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So we began the writing of the treaty and it was clear the Quraysh had the non-n

egoitable condition that the prophet PBUH and sahaba could not do umrah this yea
r. The rest they left to Suhail; as we said, Suhail ibn Amr had his own personal
agenda too. He already lost one son to the muslims, the other son was in his ba
sement and in the kudr of Allah his son. And Suhail said "not a single man will
come to you from us except that he is returned". So before this condition is wri
tten down, a number of sahaba reject and they say "subhanAllah how can we return
one of ours to the mushrikoon when he has chosen us as his protection?" And rea
lise if this condition was applied 6 years ago there would be no Islam. And note
every one of the muhajir in the Madinah, this condition would have applied to t
hem. So they feel personally - every few days people migrate and flee from perse
cution and get protection in Madinah. However implementing this condition would
mean this would cut off completely and there would not be a surge of Islam. And
no doubt its a big factor. There's the issue of quantity and quality for the umm
ah - also, the moral issue of helping fellow muslims who want protection. So the
muslims find this condition to be very harsh, and they are objecting to Suhail.
The very fact they are objecting while its being said shows how emotional they
were. Technically its not their place to be getting involved. And a number remar
ked "how can we return a muslim to the pagans when he has come to us?" But Suhai
l insists "no this is the condition". And subhanAllah by the kudr of Allah right
when they are discussing this decision Suhails own captive son, Abu Jadnal, com
es to the army of the muslims.
His chains are still tied to his hands, the toture marks are clearly visible, hi
s upper chest is clearly exposed - he was deprived for 4 years plus. When he hea
rs the muslims are outside the city, he realises now "this is my chance - I can
escape right to the army". As we explained what are you going to do after you es
cape? How can you get to Madinah? But the muslims were right outside Mecca so th
is was his golden opportunity. So he throws himself upon the muslims and he call
s out "oh muslims help me, oh muslims save me". And Suhail sees his own son in t
he distance and he recognises this is Abu Jandal. Of course Abu Jandal dosen't k
now his own father is sitting there. Nor does he know what is being discussed: t
he very condition being discussed is his freedom. And Suhail turns to the prophe
t PBUH and says "this is the first one that this condition will be applied on".
So he is saying "He is the first one you shall return to us as per this conditio
n". And the prophet PBUH said "we haven't written down this condition yet, we ar
e still discussing them". But Suhail said "if you don't agree to this then the t
reaty will be over". And obviously this is Suhails son - so he is saying "if you
refuse I will not agree with anything ever after this". The prophet PBUH said "
gift him to me, then we'll start the condition after. Just one gift". And Suhail
said "No". And the prophet PBUH pleads multiple times, and in our entire readin
g of the seerah there is no other place where the prophet PBUH plead this many t
imes. He plead multiple times "just make an exception, gift him to me etc". But
of course Suhail is his father and he said "no - this is the condition take it o
r leave it".
This went back and forth until finally Mikras, Suhails companion, said "Ok we wi
ll guarantee his safety i.e. he won't be totured". So Mikras said this to break
the deadlock, and Abu Jandal is watching the entire proceedings. His father on o
ne side, the prophet PBUH on the other. And its clear that the negotiations are
against him. Abu Jandal cries out "oh muslims will you return me to the pagans w
hile I come to you as a muslim?" Put yourself in his shoes. For three, four year
s he is hoping to make his way to Madinah. He is constantly dreaming "when will
I get safety, when will I get to Madinah?!" And subhanAllah look at how he was t
ested. He freed himself, made to the muslims but now he is being turned away. So
he is begging for his life "don't you see what they've done to me?" And the nar
rator in Ibn Hishaam said the marks of toture were very clear. The whips, lashes
, chains, blood etc all very clear. And the prophet PBUH addressed him directly:
"Be patient Abu Jandal, for Allah will make a exit out for you". And we see her
e how persistant the prophet PBUH was, but when he could not get it, he at the v

ery least gave Abu Jandal a direct consolation.


