The gateway to victory may not look like it
When the Muslims were besieged in Madinah by a confederation of tribes, their faith was tested to its limits. The Qur’an describes that terrifying moment:
إِذْ جَاءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا
“When they came upon you from above you and from below you, and when eyes grew wild and hearts reached the throats, and you began to think thoughts about Allah” (Surah al-Ahzab, 33:10)
هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُونَ وَزُلْزِلُوا زِلْزَالًا شَدِيدًا
There the believers were tested and shaken with a severe shaking.(Surah al-Ahzab,33:11)
The confederate forces, composed of Quraysh, Ghatafan, and their allies, had united with a single aim: to wipe out Islam and destroy the Muslim community once and for all. It was at this critical moment that Salman al-Farisi (may Allah be pleased with him), drawing on his Persian experience of warfare, proposed a strategy unfamiliar to the Arabs, digging a trench around the exposed side of Madinah. The Prophet ﷺ accepted this suggestion, and the Muslims laboured together for weeks under harsh conditions to complete it. This innovative tactic not only prevented the enemy from entering the city but also became a symbol of unity, resilience, and divine support in the face of overwhelming odds.
The Battle of the Confederates (Al-Ahzab / the Trench) took place in the fifth year after the Hijrah.
The Treaty of Hudaybiyyah occurred in the sixth year after the Hijrah, in the month of Dhul-Qa‘dah.
After the Confederates failed to penetrate Madinah and withdrew in defeat, the Prophet ﷺ said:
“Now we will attack them, and they will no longer attack us.” (Bukhari)
Then, the following year, the Prophet ﷺ set out with his Companions intending to perform the ‘Umrah. Quraysh stopped them at Hudaybiyyah, where the well-known treaty was concluded, a treaty that paved the way for the Conquest of Makkah two years later.
The Treaty of Hudaybiyyah
In the 6th year after Hijrah, the Prophet ﷺ set out with about 1,400 companions intending to perform ʿUmrah, not to fight. Allah said:
لَّقَدۡ صَدَقَ ٱللَّهُ رَسُولَهُ ٱلرُّءۡیَا بِٱلۡحَقِّۖ لَتَدۡخُلُنَّ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ إِن شَاۤءَ ٱللَّهُ ءَامِنِینَ مُحَلِّقِینَ رُءُوسَكُمۡ وَمُقَصِّرِینَ لَا تَخَافُونَۖ فَعَلِمَ مَا لَمۡ تَعۡلَمُوا۟ فَجَعَلَ مِن دُونِ ذَ ٰلِكَ فَتۡحࣰا قَرِیبًا
Surely, Allah has fulfilled His Messenger’s vision in truth: “You will surely enter the Inviolable Mosque by the will of Allah in security, heads shaven or hair cut short, not fearing anything. Yet He knew what you did not know and so set up for you, apart from that, an imminent conquest.” Al-Fatḥ, Ayah 27
The Prophet’s vision was the reason for the journey, a peaceful intention. When Quraysh prevented them from entering Makkah, the Prophet ﷺ sent ʿUthman ibn ʿAffan to negotiate. Quraysh detained him, and a rumour spread that he was killed. The Companions then pledged to fight under the tree, known as Bayʿat al-Ridwan.
قال تعالى: ﴿ لَّقَدۡ رَضِیَ ٱللَّهُ عَنِ ٱلۡمُؤۡمِنِینَ إِذۡ یُبَایِعُونَكَ تَحۡتَ ٱلشَّجَرَةِ فَعَلِمَ مَا فِی قُلُوبِهِمۡ فَأَنزَلَ ٱلسَّكِینَةَ عَلَیۡهِمۡ وَأَثَـٰبَهُمۡ فَتۡحࣰا قَرِیبࣰا
Surely, Allah was well pleased with the believers as they pledged allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with an imminent conquest. (Al-Fath, Ayah 18)
Before Quraysh sent Suhayl ibn ‘Amr to negotiate with the Prophet ﷺ at Hudaybiyyah, they had already sent several envoys before him in an attempt to dissuade the Prophet ﷺ from entering Makkah. There were three, in the following order:
Budayl ibn Warqa’ al-Khuza‘i
Quraysh sent him first to inquire about the Prophet’s intentions and to talk with him. He returned to them assured that the Muslims had not come for battle, but only for ‘Umrah.
