Bassam Zawadi attempts to do some damage control by justifying Muhammads breaking
of treaties and oaths. Zawadi
responds
to Silas claim that Muhammad broke
the treaty of Hudaibiyah by refusing to return a woman from Mecca back to her guardians,
specifically her brothers:
This is far from the truth. The Quraysh are the ones
who broke the treaty.
Taken from http://www.usc.edu/dept/MSA/fundamentals/pillars/fasting/tajuddin/fast_76.html
Khuza`ah had no choice but to inform the
Messenger, their ally, that Banu Bakar and their allies Quraysh had unilaterally broken
the treaty of Hudaybiyah by attacking them. The Messenger promised them, "I will
prevent from you what I will prevent from myself." (Ibn Hishaam)
The Quraish realized they had broken the treaty with the Messenger by attacking the
Muslims' allies.
RESPONSE:
Actually it is the truth. Muhammad had already broken the treaty before the Quraysh had
attacked Muhammads allies. Let us repeat what Silas had written:
Later, other Meccans came to Muhammad and according to the Treaty asked
Muhammad to return some women. Muhammad refused to honor his word and the Treaty. Instead
he had the Muslims return any dowries that were given to the women.
"Umm Kulthum Uqba Muayt migrated to the apostle during this period. Her two
brothers Umara and Walid sons of Uqba came and asked the apostle to return her to them in
accordance with the agreement between him and Quraysh at Hudaybiyya, but he would not. God
forbade it. ..... Sirat page 509.
The Sunan of Abu Dawud in volume 2, #2759 says:
"... Thereafter some believing women who were immigrants came. (Allah sent down: O
ye who believe when believing women come to you as emigrants). Allah most high forbade
them to send them back, but ordered them to restore the dower."
Muhammad claimed that now God allowed him to break the Treaty, stating the conditions
were only a test of the Muslim women's faith. Once again, Muhammad has a convenient
"revelation" justifying his actions [see Sura 60:10]. Once again, Muhammad puts
the responsibility on God's shoulders for his sin, i.e., allowing him to break his word.
Muhammad refused to return the women to the pagan Meccans on the grounds that Allah
forbade it, even though this was part of the conditions stipulated in the treaty that had
been made at Hudaibiyah. Muhammad clearly violated this agreement.
More importantly, Zawadi is not entirely forthcoming regarding why the Banu Bakr tribe
attacked Khuzaah. Here is what renowned Muslim commentator and historian al-Tabari
wrote:
According to Ibn Humayd Salamah Ibn Ishaq, who said: After sending his
expedition to Mutah, the Messenger of God stayed in Medina during Jumada II and
Rajab. Then the Banu Bakr b. Abd Manat b. Kinanah assaulted [the tribe of]
Khuzaah while the latter were at a watering place called al-Watir belonging to
Khuzaah in Lower Mecca. The cause of the strife between Banu Bakr and the Banu
Khuzaah was a man from the Banu al-Hadrami named Malik b. Abbad. This man of
the Banu al-Hadrami had a covenant of protection at that time with al-Aswad b. Razn. Malik
set out on a journey as a merchant. When he was in the middle of Khuzaah territory,
THE KHUZAAH ASSAULTED HIM, KILLED HIM, AND TOOK HIS PROPERTY. The Banu Bakr
therefore attacked and killed a man from Khuzaah. Just before Islam, the
Khuzaah in turn assaulted Salma, Kulthum, and Dhuayb, the sons of al-Aswad b.
Razn al-Dili they were the leading men and dignitaries of the Banu Bakr and
killed them at Arafah, by the border markers of the sacred territory.
According to Ibn Humayd Salamah Muhammad b. Ishaq a man from the
Banu al-Dil, who said: In pagan times two payments of blood money would be paid for each
of the sons of al-Aswad, while a single payment of blood money would be paid for us; and
that because of their excellence [compared with us].
