12 Treaty of Hudaybiyyah

Setting the Scene

By the sixth year after the Hijrah, Islam had become firmly established in Madinah. Several battles had taken place, including Badr, Uhud, and the Trench. The Quraysh of Makkah remained the main hostile power. Yet, during this period of conflict, the Prophet ﷺ never lost sight of the original sacred purpose of Makkah, the House built for the worship of Allah alone.

Allah says about the Kaʿbah:

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَالَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ
“Indeed, the first House of worship established for mankind was that at Bakkah, blessed and a guidance for the worlds.”
(Quran 3:96)

In the sixth year after Hijrah, the Prophet ﷺ decided to go to Makkah for ʿUmrah, the minor pilgrimage, not for war. This decision would lead to one of the most significant turning points in the Seerah, the Treaty of Hudaybiyyah.

The Intention for ʿUmrah

In the month of Dhul Qaʿdah, the Prophet ﷺ publicly announced that he intended to go to Makkah unarmed, in a state of ihram, to perform ʿUmrah. He made it clear that the purpose was purely worship, not battle.

A large group of companions joined him. Reports mention around 1,400 Muslims setting out from Madinah. They took with them animals for sacrifice and the simple weapons a traveler might normally carry, but they did not prepare for a standard military campaign. They wore ihram and marked their sacrificial animals so that their peaceful intention would be obvious to everyone, even from a distance.

The Prophet ﷺ also left Madinah under a deputy, appointing a trusted companion to manage affairs, which shows that he expected a short journey, not a prolonged war.

The Approach to Makkah

As the caravan advanced, news reached the Quraysh that Muhammad ﷺ was coming with his companions. The Quraysh feared that allowing him into Makkah would increase his prestige among the Arabs. They decided to prevent the Muslims from entering, even though the Arabs generally respected the right of anyone to perform pilgrimage.

The Prophet ﷺ continued toward Makkah, and when he learned that the Quraysh had come out to block his way, he changed the route to avoid direct confrontation. Eventually, his camel stopped at a place outside Makkah called Hudaybiyyah, located at the outskirts of the sanctuary. The Prophet ﷺ said that the camel was not refusing by its nature, but that the One who stopped the elephant from entering Makkah had stopped it now. This was a reference to the Year of the Elephant.

In this area of Hudaybiyyah, the Muslims set up camp. The well there had little water, but the Prophet ﷺ made duʿa and, by the permission of Allah, the water sufficed for the companions, which strengthened their trust and patience in this difficult moment.

Building Trust Among the Companions

At Hudaybiyyah, the Muslims were in a vulnerable position. They were close to Makkah, but not allowed to enter. They were in ihram, so they were symbolically and religiously restrained from fighting. The Prophet ﷺ needed to maintain unity and calm among his followers while negotiating with an enemy that had a long history of hostility.

During these days, some events showed the depth of the companions’ commitment. One of the clearest examples was the pledge later known as Bayʿat ar-Ridwan, the Pledge of Satisfaction. When news spread that Uthman ibn Affan رضي الله عنه, who had been sent into Makkah as an envoy, might have been killed, the Prophet ﷺ gathered the companions under a tree and called them to pledge that they would not flee, and that they were ready even for death if necessary. They placed their hands in his, one by one. Allah later praised this pledge in the Quran:

لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا
“Certainly Allah was pleased with the believers when they pledged allegiance to you under the tree. He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with a near victory.”
(Quran 48:18)

This pledge showed the readiness of the Muslims to sacrifice in obedience to the Prophet ﷺ, even though they had come for ʿUmrah, not war. It also prepared them spiritually for what would follow, a treaty that would be hard to accept at first sight.

The Arrival of the Quraysh Delegations

The Quraysh sent various envoys and negotiators to Hudaybiyyah. Each came with a particular tone, some harsh and threatening, others more cautious. The Prophet ﷺ received them with patience and dignity and repeated his peaceful intention. He explained that he had not come to fight, but only to visit the Sacred House and return.

One of the remarkable features of this period is the calm and self-control of the Prophet ﷺ in the face of provocation. In the narrations, a man from Quraysh is mentioned who spoke rudely and grabbed the beard of the Prophet ﷺ. Immediately, the companion al-Mughirah ibn Shuʿbah رضي الله عنه struck the man’s hand with the hilt of his sword and warned him. Yet, the Prophet ﷺ continued the discussion without escalating the confrontation, because his aim at Hudaybiyyah was to secure a peaceful arrangement, not to inflame anger.

At the same time, the behavior of the companions impressed many onlookers. In one famous description, an emissary returned to Quraysh stating that he had visited kings like Caesar and Chosroes, but had never seen a people who honored their leader as much as the companions honored Muhammad ﷺ. He mentioned how they rushed to fulfill his commands and how they would not let a drop of his ablution water fall without trying to take blessing from it.

The Coming of Suhayl ibn ʿAmr

Eventually, the Quraysh sent Suhayl ibn ʿAmr as their main negotiator. When the Prophet ﷺ saw him approaching, he said words to the effect of: “Your matter has become easy; they have sent Suhayl,” because his name, Suhayl, carries the meaning of ease. This was a hopeful sign.

With Suhayl’s arrival, real negotiations began. The setting was tense. On one side were the Muslims who had made a long journey in ihram, longing to enter Makkah and perform ʿUmrah. On the other side were the Quraysh determined not to allow the Muslims into the city that year.