When Umar RA saw this happening, he stood up and walked towards Abu Jandal and h
e said to him "be patient oh Abu Jandal, and realise that their blood is not wor
th anything". And he said this he is pointing with his eyes to his sword. That "
look, here's the sword, use it against them (Suhail and Mikras)". Umar is saying
here "we can't do anything. But if you were to get rid off them, that's your bu
siness and we won't get involved". So he gave him this opportunity - that "here'
s the sword, take it and do something with it". But at the end of the day Suhail
is his father, and so he did not do this. And Abu Jandal was therefore put back
in his chains and returned to Mecca. But as Mikras said he was not totured ther
eafter. And other conditions were placed. Let us list them from the start:
1) No umrah this year for "not let the arabs say you had the upper hand". But um
rah was allowed next year - and this was a big blow for eagerness of the muslims
. They had been marching for a week, plus being camped for days outside.
2) When umrah takes place next year, the Quraysh will vacate the city for three
days and the muslims can complete their umrah.
3) Not a single man from the Quraysh can renegade or defects over to the muslims
even if he be on Islam except that he is handed back. So if any muslim rejects
the people of Mecca and goes to Madinah he will be returned.
4) If any muslim came to Mecca after having rejected Islam and becoming a pagan
again, he shall NOT be returned. So it's clearly a one way street.
5) There would be a peace for 10 years. For 10 years neither side will fight, an
d both sides said the common Arabic phrase "no armour and no swords".
6) Both of the two sides can engage
any tribe entered with the muslims,
tribe, and same for the Quraysh. So
ion. There is a full right for each

with treaties with any other entity. And if


all of these conditions are applied to that
there is now this sense of political seperat
camp to negotiate with any other group

So the conditions were very harsh - especially the first four which was almost a
slap in the face of the muslims. We mentioned it was Ali RA who wrote the contr
act, except for one phrase 'RasulAllah'. And both sides had their witnesses. On
the side of the muslims was Abu Bukr, Umar, Uthman and Ali i.e. all of the four
rightly guided khalifs. On the side of the Quraysh there was Suhail, Mikras and
a few more.
Before we move on: whatever negatives that we will feel at this point in time, t
he one biggest positive that is clearly occuring, is that for the very first tim
e the muslims are being treated as an independant, powerful entity. Yes we feel
anger at the conditions, and the sahabas anger was far more than ours, obviously
a million times more. But for the first time the muslims and Quraysh are on the
same political table. Because you don't write a treaty except with an equal. Th
is shows the muslims have been upgraded to a status and honour of being a sepera
te political entity. So much so, notice on one side you have a religious identit
y: muslims. On another side, you have a tribal identity: Quraysh. And we see her
e the clear beginnings of the divide between Islam (truth) and Paganism (falseho
od). That in Islam your religion ties you together, whereas in all other societi
es there are things that trump your religion. So even though they are two differ
ent entities, the muslims was a religious entity. And regarding the 6th clause:
the entire Arabian Peninsula is being divided into two. Islam and Kufr. It is th
e pre cursor to the conquest of Mecca and the conquest of entire Arabia. In the
beginnings of Islam it was just Banu Hashim vs Quraysh i.e. something relatively
small. Slowly but surely the entire Arab race is being dragged in. Until finall
y and this is amazing, within a few years there will be no more arabs who worshi

p idols. SubhanAllah. Think about this - how they were and what happened. So thi
s is the camp being divided. On the one side Islam, on the other side paganism,
idoletry, tribalism, jaheleya etc. So people have to decide to be muslim or not.
So Suhail returns back happy and content. At this Umar RA was the one verbalised
what was in the minds of many muslims. And he came up to the prophet PBUH and a
sked him a series of rhetorical questions.
1. "Are you not the messenger of Allah?"
2. "Are we not upon the truth and the enemies upon the misguidance?"
3. "Then how can we accept the lower hand, the humiliation and being disgraced i
n Islam?"
