Conquest of Mekkah

TIlE important event of the conquest of Mekkah occurred in the month of Ramazân, and in the eighth year of the Hijret. The ma jority of writers declare that this conquest was achieved on the thirteenth of the aforesaid month, but some maintain that it was on the twentieth. The cause of renewed hostilities with the Koraysh was this. At Iludaybeeah, the prophet concluded a truce with the Koraysh and took under his protection the tribe of Khazauh, while the tribe of Kanânah leagued with the chiefs of Mekkah. Two years after the treaty, as a certain wretch of the latter tube was chanting a satire on Mohammed, a man of Khazauh rebuked him for it, and threatened, if he repeated the offence, to break his jaws. The other, not intimidated, chanted again his abusive ode, on which the man of Khazauh struck him a violent blow on the mouth. Both parties calling their respective tribes to their assistance, a furious conflict ensued, in which the Kanânah, being the weaker, were driven into the Kabah and many of their party slain. The Koraysh aided this tribe with animals and arms, and the Khazauh despatched a messenger to Mohammed to inform him what had occurred and call on him for help. The man in recounting the state of affairs chanted a number of odes, when Mohammed said to him, Enough! He then went to the house of his wife Maymoonah and called for water to perform ablutions, and while thus engaged, said, I shall not be assisted unless I render assistance. As he made preparations to march immediately on Mekkah, he prayed that the Lord would restrain the spies of the Koraysh, that he might enter their country before they were apprised of his movements.

An attempt was made to inform the Koraysh of Mohammed's design, by a man named Khâtih-bin-Aby, who had become a Musulmân and fled to Medeenah, leaving his family at Mekkah. The Koraysh induced his family to write to him and inquire what Mohammed's plans were. In reply he wrote an account of the intended expedition, and gave the letter to a woman who concealed it in her hair and started for Mekkah. Jibraeel immediately informed the prophet of all this, and he sent Aly and Zobayt' in pursuit of the woman. On overtaking her, they demanded the letter, but she began to weep, and swore she had no letter, and on searching her they could find none. Zobayr flow observed that it was probable her oath was true; but Aly replied, The prophet has not reported a lie on the word of Jibrâeel, nor that angel on the authority of the Lord of the universe. He then drew his sword and assaulted the woman and threatened to cut off her head if she did not produce the letter. She immediately took off her cap, and, undoing her locks, gave the letter to Aly, who carried it to Mohammed.

He forthwith summoned the people to the mesjid, and ascending the member or pulpit, said, I have prayed God to conceal our designs from the Koraysh, which a man among you has endeavored to disclose. Let the writer of this letter rise; if he does not, God will abase him. All was expectation, but no man rose. Mohammed repeated the demand, and Khàtib, trembling like a date-branch in a strong wind, arose and said, "O prophet of God, I wrote the letter, but have not become a hypocrite, or doubted your prophetship. Why then have you done this?" demanded Mohammed. My family, said Khàtib, are in Mekkah, where I have no friends to protect them, and fearing lest they should be slain and you be defeated, I wished to do the Koraysh a favor on account of my family. Otnar, who was worse than Kbâtib, immediately rose and asked permission to kill the hypocrite. Mohammed replied, He fought at Badr, and perhaps he will repent and God forgive him; but now put him out of the mesjid; which they did, beating him at the same time on the back. Soon after, he permitted the culprit to come back, pardoned him, and prayed that God would give him grace not to repeat his offence. The Most High then communicated this verse :- "O true believers, take not my enemy and your enemy for your friends showing kindness towards them; since they believe not in the truth which bath come unto you, having expelled the apostle and yourselves from your native city, because ye believe in God your Lord. If ye go forth to fight in defense of my religion, and out of a desire to please me, and privately show friendship unto them, verily I well know that which ye conceal, and that which ye discover; and whoever of you doeth this, hath already erred from the straight path." (Surah 6:1)