The Prophet ﷺ called for a document to be written to formalize the agreement. Ali ibn Abi Talib رضي الله عنه was chosen as the scribe. What followed in the writing of the document would test the companions’ patience and obedience.

Writing the Treaty: Difficult Moments

The Prophet ﷺ began by telling Ali to write, “In the Name of Allah, Ar-Rahman, Ar-Rahim.” Suhayl objected and said that he did not recognize “Ar-Rahman, Ar-Rahim,” and that it should be written instead, “In Your name, O Allah,” which was a known phrase among the Arabs before Islam. The Prophet ﷺ agreed and told Ali to write as the negotiator requested.

Then the Prophet ﷺ said, “This is what Muhammad, the Messenger of Allah, has agreed with Suhayl ibn ʿAmr.” Suhayl refused again, declaring that if he recognized him as the Messenger of Allah, he would not be fighting him. He demanded that it say, “Muhammad ibn Abdullah.” The companions felt great pain at this request. They knew with certainty that he was the Messenger of Allah and disliked to see this title removed.

The Prophet ﷺ, however, agreed. According to authentic narrations, when Ali hesitated to erase the title “Messenger of Allah,” the Prophet ﷺ pointed out its position and erased it himself, as he was not able to write. This showed his calm trust in Allah and his focus on the long-term benefit, even when emotionally painful details were raised.

Main Points of the Agreement

The Treaty of Hudaybiyyah contained several key conditions. At first glance, many of them appeared harsh to the Muslims and favorable to Quraysh. Yet, these conditions opened the way for major changes among the Arabs.

One of the central points was that the Muslims would return to Madinah that year without entering Makkah. They would be allowed to come back the following year and perform ʿUmrah, staying only three days in Makkah and carrying only travel weapons. For companions who were already in ihram and had traveled with longing for the House, this was extremely difficult to accept.

Another condition dealt with people who might leave Quraysh for Madinah or vice versa. The agreement stated that if anyone from Quraysh came to the Prophet ﷺ without the permission of his guardian, he would be returned. However, if someone from the Muslims went to Quraysh, they would not be returned. This was very hard for the companions to hear, as it seemed unfair and one-sided.

There were additional clauses about tribal alliances. Tribes were allowed to openly ally themselves with either Quraysh or the Prophet ﷺ. This brought relationships and loyalties into a clear, public structure and removed some of the confusion that had surrounded inter-tribal deals.

These terms, written in a visible treaty, marked the first time Quraysh had recognized the Muslims as a legitimate political entity. Even though the wording seemed unfavorable, the fact of a formal agreement between equal parties was itself a quiet recognition that could not easily be reversed.

A Test of Obedience and Trust

The companions found the conditions extremely painful. ʿUmar ibn al-Khattab رضي الله عنه in particular struggled with the terms and questioned whether this could really be a victory. He and others were anxious, because they had wanted clear, recognizable success and to enter the Sacred Mosque that very year.

However, the Prophet ﷺ remained firm in implementing the agreement. He had greater certainty in Allah’s promise. Later, the Quran would describe this treaty as a clear victory.

After the treaty had been written and agreed upon, the Muslims had to accept the reality that they would not perform ʿUmrah that year. The Prophet ﷺ instructed them to sacrifice their animals and shave or shorten their hair in that place, thereby coming out of ihram. This was another emotional test, because it meant accepting the end of their ʿUmrah journey without reaching the Kaʿbah itself.

At first, some companions delayed, hoping that the command might change. The Prophet ﷺ then went into his tent, and upon the advice of his wife Umm Salamah رضي الله عنها, he went out without speaking to anyone, sacrificed his own animal, and shaved his head. When the companions saw this, they followed him quickly, some of them so sorrowful that their shaving was described as intense. This showed that even in emotional disappointment, they followed him as soon as the matter became clear.

The Revelation of a “Clear Victory”

On the way back to Madinah, the beginning of Surah al-Fath was revealed. It changed how the companions understood what had happened at Hudaybiyyah.

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا
“Indeed, We have granted you a clear victory.”
(Quran 48:1)

This verse called the treaty a clear opening and victory. What many companions had felt as a setback was described by Allah as a success. The revelation continued to praise the Prophet ﷺ and the believers, to promise future conquests, and to affirm that Allah had placed tranquility in the hearts of the believers.

By calling Hudaybiyyah a “clear victory,” the Quran taught that victory is not always in the form of immediate conquest. Sometimes it is in the form of an agreement that removes barriers, reduces open conflict, and allows the truth to spread without constant war.

New Openings After the Treaty

Although this chapter focuses on the treaty itself, it is important to note briefly that the agreement of Hudaybiyyah changed the environment in Arabia. The reduction of open hostilities and the recognition of the Muslims through a formal treaty allowed Islam to spread more quickly. People could visit Madinah and listen to the Prophet ﷺ without the same level of fear from Quraysh pressure.

Many events that followed in later years trace back to this agreement. The treaty altered the balance of power and opened paths for daʿwah and for future political developments between the Muslims and Quraysh. The Quran hinted at this when it spoke of the “near victory” promised to the believers in connection with their pledge under the tree, which took place at Hudaybiyyah.

In this way, the Treaty of Hudaybiyyah stands in the Seerah as a moment when patience, restraint, and trust in Allah produced an outcome that was far greater than what was visible at first. The Prophet ﷺ accepted difficult short-term terms in order to secure long-term stability and to give the message of Islam space to reach hearts that had previously been blocked by constant warfare.