As we mentioned surah Fath came down in its entirety while the prophet PBUH is g

oing back to Mecca. And this was a very rare thing. Surah Baqarah took 9 years t
o come down; other surahs came down over time. But Fath came down in one whole g
o. We will discuss the main ayat:
1. Indeed, We have given you, [O Muhammad], a clear conquest
2. That Allah may forgive for you what preceded of your sin and what will follow
and complete His favor upon you and guide you to a straight path
3. And [that] Allah may aid you with a mighty victory.
So Allah is saying this treaty and incident is another way of showing honour and
forigiving sins of the prophet PBUH. Also any honour or blessing given forgives
sins.
4. It is He who sent down tranquillity into the hearts of the believers that the
y would increase in faith along with their [present] faith. And to Allah belong
the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise.
5. [And] that He may admit the believing men and the believing women to gardens
beneath which rivers flow to abide therein eternally and remove from them their
misdeeds - and ever is that, in the sight of Allah , a great attainment So Allah has given the conquest to forigve the prophet PBUHs sins and cause the
believers to enter Jannah.
6. And [that] He may punish the hypocrite men and hypocrite women, and the polyt
heist men and polytheist women - those who assume about Allah an assumption of e
vil nature. Upon them is a misfortune of evil nature; and Allah has become angry
with them and has cursed them and prepared for them Hell, and evil it is as a d
estination.
7. And to Allah belong the soldiers of the heavens and the earth. And ever is Al
lah Exalted in Might and Wise.
8. Indeed, We have sent you as a witness and a bringer of good tidings and a war
ner
9. That you [people] may believe in Allah and His Messenger and honor him and re
spect the Prophet and exalt Allah morning and afternoon.
10. Indeed, those who pledge allegiance to you, [O Muhammad] - they are actually
pledging allegiance to Allah . The hand of Allah is over their hands. So he who
breaks his word only breaks it to the detriment of himself. And he who fulfills
that which he has promised Allah - He will give him a great reward.
So Allah is saying the hand of Allah is over the sahabas hands when they gave th
e bayaatul Ridwan.
11. Those who remained behind of the bedouins will say to you, "Our properties a
nd our families occupied us, so ask forgiveness for us." They say with their ton
gues what is not within their hearts. Say, "Then who could prevent Allah at all
if He intended for you harm or intended for you benefit? Rather, ever is Allah ,
with what you do, Acquainted.
Here the munfaiqun are referenced and their excuses are mentioned clearly.
12. But you thought that the Messenger and the believers would never return to t
heir families, ever, and that was made pleasing in your hearts. And you assumed

an assumption of evil and became a people ruined."

So Allah exposes their excuse. Of course there is so many miracles: before the p
rophet PBUH returns to Madinah Allah tells the prophet PBUH what the bedouins wi
ll tell him. And the bedouins had not even heard Surah Fath yet, but when the pr
ophet PBUH asked them they literally quoted Surah Fath. They give an excuse that
"we're busy, harvest season etc". They in fact thought the Quraysh would kill t
he prophet PBUH which was very evil.
13. And whoever has not believed in Allah and His Messenger - then indeed, We ha
ve prepared for the disbelievers a Blaze.
14. And to Allah belongs the dominion of the heavens and the earth. He forgives
whom He wills and punishes whom He wills. And ever is Allah Forgiving and Mercif
ul.
15. Those who remained behind will say when you set out toward the war booty to
take it, "Let us follow you." They wish to change the words of Allah . Say, "Nev
er will you follow us. Thus did Allah say before." So they will say, "Rather, yo
u envy us." But [in fact] they were not understanding except a little.
16. Say to those who remained behind of the bedouins, "You will be called to [fa
ce] a people of great military might; you may fight them, or they will submit. S
o if you obey, Allah will give you a good reward; but if you turn away as you tu
rned away before, He will punish you with a painful punishment."
17. There is not upon the blind any guilt or upon the lame any guilt or upon the
ill any guilt [for remaining behind]. And whoever obeys Allah and His Messenger
- He will admit him to gardens beneath which rivers flow; but whoever turns awa
y - He will punish him with a painful punishment.
18. Certainly was Allah pleased with the believers when they pledged allegiance
to you, [O Muhammad], under the tree, and He knew what was in their hearts, so H
e sent down tranquillity upon them and rewarded them with an imminent conquest
This is the highest level of praise here. Allah exposed the hearts of the hypocr
ites as He knows whats in their hearts, but this verse is affirming the believer
s were genuine. And Allah promises the believers a "near victory" and as will se
e it is the conquest of Khaybar, and in it the muslims will get the greatest boo
ty ever recieved up until now.
19. And much war booty which they will take. And ever is Allah Exalted in Might
and Wise.
20. Allah has promised you much booty that you will take [in the future] and has
hastened for you this [victory] and withheld the hands of people from you - tha
t it may be a sign for the believers and [that] He may guide you to a straight p
ath.
21. And [He promises] other [victories] that you were [so far] unable to [realiz
e] which Allah has already encompassed. And ever is Allah , over all things, com
petent.
22. And if those [Makkans] who disbelieve had fought you, they would have turned
their backs [in flight]. Then they would not find a protector or a helper.
And subhanAllah Allah is saying even if there was a war, the muslims would have
remained and the Quraysh would have fled. And this is another phrase of great pr
aise for the muhajir and Ansar. And we see here Allah knows past, present and fu
ture, but He also knows the future that didn't happen - if it did, HOW it would

