The Conquest Of Makkah (Part 2)

A victory was greater than the victory over Makkah was that the Prophet sat on the Safa hill and people came in crowds and pledge to Islam. The pledge was taken in the following terms:

“I will not assign any partner to God, in His person or attributes or in my prayers or seeking aid.”

“I will not commit theft, fornicate, kill without just reason, or kill daughters or unjustly accuse anyone.”

“In reasonable matters I will obey God’s Prophet as far as I can.”

After staying for about a fortnight the Prophet left Makkah, and appointed Hazrath Muaz ibn Jabal as his deputy for real missionary work.

He was directed to give instruction to the people in Islamic way of life, Islamic tenets, Islamic morals, Islamic law and Islamic culture. How the Prophet enforced Islamic law is illustrated by the fact that he carried out the punishment of cutting the hand of Fatima, daughter of Abil Asad, on the charge of theft despite pressure of recommendations against it.

When the Prophet returned to Makkah after the campaigns of Hunain and Taif he appointed Itab bin Usaid as his deputy on a remuneration of one dirham a day.

After the victory of Makkah the greatest obstacle to the spread of the mission of truth was removed as Makkah was the stronghold of the leadership of the days of ignorance and its removal opened the avenues of rapid progress for Islam.

Many of the clans which hesitated to accept Islam because of their alliance with Quraish or their economic dependence on them or fear of their religious and social dominance now accepted Islam. The path was now cleared for them to come forward freely and accept Islam and many clans came forward of their own accord to become the servants of Islam and followers of Prophet Muhammad (Peace be upon him).

When the Prophet marched with his army towards Makkah he was very careful from the very beginning to accomplish it without any bloodshed and he adopted measures to this effect.

He kept his intentions and his movements quite secret so that the Quraish could not make any preparations or secure any aid from surrounding areas and suddenly appeared at the gate of Makkah.

Abu Sufian had already surrendered and steps were taken to instill fear in him and with Abu Sufian removed from the scene, the people of Makkah were incapable of offering any resistance.

The Prophet forgave the bitterest enemies of his movement. Those who had oppressed him and his familiar associates for years, ridiculed him, thrown filth on him, strewed thorns in his way, imprisoned him, made attempts on his life, exiled him and then took up sword against him in the battles were all forgiven and a general amnesty was proclaimed. Even those who had to pay ransom for murders were not punished.

This lenient policy was appropriate to the mission of reform for a more stern policy as adopted by worldly conquerors in general could not meet the requirements of a moral revolution.

The conquered people, subjugated by force and compelled to obey by the use of force, could never accomplish the desired end.

What he needed was a change of heart and the change of heart could be brought about by leniency and generosity, by making people repentant and prepared to start a different life.

As a careful observer of human nature in general and of the Quraish in particular, to which clan he himself belonged, the Prophet had realised that the Quraish were best suited for leadership and service to a great cause and that no other clan in Arabia was as capable of this.

They had fought bravely for preserving the system of the days of ignorance to which they were accustomed and they could be equally brave in fighting for the cause of Islam when the truth was given to them.

It is true that faith and piety are the first requirements of leadership but it also needs intellectual and practical capabilities, dignity and influence, experience of rule and command, tact and the ability to achieve through others, understanding of human psychology and above all they should be men whose superiority has already been recognised and established in the public esteem.

The Quraish possessed these qualities which could be fostered under the new system. Forcibly crushed and humiliated, the Quraish could be of no use.

And the Prophet's lenient and forgiving policy accomplished this goal and brought about a change for the better in them.

The Prophet triumphantly entered Makkah without any ceremony or beating of drums but with his head bowed in prayer and gratitude to God. “Enter the gate with bowed heads” was the general order.

Prayers and calls for prayers filled the atmosphere of Makkah. Nothing was gained in personal interest, but even the properties forcibly taken by the Quraish were left with them and all the ceremonial offices were left with their erstwhile incumbents.

