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Other tribes could join
the truce on either side and would be bound by the same terms.
Some Muslims were incensed at the third
clause, dealing with deserters, especially the hot?headed Umar who
protested vehemently against it; but all protests were overruled
by the Prophet. The truce actually gave certain distinct long?term
and solid advantages to the Muslims, although these were not at
the time apparent to everyone. It would be to the Muslims' advantage
to be generous in their terms, as this would have a favourable psychological
impact on the Arab tribes and would show the confidence that the
Muslims enjoyed in their dealings with the infidels. Moreover, if
some Muslims were not permitted to leave Makkah, they would act
as the eyes and ears of the Muslims in the midst of the enemy, and
could in certain ways influence the people in Makkah. Their presence
within the Quraish camp would in fact be a source of strength to
the Muslims. "Anyway", said the Prophet,
"when anyone wishes to join us, Allah will devise means
for him to do so." 1
As a result of the last clause of the truce,
two tribes living in and around Makkah joined the main participants:
the Khuza'a as allies of the Muslims and the Bani Bakr as allies
of the Quraish. These two tribes were mutually hostile and had been
feuding since the Ignorance.
After a stay of over two weeks at Hudaibiya,
the Muslims returned to Madinah. The following year, in March 629
(Dhul Qad, 7 Hijri), the Muslims, led by the Prophet, performed
the pilgrimage. The Quraish evacuated Makkah and lived in the surrounding
countryside for three days, and did not return to their homes until
after the Muslims had departed for Madinah.
For some time a change had been taking place
in the mind of Khalid. At first he thought mainly of military matters
and military objectives. Conscious of his own ability and military
prowess, he felt that he was truly deserving of victory, but somehow
victory always eluded him. At the Battle of Uhud, despite his masterly
manoeuvre, the Muslims had been able to avoid a major defeat. He
admired the Prophet's dispositions and the way the Prophet had forced
battle on the Quraish with the odds in his favour. At the Battle
of the Ditch again victory had eluded the Quraish. They had gone
to battle after such careful preparations and in such strength that
victory had seemed certain; yet the simple expedient of the ditch
had snatched victory from their grasp. The Quraish army had gone
forth like a lion and come back like a mouse. In the expedition
of Hudaibiya, when he had tried to intercept the Muslims, the Prophet
had neatly outmanoeuvred him while his attention was riveted to
the small Muslim detachment in front of him. Khalid was looking
for the Man, and he could not help admiring Muhammad-his
generalship, his character, and his personality-qualities which
he could find in no one else.
Above all Khalid wanted the clash of battle
and the glory of victory. His martial spirit sought military adventure,
and with the Quraish there was only misadventure. He could see no
hope of fighting successful battles on the side of the Quraish.
Perhaps he should join the Prophet, with whom there were unlimited
prospects of victory and glory.
There was plenty of military activity at Madinah. Every now and
then expeditions would be sent out against the unbelieving tribes,
either to break up hostile concentrations before they became too
large or to capture camels and other live?stock. Between the Battle
of Uhud and the pilgrimage, 28 expeditions were taken out by the
Muslims, some led by the Prophet in person and others by officers
appointed by him. With very few exceptions these expeditions had
ended in complete success for the Muslims. The greatest of these
had been the Campaign of Khaibar, in which the last resistance of
the Jews was crushed. These expeditions had not only enlarged the
political boundaries of Islam, but had also resulted in a great
increase in wealth. Whenever reports of Muslim military successes
arrived at Makkah, Khalid would think wistfully of the 'fun' that
the Muslims were having. Now and then he would wish that he were
in Madinah, for that is 'where the action was'!
After the Prophet's pilgrimage serious doubt
entered Khalid's mind regarding his religious beliefs. He had never
been deeply religious and was not unduly drawn towards the gods
of the Kabah. He had always kept an open mind. Now he began to ponder
deeply on religious matters, but did not share his thoughts with
anyone. And then suddenly it flashed across his mind that Islam
was the true faith. This happened about two months after the Prophet's
pilgrimage.
1. Waqidi: Maghazi, p. 310.
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