it (57) now is invalid, and it is not permissible to draw an analogy with the valid case, nor to append it to it.
Section: The conditions in a truce contract are divided into two categories: a valid one, such as stipulating wealth from them, or the assistance of the Muslims when they are in need of it, or stipulating (58) for them that he will return those who come to him among the men as Muslims or under a guarantee of safety. This is valid. The followers (59) of al-Shafi'i said: It is not valid to stipulate the return of a Muslim, unless he has a tribe that protects and defends him. Our argument is that the Prophet (may Allah bless him and grant him peace) stipulated this in the Treaty of Hudaybiyyah and fulfilled it for them, so he returned Abu Jandal [ibn Suhayl] (60) and Abu Basir, and he did not limit the condition to one who has a tribe. Furthermore, even one with a tribe, if it is his own tribe that is persecuting and harming him, is like one who has no tribe. However, this condition is only permissible in times of dire need and when the interest (61) in it is determined. Once he stipulates this for them, it becomes binding to fulfill it, in the sense (62) that if they come to claim him, he does not prevent them from taking him, and the Imam does not force him to go with them, but he may command him (64) in secret to flee from them and to fight them. For when Abu Basir came to the Prophet (may Allah bless him and grant him peace) and the disbelievers came to claim him, the Prophet (may Allah bless him and grant him peace) said to him: "It is not appropriate in our religion to act treacherously, and you know what we have pledged to them, and perhaps Allah will grant you relief and a way out." So when he returned with the two men, he killed one of them on his way. Then he returned to the Prophet (may Allah bless him and grant him peace) and said: "O Messenger of Allah, Allah has fulfilled your covenant; you returned me to them, and Allah has saved me (65) from them." The Prophet (may Allah bless him and grant him peace) did not rebuke him, nor did he blame him; rather, he said: "Woe to his mother, he is a firebrand of war, if only he had men with him!" When Abu Basir heard that, he joined the seashore, and Abu Jandal ibn Suhayl and those with him from among...
(57) In the original and (M): 'shart' (a condition). (58) In the original: 'yashrut' (he stipulates). (59) Omitted from (B). (60) Omitted from (M). (61) In (B): 'al-musalaha' (reconciliation). (62) In (A): 'ya'ni' (meaning). (63) In the original: 'yujbiruhum' (he forces them). (64) In the original: 'ya'muruhum' (he commands them). (65) In (A) and (M): 'fa-anjani' (so He saved me).
شَرَطَه (٥٧) الآنَ كان بَاطِلًا، فلا يجوزُ قياسُه على الصَّحيحِ، ولا إلْحاقُه به.
فصل: والشروطُ فى عَقْدِ الهُدْنَةِ تَنْقَسِمُ قِسْمَيْن؛ صحيحٌ؛ مثل أنْ يَشْتَرِطَ عليهم مالًا، أو مَعُونَةَ المسلمين عندَ حاجَتِهم إليهم، أو يَشْتَرِطَ (٥٨) لهم أنْ يَرُدَّ من جاءَه من الرجالِ مسلمًا أو بأمانٍ. فهذا يَصِحُّ. وقال أصحابُ (٥٩) الشافِعِىِّ: لا يَصِحُّ شرطُ رَدِّ المسلمِ، إلَّا أنْ يكونَ له عَشِيرةٌ تَحْمِيه وتَمْنَعُه. ولَنا، أنَّ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- شرطَ ذلك فى صُلحِ الحُدَيْبِيَةِ، ووَفَّى لهم به، فرَدَّ أبا جَنْدَلِ [بنِ سُهَيْلٍ] (٦٠) وأبا بَصِيرٍ، ولم يَخُصَّ بالشَّرْطِ ذا العشيرَةِ، ولأنَّ ذَا العَشِيرةِ إذا كانت عَشِيرَتُه هى التى تَفتِنُه وتُؤْذِيه، فهو كمَنْ لا عَشِيرةَ له، لكنْ لا يجوزُ هذا الشَّرْطُ إلَّا عندَ شدَّةِ الحاجَةِ إليه، وَتَعَيُّنِ المصلحَةِ (٦١) فيه، ومتى شرطَ لهم ذلك، لزِمَ الوفاءُ به، بمعنَى (٦٢) أَنَّهم إذا جاءُوا فى طَلَبِه، لم يَمْنَعْهم أخْذَه، ولا يُجْبِرُه (٦٣) الإِمامُ على المُضِىِّ معه، وله أنْ يأمُرَه (٦٤) سِرًّا بالهرَبِ منهم، ومُقَاتَلَتِهم فإنَّ، أبا بَصِيرٍ لمَّا جاءَ النَّبِىَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، وجاءَ الكفارُ فى طلَبِه، قال له النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "إِنَّا لَا يَصْلُحُ في دِينِنَا الْغَدْرُ، وَقَدْ عَلِمْتَ مَا عَاهَدْنَاهُمْ عَلَيْه، ولَعَلَّ اللهَ أنْ يَجْعَلَ لَكَ فَرَجًا وَمَخْرَجًا" فلمَّا رجَعَ مع الرَّجُلَين، قَتَلَ أحَدَهما فى طريقهِ، ثمَّ رَجَعَ إلى النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فقال: يا رسولَ اللَّه، قد أوْفَى اللهُ ذِمَّتَك، قد رَدَدْتَنِى إليهم، وأَنْجانِى (٦٥) اللهُ منهم. فلم يُنْكِرْ عليه النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، ولم يَلُمْه، بل قال: "وَيْلُ امِّهِ مِسْعَرَ حَرْبٍ، لَوْ كَانَ مَعَهُ رِجالٌ! " فلمَّا سَمِعَ ذلك أبو بَصِيرٍ، لَحِقَ بساحِلِ البحرِ، وانْحازَ إليه أبو جَنْدَلِ بن سُهَيْلٍ ومَنْ معه من
(٥٧) فى الأصل، م: "شرط".(٥٨) فى الأصل: "يشرط".(٥٩) سقط من: ب.(٦٠) سقط من: م.(٦١) فى ب: "المصالحة".(٦٢) فى أ: "يعنى".(٦٣) فى الأصل: "يجبرهم".(٦٤) فى الأصل: "يأمرهم".(٦٥) فى أ، م: "فأنجاني".