It is related that when Abusufeeân, who was then in Sham, heard that the Koraysh had fought the Khazauh and broken the truce with Mohammed, he repaired to Medeenah and waited on the prophet beseeching him to spare the blood of his kindred, and to renew and extend the truce. Mohammed replied, If you have not yourselves broken the truce, I still adhere to it. Abusüfeeân next applied to Abubakr and Omar, and begged them to guarantee the security of the Koraysh. They replied that no one could do anything without the permission of the prophet. He then went to his daughter Umrnhabeebah, one of Mohammed~ s wives, and as he was about to sit down on the carpet, she drew it away, saying, The prophet of God has been seated on this carpet, and I will never allow you, an unclean idolater, to sit on it. At this severe repulse, he went to Fâtimah, Mohammed's daughter, and begged her to heighten her renown by confirming the treaty with the Koraysh and extending the period of the truce. She replied that she would pledge whatever the prophet did. lie finally wished the young imàms Hasan and Husayn should be permitted to guaranty the safety of his tribe, but Fâtimah replied, that they would do nothing without the sanction of their grandfather. Last of all he applied to Aly, who told him to go himself to the door of the mesjid and proclaim that he, Abusüfeeân, guaranteed the security of the Koraysh, and then start for Mekkah. On reaching home lie reported the rebuffs he had met with, and as a last resort, what he had done at the suggestion of Aly. At this, the Koraysh exclaimed, Aly has hoaxed you; how can you be security for your own tribe?

The prophet constituted Abulabâbah~bin-Abdulmenzer governor of Medeenah, and commenced his march after the afternoon prayers, on Friday the second day of the blessed month of Ramazan, having first summoned the chiefs of the tribes and ordered them to assemble their people and join him at Mekkah. At the commencement of the march, the army observed the fast, but on arriving at Karaghul-Ghameem, he ordered the people to eat by day, setting the example himself, and declaring some who still kept the fast, disobedient.

The prophet had nearly ten thousand people with him, four hundred of whom were mounted on horses. The Koraysh were still ignorant of his advance, and Abusüfeeân and two other men came out of Mekkah with the view of procuring intelligence of him.

Previous to this, however, Abbâs and Abusüfeeân-bin-Hâris and Abduhlah-bin-Abyâmayah had left the city to meet the prophet at Senyet-ul-Akab. Abbâs was permitted by the commander of the guard to wait upon Mohammed, but his two companions were inhibited. Abbâs saluted him, saying, May my father and mother be your sacrifice! I have brought with me the son of your uncle, and the son of your aunt, both of whom are penitent. Mohammed replied, I have no need of them, they have acted dishonorably by me. Ummsalmah interceded likewise for these men, and at last he pardoned them and called them to his presence.

Abbâs now concluded that if the prophet entered Mekkah in anger and power, all the Koraysh would be destroyed. He then mounted Mohammed's white mule and rode about the country, hoping to find some wood-carrier or milk-seller and send to apprise the people of Mekkah of their danger, that their chiefs might come and wait on the prophet and induce him to guarantee their security. It was now night, and Abhâs found himself near three men, one of whom he recognized by the voice to be Abusüfeeân, who was inquiring of his companions the cause of the numerous fires of which they had just got a view. One of the men replied that the tribe of Khazauh was encamped there. Abusfifeeàn said that tribe was too small to have so many fires. Abbâs now announced himself to Abusٌf'ecân, and told him that the fires were at the camp of the prophet of God, who with ten thousand men was come to take Mekkah. What hope is left? rejoined Abusufeeàn. This, said Abbâs: that you mount behind me and go with me to Mohammed and obtain security for yourself and people.

Abbâs relates that the different parties of the army allowed him to pass, on recognizing that he was the prophet's uncle, but on passing Omar's tent, he, seeing Abusufeeân, ran out exclaiming, Alhamduhillah! you have now fallen into our hands; and proceeded hastily to Mohammed's tent, saying, Abusufeeân is brought here without pledged protection, give me permission to cut off his head. This curse was always brave to kill chained and helpless prisoners, but at sight of an enemy on the field of battle he turned his back and fled. Abbâs then informed the prophet that he had given Personal security to Abusufeeân, and brought him there. Let him enter, said Mohammed. He accordingly approached and stood in the presence of the prophet with the appearance of extreme abasement. Mohammed said to him, Have you yet found time to testify to the unity of God and my prophetship? My father and mother be your sacrifice ! responded the humbled chief; how great is your clemency! if there had been another god besides God, he would have heard our cry at Badr and Ohod; but with respect to your prophet- ship I have still some doubt. Abbâs exclaimed, Repeat the creed, or I will instantly cut off your head. Abusüfeeân complied, with a trembling, stammering voice, forced by necessity, and then went to lodge in Abbâs's tent, where he heartily regretted the course he had taken, and thought that he might have assembled the Arab tribes and put Mohammed to flight. The prophet knowing the train of his thoughts, shouted to him that if he had taken that way he would after all have been conquered.

