The Perfect Human Chapter 45: The Taking of The Holiest

The Perfect Human
Chapter 45: The Taking of the Holiest

One night in December 629, a bunch of raiders from the Banu Bakr made an assault on the
people of the Banu Khuza who were camping near a place called al‐Wateer, not too far from
Mecca. The latter, caught off guard, put up a good defense but were unable to withstand the
onslaught of the fully armed and outnumbered raiders. As it turned out, it was a premeditated
attack. What made the raid dastardly was that the Banu Bakr were assisted by the men of the
Quraysh, who had also replenished them with weapons. Even though the rivalry between the
Banu Bakr and Banu Khuza was notoriously archaic, with their generations‐long unsettled feuds,
this foray was both unprovoked and brutal. The people of the Banu Khuza fled towards Mecca,
seeking shelter in the holy precinct, but the Banu Bakr invaders chased them, killing and injuring
several of them. To save their lives, some of the Banu Khuza hid in the house of a Meccan
resident.
The Banu Bakr were allies of the Quraysh, whereas the Banu Khuza were associates of the
Muslims. Seeking protection, Amr ibn Salim, the leader of the Banu Khuza, rushed to Medina and
approached the Prophet.
“O Messenger of Allah, a flagrant breach of the Truce of Hudaybiyyah has taken place. Help
us, please,” Amr entreated.
Subsequently, 40 members of the Banu Khuza, including their chief, Budayl ibn Warqa, along
with the Meccan host who had offered his house for protection, also arrived in Medina and
confirmed what Amr had pronounced to the Prophet.
Almost all of the Banu Khuza had already converted to Islam at the time of Hudaybiyyah.
Now shaken by the Banu Bakr’s assault, they looked up to the Prophet as their savior. However,
there was more history behind the Banu Khuza’s predisposition towards the Prophet, than their
mere reliance on their newly forged bond of allegiance with Islam. Although several generations
ago the Prophet’s Qurayshi ancestor, Qusayy, had taken over from the Banu Khuza their
inherited honor of owning the keys of the Kaaba, the Banu Khuza had come to amicable terms
with the Quraysh, including forming an alliance with Abdul Muttalib, of which the Prophet was
aware. When the leaders of the Banu Khuza came over to meet the Prophet after Hudaybiyyah,
they had brought with them the parchment of their old agreement as a testimony of their past
amity with his grandfather. Thus, at Hudaybiyyah, both the Prophet and the Banu Khuza were
delighted to remold their old association into a new, stronger union within the realm of Islam.
“Amr, indeed, we shall help you,” the Prophet responded, without a moment of hesitation.
The companions noted a look of deep annoyance crossing the Prophet’s face. Several of them
construed the event as a breach of the Truce. But no one knew if the Prophet was going to attack
Mecca, the dearest and forever holiest of all the places in the whole world that each one of them
dreamed of taking over one day? They were unable to tell what he was thinking, nor did he
mention anything to that effect. Despite his visible ire, they knew he was not a strategist who
made an impulsive decision stemming from anger. They were alerted, though when he called
them to mobilize the troops. But he did not specify any details, leaving them wondering about his
plans.

*****
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The Perfect Human, Muhammad (‫)ﷺ‬ Copyright © 2020 by Ishfaq Ahmad
Meanwhile in Mecca, Abu Sufyan, who had just returned from his trip to Syria, was called in
for an urgent meeting at their usual place, the assembly hall.
“Abu Sufyan, a great blunder has been made in your absence,” Safwan said and then gave
him the specifics of what had happened between the Banu Khuza and the Banu Bakr.
“I had warned the leaders of the Banu Bakr not to fight the Banu Khuza because that would
surely incur Muhammad’s wrath,” Suhayl said while Abu Sufyan still listened silently and
attentively.
“What will happen now?” Safwan impatiently asked.
“Who supplied the weapons to the Banu Bakr?” Abu Sufyan finally broke his silence.
They kept quiet.
“I asked who gave the weapons to the Banu Bakr,” Abu Sufyan repeated himself.
“Ikrimah did,” Suhayl said in a low tone.
“Did you?” Abu Sufyan asked, his eyes probing Ikrimah’s visage carefully.
“Yes,” Ikrimah answered, looking sheepish.
“Do you know what that means for all of us?” Abu Sufyan shouted.
“What?” Ikrimah asked.
“That means that we are all dead!” Abu Sufyan yelled.
“No, no, no,” they all muttered.
“Abu Sufyan, go to Medina and use every means to pacify Muhammad,” Ikrimah pleaded.
“Reassure him that we mean peace and no harm,” Safwan said in a penitent tone.
“Tell him we want no fighting and we are willing to renew the truce,” Suhayl added.
Now there was silence again.
“Well, just go, and beg and plead to Muhammad,” Suhayl spoke again, with great
seriousness.
