Topic: Treaty Of

48:26.

Commentary:

From this verse begin commandments relating to حج or the Pilgrimage. The Pilgrimage is performed in the following manner: The would-be pilgrim enters into a state of احرام (Ihram) on reaching the میقات i.e. certain prescribed places slightly varying in distance in different directions, but in all cases outside حرم (the Sacred Territory). In the state of احرامthe pilgrim is forbidden sexual intercourse, the use of scent or perfumed oil, the wearing of sewn garments, hunting and the like. The male pilgrim discards ordinary clothes, putting on white unsewn sheets and keeping the head uncovered. The female pilgrim may put on ordinary but simple clothes and should ordinarily keep her face uncovered. The pilgrim (male or female) is required to repeat the following words as often as possible: Labbaik, Allahumma labbaik, Labbaik. La sharika laka labbaik. Innal-hamda wanni‘mata laka wal mulka la sharika laka…” i.e. "My Lord! I am at Thy service. There is no equal or partner with Thee. So I am at Thy service alone. All praise belongs to Thee and all blessings are from Thee and all authority rests in Thee. I say again, there is no equal or partner with Thee. So I am at Thy service alone."

At Mecca the first thing the pilgrim does, preferably after having a bath, is to perform seven circuits round the Ka’bah then he briskly walks or runs between the Safa and the Marwah (see 2:159) seven times. On the eighth day of Dhul-Hijjah (the month of Pilgrimage) he goes in the morning from Mecca to Mina, which is about three miles from Mecca, where he halts to perform, at their appointed time, the five daily Prayers, beginning from the midday Prayer. Next morning (i.e. the 9th) he starts from Mina and passing through, or by, Mash‘arul-Haram, which is about six miles from Mecca, he goes on to the great plain at ‘Arafat, three miles further ahead, where, before he actually enters ‘Arafat, he says the midday and the afternoon Prayers together; and when all the pilgrims have entered ‘Arafat, the Imam delivers a sermon, while the pilgrims do nothing but silently pray and stand still. Thereafter the pilgrim returns after sunset to Muzdalifah or Mash‘ar where he says the evening and the night Prayers together and spends most of his time in prayer and meditation. Next day (i.e. the 10th) after offering his morning Prayer at Mash‘arul-Haram he starts back early for Mina, where he casts pebbles (seven in number) at the three appointed pillars beginning with the Jamratul-‘Aqabah, repeating this each day that he stays at Mina. The same day, i.e. the 10th, the pilgrim offers his sacrifice (goat, sheep, ram, cow, camel, etc.), gets his head shaved, takes a bath and puts on his ordinary clothes. Thereafter he proceeds to Mecca and again performs the circuit of the Ka‘bah seven times and then returns to Mina if he should so desire. The stay at Mina may last from part of a day to three or four days known as ایام معدودات (i.e. the numbered days) with which the Hajj is completed. All this time the pilgrim should repeat, as many times as possible, the above mentioned prayer.

عمرة or the Lesser Pilgrimage consists in entering into a state of احرام (Ihram) in the way described above, circuiting the Ka‘bah seven times, running between the Safa and the Marwah and offering a sacrifice which, however, is not obligatory. ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah. For the literal meanings of the words Hajj and ‘Umrah see note on 2:159.

The words, If you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah. In this case the pilgrim may refrain from proceeding further and should sacrifice whatever offering is easily available, i.e. a goat, a sheep, a cow, or a camel, etc. But he should not shave his head until the offering reaches its destination, the idea being to remain in the state of Ihram until the offering reaches Mina which is the place meant for it. If, however, the offering cannot be sent to Mecca, it may be sacrificed by the pilgrim at the place where he is detained and the meat either consumed by the pilgrim himself or distributed among friends, relatives, neighbours, etc. It will be noted that the offering of a sacrifice is obligatory only when a would-be pilgrim is prevented from completing his Hajj or ‘Umrah. In ordinary circumstances when a person performs a Hajj or an ‘Umrah separately, it is only supererogatory, becoming obligatory only when the Hajj and the ‘Umrah are combined.