The next morning, when Bilâl pronounced the azân, Ahusfifeeân inquired what it meant. Abbâs told him it was the summons to prayers. and directed him to rise and perform the previous ablutions, the mode of which Abbâs taught him. They then waited on the prophet, who was still engaged at his ablutions, and the Musulmâns were holding their hands to catch the water that fell from his hands, applying every drop they caught to their faces. Abusüfeeân observed, I never saw the emperors of Ajem and Room treated with such veneration. He then asked permission to go and put the Koraysh in fear, and call them to God and the prophet. Mohammed told him to go, and promised that all who would repeat the creed should be safe; with all who made no opposition, and all that sat down by the Kàbah without arms. Abbâs observed that Abusufeeân was a man that loved distinction, and wished some favor to be conferred on himself. The prophet added, Whoever enters Abusiifeeمn's house is safe, and whoever remains in his own house and closes his door is safe.

After Abusüfeeân had left Mohammed's camp, Abbâs said to the prophet that Abusüfeeân was a man full of stratagems, and as he saw that the Musulmâns were scattered about, he might form a plot against them. Abbâs was hereupon ordered to pursue and detain him at the entrance of the defile till the army of God should march out in his presence. On being overtaken, Abusufeeân said, Do you practice deception on me? No, replied Abbâs, but wait till you have seen the army. When Khâlid-bin-Valeed appeared with his division, Abusüfeeân thought it must be the main body with the prophet himself, and so he thought at the appearance of each successive division, till at last came the great standard of the Muhâjeroes and Ansârees, borne by S~id-bin-Abâdah, an Ansâree. These men were immersed in iron, and nothing of them was visible but their eyes. Your nephew has become a great king, exclaimed Abusiifeeân. He is not a king, but a prophet, returned Abbas, to which the other, through fear, assented. As Sad approached Abusٌfeeân, he accosted hrm in a threatening manner, and told his men they would that day avenge the blood of their slain. Abusüfeeân in alarm rushed through the ranks till he came to the prophet, and kissing his blessed stirrups, reported what Sad had said. Mohammed replied that no violence should be offered to any that submitted peaceably, and ordered Aly to advance and take Sad's banner and calmly and quietly enter Mekkah, which entrance he made with the happiest fortune.

Abusüfeeân, on being dismissed to announce the approach of the Musulmâns, ran his horse with all speed, and entered Mekkah by the lower road, as the dust of the victorious army was rising above the surrounding mountains. The Koraysh, who had not the least apprehension of their danger, asked him the news. He replied, Mohammed is at hand with an innumerable army; flee into your houses, and whoever enters my house is safe. When Hind, that cursed woman, heard this news from her husband, she tried to prevent the people from retiring, and endeavored to make them take arms and fight the Musulmâns. Kill this base old fellow! cried she; God curse him! what a bad news-bringer he is. Woe to you! retorted Abusüfeefln, I have seen a power before which the emperors of of Rome and Ajem and the kings of Kândah and Himyàr will soon become Musulmâns: be still; truth has triumphed and calamity is near.

Mohammed had given orders that in entering Mekkah none but those found in arms to oppose him should be slain, with the exception of several men whose names were specified, and two women that had chanted satires against him. He commanded that these proscribed persons should be killed, though found clinging to the curtains of Kabah

On entering Mekkah, Mohammed asked for the key of the Kabah, and learning it was with Shaybah's mother, sent him for it. She at first refused to deliver it, but on being threatened with death, gave it up, and the prophet, calling Omar to rebuke him for having formerly doubted his word in reference to the conquest dust achieved, opened the Kabah and returned the key to Shaybah, with whose descendants it still remains. From Shaybah's posterity the lord of command, Mahdy, will recover the key, cut off and hang their hands on the Kàbah, and proclaim them thieves of that sacred place. The prophet found several portraits in the Kabah, which he ordered to be effaced. Here the Koraysh chiefs who had been his persecutors waited on him, fearing they should be slain, but he assured them he should deal with them as Yoosuf (Joseph) did by his brethren. After reproaching them for the injury they had done him, he told them to go, for they were now free; and they left his presence as if they had revived from the dead and come out of the grave.

Shaykh Tabersee and others relate that there were three hundred and sixty idols in the temple, soldered to one another with lead.

On the day of the conquest of Mekkah, the prophet took a handful of pebbles, which he hurled at these idols, saying, Truth has come and vanity is done away. By his miraculous power the idols all fell on their faces, and he commanded them to be carried out of the mesjid and broken to pieces. When the hour for noon-prayers arrived, he ordered Bilâl to go to the top of the Kabah and proclaim the azân. At this sound, Akramah, a son of Abujahl, exclaimed, it offends me, that this fellow is braying like an ass from the top of the Kabah: to this Khâlid-bin-Asayd replied, Thank God, my father is not alive to hear this noise. Abusufeeân observed, I dare say nothing, for I fear these walls will report everything to Mohammed. The prophet summoned all these men, and by his miraculous power told them what they had said. Khâlid hereupon became a Musulman, and the prophet made him governor of Mekkah. Three Musulmâns were slain at the conquest, having entered Mekkah at a wrong gate and fallen into the hands of the idolaters.