have happened Allah knows. SubhanAllah. This is also of the knowledge of Allah.
Allah is predicting something here that didn't happen. There was no battle. Yet
Allah says "if you would have fought them they would have fled".
23. [This is] the established way of Allah which has occurred before. And never
will you find in the way of Allah any change.
24. And it is He who withheld their hands from you and your hands from them with
in [the area of] Makkah after He caused you to overcome them. And ever is Allah
of what you do, Seeing.
25. They are the ones who disbelieved and obstructed you from al-Masjid al-Haram
while the offering was prevented from reaching its place of sacrifice. And if n
ot for believing men and believing women whom you did not know - that you might
trample them and there would befall you because of them dishonor without [your]
knowledge - [you would have been permitted to enter Makkah]. [This was so] that
Allah might admit to His mercy whom He willed. If they had been apart [from them
], We would have punished those who disbelieved among them with painful punishme
nt
Allah is criticising the Quraysh here
ing Mecca. He also is saying in Mecca
and hiding their faiths. And if there
n the side of the Quraysh, and so the
led to a large amount of grief.

that they prevented the muslims from enter

there are many muslims who are persecuted
was a battle, they would be forced to be o
muslims could have killed them which would

26. When those who disbelieved had put into their hearts chauvinism - the chauvi
nism of the time of ignorance. But Allah sent down His tranquillity upon His Mes
senger and upon the believers and imposed upon them the word of righteousness, a
nd they were more deserving of it and worthy of it. And ever is Allah , of all t
hings, Knowing.
27. Certainly has Allah showed to His Messenger the vision in truth. You will su
rely enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved
and [hair] shortened, not fearing [anyone]. He knew what you did not know and h
as arranged before that a conquest near [at hand].
In the final verse Allah reaffirms the vision and dream, that surely Allah has s
hown the prophet PBUH a true dream. And the muslims WILL enter Mecca. And Allah
says they will get a victory in the future; some scholars say this was either Kh
aybar or the conquest of Mecca (or other victories as we'll see).
28. It is He who sent His Messenger with guidance and the religion of truth to m
anifest it over all religion. And sufficient is Allah as Witness.
29. Muhammad is the Messenger of Allah ; and those with him are forceful against
the disbelievers, merciful among themselves. You see them bowing and prostratin
g [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on th
eir faces from the trace of prostration. That is their description in the Torah.
And their description in the Gospel is as a plant which produces its offshoots
and strengthens them so they grow firm and stand upon their stalks, delighting t
he sowers - so that Allah may enrage by them the disbelievers. Allah has promise
d those who believe and do righteous deeds among them forgiveness and a great re
ward.
The final verse has the phrase 'Muhammad is the Messenger of Allah' and this phr
ase only occurs twice in the whole Quran. The rest of the verse is a praise for
the muhajir and Ansar. Those who are 'WITH' him. Again there is immense praise f
or the sahaba here. And the last verse of Surah Fath is one of only two verses i
n the Quran in which ever single letter of the Arabic alphabet occurs.