The clause, should make an expiation either by fasting or almsgiving or a sacrifice, relates to such people as cannot shave their heads owing to some ailment. The alternatives mentioned are meant to suit different grades of people. Fasting is meant for the poor; feeding the needy for the pilgrims of the middle class; and the offering of a sacrifice for the rich. The Quran does not fix the number of days for which one is to fast, or the number of the poor whom one is to feed or the kind of animal which one is to sacrifice. The Holy Prophet is reported to have once prescribed fasting for three days (i.e. three one-day fasts), and the feeding of six poor men and the offering of a goat as a sacrifice (Bukhari).

The words, when you are safe, mean, when the war is over, or when other obstacles are removed. In such case it is open to a person to proceed to Mecca with the intention of performing ‘Umrah and then stay on to perform Hajj in the ensuing month of Dhul-Hijjah. This is what is referred to in the words: who would avail himself of ‘Umrah together with the Hajj.

‘Umrah and Hajj may be combined in two ways: One way is for the would-be pilgrim to make up his mind to perform the ‘Umrah only and enter into the state of Ihram with that intention, and then perform its rites and finish it. After that on the eighth day of Dhul-Hijjah one should again enter into the state of Ihram and then perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing".

The second way is that a man should make up his mind to perform the ‘Umrah and Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called قران (Qiran) which literally means, "the putting together of two things". In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice, while in the case of Hajj alone or in the case of ‘Umrah alone, the offering of the sacrifice is not obligatory. In the verse under comment the word تمتع is not used in the technical sense and covers قران also.

The fasting mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting was meant for those who cannot shave their heads, while this fasting is meant for those who are unable to offer a sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.

The clause, this is for him whose family does not reside near the Sacred Mosque, means that the permission to combine Hajj with ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of حرم i.e. the Sacred Territory in and around Mecca.

The final clause, fear Allah and know that Allah is severe in punishing, has a twofold meaning: (1) That Muslims should not think that these are mere minor details of certain outward rites and may therefore not be strictly observed; for all these things which the All-Knowing God has prescribed for the Faithful are necessary in His sight and are meant for their own good. So, whoever neglects these details not only incurs the displeasure of God, but also hinders his own spiritual progress. (2) That the performance of Hajj should not fill the heart with pride (which unfortunately is very often the case nowadays), for this would defeat the very object of Pilgrimage which is the attainment of تقوی or fear of God. In such case, the so-called pilgrim will not find himself nearer God but rather would see His punishment descending on him.

In connection with this verse, it should also be noted that besides giving a general meaning as stated above, it also refers to a specific incident in Islamic history, i.e. the Truce of Hudaibiyyah. The verse was revealed before that truce and hinted that a time was coming when Muslims would start towards Mecca with the intention of performing Pilgrimage, but they would be "kept back" from doing so by disbelievers. Later, however, God would grant them victory over the disbelievers and they would be "safe" to perform the Pilgrimage in peace. What a true picture of the apparent set-back at Hudaibiyyah and the subsequent Fall of Mecca at the hands of the Holy Prophet!

Commentary:

The reference in the words "a clear victory" seems to be to the Treaty of Hudaibiyyah. It is remarkable that though, during the previous brief six years of his life at Medina, the Holy Prophet had gained great victories over his enemies which had crippled and crushed their fighting power, yet none of them is called "a clear victory" in the Quran. It was reserved for the Treaty of Hudaibiyyah to receive this single honour, in spite of the fact that its terms were seemingly so humiliating that the Muslims were greatly perturbed over this apparently rude rebuff to the prestige of Islam, and even a stalwart like ‘Umar exclaimed in extreme grief and indignation that had the terms been settled by any other person than the Holy Prophet, he would have scorned to listen to them (Hisham). The Treaty was indeed a great victory in that it opened the way to the expansion and spread of Islam and led to the Fall of Mecca and ultimately to the conquest of the whole of Arabia. It proved to be a master stroke of strategy as the Holy Prophet’s "political status as an equal and independent power was acknowledged by the Quraish" (Mohammad at Medina by Montgomery Watt).