Put yourself in his shoes and the shoes of the sahaba. The majority of the sahab
a are feeling very angry at the Quraysh. They must be thinking: "How could they
have done this to us - and why did we accept? We came in peace, we've been waiti
ng here for weeks. We are tired, hungry, away from home - we just want to go to
the kab'ah but we've been stopped. On top of that now there are all these other
conditions. We have to return every muslim back to them?! And we can allow peopl
e from us go to them?" And the prophet PBUH replied to all of this: "I am the me
ssenger of Allah, and I will not disobey Him, and He will help me". Meaning this
was what the prophet PBUH was commanded to do. And he is saying he dosen't know
where this is leading or why Allah wanted it to happen. But, "Allah has told me
to accept the conditions, and I will not disobey Him. And He will help me". And
this is a solid response: that Allah will help him. So Umar RA cannot argue. So
Umar RA backtracks and attempts a new line of reasoning. He said "Ya RasulAllah
didn't you tell us we would be doing tawaaf around the kab'ah? You told us but
we are not doing it now". The prophet PBUH said "Indeed I told you, but did I sa
y we will do it this year?" Umar RA said "No". So the prophet PBUH said "So you'
ll do it next year - my vision will come true, Allah didn't tell me what year, I
assumed its this year but we now know its next year".
Here we say Umar RAs anger is for the religion of Islam. He is angry because he
feels the muslims have been short changed. His anger is coming for Islam - howev
er its clear he made an error and mistake. Because the prophet PBUH represents I
slam completely, and Umar RA does not. And emotions make a man do things they re
gret. This is why when a man came to the prophet PBUH and said "advise me". The
prophet PBUH said "don't get angry". And the prophet PBUH repeated 3x. Because i
n anger a man does what he regrets. Even though the base of this anger was Islam
and imaan, he genuienly felt the religion of Islam was humiliated, but he went
beyond his bounds and he himself realises this. But not yet - he needs someone e
lse to put him in his place. And what man is there to do this, except Abu Bukr R
A. So he goes to Abu Bukr after the prophet PBUH, and this again shows us the ra
nk of Abu Bukr. Out of all of the sahaba even Umar knew only Abu Bukr was second
to the prophet PBUH. And Umar RA asked Abu Bukr the exact same three questions
he asked the prophet PBUH. And Abu Bukr replied "Ya Rajul" and that is a very ha
rsh thing to say. That "Oh man!" "Hey". "YOU". so he said "Oh Rajul, watch out,
he IS the messenger of Allah, and he will not disobey His Lord, so you hang on t
he stirup of his saddle otherwise there is no hope for you". And we clearly see
Abu Bukr has analysed everything, and yet he has no issues accepting whats happe
ned. That Abu Bukr, even though he is angry and hurt, he understands Allah knows
best. So he said the exact same things to Umar "yes indeed he said we will do t
awaaf, but he didn't say this year, so we'll come back and do it next year". And
this shows us that without the prophet PBUH teling Abu Bukr, Abu Bukr said the
same things as the prophet PBUH.
We also see a side of Abu Bukr that is overlooked: our image of Abu Bukr is an e

xtra polite, crying, humble and soft man. This is valid - but there is a harsh s
ide that comes out to protect his messenger and Islam. And later on when the pro
phet PBUH passes away Umar RA cannot fathom it - he cannot imagine a world witho
ut the prophet PBUH; it is Abu Bukr that puts him in his place. It is Abu Bukr t
hat quotes him the verse. Nobody has the audacity to speak to Umar, except Abu B
ukr. SubhanAllah. When push comes to shove, nobody beats Abu Bukr aswell, includ
ing Umar. And Umar RA later on said "after this I continue to performed good dee
ds hoping Allah will forgive me for what I've done". And its said he freed so ma
ny slaves, fasted so many days, prayed so many nights i.e. meaning he realised h
e done more than what was allowed. And he said "I continued to do things until I
feel I had made it up". And he later remarked during his khilafa that "on the d
ay of Hudaybiyya, the prophet PBUH put a condiiton on us, that if any other lead
er put it on me I would never have accepted this". He cannot understand except t
hat it came from the prophet PBUH.
