مضت ست سنوات على هجرة رسول الله ﷺ من مكة. وقد اطمأن ﷺ في هذه الأثناء على جيشه وعلى الأحوال العامة للمجتمع الإسلامي في المدينة. وقد أصبحت الدولة الإسلامية قوةً كبرى تثير المنافسة لدى جميع العرب. ومع ذلك، كان رسول الله ﷺ يفكر باستمرار في تحركات جديدة تمكّنه من تقوية الرسالة الإسلامية، وهو ما يؤدي بدوره إلى إضعاف أعدائه.

Six years had elapsed since the emigration of Allah’s Messenger (pbuh) from Makkah. By now he (pbuh) had become reassured about his army and the general state of the Islamic society in Madinah. The Islamic State had become a major force of contention for all the Arabs. But inspite of this, the Messenger of Allah (pbuh) was continually thinking of new moves which would enable him to strengthen the Islamic Message, which in turn would lead to the weakening of his enemies.

وصلت إلى رسول الله ﷺ أخبار بأن أهل خيبر وأهل مكة يتآمرون لمهاجمة المسلمين. فوضع محمد ﷺ خطة بهدف استرضاء أهل مكة، وكان يُرجى أن يؤدي ذلك إلى تركهم الطريق مفتوحاً لرسول الله ﷺ ليمضي في دعوته داخل جزيرة العرب، وأن يعزل يهود خيبر عن حلفائهم قريش. ولتحقيق ذلك دعت الخطة إلى زيارة سلمية لبيت الله الحرام. وكان ﷺ يعلم أن خطته سهلة التنفيذ، لأن العرب لا يقاتلون في الأشهر الحرم. وكان ﷺ يعلم كذلك أن قريشاً منقسمة وقد أصابها الخوف من المسلمين، فلا بد أن تفكر مرتين قبل أن تقدم على أي تصرف متهور ضده. فقرر ﷺ أن يتوجه إلى البيت الحرام معتمراً، فإن منعته قريش كان ذلك وسيلة دعائية قوية ضدها، ويسهم في نشر رسالة الإسلام في نظر عامة الناس.

News had already reached Allah’s Messenger (pbuh) that the people of Khaybar and Makkah were conspiring to raid the Muslims. Muhammad (pbuh) designed a plan with the aim of appeasing the people of Makkah. It was hoped that this would result in them leaving the way clear for the Messenger of Allah (pbuh) to pursue his Da’wah within the Arabian Peninsula as well as to isolate the Jews of Khaybar from their allies, the Quraysh. To achieve this, the plan called for a peaceful visit to the Sacred House of Allah. He (pbuh) knew that his plan would be easy to fulfill because the Arabs would not fight during the sacred months. He (pbuh) also knew that the Quraysh were divided and had become fearful of the Muslims, therefore they would have to think twice before attempting any rash move against him. So he (pbuh) decided to go to the Sacred House as a pilgrim, if the Quraysh were to prevent him then he would use this as a powerful propaganda tool against them and this would serve to further promote the Message of Islam in the eyes of the general public.

وأعلن رسول الله ﷺ أنه سيحج في الشهر الحرام، ذي القعدة، وأرسل إلى سائر القبائل العربية يدعوها إلى المشاركة في الحج إلى البيت الحرام في سلام. وكان الغرض من هذه الخطوة الأخيرة أن يُبيّن للعرب أنه ﷺ خارجٌ حاجًّا لا غازيًا. وقد دعا ﷺ العرب غير المسلمين إلى الخروج معه، مع أنهم لم يكونوا على دينه، لأنه أراد أن يؤكد أنه لا يريد القتال.

With the above in mind, the Messenger of Allah (pbuh) announced that he was to go on the Hajj in the sacred month of Dhul al-Qa’dah and he sent to the other Arab tribes enjoining them to take part in the pilgrimage to the Sacred House peacefully. The purpose of this last move was to signal to the Arabs that he (pbuh) was coming out as a pilgrim and not as a raider. He (pbuh) had asked the non-Muslim Arabs to join him although they were not of his Deen simply because he wanted to emphasize that he did not want to fight.

خرج رسول الله ﷺ من المدينة ومعه ألف وأربعمائة رجل، وسبعون بدنة تُساق أمامهم، وكان ﷺ على ناقته القصواء. وكان ﷺ محرمًا ليُبيّن للناس أنه لا يريد القتال، وأنه إنما يريد زيارة البيت الحرام. وبعد مسيرة ستة أو سبعة أميال من المدينة، وصل رسول الله ﷺ والمسلمون إلى مكان يُقال له ذو الحُليفة، وهناك لبسوا ملابس الإحرام. ثم اتجهوا نحو مكة. وقد سمعت قريش أن المسلمين قد جاؤوا للحج لا للقتال، لكنهم خافوا أن يكون ذلك حيلة يستعملها محمد ﷺ ليدخل مكة. ولم يكن هذا الاحتمال يغيب عن أذهانهم، فعزموا على منع محمد ﷺ من دخول المدينة.

The Messenger of Allah (pbuh) left Madinah with 1,400 men and seventy camels leading them on his she-camel, Quswa’. He (pbuh) was in Ihram for the purpose of clarifying to the people that he did not intend to fight and that he simply wished to visit the Sacred House of Allah. Six or seven miles after leaving Madinah, Allah’s Messenger (pbuh) and the Muslims reached a place called Dhil Halifah, and there they donned the pilgrim garb. Then they marched towards Makkah. The Quraysh heard that the Muslims had come for Hajj and not to fight, but they feared that it was a ploy that Muhammad (pbuh) was using to enter Makkah. This possibility was never far from their minds and they decided to prevent Muhammad (pbuh) from entering the city.

فعيّنت قريش خالد بن الوليد وعِكرمة بن أبي جهل على رأس جيشٍ كبير يضم فرسانًا مئتين. وخرج جيش المشركين من مكة نحو الحجاج ليمنعوهم من الوصول إليها، فنزلوا بذي طوى ينتظرون قدوم الحجاج. ووصلت أخبار تحركات قريش إلى رسول الله ﷺ، ولما دخل قرية عُسفان لقي رجلًا من بني كعب فسأله عنهم، فقال: «هذه قريش قد سمعت بقدومك، فخرجوا معهم العُوذ المطافيل، ولبسوا جلود النمور، ونزلوا بذي طوى يحلفون ألا تدخلها عليهم أبدًا، وهذا خالد بن الوليد في خيلهم، وقد قدّموها إلى كراع الغميم». وكان كراع الغميم على نحو ثمانية أميال من عُسفان حيث نزل المسلمون.