Mikraz ibn Hafs
Quraysh sent him after Budayl. He was rude and harsh in his speech with the Prophet ﷺ.
Al-Ḥulays ibn ‘Alqamah al-Kinani (chief of the Aḥabish)
Quraysh sent him after Mikraz. The Prophet ﷺ honoured him by showing him the sacrificial animals, so al-Ḥulays returned to Quraysh angry at their stance and urged them to allow the Muslims to perform ‘Umrah.
Then, after these three, Quraysh sent Suhail ibn ‘Amr to negotiate formally and conclude the treaty. When the Prophet ﷺ saw him, he said:
“Now your matter has become easy (Qad sahula lakum min amrikum).” (Bukhari)
Al-Miswar ibn Makhramah and Marwan ibn al-Hakam (may Allah be pleased with them) narrated:
“The Messenger of Allah ﷺ set out during the time of Hudaybiyyah…
Then Quraysh sent to him Suhayl ibn ‘Amr. When the Prophet ﷺ saw him, he said:
‘Now your matter has become easy.’” (Bukhari)
That is, the reconciliation would now be made easy and facilitated.
Terms of the Treaty
As per the hadith, the Prophet ﷺ agreed with Suhayl ibn ʿAmr on these conditions:
1. A ten-year truce during which both sides would live in peace.
2. Whoever came from Quraysh to the Muslims without permission of his guardian would be returned, while whoever went from the Muslims to Quraysh would not be returned.
3. Tribes could join either side as allies.
4. The Muslims would return to Madinah that year and enter Makkah the following year for three days only, bearing no weapons except the sword in its sheath.
Reaction of the Companions
Some Companions felt disappointed by the seemingly unequal terms. When the Prophet ﷺ told them to come out of ihram, the Companions, so bitterly disappointed refused to. It was the first time they deliberately refused to follow a command. The Prophet ﷺ then did ‘tahalul’ (offered a sacrifice to come out of ihram) and they followed him.
When the writing of the treaty was completed, the Prophet ﷺ said to his Companions: “Stand up, slaughter your sacrificial animals, and shave your heads.” But, by Allah, none of them stood up, even though he repeated the command three times. Not one of them rose. So the Messenger of Allah ﷺ went to Umm Salamah (may Allah be pleased with her) and mentioned to her what he had encountered from the people. She said: “O Messenger of Allah, go out and do not speak to anyone among them until you have slaughtered your sacrifice and called your barber to shave your head.” So the Prophet ﷺ went out and did that. When the people saw him doing it, they all rose, slaughtered their animals, and began shaving one another’s heads — some almost harming each other out of grief and regret. (Bukhari)
In some narrations reported by al-Bayhaqi, Ibn Sa‘d, and Ibn Hisham, it is added that when the Prophet ﷺ saw their hesitation, he said in reproach:
“Woe to a people! How can they ever prosper if they disobey the command of their Prophet?!” (al-Bayhaqī, Dala’il al-Nubuwwah)
ʿUmar ibn al-Khattab (may Allah be pleased with him) said:
“O Messenger of Allah, are we not upon the truth while they are upon falsehood?”
He replied: “Yes.”
ʿUmar said: “Then why should we accept humiliation in our religion?”
The Prophet ﷺ said:
“I am the Messenger of Allah, and Allah will never let me down.” (Bukhari)
Later, revelation confirmed that this was indeed a clear victory:
“Indeed, We have given you a clear victory.” (Surat al-Fath, 48:1)
ʿAbdullah ibn Masʿud said:
“You consider the conquest to be the conquest of Makkah, but we consider the true conquest to be the Treaty of Hudaybiyyah.” (Bukhari)
Consequences on Daʿwah
As a result of the treaty, peace allowed the message to spread widely. More people embraced Islam in the next two years than in all previous years combined. Al-Zuhri said: “No victory in Islam was greater than that of Hudaybiyyah.” A direct consequence was the recognition of the Muslim state by Quraysh, the first political acknowledgment of Madinah’s authority. There was a greater impact as the Prophet ﷺ sent letters to kings (Heraclius, Chosroes, the Negus) inviting them to Islam, and an era of international daʿwah began. These paved the way for the conquest of Makkah after Quraysh broke the treaty two years later, and the Prophet ﷺ entered Makkah peacefully.
