We continue with the treaty of Hudaybiyya.

And we discussed the incident of Huda

ybiyya, how the prophet PBUH entered into the area, and that Allah caused the pr
ophet PBUHs camel to camp at the plane of Hudaybiyya. The prophet PBUH realised
Allah wanted them to stop, so they set up their camp.
During the course of the next few days many things happen, and the standard prob
lem of the whole seerah is that we have tid-bits of various incidences, but how
do you peice it together? What is the correct chronological order of events? We
have lots of small narrations but peicing them together is difficult. One sahabi
gives us one incident, another gives us other incidences etc. One of the jobs o
f modern scholars is to piece it together because the chronology is something we
have to do.
One thing is that the Quraysh tried to suprise attack the muslims who are camped
in Hudaybiyya. When did this happen? Nothing is mentioned so we have no idea. I
t might have happened right at the end or right at the beginning. We mention it
seperately because it's one incident - the rest will the sending of emissaries b
ack and forth between the Quraysh and the prophet PBUH. So the Quraysh launched
a suprise attack; this is reported in Sahih Muslim. 80 people from the Quraysh l
aunched a suprise attack from the mountain area of Tan'eem and they suprise atta
cked right around salaatul Fajr hoping to catch them unprepared. However the mus
lims were well prepared; they had scouts and envoys, so the muslims knew they we
re coming. Thus instead of suprise attacking the muslims, the plan backfired and
the muslims surrounded them, and forced them to surrender without causing any b
loodshed. They brought them to the prophet PBUH, and the prophet PBUH forgave al
l of them and sent them back to the Mecca. This is an amazing story that clearly
demonstrates the prophet PBUH has NO interest in bloodshed. He has the full rig
ht to kill these people - if the whole 80 people had been decimated, every legal
system in the world would say it's fully justified. Yet not a single drop of bl
ood is shed and they are returned to Mecca. Allah mentions this in the Quran, su
rah Fateh verse 24. And note all of Fateh is a reference to Hudaybiyya. It's not
the conquest of Mecca. #Fateh' means any conquest - but surahtul Fateh has noth
ing to do with the conquest. It was revealed in its entirety right after Madinah
. So "we have given you a great victory" is Hudaybiyya. Verse 24 says: "He is th
e One who stopped their hands from reaching you, and your hands from reaching th
em in the valleys of Mecca even after you had victory over them". Imagine 80 peo
ple fully armed attacking people who were all sleeping - 100s of sahaba would ha
ve died but Allah protected them. And similarly Allah said He stopped the muslim
s from killing a single person. And this is crucial. Why? If the prophet PBUH ev
en killed one of them there would never have been a Hudaybiyya. And it was the b
iggest victory Allah gave after the conquest of Mecca. So this shows the prophet
PBUHs intentions which were fully for peace.
Now we will discuss at length the negotiations and emmisaries which went back an
d forth. Many scholars have tried to reconstruct who went first etc because we s
imply don't know. The following viewpoint is just one theory. The first person w
ho appears to be an emmisary is neither qurayshi nor madani. He is from the trib
e of Kuza'a which was generally sympathetic to Islam but was neutral overall and
hadn't embraced Islam. One of the leaders of Kuza'a volunteered to be an emmisa
ry since he was a neutral party. He is a noble arab and does not want any civil
war, so he was an emmisary at this time (eventually he accepts Islam but right n
ow he isn't a muslim). So he offers the prophet PBUH "Ya Muhammad I have just co
me from the other side of Hudaybiyya and I've left the sons of Amr ibn Luhay arm
ed to the tee". Who is Amr ibn Luhay? The great great grandfathers of Quraysh. "
And they are waiting to fight you and prevent you from entering Mecca". Meaning
he is trying to tell the prophet PBUH to calm down. The prophet PBUH said "we ha
ve not come to fight; rather we've come to show honour to the house of umrah." A
nd he says the same phrase he said to the muslims, and he will say again and aga
in to every emmisary who comes. "Indeed war has damaged the Quraysh, and they ha
ve been hurt by it. If they wish we can negotiate and be peaceful. If they wish,

I will show them what we are made of, and my neck will be chopped off until All
ah decides the matter" meaning it's up to them. And then he said "If they want I
can give them some time and leave the city for us" i.e. for a short time the Qu
raysh go out, the muslims can go in, perform the umrah and then leave. This sugg
estion the Quraysh accepted but their condition was NEXT year, not this year. So
the prophet PBUH is saying "if it's akward I understand, I will give them a few
days and they can leave Mecca. We will enter, do the umrah and leave. If they r
efuse, I swear by Allah I will fight them until my neck off and Allahs decree be
done".