Abu Sufyan left Mecca and dashed to Medina. On his way, he ran into Budayl near Afsan,
and immediately became alert. He asked Budayl if he was returning from Medina after meeting
Muhammad, but Budayl said he had just been travelling along the coast. However, Abu Sufyan,
noting the poop of Budayl’s camel, quickly recognized the camel had been feeding on the dates of
Medina. He realized Budayl had not told him the truth.
Changing his plans, Abu Sufyan decided not to meet the Prophet first. Instead, he went
straight to the house of his own daughter Umm Habibah, the Prophet’s wife. She knew the
Prophet had been disturbed by the raid on the Banu Khuza, but she was unaware of his plan.
After he entered her house, he was about to seat himself on the rug of the Prophet, but she
quickly rolled it up. Though somewhat muddled, Abu Sufyan felt insulted, but keeping a cool
appearance, he said, “My dear little daughter, is this rug not worthy of me or am I not worthy of
it?”
“Father, this is the rug of the Messenger of Allah, and you are an unclean polytheist. I cannot
let you sit on it,” she answered.
“Daughter, you have certainly gone insane after you left me,” Abu Sufyan replied and then
left.
He then went to meet the Prophet.
“Muhammad, can I talk to you?” he begged.
“Yes,” the Prophet replied.
“Please understand that when the Truce of Hudaybiyyah was written I was not present there,
so I have come here to renew it, and with even more flexible terms,” he added.
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“Has anything happened that changes the terms of the truce?” the Prophet asked.
“Oh, no, God forbid,” Abu Sufyan retorted.
Knowing Abu Sufyan’s answer was not truthful, the Prophet said, “Since nothing has
changed, we are not prepared to make any modification to the truce nor are we willing to create
any new truce to replace the old one.”
A fervent smile appeared on Abu Sufyan’s face and he asked, “I think if I seek your protection
you will not refuse, will you?”
“That is what you think,” the Prophet replied calmly.
Abu Sufyan could not make the Prophet talk further, nor could he tell what he was thinking,
even though the Prophet did not speak anything false. The conversation did not leave Abu
Sufyan any opportunity to ask more questions. Confused and disappointed, he then went to Abu
Bakr’s house.
“Abu Bakr, we have been friends, and you are also very close to Muhammad. Speak to him on
my behalf please,” Abu Sufyan pleaded.
“I only act within the range of my Prophet’s command, so I am sorry but I cannot help you,”
Abu Bakr explained clearly with a flat face.
Abu Sufyan next went to Umar’s house and said, “Umar, recall our old days, we were friends.
Can you intervene between Muhammad and me?”
“Do you really expect me to intervene? I swear if there is nothing left in this world except the
sand of the desert I will still fight you,” Umar replied and made an angry grunt. Without uttering
any words, Abu Sufyan rose up and left Umar’s house.
Next Abu Sufyan headed to Uthman and made the same request.
“My protection is the same as that of the Messenger of Allah,” Uthman replied in a flat
toneless voice.
Not losing hope, Abu Sufyan went to Ali’s house and said, “Ali, out of all the people in
Medina, you are the closest to me in relationship, so I really need your help to speak to
Muhammad and intercede on my behalf. Do not disappoint me.”
Ali responded in a much cooler manner than Abu Bakr, Umar and Uthman, beginning with,
“Abu Sufyan, you are the most powerful of the Qurayshi leaders.”
“Thank you, Ali,” Abu Sufyan replied.
“Look, I sympathize with you, but the situation is very tense, so I am not sure if any measure
will work for you,” Ali said softly, “There is only one thing that comes to my mind that you can
try though.”
“What is that?” Abu Sufyan quickly asked.
“Perhaps you can speak in the mosque saying that you are speaking on your tribe’s behalf,”
Ali replied softly. “But honestly, I am not sure if even that will work.”
“You think that might work?” Abu Sufyan asked.
“You can try,” Ali answered with a slight smirk.
While still at Ali’s house, Abu Sufyan saw an opportunity to see Fatimah, the Prophet’s
daughter, who was playing with her little son Hassan.
“Muhammadʹs daughter,” he addressed her, “I know Muhammad loves his grandson and I
hope your son will become a leader one day. Can’t you use that claim to plead to Muhammad to
give us protection?”
“Such reasons do not work with my father,” Fatimah replied coldly.
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Unsuccessful with asking the people who were close to Muhammad for securing a favor, Abu
Sufyan then went to the mosque. Following Ali’s suggestion, he stood there shouting, “I am the
leader of the Quraysh. Don’t you people think I deserve some respect?” Despite that several
people were present at the mosque, no one paid attention to him, and some people even passed
by him as if he was not even there.
Dejected, Abu Sufyan left Medina and went back to Mecca. On reaching there, he met with the
rest of the Meccan leaders who were keenly waiting for his return. He told them the details of his
visit.