For the rest of today we will do the main benefits of Hudaybiyya:

I. Benefits for the seerah
II. Theological benefits
III. Fiqh benefits
IV. Modern Political thought benefits
I. Seerah benefits:
1. Of the greatest benefit is that is forced the Quraysh to treat the muslims li
ke an equal party. For the first time the Quraysh and the prophet PBUH complete
a treaty as equals. Therefore this demonstrates the muslims aren't only gaining,
eventually they will gain an upper hand. Many of the Quraysh realise the tide i
s turning, and this realisation made them so paranoid they said "whatever happen
s you won't enter this year, 'let not the Arabs say you had the upper hand over
us'". This in fact shows the muslims DID have the upper hand but there is this s
tubborn and arrogance. In this we notice their insecurity and as the tables are
turning, some of them embraced Islam. And very soon we will come to the last con
verts before the conquest of Mecca: Khalid ibn Waleed, Uthman ibn Abi Talha and
Amr ibn Al As. It was the treaty of Hudaybiyya which was the last straw - they r
ealised without doubt Islam is the truth. And these group of people needed to se
e signs before embracing Islam and Hudaybiyya was that final sign.
2. This peice brought about for the muslims a comfort and security they never fe
lt before. Badr, Uhud, Khandak etc. These are all fresh and recent. And there wa
s always a fear of 'when will they attack again?'. But now this treaty is in pla
ce, it brings about a sense of peace and calm. And this allows the muslims to co
ncentrate on other issues. First and foremost, the issue of the remaining jewish
tribes which were in Khaybar. There was a big thorn to the muslims from the Ban
u Nadheer and Banu Qaynuqa living in Khaybar - and why couldn't the muslims deal
with them before? Khaybar was a fortress. And it will require alot of work - wh
o has the time and energy to dedicate on it when the Quraysh are a threat?
3. This peace allowed for the first time for the prophet PBUH to act globally. N
ow that the local threat is eliminated, for the very first time he starts writin
g letters to international leaders. Hudaybiyya took place in the 7th Hijrah and
the letters started in the 8th Hijrah.
4. It showed the muslim ummah is a truely political independant entity. The prop
het PBUH is writing letters to the leaders as a political leader.
5. Perhaps the best seerah blessing was that it allowed for the first time musli
ms and pagans to interact without fear of any bloodshed. Throughout the Arabian
penesillia, it allowed muslims and pagans to engage in buying, selling, mixing w
ith one another etc. And this allowed the message of Islam to spread peacefully
which led to many people converting. Thus Hudaybiyya was a jihad of peace and da
wah, and it was far more effective than any jihad of war. You will never convert
people by the sword. But you will with peace and talking.
Ibn Shihab al-Zuhri, the most famous scholars of the tabioon, died 124H and clea
rly he is one of the main architects of our fiqh, usool, seerah etc. We don't kn
ow much about him but we owe almost everything to him. Al Zuhri said there was n
o victory given to Islam before Hudaybiyya than Hudaybiyya. Why? He says "the pe
ople were all at peace with one another, so they would mix and talk about Islam,
and so not a single intellgant person heard about Islam except that he entered
it. And in the next two years after Hudaybiyya, the number of muslims doubled or
even more than this". SubhanAllah in just two years the number of converts doub
les from the 19 years of preaching pre-Hudaybiyya. Think about that. And ibn His
ham quotes al Zuhri and then he says "the proof of Al Zuhri's statement is that

