Biography of Imam `alĪ Ibn AbĪ-tĀlib

The Truce of Al-hudaybiyah

Makkah was the ancestral town and the birthplace of the Prophet of Islam (a.s). He spent fifty-three years of his life here and it was here that he got his first Revelation from Allah. For thirteen years the Revelations of the Holy Book continued coming here only. Although he had to leave the home and hearth because of the troublesome attitude of the people of Makkah, he always liked to mention and hear about his home town. Love for ones own place of birth is quite natural Whether one had a comfortable life or had to face hardships in his home town, its memories will ever live in his mind. Besides this natural affinity, the Prophet (a.s) had a spiritual attachment with the place because it has located in it the Ka`bah and other places of religious importance. This urge for Makkah was not only in the heart of the Prophet (a.s) but all the Companions had the same attachment for the place. Now it was six years since they had Migrated and now they were all eager to visit Makkah and circumambulate the Ka`bah. Once the Prophet (a.s) related about a dream of his. He saw in the dream that they had entered the Haram of Ka`bah and were doing the circumambulation. Hearing of this dream the eagerness of the Companions to make a visit too increased. They insisted on the Prophet (a.s) to plan a visit. From the Quraysh they expected some resistance in allowing the Muslims to come there. However after the ignominious defeat at al-Ahzab, it was conjectured that their spirit of battle had cooled and that they might not hinder the visit by the Muslims. Considering the keenness and pressure from the Companions, the Prophet (a.s) planned a visit and invited people from the neighborhood of al-Madinah too to join. Some people avoided going because it crossed their minds that the Quraysh might think it a good opportunity to start a battle. The number of persons who made up their minds to travel was around one thousand and four hundred to one thousand and five hundred. Along with this entourage, the Prophet (a.s) started from al-Madinah on I Dhul-Qa`dah 6 A.H. They had seventy camels for the ceremonial sacrifice, and all the members of the party were dressed in the loincloth prescribed for the pilgrimage and carried no arms to give confidence to the Quraysh that they had no warlike intentions!

It was evident from the dress of the Prophet (a.s) and the Companions that they were not going for a battle and heading for a pilgrimage to Ka`bah. But the Quraysh did not allow them to enter Makkah. When this caravan reached the Valley of `Asfan, Busr ibn Abi-Sufyan al-Ka`bi came to the presence of the Prophet (a.s) and said that the Quraysh had assembled in the Valley of Dhi-tuwa hearing of the arrival of the caravan and Khalid ibn al-Walid was stationed at Kura` al-Ghamim with a contingent of troops to prevent them from reaching Makkah. The Prophet (a.s) changed his route, and via Thaniyyat al-Marar, they reached Hudaybiyah which is a well at a distance of fifteen miles from Makkah and the area around it was known by the same name. Khalid informed the Quraysh that the caravan has changed its route and had reached Hudaybiyah. Quraysh sent Badil ibn Warqa’ al-Khuza`i along with some men from Banū-Khuza`ah to talk with the Prophet (a.s). He asked the Prophet (a.s) to give up the idea of going to Makkah and return from Hudaybiyah only. He said that if he went any further, Quraysh would use force to stop him. At any cost they did not want his party to enter Makkah. The Prophet (a.s) said that they had come only to circumambulate the Ka`bah and Quraysh need not have any apprehensions from them and they had no plan whatsoever of fighting with them. Badil conveyed the Prophet’s message to the Quraysh who agreed that the intentions did not appear warlike; nonetheless they would not be allowed to enter. If they tried to enter forcibly, the Quraysh would fight to stop them. `Urwah ibn Mas`ūd al-Thaqafi said that it would not harm Quraysh in any manner if they enter, perform `Umrah and return like any other group generally coming for the pilgrimage! Quraysh said that Arabs would consider it as their weakness and capitulation if the Muslims were allowed in. Then `Urwah sought permission to negotiate with the Prophet (a.s) and send his party back peacefully. Quraysh agreed and he came to the presence of the Prophet (a.s). He said, “O Muhammad (a.s)! Quraysh is the tribe you personally belong to! Imagine if you annihilate the tribe, it will be the first example in the entire Arabia that someone destroyed his own tribe! Quraysh do not want that you enter Makkah. If you try to do it, the consequence will be a fight! When the hostilities start, the same people who are around you will run away!” At this point Abū-Bakr chided him rather impolitely and said that they shall never abandon the Prophet (a.s). `Urwah asked who this person was. He was told that it was Abū-Bakr. He said, “O Abū-Bakr! I remember one good turn you did to me! Otherwise I would have properly replied to your impoliteness!” `Urwah’s patience and forbearance nipped the little tiff in the bud. It was possible that he might have left the talk incomplete and gone away and misguided the Quraysh to go for fighting. The