Matters stood thus between the Banu Bakr and Khuzaah when Islam intervened to
separate them and occupy peoples minds. When the peace of al-Hudaybiyah was
concluded between the Messenger of God and Quraysh (this information is according to Ibn
Humayd Salamah Muhammad b. Ishaq Muhammad b. Muslim b. Abdallah
b. Shihab al-Zuhri Urwah b. al-Zubayr al-Miswar b. Makhramah, Marwan
b. al-Hakam, and other learned men of ours), among the terms they imposed on the Messenger
of God and that he granted to them was that whoever wanted to enter into a treaty and pact
with the Messenger of God might do so, and whoever wanted to enter into a treaty with
Quraysh might do so. The Banu Bakr entered into a pact with Quraysh, and
Khuzaah entered into a pact with the Messenger of God.
The truce having been concluded, the Banu al-Dil of the Banu Bakr took advantage of it
against Khuzaah. To RETALIATE for the sons of al-Aswad b. Razn they wanted to kill
the persons from Khuzaah WHO HAD KILLED THEIR MEN. Nawfal b. Muawiyah al-Dili
set out with the Banu al-Dil (at that time he was a leader of the Banu al-Dil, though not
all the Banu Bakr followed him). He made a night raid on the Khuzaah while the
latter were at their watering place of al-Watir, and they killed a man [of the
Khuzaah]. They tried to drive each other away and fought. Quraysh aided the Banu
Bakr with weapons, and some members of Quraysh fought on their side under cover of
darkness until they drove Khuzaah into the sacred territory.
According to al-Waqidi: Among the members of Quraysh who helped the Banu Bakr against
Khuzaah that night, concealing their identity, were Safwan b. Umayyah, Ikrimah
b. Abi Jahl, Suhayl b. Amr, and others, along with their slaves.
Resumption of the account of Ibn Ishaq, who said: When they reached the sacred
territory, the Banu Bakr said: "Nawfal, we have entered the sacred territory. Be
mindful of your God! Be mindful of your God!" To which he replied blasphemously:
"Today he has no God! Banu Bakr, TAKE YOUR REVENGE! By my life you steal in the
sacred territory; WILL YOU NOT TAKE YOUR REVENGE IN IT?"
The night that the Banu Bakr attacked the Khuzaah at al-Watir, they killed a man
of Khuzaah named Munabbih. Munabbih was a man with a weak heart. He had gone out
with a tribesman of his named Tamim b. Asad. Munabbih said to him: "Tamim, save
yourself! As for me, by God, I am a dead man whether they kill me or spare me, for my
heart has ceased beating." Tamim ran away and escaped; Munabbih they caught and
killed. When the Khuzaah entered Mecca, they took refuge in the house of Budayl b.
Waqa al-Khuzai and the house of one of their mawlas named Rafi.
When Quraysh leaguered together [with Banu Bakr] against Khuzaah and killed some
of their men, breaking the treaty and covenant that existed between them and the Messenger
of God by violating the Khuzaah, who had a pact and treaty with him. Amr b.
Salim al-Khuzai, one of the Banu Kab, went to the Messenger of God in Medina.
This was one of the things that prompted the conquest of Mecca (The History of
Al-Tabari: The Victory of Islam, translated by Michael Fishbein [State University of
New York Press (SUNY), Albany, 1997], Volume VIII, pp. 160-163; capital emphasis ours;
bold, capital and underline emphasis ours)
Notice the treacherous acts which the Khuzaah committed against the Banu Bakr. As
if killing someone under their protection wasnt bad enough, they go on to kill some
of the leaders of Banu Bakr for having killed one of their own, even though this was the
custom of the Arabs that a person would have to be killed for murdering a member of
another tribe or at least pay blood money. So it isnt like the Banu Bakr simply
attacked Khuzaah for no reason. They sought revenge for what Muhammads allies
had done to their men. Yet by entering into a treaty with a tribe that antagonized Banu
Bakr Muhammad indirectly contributed to the friction and bad blood. Basically, Muhammad
had entered into a pact with a group of bloodthirsty treacherous deceivers who had no
respect for the customs and rules of the Arabs, such as not attacking someone who was
under a covenant of protection or the necessity of making restitution for committing such
treachery. The Banu Bakr had every right to seek vengeance for what Khuzaah had
done, and yet Muhammad had now put the former in a difficult predicament because of his
treaty with their enemies. In other words, Banu Bakrs attack on the Khuzaah is
not as one-sided as Zawadi makes it to be.