As the Treaty of Hudaibiyyah constitutes a great landmark in the early history of Islam and as it forms the principal topic dealt with in the Surah under comment, it needs to be treated at some length.

The Holy Prophet had seen a vision that he was making a circuit of the Ka‘bah along with a party of his followers. In fulfilment of his vision, the Prophet started for Mecca with about 1500 Muslims to perform the Lesser Pilgrimage in 6 A.H., in the month of Dhul-Qa‘dah, one of the four sacred months in which, according to Arab tradition and usage, fighting was forbidden, even before Islam. When he reached ‘Usfan, a place a few miles distant from Mecca, he was informed by an advance party whom he had sent under the command of ‘Abbad bin Bishar that the Quraish were bent upon barring his entry into Mecca. In order to avoid an armed clash the Prophet changed his route and "after a fatiguing march through devious and rugged pathways reached Hudai-biyyah," where he encamped. The Prophet had declared that he would accept all the demands of the Quraish for the honour of the Holy Place (Hisham), but the Quraish were firmly resolved not to allow him to enter Mecca, whatever he might say or do. Messages were exchanged in an attempt to find a solution to the impasse. After heated and protracted parleys in which the Holy Prophet left no stone unturned, even at the cost of his prestige, to arrive at a reasonable compromise with the Quraish, a treaty was signed of which the terms were:

War shall be suspended for ten years. Whosoever would like to join the Holy Prophet or enter into treaty with him, shall have liberty to do so. The same will apply to whosoever would like to join the Quraish or enter into treaty with them. If a believing man goes over to the Prophet from Mecca without the permission of his guardian, he shall be sent back to his guardian; but should any of the followers of the Prophet return to the Quraish, they shall not be sent back. The Prophet shall retire this year without entering the city. Next year he and his Companions may visit Mecca only for three days to perform عمرة (Lesser Pilgrimage), but they shall carry no arms save sheathed swords (Bukhari, Hisham & Muir).

The terms of the Treaty were demonstrably very humiliating. The Muslims were greatly upset. No words could adequately describe their grief, and sense of humiliation and injured pride. The third term was particularly galling. But the Holy Prophet was quite calm and tranquil. Being convinced of the moral force of Islam, he knew that "a believer who had once tasted the sweetness of faith would prefer to be cast into fire than to revert to disbelief" (Bukhari), and that he would be a source of strength to his religion and other believers wherever he might happen to be. The case of Abu Basir, and that of Abu Jandal and their associates fully justified his conviction. He wanted to have a peaceful atmosphere. He knew that a peaceful soil was most congenial for the spread of Islam, and Islam did spread very rapidly after the signing of the Treaty of Hudaibiyyah. When as a result of violation by the Quraish of the terms of the Treaty, the Prophet marched on Mecca two years later, ten thousand faithful Companions were under his command, instead of the paltry 1500 who were with him on the occasion of the signing of the Treaty. Thus the Treaty and its aftermath gave in advance the direct lie to the false and foolish propaganda that was to be conducted by Christian missionaries in our own time, that Islam was propagated by the sword.

One immediate effect of the Treaty was that the tribes of Banu Khuza‘ah entered into an alliance with the Holy Prophet, while the Banu Bakar sided with the Quraish, an incident which 1ater on led to the march on Mecca. The Treaty did indeed prove to be "a clear victory." The Companions of the Holy Prophet were rightly proud of being present on the occasion, and quite justified in regarding the signing of the Treaty, and not the conquest of Mecca as "the victory referred to in the present verse" (Bukhari). According to them no victory was greater and more far-reaching in its results and effects than this Treaty (Hisham). And the Holy Prophet himself called it a victory (Baihaqi as quoted by Zurqani).