The Quraysh, therefore, appointed Khalid ibn al-Walid and ‘Ikrimah ibn Abi Jahl at the head of a great army that included a cavalry of two hundred. The army of the mushrikeen set off from Makkah towards the pilgrims in order to prevent them from going there. They encamped at Dhi Tuwa to await the coming of the pilgrims. Information about the movements of the Quraysh reached the Messenger of Allah (pbuh) and when he entered the village of ‘Usfan he met a man from Banu Ka’ab and asked him about them; he replied, “There are the Quraysh who have heard of your coming and have come out with their milch-camels and have put on leopard skins, and have encamped in Dhi Tuwa swearing that you will never enter Makkah in defiance of them. This man Khalid ibn al-Walid is with their cavalry which they have sent in advance to Kura’ al-Ghamim.” Kura’ al-Ghamim was about eight miles from Usfan where the Muslims were encamped.

فلما سمع رسول الله ﷺ ذلك قال: «ويح قريش! لقد أكلتهم الحرب! ماذا عليهم لو خلّوا بيني وبين سائر العرب؟ فإن هم أصابوني كان ذلك الذي يريدون، وإن أظهرني الله عليهم دخلوا في الإسلام وافرين، وإن لم يفعلوا فقاتلوا وبهم قوة، فما تظن قريش؟ فوالله لا أزال أجاهد على الأمر الذي بعثني الله به حتى يظهره الله أو تنفرد هذه السالفة». وتفكر رسول الله ﷺ في الخطة التي وضعها، وأمعن النظر في الموقف. كان قد اختار استراتيجية سلمية ولم يُعِدّ للقتال، لكن قريشًا أرسلت جيشًا لقتاله مع أنه لم يكن يريد القتال. فهل يرجع، أم يغيّر خطته ويقاتل؟ وكان يعلم علم اليقين أن المسلمين يملكون من الإيمان ما يكفي لمواجهة عدوهم والدخول في معركة مع قريش إن لم يبق لهم خيار سوى القتال.

When Allah’s Messenger (pbuh) heard this he said, “Woe to Quraysh, war has devoured them! What harm would they have suffered if they had left me and the rest of the Arabs to go our own way? If they should kill me that is what they desire, and if Allah should provide me with victory over them they would enter Islam in flocks. If they do not do that, they will fight while they have the strength, so what are the Quraysh thinking of? By Allah, I will not cease to fight for the mission with which Allah has entrusted me until He makes it victorious or I perish.” The Messenger of Allah (pbuh) reflected on the plan that he had designed and he thought hard about the situation. He had already decided on a peaceful strategy and had not prepared for battle, but the Quraysh had sent an army to fight him though he did not want to fight. Would he go back, or change his plan and fight? He knew very well that the Muslims had enough Iman to face their enemy and engage in a battle with the Quraysh if they were left with no choice but to fight.

However, رسول اللہ ﷺ had not come out for war, and he had decided not to fight. Rather, he had come out to perform the Hajj and had only peace in mind. He ﷺ thought that if he was prevented from fulfilling the Hajj, as he expected, he wanted it to happen peacefully: neither through aggressive prevention nor through a Hajj performed under hostile circumstances. The peaceful plan which رسول اللہ ﷺ had masterminded was designed to create public opinion within Makkah and amongst the Quraysh about the glory and nobleness of the Message of Islam, and to contrast it with the misguidance, arrogance and aggression of the Quraysh. This public opinion was crucial, and it had to be built if the Islamic Da'wah was to have the right grounds to prosper and spread. Public opinion was one of the most important contributing factors that would help to spread the Da'wah and enable it to emerge victorious. رسول اللہ ﷺ was in danger of losing his chance to gain public opinion on his side if he were to fight; therefore he decided not to change his original plan and to continue in peace.

However, Allah’s Messenger (pbuh) had not come out for war and he had decided not to fight. He had instead come out to accomplish the Hajj and had only peace in mind. He (pbuh) thought that if he was prevented from fulfilling the Hajj, which he expected, he wanted it to be peacefully; not aggressive prevention nor a Hajj performed under hostile circumstances. The peaceful plan which Allah’s Messenger (pbuh) had masterminded was designed to create public opinion within Makkah and amongst the Quraysh about the glory and nobleness of the Message of Islam, and to contrast it with the misguidance, arrogance and aggression of the Quraysh. This public opinion was crucial and it had to be built if the Islamic Da’wah was to have the right grounds to prosper and spread. Public opinion was one of the most important contributory factors which would help to spread the Da’wah and enable it to emerge victorious. Allah’s Messenger (pbuh) was in danger of slipping in his chance to gain the public opinion on his side if he was to fight, therefore he decided not to change his original plan and to continue on in peace.

رسول الله ﷺ أطال التفكير في خطوته التالية. كانت حنكته وفطنته السياسية أفضل بكثير من أي شخص آخر. فقرر أن يمضي في خطته للسلام، خشية أن يفوته الفرصة التي سنحت له، وخشية أن ترتد خطته عليه. ففي ظل تلك الظروف كانت قريش ستجد ذريعة لشن حملة تشويه ضده بين العرب، فتتغير آراء الناس لصالحها. ثم دعا رسول الله ﷺ المسلمين قائلاً: «مَنْ يَخْرُجُ بِنَا عَلَى طَرِيقٍ لَا نَلْقَى فِيهَا أَحَدًا؟» فتطوع رجل لذلك، فسار بهم في طريق وعرة صخرية بين ممرات شديدة الصعوبة عليهم، حتى خرجوا منها إلى وادٍ أسفل مكة في موضع يُسمى الحديبية، فنزلوا هناك. ولما رأت جيوش خالد وعكرمة المسلمين ارتاعت، وعادت مسرعة للدفاع عن مكة. لقد أثارت هذه المناورة الجريئة الرعب في نفوس الكفار، إذ لم يصدقوا أن المسلمين تمكنوا من التفوق عليهم في المناورة والوصول إلى أعتابهم دون أن يُصدّوا. نزل الكفار في مكة، ونزل رسول الله ﷺ وجيشه في الحديبية. وقف المعسكران متقابلين، وفكر كل منهما فيما يفعله تجاه الآخر. وتوقع بعض المسلمين أن قريشاً لن تسمح لهم بأداء الحج، وأنها تستعد للحرب. فرأوا أنه لا سبيل أمامهم إلا قتال قريش وسحقها ثم أداء الحج، وزعموا أن ذلك سيقضي على قريش نهائياً.