And to repeat our point, in correction to al-Tabari it wasnt the Quraysh who
first broke the treaty, it was Muhammad. Muhammad then tried to justify his action by
finding a convenient way around it. More on that in the next section.
After all, al-Tabari himself placed Umm Kulthums defection to the Muslims
during the year AH 6 (May 23, 627 - May 10, 628) whereas the Banu Bakr attacked
Khuza'ah during AH 8 (May 1, 629 - April 19, 630). (Ibid., pp. 42, 139)
Zawadi next tries to refute the fact that one of the agreements of the treaty was
that Meccan women who had defected had to be returned:
You see that what happened was that a woman from the tribe of Mecca came to Madinah. Her
relatives came to take her back and they told Prophet Muhammad to stick to the treaty.
However, the Prophet replied back saying that the treaty only said that escaping MEN
should be returned and the treaty mentions nothing about women who escape.
Taken from http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=KORTOBY&nType=1&nSora=60&nAya=10
2. If anyone from Quraysh embraced Islam and came to
Muhammad without the permission of his guardian, he would return him to them,
and if anyone from those with Muhammad came to Quraysh they need
not return him to Muhammad.
Taken from http://www.hizb-ut-tahrir.org/english/books/state/chapter_22.html
Another condition of the Treaty was that if anyone from
the Quraysh came over to the Prophet (Peace be upon him) without obtaining the permission
of his guardian he would be returned to them, but if anyone of those with the
Prophet (Peace be upon him) escaped to the Quraysh, they would not be bound to return him.
Taken from http://www.islamvision.org/TruceofHudaibiyah.asp
If any Makkan Muslim went to Madinah the Muslims would
return him to Makkah, but if any Muslim from Madinah went to Makkah he would not be
returned to Madinah.
So as we see, the Quraysh did not clearly
specify that the treaty was binding on both men and women. Allah sent down 66:10 [sic]
to reaffirm to the Prophet that he should not return back any believing women to the
Quraysh. But either way, the Prophet did not break the treaty!
RESPONSE:
Zawadi quotes al-Qurtubi who says that women were not included within the conditions
stipulated by the treaty, and further presumes that the use of singular masculine pronouns
(i.e., "he," "his," and "him") excludes women. On the
contrary, these pronouns do not in and of themselves exclude women, since they do not
always refer exclusively to men. Arabic, much like English, sometimes uses masculine
pronouns to refer to both genders collectively. Note for instance the following Surahs:
Surely the Safa and the Marwa are among the signs appointed by Allah; so WHOEVER makes
a pilgrimage to the House or pays a visit (to it), there is no blame on HIM if HE goes
round them both; and WHOEVER does good spontaneously, then surely Allah is Grateful,
Knowing. S. 2:158 Shakir
who do not appeal to any other deity besides God [Alone]; nor kill any soul whom God
has forbidden [them to] except through [due process of] law; nor misbehave sexually.
