"The Worst Act of Enmity the Quraysh did against the Messenger of Allah."

The Hadith of Slaughter

Ya’qūb said, my father told us from Ibn Is’hāq, who said Yahyā ibn ‘Urqah ibn az-Zubayr told me from his father from ‘Abdullāh ibn ‘Amr al-‘Ās, who said:

I said to him, “What is the worst act of enmity that the Quraysh had done against the Messenger of Allāh?”

He replied, “I went to Al-Hijr one day, and their dignitaries were there talking about the Messenger of Allāh…

So they said, “We never tolerated a man like the way we did Muhammad… He has mocked our elders, cursed our forefathers, criticized our religion, divided our community, and attacked our gods! We indeed have been very patient with him regarding a grave matter.”

While they were at that state, the Messenger of Allāh (salutations and blessings be upon him) came walking to Ar-Rukn.

Then he went around the Ka’bah (making Tawāf three times). When he passed by them, they started to mock him by repeating some of his (own) sayings. I looked at the Prophet and could see the anger in his face. And when he passed by them the second time, they mocked him again, and I saw the anger in his face (once more)- then he walked (away). Then when he passed by them for the third time and they had mocked him again – the Prophet (salutations and blessings be upon him) replied:

تسمعون يا معشر ‏ ‏قريش ‏ ‏أما والذي نفس ‏ ‏محمد ‏ ‏بيده ‏ ‏لقد جئتكم بالذبح

“O people of Quraysh! Hear this: By Him in Whose Hand is the soul of Muhammad- I have come to you, to slaughter you.”

His words struck them so severely, that there wasn’t any man from amongst them, except it was as if there was a bird falling upon his head (i.e. they were shocked, terrorized, and dumbfounded) – such that even the one who was the most wickedly harsh against the Prophet before this, was saying the most kind and tender words he could think of; such that even one of them said, “O Abul-Qāsim (Muhammad): Go! Go, O righteous one! Indeed, By Allāh, you are not ignorant!” So the Messenger of Allāh left.

The next day, they gathered together to meet at Al-Hijr and I was with them. They asked each other, “Do you remember what he said to you, and what you said to him? To such a degree, that he manifested to you that which you hate, yet you let him go!” So when they were in this state, the Messenger showed up again. So they all immediately surrounded him, and interrogated, “Are you the one who is mocking our gods and our religion?” The Prophet replied, “Yes. I am the one who says these things.”

I saw one of them (beginning to) pull the garment of the Prophet, but Abū Bakr jumped and stood between them and him. While crying, Abū Bakr said,

*‏أتقتلون رجلا أن يقول ‏ ‏ربي الله

“?Would you kill a man because he says: My Lord is Allāh” [Quran Ghāfir: 28]

Upon that, they left him. This was the worst thing I saw from the Quraysh against the Prophet (salutations and blessings be upon him).

- - - End of Hadīth.

Narrated by Imām Ahmad ibn Hanbal رحمه الله in his Musnad (11/203, # 7036). Imām Ahmad Shākir رحمه الله*******declared its chain to be authentic, and said, “Isnāduhu Sahīh.”

He also mentioned that it is narrated by Ibn Hajar al-Haythamī in Majma’ Az-Zawā’id (6/15-16), and was pointed to by Ibn Hajar al-‘Asqalānī in Al-Fat’h (7/128), and Ibn Kathīr mentioned that it was narrated by al-Bayhaqī in At-Tārīkh (3/46).

Source; http://forums.islamicawakening.com/f44/hadith-slaughter-488/

It seems the hadith of slaughter came into effect when many of the great leaders of the Quraysh (who abused the Prophet) were killed in the Battle of Badr. Allah knows best.

The Treaty of Hudaybia (part 5) - The Advantages of the Hudaybia Treaty

When the Prophet returned to Al-Madinah, Abu Basir, a new Muslim convert from the Quraysh, came to him. The disbelievers sent two men in pursuit who said to the Prophet , `Abide by the promise you gave us.' So, the Prophet handed him over to them. They took him out (of Al-Madinah) until they reached Dhul-Hulayfah where they dismounted to eat some dates they had with them.

Abu Basir said to one of them, `By Allah, O, so-and-so, I see you have a fine sword.' The other drew it out (of its sheath) and said, `Yes, by Allah, it is very fine and I have tried it many times.' Abu Basir said, `Let me have a look at it.' When the other gave the sword to Abu Basir, he struck him with it until he died. His companion ran away until he reached Al-Madinah, entering the Masjid running. When Allah's Messenger saw him he said,

«لَقَدْ رَأَى هذَا ذُعْرًا»

(This man appears to have been frightened.)

When he reached the Prophet he said, `My companion has been murdered, by Allah, and I would have been murdered too. ' Abu Basir came and said, `O Allah's Messenger, by Allah! Allah has made you fulfill your obligations by returning me to them, but Allah the Exalted has saved me from them.' The Prophet said,

«وَيْلُ أُمِّهِ مِسْعَرَ حَرْبٍ لَوْ كَانَ مَعَهُ أَحَد»

(Woe to his mother! What an excellent war kindler he would be, if he only have supporters.)