Prophet (a.s) realized about his balanced and fair thinking and asked him, “Is it fair to prevent us from performing the `Umrah and not allowing our sacrificial camels reaching near the Ka`bah? We have neither come with an intention of war nor shall we unnecessarily start hostilities” `Urwah was very much impressed with the attitude of the Prophet (a.s) and returned to the Quraysh. He told them that he had gone in the past to the presence of kings like Caesar, Khusrow and Najashi, but meeting the Prophet (a.s) was an entirely different experience for him. He did not find the aura of respectability and dignity anywhere else as in his company. He recommended that the party must be allowed to perform the `Umrah and go back peacefully. But the Quraysh did not heed his advice and were adamant in their stand. When Halis ibn `Alqamah saw that the matter was not getting resolved, he asked to be permitted to make his efforts for resolution. He proceeded to Hudaybiyah. When he saw the sacrificial camels restless with hunger, and he heard the call of “labbayka! allahumma labbayka!” from the men in the caravan, he returned without entering the camp. He told the Quraysh that preventing the group from performing the `Umrah will be sheer cruelty and there is no reason stopping any pilgrims from entering the Ka`bah. Quraysh however were still adamant. Seeing this attitude Halis said:

“O People of Quraysh! Maybe we have a pact with you! But we have not made any understanding with you that you prevent, whosoever it might me, from performing the rites of pilgrimage in Makkah!”[1]

When these representations failed, the Prophet (a.s) sent Kharrash ibn Umayyah al-Khuza`i on his personal camel to the Quraysh to assure them that he did not mean to fight and had come there only for `Umrah. Kharrash talked to the Quraysh that they need not obstruct the party performing the rites of pilgrimage but they did not listen to any argument and even threatened to kill him. Halis and the tribes under his control prevented them from the act. Under protection of their swords they escorted Kharrash to safety. However the Quraysh slaughtered the Prophet’s camel. They did not stop at it. They deputed fifty roughs from Makkah to go to the camp and trouble them. They reached near the camp and started throwing stones and arrows on the party. The Muslims were not so weak that they would be cowed down by those roughs. They surrounded and withheld the men. They were brought before the Prophet (a.s) who released them without any punishment. He called `Umar

[1] Tārīkh al-Tabarī, Vol 2, Page 276

and asked him to visit Makkah and impress on the Quraysh that their visit was not for fighting. `Umar expressed his inability in the following words:

“In Makkah there is none from my tribe, Banū-`Adi, who could come forward for my rescue! I have enmity with Quraysh and my harshness and strictness towards them is no secret. I have fear for my life from them. You may send `Uthman instead, he has more influence over the Quraysh!”[1]

Now the Prophet (a.s) called `Uthman and appointed him for the task. Along with him a delegation of ten Muhajirūn too was sent. When he reached Makkah he conveyed the message from the Prophet (a.s) to Abū-Sufyan and other chiefs that they need not resist the group’s entry for `Umrah. They did not pay any heed to what he said. Instead they stopped him from returning. `Uthman secured the protection of his relative, Aban ibn Sa`id, but the others were at the mercy of the Quraysh. Because of their detention in Makkah, rumors became current amongst the Muslims that `Uthman and the other delegates had been killed. Since they were sent by the Prophet (a.s) as diplomats and their killing was against all norms of international laws, there was a feeling of anger amongst the Muslims. They started talking of avenging the killings. When the Prophet (a.s) felt the disturbed emotions of the Muslims, he gathered them under a tree and took a bay`ah from them that in the event of a conflict, they would not desert and run away. Therefore, Jabir ibn `Abdullah says:

“The Prophet (a.s) took bay`ah from us that we do not run away from the fight!”[2]

This bay`ah is called the bay`at al-ridwan (Allegiance of Approval) because Allah had expressed His approval and happiness over it and said:

لَقَدْ رَضِيَ اللَّهُ عَنْ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا .

“Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory. (48:18)”

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 138
[2] Tārīkh al-Tabarī, Vol 2, Page 279

Now they learnt that `Uthman and other delegates were safe and there was no need for fighting. They returned safely to the camp. The result of this was that the emotions of the Muslims cooled down. On the other side, the infidels of the Quraysh too were not in a mood for hostilities. They only wanted to salvage their false sense of honor and prestige. Therefore, after this event, they sent Huwaytib and Suhayl ibn `Amr for negotiations. The Prophet (a.s) too was not in favor of a battle. He approved negotiations for an understanding. For the negotiations he nominated `Ali (a.s). Al-Tabari writes:

“The Quraysh sent Suhayl ibn `Amr and Huwaytib and the Prophet (a.s) selected `Ali (a.s) for the parleys.”[1]

When the talks started, the representatives of the Quraysh felt that the opposite party did not intend fighting, started putting forward unreasonable conditions for the settlement. Therefore, after much debate, the following terms were agreed to by both the sides:

(1) This visit the Muslims would return without performing the `Umrah.

(2) Next year they can visit Makkah for `Umrah but not to halt there for more than three days.

(3) They should not carry any arms, other than swords, along with their caravan. The swords should all the time be in the sheaths.

(4) The tribes of Arabia shall have the right to make agreement of cooperation with any of the two sides and the conditions will also apply to the tribes on both sides.

(5) If any person from Makkah strayed into the territory of the Muslims, it would be binding on the Muslims to return him safely. If any Muslim went to the Quraysh territory, he will not be returned to them.

(6) The agreement will be valid for a period of ten years. During this period there will be neither hostility nor restriction on travel.

All these conditions were, more or less, in the favor of the Quraysh and they were not ready for the deal without enforcing them. In these conditions it was really difficult to establish peace with them when a sizeable block of the Quraysh was not in favor of any peace and the majority of Muslims did not like the terms of the agreement. Now there were only two options. Either to accept their conditions or reject them outright and get ready for a battle! The

[1] Tārīkh al-Tabarī, Vol 2, Page 278

Prophet (a.s) had an eye on the consequences of any conflict with them at that time when the Muslims were in a state of absolute unpreparedness for battle. If the Prophet (a.s) decided to fight, despite the disadvantage, and even if the Muslims were victorious, and entered Makkah as the winners, the animosity of the Quraysh would become so much that they would never ever think of embracing Islam. Another conclusion could also have been drawn that the Prophet (a.s) was not peace loving and that as soon as he had military strength he took the first opportunity to wreak vengeance on the Quraysh. While all the previous battles were defensive in nature, this one would have been termed an aggressive campaign. This was the prime reason that the Prophet (a.s) gave preference to peace. Although they had to yield some concession in the terms of the agreement, the deal was not as a result of defeat in any battle. In fact it was after repeated successes in the previous battles. But the Prophet (a.s) demonstrated his love for peace after victories in battles! He also exposed the ignorance and the stubbornness of the Quraysh by offering them conditions of peace.

After deciding the terms of peace, it came to drafting the agreement. Suhayl created hurdles at every step in this matter too. When `Ali (a.s) started writing the draft, the Prophet (a.s) asked him to write “bismillahirrahmanirrahim” on the top of the document. Suhayl said they did not know what “arrahman” was. He just wanted them to write “bismikallahumma” at the head of the document (this was first used by Umayyah ibn al-Salt before Islam and was generally written in all letters and documents since then). The prophet (a.s) did not want to enter into an argument and accepted his suggestion. Then `Ali (a.s) wrote “This is the agreement of peace which Allah’s Prophet Muhammad has made with Suhayl ibn `Amr.” Suhayl objected about this sentence as well that they did not accept Muhammad (a.s) as the Prophet of Allah. If they had recognized him as the Prophet (a.s) they would not have objected to his entering Makkah. He therefore wanted them to write his name as “Muhammad (a.s) ibn `Abdullah”. The Prophet (a.s) asked `Ali (a.s) to strike off the words “rasūlullah” with his pen and write “Muhammad ibn `Abdullah”. `Ali (a.s) put down his pen in anger saying, “By Allah! I shall not strike off the words, ‘rasūlullah’ from the document!” The Prophet (a.s) said, “I shall strike off the words myself!” He drew a line across those words and told `Ali (a.s):

“One day, you too will be put to such a test!”[1]

[1] Al-Kāmil fit-Tārīkh, Vol 2, Page 128

When the document was ready, witnesses from both sides put a hand to it. One copy of the document was given to the Prophet (a.s) and another to Suhayl ibn `Amr.