Anyone who does so will incur a penalty. Torment will be doubled for HIM on
Resurrection Day and HE will remain disgraced for ever in it, except for someone
who repents and believes, and acts in a honorable manner. God will replace their evil
deeds with fine ones, since God is Forgiving, Merciful. Anyone who repents and acts
honorably should turn to God in repentance, and those who will not bear false witness, and
when they pass by [people] gossiping, pass by in a dignified manner, who whenever they are
reminded of their Lord's signs, do not fall down deaf and blind [when reminded] of them;
and [rather] who say: "Our Lord, bestow the comfort of our eyes on us in our
spouses(min azwajina) and our offspring. Make us a
model for those who do their duty." Those will be rewarded with the Mansion because
they have been so patient, and welcomed there with greetings as well as "Peace [be on
you]!", to live there for ever. How fine is such a residence and status! S. 25:68-76
T.B. Irving
As for HIM who giveth and is dutiful (toward Allah) And believeth in goodness; Surely
We will ease HIS way unto the state of ease. But as for HIM who hoardeth and deemeth
HIMSELF independent, And disbelieveth in goodness; Surely We will ease HIS way unto
adversity. HIS riches will not save HIM when HE perisheth. Lo! Ours it is (to give) the
guidance And lo! unto Us belong the latter portion and the former. Therefore have I warned
you of the flaming Fire Which only the most wretched must endure, HE who denieth and
turneth away. Far removed from it will be the RIGHTEOUS Who giveth HIS wealth that HE may
grow (in goodness). And none hath with HIM any favour for reward, Except as seeking (to
fulfill) the purpose of HIS Lord Most High. HE verily will be content. S. 92:5-21
Pickthall
Unless Zawadi wishes to argue that the above promises and warnings are directed ONLY
to men, it is quite obvious that the use of masculine pronouns in no way rules out women;
unless of course the context demands it.
This explains why this next translation rendered the stipulations of the treaty in the
following manner, to account for the fact that part of the deal included returning back
any woman who had defected to the Muslims:
So the Messenger of God said, "Write: This is that whereon Muhammad b.
Abdallah has made peace with Suhayl b. Amr. The two have agreed on these
terms: that warfare shall be laid aside by the people for ten years, during which the
people shall be safe and refrain from [attacking] each other; that, WHOEVER shall come to
the Messenger of God from Quraysh WITHOUT THE PERMISSION of his guardian, [Muhammad] shall
return him to them; that WHOEVER shall come to Quraysh from those who are with the
Messenger of God, they shall not return him to [Muhammad] " (The History of
Al-Tabari: The Victory of Islam, Volume VIII, p. 86; capital emphasis ours)
A more recent Muslim writer, the late Muhammad Asad, in his notes to Sura 60:10,
basically agreed that women were included within the agreement between Muhammad and the
pagans:
11 Under the terms of the Truce of Hudaybiyyah, concluded in the year 6 H. between the
Prophet and the pagan Quraysh of Mecca, any Meccan minor or other person under
guardianship who went over to the Muslims without the permission of his or HER guardian
was to be returned to the Quraysh (see introductory note to surah 48). The
Quraysh took this stipulation to include ALSO MARRIED WOMEN, whom they considered to be
under the "guardianship" of their husbands. Accordingly, when several
Meccan women embraced Islam against the will of their husbands and fled to Medina, the
Quraysh demanded their forcible return to Mecca. This the Prophet refused on the grounds
that married women did not fall within the category of "persons under
guardianship". However, since there was always the possibility that some of
these women had gone over to the Muslims not for reasons of faith but out of purely
worldly considerations, the believers were enjoined to make sure of their sincerity; and
so, the Prophet asked each of them: "Swear before God that thou didst not leave
because of hatred of thy husband, or out of desire to go to another country, or in the
hope of attaining to worldly advantages: swear before God that thou didst not leave for
any reason save the love of God and His Apostle" (Tabari). Since God alone knows what
is in the heart of a human being, a positive response of the woman concerned was to be
regarded as the only humanly attainable - and, therefore, legally sufficient - proof of
her sincerity. The fact that God alone is really aware of what is in a human being's heart
is incorporated in the shari principle that any adult person's declaration of faith,
in the absence of any evidence to the contrary, makes it mandatory upon the community to
accept that person - whether man or woman - as a Muslim on the basis of this declaration
alone. (Source; bold, capital and underline emphasis ours)
Notice the contradiction between Asads comments and that of al-Qurtubis.