The Messenger of Allah (pbuh) thought long and hard about his next move. His shrewdness and statesmanship were far better than any other person. He decided to go with his peace plan, lest he miss the opportunity that presented itself and lest his plan backfired. Under which circumstances the Quraysh would be gifted with an excuse to launch a smear campaign amongst the Arabs against him, resulting in shifting the public opinion in their favor. Allah’s Messenger (pbuh) then called on the Muslims, “Who will take us out by a way in which we shall not meet them?” A man volunteered to do so and he took them by a rugged rocky tract between passes which was very hard on them until they managed to emerge from it into a valley below Makkah in a place called al- Hudaybiyah. There they camped. When the armies of Khalid and ‘Ikrimah saw them they became scared and galloped back to defend Makkah. The Muslims’ daring move sent shivers down the disbelievers’ spines. They could not believe that the Muslims had managed to out maneuver them and turn up at their doorstep unchecked. The disbelievers stationed themselves in Makkah while Allah’s Messenger (pbuh) and his army stationed themselves in al-Hudaybiyah. The two camps faced each other and each thought about what action to take against the other. Some Muslims predicted that the Quraysh would never allow them to perform the Hajj and that they were preparing for war. They thought that there was no other way for them but to fight the Quraysh, crush them and then perform the Hajj. In so doing, they maintained that this would see off the Quraysh once and for all.

في الأثناء، تراود قريشًا فكرة قتال المسلمين، ولو أدى ذلك إلى هلاكها هي نفسها، لكن هذه الفكرة سرعان ما تلاشت، إذ علموا أن المسلمين خصوم أشداء. ومن ثم اختارت قريش أن تنتظر حتى يبادر المسلمون إلى الخطوة الأولى.

The Quraysh, meanwhile, flirted with the idea of fighting the Muslims, even if this meant perishing itself, but this idea soon evaporated for they knew that the Muslims were formidable opponents. Thus, the Quraysh opted to wait for the Muslims to make the first move.

لِتَحقيقِ ما جاءَ مِن أجلِه ﷺ حقًّا، تمسّكَ رسولُ اللهِ ﷺ بخطتِه الأصليةِ منذُ أن أحرمَ بالحجِّ في المدينةِ. فبقيَ ببساطةٍ مقيمًا في الحديبيةِ، منتظرًا ما ستفعلُه قريشٌ. وكان ﷺ يعلمُ أنَّ قريشًا تخافُه، وأنها سترسلُ قريبًا رسلًا للتفاوضِ معه بشأنِ قدومِه للحجِّ، فانتظرَ مندوبيها بصبرٍ. أرسلتْ قريشٌ أولًا بُدَيْلَ بنَ وَرْقاءَ مع رجالٍ من خُزاعةَ ليسألوا رسولَ اللهِ ﷺ عمّا جاءَ من أجلِه، وبعدَ تبادلٍ قصيرٍ للكلامِ اقتنعوا بأنَّ المسلمينَ لم يخرجوا للقتالِ، وإنما لزيارةِ البيتِ الحرامِ وتعظيمِ حُرُماتِ الحرمِ.

In order to achieve what he (pbuh) had really come for, the Messenger of Allah (pbuh) firmly adhered to his original plan ever since he had put on Ihram in Madinah. He (pbuh) simply remained stationed in Hudaybiyah, waiting to see what the Quraysh would do next. He (pbuh) knew that the Quraysh were scared of him and that they would soon send out envoys to negotiate with him about his coming on Hajj, so he (pbuh) patiently awaited their representatives. The Quraysh first sent Budayl ibn Warqa’ with some men of Khuza’ah to ask Allah’s Messenger (pbuh) what he had come for, and after a short exchange of words they were convinced that the Muslims had not come out to fight but to visit the Sacred House and venerate the sacred precincts.

فرجع الرسل ليُخبروا قريشًا ويُقنعوهم بذلك، لكنّ قريشًا اتهمتهم بالانحياز إلى محمد ﷺ ولم تثق بهم. فأرسلت قريش وفدًا آخر، فرجع هو الآخر بعد قليل بالنتيجة نفسها. ثم بعثت قريش إلى رسول الله ﷺ الحُلَيسَ، سيّدَ الأحابيش، للتفاوض. كانت قريش تعوّل على الحُلَيس في أن يصدّ محمدًا ﷺ، بل كانت تقصد في الحقيقة أن تُحرّضه على المسلمين. ورجت قريش أنه إذا فشل في مفاوضته مع محمد ﷺ فإن كراهيته له تزداد، ويزداد عزمه على الدفاع عن مكة. غير أنّ رسول الله ﷺ لما بلغه أن الحُلَيس قادم، أمر بأن تُرسَل الهدي لتلقاه، ليُريَه ويُفهمه أن ما يقصده المسلمون هو الحج لا الحرب.

The envoys returned to inform the Quraysh and persuade them of this, but the Quraysh accused them of being biased towards Muhammad (pbuh) and did not trust them. The Quraysh sent out another delegation and it too returned shortly with the same findings. Then the Quraysh sent to Allah’s Messenger (pbuh) al-Hulays, chief of al-Ahbash (Abyssinians) to negotiate. Quraysh was counting on al-Hulays to stop Muhammad (pbuh), they actually meant to incite him against the Muslims. The Quraysh hoped that once he had failed in his negotiations with Muhammad (pbuh) his hatred towards Muhammad (pbuh) would increase and he would become more determined to defend Makkah. However, when the Messenger of Allah (pbuh) heard that al-Hulays was coming he (pbuh) ordered the sacrificial animals to be let loose to meet him so as to demonstrate to him and make him realize that what the Muslims intended was Hajj and not war.