So Budail said he will inform the Quraysh about the prophet PBUHs position. As o
f yet the Quraysh do not officially know why they are here. So Budail told the Q
uraysh "I have spoken to this man and I've heard him say something. If you wish
I can repeat it for you." Ibn Ishaaq says the foolish amongst them said "we have
no reason to listen to you, you've nothing new to tell us". But the ones of int
ellagance said "let him speak". And so Budail informed him of the prophet PBUHs
peaceful intentions, that "war is a lose-lose, let's be in peace, let me visit t
he kab'ah and we will return to Madniah, and if you refuse I will fight you to d
eath". Notice over here it's always the ignorant and closed minded who don't eve
n want to hear what the other side of the story is. It dosen't matter how reason
able or rational something is, they've decided already what Islam is. This is th
e foolish amongst them. The people of wisdom are open minded and control their e
motions. And also this shows us the evils of arrogance: the foolish don't even c
are about the prophet PBUHs reason for coming. They don't even want to listen! A
ll they want is war and bloodshed. And arrogance is so foolish it blinds you. An
d indeed this is the case of Iblees too. So Budail summarised the message of the
prophet PBUH and then he gave his own advice: "you are being hasty with this ma
n, he has not come to fight, he has come to visit this house honouring its sanct
ity". So Budail understands the prophet PBUHs message, and he is sowing the seed
s of doubt into the Quraysh. Budail is the first person and many more side with
the prophet PBUH. The Quraysh responded "By Allah we will never let him enter Me
cca and the Arabs will say he had the better hand over us". And sadly the Qurays
h stuck with this to the very end. Why? Its all a matter of pride and honour - t
hat "my pride will be harmed if the Arabs hear the prophet PBUH entered Mecca".
And in the end they got this condition. So the matter of Budail ended and no neg
otiations were done.
Therefore what began after this was another exchange of messages, but this time
the emissaries are directly from either side. It appears the first person to go
from the Quraysh was Uruwa ibn Masud, from the tribe of Taqif. Its based in Ta'i
f, and Ta'if was the sister city of Mecca. There was a little bit of tension but
there's alliances against the prophet PBUH and Islam. So Uruwa stands and says
"Am I not a father to you? Don't you know my loyalties lie with you?" He is begi
nning this way to get the approval of the Quraysh to be an official emissary. An
d they keep on saying "No no we know who you are". Then Uruwa mentions his resum
e and blessings, that "did I not help you here, cause some bloodshed to be avert
ed etc". And he's presenting all this to make them realise that he will look aft
er their best interests. And so they praised him until finally he said "Budail h
as come to us with some news, let me go back and see what I can negotiate". So U
ruwa ibn Masud becomes the first real emissary the Quraysh send to negotiate and
see what can be done.
The prophet PBUH tells him the exact same thing he told Budail: the exact same p
aragraph. That "why don't the Quraysh let us be, we are just like the normal peo
ple let us do tawaaf and we will go back". And the exact same conditions he offe
rs and its very reasonable. He is appealing to the emotions of the Quraysh: "why
the bloodshed, enough is enough, I'm just coming for peace, let me go like all
others and if you feel akward I'll give you some time, you leave the city, we'll
enter, do tawaaf and then go back." So the same plan is given to Uruwa and Uruw
a says "what is really the matter with you? You say you call to Allah, but then

you come with people whom we don't know. And you break the ties of kinship (mean
ing the Aws and Khazraj etc). We don't know who these peple are. And you break t
he sanctity of the haram and you intend to spill blood". Its as if he didn't hea
r anything the prophet PBUH said. He already has something in his mind: so the p
rophet PBUH refutes everything "I've only come to fulfill the ties of kinship no
t to break them, and I've come to better the religion of my people, and I've com
e to make their lives a better life". Look at what he is smearing the prophet PB
UH with - breaking the ties of kinship, bringing forth a new religion and breaki
ng the haram sanctity.
