The Road to Hudaybiyyah

The Prophet ﷺ sent Zayd ibn Harithah RA with 170 men to al-'Is, north of Madinah, in Jumada al-Awwal of 6 AH to intercept a Qurayshi caravan returning from Syria. The caravan, its wealth, and its prisoners were captured in full. Among the prisoners was Abu al-As ibn al-Rabi', the Prophet ﷺ's son-in-law and husband of Zaynab bint Muhammad ﷺ, who had already been taken prisoner once before at Badr. At Fajr prayer, Zaynab publicly declared she had granted Abu al-As her protection; the Prophet ﷺ affirmed that any Muslim's protection binds the whole community. The Prophet ﷺ then offered, if the captors wished, to have Abu al-As's share of the caravan returned to him; they offered to do so if he accepted Islam, but he refused, unwilling to appear to convert for gain, and they returned the wealth regardless. Abu al-As returned every portion of the caravan to its Makkan owners, then publicly declared his shahada before the Quraysh in Makkah, before returning to Madinah as a Muslim and being reunited with Zaynab.

Placed here because: Jumada al-Awwal 6 AH (lecture 62).

The Prophet ﷺ led 300 sahaba out from Madinah, initially concealing their destination, to move against the Banu Lahyan, the tribe responsible for the massacre at al-Raji. Warned in advance, the Banu Lahyan fled before the Muslims arrived, so no battle took place. The Banu Lahyan had sent to the Quraysh for help, and a small Qurayshi force under Khalid ibn al-Walid camped facing the Muslims. When the Muslims prayed Zuhr in congregation, laying aside their weapons, a man in Khalid's camp urged an attack, but Khalid noted they would have another such opportunity at Asr. Before that could happen, Allah revealed the verse of Surah al-Nisa legislating Salat al-Khawf (the prayer of fear), instructing the Muslims to pray in rotating groups, armed, when facing the enemy.

Placed here because: ~ 6 AH, no month given (lecture 62).

Sallam ibn Abi al-Huqayq was a wealthy chieftain of Khaybar and the principal financier of the tribe of Ghatafan's mercenaries at the Battle of Khandaq. To answer the assassination of Ka'b ibn al-Ashraf carried out earlier by men of the Aws, a party of five from the Khazraj, led by Abdullah ibn Atik RA, sought and received the Prophet ﷺ's permission to eliminate him, on condition that no women or children be harmed. Abdullah ibn Atik slipped into the fortress of Khaybar at the closing of the gates, let the rest of the party in after nightfall, and the group made their way to Sallam's house and killed him. His wife raised the alarm but was spared. The party escaped without casualty other than Abdullah ibn Atik spraining or breaking his foot, which the Prophet ﷺ healed with his hand on their return.

Placed here because: ~ "We don't know the exact date ... most likely around this time in 6 AH" (lecture 62).

Abu Sufyan ibn Harb, then the de facto leader of the Quraysh, put up a bounty for anyone who killed the Prophet ﷺ. He supplied a Bedouin with a camel, food, and weapons and sent him to Madinah under the pretense of wanting to accept Islam. When the man entered the masjid, the Prophet ﷺ recognized treachery in his face; the sahaba tackled him and found a dagger on his belt. He confessed when confronted, and the Prophet ﷺ, honoring his word, let him go free, after which the Bedouin embraced Islam.

Placed here because: ~ Undated; narrated between Thumamah and Sallam in lecture 62.

The Prophet ﷺ sent 300 men under Abu Ubaydah Amir ibn al-Jarrah RA to intercept a Qurayshi caravan, most likely on its way to Syria, but the Quraysh eluded them. As the pursuit continued, supplies ran critically low; Abu Ubaydah collected and rationed all remaining food until it fell to a single date per person per day, and eventually the sahaba resorted to eating khabat, the dried withered leaves of thorn bushes. They reached the shore at Yanbu and found an enormous whale washed ashore. Thirteen or fourteen of the sahaba sat together in the socket of its eye, and Abu Ubaydah rode his largest camel underneath a raised rib bone without lowering his head. The army camped for a month living off the whale and returned to Madinah with the leftover meat. When they asked the Prophet ﷺ whether eating it had been permissible, he asked for a piece and ate from it himself.

Placed here because: ~ "Sometime before the Treaty of Hudaybiyyah" (lecture 62).