The Gaza Ceasefire
Just as the fighting between the believers and their aggressors came to an end with the treaty, so today, we have the announcement of a ceasefire in Gaza. Just as Muslims were surrounded by enemies, Gaza has been under relentless siege and widespread destruction. The ceasefire enables lives to be saved, protects civilians, and enables them to rebuild internal strength. Some Companions saw it as compromise, while others perceived it as weakness or retreat. Yet, the strategic outcome of the Conquest of Makkah took place just two years later. It was an opportunity to rebuild and strengthen political and social fronts.
The Prophet ﷺ said: “The true conquest was Hudaybiyyah.” (Musnad Aḥmad)
Ceasefire can be a phase toward a greater victory. A truce is not surrender, it can be a strategic step to protect and prepare the nation. Wisdom in negotiation is part of the Sunnah.
Periods of peace are for rebuilding strength. As Allah stated:
“And prepare against them whatever you are able of power.” (Surat al-Anfal, 8:60)
Trust in Allah’s promise to the oppressed
“And We wished to favour those who were oppressed in the land and make them leaders and inheritors.” (Surat al-Qasas, 28:5)
Developing awareness and strategic patience
Victory can only be achieved after a long journey, which requires deep faith, preparation, and resilience. It is not an overnight win.
Why did Quraysh refuse to allow the Prophet ﷺ and his Companions to perform ‘Umrah, even though they came in peace?
Quraysh refused to allow the Prophet ﷺ and his Companions to perform ‘Umrah at Hudaybiyyah, even though they came peacefully and without weapons for war, due to several political, psychological, and religious reasons:
1. Fear of appearing weak before the Arab tribes
Quraysh saw itself as the leader and guardian of the Sacred Sanctuary. If they allowed the Prophet ﷺ and his followers, who had been expelled from Makkah a few years earlier, to enter freely, the other Arab tribes would think that Quraysh had been defeated and humiliated.
They feared people would say: “Quraysh has been overpowered; Muhammad entered Makkah despite them.”
2. Arrogance and tribal pride
Their hearts were still filled with pride and resentment after their losses in the previous battles (Badr, Uhud, and the Trench). They could not bear to see the Prophet ﷺ, once driven out of Makkah, now returning peacefully in strength.
Their tribal arrogance blinded them to the Prophet’s sincere intention of peace.
3. Fear of Islam’s influence
Quraysh feared that if the Arabs saw the Prophet ﷺ and his followers performing the pilgrimage peacefully and sincerely for Allah alone, it would win the hearts of the people and cause many to embrace Islam, which would undermine the foundation of idolatry and Quraysh’s religious authority.
They realised the ‘Umrah could become a powerful da‘wah victory for Islam.
4. Mistrust and hostility
Even though the Prophet ﷺ sent clear signs of peaceful intent, such as bringing sacrificial animals, Quraysh suspected a military trick and prepared for confrontation instead of trust. Their hostility prevented them from seeing the truth.
5. Religious and political control
Allowing the Prophet ﷺ and his Companions, who worshipped one God, to enter the Sacred Mosque would have been seen as acknowledging the truth of Islam, and this would destroy Quraysh’s religious and political dominance based on serving idols.
Quraysh refused to allow the ‘Umrah not because they misunderstood the Prophet’s peaceful intent, but because they could not accept what it symbolised, a loss of prestige and power, and the collapse of their idol-based authority. However, this refusal eventually led to the Treaty of Hudaybiyyah, which allowed the Muslims to perform ‘Umrah the following year (‘Umrat al-Qada’) and became the turning point leading to the Conquest of Makkah two years later.
We need to read our reality with the lens of the Seerah. Allah will not let down the people of Palestine and He will make them victorious. We have to trust Allah. Allah has told us that though we may hate something, it may actually be good for us.
وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًۭٔا وَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًۭٔا وَهُوَ شَرٌّۭ لَّكُمْ ۗ
Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know. (2:216)
We pray this agreement is a stepping stone to lasting peace and protection for all the people of Palestine.
It is a new beginning and we must mobilise our efforts to support them even more, in every possible way. We must always be the supporters of goodness.
We pray that the treaty brings relief and restoration and justice to our brothers and sisters. Ameen
Based on the khutbah of Shaykh Haytham Tamim on 10th October 2025