Al-Qurtubi asserted that women were not part of the deal, whereas Asad says that the only
women exempted from the treaty were those that were married, which basically means that
all other women were included! Asad even admits that according to the Quraysh the
stipulations of the pact included all of the women, not just some. This shows that the
people of Muhammads time clearly understood that women were included within the
treaty.
Lest Zawadi thinks that Asad is alone in his position, we now quote what the late
Abdullah Yusuf Ali said regarding this same issue:
Under the treaty of Hudaibiya [see Introduction to S. lxviii, paragraph 4, condition
(3)], women under guardianship (INCLUDING MARRIED WOMEN), who fled from the Quraish in
Makkah to the Prophets protection at Madinah WERE TO BE SENT BACK. But
before this Ayat was issued, the Quraysh had already broken the treaty, and some
instruction was necessary as to what the Madinah Muslims should do in those
circumstances (Ali, The Holy Quran: Translation and Commentary, p.
1534, fn. 5422 on Sura 60:10; bold, capital and underline emphasis ours)
And here is what he wrote regarding the conditions of the treaty:
4. A peaceful Treaty was therefore concluded, known as the Treaty of Hudaibiya. It
stipulated: (1) that there was to be peace between the parties for ten years; (2) that any
tribe or person was free to join either party or make an alliance with it; (3) that if a
Quraish person from Mecca, under guardianship, should join the prophet without the
guardians permission, he (OR SHE) should be sent back to the guardian,
but in the contrary case, they should not be sent back; and (4) that the Prophet and his
party were not to enter Mecca that year, but that they could enter unarmed the following
year. (Ibid., introduction to Sura XLVIII (Fat-h), p. 1389; bold, capital and
underline emphasis ours)
Note the confusion. Ali says that the reason Muhammad refused to return the women is
because the Quraysh had broken the treaty! So now which position is one to adopt, the one
that says returning women that defected was not part of the conditions, or the one which
claims that married women were exempted from the terms of the agreement, or this one which
says that the Quraysh had broken the treaty and Muhammad was therefore no longer bound to
keep the stipulations of the pact?
Yet, unfortunately for Zawadi, the foregoing does show that returning women to the
pagans was part of the agreement. In fact, even Zawadis own quotations confirm this
point. Let us repeat what Zawadi quoted, this time with added emphasis:
You see that what happened was that a woman
from the tribe of Mecca came to Madinah. Her relatives came to take her back AND THEY TOLD
THE PROPHET TO STICK WITH THE TREATY. However, the Prophet replied back saying that the
treaty only said that escaping MEN should be returned and the treaty mentions nothing
about women who escape.
Why would Umm Kulthums brothers demand that Muhammad return their sister in
accord with the treaty if women were not included? The answer should be rather
obvious, these men knew that the women were part of the agreement since they realized that
there was nothing stated by the Arabic which ruled them out. They clearly understood from
the language of the treaty that Muhammad had to return to the pagans any woman who had
defected to the Muslim camp. Hence, Muhammads response was another example of his
deceptive schemes against the pagans.
Moreover, another renowned Muslim commentator proposes a different reason why Muhammad
refused to return the women back to their families, one which fully agrees with what Silas
had written. Ibn Kathir wrote regarding Sura 60:10 that:
After Al-Hudaybiyyah, Emigrant Muslim Women may not be returned to the Disbelievers
In Surat Al-Fath, we related the story of the treaty at Al-Hudaybiyyah that
was conducted between the Messenger of Allah and the disbelievers of Quraysh. In that
treaty, there were these words, "Everyman (in another narration, EVERY PERSON)
who reverts from our side to your side, should be returned to us, even if he is a follower
of your religion." This was said by `Urwah, Ad-Dahhak, `Abdur-Rahman bin Zayd,
Az-Zuhri, Muqatil bin Hayyan and As-Suddi.
So according to this narration, this Ayah specifies and explains the Sunnah.
And this is the best case of understanding. Yet according to another view of some of the
Salaf, it abrogates it.