Also its important to note Umar RA was not alone. Yes he was the only one who we
nt direct to the prophet PBUH, but the fustration and anger was common among the
sahaba. We another sahabi, Sahil ibn Hanif, many years later in the battle of S
ifeen when the muslims were lined up to fight other muslims, he is trying to cal
m them down. And he says "Oh people always find your own opinions blameworthy ov
er the Quran and Sunnah". "Verily I remember myself on the day of Abu Jandal.."
Notice he didn't even call it Hudaybiyya. Can you imagine the trauma and shock h
e had to endure. The sahaba would rather have died in battle defending Abu Janda
l that willingly hand it back. This is their imaan. So the whole day is "the day
of Abu Jandal". And he says "If I could have rejected the command of the prophe
t PBUH I would have done so". This is an amazing quote. Sahil ibn Hanif is a gre
at sahabi. And he confesses something to an open group - because the battle of S
ifeen was very traumatic. And there was alot of tensions in both camp, so Sahil
wanted to calm them down: "Just obey Allah and His messenger, accuse your own op
inions first" i.e. he is trying to prevent the fighting. Walahi this quote needs
to memorised by everyone, especially now when everyone thinks their opinion hol
ds more weight than the Quran and Sunnah. Walahi it is kufr to deny authentic ha
dith - this type of attitude is common in the ummah that, when we are quoted a h
adith or a verse in the Quran we think "oh no we know better". This is not Islam
- rather Islam is "we hear and we obey". And this is what Sahil is saying - acc
use your own opinions, because "I was about to reject the command of the prophet
PBUH, and if I could have done it I would have". Of course later on he himself
realised Hudaybiyya was a victory, but at the time all he could see was "we have
lost and accepted humiliation". So many sahaba felt this way.
No doubt we also see a very important lesson in making up ones mistakes. Umar RA
made a mistake and he made it up by doing good deeds. Thus the best way to come
closer to Allah and make up our bad sins is to increase our good deeds. And thi
s is why REAL tawbah should bring about extra actions and a change in lifestyle.
Allah says "excepts who repents and believes AND does righteous deeds". This is
what Umar RA himself understood - he made a mistake so he did alot of good deed
s to compensate. Also, no doubt what Umar RA did was beyond what was appropiate.
The non-sunni group use this type of stuff and say about Umar what they say. Bu
t this is ludicrous: his anger isn't coming from his own ego, its not personal,
its not "I'm not going to listen you" like Abdullah ibn Ubay said at Uhud - that
is nifaaq and kufr, but rather as for Umar, there is no doubt he went beyond th
e boundaries. His emotions and anger got the better of him. But the mistake was
a mistake of emotion stemmed from imaan, not of arrogance. Similarly to the man
who made a mistake when he found his camel in the middle of the desert. Secondly
, where does the emotion come from? For the love and sake of Islam. We need to t
ake this into account, and the prophet PBUH and sahaba all understood this, so t
hey let it be. And Umar RA himself made up for it - so the non-sunni groups have
no grounds. The main point is that objecting to, and arguing with, the leader i
s something the shariah allows. So bringing another point of view and trying to
see your viewpoint is allowed. You can criticise and give other positions to the

rulers. Of course you cannot make fun of Allah and His messenger - there is a l
ine there. But you have the freedom to argue a point. Umar RA was arguing with t
hree/four tactics. And if this is being done with the prophet PBUH, how about no
rmal people? So no doubt if its a legitimate khalifah and he insists then you sh
ould follow, but you have the right to object and give a new viewpoint.