When Abu Basir heard this from the Prophet , he understood that he would return him to the idolators again, so he set off until he reached the seashore. Abu Jandal bin Suhayl also got himself released from the disbelievers and joined Abu Basir.

Thereafter, whenever a man from Quraysh embraced Islam he would follow Abu Basir until they formed a strong group. By Allah, whenever they heard about a caravan of the Quraysh heading towards Ash-Sham (Greater Syria), they stopped it, attacked and killed the disbelievers and took their properties [they were not directly involved with the Muslims in Medinah, so the Muslims in Medinah were not responsible for these attacks].

The people of Quraysh sent a message to the Prophet requesting him for the sake of Allah and kith and kin to send for (Abu Basir and his companions) promising that whoever among them came to the Prophet , would be secure. So, the Prophet sent for them and Allah the Exalted and Most Honored revealed the following Ayat,

[وَهُوَ الَّذِى كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ]

(And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah), until,

[حَمِيَّةَ الْجَـهِلِيَّةِ]

(the pride and haughtiness of the time of ignorance, )

Their pride and haughtiness was that they did not confess that Muhammad was the Prophet of Allah, refused to write, `In the Name of Allah, Ar-Rahman, Ar-Rahim,' and prevented Muslims from visiting the Ka`bah.''



Surah al Fath; Tafsir ibn Kathir;
http://tafsir.com/default.asp?sid=48&tid=49627


So the part of contract of the Muslims from Makkah being deported back - if they escaped - was cancelled by the Quraysh themselves, because of the great harm they recieved through it. A true moral victory for the Muslims.

The Treaty of Hudaybia (part 4) - The Anger & Sadness of the Muslims

`Umar bin Al-Khattab said, `I went to the Prophet and said: Aren't you truly the Messenger of Allah' The Prophet said,

«بَلَى»

(Yes, indeed.)

I said, `Isn't our cause just and the cause of the enemy unjust' He said,

«بَلَى»

(Yes.)

I said, `Then why should we be humble in our religion' He said,

«إِنِّي رَسُولُ اللهِ وَلَسْتُ أَعْصِيهِ وَهُوَ نَاصِرِي»

(I am Allah's Messenger and I do not disobey Him, and He will make me victorious.)

In another narration:

«يَا ابْنَ الْخَطَّابِ إِنِّي رَسُولُ اللهِ وَلَنْ يُضَيِّعَنِي اللهُ أَبَدًا»

(O son of Al-Khattab! I am Allah's Messenger and He will never abandon me. )

I said, `Didn't you tell us that we would go to the Ka`bah and perform Tawaf around it' He said,

«بَلَى أَفَأَخْبَرْتُكَ أَنَّا نَأْتِيهِ الْعَامَ؟»

(Yes, but did I tell you that we would visit the Ka`bah this year)

I said, `No.' He said,

«فَإِنَّكَ آتِيهِ وَمُطَّوِّفٌ بِه»

(So you will visit it and perform Tawaf around it.)

`Umar further said, `I went to Abu Bakr and said: O Abu Bakr! Isn't he truly Allah's Prophet' He replied, `Yes.' I said, `Is not our cause just and the cause of our enemy unjust' He said, `Yes.' I said, `Then why should we be humble in our religion' He said, `O you man! Indeed, he is Allah's Messenger and he does not disobey his Lord, and He will make him victorious. Adhere to him for, by Allah, he is on the right path.'

I said, `Was he not telling us that we would go to the Ka`bah and perform Tawaf around it' He said, `Yes, but did he tell you that you would go to the Ka`bah this year' I said, `No.' He said, `You will go to the Ka`bah and perform Tawaf around it.'

Az-Zuhri said, "`Umar, may Allah be pleased with him, said, `I performed many good deeds as expiation for the improper questions I asked them.' '' "

When the writing of the peace treaty was concluded, Allah's Messenger said to his Companions,

«قُومُوا فَانْحَرُوا ثُمَّ احْلِقُوا»

(Get up and slaughter your sacrifices and have your heads shaved.)

By Allah none of them got up, and the Prophet repeated his order thrice. When none of them got up, he left them and went to Umm Salamah and told her of the people's attitudes towards him.

Umm Salamah said, `O Prophet of Allah! Do you want your order to be carried out Go out and don't say a word to anybody until you have slaughtered your sacrifice and call your barber to shave your head.'

The Messenger of Allah went out and did not talk to anyone until he did what she suggested, slaughtered the sacrifice and shaved his head. Seeing that, the Companions got up, slaughtered their sacrifices, and started shaving the heads of one another. There was so much of a rush -- and sadness -- that there was a danger of killing each other [i.e. the blades were about to cut each others heads when shaving out of such uncontrollable sadness. Allahu a'lam]. Then some believing women came and Allah the Exalted and most Honored revealed the following Ayat,

[يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا جَآءَكُمُ الْمُؤْمِنَـتُ]

(O you who believe! When believing women come to you) (60:10)*, until,

[بِعِصَمِ الْكَوَافِرِ]

(Likewise hold not the disbelieving women as wives.)