in Bayaatul Ridwan there were 1400 people, two years later in the conquest of ME
cca there are 10,000 people". So all you have to do is look at the numbers: the
bulk of muslims participated in bayaatul Ridwan. Just two years later 1400 becam
e 10,000. Where did these 8,600 come from? The two years in between of peaceful
free dawah.
6. The sahaba present during Hudaybiyya were given of the highest blessing and s
tatus. As we said the prophet PBUH said to the sahaba "you are the best people o
n Earth" and he said "no one who gave me the bayaa will ever enter the fire of h
ell".
7. Hudaybiyya was a direct line to the conquest of Mecca. It was this treaty whi
ch allowed the prophet PBUH to engage in a military expidition when the Quraysh
broke the treaty. Thus without Hudaybiyya there would be NO conquest of Mecca.
So it was the most clearest and greatest victory without a doubt.
II. Theological benefits:
1. Ibn al-Qayyim writes, and note Ibn al-Qayyim was one of the greatest masters
at extracting benefits from the seerah. Hardly anyone has done this type of ana
lysis, which is to really THINK about the seerah and then extract points of bene
fits. So Ibn al-Qayyim says "of the benefits from Hudaybiyya, the permissability
of standing guard for a person of importance". Typically this is not allowed: o
ur prophet PBUH has forbidden a muslim ruler to sit while everyone stands in his
presence. So the general rule is you don't stand up as a token of respect. But
in Hudaybiyya when the emissaries came Abu Bukr all stood up with their swords r
eady. Even though it was never the habit of the prophet PBUH to have armed bodyg
uards, at Hudaybiyya it took place to show the Quraysh the muslims respect their
leader at the most. To show them the protocol they were accustomed to. If the s
ahaba had all been sitting down, the emissaries of the Quraysh would have unders
tood "you don't care about your leader". So in this case it was allowed.
2. The issue of Al-Fa'l which was optimism and good omens. Reading in something
positive, and the two conditions for it being legitimate was:
i) a positive sign/message (no such thing as bad luck)
ii) the message is linked to Allah so you say 'it's from Allah'
And the prophet PBUH when Suhail came he said "now Allah is sending the ease" so
from Suhails name which means easiness he derived a positive omen.
3. At one point in time it rained very hard during the 20 days camp of Hudaybiyy
a. So one or two of the muslims remarked "it rained because of such-and-such a s
tar". The prophet PBUH after Asr salah said "do you know what Allah said last ni
ght?" Allah said "some of my believers have woken up believing in me, and others
have woken up believing in the stars and rejecting me". So those who said "its
rained because of the stars" have rejected Allah. Alot of theology here but brie
fly, we see the superstitous customs of Arabs of attributing rain to stars or se
asons etc is clearly haraam. In our times we have similar types of things. There
is no doubt when the sahaba said this they did not mean it in their hearts. So
when you say something without meaning it, it's minor shirk. When you say it and
mean it it is major sick. Therefore we must ascribe everything to Allah. We can
not say "I was sick but the doctor cured me". We don't say "that house was under
fire but the fireman saved the house". This is inappropiate and minor shirk. We
say "I was sick but Allah cured me through the efforts of the doctor". We link
it with Allah. We don't like it to secondary causes. We believe of course in cau
sality but we don't ascribe blessings except to Allah. This is proven in this ha
dith. You never say "it rained because of the star".

4. The issue of the remnants of the prophet PBUH wudu, spit, hair etc to seek bl
essings. We clearly see from hadith this was something that is clearly allowed a
nd no-one can deny this. Its clearly allowed the sahaba could seek blessings fro
m the prophet PBUH in this way, but only for him and no-one else. No other perso
n is of this level, that we kiss someones hand and try to get blessings. This is
wrong and haraam. Also there is an authentic hadith wherein the prophet PBUH sa
id "why are you doing this?" They said "because we wish to get blessings". The p
rophet PBUH said "whoever wishes Allah and His messenger love him, let him be tr
uthful in his speech, trustworthy in his promises and let him not irritate his n
eighbours". So the prophet PBUH is not forbidding the sahaba to get blessings fr
om remnants of wudu etc but he is saying to get even more blessings speak truthf
ully, be trustworthy etc.
5. Of the greatest benefits is the issue of kudr. And that is that, sometimes th
ings happens and we don't understand what happens. On the surface it appears not
hing but wrong, chaos, evil and harm. Yet Allah knows and we do not know. Indeed
one of the fundamentals of kudr is to put your faith in Allah. And you expect t
he best from Allah. Allah says "It is possible you hate something but Allah will
bring alot of good from that thing you hate". This is the perfect example. Even
the prophet PBUH did not know what to say to Umar RA. All he says is "Allah wil
l help me". Indeed at face value it seems as a complete humiliation, but it turn
ed out to be the single greatest victory ever.
6. From the incident we learn to never ever assume we know better than the Quran
and Sunnah. Umar RA and Suhail ibn Hanif both of them said "accuse your own opi
nion before you accuse the religion". SubhanAllah. Umar RA said "I saw myself al
most rejecting Islam" meaning he is worried on that day he might have gone into
kuffar. Therefore you NEVER say "I think" or "My opinion is" when Allah and His
messenger have spoken. When there is clear cut explicit verses/hadiths our opini
on dosen't matter. When the Quran and sunnah is explicit, we obey.
7. Very interesting tangent: a huge controversy erupted in Andaloos over the que
stion 'did the prophet PBUH read or write or not?' One of the great maliki schol
ars Al Baji in Andaloos claimed the prophet PBUH can read and write. And this sp
read amongst the masses, and other scholars got involved and they said "anyone w
ho claims the prophet PBUH can read or write is a KAFIR". Why? In the Quran it s
ays the prophet PBUH was "an unlettered prophet". So there was a literal court c
ase brought against Abu Waleed al Baji, the most famous scholar of his time, and
the Sultan had to get involved, and he basically said "look all of the scholars
are accusing you of being a kaafir". Al Baji said "I have clear evidences he ca
n read and write". Sultan said "what?" Al Baji said "number one evidence, hadith
in Bhukari, incident of Hudaybiyya that when Ali RA refused to erase 'RasulAlla
h', one version in Bhukari literally says the prophet PBUH took the kitaab, he d
idn't know how to write and he wrote 'Muhammad ibn Abdullah'". So this version i
n Bhukari says "he didn't know how to read or write, but HE WROTE". The scholars
said in response how about the verse in the Quran? He said that verse describes
the prophet PBUH in the early stage i.e. when he didn't know how to read or wri
te. But later on he learnt. Then they said "you never wrote with your right hand
". And he said "this ayah is in evidence for me and against you". Why? Because i
t says "from before the revelation of the Quran, you didn't recite a book or wri
te" which means AFTER the Quran was revealed the prophet PBUH DID KNOW how to re
ad and write.
And the other scholars could NOT defeat him. And in the end the case was dismiss
ed because he had legitimate Quranic and Sunnah evidences against them. They cou
ld not say it was kuffar. And this shows it is up to the scholars of theology es
pecially to know what is kuffar and not. In the end the case was dismissed and h
e held this position until he died. But it remained a minority position, and lat
er scholars wrote entire volumes on this issue to refute him. The majority opini
on remains that the prophet PBUH was unlettered. As for the version in Bhukari t