All the matters connected with the drafting and execution were completed under the direct supervision of the Prophet (a.s) and no Companions were asked to participate in the proceedings nor their opinions were obtained. It was only `Ali (a.s) who helped the Prophet (a.s) in deciding on the terms and drafting of the document. Many Companions were against the terms of the agreement and even the need to make peace with the Quraysh. They were hoping to enter Makkah despite the opposition of the infidels and perform `Umrah. But when they were asked to return from Hudaybiyah without performing the `Umrah they were so much disturbed that doubts cropped up in their minds. Al-Tabari writes:

“When the Companions of the Prophet (a.s) started from al-Madinah they had no doubt about victory on the basis of the dream that the Prophet (a.s) saw. But when they knew about the truce and the need to return, and knew that the Prophet (a.s) himself had agreed to the terms of the truce, a big doubt crept into their minds and were about to start a dispute.”[1]

`Umar was most upset with this truce. His anger rose so much that he went to the presence of the Prophet (a.s) and said, “Are you not the true Prophet?” The Prophet (a.s) replied, “Yes! I am!” `Umar added, “Did you not say that we shall all enter the al-Masjid al-Haram and circumambulate the Ka`bah?” The Prophet (a.s) replied, “Yes! I had seen a dream and interpreted it that the time is coming when we shall enter to al-Masjid al-Haram and circumambulate the Ka`bah! But I did not say that we shall do it this year only. Whatever has happened is with the Command of Allah! I cannot do anything against His Commands! Allah will never let the enemy to be trampling me!” Even after this explanation by the Prophet (a.s), `Umar’s ire did not subside. He went to Abū-Bakr in anger and talked in the same manner with him. He said:

“O `Umar! Keep holding his reins! I bear witness that he is the Prophet of Allah (a.s)!”[2]

[1] Tārīkh al-Tabarī, Vol 2, Page 281
[2] Tārīkh al-Tabarī, Vol 2, Page 280

Abū-Bakr had to confirm about the prophethood of Muhammad (a.s) because it was evident from `Umar’s way of talking that he was so much angry and upset about the truce that he started doubting the very prophethood of Muhammad (a.s). Therefore, `Umar has expressed his doubts in this manner:

“By Allah! Ever since I embraced Islam, I never had a doubt, but on that day!”[1]

The anger of the companions was such that while the Prophet (a.s) giving a practical shape to it ordered them to sacrifice the animals and cut their hair, they started disobeying. Despite instructing them several times they did not comply. The Historian al-Tabari writes:

“By Allah! Despite the Prophet (a.s) ordering them thrice, none of them rose to obey!”[2]

When the Prophet (a.s) saw this state of affairs, he was very saddened. He stood up and went to the tent of Umm-Salamah and sat down quietly. She saw the sad visage of the Prophet (a.s) and asked the reason for his glumness. He complained about the behavior of his companions. Umm-Salamah said, “You need not force anyone. Go and sacrifice your animal, get your hair removed and change the dress.” The Prophet (a.s) came out of the tent, sacrificed the animal, removed his hair and changed from the Ihram to ordinary dress, when the companions saw that the decision of the Prophet (a.s) cannot be changed, some persons followed suit. Most of them got small tufts of hair removed. Their anger seemed not be coming down. Al-Tabari writes:

“They were clipping each other’s hairs. But it seemed as if they were in a state of sadness and might slay each other.”[3]

When the Prophet (a.s) saw the men removing their hair, he said, “May Allah be kind on them!” The companions said:

“O Prophet of Allah (a.s)! You have offered a prayer of blessing for the men who are getting their hair cut But you did not pray for those who got their hair clipped! He said, ‘Because they did not doubt!’”[4]

[1] Tārīkh al-Khamīs, Vol 2, Page 32
[2] Tārīkh al-Tabarī, Vol 2, Page 283
[3] Tārīkh al-Tabarī, Vol 2, Page 283
[4] Tārīkh al-Tabarī, Vol 2, Page 283

