The Greatest Conquest: When Mecca’s Fate Was Sealed
From the Treaty of Hudaybiyyah to the broken alliances that would change Islamic history forever
Dr. Khaled Al-Houli’s Friday sermon today explores the pivotal events that led to the greatest conquest in Islamic history – the liberation of Mecca. Through careful examination of the Treaty of Hudaybiyyah, the violation of sacred boundaries, and the Prophet’s strategic response, we uncover timeless lessons about justice, diplomacy, and divine wisdom in the face of oppression.
Opening Praise and Testimony
I bear witness that there is no god but Allah alone, with no partner, and I bear witness that Muhammad is His servant and messenger, His chosen one and beloved friend, the best of those who prayed and fasted and performed Hajj to the Sacred House. May Allah’s peace and blessings be upon him, his family, his companions, the followers, and those who follow them in righteousness until the Day of Judgment.
To proceed: Fear Allah, O Muslims, and know that we are all journeying to Allah, the Mighty and Majestic, and we shall stand before Him and be questioned about our deeds.
O Allah, we ask You for forgiveness and well-being, O Possessor of Majesty and Honor.
The Path to Conquest
O Muslim brothers, O beloved ones in Allah, we continue with the beloved chosen one ﷺ. We continue to drink from his fragrant biography and smell the sweet fragrance upon him – the best prayers and purest peace.
Our discussion has reached the events following the Battle of Mu’tah and the return of Khalid ibn al-Walid رضي الله عنه with the Muslim army safely. The Prophet ﷺ called them “the returners.” Then events follow one after another until we reach the greatest conquest – the Conquest of Mecca.
The Treaty of Hudaybiyyah
The Prophet ﷺ at Hudaybiyyah made a treaty with Quraysh, making peace with them to cease fighting for ten years. Among the terms: whoever wished to enter into alliance with Muhammad could do so, and whoever wished to enter into alliance with Quraysh could do so.
The Choosing of Sides
Khuza’ah entered into alliance with the Messenger of Allah ﷺ, and Banu Bakr entered into alliance with Quraysh. The stage was set for future conflict.
The Violation That Changed Everything
Banu Bakr attacked Khuza’ah in the outskirts of Mecca. The people of Khuza’ah fled to the Sacred House seeking refuge, but Banu Bakr pursued them even there and began killing them in the sacred sanctuary.
Bloodshed in the Sacred House
The dwellings of Khuza’ah were on the outskirts of Mecca, to the north of Mecca. When they were attacked, the people of Khuza’ah feared and fled to the House – to the Sacred House – seeking refuge from the oppression of Banu Bakr.
But Banu Bakr did not leave them alone; rather, they pursued them to the Sacred House and began killing them. Until someone said to their leader: “O this one, they are in the Sacred House!”
They said to him: “Your gods! Your gods!” – meaning that Allah, mighty and exalted, has forbidden fighting in the Sacred House, and that the gods become angry if killing occurs in the Sacred House.
“No god! You steal from people in the Sacred House – are you unable to take your revenge in the Sacred House?”
The Gravity of Violation
This was not merely a tribal conflict, but a violation of the sacred sanctuary that had been respected even in pre-Islamic times. The disregard for the sanctity of the Sacred House would have profound consequences.
The Cry for Justice
Nasr ibn Salim al-Khuza’i
The messenger who traveled from Mecca to Medina to inform the Prophet ﷺ of the brutal attack on his tribe and seek justice under their alliance.
The disbelievers of Quraysh supplied them with weapons until they killed from Khuza’ah whatever Allah willed them to kill. Then a man called Nasr ibn Salim al-Khuza’i came out and went to the Prophet ﷺ while he was in Medina.
He began reciting poetry to the Messenger of Allah ﷺ, telling him what had happened:
“You are helped, O ‘Amr ibn Salim! You are helped, O ‘Amr ibn Salim!”
A Moment of Historical Reflection
The speaker reflects: “Truly, this incident often stops me. I don’t know why, whenever this incident passes by me – whether I read it or hear it – I recall in my mind the kings of the taifas (petty kingdoms) in al-Andalus. These kings would ally with the kings of disbelief – the Christian kings – they would ally with them and even pay them tribute so they could use them to fight their Muslim brothers. There is no power except with Allah, the Most High, the Great.”
The Obligation to Defend the Oppressed
Why “You Are Helped”?
What is the secret in the Prophet’s saying ﷺ to ‘Amr ibn Salim: “You are helped”? The secret lies in two matters:
First: The alliance. “Whoever wishes to enter into alliance with Muhammad may do so, and whoever wishes to enter into alliance with Quraysh may do so,” and war was suspended between the two parties. These people had broken the treaty and war began again.
Second: Allah’s command to defend the oppressed. Allah, mighty and exalted, said in His Book, rebuking the believers:
The Divine Principle
The Almighty commands the believers to fight the disbelievers who oppress the Muslims – oppress them in their livelihood, oppress them in their lives, not to mention oppressing them in their religion. Rather, Allah rebukes the believers: “And what is [the matter] with you that you fight not in the cause of Allah?” This is another aspect that the purified Sharia has established.
The Final Ultimatum
The Prophet ﷺ, as mentioned by the scholars of biography and battles, sent to Quraysh – to the disbelievers of Quraysh – to confirm their alliance and see their real position regarding what had happened in Mecca.
