Hodaybie Peace

To answer the Ghertas Hadith and disagreement of Umar Ben Al-Khatab with the order of the messenger of God (peace of Allah be upon him and his descendants), One of Sunni writers has claimed that if Umar had disagreed with the order of Hazrat Muhammad, Imam Ali (peace be upon him) would have disagreed with in the story of the Hodaybe peace.
We will narrate his exact sentences in the following text. I hope that you send a convincible answer for me.

'' When Hazrat Muhammad wrote a peace treaty in the Hodaybe peace, he ordered to write Muhammad, the messenger of God at the end of it. Then the polytheists objected that they did not him the messenger of God. Hence, leave out messenger of God and write only the name of Muhammad. Hazrat Muhammad (peace of Allah be upon him and his descendants) bade to Hazrat Ali (may God be well pleased with him) '' leave out the messenger of God from the end of the peace treaty''. But Hazrat Ali (may God be well pleased with him) bade '' I swear God I will not leave out your name'' ( Sahih Bokhari v 2/ p 610).

Even this discussion lasted until Hazrat Muhammad bade '' show me in order to leave it out. Hence, he left it out himself.

If it was supposed that all of orders of Hazrat Muhammad should be obeyed, shouldn't Hazrat Ali (may God be well pleased with him) have left out the word '' messenger of God or not?
If the order of the prophet had been necessary, why shouldn't Imam Ali have obeyed it?
If it had been Mostahab, it must have been Mostahab in the story of pen and ink.

The main narration

Bara Ben Azeb said when the messenger of God reconciled with the people of Hodaybe, Ali Ben Ali Taleb (peace be upon him) was the writer of the peace treaty. He wrote '' Muhammad, the messenger of God''. The polytheists said '' Do not write '' Muhammad, the messenger of God''. If you had been the messenger of God, we should not have fought with you''. Then Hazrat Muhammad bade to Imam Ali (peace be upon him) '' leave it out''. Imam Ali (peace be upon him) bade '' I cannot leave it out''. Then the messenger of God peace of Allah be upon him and his descendants) left it out with his own hand and agreed with the polytheists that …
Sahih Al-Bokhari v 3 p 167 hadith no 2698; Ketab Al-Solh; chapter 6

باب كَيْفَ يُكْتَبُ هَذَا مَا صَالَحَ فُلاَنُ بْنُ فُلاَن وَفُلاَنُ بْنُ فُلاَن وَإِنْ لَمْ يَنْسُبْهُ إِلَى قَبِيلَتِهِ، أَوْ نَسَبِهِ.

There is no doubt that this story is not comparable with the story of the disagreement of Umar Ben Al-Khatab in Rozie Al-Khamis and there are a lot of differences between them.

To clarify the matter, few points should be taken into consideration:

The first point: The person that had requested was Soheil Ben Umarv not the messenger of God (peace of Allah be upon him and his descendants):

According to the narration that Nasaee has narrated in the books '' Khasaes Amir Momenan''' and '' Sonan Kobra'', the person that requested leaving out the sentence '' the messenger of God '' from the peace treaty was one of polytheists, Soheil Ben Umarv not the messenger of God ( peace of Allah be upon him and his descendants). Amir Momenan (peace be upon him) answered that he would not leave it out.

It has been narrated from Alghame Ben Ghis '' I said to Imam Ali (peace be upon him) ''do you consider a judge between yourself and your dear child?'' he bade '' I was the writer of the messenger of God (peace of Allah be upon him and his descendants); therefore, I wrote '' this is considered a peace treaty between Muhammad, the messenger of God (peace of Allah be upon him and his descendants) and Soheil Ben Umarv''. Hence, Soheil said '' If we had known that he was the messenger of God, I would not have fought with him. Leave it out. I said '' I swear God that he is the messenger of God. Even if it is against your desire, I swear God that I will not leave it out. Then the messenger of God (peace of Allah be upon him and his descendants) bade '' show me the words. Then I showed those words and the prophet left it out.