Commentary:

Allah’s help came in the form of the rapid spread of Islam in Arabia after the signing of the Treaty of Hudaibiyyah, and the Holy Prophet was acknowledged as the Head of an independent sovereign State.

9:26.

33:10; 74:32.

Commentary:

Twice, in this Surah has the statement been made that "God sent down tranquillity upon the believers" (see v. 27) and twice the declaration that "to Allah belong the hosts of the heavens and the earth." These expressions show that though, due to a misunderstanding about the terms of the Treaty of Hudaibiyyah, the believers were temporarily perturbed, they never lost peace of mind so far as fighting in the cause of Allah was concerned, and were fully convinced that divine hosts were with them. That is why when a false news reached Hudaibiyyah that ‘Uthman, the Prophet’s envoy to the Meccans, had been killed, and the Prophet invited Muslims to take a solemn oath at his hand that they would avenge the death of ‘Uthman and would fight under his banner to the bitter end, all of them took the oath without evincing the least hesitation.

Commentary:

The reference in the verse is to the oath taken by the believers at the hands of the Holy Prophet under a tree at Hudaibiyyah when a rumour reached him that ‘Uthman, his special envoy, had been killed by the Meccans. The believers were asked to declare on solemn oath that they would stand by the Holy Prophet at all costs and would fight under his banner to the bitter end.

Commentary:

The swearing of allegiance referred to in the verse took place at Hudaibiyyah under an acacia tree after a report had reached the Holy Prophet that in breach of ambassadorial usage or etiquette his envoy, ‘Uthman, had been killed at Mecca. It was, perhaps, not so much the reported murder of ‘Uthman as the violation of a sacred and time-honoured custom that exhausted the Prophet’s patience. He invited his followers to take a solemn oath at his hand that they would fight the Quraish to the last breath of their lives. The oath came to be known as Bai‘atur-Ridwan, which signified that those lucky people who had taken the oath had obtained God’s pleasure.

The words, "He knew what was in their hearts," mean that God was well conversant with the state of their minds, viz. that they were quite honest and sincere in their oaths and were anxious to vindicate their sincerity with their blood.

What greater proof could there be that "God sent down tranquillity on Muslims," than that, being only about 1500 in number and being far away from home, friendless and surrounded by hostile tribes and faced by a powerful enemy who was entrenched in his citadel, the Muslims were prepared to fight rather than agree to the proposed terms of the Treaty. The expression, "He rewarded them with a victory near at hand" refers to the victory of Khaibar. On his return from Hudaibiyyah the Prophet led an expedition against the Jews of Khaibar (a great hotbed of Jewish intrigue and conspiracy) with those Muslims who were with him at Hudaibiyyah. Judged by worldly standards of political strategy, and in view of the apparently humiliating terms of the Treaty and of the feeling of frustration that some of the Companions felt at those terms, the Holy Prophet should have been a beaten and embittered man, yet God has styled the Treaty "a clear victory" (v. 2), "a grand achievement" (v. 6); "a mighty reward" (v. 11); and "the completion and perfection of His favour on the Prophet" (v. 3). What was it that made this "humiliating" Treaty such a significant event in the annals of Islam? The answer is: Because it opened the floodgates of spiritual and political conquests for Islam. The signing of the Treaty of Hudaibiyyah was immediately followed by the conquest of Khaibar, a Jewish stronghold and a source of great danger and anxiety for Muslims. Besides, the Islamic Republic at Medina came to be recognized as an independent sovereign state, and within the brief space of three or four years the whole of Arabia was at the feet of the Holy Prophet, followed by a chain of victories which culminated in the defeat and destruction of the great and powerful Byzantine and Iranian Empires.