The Prophet ﷺ gave them a choice between three options:
Disavow their alliance with Banu Bakr because they had broken the treaty and peace
Pay blood money for those who were killed in this unjust, oppressive war
War between the Prophet ﷺ and them
“There is nothing between us and Muhammad except war.”
Abu Sufyan’s Desperate Diplomacy
Abu Sufyan ibn Harb
Though a disbeliever at that time, he was a leader and chief among his people – a man of politics who understood the gravity of breaking treaties so easily.
Abu Sufyan did not accept breaking the treaty so easily. So he left Mecca heading to Medina, wanting to confirm his treaty with the Prophet ﷺ. They had been given the three options but did not respond to any of them.
The Encounter with Umm Habibah
Abu Sufyan arrived in Medina and entered it. The first thing he did was go to the house of the Prophet ﷺ, to his daughter, the Mother of the Believers Ramlah Umm Habibah, the daughter of Abu Sufyan رضي الله عنها.
When he entered upon her, he wanted to sit down. There was on the ground the bedding of the Messenger of Allah ﷺ. Before he could sit, she got up and folded the bedding. He saw that the bedding was nothing special to look at – it was bedding made of palm fibers and wool that would hardly comfort a sleeper.
“O my daughter, did you disdain me from the bedding, or did you disdain the bedding from me?”
“You are a polytheist. This is the bedding of the Messenger of Allah ﷺ.”
The Lesson of Umm Habibah
She رضي الله عنها is teaching the entire Ummah that the Messenger of Allah ﷺ is more beloved to the Ummah than father, child, and everyone else. She is teaching that no one has the right to sit on the bedding of the Messenger of Allah ﷺ or to sit in his place and take over legislation in place of the Messenger of Allah ﷺ. For legislation is Allah’s right, and legislation is a right that Allah gave to His Messenger ﷺ.
When All Doors Closed
The Round of Rejections
Abu Sufyan met the Prophet ﷺ and spoke to him, but he did not respond with anything. Then he went seeking intercession from the closest companions:
“O Abu Bakr, will you intercede for us with your companion?”
Response: “I will not do such a thing.”
“O Umar, will you not intercede for us with your companion?”
Response: “If I found nothing but ants, I would fight you with them. Should I intercede for you with my companion?”
Seeing young Hasan رضي الله عنه: “Will this one intercede for us with his grandfather ﷺ?”
Ali’s Response: “No one can intercede for you with the Messenger of Allah ﷺ.”
Umar’s Powerful Declaration
Umar رضي الله عنه said: “If I found nothing but ants to fight you with, I would fight you with them,” because he wanted their fighting to be a means of drawing close to Allah, and liberating the Sacred House from their clutches is among the greatest means of drawing close to Allah, mighty and majestic.
The Return of Defeat
Abu Sufyan returned from the city of the Chosen One ﷺ, returned to his home dragging the tails of disappointment, knowing that from the reception, the way of dialogue, the way of welcome, and the way of farewell, he could smell the scent of war.
This is what the Master of humanity does ﷺ, liberating Mecca from the clutches of polytheism. Upon him be the best prayers and purest peace.
Conclusion: The Stage Set for Victory
This, O honored brothers, is the first page in the greatest conquest – the conquest of Mecca. And in it are events and details that whenever I read them, I am amazed by the Master of humanity ﷺ – by his excellent management, excellent action, breadth of chest, good character, and generosity ﷺ.
You continue to draw from the fragrance of his biography and from the nectar of his reports something you find sweet and with which you long to meet him ﷺ.
O Allah, gather us with him in Your house of honor, O Possessor of Majesty and Honor. O Allah, resurrect us in his group. O Allah, bring us to his pond. O Allah, provide us from his hand. O Allah, give us to drink from him a wholesome drink after which we will never thirst, O Lord of the worlds. O Allah, grant us love for him – a love that pleases You with us, O Possessor of Majesty and Honor.
Questions for Reflection
The Prophet’s ﷺ instant commitment to justice shows that supporting the oppressed is not merely recommended but obligatory when we have the capability. His response teaches us that true leadership means taking decisive action against injustice, even when it might lead to conflict. In our modern context, this applies to speaking against oppression in our communities, supporting those who cannot defend themselves, and using our resources and influence to uphold justice. The verse reminds us: “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children?”
Umm Habibah’s action demonstrates that principles and faith must take precedence over family ties when they conflict. Her folding of the Prophet’s ﷺ bedding shows that respect for Allah and His Messenger comes before pleasing relatives. This teaches us about maintaining our Islamic identity and values even in difficult family situations. In our daily lives, this might mean respectfully declining participation in activities that contradict our faith, setting boundaries that honor our beliefs, and demonstrating through our actions that our ultimate loyalty belongs to Allah and His guidance.
The Prophet ﷺ first offered three clear options before taking action, showing the importance of giving people chances to rectify their wrongs. His approach teaches us to be clear in our communication, fair in our expectations, and firm in our principles. In modern conflicts – whether personal, professional, or community-based – we should offer clear paths to resolution, maintain our integrity throughout negotiations, and be prepared to take principled action when others refuse reasonable solutions. The key is combining mercy with justice, patience with firmness, and always seeking Allah’s guidance in our decisions.