Formation of the Islamic Army

During his stay in Mecca and propagation of Islam, the Holy Prophet acted only as a Divinely commissioned leader. His activities were restricted to guiding people and struggling against the idolaters. However, after he settled in Yathrib, his function included both religious and political leadership, because the social conditions had drastically changed in Medina and the Holy Prophet was taking great steps in founding a new society based on Islamic instructions. For this reason, he could clearly envisage the probable hardships and obstacles. As a farsighted political figure, he was constantly searching for proper political solutions. His convention of a brotherly treaty between two groups of Muslims; the initiation and completion of a general treaty; and the convening of a nonaggression pact with the Jews—all these were within his precautionary activities.

The Qur'anic texts carrying political and social orders that were revealed in Medina were all appropriate guidelines for the Holy Prophet's proceedings. Then, he was ordered to prepare for war and defense. [83] Consequently, he decided to form a defense force. The establishment of such a force was significant because the Meccan unbelievers, who could no longer torture Muslims after the Holy Prophet's Hegira, might probably plot a military strike at the very center of Islam (i.e. Medina). For this reason, the Holy Prophet planned initial stages for the formation of an Islamic army so as to encounter any such probabilities. This army was initially very limited in human sources and military equipment. However, within a short time, it developed in both aspects. At the beginning of this army’s formation, garrisons dispatched for military operations or surveillance did not exceed sixty; and this number did not exceed two hundred at most. [84] In the second year and the Battle of Badr, the number was a little more than three hundred. However, in the eighth year and during the Meccan siege, the number of the Islam's soldiers was nearly ten thousand well-equipped soldiers.

Thus, the trend of events showed that the Holy Prophet's predictions came true. Beginning with the second year, there were numerous conflicts and confrontations between the believers and the unbelievers. If Muslims had lacked the required military forces, they would have been completely wiped out by their enemies. [85]

Military Maneuvers

With the small number of the armed forces which the Holy Prophet had at his disposal, he prepared for a series of military operations which could not be considered full-fledged wars. In none of these maneuvers did any military confrontation occur. Examples of such expeditions were the following:

The 30-man strong expedition called Hamzah ibn `Abd al-Muttalib in the eighth month of Hegira chased the caravan of Quraysh on their return to Mecca.

The 60-man strong expedition called `Ubaydah ibn al-Harith in the eighth month of Hegira prosecuted Abu-Sufyan.

The 20-man strong expedition called Sa`d Ibn Abi-Waqqas in the ninth month of Hegira prosecuted the caravan of Quraysh but did not reach it. [86] In the eleventh month of Hegira, the Holy Prophet, accompanied by a group of Muslims, chased the caravan of Quraysh up to the land of Abwa but no confrontation took place. During this expedition, he convened a treaty with the tribe of Banu-®amrah according to which they promised to remain impartial and not to cooperate with the enemies of Islam. In Rabi` al-Awwal (the twelfth month), the Holy Prophet chased Kurz ibn Jabir al-Fahri, who had plundered a Medinan flock, up to the land of Badr but missed him. In the month of Jumada al-akhir, the Holy Prophet, accompanied by one hundred and fifty (or two hundred) troops, chased the trade caravan of Quraysh, headed by Abu-Sufyan on his journey to Damascus, but this time, he could not reach the caravan. However, during this time, he convened a treaty with the tribe Banu-Mudlij and returned to Medina. [87] These kinds of small military operations could be called military maneuvers and strength show, but not real wars.

The Prophet's Objectives of Military Maneuvers

According to several documents and pieces of evidence, the Holy Prophet's purpose behind these wars was neither plundering the enemies nor creating wars and conflicts, because, as we have already seen, the number of the Islamic troops was small if compared with the enemies. In some of these wars, Ansar took part although they had promised, in the course of the treaty of the second `Aqabah, to protect the Holy Prophet at Medina and not to be involved in wars outside it.

Furthermore, the citizens of Medina were farmers and gardeners; they were not in the habit of plundering as the nomad tribes were. The conflicts between Aws and Khazraj were local conflicts and it was the Jews who ignited the fire of difference between these two tribes. They had never plundered any tribe. Furthermore, when confronted by enemies, Muslims never showed any inclination to war. Hamzah, for example, avoided engaging himself in war when an impartial person acted as an intermediary to stop it. [88] Considering all these factors, the Holy Prophet carried out all those military maneuvers for specific objectives. The following were among his aims:

(1) The Holy Prophet aimed at threatening the trade route from Quraysh to Damascus. The Meccan trade caravans used to move between Medina and the shores of the Red Sea as they could not go more than 130 kilometers away from the city. [89] Through his maneuvers, the Holy Prophet wished to let Quraysh know that if they wanted to hinder the Muslims' free actions in Medina, their trade routes would be endangered and their goods could be confiscated by Muslims. [90] This threat was definitely a warning for the Meccan unbelievers for whom trade was of vital significance. This treaty forced them to review their strategies against Muslims.

No doubt, Muslims were right in confiscating the Meccan goods and properties since they had forced Muhajirun out of their homes in Mecca and had confiscated their belongings. [91] It should be noted that the conflicts were not personal anymore; rather, these conflicts had turned into conflicts between two powers each of which did its best to weaken the other. Later on, this threat became real and Quraysh, having been worried about the cutting off of the trade route to Damascus, tried to find another route.

From Muslims' point of view, the economic damage to the enemy and the creation of worry and anxiety to them seemed more significant than the booties they could collect. This could be seen in Muslims' not receiving any wealth from the unbelievers at the expeditions of `Abdullah Ibn Jahsh and Badr.

(2) These maneuvers were a show of Muslims' military force and a warning to the Meccan unbelievers not to think of military expeditions against them. It was also aimed at showing the unbelievers that Muslims were strong enough to defend themselves. While the Holy Prophet was in Mecca and the number of Muslims was small, chiefs of Quraysh could easily envisage their economic fall. Now that the city of Medina had turned into a stronghold for Islam, how could the money- minded Meccan people ever feel safe? For this reason, Muslims had to be prompt so that they could discourage the unbelievers from planning anything hostile against this city.

(3) Most probably, these military actions were meant to warn the Jews of Medina as well, who had revealed their enmity, so that they might stop their conspiracies and military operations. [92]

The Expedition of `Abdullah Ibn Jahsh

In the month of Rajab of the second year, the Holy Prophet sent `Abdullah Ibn Jahsh and eight others on a reconnaissance mission. The Holy Prophet gave him a sealed letter and asked him to open it after two days of walking and do as he is directed to do and not to force any one of his followers to follow him. Having walked for two days, he opened the letter in which the following was written: “If you read my letter, continue with your journey and stand on the land of Nakhlah between Mecca and ta’if. There, waylay the movements of Quraysh and inform us of the result.”