here are two interpretations: first is that he wrote his name only, and the evid
ence for this is that most people who can't read and write can at least write th
eir name. The second stronger opinion, sticking to the Quran when it says the pr
ophet PBUH was an 'unlettered prophet' and when it says 'you never wrote with yo
ur hand'. Even though it says this phrase in the past, it dosen't mean it became
true in the future. In Usool al Fiqh this is 'mafool al macaalaf' and its not a
very strong 'istidlaal'. So they say the prophet PBUH did not write but he comm
anded someone to write. When we say for example 'the governer rebuilt the highwa
y' we mean the governer COMMANDED the rebuilding of the highway. It's allowed to
speak in this type of language when the leader is involved. So its clear the pr
ophet PBUH commanded someone to write.
III. Fiqh Benefits:
1. The most obvious blatant fiqh benefit is the permisability of engaging in pea
ce treaties with an otherwise completely evil enemy. The Quraysh were not neutra
l about freedom and democracy, they were the worst enemy the ummah has ever seen
. Why? Nobody has ever opposed the prophet PBUH except for the Quraysh. Anytime
a group of people oppose muslims now, they are not opposing the prophet PBUH - b
ut the only people who opposed the one man whom Allah sent was the prophet PBUH.
Even when an enemy attacks an Islamic state because of religion, they are not a
ttacking the prophet PBUH himself directly. However the Quraysh attacked him, ex
pelled him, persecuted him etc. What greater injustice is this. Yet still the pr
ophet PBUH engaged with them and had a peace treaty with them. Thus even the mos
t vile and crookest and evil people can be engaged with in peace treaty. Imam Sh
afi' says the maximum is 10 years of peace but you keep on renewing if you want
. Abu Hanifah said "10 years was just what the prophet PBUH did, there is no lim
it". And this is the stronger position, just because the prophet PBUH said 10, i
t isn't the maximum. And some modern scholars Al Kardawi and others say in light
of current circumstances, we can extrapolate there can be permenant peace if th
at is the way the world is expected to be.
2. Even though vulgarity and cursing is haraam, there are some very specific sce
narios where it becomes allowed. Abu Bukrs cure was so extremely vulgar but the
fact that someone as shy, humble, full of adhab etc utters such a curse to get a
point across to someone who just insulted Islam and the prophet PBUH, shows the
re are minor exceptions to the rule because the prophet PBUH didn't criticise Ab
u Bukr afterwards.
3. The one who cannot continue Hajj or Umrah must stop where he is, shaves his h
air, sacrifices the animal and removes his ihraam.
4. The ruling for ihraam is that you can get out of it for a legitimate reason.
A sahabi, Ka'ab ibn Ujrah, suffered from a major medical issue which was that he
was infested with lice. And he was highly sick and irritated, and when the prop
het PBUH saw him he said "why didn't you tell me it was this bad? Shave your hai
r off and then give a fidyaa". So in ihraam if you have a medical issue because
of which you must wear other clothes, its completely legit. They must do it and
then they give a fidyaa (feeding people etc). So any legit reason for breaking t
he ihraam is allowed.
5. Ibn al Qiyyam mentions the permissibility of seeking the help of a pagan if y
ou trust him. According to ibn Al Qiyyam the first envoy the prophet PBUH sent (
Bishar) was a pagan; others say he was a new convert to Islam. In our seerah we
took the line he is a muslim however ibn al Qiyyam felt it he was not. But we kn
ow even if this evidence is not strong its allowed to seek help from trustworthy
non muslims from the hijrah etc.
6. The permissibility of being literal about a treaty even if you contradict the
spirit of the treaty. One example is that of women migrating. The treaty said "