“Abu Bakr gave me a flat snub, Umar was horribly aggressive, Uthman was politely negative,
but Ali was very nice and helpful.”
“Did Ali help you get some letter or words from Muhammad?” Safwan asked.
“No,” Abu Sufyan answered.
“Then how did Ali help you?” Ikrimah asked, as a deep frown furrowed his brows. Abu
Sufyan described how Ali advised him.
“Abu Sufyan, you are a wise man, but you did not even realize that Ali was toying with you!”
Suhayl said with a leer.
“Then I did not know what else to do,” Abu Sufyan replied in an irritable tone.
*****
After Abu Sufyan’s unsuccessful visit, the Prophet ordered the army to prepare for departure.
The troops, his largest ever, equipped themselves but no one knew where they were going. The
Prophet knew this was his most monumental challenge yet, not because of its military
implications, but because he was heading to conquer a city that God had declared a place of peace
and a blessing for the entire humanity. It was not a place to be conquered through aggression,
and it had never been conquered before.
The Prophet went home and told Aisha he was going to Mecca and asked her to prepare his
food for the journey but also told her to keep it a secret. Abu Bakr, on hearing about the Prophet’s
orders, went to see his daughter Aisha and noted she was grinding wheat and preparing to make
a large batch of dough.
“Daughter, why are you preparing this large amount of food?” he asked.
She did not answer.
“Is the Prophet preparing for a battle?” he asked, but she kept silent.
“Is he going to attack the yellow skins?” Abu Bakr asked, referring to the Byzantines, but
again there was no answer.
“Perhaps, he is going to attack the Quraysh,” he commented, but again Aisha was still quiet.
Moments later, the Prophet arrived home, so Abu Bakr asked the same questions.
“Are you going on a campaign?” Abu Bakr asked.
“Yes,” the Prophet answered.
“Are you going to attack the Ghatafan?” Abu Bakr asked specifically.
“No,” came the reply.
“Are you going to attack the yellow skins?” Abu Bakr asked yet again.
“No,” came the same reply.
“Are you going to attack the Quraysh?” Abu Bakr asked, gently but insistently.
“Yes,” the Prophet answered, nodding his head.
“Don’t we have a truce with them?” Abu Bakr inquired with concern.
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“Have you not heard what they did to the Banu Bakr?” the Prophet asked, and then said,
“Abu Bakr, I am keeping this operation a secret.”
“I will keep it that way,” Abu Bakr assured.
The Prophet set his goals for the conquest of Mecca: Capture the holiest place without
bloodshed, give no time to the Quraysh to prepare for a battle, and keep this operation a top
secret. So he planned to prepare the army, start the journey, but tell them later the purpose of the
expedition.
On 10 Ramadhan, 8H, the Muslim army accumulated in Medina. It included 700 Muhajiruns
with 300 horses, 4,000 Ansars with 700 horses, and several thousands of men from several allied
tribes. Several clans of the Banu Sulaym and the Banu Ghatafan also joined, bringing with them
additional 1000‐plus horses. When the Muslim troops departed Medina, their number reached
7,500, their largest yet. Only a few years ago, the Muslims had only two horses, but now a
whopping 2000. The Prophet’s wives, Umm Salamah and Maymunah, and his daughter Fatimah
accompanied the Prophet as well. The cavalry rode on camels, leading their horses. Even after
they embarked on their journey, they had no clue where they were going.
But as the army moved out of Medina, the Prophet learned that a female dog was block the
path. She was lying in the middle of the way with her puppies who were suckling on her. The
Prophet ordered the army to halt until the dog had fed her puppies and moved out by herself. He
also advised them of showing kindness to animals, “Indeed, there is heavenly reward for every
act of kindness done to a living animal.”

*****
The Prophet’s decision to delay the announcement of his plan to invade Mecca was ingrained
in his goal of not letting the Quraysh know of his intention. This was for the simple reason that he
aimed not to engage them in a fight, and wanted to make it free of bloodshed. But his plan was
disturbed when Gabriel informed him that someone from his own people had dispatched a letter
to the Quraysh informing them of the Muslim troops’ march. That someone was a man by the
name of Hatib ibn Abu Balta. He was the brother of Suhayl ibn Amr and had professed Islam in
Mecca, despite his brother’s staunch opposition, and had first migrated to Abyssinia and then to
Medina. He hired a woman who was a former slave. Concerned for his brother’s fate in Mecca, he
paid her to take a letter that stated, “Muhammad with a large army is on his way to attack either
Mecca or some other place. Just be aware.”
He told the woman to deliver the letter to his brother as soon as possible. She placed the letter
on her head, hidden under her hair and rushed towards Mecca on a fast camel.