`Abdullah told his followers that he would follow the orders. He also told them that if they were ready to be martyred, they could stay lest they were free to leave him. All of them showed readiness. They therefore stayed at Nakhlah. There was a Quraysh caravan, headed by `Amr al-Hazrami, returning to Mecca from ta’if. `Abdullah and his followers wished to attack the caravan but it was the last day of Rajab. They told each other that if Quraysh entered Mecca, they could not attack them; and if they attacked them there, they would disobey and violate the prohibition of war during the sacred months.

Finally, they attacked the caravan, killing `Amr and taking two prisoners. Then, they returned to Medina with the booties and the prisoners. However, the Holy Prophet was angry with them for their act. He even refused to receive the prisoners or the booties, saying, “I had already warned you not to fight during the sacred months.”

This event had drastic consequences; Muslims did not appreciate this bloodshed during the sacred months and reprimanded `Abdullah for his action. On the other hand, Quraysh used this event as a pretext to defame the Holy Prophet by accusing him of involvement in bloodshed during the sacred months. The Jews, too, started poisoning the environment by saying that Muslims were losers. At this time, the angel of revelation appeared to the Holy Prophet, conveying the following:

They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering men from Allah's way and denying Him, and hindering men from the sacred mosque and turning its people out of it are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can. (2:217)

With the revelation of these holy verses, which implicitly exonerated `Abdullah, Quraysh was introduced as the agent of sedition and trouble and their sins were considered greater than the involvement in war and bloodshed during the sacred months. Upon the Quraysh representatives’ request, the Holy Prophet released the prisoners one of whom became Muslim. [93]

The Battle of Badr

This event, which took place following the Prophet’s military maneuvers and the threat against the Quraysh trade route, was the first complete war between Muslims and the unbelievers. As we have seen, in the month of Jumada al-akhir, the Holy Prophet chased Quraysh’s caravan—headed by Abu-Sufyan—which was heading towards Damascus up to the land of Dhat al-`Ushayrah but he could not catch them. By sending spies to the district of Damascus, he knew about the caravan's return. [94] From an economic point of view, this is said to be one thousand and the worth of the merchandise is estimated as high as fifty-thousand Dinars. All Quraysh people had their shares in this investment. [95]

The natural route of the caravan crossed the district of Badr. [96] In order to confiscate the goods,[97] the Holy Prophet had three hundred and thirteen troops. [98] With the minimum amount of ammunition,[99] he headed for Badr. On his way back from Damascus, Abu-Sufyan became aware of the Holy Prophet's decision and sent a messenger to Mecca asking for help. [100] He changed his direction to the shores of the Red Sea and speedily got the caravan out of the danger zone. [101] Upon Abu-Sufyan's call, nine hundred and fifty soldiers [102] left Mecca towards Medina to help the caravan. Abu-Sufyan's obstinacy led his troops to the battle. While Muslims were looking for the signs of the Quraysh caravan, the Holy Prophet became aware of the caravan's arrival at Badr. They had to decide on the spot. This decision was hard to make because Muslims had time to confiscate the caravan, not to be involved in a war the troops of which were three times more numerous than theirs. If they decided to go back, they would lose the effects of their military maneuvers and the enemy would chase them and attack Medina. So, a military council was held in which the Holy Prophet sought consult of Muslims in general and Ansar in particular. Miqdad's zealous speech and Sa`d ibn `Abadah’s enthusiastic encouragements brought forth the decision to fight. [103]

The war started on the seventeenth of Ramazan. [104] At first, Hamzah, `Ubaydah and `Ali killed Shaybah, `Utbah and Walid Ibn `Utbah. [105] This was a hard blow over the chiefs of Quraysh. [106] Then, war broke out. The troops of Islam overcame and by noon, the battle ended with the defeat and retreat of the enemy troops. Out of the unbelievers’ troops, seventy were killed [107] and another seventy were taken as prisoners. [108] From the Muslim troops, only fourteen were martyred. [109]

Then, with the permission of the Holy Prophet, the prisoners were freed upon the payment of ransoms. Prisoners who were moneyless but literate were forced to teach ten Muslim individuals reading and writing to earn their freedom. [110] Later, the rest of the prisoners were freed thanks to the Holy Prophet's generosity. [111]

Factors of Victory

The Muslims' unprecedented victory broke the Quraysh’s dignity in their first military confrontation. They were completely overwhelmed and taken by surprise. The defeat of Quraysh’s troops was so sudden that when the Holy Prophet's envoy entered Medina to announce victory, Muslims could not believe what they heard and assumed that the envoy was a defeated soldier who had fled the battlefield. [112] However, it was not long before the prisoners of war were taken into the city. The aftermath of this victory reached even the king of Abyssinia, al-Najashi, who became extremely delighted; therefore, he summoned the Muslim migrants to tell them the good news. [113] The Holy Prophet said:

The Battle of Badr was the first encounter in which God endeared Islam and humiliated the unbelievers. [114]

On the day of the Battle of Badr, Satan was extremely humiliated. [115]

The factors which contributed to this outstanding victory could be summed up as follows:

(1) This battle was excellently managed by the Holy Prophet who showed unmatched bravery. [116] Remembering this war, Imam `Ali said,

When the fire of war was kindled, we would resort to the Holy Prophet; and in those moments, he was the closest to the enemy. [117]

(2) Imam `Ali showed outstanding bravery, killing half of the slain ones. [118] Naming thirty-five of the dead ones in Badr, Shaykh al-Mufid writes down:

Narrators unanimously agree that `Ali ibn Abi-talib killed this group except for those whose slayers are not pinpointed. [119]

(3) In spite of the fact that some Muslims, while leaving Medina, showed reluctance to take part in the war (Qur'an, 8:5-6) and some leading personalities of Muhajirun surfaced their fear and worry at the military councils,[120] uttering despairing words, the majority of Muslim warriors showed great strength in their souls and fought bravely.