لمّا رأى الحُلَيْس الهدْيَ يمرّ من ناحية الوادي، والناسَ قد أُحرموا للعُمرة، فعاين مخيّمهم قد غمره جوّ العبادة، وأنهم لم يكونوا مستعدّين للقتال، أُعجب بهم إعجابًا شديدًا؛ فقد أيقن أن هؤلاء القوم إنما جاءوا للعبادة لا للقتال، فرجع إلى قريش قبل أن يلقى رسولَ الله ﷺ، فأخبرهم بما رأى. وطالب قريشًا بأن يُخلّوا بين المسلمين وأداء الحج، وغضب وهدّد بسحب جنوده إن حاولت قريش أن تحول بين محمد ﷺ وبين الكعبة. غير أن قريشًا استطاعت تهدئته بتغيير لهجتها إلى لهجة تصالحية، وطلبت منه مهلة إضافية أملًا في الحصول على شروط أكثر قبولًا. فوافق على ذلك، ثم أرسلت قريش عروةَ بن مسعود الثقفي بعد أن طمأنته أنهم يثقون برأيه. فذهب إلى رسول الله ﷺ وحاول دون جدوى أن يُقنعه بالرجوع.

Al-Hulays saw the animals going past him from the side of the valley and people about to perform ‘Umrah, through observing their camp site engulfed in an atmosphere of worship, and that they did not appear to be equipped for fighting, he came to be greatly impressed. He was certain that these people really had come to worship and not to fight and so he went back to the Quraysh even before meeting Allah’s Messenger (pbuh) and he informed them of what he had seen. He demanded that the Quraysh allow the Muslims to perform the Hajj, and became furious threatening to withdraw his troops if the Quraysh attempted to come between Muhammad (pbuh) and the Ka’bah. The Quraysh, however, managed to calm him by changing their tone to a conciliatory one, and they asked him for extra time in the hope of obtaining more acceptable terms. He agreed so and the Quraysh then sent ‘Urwa ibn Mas’ud al-Thaqafi after reassuring Thaqafi that they trusted his judgment. He went to Allah’s Messenger (pbuh) and tried in vain to convince him to go back.

فَاضْطُرَّ في النهاية إلى الاعتراف بأنّ رسول الله ﷺ كان على الحق. فعاد إلى قريش وقال لهم: "يا معشر قريش! لقد ذهبتُ إلى كسرى في مُلكه، وقيصر في مُلكه، والنجاشي في مُلكه، فما رأيتُ قطّ ملكًا في قومٍ كمحمدٍ ﷺ في أصحابه؛ إذا توضّأ كادوا يقتتلون على وَضوئه، وإذا سقطت منه شعرةٌ ابتدروها. ولن يُسلِموه لأمرٍ أبدًا، فانظروا ماذا تريدون."

Eventually, he had to concede that the Messenger of Allah (pbuh) was in the right. So he returned to the Quraysh and said to them, “O people of Quraysh! I have been to Chosroes in his kingdom, Caesar in his kingdom, and the Negus in his kingdom, but never have I seen a king among a people like Muhammad among his Sahabah; whenever he performed his ablutions they performed ablutions the same way he did. If a hair of his head fell they ran to pick it up. They will never abandon him for any reason, so make up your mind.”.

فَلَمْ يَزِدْ ذَلِكَ قُرَيْشًا إِلَّا عُتُوًّا وَعِنَادًا، وَمَضَتِ المُفَاوَضَاتُ وَالمُجَادَلَةُ دُونَ جَدْوَى. فَفَكَّرَ رَسُولُ اللهِ ﷺ فِي أَنْ يُرْسِلَ وَفْدًا بِنَفْسِهِ، ظَانًّا أَنَّ رُسُلَ قُرَيْشٍ رُبَّمَا خَافُوا أَنْ يَقْتَرِبُوا مِنْهُ. فَرَأَى أَنَّ مُمَثِّلَهُ قَدْ يَسْتَطِيعُ إِقْنَاعَهُمْ، فَأَرْسَلَ إِلَيْهِمْ رَسُولًا، فَعَقَرُوا الجَمَلَ الَّذِي كَانَ يَرْكَبُهُ وَحَاوَلُوا قَتْلَهُ. وَلِحُسْنِ الحَظِّ حَمَتْهُ فِرْقَةُ الأَحَابِيشِ. وَازْدَادَتْ عَدَاوَةُ قُرَيْشٍ يَوْمًا بَعْدَ يَوْمٍ، فَأَرْسَلُوا أَرَاذِلَهُمْ لَيْلًا يَرْمُونَ مُعَسْكَرَ المُسْلِمِينَ بِالحِجَارَةِ. فَغَضِبَ المُسْلِمُونَ لِذَلِكَ، وَدَفَعَهُمْ ذَلِكَ بِدَوْرِهِمْ إِلَى الرَّغْبَةِ فِي قِتَالِ قُرَيْشٍ، لَكِنَّ رَسُولَ اللهِ ﷺ تَمَكَّنَ مِنْ تَهْدِئَتِهِمْ. ثُمَّ أَرْسَلَتْ قُرَيْشٌ خَمْسِينَ رَجُلًا بِأَمْرٍ بِأَنْ يُحِيطُوا بِمُعَسْكَرِ رَسُولِ اللهِ ﷺ وَيَضْرِبُوهُمْ، فَأُلْقِيَ القَبْضُ عَلَيْهِمْ وَأُتِيَ بِهِمْ إِلَى رَسُولِ اللهِ ﷺ، فَعَفَا عَنْهُمْ وَخَلَّى سَبِيلَهُمْ.

This only served to increase the Quraysh’s hostility and stubbornness and further negotiation and debate went on to no avail. The Messenger of Allah (pbuh) thought about sending a delegation himself, presuming that maybe the Quraysh’s envoys were too scared to approach him. He (pbuh) thought that his representative might be able to persuade them and so he sent to them an envoy, but they hamstrung the camel that he was riding on and tried to kill him. Fortunately, the al-Ahbash troops protected him. The Quraysh’s animosity grew by the day and they sent their louts out at night to throw stones at the Muslims’ camp. This angered the Muslims and caused them in turn to want to fight the Quraysh, but the Messenger of Allah (pbuh) managed to calm them down. Next, the Quraysh sent fifty men with orders to surround the Messenger of Allah’s camp and beat them, but they were caught and brought before the Messenger of Allah (pbuh) who forgave them and let them go their own way.