Taking the matter as of the utmost importance, the Prophet moved to take action and
dispatched Ali and Zubayr, two of his most senior companions, to go after the woman. He gave
them the information, such as the location and description of the woman in a howdah on the
camel that Hatib had dispatched. Ali and Zubayr left on horses with order to capture her. After
catching up with the woman, they asked her to dismount her camel. Searching her baggage, the
howdah and saddle, they did not find the letter.
“Where is the letter?” Zubayr asked her.
“I don’t have any letter,” she replied, her face showing nothing but stolid indifference.
“I swear to Allah that the Messenger of Allah has neither been misinformed, nor does he lie,”
Ali said.
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“So, give us the letter or we will be forced to do a strip search on you,” Zubayr said, knowing
well that it was the last option in keeping respect for the woman. Now, her facial expression
changed, and she only stared at them.
“Alright, step back,” she said, believing they would act on their threat. Then she untied her
hair and the parchment of the letter dropped on the ground. Ali and Talhah brought the woman
and the letter to the Prophet.
Hatib was unmistakably guilty and the Muslims were very upset, most of them wanting to
put him to death for treason. But, as he always did, the Prophet had to hear the other side of the
story. So he summoned Hatib and with his companions present he asked, “Hatib, what made you
do this?”
“O Messenger of Allah, I swear upon Allah, I am a true believer in Him and His Messenger.
My belief has not wavered at all but here I am in Medina while my son, my brother, and my
family are in Mecca. I was simply worried about them as I do not want any harm to come to
them,” Hatib responded.
“This man has become a hypocrite. Let me chop off his head, with your permission,” Umar
said to the Prophet.
All companions keenly waited to hear the Prophet’s judgment. On the one hand, he was faced
with a situation in which one of his own men had committed treason by informing the enemy of
the planned attack, which the Prophet really wanted to keep undisclosed. By collaborating with
the enemy and informing them of the Muslim army’s move, Hatib had done an act that was
almost a declaration of war on his own people. Additionally, the Prophet’s companions were as
much righteous as they were unswervingly loyal, and he expected nothing less from them. On the
other hand, the Prophet was a leader who was even more loyal and loving to his companions
than they were to him. Aside from being merciful and forgiving, he was also a mentor and a
leader who deeply appreciated those who provided service to Allah and His message as well to
His Messenger.
His companions, once again, looked up to their master, eager to hear his verdict.
“Umar, what makes you so sure he should have his head cut off? Perhaps, Allah has looked
favorably on those men who fought at Badr by giving them permission to do whatever they want.
The merit given by God is indeed great,” the Prophet said, leaving Umar speechless, as indeed
Hatib had fought at Badr.
With this surprising verdict, the Muslims learned that even a devoted Muslim had limitations
and could make a mistake, which the Prophet recognized. Finally, by believing that Hatib was
telling the truth, the Prophet appreciated his honesty and pardoned him. In so doing, he
demonstrated that even enormous blunders could be overcome by the power of forgiveness. His
close companions made a special note of every action of the Prophet, and recognized that, with
such everyday lessons, he was also mentoring his disciples. This incident left a special influence
on Umar, a keen protégé of the Prophet. He was learning lessons that would shape his
personality into becoming one of the greatest leaders of Islam after the Prophet.
The companions also realized that, by forgiving Hatib, the Prophet had risen yet again to
extraordinary levels of justice, logic and wisdom, the three human attributes indicative of an
inordinate leader. Great leaders indeed keep their loyalists assured of their safety and security.
They recognize that humans are vulnerable to making mistakes, but the power of forgiveness is
boundless. A great leader, moreover, never lets his loyalists—especially those who put their lives
in danger for his cause—go unappreciated. The Prophet did not hurt or insult, much less kill, any
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of his devoted Muslim companions or those who served him or served in the cause of Allah, nor
did he have any of them hurt or imprisoned. This was one of his principles of winning life‐long
loyalty. He gave them so much care, attention, respect and love that their hearts were
permanently enslaved by him. And even if they made a gross mistake, he would not breach his
policy, ever.
But Allah sent a new passage of the Quran, advising the Muslims for future interaction with
their enemies:
“O you who have believed, do not take My enemies and your enemies as friends, extending to them
affection while they have disbelieved in what came to you of the truth, having driven out the Prophet and
yourselves only because you believe in Allah, your Lord.” (Quran, The Examined One, 60:1)

*****
The Muslim army rapidly moved southward, filling the vast horizon of the Arabian desert
that lay between Medina and Mecca, but without knowing if they were heading for Mecca or Taif.
Their numbers kept increasing as additional tribes continued to join them during their stop‐overs
at various towns.
It was the beginning of the month of Ramadhan when the Muslims were commanded to fast,
but the Prophet told the companions that they were spared from that obligation during a journey.