(4) Divine contributions (Qur’an 3:123) took place in different ways:

a) Raining at the night before the battle helped Muslims in water-supply and hardened the ground on which they could easily move. (Qur’an 3:123)

b) At that night, Muslims could sleep with tranquility (Qur’an 8:11);[121] the Holy Prophet alone was wakeful until morning, praying for victory. [122]

c) Angels participated in that battle. (Qur’an 8:9)[123]

d) The hearts of the unbelievers were filled with fear. (Qur’an 8:12)

Results of Muslims' Victory

The victory of the Islamic troops has certain consequences some of which will be dealt with hereinafter:

(1) God has previously promised Muslims victory over the Meccan troops (Qur’an 8:7) and the Holy Prophet informed them about this promise at the end of their military discussions. [124] With this victory, Muslims relied more on God's assistance and became stronger in their faith.

(2) Both the hypocrites and the Jews of Medina became upset and humiliated by this victory. When the Holy Prophet's envoy reached Medina to announce the Muslims' victory, the Hypocrites spread the rumor that Muhammad was killed and Muslims were defeated and spread apart. [125]

The Jews surfaced their hatred. [126] Ka`b al-Ashraf, one of the leaders of Jews, said,

“Those who are said to be killed were among the noblemen. If this news is correct, then to die is preferred to living on the earth. [127]

(3) The tribes living around Medina reckoned this victory as a sign of the truthfulness of Islam and showed inclinations to it. Ya`qubi writes:

“After God granted His Prophet victory in the Battle of Badr and killed many of troops of Quraysh, the Arab tribes showed inclinations to Islam and sent their representatives to the Holy Prophet. Four or five months after the Battle of Badr, the tribe of Rabi`ah, at the district of Dhiqar, fought with Khosrow. They told one another that they should raise the slogan of tihami (Muhammad) in the battlefield. Then, they would utter, O Muhammad, Oh Muhammad. Following this, they won over their enemies.” [128]

(4) Quraysh realized they had made mistakes in estimating Muhammad's power; they had never imagined that they could be beaten so easily by a group of escapees and farmers! They thus concluded that their trade was endangered and that they could never rely on the Mecca-Damascus trade route which crossed Badr. In a gathering, safwan ibn Umayyah said:

“Muhammad and his followers have endangered our trade. We do not know what to do with them. They would not abandon the shores as long as the shore-dwellers have united with them. We do not know where to go. Our life subsistence in this city is provided by our summer trip to Damascus and winter trip to Abyssinia. If we are stuck in this city, we have to consume our capital and lose our income and wealth.”

Quraysh, then, decided to make their trade trip to Damascus via Iraq. safwan headed a caravan towards Damascus through Iraq. His share of the merchandize was three hundred thousand Dinars. When the Holy Prophet knew about this, he sent a one-hundred strong troop under the leadership of Zayd ibn Harithah to confiscate the goods. That was in Jumada al-akhir, the third year of Hegira. The caravan men fled and the goods were confiscated by the Muslim troops. Moreover, one or two prisoners were taken to Medina. [129] This mission is referred to, in books of history, [130] as Sariyyat al-Qaradah. [131]

Breach of Banu-Qaynuqa` Treaty

Banu-Qaynuqa` was the first Jewish tribe that violated the nonaggression pact. This was because Muslims' victory was bitter for both the Jews and the infidels. After the Battle of Badr and the victory of Muslims, both the Jews and the hypocrites became so furious. The first group that started incurring animosity of Islam was Banu-Qaynuqa` although the Holy Prophet had warned them against so and advised them to learn a lesson from the defeat of Quraysh and to be Muslims. He told them they had learned about his traits in their Book. [132]

Their reply was, “Your victory over Quraysh has made you proud. Quraysh were a trade group. If you ever fight us, you will know how real warriors look like!”

Stricken by false pride, they did not take the Holy Prophet's warnings seriously; rather, they continued in aggression. Once, one of these Jews insulted the wife of one of Ansar in the mart of this tribe outside Medina, creating turmoil. The woman called for help and a Muslim killed that intruder. Then, the Jews collectively killed that Muslim. Although two persons were killed, they could have stopped the situation at this point. However, they returned to their castles and readied themselves to attack. The Holy Prophet ordered their castle to be besieged. After fifteen days of siege, the Holy Prophet accepted the intermediation of `Abdullah Ibn Ubayy, who had been already an ally of them, and permitted them to leave Medina after submitting their weapons. They migrated to a place called Adhru`at, in Damascus. This event occurred in the month of Shawwal of the second year of Hegira. [133]

Having been the bravest Jews,[134] Banu-Qaynuqa` used to take pride in their power. They relied on their allies from Khazraj and Banu-`Awf. [135] However, Khazraj could not save them from banishment. [136] `Abadah ibn samit al-`Awfi gave them up. [137] The two Jewish tribes of Banu’l-Nazir and Banu-Qurayzah, who were the previous allies of Aws, could not help them either. Sa`d ibn Mu`adh, the chief of Aws, did not have any role in preventing their interferences in this crisis. Thus, the banishment of this tribe from Medina benefited Muslims in the sense that the power of these three tribes was disintegrated. It was also a warning to the other Jews of Medina not to commit the same mistake.

The Marriage of Imam `Ali and Lady Fatimah

Upon the victory in the Battle of Badr that added to the Muslim’s dignity, another auspicious event took place; it was the marriage of Imam `Ali and Fatimah that was held at the Holy Prophet’s house. [138] Due to her father’s special charisma and high social status in addition to her own supreme personality, Lady Fatimah had numerous suitors some of whom were wealthy. However, the Holy Prophet would not consent [139] saying, “I am waiting for the Divine decision.” [140] Then, they provoked `Ali who was extremely poor to ask her father to marry her to him. Imam `Ali did. Upon consulting with Fatimah, the Holy Prophet informed Imam `Ali of her consent. [141] He said to his daughter,

“I consent to your marriage with a man who is most advanced in moral aspects and adoption of Islam.”[142]

Then the Holy Prophet said to Imam `Ali,

“There are several men of Quraysh who were offended because I could not agree with any one of them to marry Fatimah, telling them that I was awaiting a Divine decision, because I was certain that nobody deserved being Fatimah’s spouse other than `Ali.”[143]

This marriage, which took place in the simplest ceremony and with the least amount of dowry[144] and trousseau,[145] is one the most obvious manifestations of the spiritual value of the bond of marriage in Islam.