هذا التطور الأخير كان له أثر عميق في أهل مكة، وأثبت بلا أدنى شك أن محمداً ﷺ كان صادقاً طوال الوقت. فقد بيّن لهم أنه جاء حقاً لأداء الحج، لا لخوض الحرب. وبهذه الخطوة تمكّن ﷺ من كسب الرأي العام في مكة إلى جانبه. فلو دخل المدينة وحاولت قريش منعه، لوقف أهل مكة والعرب معه كل الوقوف وناصروه عليهم. ولذلك كفّت قريش عن أنشطتها الاستفزازية، وبدأت تفكر بجدية في السلم. فقرّر رسول الله ﷺ أن يرسل مبعوثاً آخر للتفاوض مع قريش، وطلب من عمر بن الخطاب أن يذهب، لكن عمر قال له: "يا رسول الله، أخشى على نفسي من قريش، فليس في مكة أحد من بني عدي بن كعب يحميني، وقريش تعرف عداوتي وشدتي عليها. لكني أوصيك برجل هو أعز عليهم مني: عثمان بن عفان."

This last development had a profound effect on the people of Makkah and it proved without a shadow of a doubt that Muhammad (pbuh) had been truthful all along. It demonstrated to them that he had genuinely come to perform the Hajj and not to indulge in warfare. With this move he (pbuh) thus managed to motivate public opinion in Makkah in his favor. Now if he was to enter the city and the Quraysh attempted to prevent him the people of Makkah and the Arabs would back him all the way and support him against them. The Quraysh, therefore, ceased their provocative activities and began to seriously contemplate peace. The Messenger of Allah (pbuh) decided to send another envoy to negotiate with the Quraysh and he asked ‘Umar ibn al-Khattab to go, but ‘Umar told him, “O Messenger of Allah, I fear for my life with the Quraysh, there is no more of Banu ‘Adi ibn Ka’ab in Makkah to protect me and the Quraysh know of my enmity and my rough treatment of them. However, I recommend a man more prized there than myself, ‘Uthman ibn ‘Affan.”.

ثُمَّ دَعَا رَسُولُ اللَّهِ ﷺ عُثْمَانَ فَبَعَثَهُ إِلَى أَبِي سُفْيَانَ، فَذَهَبَ عُثْمَانُ فَبَلَّغَهُمْ رِسَالَةَ رَسُولِ اللَّهِ ﷺ، فَقَالُوا لَهُ: "إِنْ شِئْتَ أَنْ تَطُوفَ بِالْبَيْتِ فَطُفْ بِهِ". فَقَالَ: "مَا كُنْتُ لِأَفْعَلَ حَتَّى يَطُوفَ بِهِ رَسُولُ اللَّهِ ﷺ". ثُمَّ بَدَأَ عُثْمَانُ مُفَاوَضَاتِ السَّلَامِ مَعَ قُرَيْشٍ، لَكِنَّهُمْ ظَلُّوا يَرْفُضُونَ الفِكْرَةَ. وَكَانَتِ المُفَاوَضَاتُ مُطَوَّلَةً وَشَاقَّةً فِي بَعْضِ الأَوْقَاتِ، غَيْرَ أَنَّ مَوْقِفَ قُرَيْشٍ أَخَذَ يَتَحَوَّلُ مِنَ الرَّفْضِ القَاطِعِ إِلَى مُحَاوَلَةِ الوُصُولِ إِلَى حَلٍّ وَسَطٍ يُرْضِي الطَّرَفَيْنِ. فَبَحَثُوا مَعًا عَنْ مَخْرَجٍ، وَأُعْجِبُوا بِأُسْلُوبِ عُثْمَانَ وَاطْمَأَنُّوا إِلَيْهِ، وَهَكَذَا سَعَوْا أَخِيرًا إِلَى العَمَلِ عَلَى إِنْهَاءِ الأَزْمَةِ، وَبِذَلِكَ إِنْهَاءِ حَالَةِ الحَرْبِ بَيْنَهُمْ وَبَيْنَ مُحَمَّدٍ ﷺ.

The Messenger of Allah (pbuh) then summoned ‘Uthman and sent him to Abu Sufyan. So ‘Uthman went off and conveyed the Messenger of Allah’s (pbuh) message to them. They said to him, “If you want to go around the Sacred House, go around it.” He said, “I cannot do so until the Messenger of Allah (pbuh) does so.” ‘Uthman then initiated peace negotiations with the Quraysh, but they continued to reject the idea. The negotiations were extensive and proved difficult at times, however, the Quraysh’s position began to shift from a categorical refusal to an attempt to reach a compromise which would satisfy both parties. They searched together for a way out, they took to ‘Uthman’s style and felt at ease with him, and so it was that they ultimately endeavored to work to secure an end to the crisis and thereby terminate their state of war with Muhammad (pbuh).

عندما تأخر عثمان ولم يظهر في مكة، انتشرت في معسكر المسلمين إشاعة بأن قريشًا قتلته. فغضب المسلمون لهذا الخبر، وامتدّت أيديهم جميعًا إلى سيوفهم، استعدادًا لقتال قريش. وعندئذٍ رأى رسول الله ﷺ أن من الضروري أن يعيد النظر في خطته كلها، بعد أن غدرت قريش بعثمان في الشهر الحرام، مع أنه كان مبعوثًا. ولهذا قال ﷺ: «لا نبرح حتى نناجز القوم». ثم دعا أصحابه، ووقف تحت شجرة طلب عندها البيعة، فبايعوه جميعًا على أن يقاتلوا حتى الموت. ولما تمّت البيعة، ضرب رسول الله ﷺ بإحدى يديه على الأخرى بيعةً عن عثمان، كأنه كان معهم. وعُرفت هذه البيعة ببيعة الرضوان، التي قال الله تعالى فيها: {لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا} [الفتح: 18].

