘ldi. Bu musulmonlarning imoni sarsaga solib bo‘lmas darajada mustahkam ekanini, ularning jasorati va o‘zlarini fido qilishga tayyorligi esa tengsiz ekanini isbotladi.

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) Musulmonlar siyosiy manevrlar islom da'vatini targ'ib qilishning samarali vositasi ekanligini o'rgandilar.

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

4) Makkada kofirlar orasida qolgan musulmonlar dushmanning qal'asi ichida alohida bir guruhni tashkil qildilar.

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

5) Hudaybiya sulhi shuni ko‘rsatdiki, siyosatdagi usul bir xil manbadan, ya’ni bir xil fikrdan, rostgo‘ylik va sadoqatdan kelib chiqadi. Biroq, vositalar ziyraklik bilan uyg‘unlashtirilishi kerak, buni esa vositalarni va haqiqiy maqsadlarni dushmandan yashirish orqali amalga oshirish mumkin.

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.