The Battle of Uhud

After the Battle of Badr, Quraysh who had earned a great income through the safe return of their trade caravan prepared themselves to avenge their defeat. [146] Having been ensured the cooperation of some tribes, Quraysh left Mecca with ample supplies[147] taking a group of women to encourage the soldiers in the battlefield. [148] The Holy Prophet, through secret information received from his uncle `Abbas at Mecca, knew about their plan. [149] He discussed the matter with his military consultants as how to confront the enemy. `Abdullah ibn Ubayy and some merchants from Ansar, as well as some individuals from Muhajirun such as Hamzah, preferred that the confrontation would take place outside the city borders because they believed that if Muslims remained in town, the enemy would become more daring and would consider it weak point. [150] Ultimately, the Holy Prophet accepted the proposal of this brave group of consultants and left the town for Mount Uhud[151] with a thousand troops. [152] On the way, `Abdullah ibn Ubayy returned with his troops of three hundred to Medina defying the Holy Prophet’s plan, because he had accepted the plans of the younger consultants[153] and he assumed that no war would take place (Qur’an 3:167).[154] The Holy Prophet stationed the troop which had decreased to the number of seven hundred at the outskirts of Mount Uhud, which became behind the Muslims while Mount `Aynayn was on the left side. [155] Muslim troops faced the west and the enemy faced the east. [156] Looking at the battlefield militarily, the Holy Prophet noticed the significance of Mount `Aynayn since the enemy might invade the Muslims while the fight was going on; therefore, he appointed an officer called `Abdullah ibn Jubayr to defend that location with fifty archers, declaring, “Whether we win or lose, you must stay here to defend us against the enemy’s attack.”[157]

Abu-Sufyan, too, engaged himself in the adoption of standard-bearers. In those days, the role of standard-bearers was of crucial importance; only the brave ones could carry the standard. The strength and stamina of a standard-bearer was a source of encouragement for the troops. On the other hand, his fall would lead to the soldier’s discouragement. Having selected the standard-bearer from among the tribe of Banu-`Abd al-Dar who were famous for their courage, Abu-Sufyan told them, “We all are sure that you, Banu-`Abd al-Dar are the worthiest of carrying the standards. Keep hold of the standards and make us feel secure in that issue; a troop falls as soon as its standards fall.”[158]

Muslims’ victory at the intial stage ot the battle

The war flared up on the fifteenth of Shawwal, the third year of Hegira. [159] In a short time, Muslims were victorious and the enemy troops absconded. Their defeat was not due to the great number of casualties, which, according to the most reliable sources, did not exceed fifty;[160] rather, it was the fall of nine standard-bearers who had been destroyed by Imam `Ali,[161] causing damage to their spirituality. [162]

On various occasions after the Battle of Uhud, Imam `Ali used to put stress on this event. In the six-member council which was held after the assassination of `Umar ibn al-Khattab to elect the next caliph, Imam `Ali referred to this event as a point of honor and the members of that committee could not deny. [163]

Upon the destruction of the standard-bearers of Quraysh, there was confusion among the enemy’s troops who chose to take flight. Upon their retreat, Muslims started collecting the booty. Most of the archers left their strongholds, assuming that the battle was over. Thus, they did not listen to the warnings of `Abdullah ibn Jubayr concerning the Holy Prophet’s orders. (Qur'an, 3:152)

The Enemy’s Victory

The archers’ mistake and miscalculation had a tremendous effect on the battle, because Khalid ibn al-Walid attacked that position with two hundred troops and killed `Abdullah ibn Jubayr with ten others. He then attacked other Muslims from behind. On the other side, `Amrah bint `Alqamah, together with other women from Quraysh, took up the standards and waved them in the air;[164] so, the battle started over again. [165] Muslims suffered a great blow this time because there was no coordination between the troops and their commanders. There were secondary factors which contributed to this defeat:

(1) A rumor had it that the Holy Prophet was killed. [166]

(2) In those days, the two parties of the military conflict did not have a uniform distinguishing them from the other party. At the battlefield, they were recognized only through slogans. The Muslim troops did not recognize one another; they therefore started drawing swords against one another. [167] For instance, Husayl ibn Jabir, a Muslim warrior, was killed by his party. [168] However, as soon as Muslims became aware of the situation and started uttering slogans, the conditions changed drastically. [169]

(3) Another factor was the direction of the wind which was blowing from the west, making it hard for Muslims to carry on with the war. [170]

At any rate, much confusion occurred to the Muslim troops most of whom fled the battlefield or climbed the mountain, leaving the Holy Prophet in the battlefield defending Muslims and asking the escapees to stay firm. [171]

Imam `Ali and a few warriors resisted the enemies in the battlefield. [172] He fought bravely next to the Holy Prophet, defending him several times. [173]

With his unique perseverance, a Divine call echoed in the sky of Uhud, “There is no sword beyond Dhu’l-Faqar (Imam `Ali’s sword) and there is no combatant save `Ali.”[174]

In order to weaken the morale of Muslims, Abu-Sufyan started psychological warfare by uttering the slogan, “Be proud Hubal! Be proud Hubal.” Answering him, the Holy Prophet ordered his men to cry out, “Allah is Greater and more Majestic.” Then Abu-Sufyan said, “We have `Uzza and you have none.” The Holy Prophet asked a Muslim to reply, “We have Allah as our Master; and you have none.”[175]

It is reported that in that battle, seventy Muslims, including Hamzah—the Holy Prophet’s uncle—and Mus`ab ibn `Umayr, were martyred.

Although Muslims were defeated[176] and the troops of Quraysh were intact, the chiefs of Quraysh who were worried about its consequences[177] preferred to leave Medina and go back to Mecca. They were merely happy that they had avenged their previous losses. All this happened with no damage done to either Medina or the Damascus trade route.

In order to demonstrate that Muslims were still firm and invincible, the Holy Prophet chased the enemy to the land of Hamra' al-Asad in order to prevent them from attacking Medina. [178]

Consequences of the defeat at Uhud

(1) Although Muslims were militarily defeated in this battle, they learned not to disregard the Holy Prophet’s orders. Such disobediences never happened in the following wars.

(2) The hypocrites started all sorts of conspiracies; they rejoiced on the Muslims’ defeat and blamed them. [179]

(3) The Jews, too, surfaced their hatred, saying, “No prophet has been defeated to this degree!”[180]

(4) The enemies of Islam around Medina were emboldened to initiate conspiracies. Banu-Asad, for instance, attempted to attack Medina. Other events the most famous of which were known as al-Raji` and Bi’r Ma`unah took place as a result of the Muslims’ defeat at the Battle of Uhud.