When ‘Uthman extended his stay and was nowhere to be seen in Makkah, a rumor broke out in the Muslim camp that the Quraysh had killed him. The Muslims were incensed by the news and they all reached for their swords ready to do battle with the Quraysh. At this point, the Messenger of Allah (pbuh) found it necessary to review his whole plan now that the Quraysh had apparently betrayed ‘Uthman in the sacred month, despite being an envoy. Because of this, he (pbuh) said, “We shall not leave until we fight the enemy.” He (pbuh) summoned his Sahabah and stood under a tree where he sought an undertaking (pledge), and it was there that they all pledged to him that they would fight until death. Once the pledge had been given, Allah’s Messenger (pbuh) clapped his hand against the other as a pledge on behalf of ‘Uthman, as if he had been with them. The pledge became known as the Bay’at al-Ridwan regarding which Allah (swt) said,

لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا [الفتح، ٤٨:١٨].

“Indeed, Allah was pleased with the Believers when they gave their Ba’yah (pledge) to you under the tree, He knew what was in their hearts, and He sent down “As-Sakinah” (Calmness and tranquillity) upon them, and He rewarded them with a near Victory” [Al-Fath, 48:18].

بعد أن أُخذت البيعة، وبينما كان المسلمون يستعدون للقتال، بلغ المعسكر خبر أن عثمان لم يُقتل. ولم يلبث عثمان أن عاد، وأخبر رسول الله ﷺ بما قالته قريش. ثم استؤنفت المفاوضات السلمية بين رسول الله ﷺ وقريش. فأرسلت قريش سهيل بن عمرو للتفاوض مع رسول الله ﷺ بشأن الهدنة التي تُعقد بين المعسكرين، وكذلك في القضايا الأوسع المتعلقة بأداء الحج والعمرة. وكان الشرط في الأخيرة أن يُسمح لرسول الله ﷺ بالعودة في العام التالي فقط.

Once the Ba’yah had been given, and while the Muslims were preparing for battle, news reached the camp that ‘Uthman had not been killed. Soon after ‘Uthman returned and briefed the Messenger of Allah (pbuh) about what the Quraysh had said. Peaceful negotiations then resumed between Allah’s Messenger (pbuh) and the Quraysh. The Quraysh then sent Suhayl ibn ‘Amr to negotiate with the Messenger of Allah (pbuh) over the issue of the armistice to be signed between the two camps, and as well over the broader issues concerning the performance of the Hajj and ‘Umrah. In the case of the latter the condition was that the Messenger of Allah (pbuh) should only be allowed back the following year.

رسول الله ﷺ قبل أن يُجري مفاوضات الصلح وفق هذه الشروط، لأنها أمّنت له ما جاء من أجله في الأصل. فلم يكن يهمّه أن يزور البيت الحرام هذا العام أو العام القادم. وما كان يريده حقًّا هو عزل خيبر عن قريش، وإزالة كل العوائق التي كانت تحول بينه وبين العرب فتعرقل دعوته وإيصال رسالة الإسلام. ولهذا أراد أن يعقد معاهدة مع قريش ويُبرم هدنة توقف حربها. أما الحج والعمرة فيمكنه أن يؤدّيهما في العام القادم.

The Messenger of Allah (pbuh) agreed to conduct peace negotiations on these terms because they secured for him what he had really come for in the first place. It would not matter therefore whether he visited the Sacred House this year or the next. What he (pbuh) truly wanted was to isolate Khaybar from the Quraysh and to remove all the obstacles that stood between him and the Arabs which hindered his Da’wah and conveyance of the Message of Islam. That is why he wanted to sign a treaty with the Quraysh and hold a truce which would put a halt to their war. As for the Hajj and ‘Umrah, he could always perform that next year.

أَدْخَلَ رَسُولُ اللَّهِ ﷺ فِي مُفَاوَضَاتٍ طَوِيلَةٍ وَدَقِيقَةٍ مَعَ سُهَيْلِ بْنِ عَمْرٍو حَوْلَ الصُّلْحِ وَشُرُوطِهِ. وَقَدْ كَانَتِ الْمُفَاوَضَاتُ صَعْبَةً فِي بَعْضِ الأَحْيَانِ، وَكَادَتْ تَنْهَارُ لَوْلاَ فِطْنَةُ رَسُولِ اللَّهِ ﷺ. وَكَانَ الْمُسْلِمُونَ يُتَابِعُونَ تَطَوُّرَ الأُمُورِ عَنْ كَثَبٍ، وَيَظُنُّونَ أَنَّ الْمُفَاوَضَاتِ تَدُورُ حَوْلَ الْعُمْرَةِ، بَيْنَمَا كَانَ رَسُولُ اللَّهِ ﷺ يَهْدِفُ طَوَالَ الْوَقْتِ إِلَى تَأْمِينِ هُدْنَةٍ. لِذَلِكَ امْتَعَضَ الْمُسْلِمُونَ، أَمَّا رَسُولُ اللَّهِ ﷺ فَقَدْ رَأَى ذَلِكَ بَرَكَةً، إِذْ أَدَارَ التَّفَاوُضَ كَمَا أَرَادَ، بِغَضِّ النَّظَرِ عَنِ التَّفَاصِيلِ وَالْمَنَافِعِ الْقَصِيرَةِ الأَجَلِ. وَتَمَّ الاتِّفَاقُ بَيْنَ الطَّرَفَيْنِ بَعْدَ أَنْ وُضِعَتْ شُرُوطٌ مُعَيَّنَةٌ.

Allah’s Messenger (pbuh) entered into long and delicate negotiations with Suhayl ibn ‘Amr about the truce and its conditions. The negotiations proved to be hard at times and were threatened with collapse had it not been for the shrewdness of the Messenger of Allah (pbuh). The Muslims followed the developments closely and thought that the negotiations were about the ‘Umrah, whereas the Messenger of Allah (pbuh) was all along aiming at securing a truce. Therefore, the Muslims were irritated, but Allah’s Messenger (pbuh) thought this to be a blessing, for he conducted the negotiation the way he wanted, regardless of the details and short term benefits. A deal was struck between the two sides once certain specific conditions had been laid down.

لقد أثارت هذه الشروط غضب المسلمين، فحاولوا أن يُقنعوا رسولَ الله ﷺ بأن يرفضها ويلجأ بدلًا منها إلى الحرب. فوثب عمرُ وذهب إلى أبي بكر قائلًا: "لماذا نقبل بما فيه إذلالٌ لديننا؟" وحاول عمرُ أن يُجبر أبا بكر على الذهاب معه ليُقنع رسولَ الله ﷺ بألّا يقبل الشروط. أما أبو بكر فحاول أن يثنيه عن السعي في هذا المسعى، غير أن محاولته لم تُجدِ شيئًا. فانتهى الأمر بعمر إلى أن ذهب إلى رسول الله ﷺ وحده، فكلّمه وأعرب له عن غضبه وضيقه. ومع ذلك لم يُضعف ذلك عزيمةَ رسول الله ﷺ وثباتَه، بل ذكّر عمرَ قائلًا: "أنا عبدُ الله ورسولُه، ولن أخالف أمره، ولن يُضيّعني."