He snatched the banner from the person who had cried that it was the day of tough fighting and announced that it was the day of sanctity of the Kaabah which he permanently established.

No one deserved greater sympathy and consideration than the Quraish. Being intellectually superior and custodians of the Kaabah they were leaders of the Arabs in politics and religion and had waged relentless war to retain it for twenty years.

They had lost the battle and with it their social superiority. What would have their feelings when despite their being close relatives of the Prophet they had to stand behind the Ansar.

After having fought against Islam for twenty years they were defeated and demoralized. Only leniency could revive them. The Prophet fully comprehended this situation and acted with great foresight.

Thus he showed utmost leniency and large-heartedness to the Quraish and men like Abu Sufian, Hakim bin Hazm, Nadar bin Haris, Safwan bin Umayya, Akra’ bin Habis and others like them who had slandered the Prophet for years, called him a liar, taunted and derided him, inflicted on him physical tortures, plotted to kill him, expelled him from home and having waged war against him did not let him live in peace even in exile, and were recipients of larger share of generosity than the Ansar. A large quantity of booty- 24,000 camels, 400,000 goats 4,000 measures of silver – was collected at Ja’arana and taking its one-fifth portion for collective use and for relieving poverty the rest was distributed. Its object, besides restricting the fighting power of the enemy, was also to bring into circulation accumulated wealth and reduce the economic imbalance. The share of the Quraish in this was larger. Some of the Ansar were angered at this generosity at the cost of those who had staked their lives to support him and fought his battles.

There were rumours in some quarters that the Prophet had rewarded the Quraish most generously while the Ansar had been poorly treated although their swords were still dripping with the blood of his enemies. “We are called for help in adversity but the fruit of victory goes to others.” When the Prophet heard this he got a tent pitched, called together the Ansars and asked them if the rumours were true.

The Ansar confessed that there was such talk but only among irresponsible youths. Then the Prophet said:

“Is it not true that you were in the wrong and God gave you right guidance through me? That you were divided and God united you through me? That you were poor and God made you prosperous through me?”

At every sentence the Ansar cried, “Truly, we are greatly indebted to God and His Prophet.”

The Prophet again said, “No, you should say, O Muhammad! When people denied you we believed in you. When you were abandoned by the Quraish we sheltered you. When you came to us in poverty we gave you every help. And at every sentence I will say, ‘Yes, it is true.’ But O Ansar! Do you not like that while others take with them camels and goats, you take Muhammad with you.” This moved the Ansar so much that torrents of tears began to wet their beards and they emotionally cried out, “We want only Muhammad and nothing else.” Then the Prophet quietly explained to them the reasons which necessitated sympathetic treatment of the Quraish.

There were six thousand war prisoners awaiting their fate and the Prophet waited for two weeks for someone to come and talk about them.

Distribution of the booty was also held over for the same reason, but when no one came, the booty and the prisoners were distributed.

Then a deputation of the clan of Halima Sadia (the Prophet’s foster mother) under Zuhari bin Sard came to talk about these prisoners and Zuhair made a very moving speech before the Prophet in the course of which he said.

“Among the women who are detained under the thatched roofs are your father’s sisters and your mother’s sisters. By God, if any of the rulers of Arabia had been nursed by a woman of our family we would have expected much from him. And from you we expect even more.”

The Prophet said that he was himself waiting for someone to come and talk about those prisoners and they were distributed when no one was forthcoming. “Now I am handing over to you the prisoners who went to the share of the Quraish and for others you should talk to the Muslims in general assembled after prayers.” Then Zuhair again repeated his request before the Muslims. The Prophet said, “I am responsible for my own family but I recommend to all Muslims for sympathetic consideration.”

Then all migrants and Ansar cried with one voice that they all agreed to return their share. Only Banu Sulaim and Banu Fazara hesitated and considered it unusual that prisoners captured in war should be released without ransom.

So the Prophet gave them six camels for each prisoner and thus released all the prisoners.

Some of them were even provided with clothes and provisions. This won the hearts of the entire clan.