In reality, in all of these smears, there is a kernal of truth that has been lay
ered with lies. From their perspective they genuinely believe all of this: the p
rophet PBUH is bringing something new so HE is breaking the ties. HIS religion i
s the strange religion and he is bringing new people. Why are we mentioning this
? Because every single smear and attack against Islam and the prophet PBUH, deep
down inside has perverted truth. There's a mixture of truth and alot of falseho
od. It's the sunnah of Allah that mankind with bad intention take this small tru
th and coat it with lies. It's because of this kernal of truth that even the wor
st allegation people believe in it. For example being a magician - did not our p
rophet PBUH have miracles? They also accused him of being a poet - and what is t
he most beautiful poetry? The Qur'an. So theres a kernal of truth but its put wi
th so many lies. Thus we as muslims need to have the perception and wisdom to se
e through the kernal of truth. Imagine if all you see is voilence coming from mu
slim lands, you will think Islam is voilent. But of course it isn't - thus we ne
ed to understand the kernal of truth people speak with and then respond back. So
the prophet PBUH responds back: "I am fulfilling ties, I want good for my peopl
e etc". This is the same reality to this day: that Islam suppresses women etc. L
ook at the culture around us - who is the one exploiting women? We protect and h
onour them but just because we do, that protection becomes exploitation. So we n
eed to understand peoples perspectives.
So Uruwa responded: "Oh Muhammad if you were to remove the matter of your people
, have you ever heard of an arab who destroyed his own tribe before you?" Meanin
g you and the Quraysh are at such odds you might even cause their destruction. "
And if its the other (meaning if they fight you and win)" So he's trying to reas
on with him from a jaheleya perspective, that you will kill your own tribe if yo
u win, is that what you want? And if its the other, then "By Allah I don't see a
round me men I recognise, rather they seem to be a mixture of bandits who will r
un away and leave you at the earliest chance possible". What's he saying? He is
suggesting the sahaba will not be loyal because they are all of different tribes
. From Uruwas perspective, its unbelieavable this mixture of arabs are behind th
e prophet PBUH. The way he's viewed the world is just division by tribe. It's a
gang mentality, that you are with your tribe no matter what the cost or who does
what. So now for the first time in his life he is seeing a group of people toge
ther but nothing unites them from his perspective. He dosen't understand the uni
ty of Islam. Its completey blind to him. Right now he has no imaan at all - all
he can see are people 'disunited'. He is saying "why will Aws guard your back?"
Indeed the bulk of the 1400 were non Qurayshi.
So he's saying "they aren't even men I don't recognise any of them". When Uruwa
said this, he heard a vile curse and its very vile and vulgar. And it came from
the last sahabi you would ever expect: when Uruwa said "I don't see any men arou
nd you - who are these people? The minute you start fighting they will abandon y
ou" he heard a loud shot. And he heard a voice say a very vulgar phrase. Uruwa s
aid "who is that?!" Abu Bukr said "Ibn Abi Qahafa". Uruwa says that "walahi had
it not been for a favour you did to me and I hadn't yet paid you back, I would r
espond with a similar remark". The vulgar thing has to do with a private part of
a female, Al-Lat is the God mentioned and 'omsos' (arabic phrase) means to suck
on - so you can peice the phrase together. So Abu Bukr utters this extremely vi
le curse to Al-Lat, and why? Because Al-Lat was the God of Taqif which was where

Uruwa was from. And it was the most famous of the vicinity of Taqif. So Uruwa i
s the cheifton and guardian of Al-Lat. So Abu Bukr utters those words and then h
e says "do you really think we will abandon him? That's what you think?" What we
find is amazing: his anger goes to 0 to 100 in 0.1 seconds. Instantly - why? Be
cause this man has accused the muslims of abandoning the prophet PBUH. And he be
comes so angry that the most gently, shy, kind etc loses his anger and temper an
d he curses a vile curse. This shows us the imaan of Abu Bukr - he wasn't angry
he was insulted. He was angry the prophet PBUH is being insulted that his own pe
ople will leave him. And he felt such anger he uttered a phrase that is very ina
ppropiate. This shows us there are very rare exceptions that sometimes being vul
gar gets the point across. And the prophet PBUH did not rebuke Abu Bukr - his an
ger just got the better of him, and sometimes being vulgar has some benefit (but
only once in a blue moon). Also Uruwa had a debt, so Abu Bukr gave him the mone
y to pay that debt off - so Uruwa says "you still have a favour I haven't repaid
, had it not been for that I would have responded in kind" i.e. he is saying the
repayment of the favour is that he won't insult Abu Bukr. Uruwa dosen't realise
what he is saying, he thinks he is being sympathetic to the prophet PBUH that "
Muhammad come to your senses look around you! These people won't fight for you"
but he dosen't know what Islam or imaan is - nor the anger muslims feel when the
prophet PBUH is insulted.
