Azami 9015

Ahmad narrated it (3187) from Abdul-Rahman bin Mahdi, who said, Ikrima bin Ammar told us, saying, Abu Zumayl told me, saying, Abdullah bin Abbas told me, and he related it. Its chain is hasan because of Ikrima bin Ammar Ajli, for there is disagreement about him, though his hadith is hasan when he does not become confused or make mistakes. Abdul-Razzaq (10/157) and Hakim (2/150) both narrated it from the hadith of Ikrima bin Ammar with his chain, at greater length. Hakim said, "It is sahih according to the criteria of Muslim."The summary of what the Prophet ﷺ agreed upon in his peace treaty with Suhayl bin Amr is as follows.1. War between the Muslims and Quraysh would be laid down for ten years, during which people would be safe and would refrain from harming one another, and there would be a sealed pledge between them, with no islal, meaning theft, and no ighlal, meaning treachery.2. Whoever came to Muhammad from Quraysh without the permission of his guardian would be returned to them, but whoever came to Quraysh from among those with Muhammad would not be returned to him.3. Whoever wished to enter into the pact and covenant of Muhammad could do so, and whoever wished to enter into the pact and covenant of Quraysh could do so. So Khuza entered into the covenant of the Messenger, and Banu Bakr entered into the pact of Quraysh.4. The Prophet ﷺ and his companions would return this year without performing the umrah, but the following year the polytheists would leave the city, and the Muslims would enter it and stay there for three days, carrying no weapons except swords in their sheaths.What can be learned from the treaty of Hudaybiya is as follows.1. It is permissible for the ruler to conclude a peace treaty on whatever terms he judges to be beneficial for the Muslims, even if this is not apparent to some people at first, and even if it involves a minor harm in order to avert a greater one.2. The Prophet's ﷺ saying, "Erase it," to which Ali replied, "I am not the one to erase it," contains a lesson in courtesy toward the message and the prophethood. Ali believed in the Prophet's ﷺ message and prophethood, so how could he be the one to erase it? He understood from the Prophet's ﷺ instruction that it was not a matter of strict obligation, otherwise he would not have made this excuse. The Prophet ﷺ accepted his excuse and erased it himself with his own noble hand. In another narration, the Prophet ﷺ said to Ali, "Show me its place," and he erased it.3. It is stated in Sahih Muslim, "And Ibn Abdullah wrote," and it is stated in Sahih Bukhari (2699), from the hadith of Israel, from Abu Ishaq, "So the Messenger of Allah ﷺ took the document and wrote, 'This is what Muhammad bin Abdullah agreed to...'" The scholars disagreed over whether the Prophet ﷺ wrote it with his own noble hand, since Allah Almighty says about his Prophet, "You did not read any book before it, nor did you write it with your right hand" [Ankabut 29:48]. They said, either Allah made this occur through his hand, or the pen wrote it while he was unaware of what was being written, in which case this would count among the miracles of the Prophet ﷺ, or the meaning of "wrote" is that he ordered it to be written, just as one says, "The commander built the house" or "dug the rivers," meaning by his command.4. Among the terms of the treaty was, whoever comes to us from among you, we will not return him to you, and whoever comes to you from among us, you shall return him to us. The Prophet ﷺ said, "Allah will bring about relief and a way out." This is indeed what happened, for the Prophet ﷺ knew this because Allah had informed him of it. As for anyone else, the Kufans said that it is not permissible for anyone after the Prophet ﷺ to agree to such a condition, whether concerning men or women, saying that this leads to strife. Others said that it is permissible if their lives can be assured of safety, but the first view is closer to the truth, for safety for one's life is not guaranteed in many cases.5. There was disagreement over the exact wording of the treaty, namely whether women were included in the statement, "and whoever comes to you from among us, you shall return him to us." The correct view is that women were not included in this. In the Book of Conditions in Sahih Bukhari (2731), this hadith states, "No man will come to you from us, even if he is upon your religion, without your returning him to us." This is explicit on the matter. That is why, when Allah's words were revealed, "O you who believe, when believing women come to you as migrants, test them. Allah is most knowing of their faith. Then if you know them to be believers, do not return them to the disbelievers" [Mumtahina 60:10], and Subayah bint Harith Aslamiyyah came, and her husband came seeking her, the Prophet ﷺ did not return her, or any women, to them. It cannot be said that the verse abrogated the treaty, since women were not included in the condition to begin with.6. In Sahih Muslim, "So he stayed there three days, and when the third day came, they said to Ali, 'This is the last day of your companion's agreed term, so tell him to leave.' Ali informed him of this, and the Prophet ﷺ said, 'Yes,' and he left." This is a mistaken insertion into the account of the day of the treaty, for that actually occurred the following year, during the compensatory umrah. They had stipulated in the year of Hudaybiya that he would come the following year, perform the umrah, and not stay more than three days. So he came the following year, stayed until near the end of the third day, and was then told to leave, and he left. Some narrators mistakenly inserted what happened the following year, during the compensatory umrah, into the account of the year of the treaty, for the Prophet ﷺ did not enter Makkah at all in the year of the treaty, so there was no occasion for him to be told to leave it.