Ibn Hajar Asghalani has narrated this narration in the book '' Fath Al-Bari''

وللنسائي من طريق علقمة بن قيس عن علي قال كنت كاتب النبي صلى الله عليه وسلم يوم الحديبية فكتبت هذا ما صالح عليه محمد رسول الله فقال سهيل لو علمنا أنه رسول الله ما قاتلناه امحها فقلت هو والله رسول الله صلى الله عليه وسلم وإن رغم أنفك لا والله لا أمحوها.
Hence, according to the narration, Amir Momenan (peace be upon him) has not disagreed with the order of the messenger of God (peace of Allah be upon him and his descendants), but he has disagreed with the order of head of the polytheists, Soheil Ben Umarv.

The second point: the order of the prophet (peace of Allah be upon him and his descendants) was not necessary to obey in Hodaybie.

Hence, according to this narration, Amir Momenan (peace be upon him) did not disagree with the order of the messenger of God (peace of Allah be upon him and his descendants), but he disagreed with the order of the representative of the polytheists, Soheil Ben Umarv.

The order of the messenger of God (peace be upon him and his descendants) in Hodaybie was not necessary to implement because it was impossible that Amir Momenan (peace be upon him) had disagreed with such order and Imam Ali knew well the consequences of disobeying the order of the prophet. As God has bade in the Quran
وَمَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ ناراً خالِداً فيها وَلَهُ عَذابٌ مُهين‏.

But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment. Nissa / verse 14

Hence, the Sunni dignitaries have said clearly that Amir Momenan (peace be upon him) understood from evidence that this order was not necessary; therefore, he refused to leave the words '' the messenger of God'' from the peace treaty.

Ibn Hajar Asghalani has said about this matter

وكأن عليا فهم أن أمره له بذلك ليس متحتما فلذلك امتنع من امتثاله
The interpretation of Imam Ali (peace be upon him) was that this order was not necessary to obey. Therefore, he refused to obey his order.

Badr Al-Din Eiin has also written in the '' Umde Al-Ghari''

وقول علي، رضي الله تعالى عنه : ما أنا بالذي أمحاه، ليس بمخالفة لأمر رسول الله، صلى الله عليه وسلم لأنه علم بالقرينة أن الأمر ليس للإيجاب.
This remark of Imam Ali (peace be upon him) '' I am not qualified to leave it out'' is not disagreement with the order of the messenger of God (peace of Allah be upon him and his descendants), but he understood that obeying that order was not necessary.

Ghastalani has written about the explanation of this story

(ما أنا بالذي امحاه) ليس بمخالفة لأمره عليه الصلاة والسلام بل علم بالقرينة أن الأمر ليس للإيجاب.
This remark of Imam Ali (peace be upon him) '' I am not qualified to leave it out'' is not disagreement with the order of the messenger of God (peace of Allah be upon him and his descendants), but he understood that obeying that order was not necessary.

Kermani, one of other explicators of Sahih Bokhari, has written

فان قلت: كيف جاز لعلي مخالفة أمر رسول الله صلي الله عليه وسلم؟ قلت: بالقرينة أنه ليس للإيجاب.
If you say '' how was it accepted that Imam Ali (peace be upon him) had disagreed with the order of the messenger of God (peace of Allah be upon him and his descendants)?' I will say '' he understood that obeying that order was not necessary''.

Even some of the Sunni dignitaries have considered this action of Amir Momenan (peace be upon him) as his virtues and they have said '' his action represents his courtesy.

Ibn Betal Ghertabi has written about this matter in the explanation of Sahih Bokhari

وإباءة علىّ من محو (رسول الله- صلى الله عليه وسلم-) أدب منه وإيمان وليس بعصيان فيما أمره به، والعصيان هاهنا أبر من الطاعة له وأجمل فى التأدب والإكرام.
Refusal of Imam Ali (peace be upon him) from leaving out the sentence '' messenger of God'' demonstrates his courtesy and faith in God not disobey from the order of the messenger of God (peace of Allah be upon him and his descendants). In this situation, disobeying is better than obeying and it is more polite and respectful.