The following excerpt of the Quran described the pliability in the obligatory fasting:
“The month of Ramadhan is the one in which was revealed the Quran, a guidance for the people and
clear proofs of guidance and criterion. So whoever sights the new moon of the month, let him fast it; and
whoever is ill or on a journey ‐ then an equal number of other days. Allah intends for you ease and does not
intend for you hardship and wants for you to complete the period and to glorify Allah for that to which He
has guided you; and perhaps you will be grateful.” (Quran, The Calf, 2:185)
“Those want to keep the fast, they can, and those who do not want to or cannot, they do not
have to,” the Prophet said. During the journey, he himself fasted on some days and ate normally
on other days.
When the Muslim army was half way to Mecca, several Qurayshi members came out to meet
them. They included the Prophet’s uncle Abbas and his family, as well as some of his cousins who
had remained non‐Muslims but now wanted to convert to Islam. The first of these prominent men
was Abu Sufyan ibn al‐Harith ibn Abdul Muttalib, the Prophet’s cousin and his childhood friend,
son of his oldest uncle Harith. However, the Prophet’s friendship with him had faded away a
long time ago because not only had Abu Sufyan fought against the Prophet and opposed him for
two decades, he had also written several poems against him. The second was Abdullah ibn Abu
Ummiya, another cousin of the Prophet, son of his aunt Atika. Abdullah was also Umm
Salamah’s step‐ brother, and he too used to be close to the Prophet but he was dismissive of
Islam. He had claimed he would not believe the Prophet even if he were shown angels and even if
the Safa and Marwa Hills were turned into gold. They both had been fierce enemies of the
Prophet, so when they decided to convert to Islam, they were not so sure if he would accept them.
Therefore, they went to Umm Salamah and requested her to intercede with the Prophet on their
behalf.
She went to the Prophet and said, “Your cousin who is the son of your aunt and is also my
brother has come to enter Islam. Also, your cousin and foster‐brother is here.”
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“I can neither forgive them nor trust them. Abdullah said he would never believe in Islam
even if he were shown angels. Abu Sufyan ibn al‐Harith used to write poems against me which
hurt me deeply,” the Prophet replied.
“They are resentful of what they did and are honestly remorseful,” Umm Salamah said.
“No,” the Prophet said, dismissively.
“Please! Abu Sufyan ibn al‐Harith has brought his little boy with him and he has sworn if you
do not forgive him he would go to the desert with his boy and die there with hunger and thirst.
Abdullah is also sobbing,” Umm Salamah pleaded.
After staying quiet for some moments, the Prophet finally relented and said, “Alright, send
them in.”
They both came in and, with teary eyes, recited, “There is no god but Allah and Muhammad
is His Servant and Messenger.” With this declaration, they were forgiven of all of their past
mistakes and words, and were accepted by the Prophet into Islam.

*****
The Muslim army continued to grow as more tribes from the neighboring villages joined
them. When they camped at Zahran, four miles from Mecca, they were 10,000 strong. They asked
each other where they were going, but no one could answer, and yet no matter what the Prophet
decided, they were charged with spirit and were fully prepared to follow the commands of their
leader without any question. The Prophet knew the area very well, so he told them to pluck some
fruits from trees that were especially found in Zahran. Someone asked, “Messenger of Allah, were
you a shepherd?” He replied, “Yes, I was. Was there ever a Prophet who was not?”
The Qurayshi leaders in Mecca, as much scared as they were clueless, debated hard with each
other on their defense strategies but were unable to reach a consensus. The leaders in Taif too
became alert and wasted no time in preparing an army and spreading it around on the nearby
hills.
The Muslim army, on the other hand, was still clueless about which direction they were
headed. Unable to resist his curiosity, one of Muslim companions, named Kaab ibn Malik, came
to the Prophet. Kneeling before him and singing poems of bravery and spirit in the honor of the
Prophet, he then very politely and sweetly asked, “O Prophet, which direction are we going to
go?”
Liking his poetry, the Prophet gave only a mute smile in response, and Kaab had to return
without any clue.
The Muslim army was still positioned towards both Mecca and Taif. But the Prophet had a
plan, which he now began to unfold. When the night drew, he asked his army to turn towards
Mecca. Then he spread the troops out horizontally as much as possible and asked each man to
light up a fire. With each soldier lighting a torch and raising it high up, the 10,000 troops made
themselves appear as a gigantic ring of fire.
The sight of the fired up army, figuratively and literally, achieved the intended effect as it
horrified the Meccans because the Muslim army appeared several times larger than its actual size
of 10,000. The reaction on the terrified Meccans was equivalent to a spasm of panic sweeping over
them, and from which they were unable to recover.
Abu Sufyan and his wife Hind came out and walked to the edge of the city where they
watched a huge belt of fire lighted by the Muslim army’s torches that seemed to wrap the whole
of the northern and western horizon of Mecca.
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“Wow, what might and what power that is! It looks like Muhammad has brought all of them
with him to destroy us. Even from a distance I can see their glowing faces in the light of the fire
and I can smell the bread they are baking?” Hind said, as if talking to herself, as the evening
breeze touched her cheeks.