(5) Upon the return of Muslims to Medina, the shadow of grief and despair prevailed over the city. Conspiracies of the hypocrites and the Jews worsened the situation. God removed these signs of despair and strengthened the Muslims’ morale through a revelation of some verses. According to Ibn Ishaq, sixty verses were revealed about the Battle of Uhud. [181] God, in these verses, mentions the mysteries behind the Muslims’ failure and warns them not to despair even if they suffer a defeat. God the Almighty adds that the very reason for Muslims’ zeal was their seeking of worldly material. Muslims were victorious in the Battle of Badr, because they fought for the sake of God only. However, in the Battle of Uhud, they were after booties:

And Allah did certainly assist you at Badr when you were weak; be careful of your duty to Allah then, that you may give thanks.

And be not infirm, and be not grieving, and you shall have the upper hand if you are believers.

If a wound has afflicted you at Uhud, a wound like it has also afflicted the unbelieving people; and We bring these days to men by turns, and that Allah may know those who believe and take witness from among you; and Allah does not love the unjust.

Do you think that you will enter the garden while Allah has not yet known those who strive hard from among you, and He has not known the patient.

And certainly, you desired death before you met it; so indeed you may have seen it and looked at it.

And certainly Allah made good to you His promise, when you slew them by His permission, until when you became weak- hearted and disputed about the affair and disobeyed after He had shown you that which you loved; of you were some who desired this world and of you were some who desired the hereafter; then He turned you away from them that He might try you; and He has certainly pardoned you, and Allah is Gracious to the believers.

What! When a misfortune befell you, and you had certainly afflicted the unbelievers with twice as much, you began to say: Whence is this? Say: it is from yourselves; surely, Allah has power over all things. [182]

The defeat and failure in the Battle of Uhud damaged the Muslims’ military credentials badly and caused the infidels and hypocrites to indulge in conspiracies against them. Choosing this very time to attack Muslims was due to Muslims’ weak points. [183] Here are some examples of their conspiracies:

The Unsuccessful Attack of Banu-Asad

The Holy Prophet was informed of Banu-Asad’s intention to attack Medina. He dispatched Abu-Salamah with one hundred and fifty troops and ordered them to attack the enemy before they would have any chance. The troops arrived at the place of Banu-Asad with tremendous speed. The tribesmen became overwhelmed and fled the scene. Abu-Salamah returned to Medina with some prisoners and booties. [184]

This victory boosted the Muslims’ military credentials to some degree. The hypocrites, Jews and the tribes living around Medina realized that Muslims were not truly defeated.

The Event of Bi’r Ma`unah

This event was even more disastrous than the event of Raji`. It took place in safar, the 4<sup>th</sup> year of Hegira. Abu-Bara', the chief of Banu-`amir, came to see the Holy Prophet in Medina. Showing no inclination to Islam, he made the proposal that the Holy Prophet would send a group of his followers to Najd to invite people to Islam. The Holy Prophet replied, “I fear that the Najd people might hurt Muslims.” Abu-Bara' said, “I will protect them.” The Holy Prophet, then, dispatched seventy [185] of the Qur'an instructors and true companions. Arriving at Bi’r Ma`unah, this group sent a letter to `amir ibn tufayl, who killed the messenger without even looking at the letter. Then, he asked Banu-`amir to kill the Holy Prophet’s envoy. They refused to do so thanks to Abu-Bara’s promise of protection. `amir ibn tufayl, together with some branches of Banu-Sulaym, charged at the Holy Prophet’s envoy who, in return, had to defend themselves and all were martyred except for Ka`b ibn Zayd and `Amr ibn Umayyah al-®amari[186] who had fallen captive to the enemy and then set free. On his return to Medina, he killed two members of Banu-`amir, without knowing that they had been on a contract with the Holy Prophet. [187]

Campaign against Banu Nazir

Following the murder of two members of Banu-`amir,[188] the Holy Prophet expressed his condolences and grief. He said, “I have to pay their blood-money.”[189] Banu-`amir sent a letter to the Holy Prophet demanding with blood-money. [190] Because Banu-`amir had a peace treaty with Banu’l-Nazir, the Holy Prophet, along with some Ansar, went to their castle around Medina in order to ask for help in paying the blood-money. The chiefs of Banu’l-Nazir superficially agreed to the Holy Prophet’s proposal but secretly had appointed a man to throw a stone on his head to kill him. Through Divine information, the Holy Prophet became aware of this conspiracy. [191] He suddenly left for Medina, ordering them to leave it and allowing them to keep their own possessions. Being frightened, they intended to leave that place forever; but `Abdullah ibn Ubayy seduced them to resist promising that he would assist them if a war broke out. He told them that if they were expelled from Medina, he would leave there. [192]

Some historical accounts report that prior to this event, Quraysh had provoked Banu’l-Nazir to fight against Muslims. [193] These provocations were influential in the outcomes of this event.

Having been misled by `Abdullah’s false promises, Banu’l-Nazir preferred to stay. By the command of the Holy Prophet, the Muslim troops surrounded their castle for fifteen days during which there was no sign of supporting troops! Banu’l-Nazir had to surrender and take their possessions on camels; some going to Damascus and others to Khaybar, including their chief Huyay ibn Akhtab. They were welcomed by the people of Khaybar who showed obedience to their chief. [194]

Since Banu’l-Nazir surrendered with no fight, their possessions were at the disposal of the Holy Prophet. After obtaining the consent of Ansar, the Holy Prophet divided these possessions among the emigrants. [195]

God, in the Holy Qur'an, mentions the treason of Banu’l-Nazir and their fate with the following words:

He it is Who caused those who disbelieved of the followers of the Book to go forth from their homes at the first banishment; you did not think that they would go forth, while they were certain that their fortresses would defend them against Allah; but Allah came to them when they did not expect, and cast terror into their own hands and the hands of the believers; therefore take a lesson, O you who have eyes.

And had it not been that Allah had decreed for them the exile, He would certainly have punished them in this world, and in the Hereafter, they shall have chastisement of the fire.

That is because they acted in opposition to Allah and His Apostle, and whoever acts in opposition to Allah, then surely, Allah is severe in requiting evil. [196]

The Battle of the Ditch

This battle, which is also called al-khandaq (the ditch) or al-ahzab (the Allies), took place in Shawwal, the 5^th year of Hegira[197] when Huyay ibn Akhtab, some chiefs of Banu’l-Nazir who had taken refuge in Khaybar and a group of Banu-Wa’il had visited Quraysh in Mecca and encouraged them to take part in a war against the Holy Prophet. They promised them of all sorts of assistance. Quraysh asked them, “Which one is better; our religion or Muhammad’s?” Although the Jews doctrinally believed in God and they should not have supported idolatry, they answered, “Your religion is better than Muhammad’s and you are closer to the reality.”