A sariyya (raiding expedition) of 30 Sahaba led by Muhammad ibn Maslamah RA against the tribe of Banu Bakr ibn Kilab at al-Qurta', most likely in the month of Shawwal, 6 AH. The expedition succeeded. On the return journey, the Sahaba encountered a small, unguarded convoy and, sensing something amiss, brought its members to the Prophet ﷺ as prisoners without realizing whom they had captured; it turned out to be Thumamah ibn Uthal, chieftain of the Banu Hanifa, whose subsequent captivity and conversion became its own well-known story.

Placed here because: Shawwal 6 AH (lecture 62), the month before the departure for Umrah.

A sariyya of 30 sahaba under Muhammad ibn Maslamah RA was sent to al-Qurta' against the tribe of Banu Bakr ibn Kilab in Shawwal of 6 AH. On the return journey the sahaba captured, without realizing it, Thumamah ibn Uthal, the chieftain of the Banu Hanifa and a public enemy of the Prophet ﷺ who had vowed to kill him. The Prophet ﷺ, who had earlier prayed for control over Thumamah, recognized him and ordered he be treated with honor. Thumamah was held for three days in the Prophet ﷺ's masjid, given the Prophet ﷺ's own food, and questioned each morning. On the third day he was released, and he returned shortly after to declare his shahada. He then performed umrah in Makkah, openly proclaiming his new faith, and afterward cut off the grain supply from the Najd to the Quraysh until the Prophet ﷺ, moved by Abu Sufyan's appeal, wrote to Thumamah asking that the supply resume.

Placed here because: "On the way back" from al-Qurta' (lecture 62).

In the 6th year of Hijrah, the Prophet ﷺ saw a dream in which he was performing tawaf around the Ka'bah in a state of ihram, with his head shaved: the rites of Umrah. He announced his intention to perform Umrah to the Muhajirun, the Ansar, and the surrounding Muslim tribes, inviting all who were able to join. The Muhajirun, who had not seen Makkah in six years, prepared eagerly; the Bedouin tribes around Madinah largely refused to participate, fearing a confrontation with the Quraysh. In the end roughly 1,400 Muslims set out with the Prophet ﷺ, some reports saying they carried arms in their baggage (though not worn, since this is not permitted in ihram) as a precaution. The Prophet ﷺ deliberately delayed departure until the 1st of Dhu al-Qa'dah, the start of the Sacred Months, to signal that he came in peace. At the miqat of Dhu al-Hulayfah he prayed two rak'at, entered ihram, and consecrated 70 sacrificial camels, a practice instituted by Ibrahim AS. From there he sent the sahabi Busr ibn Sufyan al-Khuza'i ahead to Makkah to learn how the Quraysh would react.

Placed here because: 1 Dhu al-Qa'dah 6 AH: "all of the historians unanimously agree" (lecture 63).

On the way back from the mini-expedition sent to verify the riders near Ghayqah, the sahaba (travelling with the caravan in ihram for Umrah) came across a herd of zebras (himar al-wahshi). Abu Qatada al-Ansari, who was in charge of the sacrificial animals, was not in ihram for reasons the sources do not give. None of the sahaba pointed out the zebras to him or helped him, out of caution, but Abu Qatada retrieved his own bow and arrow, rode after the herd, and caught and slaughtered one. When he offered the meat to the sahaba they declined to touch it, uncertain whether it was lawful for them to eat while in ihram. On reaching camp they asked the Prophet ﷺ, who ruled that since none of them had pointed out the game or helped in the hunt, the meat was permissible for them.

Placed here because: On the march, near Ghayqah, before the column reached Asfan (lecture 63).

As the Muslims proceeded toward Makkah, the Prophet ﷺ sent a small party to investigate a report of riders near Ghayqah; it proved to be a false alarm. When the caravan reached Asfan, roughly midway between Madinah and Makkah, the scout Busr ibn Sufyan al-Khuza'i returned and reported that the Quraysh had armed themselves, worn their leopard-skin war garb, brought their women as they had at Uhud, and sent Khalid ibn al-Walid to camp at Ghumaym, a plain outside Makkah, to block the Muslims' path. The Prophet ﷺ halted the caravan, camped in the shade, and addressed the sahaba, first suggesting they attack the tribes allied with the Quraysh, then asking their opinion. Abu Bakr RA counselled that they had left Madinah intending only the House of Allah and should continue toward Makkah, fighting only if attacked; the Prophet ﷺ accepted this and the caravan moved on.