These conditions triggered the anger of the Muslims and they tried to persuade the Messenger of Allah (pbuh) to reject them and resort instead to war. ‘Umar jumped up and went to Abu Bakr saying, “Why should we agree to what is demeaning to our Deen?” ‘Umar tried to force Abu Bakr to go with him to persuade the Messenger of Allah (pbuh) not to accept the terms. Abu Bakr, however, tried to dissuade him from pursuing such an initiative, but to no avail. ‘Umar ended up going to Allah’s Messenger (pbuh) on his own. He spoke to him (pbuh) and expressed his anger and exasperation. However, that did not diminish Allah’s Messenger’s determination and perseverance, reminding ‘Umar, “I am Allah’s slave and His Messenger. I shall not go against His commandment and He will not make me the loser.”.

عِنْدَ كِتَابَةِ الصُّلْحِ دَعَا رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأَمَرَهُ أَنْ يَكْتُبَ: «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ». فَقَالَ سُهَيْلٌ: أَمْسِكْ! لَا أَعْرِفُ الرَّحْمَنَ الرَّحِيمَ، وَلَكِنِ اكْتُبْ: «بِاسْمِكَ اللَّهُمَّ». فَأَمَرَ رَسُولُ اللَّهِ ﷺ عَلِيًّا أَنْ يَكْتُبَ ذَلِكَ فَكَتَبَهُ. ثُمَّ قَالَ ﷺ: «اكْتُبْ: هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ ﷺ سُهَيْلَ بْنَ عَمْرٍو». فَقَالَ سُهَيْلٌ: أَمْسِكْ! لَوْ شَهِدْتُ أَنَّكَ رَسُولُ اللَّهِ ﷺ لَمْ أُقَاتِلْكَ، اكْتُبِ اسْمَكَ وَاسْمَ أَبِيكَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: «اكْتُبْ: هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ سُهَيْلَ بْنَ عَمْرٍو». وَبَعْدَ هَذِهِ الْمُقَدِّمَةِ كُتِبَ الصُّلْحُ بَيْنَ الطَّرَفَيْنِ مُتَضَمِّنًا الشُّرُوطَ التَّالِيَةَ:

In drawing up the treaty, the Messenger of Allah (pbuh) summoned ‘Ali ibn Abi Talib and told him to write, “In the name of Allah, ar-Rahman, ar-Raheem.” Suhayl said, “Hold it! I do not recognize ar-Rahman, ar-Raheem, but write ‘In your name, O my Lord’.” The Messenger of Allah (pbuh) told ‘Ali to write the latter and he did so. Then he (pbuh) said, “Write ‘This is what Muhammad the Messenger of Allah has agreed with Suhayl ibn ‘Amr’.” Suhayl said, “Hold it! If I witnessed that you were Allah’s Messenger I would not have fought you. Write your own name and the name of you father.” The Messenger of Allah (pbuh) said, “Write ‘This is what Muhammad ibn ‘Abdullah has agreed with Suhayl ibn ‘Amr’.” After these opening lines the treaty between the two sides was written comprising the following terms:

١) الكفُّ عن القتال وترك الأعمال العدائية خلال مدة الهدنة.

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

ومن جاء من قريش مسلماً إلى محمد ﷺ بغير إذن وليه ردّه إليهم، ومن جاء من الذين مع محمد ﷺ إلى قريش لم يردّوه إلى محمد ﷺ.

2) If anyone from the Quraysh embraced Islam and came to Muhammad (pbuh) without the permission of his guardian, he would return him to them, and if anyone from those with Muhammad came to the Quraysh, they need not return him to Muhammad.

3) مَن أرادَ مِنَ العَرَبِ أن يَدخُلَ في حِلفٍ مَعَ مُحَمَّدٍ ﷺ فَلَهُ ذلِكَ، وَمَن أرادَ أن يَدخُلَ في حِلفٍ مَعَ قُرَيشٍ فَلَهُ ذلِكَ.

3) Whosoever wished from amongst the Arabs to enter into an alliance with Muhammad could do so, and he who wished to enter into an alliance with the Quraysh could do so.

4) اضطر المسلمون وأصحاب محمد ﷺ أن يرجعوا من مكة في ذلك العام، وأن يعودوا في العام التالي حين يكونون أحرارًا في دخول مكة والإقامة فيها ثلاث ليالٍ. وكان يُسمح لهم بحمل السيوف في أغمادها، ولا شيء غير ذلك.

4) The Muslims and Muhammad’s Companions had to retreat from Makkah that year and return the following year when they would be free to enter Makkah and stay there three nights. They would be allowed to carry swords in their sheaths and nothing more.

٥) كانت المعاهدة لمدة محدودة، عشر سنوات من تاريخ التصديق عليها.

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

وقّع رسولُ اللهِ ﷺ وسُهيلٌ على الصُّلحِ وسطَ اضطرابِ الجيشِ المسلمِ وغضبِه. عادَ سُهيلٌ إلى مكّةَ وقد تركَ رسولَ اللهِ ﷺ مُنزعجًا ومُغتاظًا من ردِّ فعلِ المسلمين. وشعرَ رسولُ اللهِ ﷺ بالحرجِ والحزنِ لموقفِ المسلمين، وحماسِهم وحرصِهم على القتال، فذهبَ إلى زوجتِه أمِّ سلمةَ التي كانت تُرافقُه، وبثَّ إليها همَّه. فقالت له: «يا رسولَ اللهِ، إنَّ المسلمين لن يعصوك، وإنَّما هم غيورون على دينِهم وإيمانِهم بالله ورسالتِك، فاحلِقْ رأسَك واذبحْ هَدْيَك، وستجدُ المسلمين يتبعونك، ثم سِرْ بهم عائدًا إلى المدينة». فخرجَ رسولُ اللهِ ﷺ فحلقَ رأسَه، وأتمَّ عمرتَه، فاطمأنَّ وارتاحَ. فلما رأى المسلمون ذلك، بادروا إلى نحرِ هداياهم وحلقِ رؤوسِهم. ثم عادَ رسولُ اللهِ ﷺ مع المسلمين إلى المدينة. وحين كانوا في منتصفِ الطريق نزلتْ سورةُ الفتح، فتلاها رسولُ اللهِ ﷺ كاملةً، وعندئذٍ أدرك الجميعُ أنَّ صلحَ الحديبيةِ كان فتحًا مبينًا للمسلمين.