So now that this was done, the prophet PBUH told all the sahaba "stand up, shave
your heads and let us return". This was such an anti-climatic moment. The sahab
a had to wrap up their bags after having been built up that "inshaAllah we will
go to the kab'ah, Suhail will make things easy for us etc". And the sahaba were
so depressed that the only time in the whole seerah, nobody had the heart to imp
lement what the prophet PBUH said. This really shows us how traumitised they wer
e. One humiliation after another. And then finally "shave your hair and lets go"
. SubhanAllah. By the way, this is a new part of the shariah: that if you cannot
go to the kab'ah, you get out of your ihraam, shave your head and return. It's
now a standard part of our shariah - if any of us are prevented to go to the kab
'ah (political or economical etc), this is what you do. Wherever you are stuck,
then you will shave there, sacrifice your camels there, get out of ihraam right
then and there and make it up later on. Now this ruling was new and indeed it wa
s the first time in the history of the seerah they are applying such a ruling. S
o not only is it anti-climatic, not only is it humuliation, now they are faced w
ith a bizzare ruling. Indeed these animals were meant for the kab'ah, and they t
hought "our ihraam cannot be removed until we do tawaaf". Now they're being told
"don't worry about it - it's done, shave your hair, sacrifice your camel, get o
ut of ihraam and lets go home". So what happened is the entire congregation just
sat there and did not move. Of course when no single person is being commanded
and all of them sit there, there is a Wcomplacency with the mob. So the prophet
PBUH repeated himself a second time, yet nobody moved. He repeated it a third ti
me and nobody moved.
Clearly the tension is great, and the prophet PBUH returns back to his tent. And
Umme Salama in his tent, and the prophet PBUH is visibly agitated and he tells
her "I commanded them to shave their heads, but not one of them follow me". Umme
Salama then said "do you wish they follow you?" He said "yes". So she said "why
don't you show them you are doing it, when they see you doing it they will foll
ow you". SubhanAllah basic human psychology. And the prophet PBUH took this advi
ce, went outside, called for his barber and began to shave his hair off in front
of everyone. When the sahaba saw the prophet PBUH shaving his hair off and they
realised this really is it now, they started fighting one another to shave each
others heads. SubhanAllah. So everyone is fighting to shave their hair off, and
its here aswell the prophet PBUH made dua for shaving ones head, that the proph
et PBUH said "may Allah have mercy for those who shave their head".. and some sa
haba said "and those who cut". So the prophet PBUH repeated "may Allah have merc
y for those who shave their head" three times, and on the fourth time he added "
and those who cut". From this we derive clearly that shaving is much more reward
ed than trimming. So the animals were sacrificed and it is said the meat was sti
ll sent to Mecca. And its also said the first camel which the prophet PBUH sent
was Abu Jahals camel that he captured during Badr. It was a well known expensive
camel, and they recognised it was Abu Jahals. And this was painful for the Qura
ysh. So nonetheless the prophet PBUH shaved his hair, sacrificed the camels and
made his way back to Madinah.
On the way back, Umar RA feels greatly troubled by what he has done. When he cal
ms down he realises he needs to apologise and make up to the prophet PBUH. So he
rides up to the camel of the prophet PBUH and tries to engage in conversation.
He says 'salaam' but there's no response. He says 'salaam' for a second time, an
d no response. Says 'salaam' for the third time, and this is the maximum you are
meant to say, and again there was no response. So Umar RA thought the worst tha
t "I am now finished". And he said to himself "Let Umars mother mourn the loss o
f her son". And he thought that because of what he did, he has lost any chance o

f mercy and it appears that his fears were confirmed by a rider who says to him
"the prophet PBUH is calling you". So he is thinking "this is it I am going to e
nd" - he rides up to the prophet PBUH and he sees the prophet PBUHs face beaming
with joy. Just light coming out of it. And the prophet PBUH started reciting th
e famous verses of Surah Fath that:
1. Indeed, We have given you, [O Muhammad], a clear conquest
2. That Allah may forgive for you what preceded of your sin and what will follow
and complete His favor upon you and guide you to a straight path
3. And [that] Allah may aid you with a mighty victory.
And subhanAllah the entire surah was revealed right then and there. The beginnin
g of the surah summarises: "we have surely given you a CLEAR victory". And Umar
RA said "is this a victory?!" And the prophet PBUH said "By Allah it is a victor
y". So Umar RA began shouting "allahu Akbar" and started racing up and down sayi
ng "Allah has given us the biggest victory". And the prophet PBUH said "Allah ha
s sent down a surah that is more beloved to me than everything on this Earth". A
nd Surah Fath of course predicts many things, but one of the main themes of the
surah is praising the sahaba. And Allah praises them with one of the most poetic
examples: he compares them to a beautiful tree that has been planted by a farme
r, and the farmer is happy with the tree, and the farmer here is the prophet PBU
H and he is happy with what the sahaba have done. Indeed no doubt it was a diffi
cult test. But in the end when push comes to shove they followed through. Imagin
e how much they went through yet they still obeyed. And so Allah praises the sah
aba throughout Fath and He promises them a large victory which was the battle of
Khaybar. And Surah Fath changed the muslims' attitudes from depression to thank
ing Allah. And in this there is a very controversial theological point. The fact
that the sahabas psychology changed instantly at the revelation of Surah Fath,
most notably Umar RA, this clearly demonstrates they realised the humanity of th
e prophet PBUH, and the infalibity of Allahs wahi. Because the whole point was t
hey were worried that "maybe this is your ijitihad" - they weren't certain this
is all because of Allah. Thats why there were feeling "this isn't the best". Unt
il Allah confirms it, and this is a very controversial point that the prophet PB
UH was allowed ijtihad by Allah, and that ijtihad is binding on the ummah regard
less of whatever it is - but the sahaba felt that even though we will follow it,
maybe there could have been a better option etc. But Allah says "no this was th
e greatest victory". The change of psycholofy clearly demonstrates that ijitihad
of the prophet PBUH is something Allah allowed. And if He wanted to change it H
e would send wahi, if not Allah would be silent.
So the sahaba returned to Madinah. They stayed at Hudaybiyya for 20 days, and th
e entire trip lasted a month and a half. SubhanAllah what a difficult trip. And
when they returned back the first incident occured that will test this treaty an
d that is of Abu Baseer. He is someone who lives in Mecca, and his tribe, Kuza'a
, is associated with Mecca. He is the first muhajir after Hudabiyya, and he come
s, but the prophet PBUH does not say anything. After two or three days, the Kuza
'a tribe sends an emissary and says to the prophet PBUH "hand us back Abu Baseer
in accordance to the treaty". So the prophet PBUH calls Abu Baseer and says to
him "these two men have come to take you, and you came knowing the treaty we sig
ned, and I won't be trecharous so return to your people". Now, notice here Abu B
aseer and everyone knows the treaty. But he must feel "come on you won't really
do it". So he leaves Mecca and comes to Madinah. And notice when he comes the pr
ophet PBUH does not turn him away, why? Because he is following the letter and n
ot the spirit of the contract. The letter did not say "YOU have to return the pe
rson". The enforcement of the contract is not up to the prophet PBUH. Its open so the Quraysh come for their people. And when they come the prophet PBUH gave
them back. So if they had not come, its not the prophet PBUHs job to enforce. So
Abu Baseer lived for a few days in Madinah, and when his tribe came the prophet

PBUH had to give him back. And Abu Buseer says the same thing Abu Jandal says,
that "are you going to return me after Allah has saved me?". And he was told "Al
lah will make a way out for you".
So Abu Baseer was handed back, and the story goes when he was with their company
, he started chatting with them and became friendly with them. And Abu Baseer st
arts praising one of the mans swords: "I've never such a beautiful sword". So th
e man starts bragging and saying "I went to this battle, killed so and so etc".