“What will happen to us,” she asked Abu Sufyan in a depressing tone, now looking towards
him, but he kept staring in the direction of the ring of fire.
“Are you going to fight him?” she asked but again he did not break his silence.
“He will surely slaughter you and me, huh,” she said with a tremulous voice, but again Abu
Sufyan was speechless.
“Speak to me and tell me what you think our fate is!” she yelled, pulling his arm.
“Go home, Hind, just go and lock yourself inside,” Abu Sufyan replied, a grimace contorting
his face.
Abu Sufyan was now confronted by another group of Qurayshi men to watch the mighty
army of the Muslims.
“I am old enough to remember when sixty years ago Abraha came to attack the Kaaba. God
destroyed him. I can tell you that Kaaba can never be overtaken by an evil person. It will only be
taken by a righteous man. So Muhammad must be a righteous man,” an old Qurayshi man said;
the others around him nodded their heads in agreement.
Only eight and half years ago, the Prophet was driven out of his hometown. He had left with
Abu Bakr, hiding his way out on a dangerous voyage towards Medina, taking refuge in caves and
journeying through hills, but now he was a victorious military general in full control, who had
come home to take it back, with its die‐hard righteous loyalists to his service.
As the following verse of the Torah had indicated, Moses came from Mount Sinai, Jesus from
Mount Seir, and Muhammad from Mount Paran—also called Mount Sela—with 10,000 men and
with fire lighting on the horizon.
“He said, “The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount
Paran; he came from the ten thousands of holy ones, with flaming fire at his right hand.” (Deuteronomy,
33:2‐3)
The Prophet’s uncle Abbas, although a Muslim now, still became terrified that wrath was
about to unleash on the Meccan Quraysh. So he set out in the direction of Mecca in the grim hope
of convincing their leaders to approach the Prophet for some concession. The Meccan leaders, on
the other hand, convinced Abu Sufyan to go again and try to engage in talks with the Prophet.
Accompanying him were Budayl ibn Warqa and Hakeem ibn Hizam, Khadija’s nephew. When
they reached half way between Mecca and Zahran, they ran into Abbas, who alone had come out
on the Prophet’s white mule on his way to Mecca.
“I have never seen such a large army before,” Abu Sufyan said.
“Watch it carefully, Abu Sufyan, the army of the Prophet of Allah. It is capable of crushing
any resistance posed by the Meccans,” Abbas replied.
“Huh, I suppose we should start preparing for our misery now. Tell me what we should do.”
Abu Sufyan said, sighing dejectedly.
“Abu Sufyan, if you trust me, help me help you. Climb behind me on the mule, and I will take
you under my protection to meet the Prophet directly,” Abbas suggested.
Abbas brought Abu Sufyan to the Muslims’ camp and the Muslim soldiers, recognizing
Abbas and the Prophet’s mule, let them pass through the security. But Umar recognized Abu
Sufyan who was sitting behind Abbas keeping his head low, and thought that Abbas had taken
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Abu Sufyan under his protection. So he went to the Prophet and informed him of the arrival of
Abu Sufyan. The Prophet smiled and told Umar to let him come.
Abbas and Abu Sufyan walked into the Prophet’s tent.
“O Messenger of Allah, I have given protection to this leader of the Quraysh,” Abbas said
eagerly.
“Muhammad, you have come here with a large force to show aggression. Your force includes
a myriad of men from various tribes, which is strange because they were your enemies before,”
Abu Sufyan began.
“It is you who is the transgressor. You broke the Truce of Hudaybiyyah and thereby violated
the holy sanctuary of Allah,” the Prophet responded.
“Perhaps you can use your anger and shrewd policy somewhere else. May be you can
conquer the Hawazin tribe at Taif, who have more wealth,” Abu Sufyan said, trying to divert the
discussion.
“God willing, I will do that after I have taken Mecca,” the Prophet stated firmly, and then
asked, “Abu Sufyan, is it not time that you believed there is no god but Allah and I am His
Messenger?”
After a moment of silence, Abu Sufyan spoke, “Glory be to God, I bear witness that there is no
god but Allah,”
“But what about the second part of the pledge?” Abbas asked with directness.
“I swear to God I still have doubts about that part,” Abu Sufyan said.
“Abbas, take your guest to your camp and bring him again in the morning,” the Prophet said
with characteristic generosity, giving Abu Sufyan due time to think it over.
Hakeem and Budayl, who had also arrived, professed their oaths of belief. Abu Sufyan left
and slept in Abbas’s camp.
Abu Sufyan next saw Muslims offering their prayers.
“How many prayers are required in a day?” he asked Abbas.
“Five,” Abbas replied.
“Oh, that is too many,” Abu Sufyan said.
