The account of the Prophet's attempt to make 'umra and the eventual Treaty of Hudabiyah is a good example for

Muslims engaged in diplomatic affairs, especially on the world stage. The narrative gives us much to bring to the table of peace talks. A few things come to mind: First, the Prophet's interest in entering Mecca was to visit the Kaba, which in all other cases the Quraysh would've allowed. Their reasons for not allowing the Muslims into Mecca were obvious (Lings, p. 256), and one would assume the reasons were clear to the Prophet, too. Still, after hearing from their envoy, the Prophet's response showed his intent to stand his ground while also extending a hand of mercy, telling Budayl that he would "grant them time, if they so desire it, to take their precautions and to leave the way clear for us" (Lings, p. 257). The dialogue which follows between Budayl and the Quraysh, as well as the observations of 'Urwah of Thaqif about the relationship of the companions with Muhammad, is beautiful. By mentioning Muhammad in the same breath kings and rulers, 'Urwah seems to be acknowledging the Muslims emergence as a state and political power (Lings, p. 258). While diplomacy in Islam is concerned about the safety and well-being of all people, steps to peace can often be calculated, misunderstood or disagreed upon. Not only by opposing parties, but in our own ranks. The actual writing of the treaty is also an interesting story, showing the concessional nature of genuine peacemaking and politics. Even when our most sacred beliefs go unacknowledged, the aim must always be peace. The example is when Suhayl objected at writing "in the name of God, the Good, the Merciful" and referring to Muhammad as the Messenger of God (Lings, p. 260). Even at the verbal objection of the Prophet's companions, which shows how they must have felt free to express their opinions around him, he was elastic and bent to the demands of Suhayl. The subsequent events of Abu Jandal and 'Umar show the faith, patience and foresight of a leader. In their most disappointing episode yet, the companions were forced to forgoe their pilgrimmage until the following year then watched as their Muslim brother, Abu Jandal, was left behind in Mecca. In the face of all that, the Prophet still performed the sacred rites of sacrifice and hairshaving, eventually lifting his followers' spirit and getting them to believe in the victory to come. When the wind blew the pilgrim's hair toward Mecca they took "it as a sign that their pilgrimage had been accepted by God in virtue of their intentions" (Lings, p. 263). Peace, no matter what the issue or how long the conflict, starts with sincere intentions, promises kept and a vision that includes the common good of all parties involved. Great post! Another important aspect about the treaty Hudabiyah is that the Prophet consulted with his wife Umm Salamah about what to do about his companions not wanting to slaughter their sacrificial animals. So Umm Salamah advice the Prophet to shave his head first, then the Companions would automatically follow him and they did. In my opinion this is key point when pertaining to communication in a marriage.