Commentary:

The words "after He had given you victory over them," may signify that in view of the circumstances in which the Muslims were then placed and of the far-reaching results it produced, the Treaty of Hudaibiyyah was tantamount to a great victory. The words may also refer to the victories that God had granted to Muslims before they came to Hudaibiyyah—the victory at Badr, the safe return of Muslims and the Holy Prophet to Medina from Uhud after they had been placed in a very dangerous and delicate situation, and the complete frustration of the Meccans in their evil designs to destroy Islam in the Battle of the Ditch when they were repulsed with severe loss, etc. In a sense these were all victories of believers over disbelievers.

8:35; 16:89; 22:26; 43:38.

2:197.

Important Words:

معرة (blame) is derived from عر (‘arra). They say عرت الابل i.e. the camels were or became mangy or scabby. عرہ means, he did to him an abominable thing; he did to him what he disliked; he disgraced him. عرہ بشر means, he aspersed him or charged or upbraided him with evil, or he wronged him. معرة means, a cause of reviling or being reviled; a crime or sin that is noxious like mange or scab; a foul or abominable thing; a cause of grief or vexation; disgrace; annoyance, hurt, harm or injury (Lane & Aqrab).

Commentary:

The verse means that though the Meccans gloated over the terms of the Treaty of Hudaibiyyah which, in their ignorance, they thought were very advantageous to them and humiliating for Muslims, and though the latter feeling that the terms were being forcibly wrung from them were crestfallen and did not know that in reality the terms had laid the foundations of a very prosperous and bright future for Islam, yet God had His own design in not permitting the fight to take place. There was a nucleus of Muslims in Mecca and if the fight had taken place, the Muslim army would have unknowingly killed their own brethren in faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium for themselves. In fact, from whatever angle the Treaty of Hudaibiyyah may be viewed it was indeed a great victory.

9:26.

Important Words:

حمیة (prideful indignation) is inf. noun from حمی which means, he refused to bear or endure or tolerate wrongful treatment. They say حمی عنه او منه i.e. he was ashamed, and he disdained or scorned to do it. حمی علیه means, he was angry with him. حمیة(syn. أنفة and غیرة) means, disdain, scorn or indignation; jealousy; indignation which is the result of a feeling of pride (Lane & Aqrab).

Commentary:

The verse means that against their own tradition and usage that access to, and the circuit of, the Ka‘bah was not to be prevented in the four Sacred Months, the pagans of Mecca, from a false sense of dignity and national pride, had made it a point of honour with them not to allow Muslims to enter Mecca and perform the Lesser Pilgrimage (عمرة). But "Allah sent His tranquillity" upon the Muslims and though they were greatly upset over the seemingly humiliating terms of the Treaty, yet in deference to the command of their noble Master they bore it all with becoming restraint and patient and did not abandon the path of rectitude and righteousness under the most severe provocation. The Companions of the Holy Prophetalone were capable of setting such a noble example.

3:119; 4:145; 5:58.

17:77.

Commentary:

The prohibitory injunction contained in the verse is of a very strict character. Muslims are not to have friendly relations with the avowed enemies of God—those who drove out the Prophet and the Muslims from their hearths and homes and sought to destroy Islam. The prohibition is all-comprehensive in this respect that no consideration of bonds or ties of even the nearest blood relationships is allowed to interfere with it. The enemy of Islam is God’s enemy, whosoever he may be.

The immediate occasion of the revelation of the verse under comment was that when the Quraish did not honour the Treaty of Hudaibiyyah, and the Holy Prophet had to take stern punitive action against them, Hatib bin Abi Balta‘h had written a secret letter to the Meccans informing them of the Holy Prophet’s intended march on Mecca. The Prophet, informed by revelation about it sent ‘Ali, Zubair and Miqdad, in search of the bearer of the letter. They overtook the messenger—she was a woman—on the way to Mecca and the letter was brought back to Medina. Hatib’s offence was extremely grave. He had sought to divulge an important State secret. He deserved exemplary punishment. Incidentally, the episode of the letter fixes the date of revelation of the Surah.