He saw men moving rapidly to perform their ceremonial ablutions. Then he noted that in
displaying their obsequious servility, the men keenly hurried to capture the water drops falling
from the Prophet’s own ablution. Next they all lined up behind the Prophet for the morning
prayers.
Abbas and Abu Sufyan met the Prophet again and Abu Sufyan recited, “I bear witness that
there is no God but Allah, and that Muhammad is the Servant and Messenger of Allah.”
“Abu Sufyan is a man of honor, so will you grant some privilege to him?” Abbas asked the
Prophet.
“Abu Sufyan, go back to Mecca and tell them that anyone who locks himself into His house is
safe, anyone who goes within the vicinity of the Kaaba is safe, and anyone who seeks protection
in your house is safe,” the Prophet told him.
The Meccan witnessed the scene in which the Muslim army moved forward and came very
close to the city. The Prophet prostrated on the ground to thank the Lord. Despite Abu Sufyan’s
conversion that implied no resistance from the Quraysh, the Prophet ensured that he took all the
necessary and important precautions. He divided his army into the right flank, led by Khalid ibn
Walid, another right flank led by Zubayr ibn Awwam. He divided the middle flank into two
battalions, the left one led by Saad ibn Ubadah, and the right one, led by Abu Ubaydah ibn al‐
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Jarrah. The Prophet attached his own battalion with Abu Ubaydah. All battalions were further
divided and led by various flag bearers. The entire army was armored, many of them wearing
visors and helmets. Leading flag bearers were also wearing colored scarfs on top of their helmets.
The Prophet now asked Abbas to take Abu Sufyan ahead of the army and stand at the side on the
valley to watch the march of the Muslim army towards Mecca.
As Abu Sufyan stood there with Abbas, battalions after battalions of the Muslim army, all
armored and masked, marched towards Mecca.
“Who is that?” Abu Sufyan asked pointing to a fully armed rider leading an army holding a
banner; it was coming close to where they were standing.
“That is Khalid, son of Walid, followed by his battalion.”
Khalid shouted, “Allah‐o‐Akbar,” three times when he passed in front of Abu Sufyan.
There were several hundred riders behind him.
“Who are they?” Abu Sufyan asked.
“Men of the Banu Sulaym,” Abbas said.
“Ah! They used to be Muhammad’s fierce enemies!” Abu Sufyan exclaimed.
“And who is that with the yellow scarf on his helmet and whose horses are behind him?” Abu
Sufyan asked.
“That is Zubayr ibn Awwam and behind him are all Muhajiruns, many of whom are your
relatives,” Abbas responded.
“And whose battalion is that on camels and horses?” Abu Sufyan asked.
“They are the clan of the Ghatafan,” Abbas replied.
“They were also Muhammad’s worst enemies. How they have all changed now!” Abu Sufyan
remarked.
“God has made Islam enter in their hearts,” Abbas said. “The man leading them is Nuaym
from the Banu Ghatafan.” Then, winking an eye, he said, “You know him, right?”
“Oh yes, I do,” Abu Sufyan said, staring into space, recalling his encounter with Nuaym at the
Battle of the Trench, in which he was outfoxed by the Ghatafan man.
Next the troops of Saad ibn Ubadah came near them. Seeing Abu Sufyan on the side of the
march track, Saad shouted, “Abu Sufyan, this is the day of the reckoning. Today the inviolable
will be slaughtered,” leaving Abu Sufyan awed and keenly frightened.
“Did you hear him?” Abu Sufyan asked Abbas, his face paled.
He waited intensely for the Prophet’s battalion so that he could talk to him about what Saad
just said.
After more troops passed, led by Abu Bakr, Umar, Uthman, Ali, Abdul Rahman ibn Awf,
Abdullah ibn Masud, Saad ibn Abi Waqqas, and others, each marching as a victorious but modest
commander, finally it was the Prophet’s green battalion led by Abu Ubaydah ibn al‐Jarrah,
smaller in size, each rider fully armored from head to toe, and wearing green scarfs. The
Prophet’s battalion, consisting of both the Muhajiruns and Ansars, gave the look of a “green‐
metal” mass. The Prophet himself riding his camel, Qaswa, was at the tail of all the troops, and
was donning a red scarf over his helmet.
“By God, no one could ever withstand this army. Abbas, your nephew’s power is immense,”
Abu Sufyan said.
“That is because of his prophethood,” Abbas replied, keenly gazing at Abu Sufyan.
“Yes, I agree,” Abu Sufyan said, without looking back at Abbas.
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Abu Sufyan, still quiet bothered by what Saad had commented, came near the Prophet’s
camel and told him what Saad had said.
“No, Abu Sufyan, today is the day of mercy. Today, Allah will glorify and adorn the Kaaba,”
the Prophet told Abu Sufyan.
Suspecting that Saad was charged with the spirit of victory and may lose self‐control, while at
the same time not wanting to dishonor him, the Prophet sent a man to go forward and convey the
order to Saad that he should handover the banner to his own son. But the man returned quickly
and said, “Saad says that he cannot follow the command unless he hears it from you directly.”