no MAN shall come" so in this case the prophet PBUH stuck by the letter and reta
ined any women who seeked protection in Madinah. Also the prophet PBUH was not t
old its his job to send the people who came to him back. So much so when Abu Bas
eer came back again, the prophet PBUH just spoke to the air and said "if only th
ere was someone to help him" i.e. he allowed him the opportunity to leave. So th
e prophet PBUH wasn't obliged to hand over muslims who came to him back to the Q
uraysh; this was not in the treaty.
7. We mentioned it rained severely, and on the day it rained Maghrib and Isha wa
s not prayed in Jama'a. On this day the muazzin changed the azan and to this day
we are meant to change the azaan when muslims cannot enter the masjid. We chang
e "hasten to salah" to "pray in your homes". The sahaba said "pray in your tents
" in the azaan. Similarly the sahaba prayed in their tents and not in Jama'a. Th
is shows in times of difficulty (winds, snow etc) it is better not to pray in Ja
ma'a.
8. If one oversleeps Fajr,
r maybe twice), never once
lah - it is something that
rgiveness and pray as soon

in a lifetime it happened once to the prophet PBUH (o

in Mecca or Madinah. And in this there is mercy in Al
once in a while happens so we should ask Allah for fo
as we can.

IV. Modern Political thought benefits

The sheikhs first ever lectures on seerah was Hudaybiyya and the slander of Aish
a RA. These two were the most intruging. Especially the treaty of Hudaybiyya bec
ause it is very relevant (RE 9/11). Because the fact is we are living in difficu
lt times, and there are so many internal and external problems. The people are f
ar from Islam, the rulers are who they are and to make matters worse non-muslim
governments are harming the ummah with political and economic policies etc. So m
any things going on - the creation of Isreal, the persecution of Palestine, larg
e loans to countries and then interest and cheap exportation of goods etc. This
is blatant criminal behaviour but this is the reality. Militarily with drones an
d the invasion of Iraq, Afghanistan etc. These policies are affecting muslims so
much so it is the belief the west is engaging in an all out war against Islam.
This is a belief many people hold. This in turn has caused people to react in ma
ny different ways. Many people around the world hate America for what they've do
ne. And indeed its not only muslim lands. So all of this has caused alot of peop
le to react in different ways. Some of them verbally, others physical i.e. Al Ka
edia. Many of them say its haraam for us to remain in the west, to be paying tax
es etc. Why? Because its not faithful to Allah - you are funding the killing of
muslims. Much can be said but for now, the sheikh says in his analysis if the la
nds that had oil in them were bhuddists, it would not have changed American forg
ein policy that much. That is, its not a war against Islam as a whole. Yes it he
lps they label the muslims as the brown "other". But in essence what America is
doing is in its own interest: economically and politically, not to directly atta
ck Islam. The point is that western muslims are accused of doing that which is h
araam.
What does Hudaybiyya do? It shows us it is allowed for different portions of the
ummah to have different treaties and alliances with those who are pure enimies
of Allah and His messenger. How much more so when there is no khalifa, when the
current countries might not be fighting for religion. They aren't even religious
people! By and large American foreign policy dosen't stem from the Bible. It st
ems from their love of power and money. Its clear to see. Putting this together,
from Hudaybiyya we learn it is allowed to have treaties with some political ent
ities even if that entity is harming or even killing some muslims. Can you imagi
ne the personal pain and anguish of the prophet PBUH, as he sees Abu Jandal hims
elf with blood and chains saying "you will return me to them when I seek protect
ion from you?!" This is why Umar RA lost it that "how can we return him?" But th
is sacrifice needed to be made to achieve the greater good of the treaty. Indeed