Having heard this, Quraysh were encouraged to fight the Holy Prophet. God condemns this hostile judgment of theirs in the following manner:

Have you not seen those to whom a portion of the book has been given? They believe in idols and false deities and say of those who disbelieve: They are better guided in the path than those who believe.

Those are they whom Allah curses you shall not find any helper for him. (4:51-52)

This hostile judgment of the Jewish leaders was so far away from logic and justice that some current Jews condemn it. In his book entitled The History of Judaism in the Land of Arabs, Dr. Israel Wolfinson, a Jewish historian, writes:

“They should not have committed such an obnoxious blunder; they should not have deemed the worshiping of idols superior to the Islamic monotheism even if they would fall out of Quraysh’s love and care. This is because the Israelites have been carrying the banner of monotheists among the idol-worshippers for centuries. [198]”

Next, the Jewish leaders resorted to the chiefs of the Ghatafan tribe asking for assistance in a war against Muslims. [199] Out of this tribe, the branches Banu-Fazarah, Banu-Murrah and Banu-Ashja` declared their cooperation. [200] Then the agreement of Banu-Sulaym and Banu-Asad was obtained. [201] Quraysh gained the support of their previous allies; Banu-Thaqif and Banu-Kinanah. [202] As a result, a strong military force consisting of ten thousand troops[203] and headed by Abu-Sufyan started moving towards Medina. On their way, Huyay ibn Akhtab pledged Abu-Sufyan the cooperation of Banu-Qurayzah who had seventy-five warriors. [204]

Concerning the great capital which both Quraysh and the Jews had spent on the preparation for this war, they considered it epoch-making and were determined to annihilate Muslims forever.

Through the secret reports of Banu-Khuza`ah who were allies of Muslims, the Holy Prophet knew about the movement of the enemy troops. [205] In a military session held by the Holy Prophet, nobody agreed to leave Medina; the vote was unanimous. [206]

There were palm-groves around the city and they hindered the enemy’s free access. [207] Salman proposed that they would dig a ditch around the part of the city in which there were no natural obstructions so that the enemy could not pass. [208] The ditch was dug in a short time due to the participation of all Muslims, including the Holy Prophet. [209] He had women and children relocated to the castles and shelters inside the city. [210] The Islamic forces, consisting of three thousand,[211] stayed between the ditch and Mount Sala`, having it behind them. [212]

The commanders of the allies expected the war to take place outside Medina like the Battle of Uhud. However, this did not happen. Arriving at the city borders and noticing the ditch, they were bewildered, because the digging of the ditch was unprecedented among Arabs as a war technique. [213] Thus, they had to surround the city behind the ditch.

The siege lasted for nearly twenty days and both parties started shooting at each other. The warriors of Quraysh started special military maneuvers to frighten the Muslim troops. [214] Due to the enemy’s siege of the city, Muslims were caught in a severe plight, which is described by God in the following words:

[Those who believe remember the day] when they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah. There the believers were tried and they were shaken with severe shaking. (33:10-11)

The Treason of Banu-Qurayzah

At this time, something else took place and jeopardized the Muslims’ status even more; Banu-Qurayzah breached their nonaggression pact with Muslims. They did so on account of Huyay ibn Akhtab’s temptations. [215] Moreover, they committed two other acts of treason: first, they brought ammunitions to the allies who were short in supplies. At Quba, Muslims waylaid a caravan, arranged by Banu-Qurayzah, carrying dates and barely for the enemy and they confiscated it. [216] Second, they spread terror in women’s’ shelters. As one of them entered the castle where women were sheltering, he was killed by safiyyah, the Holy Prophet’s aunt. [217] One night, Banu-Qurayzah decided to attack the center of Medina. For this purpose, they sent Huyay ibn Akhtab to Mecca asking the chiefs of Quraysh for one thousand troops. They also asked Ghatafan the same. Reports of these movements and proceedings reached the Holy Prophet, who, as a result, appointed five hundred warriors to protect the city, which was panic-stricken. These warriors stayed overnight crying out ‘allahu-akbar (Allah is the Most Great) and protected the civil sections. [218]

Reasons of the failure of the Allies

In addition to the digging of the ditch, several factors contributed to the failure of the troops of the Allies:

(1) Disagreement between Banu-Qurayzah and the Allies

Nu`aym ibn Mas`ud, a member of Ghatafan tribe, had recently accepted Islam. Having acquired permission of the Holy Prophet to use deceptive tactics against the enemy,[219] he met with Banu-Qurayzah and, pretending to be their friends, started reproaching them, saying, “Your position is different from Quraysh’s. If they lose the war, they will return home; but you have nowhere to go to if you lose. Muslims will then destroy you altogether.” He then suggested that they should take as hostages several chiefs of the Allies and keep them to the end of the war. He then revealed this military secret made by Banu-Qurayzah to the chiefs of Quraysh and Ghatafan, saying, “Banu-Qurayzah have decided to surrender to Muhammad and give him these chiefs as a sign of goodwill.” He then warned them not to accept such a proposal. This plan worked well; differences developed between these two groups and the Allies were destroyed from within. [220]

Third: Dhu’l-Qa`dah, one of the sacred months in which fighting was forbidden, was approaching. If the war could not end in Shawwal, it would certainly be postponed for three months. [221] Therefore, the Allies were determined to bring the war to an end at all costs. For this purpose, five of the bravest warriors jumped with their horses to the other side of the ditch[222]and demanded equal opponents to fight. One of them was the famous Arab warrior, `Amr ibn `Abd-Wudd, who was famed as the hero of yalyal and the hero of Quraysh. [223] Having crossed the ditch, `Amr shouted, “Is there any fighter to face me?”. None of the Muslim troops answered him. [224] He repeated this call seven time and each time Imam `Ali would rise and ask the Holy Prophet to permit him to confront this warrior. Finally, permission was given to Imam `Ali. As he proceeded to confront `Amr, the Holy Prophet said,

“The entire Islam will face the entire unbelief.”[225]

In a great duel, Imam `Ali could kill `Amr. Seeing this, the other four warriors who had passed the ditch flew. One of them had fallen in the ditch with his horse before he was killed by Muslims. [226]

Seeing this great bravery of Imam `Ali, the Holy Prophet said,

“Your deed today is superior to all deeds of Muslims put together. As `Amr is killed, all houses of the enemies are miserable and all houses of Muslims feel dignity.”[227]

On the word of al-Hakim al-Naysaburi, a great Sunni traditionist, the Holy Prophet had declared:

“`Ali’s fighting with `Amr at the ditch is more favorable than the good deeds of all Muslims up to the Resurrection Day.”[228]

With the killing of `Amr, the Allies lost their morale; signs of defeat appeared in their camp so evidently that each tribe decided to retreat. [229]

(3) Divine Assistance

The last blow to the enemy was done by God Who caused a terrible storm to dominant over them at night. The storm destroyed their tents completely. As a consequence, Abu-Sufyan ordered them to return to Mecca. [230] Referring to this victory, God the Almighty states in the Holy Qur'an:

O you who believe; call to mind the favor of Allah to you when there came down upon you hosts; so, We sent against them a strong wind and hosts that you saw not, and Allah is Seeing what you do. (33:9)

And Allah tuned back the unbelievers in their rage; they did not obtain any advantage, and Allah sufficed the believers in fighting; and Allah is Strong, Mighty. (33:25)

Despite the enemy’s great expenditure on his war, the results of were bitter and disastrous because they could neither damage Medina nor free the Damascus trade route. In this way, Abu-Sufyan’s military credit was greatly damaged and the status of Quraysh was badly hurt. After this war, Muslims had more courage to attack their enemy. The Holy Prophet said, “From now on, we will attack and they will have no ability to attack us.”[231] The martyrs in this war are reported to be six[232] and the enemy casualties were three. [233]

The War of Banu-Qurayzah

After the retreat of the Allies, the Holy Prophet was commissioned to go after Banu-Qurayzah. In the evening of the next day, the Holy Prophet ordered his men to surround the stronghold of Banu-Qurayzah whose members were shooting from this stronghold and insulting the Holy Prophet.

After a twenty-five day siege, Banu-Qurayzah had to surrender. Aws who were in a military pact with Banu-Qurayzah asked the Holy Prophet to treat their allies the same way as he had treated Banu-Qaynuqa`, the Allies of Khazaraj. The Holy Prophet said, “Let your leader, Sa`d ibn Mu`adh, be a judge in this issue.” The people of Aws and Banu-Qurayzah accepted. Traditionally, Sa`d should have favored Banu-Qurayzah. Uninfluenced by the recommendation of his tribe, Sa`d declared that he would not fear any criticism. When he obtained the permission of both sides, he issued that men of Banu-Qurayzah should be killed, their women and children taken as captives and their possessions confiscated. This verdict was immediately put into action. Huyay ibn Akhtab, the chief of Banu’l-Nazir who had encouraged Banu-Qurayzah to breach their pact with Muslims, was also killed. In his last moments, he was severely reproached for his acts of treason. Instead of confessing his errors and feeling remorse, he deemed the unfortunate fate of Banu-Qurayzah and him the result of God’s predeterminism. He addressed the Holy Prophet saying, “I do not regret my enmity to you; rather, one whom God decides to be miserable will be miserable forever.” He then turned to people and said, “We should surrender to God’s wishes; this defeat was imposed by God over the Israelites. [234]”

The Holy Prophet sent a group of captives to Najd in order to buy horses and ammunitions. [235] Referring to their disastrous fate, the Holy Qur'an remarks:

And He drove down those of the followers of the Book who backed them from their fortresses and He cast awe into their hearts; some you killed and you took captive another part. And He made you heirs to their land and their dwellings and their property; and to a land which you have not yet trodden, and Allah has power over all things. (33: 26-27)

Analysis and Criticism

Although the details of this issue are ambiguous for historians, we will deal with two views hereinafter:

(1) Some European authors have criticized the treatment that Banu-Qurayzah received as barbarous and inhumane. [236] However, this criticism cannot be held considering the crimes they had committed, because they not only broke their contract with Muslims but also committed acts of treason inside Medina when they supplied the enemies with ammunition. We know that in warfare, these acts could not be pardonable.

The Holy Prophet could have punished them himself; but due to the request of the people of Aws, he accepted the judgment of Sa`d. This proposal was accepted by both Aws and Banu-Qurayzah. So, there is no room left for criticism.

This question still holds: Whom should be treated kindly; and where should affections be used? Should those who have bypassed human values and whose very nature is filled with hatred be eligible to receive mercy?[237] Were the Jews of Banu’l-Nazir, under the leadership of Huyay ibn Akhtab, not pardoned? However, they did not cease conspiring against Muslims and they practically waged a war against Muslims. How could Huyay ibn Akhtab and Ka`b ibn Asad convince others that they would neither resume their previous viciousness nor would they prepare forces to destroy Muslims? Was leniency appropriate in their case? During the siege of Medina, Abu-Sufyan wrote a threatening letter to the Holy Prophet, saying:

“I swear to Lat and `Uzza that I have come here with this army to fight you. We will not need any further fight; I am determined to destroy you this time. However, if we return to Mecca, we will make for you a day like the day of Uhud when women will not stop mourning.”[238]

If this had happened would Banu-Qurayzah not have cooperated with the Allies?

Sa`d’s judgment was in accordance with the commands in the Torah—whose penal laws must have been known by him—that reads:

“When you approach a city to engage in fight, first propose peace. If they open the doors to you, all of them will fall slaves to you. If they refuse to have peace, then you must fight and kill their men, take their women and children as captives, and confiscate their property.”[239]

(2) A contemporary researcher has denied the punishment of Banu-Qurayzah. Referring to some records, he has reckoned impossible such a severe punishment by the Holy Prophet. [240] Although his statements could be used as a protection to defend the Muslim status vis-à-vis the European and Zionist propaganda, the reasons this writer has offered are not valid. [241] In his reasoning, he has not paid attention to verse 26 of Surah al-Ahzab (No. 33) which refers to this issue. Furthermore, after the Battle of the Allies (Ahzab), there is no mention of Banu-Qurayzah in historical records. If the issue of punishment had not existed, there should have been some mentions of their existence as such.

The War of Banu’l-Mustalaq

In Sha`ban[242] of the sixth year of Hegira, the Holy Prophet was informed that Harith ibn Abi-®irar, the chief of Banu’l-Mustalaq—a branch of Banu-Khuza`ah—had mobilized some men together with some Arabs of that region to attack Medina. The Holy Prophet mobilized Muslim troops and went forward as far as Musayri` Well[243] in the coastal areas of the Red Sea. The war took place there. Banu’l-Mustalaq were easily defeated; many captives were taken and their property was confiscated. [244]

Juwayriyah, daughter of Harith, was among the captives. In order to free his daughter, Harith met the Holy Prophet in Medina.  He embraced Islam when the Holy Prophet told him that he hid two camels which he had determined to offer to the Holy Prophet as her daughter’s ransom. The Holy Prophet first freed Juwayriyah and then married her. [245]

In honor of the Holy Prophet, Muslims made free the captives who had now become relatives by marriage of the Holy Prophet. For this reason, Juwayriyah is remembered as the Holy Prophet’s most blessed wife. [246] This marriage could be regarded as an instance of the Holy Prophet’s marriages purposed for social consequences and personal considerations.