Placed here because: Busr's report reached the Prophet ﷺ at Asfan (lecture 63).

Since Khalid ibn al-Walid's force blocked the direct road, the Prophet ﷺ asked whether anyone could guide the caravan by another route to Makkah; a sahabi came forward who knew the way. The alternate path passed through a valley thick with thorns and volcanic rock that cut the sahaba's feet as they walked. The Prophet ﷺ encouraged them, likening the valley to the gate the Children of Israel were commanded to enter humbly, and announced that everyone who passed through it would have all his sins forgiven, except for "the man with the red camel." The sahaba searched and found a Bedouin at the back of the caravan calling out that he had lost his red camel; when they urged him to come to the Prophet ﷺ so he might be included in the forgiveness, he replied that finding his camel mattered more to him than having his sins forgiven, revealing the hypocrisy in his heart. The caravan crossed the valley and, as night fell, reached the plain of Hudaybiyyah.

Placed here because: After Asfan; the column reached Hudaybiyyah at nightfall (lecture 63).

In the 6th year of the Hijrah the Prophet ﷺ saw himself in a dream doing tawaf around the Ka'bah in ihram, having shaved his head, the full rites of an Umrah, and understood it as Allah's command to go to Makkah. He announced his intention to the Muhajirun, the Ansar, and the tribes around Madinah, and around 1,400 set out with him, most of them Muhajirun who had not seen Makkah in six years; the Bedouin tribes around Madinah largely refused to join, preferring to stay with their wealth and families, a hesitation the Qur'an later exposed as an excuse rather than a genuine one (Qur'an 48:11-12). He set out in Dhu al-Qa'dah, one of the sacred months in which fighting was traditionally forbidden even in the Jahiliyyah, a deliberate signal that he came in peace. At the miqat of Dhu al-Hulayfah he prayed two rak'ahs, entered ihram, and consecrated seventy garlanded sacrificial camels, a mark of piety even pagan Arabs respected, as it would prove. From there he sent a single scout, Busr ibn Sufyan al-Khuza'i, from the neutral tribe of Khuza'a and unknown to the Quraysh, ahead to gauge their reaction. At Asfan, roughly midway to Makkah, Busr reported back: the Quraysh had armed for war, brought their women as they had at Uhud, and sent Khalid ibn al-Walid to block the road at Ghumaym. The Prophet ﷺ, grieved that his own people would rather fight than simply let him pass, said, "Woe to the Quraysh, war has consumed them," and vowed he would keep fighting with whatever Allah had sent him "until Allah grants victory or this neck of mine is cut off", while making clear he had no wish for either war or bloodshed. He put the matter to the sahaba; Abu Bakr RA advised sticking to the original purpose (to visit the House of Allah, not to fight anyone unless attacked) and the Prophet ﷺ agreed, setting aside his own initial inclination to strike first at the tribes backing the Quraysh. With Khalid blocking the direct road, a sahabi guided the army along an alternate route through a valley of thorns and volcanic rock that left their feet bleeding; the Prophet ﷺ likened the passage to the gate the Israelites were commanded to enter humbly in exchange for forgiveness (Qur'an 2:58), promising that Allah would forgive everyone who passed through it except one man distracted the whole way by a lost camel, whose reply, that finding his camel mattered more to him than forgiveness, revealed a hypocrite marching in the ranks of a caravan otherwise entirely sincere. Exiting the valley as night fell, the army reached the plain of Hudaybiyyah, and there the Prophet ﷺ's camel, Qaswa', suddenly knelt and would not rise. When the sahaba complained she had turned stubborn, the Prophet ﷺ told them this was not in her nature ("the One who stopped the Elephant has also stopped her") and made camp where she had stopped. The camp's well had all but run dry; the Prophet ﷺ rinsed his mouth with its water, returned it to the well, and after a while the well gave enough for the whole camp and their animals to drink their fill (al-Bara' RA in al-Bukhari; another report in al-Bukhari has him send an arrow down into the well). Anticipating hard terms, the Prophet ﷺ told the sahaba in advance that he would accept any condition the Quraysh proposed short of compromising the sanctity of Allah's symbols. Quraysh scouts soon located the camp and Khalid's force withdrew toward Makkah; at one point eighty armed men of Makkah (forty or fifty in Ibn Ishaq's report) attempted a surprise raid on the camp from the hills of Tan'im, but Muslim scouts spotted them first, and they were surrounded and captured without a drop of blood spilled on either side (Allah restraining both sides' hands, according to Qur'an 48:24) after which the Prophet ﷺ forgave them all and sent them home. Negotiations opened with Budayl ibn Warqa' of Khuza'a, a neutral tribe sympathetic to the Muslims, who carried the Prophet ﷺ's message (that he had come only to honor the House of Allah, and was willing to agree a truce with the Quraysh, or else to fight) back to the Quraysh; the more hot-headed among them refused to even hear it, and the Quraysh still would not budge, unwilling to let the Arabs say Muhammad ﷺ had gotten the better of them. Urwah ibn Mas'ud al-Thaqafi, a Thaqif leader with close Qurashi ties, volunteered next and met the Prophet ﷺ directly, accusing him of breaking family ties and threatening the Haram's sanctity; when Urwah repeatedly took hold of the Prophet ﷺ's beard in a customary gesture between equals, his own grand-nephew al-Mughira ibn Shu'ba RA, guarding the Prophet ﷺ, struck his hand away each time with a sword hilt. When Urwah mocked the loyalty of the Prophet ﷺ's followers as a rootless "hodgepodge," Abu Bakr RA answered him with a curse so sharp Urwah remarked he would have returned it in kind had he not owed Abu Bakr a personal favor. Urwah returned to the Quraysh visibly shaken, having watched the sahaba compete to catch the Prophet ﷺ's spit and washing-water and lower their voices in his presence (he told them he had visited the courts of Caesar, Kisra, and the Najashi and never seen a king honored the way this man was honored by his own people) and urged the Quraysh to accept the Prophet ﷺ's offer. The Prophet ﷺ next sent Khirash ibn Umayyah of Khuza'a on one of his own recognizable camels as a gesture of goodwill; the Quraysh instead hamstrung the camel and were about to kill Khirash before the Ahabish protected him and let him go (Ibn Ishaq). The Quraysh's own next emissary, al-Hulays ibn Alqama al-Kinani, came from a tribe that held sacrificial animals sacred; the Prophet ﷺ, recognizing this, had the sahaba parade their garlanded camels and sheep before him. Al-Hulays never even entered the Muslim camp, the sight alone was enough, and he returned to the Quraysh declaring it forbidden to keep pilgrims and their offerings from the House of Allah, only to be mocked by the Quraysh as an ignorant Bedouin and to swear in response that his own tribal confederation, the Ahabish, would no longer support them. With neutral emissaries exhausted, the Prophet ﷺ turned to sending a Muslim of standing. Umar ibn al-Khattab RA, though famous for his fearlessness, asked to be excused (not from fear for himself, but because his well-known hostility toward the Quraysh and lack of protecting kin in Makkah made him likely to be killed before any negotiation could happen) and suggested Uthman ibn Affan RA instead, whose Umayyad kinship with Abu Sufyan gave him standing the Quraysh would respect. Uthman entered Makkah under the protection of his cousin Aban ibn Sa'id, met with Abu Sufyan and the Quraysh leadership, and delivered his message; they told Uthman he might go round the Ka'bah himself, and when he refused to do so before the Prophet ﷺ, they held him (Ibn Ishaq). When Uthman was delayed longer than expected, a rumor spread through the camp that he had been killed. The Prophet ﷺ, unwilling to leave the matter unanswered, called the sahaba to a fresh pledge of allegiance beneath a tree at Hudaybiyyah, committing them to fight the Quraysh rather than retreat, an oath the Qur'an would later commemorate as the moment "Allah's Hand was over their hands" (Qur'an 48:10) and record His pleasure with those who gave it (Qur'an 48:18). Every man present gave the pledge except one hypocrite who hid behind his camel; for Uthman, absent in Makkah, the Prophet ﷺ raised his right hand, saying "This is the hand of Uthman", and struck it on his other hand, saying "This is for Uthman" (al-Bukhari). Word of the pledge reached Makkah and appears to have pushed the Quraysh to finally negotiate in earnest: Uthman returned to camp, and it is related that when the sahaba asked whether he had managed to perform tawaf while inside the city, he told them he would never do so ahead of the Prophet ﷺ even if he had stayed in Makkah a year. The Quraysh first sent Mikraz ibn Hafs, who offered nothing workable, and then their most capable