Uruwa continued to try and convince the prophet PBUH to give up and it was the c
ustom of the people of those times that when two leaders met they would hold on
to each others beards as a gesture of brotherlyness and being equals. And he did
this a few times, but every time he did it the andle of a sword would strike hi
m on his hand. And the hitting got harder and harder until finally he heard a vo
ice which said "get your hand away from the beard of the prophet PBUH before the
hand is cut off". And he said "who is this voice?" And it turns out it is his o
wn blood nephew Mughira ibn Shu'ba, a takafi. He is his brothers son. And Mughir
a has a story too - in his early days he was a 'playboy' and bandit. He got invo
lved with the wrong company and became one of the thugs and he began partcipatin
g in robbery etc. Until one day he participated in pure highway robbery where he
used to kill people and steal all their goods. And so he was apart of this grou
p, and one time he did this highway robbery to another tribe. That tribe however
declared war against the Taqif, so the Taqif, had to pay alot of blood money to
calm down the situation. At this Mughira and all his companians had to rush awa
y from Taqif; and Mughira eventually heard of Islam, converted and came to Madin
ah. So he's turned over a completely new life. So the prophet PBUH told him many
years ago "as for your Islam we will accept it so you can join us; but as for y
our money that you stole we will not accept it". This shows us the wisdom of the
prophet PBUH: he had haraam money so the prophet PBUH did not accept it. This s
hows us the fairness of Islam - in Islam the lives of non muslims are sacred and
indeed many people claim the prophet PBUH was a robber but who did he attack? O
nly the caravans of the Quraysh - never of neutral tribes. So this incident of M
ughira shows us the prophet PBUH and the sahabah were not only NOT highway robbe
rs, they refused any money from highway robbery. There are many hadith from Mugh
ria, he is a famous companion, and when his own uncle is putting his hand on the
prophet PBUH he said "get your hand away". After all Uruwa is the cheifton of T
aqif so the other sahaba were wary but Mughira had the one who had the courage t
o do this.
So Uruwa said "who said that?!" And Mughira said "It is Mughira ibn Shu'ba" i.e.
Uruwas own nephew. And Uruwa responds back "Oh traitor, are you still not baski
ng in your deciet?" i.e. you've ruined our reputation and you are still living l
ike an evil traitor. This shows us again the prophet PBUHs fairness but Mughira
could not respond because it was a valid point: the tribe of Taqif had to pay al
ot of money to avoid war with the tribe that Mughira killed in jaheleya days. So
negotiations broke down and he returned to the Quraysh and his description of t
he sahaba is one of the most amazing descriptions in the whole seerah. Why? He d
escribes the sahaba as an outsider. Indeed at the time he is an outsider, later

on he will become a muslim. This is the first exposure to Islam for himself. So
we hear descriptions of the sahaba now that no other sahaba has said. What does
he say? Uruwa says "Oh people, I have visited the kings, and entered the palace
of Rome, and Kisra of Persia, and Najashi of Abyssinia". Because he's the cheift
on of Taqif he has the honour of going to all these kings palaces. He is a true
noble man - he can say he's been to all of these leaders. "Walahi, by Allah, I'v
e never seen any king being shown respect the way that the companion of Muhammad
show respect to him. No one has that amount of honour - walahi he didn't even s
pit except that one of the companions caught that spit before it touched the gro
und and rubbed it on his face and body. And never did he wash himself except tha
t it is as if they were fighting one another to catch the drops of water coming
from him." Now subhanAllah none of the sahaba told us this. Why? Because they to
ok it for granted - it was natural for them, and there was an element of modesty
. But here we have Uruwa ibn Masud as an outsider whose never seen such a bizzar
e scene in his life. What king has people that when he spits the people catch th
at spit? Walahi this is not normal. And Uruwa continues, that "if he wanted to c
ommand them something, he only needed to raise his face and look and they would
race to do it. When he spoke, they all lowered their heads and voices, and none
of them would look at them directly out of respect". SubhanAllah. It is an amazi
ng situation and description. And the prophet PBUH did not command them to do th
is - but they had such an immense respect they aren't even looking at his eyes.