Allah called it a great victory, but it clearly did not appear this way initial
ly. In our times we don't have Abu Jandal but we have the prisoners of Gunatonom
a bay. On top of this, the hundreds of thousands who have been killed by drones,
invasions, wars etc. And our heart bleeds for them - and we are very angry but
no doubt at the end of the day, it is still allowed to engage in treaties for th
e sake of good. What is that good? In light of current circumstances of the worl
d, we living in the west are afforded the opportunity to worship Allah, and do d
awah etc in ways even if we were in muslim lands we could not do.
As we speak there are at least 50 million muslims living in western democracies.
Just discussing the main European powerhouses at least 50 million. What will we
say to them? That they must leave? Where will they go? What land will take them
? On top of this, the sheikh does not view western governments to be waging war
against Islam. They just do it for greed and power. But its not just muslims, th
is is the reality of an empire. The point being, western muslims need to decide:
do they wish to enter a treaty with the governments in return for rights and pr
ivalleges? Indeed even more so those born in the west, where are they mean to go
? So the treaty of Hudaybiyya teaches us it is allowed for muslims to have diffe
rent political treaties. What might be allowed for one group might be haraam for
another. So for western muslims to be living in this land with a visa and passp
ort - this is their treaty. And whats the conditions? You must be a law abiding
citizen. If you have a passport, the laws become binding even if you see Abu Jan
dal. Someone will say Hudaybiyya was unique to the prophet PBUH. But this attitu
de destroys the whole seerah. The general rule is anything the prophet PBUH does
is something he does for us. Thus the concept of making treaties we extract, an
d further Abu Jandal and Abu Baseer could do things which the prophet PBUH could
not do (i.e. raid caravans). So it is allowed for scholars to make itjihad, and
its allowed for them to extrapolate from Hudaybiyya. Yes, if we say a person wi
th a visa and passport cannot do certain things, that does not mean other muslim
s cannot. As for muslims living in foreign lands, if they defend their land agai
nst an invasion this is allowed. But if you hold a passport, you cannot go again
st your own 'treaty' which is an agreement with the government to obey the laws.
And those people who are fanatics, generally speaking they don't have scholars a
mongst them. By and large mainstream scholars of all sunni movements, they are o
pposed to this type of military action and fanaticism. And they never talk about
issues of fiqh, spirituality etc, its always jihad jihad jihad. And jihad is a
very deep topic, to master it you must master all the other fields first. But th
ese militant people don't go to these proper scholars, they listen to self-taugh
t people who claim they are scholars. Another point of criticism is that, they f
ollow opinions from which they construct a position that frankly, a basic unders
tanding of the Quran and seerah is enough to refute. You don't need to be a scho
lar to know suicide bombing is haraam - that blowing up a shia mosque is haraam
- or someone going into a shopping mall and killing kids is haraam. And anytime
you try to reason with these fanatics they say "oh but they did this" - all the
people they kill are innocents! If they fight back against the real people attac
king them this is fine! But responding by killing innocent men, women and childr
en - no good comes from this. Just further destruction and chaos. What was accom
plished?! This is why the treaty of Hudaybiyya is so important. It truly tells u
s not to act with emotion when we see Abu Jandal and Abu Baseer. Walahi our hear
ts bleed for the prisoners of Guantanamo Bay; the inhumanity is just sad and pat
hetic. They treat dogs better than out brother in Guantanamo Bay - we know this.
But what can we do? Make dua to Allah, make our own lives better, protest in th
e right way etc. But for the benefit of the ummah we must be rational. What will
be accomplished by pricking a pin in the tyrant? What is the backlash? Allah wi
ll take care. And as people with passports we cannot lie against the treaty.