Alame Navavi has said about the explanation of Sahih Mosalam

وهذا الذي فعله علي رضي الله عنه من باب الأدب المستحب لأنه لم يفهم من النبي صلى الله عليه وسلم تحتيم محو علي بنفسه ولهذا لم ينكر ولو حتم محوه بنفسه لم يجز لعلي تركه ولما أقره النبي (ص) على المخالفة.
This action of Imam Ali (peace be upon him) was mostahab because it is interpreted that the messenger of God (peace of Allah be upon him and his descendants) considered necessary for Imam Ali (peace be upon him) to leave it out himself. Therefore, the messenger of God (peace of Allah be upon him and his descendants) did not object. if it had been necessary for Imam Ali ( peace be upon him) to leave it out, he should not have left it and the messenger of God did not confirm on his disagreement.
And Saleh Shami has repeated this remark
التاسع والعشرون : امتناع علي - رضي الله عنه - من محو لفظ «رسول الله صلى الله عليه وسلم» من باب الادب المستحب، لانه لم يفهم من النبي - صلى الله عليه وسلم - تحتيم محو علي بنفسه، ولهذا لم ينكر عليه، ولو تحتم محوه بنفسه لم يجز لعلى تركه، ولما أقره النبي - صلى الله عليه وسلم - على الخالفة.
Mola Harvi has narrated this matter from scientists
قال العلماء : وهذا الذي فعله علي من باب الأدب المستحب لأنه [ لم ] يفهم من النبي تحتيم محو على نفسه، ولهذا لم ينكره عليه، ولو حتم محوه بنفسه لم يجز لعلي تركه.
However, in the story of Ghertas, the order of the messenger of God (peace of Allah be upon him and his descendants) was necessary to obey. To prove this matter, there are a lot of narrations
a. the interpretation Ibn Abbas from this story to a terrible plight
إِنَّ الرَّزِيَّةَ كُلَّ الرَّزِيَّةِ مَا حَالَ بَيْنَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَبَيْنَ كِتَابِهِ.
Sahih Al-Bokhari v 1 p 36 hadith no 114; Ketab Al-Elm; chapter no 39; chapter of Keab Al-Elm
b. the prophet made the companions leave the house
Sahih Al-Bokhari v 1 p 36 hadith no 114; Ketab Al-Elm; chapter no 39; chapter of Keab Al-Elm
c. the letter that the messenger of God ( peace be upon him and his descendants) wanted to write was supposed to prevent from deviations forever and ordering for bringing pen and ink for writing such letter cannot be mostahab.
أَكْتُبْ لَكُمْ كِتَابًا لَنْ تَضِلُّوا بَعْدَهُ أَبَدًا».
Sahih Mosalam v 5 p 75 no 4124; Ketab Al-Vasie; chapter of Al-Vasie Leman Leis Ende Shey
d. it was supposed that this letter prevented any kinds of disagreements.
أكتب لكم كتابا لا تختلفوا بعدي أبدا.
This letter was in a way that two persons did not have disagreement with each other.
أَكْتُبْ لَكُمْ فيه كِتَاباً لاَ يَخْتَلِفُ مِنْكُمْ رَجُلاَنِ بعدي
The third point: different answer of Amir Momenan (peace be upon him) with the interpretation of Umar:

In the peace of Hodaybe, when the messenger of God (peace of Allah be upon him and his descendants) wanted Amir Momenan (peace be upon him) to leave out the sentence '' the messenger of God'' from the peace treaty'', Hazrat Muhammad bade politely
مَا أَنَا بِالَّذِي أَمْحَاهُ.
I am not able to do such action.