Bai‘at-e-Riḍwān

When this news reached Ḥudaibiyyah, the Muslims were infuriated, because Ḥaḍrat ‘Uthmān(ra) was the son-in-law of the Holy Prophet(sa) and was among the most venerable of companions. He had gone to Makkah as an Islāmic ambassador. Furthermore, those days were also of the sacred months and then Makkah itself was a sanctuary. The Holy Prophet(sa) immediately made an announcement and gathered his companions beneath an Acacia tree. When the companions had assembled, the Holy Prophet(sa) mentioned this news and said, “If this news is true, then by God, we shall not move from this place until we seek revenge for ‘Uthmān.” Then the Holy Prophet(sa) said to the companions, “Come and place your hand on my hand (which is the Islāmic way of Bai‘at) and take oath that none of you shall show his back, and will sacrifice his life if need be, but shall not retreat from this place.” Upon this announcement, the companions lunged forward in such a manner as if toppling over one another.1 Every single person2 from among these 1400 to 1500 people (who were the entire lot of the Muslims at the time), sold themselves once again in loyalty at the hand of their beloved master.3 When the Bai‘at was taking place, the Holy Prophet(sa) placed his left hand upon his right and said, “This is the hand of ‘Uthmān,4 for if he were here, he would not have been left behind in this holy covenant. But at this time, he is engaged in the work of Allāh and His Messenger.”5 As such, this radiant scene came to its conclusion.

In Islāmic history, this Bai‘at is known as the Bai‘at-e-Riḍwān, i.e., that Bai‘at wherein the Muslims acquired the reward of God’s complete pleasure. The Holy Qur’ān has also especially mentioned this Bai‘at. It states:

“O Messenger, Allāh the Exalted was well-pleased with the Muslims when they were taking Bai‘at under the tree. For through this Bai‘at the sincerity that was hidden in their hearts, was brought to the discernible knowledge of God. So God revealed tranquility upon their hearts, and rewarded them with a near victory at hand.”6

The companions would also refer to this Bai‘at with great pride and love and many of them would often tell those who came later that, “You consider the Conquest of Makkah to be the victory, but we consider the Bai‘at- e-Riḍwān to be the actual victory.7 There is no doubt that along with its details, this Bai‘at was a magnificently great victory, not only because it opened the door to future victories but also because the spirit of sacrifice in Islām, which was the central point of the religion of Muḥammad(sa), was manifested in a most magnificent manner. Furthermore, these devotees of Islām showed by their actions that they were prepared to bargain with life and death in every field for the sake of their messenger and the truth he had brought. This is why, whilst referring to the Bai‘at-e-Riḍwān, the honourable companions would say, “This Bai‘at was an oath to death. In other words, it was a Bai‘at of the oath that every Muslim would sacrifice his life for the sake of Islām and its glory, but would not retreat.”8 Moreover, another salient feature of this Bai‘at was that this oath and agreement was not merely a verbal declaration in a state of temporary emotion. Quite the contrary, it was the voice from the depths of hearts, behind which the full power of the Muslims was united upon a single focus.

When the Quraish received news of this Bai‘at, they became fearful and not only did they release Ḥaḍrat ‘Uthmān(ra) and his companions,9 but also informed their messengers to settle an agreement with the Muslims, however possible. However, one condition was to be secured, that instead of this year, the Muslims should perform ‘Umrah the following year. Either way, they should be made to return home immediately.10 On the other hand, the Holy Prophet(sa) had already pledged that he would not do anything to disgrace the honour of the Sacred Mosque and the House of Allāh. Moreover, since Allāh had already given him the glad tidings that the negotiations to take place with the Quraish at this time were about to become the basis of future success, for this reason with respect to the two parties, this environment was most befitting for negotiations. It was in this very environment that Suhail bin ‘Amr reached the Holy Prophet(sa) and upon seeing him he said, “Now it appears the matter shall become easier.” It is not clear from the narrations at which stage exactly Suhail came to the Holy Prophet(sa), and whether his arrival was before or after Ḥaḍrat ‘Uthmān(ra) went to Makkah. Furthermore, there exists somewhat of a dissent and variation in the narrations on this issue. However, it is confirmed that the clauses of the treaty under discussion, was brought to completion through Suhail bin ‘Amr. Moreover, it is a matter of wonder that all the ambassadors of the Quraish which came to the Holy Prophet(sa) one after another, later on accepted Islām and entered into the company of the Holy Prophet(sa),11 except Mikraz bin Ḥafṣ about whom the Holy Prophet(sa) said upon seeing him, “From this man comes the stench of immorality and treachery.”12