صحيح مسلم
Muslim
كتاب الجهاد والسيرThe Book of Jihad and Expeditions
باب صُلْحِ الْحُدَيْبِيَةِ فِي الْحُدَيْبِيَةِ:Chapter: The truce of Al-Hudaybiyah
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا عَفَّانُ ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ ثَابِتٍ ، عَنْ أَنَسٍ " أَنَّ قُرَيْشًا صَالَحُوا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فِيهِمْ سُهَيْلُ بْنُ عَمْرٍو ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِعَلِيٍّ : اكْتُبْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ، قَالَ سُهَيْلٌ : أَمَّا بِاسْمِ اللَّهِ ، فَمَا نَدْرِي مَا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ، وَلَكِنْ اكْتُبْ مَا نَعْرِفُ بِاسْمِكَ اللَّهُمَّ ، فَقَالَ : اكْتُبْ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ ، قَالُوا : لَوْ عَلِمْنَا أَنَّكَ رَسُولُ اللَّهِ لَاتَّبَعْنَاكَ ، وَلَكِنْ اكْتُبْ اسْمَكَ وَاسْمَ أَبِيكَ ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : اكْتُبْ مِنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ ، فَاشْتَرَطُوا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ مَنْ جَاءَ مِنْكُمْ لَمْ نَرُدَّهُ عَلَيْكُمْ ، وَمَنْ جَاءَكُمْ مِنَّا رَدَدْتُمُوهُ عَلَيْنَا ، فَقَالُوا : يَا رَسُولَ اللَّهِ ، أَنَكْتُبُ هَذَا ؟ ، قَالَ : نَعَمْ ، إِنَّهُ مَنْ ذَهَبَ مِنَّا إِلَيْهِمْ ، فَأَبْعَدَهُ اللَّهُ وَمَنْ جَاءَنَا مِنْهُمْ سَيَجْعَلُ اللَّهُ لَهُ فَرَجًا وَمَخْرَجًا " .
It has been narrated on the authority of Anas that the Quraish made peace with the Prophet (ﷺ) . Among them was Suhail bin Amr. The Prophet (ﷺ) said to 'Ali (RA) : Write "In the name of Allah, most Gracious and most Merciful." Suhail said: As for "Bismillah," we do not know what is meant by "Bismillah-ir-Rahman-ir-Rahim" (In the name of Allah most Gracious and most Merciful). But write what we understand, i. e. Bi ismika allahumma (in thy name. O Allah). Then, the Prophet (ﷺ) said: Write: "From Muhammad, the Messenger of Allah." They said: If we knew that thou were the Messenger of Allah, we would follow you. Therefore, write your name and the name of your father. So the Holy Prophet (ﷺ) said: Write "From Muhammad bin 'Abdullah." They laid the condition on the Prophet (ﷺ) that anyone who joined them from the Muslims, the Makkahns would not return him, and anyone who joined you (the Muslims) from them, you would send him back to them. The Companions said: Messenger of Allah, should we write this? He said: Yes. One who goes away from us to join them-may Allah keep him away! and one who comes to join us from them (and is sent back) Allah will provide him relief and a way of escape.
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: The Messenger of Allah (sallallahu alayhi wa sallam) apparently conceded and accepted every condition in the treaty for the sake of attaining collective and religious benefits resulting from the reconciliation.
Because writing “Muhammad, son of Abdullah” did not necessitate a denial of your (sallallahu alayhi wa sallam) prophethood, and by writing “Bismik Allahumma” in place of “Bismillah al-Rahman al-Rahim,” the divinity of Allah, which is the real objective, was still affirmed.
Thus, there was no legal or religious harm in accepting their demand, and as for handing over those among them who became Muslim,
apparently, this was to subject them to oppression and cruelty,
but the wisdom behind this was explained by the Prophet (sallallahu alayhi wa sallam) himself: that Allah would surely create ease and a way out for them, and this prophecy of the Prophet (sallallahu alayhi wa sallam) was fulfilled. As a result of this treaty, a large number of disbelievers embraced Islam,
because they got the opportunity to mix with the Muslims,
became acquainted with Islamic teachings,
became aware of the character and conduct of the Prophet (sallallahu alayhi wa sallam) and the Muslims,
had the chance to hear about the circumstances and miracles of the Prophet (sallallahu alayhi wa sallam), and as a result, the way for the conquest of Makkah was paved, and on the day of the conquest of Makkah, all the polytheists of Makkah became Muslim.
As for the issue that when you (sallallahu alayhi wa sallam) told Ali (radi Allahu anhu) to erase the words “Messenger of Allah (sallallahu alayhi wa sallam),” he, keeping your honor and reverence in view, said that it was not possible for him to erase those words,
just as when you asked Abu Bakr (radi Allahu anhu),
“When I had ordered you to continue leading the prayer, then why did you step back?” Abu Bakr (radi Allahu anhu) replied,
“It is not possible for the son of Abu Quhafah to lead the prayer in your presence.”
Therefore, you (sallallahu alayhi wa sallam) did not again command Ali (radi Allahu anhu) to erase it,
otherwise, under the principle of “the command is above etiquette,” they could not have refused your obligatory command.
The same situation occurred in the incident of the parchment (waqi‘at al-qirtas),
when Umar (radi Allahu anhu) and other Companions,
considered it contrary to your honor and reverence to trouble you with dictation in your illness, and you did not insist on it again,
otherwise, it would not have been possible for them to oppose your command.
Because writing “Muhammad, son of Abdullah” did not necessitate a denial of your (sallallahu alayhi wa sallam) prophethood, and by writing “Bismik Allahumma” in place of “Bismillah al-Rahman al-Rahim,” the divinity of Allah, which is the real objective, was still affirmed.
Thus, there was no legal or religious harm in accepting their demand, and as for handing over those among them who became Muslim,
apparently, this was to subject them to oppression and cruelty,
but the wisdom behind this was explained by the Prophet (sallallahu alayhi wa sallam) himself: that Allah would surely create ease and a way out for them, and this prophecy of the Prophet (sallallahu alayhi wa sallam) was fulfilled. As a result of this treaty, a large number of disbelievers embraced Islam,
because they got the opportunity to mix with the Muslims,
became acquainted with Islamic teachings,
became aware of the character and conduct of the Prophet (sallallahu alayhi wa sallam) and the Muslims,
had the chance to hear about the circumstances and miracles of the Prophet (sallallahu alayhi wa sallam), and as a result, the way for the conquest of Makkah was paved, and on the day of the conquest of Makkah, all the polytheists of Makkah became Muslim.
As for the issue that when you (sallallahu alayhi wa sallam) told Ali (radi Allahu anhu) to erase the words “Messenger of Allah (sallallahu alayhi wa sallam),” he, keeping your honor and reverence in view, said that it was not possible for him to erase those words,
just as when you asked Abu Bakr (radi Allahu anhu),
“When I had ordered you to continue leading the prayer, then why did you step back?” Abu Bakr (radi Allahu anhu) replied,
“It is not possible for the son of Abu Quhafah to lead the prayer in your presence.”
Therefore, you (sallallahu alayhi wa sallam) did not again command Ali (radi Allahu anhu) to erase it,
otherwise, under the principle of “the command is above etiquette,” they could not have refused your obligatory command.
The same situation occurred in the incident of the parchment (waqi‘at al-qirtas),
when Umar (radi Allahu anhu) and other Companions,
considered it contrary to your honor and reverence to trouble you with dictation in your illness, and you did not insist on it again,
otherwise, it would not have been possible for them to oppose your command.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4632