The imâm Sâduk relates that on the day of the conquest, the prophet sat in the rnesjid and received the fealty of the men of the city, by the form of shaking hands till the time of noon-prayers, and afterwards till the hour for evening prayers, after which he received the allegiance of the women. The Most High then sent this passage:

"O prophet, when believing women come unto thee and plight their faith unto thee, that they will not associate any thing with God, nor steal, nor commit fornication, nor kill their children, nor come with a calumny which they have forged between their hands and their feet, nor be disobedient to thee in that which shall be reasonable: then do thou plight thy faith unto them, and ask pardon for them of God; for God is inclined to forgive, and merciful." (Surah 60:12) On hearing these terms, Hind replied, I reared a child to manhood, and you killed him. Ummhakeem inquired what those good commands were which he reserved for them. He answered, When calamities come upon you, do not strike your faces, nor scratch them with your nails, nor pluck out your hair, nor rend the covering of your breasts, nor put on black clothes, nor utter loud lamentations. The women inquired in what mode their pledges should be exchanged. The prophet replied, I will not extend my hand to that of a woman: bring a vessel of water. He then put his blessed hand into the water, and taking it out, ordered the women to put their hands into the water, saying, This is the form of pledge with you. It is said that this transaction with the women took place at Safâ.

The cursed woman, Hind, who bit Hamzah's liver at Ohod, had veiled her face and mingled with the other women, being afraid of the prophet. When he enjoined them to associate nothing with God, Hind observed, You are exacting a condition of us which you did not of the men. On commanding them not to steal, she said, Abusufeean is a miser; I have taken some of his property, and do not know whether he will declare it lawful or not. Abusufeeân, her husband, replied that whatever she had taken or might afterwards take was lawful. At this the prophet, recognizing the woman, smiled, and asked if she were not Hind, the daughter of Atabah. Yes, she replied; pardon what is past, that God may pardon you. He then forbid them to commit lewdness. Will a virtuous woman do that? exclaimed Hind, who was noted for that crime. At this Omar laughed, for in his youth he had been guilty with that very woman, and moreover her son Maveeah was the fruit of illicit intercourse.

After the conquest of Mekkah, the prophet sent out detachments to various quarters in the vicinity, summoning the Arab tribes to embrace islam, but giving no orders to fight. Some of these tribes became Musulmâns, others refused. In one of these expeditions Khâlid-bin-Valeed encountered a tribe against whom in his youth he was hostile, and to gratify that old enmity he killed many of them and took much spoil. Mohammed was highly offended at this, and sent Aly to make all possible reparation to the tribe. During this year Akramah, the son of Abujahl, became a Musulmân. In this same year, the eighth of the Hijret, the prophet sent Khâlid to break Uzzy, the greatest idol of the Koraysh, ordering others to break Suau and Minât.

Mohammed, to disguise his designs on Mekkah, had made a feint of attacking the Havazin, who made great preparations for defense, and having made Mâlik-bin-Auf, of the tribe of Nazar, their general, advanced with all their families, cattle, and property, to the wâdy of Autâs, where they encamped and engaged in festivities in anticipation of victory. Among them was a blind old chief named Dereed-bin-Alsamah, who drew his hand over the ground where they had encamped, and asked what wâdy it was, and being told, he said it was a fine place to manoeuvre cavalry, as the ground was neither too rough nor soft. He then inquired why he heard the cry of horses, cows, sheep and children. They replied that Mâlik-bin-Auf had brought the families and property as an inducement for the men to fight bravely, lie then swore by the Lord of the Kàbah, that Mâlik was a mere sheep-feeder and knew nothing of war. He called for him and endeavored to persuade him to send hack the families and cattle, admonishing him that he was to contend with a powerful enemy, and demanding if he ever knew a flying army stop for wives, children, and property. Mâlik rejected this wholesome counsel, telling the chief that he was very old and his understanding was impaired. Dereed, the old chief, then inquired for two tribes, their allies, and finding they had not joined the army, sighed at the ill fortune that brooded over them, and wished he were young again, to engage in the ensuing battle and pay the debt of heroism.

Source - The Life and Religion of Muhammad -Hiyat al-Qulub, by Allamah Muhammad Baqir al-Majlisi. Translated by Rev. James L. Merrick.