Taking his scarf off his helmet, the Prophet gave it to the man to deliver it to Saad as proof of
his order. The man then returned and confirmed that Saad had given the lead to his son.
Then Abu Sufyan said to the Prophet, “I see many faces I do not recognize. Are all of these
faces going to show aggression against me?”
“It is you and your own people who have caused this. These are the people who believed me
when you were calling me a liar, and they helped me when you exiled me,” the Prophet
answered back.
After all the army passed, Abu Sufyan rushed on a horse to Mecca, and shouted to people, “O
people of Mecca, Muhammad has come here with 10,000 men of steel. He has granted me that
anyone who seeks protection in my house is safe.”
On hearing that, Hind came running out of her house and grabbed Abu Sufyan by his
mustache and shouted with blatant spitefulness on her face, “Kill this thin‐legged overweight bag
of fat. He is too disgraceful to be our leader!”
“Woe to you, Hind!” Abu Sufyan pushed her away and then bawled to the people, “Do not
allow this woman to misguide you. You cannot withstand Muhammad’s army. All those who
enter my house will be safe.”
“May you die, Abu Sufyan. Your house is not large enough. What good will your house do to
us?” they shouted back at him.
“Muhammad also said that all those who enter the House of Allah will be safe. All those who
lock themselves in their own houses will be safe,” he said to them and only then they dispersed.
The Prophet ordered Khalid’s battalion to enter Mecca from the south. He then ordered
Zubayr’s battalion to enter from the north, and ordered Saad’s son and Abu Ubaydah ibn al‐
Jarrah who was leading the infantry to enter the city from the west side. Zubayr’s battalion
reached the Kaaba first and hoisted the flag of the victory there. All the troops entered Mecca
peacefully, except only fierce but isolated resistance was faced by Khalid’s men. Before
responding in kind, Khalid warned them and then even begged them not to use aggression but in
vain. So Khalid and his troops scattered their attackers quickly, killing 13 of them, several of them
belonging to Ahabish, but only after they had lobbed arrows on the Muslim troops. Ikrimah,
Safwan and Suhayl, who had instigated the foray, fled to the hills.
When the Prophet found out that arrows and swords had been used, he became annoyed and
said, “Did I not tell you not to draw any blood?” But after it was explained that the Muslim army
had been attacked, he understood and said, “Then this was ordained by Allah.” The Muslims also
executed four convicts who had been treacherous, were guilty of murders, or had been falsifying
the teachings of Islam through songs and tale writing.
The Quran had guided the Prophet using the following words about the people who no
matter what would be bent on being a danger:
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“And kill them wherever you find them, and drive them out from whence they drove you out, and
persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with
you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.” (Quran, The
Calf, 2:191)
But the Quran provided additional guidance on eradicating persecution:
“And fight with them until there is no persecution, and religion should be only for Allah, but if they
cease, then there is to be no aggression except against the oppressors.” (Quran, The Calf, 2:193)
Battalions after battalions of the Muslim troops entered Mecca. Moving through each of the
seven entrances to the arena, they converged towards the Kaaba, roaring, “Allah‐o‐Akbar, Allah‐
o‐Akbar,” as the Meccan residents, terrified and confused, watched them from behind the gaps of
their doors, from their rooftops, from behind their fences, and from behind the curtains of their
windows. Again and again, the reverberation of the soldiers’ echoes shook both the hills of the
valley and the hearts of the Meccan residents.
Mounting on his camel, the Prophet arrived at the end and made his way through the troops
towards the Kaaba. When he entered the holy precinct—unlike a conceited and proud military
general victoriously entering an enemy arena with a high head―the Prophet had his head bowed
down in humility to his Lord, so low that his beard was almost touching the saddle of his camel.
He came close to the southern corner of the Kaaba, touched the black stone, and then, head
still bowed in modesty, circumambulated the Kaaba seven times. A mist of tears ran over his
cheeks, not of the joy or pride of victory, but of the humbleness and appreciation of the mercy of
his Lord. He had taken his beloved Kaaba that was prophesied a few years ago in the Quran. He
had also conquered Mecca without fighting a battle. Leaving no doubt, the Quran had already
declared the Kaaba to be the first place of worship on the earth:
“Indeed, the first House of worship established for mankind was that at Becca ‐ blessed and a guidance
for the worlds.” (Quran, The Family of Imran, 3:96)
Here, the Quran referred to Mecca with its original name Becca.
The Quran also described the Kaaba’s purpose and status in the following words:
“Remember We made the House a place of assembly for men and a place of safety; and take ye the
station of Abraham as a place of prayer; and We covenanted with Abraham and Ishmael, that they should
sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves in
prayers.” (Quran, The Calf, 2:125)

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