Treaty of Hudaibiyah; Treaty between the Quraysh and Prophet Muhammad ( The Prophet then reached a place called Hudaibiya, on the precincts of the. Also reflective of this change was the selection by them of one, Suhayl bin Amr, whom they sent to the camp of the Muslims to conclude a treaty with the Prophet . Hudaibiya Treaty – A Textual Analysis. Khan Yasir. Uploaded by. Khan Yasir. Khan Yasir • To be ice-cool in demeanour, • To be fire-hot in determination, • To be.

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Treaty of Hudaybiyyah

Prophet Muhammad treaty reads: In your name, O God! This is the treaty of peace between Muhammad ibn Abdullah and Suhail ibn Amr.

They have agreed to ceasefire for ten years. During this time each party shall be secure, and neither shall harm the other.

No secret damage — theft or betrayal — shall be inflicted. The people of Muhammad may visit Makkah for Haj, Umra or trade and their life and belongings shall be secure, greaty people of Qureysh may visit or pass through Medina to Egypt or Syria for trade and their life and belongings shall be secure. Whoever in Arabia wishes to enter into a treaty or covenant with Muhammad can do so, and whoever wishes to enter into a treaty or covenant with the Treat can do so.

This year, Muhammad, with his companions, must retract from Makkah, but next year, he, with his companions, may come to Makkah and remain for three days, yet without their weapons except those of a traveller i. If we look at the political situation of the times we see hucaibiya the persecuted Muslims at Makkah were now a political power to reckon with after establishing a state in Medina and braving the existential threats at Badr and Uhad triumphantly before foiling the ploy of Ahzab.

Now they were at the doorsteps of Makkah which was a major blow to the psyche of Makkans and also their prestige in the whole of Arabia.

There was a loss-loss situation for them. Ali ibn Abu Talib wrote the treaty. Who is this most Trety and most Merciful? There was no problem in conceding on this, as what was being written was not wrong even according to the Islamic ideals. Yet again, what was being written was not wrong, and conceding on this matter only gratified the egos of Qureysh and was practically going to cause no harm to the cause of Muslims.

This was the major stroke — a cessation of hostilities for ten years. Neither the Qureyshi envoy nor the Qureysh understood what they did to themselves by signing for this truce. Geographically and militarily it was not possible for Medina to take them down simultaneously. Jews would have done the same thing by opening up another front in circumstances of Muslim incursion over Qureysh. This truce secured the Makkan front for the Muslims budaibiya they, barely within two months of conclusion of the treaty, exterminated the Jewish hudaubiya at Khaibar.


Qureysh had treatg Muslims out of their homes in Makkah and ttreaty that hostilities between Muslims and Qureysh ensued. Muslims migrated to Medina and an Islamic state came into being. Passing through Medina to Egypt, Syria and other huvaibiya was vital for the trade interest of Qureysh.

It is noteworthy that trade was most important if not the only means for the livelihood in Makkah. Several skirmishes between trade caravans of Qureysh and Muslims are reported in history and all that ttreaty trade very insecure for the Qureysh. Besides, Prophet Muhammad concluded treaties with other tribes. This deprived the Quraishites of their monopoly of providing escorts, which must have been a means of considerable income, not to speak of the direct gains of the northern traffic, which was reputed to bring them hundred percent profits.

The Treaty of Hudaybiyya

Earlier they tried to eliminate this threat through invasions. But treatu the battle of Trench they were forced to realise that a military solution to the Medina-problem might not be possible. Hence, this provision was in fulfilment of their primary interest — securing their trade route. Muslims always wanted peaceful social and economic contacts with Makkah and Qureysh.

This was vital for Dawah as well. And Qureysh were very apprehensive of the spread of Islam.

This provision not only secured the trade routes of Medina for Makkans but also opened the doors of Makkah for the Muslims. Qureysh could no longer bind their people from mingling with Muslims; observing their behaviour in daily life; talk to them about their religion The earlier half of this provision that — if a man from Qureysh without the permission of his guardian comes to Muhammad, he shall be returned to them — was a big concern for Makkans.

But the later half of the provision was an utter hudibiya which only served the purposes of fattening the egos of Qureysh.

So, when this provision was objected to by the Muslims, Prophet Muhammad explained to them that we do not need the apostate who, from our side, would return to Qureysh and their religion And after all both parties knew that it was not going to happen. It companions that Allah would find a way for those who are stranded in Makkah as a result of this provision.

Muslims abided by the treaty and handed over to Qureysh whoever came to them from Makkah, Abu Jandal son of Suhail ibn Amr and later Abu Hudaobiya are a few names in this regard. He camped on the trade routes of Makkah and attacked treath trade caravans.

Many fleeing Muslims including Abu Jandal joined forces with him and Qureysh, themselves, came to Prophet Muhammad nullifying this provision. With a very flimsy look at things someone may conclude that this provision was a mutual gain.

The point to be noted is the fact that there was no obstacle to tribes joining their hands with Qureysh as historically they were an established power in the region. To align with the Prophet Muhammad — the challenger and enemy hudaiibya the superpower — was however very risky and tricky. So, the only way hudabiya which people would have hudabiiya themselves to the Medina without provoking Makkah was a truce between Prophet Muhammad and Qureysh.


So, this provision was a major political gain for the Muslims. Through this treaty, not only Qureysh recognised Medina as a legitimate political force in the region but also the doors were opened for other tribes to align themselves with emerging political power of Medina. Muslims had waited for six years and they could wait a year more especially if they were allowed to enter the city peacefully the next year.

The major political gains that Muslims acquired from the treaty would not have been possible if Prophet Muhammad would have insisted on performing the pilgrimage that very year. On the political chessboard it happens that checks come from Queen or Rook or Knight but the ultimate defeat comes through unusual quarters of a petty Pawn.

There is nothing to deter an unbiased historian from concluding that a few hundred more wars may not have swept the Qureysh so emphatically and so thoroughly as treayy peace of Hudaibiya did. This is not to deny the significance of Jihad with swords in the path of Allah, but the point is that wars are already overemphasised in the historical literature of Islam as so cogently pointed out by Shibli Nomani.

There is a need to study the other aspects in the Seerah as thoroughly as the wars of Islam have been studied. For example, there is a lesson in At Hudaibiya, the was the success in shaping the agenda of the 1.

hudaibiya treaty – IslamiCity

Head and tail both were in favour of Muslims if earlier stand of Qureysh not letting Muslims into Makkah at all is taken into consideration. Conceding on the issue of performing pilgrimage that very year which nevertheless was only a psychological concession and not a substantial one and claiming other points of import like ceasefire and peaceful contact with Makkans — an opportunity which was denied to Muslims ever since they left Makkah — was the greatest victory.

Moreover tribes that were earlier apprehensive about concluding alliance with Medina due to the newness of the State freely aligned themselves with it afterwards. Someone at Medina told the companions of the Prophet: What sort of a victory is it? When this thing reached the Prophet, he said: A very wrong thing has been uttered, it indeed is a great victory.

You reached the very home of the polytheists, and they had to persuade you to go back by soliciting you to perform Umra the following year. They themselves expressed the desire to suspend hostilities and have peace with you, whereas their malice and enmity against you is too well known.

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