It was Muhammad's plan not to give the Quraysh the time to prepare for war. Armed by his confidence in Muslim power and in God's assistance, he sought to surprise the enemy before they could build up their defenses. His aim was to conquer without bloodshed. He therefore first commanded the people to get ready and informed them of his plans for Makkah later. He asked the Muslims to hurry and prayed that Quraysh would not find out his plan before it was too late.
While the Muslim army prepared to leave Madinah, Hatib ibn Abu Balta'ah wrote a letter informing the Quraysh about the Muslim move and gave it to a woman called Sarah, a client of some members of the house of Banu `Abd al Muttalib. He commanded her to take it to Makkah and to hand it over to the Quraysh leaders. Hatib was one of the foremost Muslims. How then could he now turn informant for the enemy? Apparently, there are sides of the human soul which remain weak despite the great strength achieved by other sides, and man remains forever at the mercy of his weaknesses despite his conscious effort to overcome them. At any rate, Muhammad, soon learned of Hatib's attempt and sent `Ali ibn Abu Talib and al Zubayr ibn al `Awwam to intercept the messenger. The latter was arrested and her horse and saddle searched, but no letter was found. `Ali threatened her that unless she produced the letter voluntarily, he would be forced to search her own person and to unveil her body in the process. When the woman realized how serious `Ali was, she unloosened her pigtails, brought out the letter and handed it over to `Ali. The woman was returned to Madinah, and Hatib was called to account. In his own defense, Hatib said: "0 Prophet of God, by God I swear that I am still a believer in God and in His Prophet. My faith has not changed by one jot or title. But I am a man here in the Muslim camp devoid of relatives, family or clan, whereas in Makkah, I have children, family, and relatives whom I want no evil to befall." Upon hearing his reply, `Umar ibn al Khattab asked the Prophet's permission to strike his neck on the grounds that he had apostatized. The Prophet answered: "0 `Umar, perhaps God has looked favorably on the men who fought at Badr and has permitted them to do whatever they wish; for their merit with God is truly great." Hatib was one of those who fought at Badr.
The Muslim army proceeded from Madinah to Makkah bent upon conquering that city and seizing the sanctuary which God had declared a place of peace, security, and religious sanctification to all mankind. This army had more men than Madinah had ever seen before, since the tribes of Sulaym, Muzaynah, Ghatafan, and others had joined the Muhajirun and the Ansar in such numbers and with such armaments that the wide expanses of the desert were filled with them. As the force moved forward it covered the desert from horizon to horizon and no end of it could be seen. They moved fast, and at every station many more tribes joined their ranks and added to their armaments and equipment. Every soul was filled with the faith of Islam and entertained no doubt that God's help will bring them victory. Muhammad led this army at the forefront. His greatest concern was to seize the holy house without shedding any unnecessary blood. By the time the army arrived at al Zahran, four miles from Makkah, its number had reached ten thousand. Until then, the Quraysh knew nothing about it, and its leaders continued to consult with one another, to agree and to disagree regarding the measures to be taken by them to meet Muslim anger. Al `Abbas ibn `Abd al Muttalib, uncle of the Prophet, withdrew from the conversation of the Quraysh leaders, took all members of his family, and went out in the direction of Madinah. At al Juhfah he met Muhammad and converted to Islam. [Some biographers relate that al 'Abbas met the Muslim army at Rabigh. Others assert that al 'Abbas had reached Madinah before Muhammad resolved to march against Makkah, that he converted to Islam in Madinah and accompanied the Muslim army on its march. This latter view, however, is refuted by the historians as a fabrication injected into the biography of Muhammad in order to please the 'Abbasi rulers during whose reign the biographies of the Prophet were first written down. The refutation of the historians is confirmed by the fact that if the claim were true, al Abbas, as the last notable of Makkah to join the ranks of Islam, would have been the first to be visited by Abu Sufyin for the purpose of extending the Treaty of Hudaybiyah. It would seem that despite his defense of his nephew when the latter was at Makkah, al 'Abbas did not join Islam. A1 'Abbas was a Makkan tradesman and, like all other tradesmen of the city, feared the disastrous consequences Islam would bring to his business.] It is rather likely that a group of the Banu Hashim heard a rumor regarding the Prophet's new expedition and sought to join him before the battle began. Two other Makkans came to join the ranks of the Muslims at Niq al `Uqab, both cousins of the Prophet: Abu Sufyan ibn al Harith ibn `Abd al Muttalib and `Abdullah ibn Abu Umayyah ibn al Mugbirah. The Prophet, however, refused to grant them their request, replying to Umm Salamah, who approached him on their behalf, that he had no need for either cousin. The first had previously injured the Prophet, and the second, the Prophet's brother-in-law, had broadcast all sorts of libels and calumnies about him. When a report of the Prophet's decision reached the ears of Abu Sufyan, he swore that either Muhammad would grant him this permission or he would take his son and strike out aimlessly into the desert and perish of thirst and hunger. Muhammad felt compassion toward him and his son, and permitted them to be received within the Muslim ranks. They entered his audience and were converted to Islam.
Al `Abbas ibn `Abd al Muttalib saw that the armies of his nephew were disturbingly preponderant in power and numbers. Although a Muslim, he felt quite apprehensive for what might befall his own native city should this hitherto unrivalled army advance on it with hostile intention. After all, the city he had just left behind was full of his own people, friends and relatives, and he did not consider those relationships terminated by his entry into Islam. Perhaps he intimated some of these fears to the Prophet when he asked, "What would the Prophet do in case Quraysh asked for a guarantee of its own security?" And perhaps Muhammad was pleased that al 'Abbas had broached the subject with him. It might even be conjectured that the Prophet thought of using al 'Abbas as a delegate to the Quraysh that his apprehensiveness might be transmitted to the Makkans. Such measure would prevent the shedding of blood and enable the Muslims to enter Makkah without war. The sanctity of the city would thus be saved and its picture in the Arab mind as a place of security, refuge, and peace would be preserved. In fact, al 'Abbas was soon sent back to Makkah, riding on the Prophet's own white mule. When he approached the locality of al Arak, al 'Abbas looked for anyone from Makkah, be it a lumberman or herdsmen, with whoa) he might send a message informing the Makkan leadership of the Muslim's preponderant armies and advising them to come out to meet the Prophet and reconcile themselves to him before he should take Makkah by storm.
At night, Abu Sufyan decides to go over to the Prophet's camp. While he does so, he is in the presence of Khalid Ibn Al Walid, Bilal Al Habshi, and The Prophet. Abu Sufyan, under no compulsion affirmed his belief in Allah, the only God, and Muhammad being the last Messenger of God.