negotiator, Suhayl ibn Amr, a senior Qurashi orator once held as a Badr prisoner in a sahabi's own home, whom the Prophet ﷺ had refused to let Umar RA silence years earlier, telling him a day might come when Suhayl would say something to please him. Seeing him approach, the Prophet ﷺ remarked to the sahaba, "Suhayl has come; things have been made easy for you," reading a good omen in the meaning of his name. Suhayl arrived carrying a grievance of his own: one of his sons, Abdullah, had already defected to Madinah years earlier by slipping away from the Quraysh's own ranks at Badr, and his younger son, Abu Jandal RA, a convert Suhayl had kept in chains and tortured, was still a prisoner back in Makkah. The Prophet ﷺ called for Ali ibn Abi Talib RA to write. When he began, "In the name of Allah, the Most Compassionate, the Most Merciful," Suhayl objected that he did not recognize "al-Rahman" and insisted on the pagan formula "Bismika Allahumma" instead; the Prophet ﷺ agreed rather than let the wording block the treaty. When Ali then wrote "This is what Muhammad ﷺ, the Messenger of Allah ﷺ, has agreed with Suhayl ibn Amr," Suhayl objected again (had the Quraysh believed that title, he said, they would never have opposed him in the first place) and demanded "Muhammad ibn Abdillah" instead. The Prophet ﷺ told him, "I am the Messenger of Allah ﷺ even if you deny it," but agreed to the wording anyway; when Ali RA refused to be the one to strike out "Messenger of Allah ﷺ" with his own hand, the Prophet ﷺ, unable to write, had Ali RA point to the word and erased it himself. Suhayl then set his central condition: any man of the Quraysh who came over to the Muslims, even as a Muslim, would be returned; no Muslim would ever be handed the other way. The sahaba objected loudly (most of them had themselves fled Makkah for exactly this protection, and reversing it now would have cut off every future refugee) but before the clause was even finished being written, Abu Jandal RA broke free of his chains and stumbled into camp crying out for help, torture marks visible on his body. Suhayl pointed him out as the first person the clause would apply to. The Prophet ﷺ pointed out that the treaty had not yet been written and asked Suhayl to let him keep Abu Jandal; Suhayl refused outright. Mikraz ibn Hafs said, "We allow you to keep him", but Suhayl would not yield (al-Bukhari); other reports say Mikraz took him under his protection so that he would not be tortured again. The Prophet ﷺ told Abu Jandal to be patient, that Allah would make a way out for him; Umar RA, standing near him, gestured toward his own sword rather than see him returned, but Abu Jandal, Suhayl still being his father, did not take it, and was led back to Makkah in chains. With that, the remaining terms were set: no Umrah that year, only the next; a ten-year truce with no fighting on either side; freedom for both sides to ally with outside tribes, binding those tribes to the same terms; and any Muslim who defected back to the Quraysh, unlike the reverse, would not be returned. Ibn Ishaq names the witnesses as Abu Bakr RA, Umar RA, Abd al-Rahman ibn Awf RA, Abdullah ibn Suhayl RA, Sa'd ibn Abi Waqqas RA, Mahmud ibn Maslamah RA and Mikraz, then a polytheist, with Ali RA as the writer of the document. As Suhayl left satisfied, Umar RA, voicing what many of the sahaba were feeling, confronted the Prophet ﷺ directly: was he not the Messenger of Allah ﷺ, were the Muslims not upon the truth and their enemies upon falsehood, so how could they accept terms this humiliating? The Prophet ﷺ answered simply that he was Allah's Messenger and would not disobey Him, and that Allah would help him; when Umar RA pressed him on the unfulfilled promise of tawaf, the Prophet ﷺ pointed out he had never said it would be this year. Still unsatisfied, Umar RA put the same questions to Abu Bakr RA, who rebuked him sharply and told him to hold fast to the Prophet ﷺ's stirrup rather than question him. Umar RA later said he did not cease giving charity, fasting, praying and freeing slaves because of what he had said that day (Ibn Ishaq), and he is reported to have admitted as khalifa that no other leader could have made him accept such a condition. When the treaty was written, the Prophet ﷺ told the sahaba to rise, slaughter their sacrifices and shave their heads, and though he said it three times, not a single person moved, too crushed by what had just happened (al-Bukhari). Retreating to his tent, the Prophet ﷺ told Umm Salama RA that he had commanded them and no one had