This reminds us of that famous hadith of Amr ibn Al As, who was one of the last
sahaba to accept Islam. He said "walahi there was nothing more beloved to me tha
n to stare at the prophet PBUH but I could never raise my head and look at him o
ut of respect for him". SubhanAllah. He loves to look at him but at the same tim
e he can't look at him so he's battling with himself.
What happens to Uruwa in one hour? What was he saying at the beginning? "Who are
these people?! They will abandon you at the first sign of a sword!" Then in ONE
hour what happens? Look - "walahi I've never seen any group like them! Neither
Najashi nor Kisra nor this nor that. They can't even look at him or.." Just one
hour of looking at the sahaba with the prophet PBUH is enough to convert Uruwa i
nto a believer of the sahaba. Think about this. He dosen't see beyond Islam, but
after one hour he tells the Quraysh what we've said. And he says "Know, if you
wish the sword, they will give what you wish". Look again the change - he's tell
ing the prophet PBUH first that the sahaba will adandon him. Now when he goes ba
ck to the Quraysh without the prophet PBUH opening his mouth to defend the sahab
a; to see his own nephew take a sword and poke him; to see Abu Bukr utter such a
vile phrase; he comes back a convert not yet to Islam but a convert in the ulti
mate imaan of the sahaba. so he says "I've seen a group who don't care what happ
ens to them if their companion is harmed. They will do everything to protect him
, even the women amongst them will never hand him over whatever the cost". Look
at how powerful this is - he says "Take my advice, you will not be able to win o
ver him." Even though quantity wise the Quraysh are triple. Then he says "beside
s he is a man who has come to this house wishing to honour it, with sacrifical a
nimals, but instead he is being deprived and prevented". Immediate change of sid
es. Look at what he was saying when he left Mecca, after one hour meeting the pr
ophet PBUH, his heart is now with the prophet PBUH. SubhanAllah this comes only
from raw imaan - when people see and sense the imaan of a group they will respec
t it. Our main weapon is not arms, it's our belief in Allah. If we have that, th
e rest will fall into place. This clearly shows this. The prophet PBUH never int
electually responded - all that was shown was Islam and the muslims.
At this the Quraysh got angry, and they said "If only someone else besides you h
ad said this" meaning 'we thought better of you!'. And they accepted what he sai
d but still insisted "we will not allow him this year". So once again their arro
gance and stubborness is being shown, and they stick to this right to the end. A
nd here we find so many benefits: walahi a kaafir, pagan idol worshipper recogni
ses the status of the sahaba. What do we say to those who claim to be muslim but
do not recognise the miqaam and status of the sahaba? A pagan is saying he is s

o impressed and that he's never seen a group of people like these before. Yet, a
nd it is shameful and sad that there are people who do not respect the sahaba, a
nd yet they claim to be worshipping Allah. Also we see the prophet PBUH is wagin
g a type of psychological battle, and clearly he is winning. Anyone who comes to
see him goes back convinced. Therefore the battle is not just verbal or physica
l, there is a psychological side, and one of the best ways to win this battle is
simply to stick to your pricinples. Be firm in what you believe and people will
respect you for that firmness. Unfortunately we are too embarassed to stand up
for Islam. We also witness the long term thinking, strategy and diplomacy of the
prophet PBUH. His ways of dividing the Quraysh up so bit by bit people will bre
ak away from the Qurayshi posiiton. This is the long term strategy.
After the conquest of Mecca, Uruwa accepted Islam in the 9th year of the Hijrah.
And we will discuss his story inshaAllah when we get to the story of Taqif. He
was one of the first elders of Taqif to accept Islam and Taqif was perhaps THE m
ost difficult tribe. After all they did what did in Ta'if, and it was the most s
tubborn tribe right to the end. Even when they accepted Islam, they gave the mos
t bizzare conditions: "Ya RasulAllah its cold in Ta'if, we don't want to do wudu
(literally). We don't want to do jihad with you; how about zakat we don't want
to give our money to you?" This is Taqif - even when they converted they had all
these conditions and issues. And Uruwa eventually accepted Islam, and he travel
led to Madinah to embrace Islam at the hands of the prophet PBUH and the prophet
PBUH told him "I'm scard for you - when you go back what might happen to you".