So Abu Baseer says "oh great etc" and made the mans ego bigger. Then Abu Baseer
says "let me see it!" And of course the man hands him the sword naively - instan
tly, Abu Baseer chops off his head, turns to the other man but he just runs and
screams and races back to Madinah. And he makes it back to Madinah before Abu Ba
seer made it back. And its barely been two hours since the prophet PBUH handed A
bu Baseer over, and this Qurayshi comes yelling and screaming into the masjid "m
y companion has been killed and I am next so protect me!". And after a while Abu
Baseer came and said "Ya RasulAllah you fulfilled your responsiblities but Alla
h allowed me to escape!" And the prophet PBUH didn't address him directly, he tu
rned to the air and said "woe to his mother" meaning he won't be alive any longe
r. By turning away the indication is given that 'before anyone else comes you be
tter get out of my sight. You cannot live here beacuse the treaty clearly says n
o one can live here'. And so the prophet PBUH hinted 'I can't help you' and so A
bu Baseer understood this, and he instantly fled and ran away. And he eventually
set up a small place to live in close to Jeddah, and he sent a message out that
"I'm over here at such and such a place". At this Abu Jandal hears off this, ma
nages to escape and meets up with Abu Baseer. So the news spreads that "you can'
t go to Madinah so come over to us". And so 10, 15, 60, 80 people eventually con
gregate and they form a full settlement.
And what will they do now they are 80 strong? Attack the caravans of the Quraysh
. And they made it their livelihood and this is fully justified. The Quraysh did
not let them live in Mecca in peace, they didn't let them go to Madinah, so now
they will attack back. And notice aswell the treaty said there will be peace fo
r 10 years: but this group is not being allowed to sign a treaty with the prophe
t PBUH, by the orders of the Quraysh. So they aren't on the side of the prophet
PBUH officialy, so the treaty dosen't apply to them. Thus they make it their liv
elihood that every caravan that went to Syria would be attacked. And the situati
on became so bad because it was impossible to protect a caravan on 90 camels aga
inst fighting men that lived in a desert. The Quraysh had no idea where they wou
ld attack from. So within a year and half, the Quraysh sent a delegation to Madi
nah begging the prophet PBUH to take the 80 people and put them in Madinah. He b
egged the prophet PBUH by the rights of kinship that "if you really are our bloo
d, have mercy and take these people and keep them with you in Madinah". And so t
he prophet PBUH sent a messenger to Abu Baseer and told him to bring all his peo
ple back. Abu Baseer however died out of sickness before he reached Madinah, but
the rest of the sahaba went to Madinah and settled there. And here we see a fir
st sign of the 'victory' of Hudaybiyya. And we see here again Allah is the best
of all planners. And look at the wisdom of Allah: the pagans have to beg the pro
phet PBUH to take back the very people they stopped in the first place. And the
very person who set it all off, Abu Jandal, he is the one who led the camp back
into Madinah.
Also an amazing lesson is the imaan of Abu Jandal in paticular, and then Abu Bas
eer. Can you think off a test more difficult than being rejected for political r
easons by the very prophet you believe in? Abu Jadnal was totured for four years
, and he finally saw the muslims and the prophet PBUH, and yet the prophet PBUH
said "I can't help you". Can you imagine how their imaan was shook to the core?
Look at how weak our imaan is compared to Abu Jandal. The very messenger he trus
ts tells him "I can't do anything". Abu Jandal remained firm and what happens ou
t of nowhere he returns to Madinah leading an entire caravan with lots of ganeem
a from the Quraysh. SubhanAllah. He who puts his trust in Allah, Allah will alwa

ys fulfill that trust. And Abu Baseer shows this too. Twice he comes to Madinah
yet still the prophet PBUH says 'I can't help you'. Abu Baseer can't go back to
Mecca, he can't go back to Madinah, and every other city has a treaty either wit
h the Quraysh or the muslims. There is no neutral land! What does he do? He find
s his own settlement and village. One person all alone. And can you imagine how
long he was alone for, how he survived etc. Put yourself in his shoes: no wife,
no family and no society. But then Abu Jandal heres where he is and he manages t
o meet up with Abu Baseer. Both of them are legands and instantly one, two, ten,
70, 80 build in one place. This is what happens when you have ultimate taqwah i
n Allah.
