When the Messenger of Allah ﷺ entered Mecca in the year of the conquest, he stood and addressed the people, saying, "People, any pact made in the days of ignorance, Islam only strengthens it further, and there is no new pact in Islam. The Muslims are united against all others. Their lives are equal in value. The least among them may grant protection on behalf of them all, and the most distant of them may return what is due. Their raiding parties share with those who stayed behind. A believer is not to be killed for a disbeliever. The blood-money of a disbeliever is half the blood-money of a Muslim. There is to be no driving away of livestock to avoid zakat, nor moving them aside for the same purpose, and their charity is to be collected only at their dwellings."
حدثنا يزيد أخبرنا محمد بن إسحاق عن عمرو بن شعيب
لما دخل رسول الله ﷺ مكة عام الفتح قام في الناس خطيبا فقال يا أيها الناس إنه ما كان من حلف في الجاهلية فإن الإسلام لم يزده إلا شدة ولا حلف في الإسلام والمسلمون يد على من سواهم تكافأ دماؤهم يجير عليهم أدناهم ويرد عليهم أقصاهم ترد سراياهم على قعدهم لا يقتل مؤمن بكافر دية الكافر نصف دية المسلم لا جلب ولا جنب ولا تؤخذ صدقاتهم إلا في ديارهم
Its isnad is sahih. Abu Dawud narrated part of it, his statement "there is no jalab" and so on, 1951 (Awn al-Mabud 2:20), by way of Ibn Abu Adi from Ibn Ishaq. This meaning has already come in the hadith of Ibn Umar bin Khattab, 5654, where we noted this narration of Abu Dawud. Abu Dawud also narrated part of its meaning, 4531 (Awn al-Mabud 4:304), by way of Yahya bin Saeed from Amr bin Shuayb. Tirmidhi, 2:392, narrated from it the matter concerning the oath, by way of Husayn Muallim from Amr bin Shuayb, and said, "This is a hasan sahih hadith." The meanings of this hadith have been repeated many times in the Musnad, at length and in summary, among them 6690, 6917, 6933, 7012. See also what has already passed in the Musnad of Ibn Abbas, 2911, 3046.As for his statement "the lowest of them may grant protection over them," it is "yujiru" with a ra, as established in K, and this is correct, Allah willing, in agreement with the meaning and with the well-known narrations, while in H and M it appears as "yujizu" with a za. Ibn Athir said in his commentary, regarding the version with ra, "That is, if one of the Muslims, whether free man or slave, male or female, grants protection to one person or a group of disbelievers, sheltering and securing them, that protection is binding upon all the Muslims, and his protection and security may not be nullified."As for his statement "qaadahum," al-qad, with fatha on the qaf and the plain ayn, is a collective noun for "al-qaid," referring to those who do not go out to fight.