In spite of the misbehavior of the Companions, the Prophet (a.s) strictly adhered to the terms of the truce. The conditions of the truce were still being discussed. At this time the son of Suhayl ibn `Amr, Abū-Jandal, who had converted to Islam and was facing incarceration with the infidels, escaped from the vigil of his guard and came to the presence of the Prophet (a.s), the chains of the gaol still in his ankles. He said, “O Prophet of Allah! Allow me to ride with you!” When the representative of the Quraysh, Suhayl saw his son, he said, “A truce agreement has already been agreed upon by us! If any of our men escaped and came to you, you will have to return them to us. In terms of this clause you must return Abū-Jandal to us.” The Prophet (a.s) said, “The agreement is not complete as yet and you started asking for complying with its terms!” Suhayl said, “If you do not hand over my son to us, we shall abrogate the agreement of truce!” The Prophet said, “Then, you might take him away!” He advised Abū-Jandal to be patient and handed him over to Suhayl.

When Abū-Jandal started walking away, `Umar stood up, and guiding his hand toward the scabbard of the sword, said, “The blood of an infidel is not worth as much as that of a dog!” He thought that Abū-Jandal would attack his father and kill him. Abū-Jandal said:

“O `Umar! You do not have more right than me to follow the command of the Prophet (a.s)!”[1]

The infidels of Quraysh getting their conditions accepted practically thought that they had the upper hand, although this condition was not harmful to the Muslims in any manner whatsoever. After the truce one person from the Quraysh, Abū-Basir `Utbah ibn Usayd embraced Islam and came to al-Madinah slyly. Quraysh deputed two persons to al-Madinah with a letter to bring him back. The Prophet (a.s) called Abū-Basir and asked him to go back to Makkah. He unwillingly accompanied the emissaries. When they reached the Valley of Dhul-Halifah, Abū-Basir praised the sword of one of them. He said that certainly the sword was very good and took it out of the sheath. With the excuse of looking at it, Abū-Basir took the sword from the hand of the person and killed him. When the other person saw that his companion was killed, he ran away and reaching al-Madinah informed the Prophet (a.s) that Abū-Basir had killed his companion. In that time Abū-Basir too reached al-Madinah and told the Prophet (a.s) that he had handed him over to the Quraysh in terms of the agreement and now there is no responsibility on him any further and that he need not be handed over to them again. The Prophet

[1] Tārīkh al-Khamīs, Vol 1, Page 22

(a.s) said that this person wanted to give vent to trouble between the two sides, If he was given any support, the Quraysh would definitely start a conflict. Abū-Basir now understood that the Prophet would definitely hand him over to the Quraysh. Taking an opportunity he went towards the shore of the sea and stayed there. On the other side, Abū-Jandal, who was incarcerated in Makkah, heard that Abū-Basir was hiding at a place on the coast and he too escaped from captivity and went the same way. In due time that place became a place of refuge for the fugitives from Makkah. The number of such persons rose to seventy and they formed a strong group. When the caravans of Quraysh used to pass through there on the way to Syria, this group attacked and looted them. The Quraysh were fed up of this and sent word to the Prophet (a.s) to call those men to al-Madinah. They said that in future they would not claim back any person who had embraced Islam of his free will and moved to al-Madinah. The Prophet (a.s) sent word to Abū-Basir to come to al-Madinah. He was seriously ill at that time and asked Abū-Jandal to go. Therefore, they disbanded the group and went to al-Madinah. The route of travel now was safe for the Quraysh.

The utility and advantage of this truce was not comprehended by most Muslims. At the time of the execution of the agreement, and even after that, they were unhappy about it. But later on when they got certain political and other advantages because of the terms of the truce, they realized that their thinking was wrong and started appreciating the farsightedness of the Prophet (a.s). Some of the salient advantages the Muslims got from the truce are:

The first benefit was that the unreasonable attitude of the Quraysh became evident to the tribes that they had stopped the Muslims from performing pilgrimage at Makkah which was the right of every individual, from whatsoever place he came. The tribes were unhappy with the Quraysh on account of this and sympathetic towards the Muslims.

The second benefit was that the Muslims, who were in Makkah, and keeping their Faith secret, became fear less and openly declared it and publicly performed the rites of prayer etc. And when persons, impressed by the Islamic norms, converted to the Faith, the Quraysh could not interfere with them because of the terms of the agreement.