And Uruwa was very confident. He said "Ya RasulAllah, if I am sleeping they woul
d never wake me" i.e. they respect him so much. Well they respected him before I
slam. Now he's a muslim its a different story. So he felt so confident despite t
he prophet PBUH knowing his people. The prophet PBUH was more respected amongst
the Quraysh than Uruwa was amongst the Taqif, yet look what happened. But he ins
isted so the prophet PBUH let him go back home. And Uruwa returns to his people
and starts preaching Islam, but he starts hearing vile and vulgar phrases that h
e would never imagine. And so he goes back to his house, saddened and distressed
, and spends the night. The next morning its Fajr time so he goes on his roof, g
ives the azaan and starts praying. But when someone saw him praying, someone got
their bow and arrow out and killed him. And its said the arrow pushed him back
so he fell right down into the valley. When the news reached the prophet PBUH he
said "Uruwa is like the one of 'Ya Sin'" meaning surah Ya Sin. So he is like th
at person who called his people to Allah, and in response they killed him.
In any case, this is Uruwa but at this stage he isn't a muslim. Clearly at this
stage Islam first entered his heart when he saw the respect the sahaba had for t
he prophet PBUH. And he realised its not human - something divine and special is
happening here. That Allah has given a level of respect to the prophet PBUH tha
t the kings don't even get. And walahi its so true: every politican, even in pow
er, the people respect him only for his chair and what he can offer. Whereas we
love and respect the prophet PBUH for who they are, not what they gave.
So Uruwa goes back and he sides with the prophet PBUH, so Taqif cuts off now. Ta
qif will not participate with the Quraysh. And bit by bit the size of the Qurays
h is being cut off. Here the prophet PBUH felt the need to send someone from his
side and he chose Kiraash ibn Umaya from the tribe of Kuza'a, not from the Qura
ysh, Aws or Khazraj so he is not ansari or muhajir. So perhaps the prophet PBUH
chose him because he was from a neutral tribe. So he is sending him so the Quray
sh don't get riled up - clearly they will have some things against Abu Bukr, Uma
r etc as they are fellow qurayshis. So the prophet PBUH sends Karaashi ibn Umayy
ah and to demonstrate he wanted peace, he sent Kiraash on one of his own camels
by the name of 'At Ta'lab'. And in those days people knew each others camels, so
the Quraysh knew this camel was the prophet PBUHs. So by sending his own person
al camel the prophet PBUH is sending a peace message. When the Quraysh saw the c
amel, their tensions riled up and a mob gathered, they cut a ligament off the ca
mels leg and they are about to kill Kiraash until finally another person from Ku

za'a calms them down who was in Mecca. He says "this is a Kuza'ai etc" and the Q
uraysh send him back without any discussions taking place.
Now its the Qurayshs turn. And they send someone called Al Hulays ibn Alkama fro
m the tribe of Kinana. It was the largest tribe in the surrounding areas outside
of Mecca, the ahabish which was the name given to tribes around Mecca. The bigg
est of them is Kinana, so Al Hulays volunteers. Again other tribes are getting i
nvolved: its a major issue. There is not only tension from the past, but there i
s a theological issue that the Quraysh are preventing a group from entering Mecc
a and this is a very big deal because they aren't allowed to do this. So Al Hula
ys volunteers and the Quraysh agree to send him. When Al Hulays approaches the p
rophet PBUH recognises from a far away distance, and the prophet PBUH says "this
is Al Hulays ibn Alkama from Kinana and his people show respect, and consider s
acred the sacrificial animals". So this paticular tribe valued the decorations o
f animals. So the prophet PBUH said "show him our sacrifical animals". As Hulays
is walking towards the prophet PBUH, the sahaba take out hundreds and hundreds
of camels that were decorated for sacrifice. Remember the prophet PBUH alone had
70, the sahaba had many more. And these are just the camels - on top of this th
ere were sheeps, goats etc. All of them are decorated with markings, ribbons and
strings etc all demonstrating its a camel dedicated for the sake of Allah, and
the poor people of Mecca. So Al Hulays is coming, and before he even gets to the
camp, the sahaba bring out 100s of camels, and they bring them to the valley he
is entering, and he sees the entire valley full of camels that have been decora
ted for the poor of Mecca. And he sees the muslims in ihraam doing the talbiya,
and Al Hulays dosen't even enter the camp of the muslims. He turns around and go
es to the Quraysh and says "subhanAllah it is NOT allowed for preventing these a
nimals to reach their destination, and to prevent the pilgrams from visiting the
house of Allah". Without even speaking to the prophet PBUH he is converted over
.