The Journey for `Umrah

In the 6^th year of Hegira, the Holy Prophet decided to go to Mecca for `Umrah (minor pilgrimage). Muslims could not go on such rituals since the emigration. This journey, besides spiritual phases, was a kind of religious demonstration. It attracted the Meccan pilgrims and showed the increasing number of the Holy Prophet’s followers. It also showed that the ceremonies of Hajj and `Umrah, which were significant religious events for the infidels, were also accepted by Muhammad’s religion and was among its acts of worship. This fact had tremendous effects on their hearts and affections. If Quraysh tried to stop the ceremony of `Umrah, it would have a bad effect on the public opinion and this would be a disadvantage for them. Quraysh had always encouraged pilgrimage; they used to entertain the pilgrims—an act that they always recognized as point of honor. Now if they stopped the Muslim participants, this would bring forth people’s hatred. [247]

In Dhi’l-Qa`dah, the Holy Prophet entered Mecca with eighteen hundred followers. [248] During this journey, he ordered his men to carry only one sword as weapon and take the sacrificial camels from Medina so that everybody could see that they did not intend to fight.

Quraysh became aware of the Holy Prophet’s decision to enter Mecca. For this purpose, they left the city with their military troops. The Holy Prophet unwillingly had to stop at the land of Hudaybiyah. Quraysh sent several couriers to find out his intention. Each time, he informed them, “We have no intention to fight; we have come here to perform the ceremony of `Umrah.” However, Quraysh still made trouble for their entrance into Mecca.

The Rizwan Allegiance

Ultimately, the Holy Prophet sent `Uthman ibn `Affan to explain to Quraysh the Holy Prophet’s aims. It took long for `Uthman to return. Rumors had it that he was killed. [249] Now, the Holy Prophet asked his men to gather under a tree to convene an allegiance for perseverance. [250] After this ceremony, it turned out that the rumor of `Uthman’s death was not true. Since this allegiance was held under a tree and God was pleased with the believers who participated in it, this pledge of allegiance was called Rizwan (Pleasure) Allegiance or the Pledge of the Tree. [251]

The Hudaybiyah Truce

After the fruitless return of `Uthman, Suhayl ibn `Amr was sent to the Holy Prophet on the part of Quraysh for negotiation. He specified as a pre-condition of a conclusion of a truce that Muslims would not perform `Umrah that year. [252] This negotiation terminated in the convention of the famous Hudaybiyah Truce that contained the following paragraphs:

(1) The two parties agree on ten-year ceasefire, protection of people’s security, refraining from molesting one another.

(2) Muhammad and Muslims should not enter Mecca that year. The next year, Quraysh would leave Mecca for three days during which Muslims would enter there to perform `Umrah on condition that each Muslim could carry one sword only. [253]

(3) If an individual from Quraysh joins Muhammad without his father’s consent, Muhammad shall send him back to Mecca; but if one of Muhammad’s followers joins Quraysh, he will never be sent back.

(4) Every tribe is free to enter into treaties with Muhammad or Quraysh. [254]

(5) No party will betray the other or enter in a truce with the other party’s enemy and no party will practice any act of aggression against the other.

(6) Following the faith of Islam is free in Mecca and nobody is persecuted because of his belief. [255]

(7) Anyone of Muhammad’s followers who enters Mecca for Hajj or `Umrah or for trade shall have his or her life and property protected. [256]

The Prophet’s Prediction

After reaching an agreement over the principles of truce, Imam `Ali wrote down the written form of the truce beginning with, ‘bismillahir-rahmanir-rahim (In the Name of Allah, the Beneficent, the Merciful)’. The representative of Quraysh objected to this statement and to the title of ‘rasul allah (the Messenger of God)’ given to the Holy Prophet. It took them a long time to settle this dispute. Finally, the Holy Prophet consented to it after realizing its benefits. While Imam `Ali was erasing the statement, the Holy Prophet foretold him, “One day, this will happen to you and you will have to accept.”[257]

This prediction came true when Imam `Ali had to erase the title of ‘amir al-mu'minin (the Commander of the Believers)’ during the truce he had to sign with Mu`awiyah immediately after the Battle of siffin. [258]

Bearings of the Hudaybiyah Truce

Because they could not foresee the results, Muslims regarded this truce as loss. [259] Some of them insisted on the Holy Prophet not to sign it. [260] However, he predicted that this truce would carry numerous political and social benefits for Muslims some of which were the following:

(1) The enemy recognized Muslims and their creed through signing the truce. Before that, the unbelievers had never confessed Islam as an independent religion. Moreover, they always worked and wished for destroying this religion.

(2) The invulnerable wall between Muslims was broken by this truce. Due to opening a free passage between Mecca and Medina and the communications between the two parties, many unbelievers became Muslims after they had listened to the reasoning of Islam. The number of converts was more than the number of Muslims up to that point. [261] It is worth noting that the Holy Prophet’s followers during this journey numbered no more than 1800, but two years later and during the conquest of Mecca, the number was more than ten thousand. Considering this favorable situation for Muslims, Imam al-sadiq says,

“Two years after the Hudaybiyah Truce, Islam was almost the prevailing religion of Mecca.”[262]

(3) Before the Hudaybiyah Truce, the enmity and aggressions of Quraysh had not given a chance to the Holy Prophet to propagate his ideology inside and out side the Arabian Peninsula. After that, the Holy Prophet could liquidate the surroundings of Medina and dispatch several missionaries to different territories. Inviting the world leaders to Islam could take place only after the Hudaybiyah Truce.

(4) This truce indirectly led to the seizure of Mecca because, in accordance with its forth paragraph, the alliance of tribes with Quraysh or Muslims was a matter of free choice and the tribe of Khuza`ah allied with Muslims. However, Quraysh attacked this tribe and thus breached the truce causing the Holy Prophet to seize Mecca.

Regarding such bright results, the Hudaybiyah Truce can be seen as a great victory for Muslims. Surah al-Fath was revealed to the Holy Prophet when he was on his way to sign on this truce. [263] God called this treaty as a clear victory. [264]