The Messenger of Allah (pbuh) and Suhayl signed the treaty amidst agitation and anger of the Muslim army. Suhayl returned to Makkah leaving the Messenger of Allah (pbuh) disturbed and exasperated by the reaction of the Muslims. The Messenger of Allah (pbuh) felt awkward and depressed about the stand of the Muslims, their eagerness and zeal to fight, and he went to his wife Umm Salamah who was accompanying him and confessed to her his anguish. She said to him, “O Messenger of Allah, verily the Muslims will not disobey you, they only are zealous about their Deen and their Iman in Allah and your Message, shave your head and slaughter your animals and you will find that the Muslims will follow suit, then march with them back to Madinah.” The Messenger of Allah (pbuh) came out and shaved his head, marking the ‘Umrah after which he felt calm and satisfied. When the Muslims saw him in that state they rushed to slaughter the animals and shave their heads. Then Allah’s Messenger (pbuh) returned with the Muslims to Madinah. When they were half way back, Sura al-Fat’h was revealed. Allah’s Messenger (pbuh) recited it in its entirety and it was then that everyone realized that the treaty of Hudaybiyah was indeed a clear victory for the Muslims.

لَمَّا وَصَلَ المُسْلِمُونَ إِلَى المَدِينَةِ، شَرَعَ رَسُولُ اللهِ ﷺ فِي وَضْعِ الخُطَطِ لِلتَّعَامُلِ مَعَ خَيْبَرَ، وَلِنَشْرِ دَعْوَةِ الإِسْلَامِ خَارِجَ شِبْهِ الجَزِيرَةِ العَرَبِيَّةِ، مَعَ تَقْوِيَةِ الإِسْلَامِ دَاخِلَهَا. وَأَرَادَ ﷺ أَنْ يَسْتَفِيدَ مِنْ هُدْنَتِهِ مَعَ قُرَيْشٍ لِيَتَفَرَّغَ لِإِزَالَةِ بُؤَرِ المُقَاوَمَةِ القَلِيلَةِ، وَلِإِقَامَةِ عَلَاقَاتٍ خَارِجِيَّةٍ. وَقَدْ مَكَّنَتْهُ المُعَاهَدَةُ مِنْ تَحْقِيقِ ذَلِكَ. وَاسْتَطَاعَ رَسُولُ اللهِ ﷺ أَنْ يُنَفِّذَ الخُطَّةَ الَّتِي حَاكَهَا بِمَهَارَةٍ تَحْتَ سِتَارِ أَدَاءِ الحَجِّ. وَعَلَى الرَّغْمِ مِنْ كُلِّ الصُّعُوبَاتِ وَالعَقَبَاتِ المُتَنَوِّعَةِ، تَمَكَّنَ ﷺ مِنْ تَحْقِيقِ جَمِيعِ الأَهْدَافِ السِّيَاسِيَّةِ الَّتِي سَعَى إِلَيْهَا. وَعَلَيْهِ، فَلَا شَكَّ أَنَّ صُلْحَ الحُدَيْبِيَةِ كَانَ نَصْرًا عَظِيمًا. وَمِنْ إِنْجَازَاتِهِ:

As soon as the Muslims had arrived in Madinah, the Messenger of Allah (pbuh) began drawing up plans to deal with Khaybar and spread the Message of Islam beyond the Arabian Peninsula while strengthening Islam within it. He (pbuh) wanted to take advantage of his truce with the Quraysh to concentrate on abolishing a few pockets of resistance and to establish foreign ties. The treaty enabled him (pbuh) to achieve this. The Messenger of Allah (pbuh) managed to carry out the plan that he had so shrewdly pieced together under the pretext of performing the Hajj. Despite all the various difficulties and obstacles, he (pbuh) managed to achieve all of the political goals he had set out to achieve. Thus, without a shadow of a doubt, the treaty of Hudaybiyah was a great victory. Some of its achievements were:

1) تمكّن رسول الله ﷺ من تكوين رأيٍ عامٍّ لصالح رسالة الإسلام بين العرب عامّة، وبين قريش على وجه الخصوص. فازداد احترام المسلمين، وتضاءل احترام قريش.

1) The Messenger of Allah (pbuh) managed to create public opinion for the Message of Islam among the Arabs in general and among the Quraysh in particular. This enhanced the respect of the Muslims and diminished that of Quraysh.

2) تجلّى إيمان المسلمين وثقتهم برسول الله ﷺ، وأثبت ذلك أن إيمانهم كان راسخاً لا يتزعزع، وأن شجاعتهم واستعدادهم للتضحية بأنفسهم لم يكن لهما نظير.

2) The belief and trust of the Muslims in Allah’s Messenger (pbuh) was demonstrated. It proved that the Iman of the Muslims was unshakable, their courage and readiness to sacrifice themselves were second to none.

3) تَعَلَّمَ المسلمون أنّ المناورات السياسية وسيلةٌ فعّالة لنشر الدعوة الإسلامية.

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

4) شكّل المسلمون الذين بقوا في مكة بين الكفار جيبًا داخل معقل العدو.

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

٥) أثبتت معاهدةُ الحديبية أنّ المنهجَ في السياسة مستمدٌّ من المصدرِ نفسِه، ومن الصدقِ والوفاءِ. غيرَ أنّ الوسيلةَ يجبُ أن تقترنَ بالفطنةِ، ويتحقّقُ ذلك بإخفاءِ الوسائلِ والأهدافِ الحقيقيةِ عن العدوّ.

5) The Hudaybiyah treaty demonstrated that the method in politics is derived from the same thought (source), truthfulness and faithfulness. However, the means must be coupled with shrewdness, and this can be achieved by concealing the means and the real aims from the enemy.