Again we see the wisdom and diplomacy of the prophet PBUH. Its psychological war
fare - he sees Hulays and recognises his soft spot. And that is showing him the
camels, showing the sahaba in ihraam doing talbiya etc. And also because of the
difficult journey the sahaba went through, not only were the sahaba hungry but t
he camels were tired and hungry. And this is dangerous because these camels if t
hey don't get to the kab'ah the meat will be gone to waste - you could see the c
amels thinning up, so Hulays feels a sense of great anger against the Quraysh. W
hen they heard him switch sides, they insulted him and said "who are you - you a
re just an ignorant bedouin, our mistake was to send you". SubhanAllah as soon a
s he said this, Al Hulays swore by Allah none of the ahabish will support the Qu
raysh. And thats a massive loss. SubhanAllah we see here the truth always win. I
ts clear black and white - the muslim had 110% truth, they just want to do umrah
. And the Quraysh are clearly wrong. And thus honest people can see this - even
though they are pagans, they realise what the Quraysh is doing is wrong. And its
mentioned Hulays was considered to be a wise man, a person of intellegance. So
when they insult him and say "you're just a bedouin" its 100% racism that "who a
re you? We shouldnt have even sent you" so he swears by Allah none of his people
will be on their side. So bit by bit people are leaving the Quraysh, and eventu
ally it will only be them left.
Also we see over here that every community has its righteous people. This is a p
oint that unfortunately a minority of muslims in their over-zealousness become s
o narrow-minded about, that they truly think if you're not a muslim you don't ha
ve any good in you. This is ridiculous. If you are not a muslim, they no doubt y
our theology is wrong, but does this mean you cannot be honest, or truthful or s
tand up for justice? In the whole seerah we have so many examples of idol worshi
ppers standing up for what is true. And the prophet PBUH appreciated and acknowl
edged this. And its similar in our times. Alot of non muslims stand up for the r
ights and values of justice, and even Islam. So many american non muslim people
helped prevent anti-shariah bills being passed. Every society has good and bad,

and the muslims takes advantage of this. We also see that its apart of prophetic
wisdom to use psychological factors that appeal to every group. And no doubt we
do not change what Islam says: if some people say its 'unethical' to kill anima
ls for food, we draw the line here and point out this is where the boundary of I
slam stops. It is sunnah to eat meat and alhamdhulillah for this. No doubt we do
n't change the shariah, but if there's a trend going on in society is there anyt
hing wrong with talking about it within Islam? This is clearly what the prophet
PBUH did to Hulays.
So now its back to the prophet PBUH and he decides to send a Qurayshi. Who? The
prophet PBUH chooses Umar ibn Al Khattab. Why? Because of his strength and brave
ry. Because whoever is sent will be walking into real danger. However Abu Bukr i
s there, Ali is there, Uthman is there so these sahabah could have been chosen why Umar? Perhaps because he was physically the most strongest and bravest. And
this is the very first time an official emissary has come from the prophet PBUH
s side back into Mecca. SubhanAllah. 6 years have gone by and no muslim has sent
foot in Mecca as an emissary. Yes there has been prisoners of war, but no musli
m has walked into the lions den. That requires true courange. And who better tha
n he who announced his Islam publically and then said "whoever wants his mother
to cry for him tonight, let him meet me tonight for I am leaving for Madinah".
And Umar RA says "Ya RasulAllah my animosity to the Quraysh is well known, and I
fear they will kill me. And I don't have anyone from my tribe to protect me (i.
e. people from the Bani Adi). So if you want me to go I will go, but Uthman ibn
Affan has more nobility in their eyes than I do". Remember, in the eyes of the Q
uraysh what protects you? Its not physical strength - it is lineage and nobility
. No one will ever accuse Umar RA of being a coward, but he is suggesting perhap
s Uthman RA is the better choice. By the way Utham was the closest in lineage to
the prophet PBUH. Abu Bukr and Umar were literally 6th and 8th cousins however
Uthman is from Banu Abd Shams. Hashim and Abd Shams are brothers, therefore its
only two/three generations back. And who is Banu Abd Shams? Abu Suffyan. He is B
anu Abd Shams and he is a second cousin to Uthman, and thats very close for the
arabs. And Abu Suffyan is the undisputed leader of Mecca so he will have more sy
mpathy towards Uthman RA. So, Umars idea is accepted by the prophet PBUH and aga
in it shows: the prophet PBUH made itjihad, and he saw a better position and he
took it. So the prophet PBUH sent Uthman ibn Affan RA.