Allah the Exalted and Most High ordered His faithful servants to test the faith of
women who emigrate to them. When they are sure that they are faithful, they should not
send them back to the disbelievers, for the disbelievers are not allowed for them and they
are not allowed for the disbelievers. In the biography of `Abdullah bin Abi Ahmad bin
Jahsh in Al-Musnad Al-Kabir, we also mentioned that `Abdullah bin Abi Ahmad said,
"Umm Kulthum bint `Uqbah bin Abi Mu`ayt emigrated and her brothers, `Umarah and
Al-Walid, went after her. They came to Allahs Messenger and talked to him about Umm
Kulthum and asked that she be returned to them. ALLAH ABOLISHED THE PART OF THE TREATY
BETWEEN THE PROPHET AND THE IDOLATORS ABOUT THE WOMEN PARTICULARLY. So He forbade
returning Muslim women to the idolators and revealed the Ayah about testing them"
<Likewise do not keep disbelieving women,>
Then `Umar bin Al-Khattab divorced two of his wives, who were idolatresses, and one
of them got married to Mu`awiyah bin Abi Sufyan, while the other got married to Safwan bin
Umayyah.
Ibn Thawr narrated that Ma`mar said that Az-Zuhri said, "This Ayah was
revealed to Allah's Messenger while he was in the area of Al-Hudaybiyyah, after making
peace. He agreed that WHOEVER COMES from the Quraysh to his side, WILL BE RETURNED TO
MAKKAH. When some women came, this Ayah was revealed. Allah commanded that
the dowery that was paid to these women be returned to their husbands. Allah also
ordered that if some Muslim women revert to the side of the idolators, the idolators
should return their dowery to their Muslim husbands ... (Tafsir Ibn Kathir (Abridged)
(Surat Al-Jathiyah to the end of Surat Al-Munafiqun), Volume 9, pp. 599-600, 602;
online edition;
capital and underline emphasis ours)
Notice that Ibn Kathir didnt say that the stipulations agreed upon by the pagans
and Muhammad did not include women. What he does say is THAT ALLAH ABOLISHED THAT PART OF
THE TREATY! In other words, returning the women was part of the agreement that the pagans
made with Muhammad, but what Muhammad did was deliberately break that stipulation on the
grounds that Allah made him do it! Ibn Kathir even quotes another narration which says
every person must be returned, not just every man, which confirms the point that by the
word "man" the pagans meant everyone, not simply those of the male gender.
The following exegetes all agree with Asad, Ali and Ibn Kathir that the treaty did
include women and that Sura 60:10 basically gave Muhammad the license to ignore and violate
the agreements he had made with the Quraysh:
This was revealed about Subay'ah Bint al-Harth al-Aslamiyyah who came to the
Prophet (pbuh) in the year of al-Hudaybiyyah, to declare her Islam but her husband Musafir
came after her to take her back. The Prophet, Allah bless him and give peace, gave him
back the dowry which her husband had given her. In that particular year, and before the
revelation of this verse, the people of Mecca had signed a treaty with the Prophet
(pbuh) which stipulated that WHOEVER of the people of Mecca embraces Islam can join the
Muslims, and whoever of the Muslims embraces the religion of the Meccan pagans is
returned to the Muslims; and any woman from the people of Mecca who embraces Islam, the
Muslims should pay back the dowry given to her to her husband, and any Muslim woman who
joins the religion of the Meccan pagans, the people of Mecca should pay back her dowry to
her husband. This is why the Prophet (pbuh) paid back to Musafir the dowry which he had
given to Subay'ah (Tanwr al-Miqbs min Tafsr Ibn Abbs; source;
bold and capital emphasis ours)
(O ye who believe! When believing women come unto you as fugitives, examine them. Allah
is Best Aware of their faith) [60:10]. Ibn Abbas said: "On the year of
Hudaybiyyah, the idolaters of Mecca signed a peace treaty with the Messenger of Allah,
Allah bless him and give him peace. This treaty stipulated that WHOEVER of the people
of Mecca runs away to him from them should be returned to them, and whoever of his
Companions runs away to the people of Mecca will not be returned. They wrote the treaty
and sealed it. Just after signing the treaty, Subayah bint al-Harith al-Aslamiyyah
went to the Prophet, Allah bless him and give him peace, while he was still at
al-Hudaybiyyah. Her husband, who was an unbeliever came and said: O Muhammad,
return my wife to me,for you had agreed to return to us WHOEVER runs away to you.