responded; she advised him to go out and shave his own head first without saying another word, and once they saw this, they would follow. He did exactly that, and the sahaba, released from their paralysis, rushed to shave each other's heads; he made du'a for those who shaved rather than merely trimmed, repeating it three times before finally extending the same mercy to those who had only trimmed on the fourth. The sacrificial animals were slaughtered there, among them a camel that had belonged to Abu Jahal, captured at Badr, with a silver ring in its nose, which enraged the polytheists (Ibn Ishaq). On the return march, Umar RA, still troubled by what had passed between him and the Prophet ﷺ, rode up hoping to make peace; when his greetings went unanswered and he feared the worst, a rider summoned him back; only for him to find the Prophet ﷺ's face lit with joy as he recited Surah al-Fath, revealed on the way back: "Indeed, We have granted you a clear triumph" (Qur'an 48:1). Umar RA asked in disbelief whether this really counted as a triumph; the Prophet ﷺ affirmed it did, and Umar RA is said to have ridden the length of the column announcing the victory. The Prophet ﷺ said the surah was dearer to him than all that the sun shines upon (al-Bukhari). Not long after the return to Madinah, Abu Basir, a convert of Thaqif allied to Banu Zuhrah, became the treaty's first real test: he fled to Madinah, and though the Prophet ﷺ did not turn him away on arrival, when two Quraysh came to invoke the treaty's return clause the Prophet ﷺ honored it and sent him back with them. Along the road, Abu Basir killed one of his two escorts with the man's own sword and let the other flee back to Madinah in terror; when Abu Basir then returned himself, insisting the Prophet ﷺ had fulfilled his obligation and it was Allah who had freed him, the Prophet ﷺ, without directly helping him further, remarked to those nearby, "What a firebrand of war, if only he had others with him", a hint clear enough that Abu Basir took his leave and set up camp at al-'Is, by the sea on the road the Quraysh took to Syria (Ibn Ishaq). Abu Jandal RA, hearing where he had gone, escaped Makkah a second time and joined him, and word spread among the still-persecuted Muslims of Makkah until some seventy to eighty had gathered there, supporting themselves by raiding Quraysh caravans the treaty gave the Muslims no authority, and no obligation, to stop. In time the raids grew costly enough that the Quraysh themselves petitioned the Prophet ﷺ, invoking ties of kinship, to take the whole band into Madinah and end them, which he did, though a later report says Abu Basir died before he reached the city. A further test came when Umm Kulthum bint Uqbah, daughter of the Uqbah ibn Abi Mu'ayt who had once thrown animal entrails on the Prophet ﷺ in Makkah, fled to Madinah as a convert; since the treaty's return clause spoke only of men, Allah revealed Qur'an 60:10 exempting believing women from it outright, and she remained in Madinah, and is reported to have later married Zayd ibn Harithah RA. On one exhausted night during the return march, the Prophet ﷺ asked Bilal RA to stay awake and wake the camp for Fajr; Bilal too fell asleep, and the entire camp, including the Prophet ﷺ, slept past sunrise (Sahih Muslim sets such a night on the return from Khaybar). Rather than pray on the spot, the Prophet ﷺ moved the camp on before leading the delayed prayer at a new location, saying Shaytan had a hand in that particular ground.

Placed here because: Dhu al-Qa'dah 6 AH (lectures 63 to 67).

After the Treaty of Hudaybiyyah, Abu Basir of Thaqif, an ally of Banu Zuhrah, was the first person to make hijrah from Makkah to Madinah. Bound by the treaty's clause that any man who came to the Muslims must be returned, the Prophet ﷺ handed him over to two Quraysh emissaries sent to collect him, telling him he was following the letter of the agreement and would not be treacherous. On the road back, Abu Basir killed one of his two escorts with the man's own sword and escaped; the other fled on foot back to Madinah. Barred by the treaty from staying in Madinah yet unable to return to Makkah, Abu Basir set up a small settlement near what is now Jeddah. When Abu Jandal ibn Suhayl RA heard of it, he escaped his father's custody a second time and joined him there, and word spread among the Muslim converts still trapped in Makkah until 10, then 15, 60, and eventually about 80 people had gathered at the settlement.

Placed here because: After the treaty was signed (lecture 66).