After Abu Baseer another immigrant came but this was Umme Kulthoom bint Uqbah ib
n Muayt. And Ubqab was the one who threw the camels intenstines on the prophet P
BUH. He had a daughter, Umme Kulthoom who converted to Islam at around this time
. And she flees persectuion and she finds her way to Madinah. Now this is very s
ensitive. Its one thing to return a man to be totured, but to return a women? Th
is is very painful. Even the prophet PBUH did not know to do. And then Allah Sur
ah Mumtahinah, verse 10:
"O you who have believed, when the believing women come to you as emigrants, exa
mine them. Allah is most knowing as to their faith. And if you know them to be b
elievers, then do not return them to the disbelievers; they are not lawful [wive
s] for them, nor are they lawful [husbands] for them. But give the disbelievers
what they have spent. And there is no blame upon you if you marry them when you
have given them their due compensation. And hold not to marriage bonds with disb
elieving women, but ask for what you have spent and let them ask for what they h
ave spent. That is the judgement of Allah ; He judges between you. And Allah is
Knowing and Wise."
So you must first test the women and if they are genuine converts, "don't return
them to the kuffar". And Umme Kulthoom was married to Zaid ibn Harithah, but an
y other women with mahr has to return that mahr. Now why was it allowed to have
the women stay? Because once again the prophet PBUH is following the letter of t
he law. It was Suhail who said "no MAN shall come to you except you return HIM t
o us". Its understand 'man' here applies to a person, male or female. And so no
doubt it includes women but it dosen't say so. So Allah confirms this and says "
you did not agree to sending women back, only men". And thus Allah made the decr
ee it will not apply to women, and therefore women were allowed to immigrate.
One last thing occured on the way back of Hudaybiyya. After a long day of heavy
marching, and it was the sunnah of the prophet PBUH to march as much as he could
at night time. In a hadith the prophet PBUH says "land shortens at night" meani
ng you can cover much more distance at night. So the prophet PBUH travelled as m
uch as he could, until finally when everyone is exhausted the sahaba all settle
down, and the prophet PBUH says "who shall protect us and wake us for Fajr?" And
Bilal RA volunteers to be the guard, protector and the alarm clock. But everyon
e is dead tired, and the first to wake up was the prophet PBUH Abu Bukr or Umar
when they felt the rays of sun on their head. So this was around 8:00 in the mor
ning. Imagine how tired they were. For a group that never ever sleeps past the c
rack of dawn - they are programmed to wake up at dawn, not just because of Fajr
but their livelihood. The entire 1400, not a single one woke up until the heat o
f the sun got to them. And Abu Bukr or Umar start saying "Allahu Akbar!" - of co
urse they never had the audacity to wake the prophet PBUH up by shaking him. So
the prophet PBUH woke up, and lo and behold Bilal RA is still asleep. They all s
urround Bilal RA and he is still asleep. Obviously he tried his best, but sleep
got the better off him. And he was the last to fall asleep so he is the last to
wake up. So he wakes up and everyone is staring at him, and so he said "Ya Rasul
Allah I tried but the One who took my soul took my soul". So the prophet PBUH sa
id "let us get away from this place" and they prayed Fajr a little bit further a
way.

Did this happen twice or once? We already mentioned this story in a previous eps
iode - some scholars say it happened twice in the life of the prophet PBUH, othe
rs only once. And note the only salah to be missed by the prophet PBUH is Fajr w
hich was this time. Only Asr was missed during Khandak, not out of laziness but
war. And the prophet PBUH made Asr up before he prayed Magrib which is what we d
o now (make up first and then pray the current). Here its no doubt a blessing in
disguide: the once salah humanity oversleeps is Fajr. In the entire 23 years of
the prophet PBUH, once OR maybe twice max he missed Fajr. Both of them never on
ce at home. He only missed them after something like this - a long day of campin
g and oversleeping. In this there is some consolation that its human once in a b
lue moon to miss Fajr. Of course there is no comparison, we have beds, heaters,
alarm clocks etc. But the point is if Allah wanted Jibreel AS could have woken h
im up. But there is a wisdom here and that is that, even the best of us, once a
while if something happens, the alarm clock dosen't go off, we don't wake up etc
and we miss Fajr, we ask forgiveness and make it up right away.