The ink of the treaty has not dried yet. Allah, exalted is He, then revealed
this verse". Al-Hasan ibn Muhammad al-Farisi informed us> Muhammad ibn Abd
Allah ibn al-Fadl> Ahmad ibn Muhammad ibn al-Hasan al-Hafiz> Muhammad ibn Yahya>
Hasan ibn al-Rabi ibn al-Khashshab> Ibn Idris> Muhammad ibn Ishaq> al-Zuhri
who said: "I entered in on Urwah ibn al-Zubayr while he was writing a letter to
Ibn Hunaydah, the aid of al-Walid ibn Abd al-Malik, in reply to his question about
the words of Allah, exalted is He, (O ye who believe! When believing women come unto you
as fugitives, examine them). He wrote to him: The Messenger of Allah, Allah bless
him and give him peace, signed a peace treaty with the Quraysh on the day of
al-Hudaybiyyah. The treaty stipulated that he should return to them WHOEVER goes to him
without the permission of his custodian. When women emigrated [from Mecca to the Prophet,
Allah bless him and give him peace,] Allah, exalted is He, refused to turn them back to
the idolaters after it has been ascertained that they had migrated for Islam. This
examination consisted of giving back their dowers to the idolaters if they are kept back
[with the Muslims], provided that the idolaters give back the dowers of the wives of
Muslims who stayed back in Mecca. He said: That is the judgement of Allah with
which He judges between them. The Messenger of Allah, Allah bless him and give him peace,
therefore, kept back women and sent back to the Quraysh the men who had run away from
them ". (Ali ibn Ahmad al-Wahid, Asbab Al-Nuzul; source;
bold and capital emphasis ours)
O you who believe, when believing women come to you, [saying] with their tongues [that
they are], emigrating, from the [company of] disbelievers - [this was] following the
truce concluded with them [the disbelievers] at al-Hudaybiyya to the effect that if ANY of
their number should go to [join] the believers, that person should be sent back - test
them, by making them swear that they had only gone forth [from Mecca] because of their
[sincere] wish to embrace Islam, and not out of some hatred for their disbelieving
husbands, nor because they might be enamoured by some Muslim man: that was how the Prophet
(s) used to take from them their oaths (Tafsir al-Jalalayn; source;
bold and capital emphasis ours)
So, to correct Zawadis distortion, Allah did not reaffirm that the pact of
Hudaibiyah did not include women. He actually abolished it! In the words of al-Tabari:
Ibn Ishaq added in his account: Umm Kulthum bt. Uqbah b. Abi Muayt
emigrated to the Messenger of God during that period. Her brothers, Umarah and
al-Walid b. Uqbah, went to the Messenger of God to ask him to return her to them
ACCORDING TO THE TREATY BETWEEN HIM AND QURAYSH AT AL-HUDAYBIYAH, BUT HE DID NOT DO SO:
GOD HAD REJECTED IT. (Ibid., p. 92; bold, capital and underline emphasis ours)
The Holy Bible sternly warned Israel not to intermarry with the pagan nations lest they end up worshiping their gods/goddesses:
“Be sure to keep what I am commanding you this day: behold, I am going to drive out the Amorite before you, and the Canaanite, the Hittite, the Perizzite,
In this post I will show that the true God loves all nations equally, not just Israel. I will demonstrate that God commanded the Israelites to love the foreigner or non-Israelite as a fellow, native-born Israelite, and ordered that the same Law and commands equally apply to both Israelite and