The third benefit was that the infidels got opportunities to meet and exchange views with the Muslims Because of removal of restrictions of visiting al-Madinah, they frequented there and observed the excellent morals and the divine qualities of the Prophet (a.s) more closely. They started getting impressed with the Islamic teachings and subtly carried the message back to Makkah. Therefore, in a short span of two years the number of Muslims in Makkah doubled. The historian al-Tabari says:

“Within two years the population of Muslims was more than double than what it was.”[1]

The fourth benefit was that it refuted the belief of the people that Islam had spread with the strength of the sword. If the sword had played any part in the spread of the Faith, the truce should have played a role of deterrent in its spread. To the contrary its fast growth was a result of the love of peace that the Faith propagated. If hostilities had continued after Hudaybiyah, the spread of Islam would not have been so fast. Peace gave an opportunity to the right thinking persons to flock towards it.

The fifth benefit was that the new generation of the Quraysh observed the peace loving attitude of the Prophet (a.s) in comparison to the stern stance of Abū-Jahl and Abū-Sufyan. They also thought about the canard spread by the infidels and the Jews and read through it. They realized that all this talk about the Prophet (a.s) was wrong. If the Prophet (a.s) was of aggressive bent of mind, he had better strength of men and material and could have started battles to avenge the earlier fights that the Quraysh had imposed on him. But this truce, and his attitude thereafter, proved that he was a man of peace! In the past he fought back only in self-defense.

The sixth benefit was that the Quraysh were contented that during the period of the truce they will not be attacked by the Muslims. Therefore, they did not feel the need to arm themselves any more. But when they took part in the conflict between Banū-Bakr and Banū-Khuza`ah, against the terms of the truce, and sided with their friends, Banū-Bakr, and killed persons from Banū-Khuza`ah who were the allies of the Muslims, the Muslims came forward and conquered Makkah! The truce in fact laid the foundation of the consolidation of the Muslim State! Allah has termed the annexation of Makkah as “al-fath al-mubin” and the Prophet (a.s) termed it “`azm al-futūh!”

While this truce proved the sagacity and right thinking of the Prophet (a.s), its implementation proved that he had great regard for commitments and agreements.

The advantages derived from patient and meticulous follow up of the truce are:

The first is that when there is the possibility of peace, war cannot be started with this end in view even if harsh terms and conditions for the truce are accepted, it would be beneficial for the society in the longer run. No doubt, it could have caused some heart burn to the Companions who were ignorant and

[1] Tārīkh al-Tabarī, Vol 2, Page 283

less farsighted. The truce was declared on the terms of the infidels and the fruitful results are there for every one to see.

Secondly, the implicit implementation of a truce or an agreement is absolutely essential even if the truce is with infidels and hypocrites. Therefore, the Prophet (a.s) did not hesitate in handing over Abū-Jandal and Abū-Basir to the infidels to meet the requirements of the terms of the truce. This shows his high respect for the terms of the agreement. However, when the Quraysh acted against the terms of the truce, immediate action was taken and the conquest of Makkah was the result.

Thirdly, the Prophet (a.s) is not bound with the public opinion. The opinion of the companions was against the signing of the truce. But the Prophet (a.s) used his best discretion and the results are there for everyone to see. This discretion also had the Divine Backing. If the Prophet (a.s) consulted the Muslims, it was only to keep them at rest. When their opinion was not worth accepting, he discreetly kept it aside

The part played by Amir al-Mu’minin (a.s) in the negotiations and formulation of the truce of Hudaybiyah has been invaluable. He conducted the parleys for the truce as meticulously as he did during the earlier campaigns of battle with the Quraysh. It is common experience that those who are adept at warfare do not have any aptitude for peace making. `Ali (a.s), who was the greatest warrior of his time, proved his mettle at peace making too. Shaykh al-Mufid writes:

“All the matters connected with Hudaybiyah were in the charge of Amir al-Mu’minin (a.s)—whether it was the bay`at al-ridwan, organizing the troops or the negotiations and drafting of the truce!”[1]

He had felt the need for truce and peace from the very beginning. Therefore, he was neither confused nor did he doubt the Prophet (a.s), as was done by some senior Companions. He also did not like to score off the words rasūlullah from the truce document. This shows his staunch Faith and dedication to the Prophet (a.s). Shaykh `Abd al-Haqq al-Muhaddith al-Dahlawi writes:

“`Ali (a.s) not agreeing to erase the words rasūlullah is not disobedience nor disrespect, but it is the manifestation of his obedience and respect for the Prophet (a.s).”[2]

[1] Kitāb al-irshād, Page 54
[2] Madarij al-Nabuwwah, Vol 2, Page 286