`Umar then divorced two of his wives, who were disbelievers. Later on Mu`awiyah bin Abu Sufyan married one of them, and Safwan bin Umayyah married the other.



Surah al Fath - Tafsir ibn Kathir
http://tafsir.com/default.asp?sid=48&tid=49543


*Full verse [meaning];

O ye who believe! When there come to you believing women refugees, examine (and test) them: Allah knows best as to their Faith: if ye ascertain that they are Believers, then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower), and there will be no blame on you if ye marry them on payment of their dower to them.

But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the command of Allah: He judges (with justice) between you. And Allah is Full of Knowledge and Wisdom.

(Quran Mumtahinah 60:10)

"Not for you is the Decision..." (Quran 'Aal Imraan 3:128)

لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ

"Not for you is the Decision..." (Quran aal Imran 3:128)

Al-Bukhari recorded that, Salim bin `Abdullah said that his father said that he heard the

Messenger of Allah saying -- when he raised his head from bowing in the second unit of the Fajr prayer -- "O Allah! Curse so-and-so,'' after saying; Sami` Allahu Liman Hamidah [Allah hears those who praise Him], Rabbana wa lakal-Hamd [our Lord, to You is the Praise].

Thereafter, Allah revealed this Ayah,

[لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ]

(Not for you is the decision;)

This was also recorded by An-Nasa'i. Imam Ahmad recorded that Salim bin `Abdullah said that his father said that he heard the Messenger of Allah saying,

«اللَّهُمَّ الْعَنْ فُلَانًا، اللَّهُمَّ الْعَنِ الْحَارِثَ بْنَ هِشَامٍ، اللَّهُمَّ الْعَنْ سُهَيْلَ بْنَ عَمْرٍو، اللَّهُمَّ الْعَنْ صَفْوَانَ بْنَ أُمَيَّة»

(O Allah! Curse so-and-so. O Allah! Curse Al-Harith bin Hisham. O Allah! Curse Suhayl bin `Amr. O Allah! Curse Safwan bin Umayyah.)

Thereafter, this Ayah was revealed;

[لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـلِمُونَ ]

(Not for you is the decision; whether He turns in mercy to (pardon) them or punishes them; verily, they are the wrongdoers) [3:128].

All these persons were pardoned (after they embraced Islam later on [after the conquest of Makkah]).

Al-Bukhari recorded that Abu Hurayrah said that when Allah's Messenger would supplicate against or for someone, he would do so when he was finished bowing and saying; Sami` Allahu Liman Hamidah, Rabbana wa lakal-Hamd. He would then say, (the Qunut)

«اللَّهُمَّ أَنْجِ الْوَلِيدَ بْنَ الْوَلِيدِ، وَسَلَمَةَ بْنَ هِشَامٍ وَعَيَّاشَ بْنَ أَبِي رَبِيعَةَ، وَالْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ، اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلى مُضَرَ، وَاجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُف»

(O Allah! Save Al-Walid bin Al-Walid, Salamah bin Hisham, `Ayyash bin Abi Rabi`ah and the weak and the helpless people among the faithful believers. O Allah! Be hard on the tribe of Mudar and let them suffer from years of famine like that of the time of Yusuf. )

He would say this supplication aloud. He sometimes would supplicate during the Dawn prayer, "O Allah! Curse so-and-so (persons),'' mentioning some Arab tribes. Thereafter, Allah revealed,

لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ

(Not for you is the decision.)

Al-Bukhari recorded that Hamid and Thabit said that, Anas bin Malik said that the Prophet was injured during the battle of Uhud and said,

«كَيْفَ يُفْلِحُ قَوْمٌ شَجُّوا نَبِيَّهُمْ؟»

(How can a people achieve success after having injured their Prophet)

Thereafter,

[لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ]

(Not for you is the decision,)

was revealed.

Imam Ahmad recorded that Anas said that, the Prophet's front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said,

«كَيْفَ يُفْلِحُ قَوْمٌ فَعَلُوا هذَا بِنَبِيِّهِمْ، وَهُوَ يَدْعُوهُمْ إِلى رَبِّهِمْ عَزَّ وَجَلَّ؟»

(How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored)

Allah revealed,

[لَيْسَ لَكَ مِنَ الاٌّمْرِ شَىْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَـلِمُونَ ]

(Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.) Muslim also collected this Hadith.

Allah then said,

[وَللَّهِ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ]

(And to Allah belongs all that is in the heavens and all that is in the Earth.) [3:129], everything is indeed the property of Allah and all are servants in His Hand.

[يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ]

(He forgives whom He wills, and punishes whom He wills.) for His is the decision and none can resist His decision. Allah is never asked about what He does, while they will be asked,

[وَاللَّهُ غَفُورٌ رَّحِيمٌ]

(and Allah is Oft-Forgiving, Most Merciful.)

Tafsir ibn Kathir; Surah aal Imraan 3:128

http://www.tafsir.com/default.asp?sid=3&tid=9220

“By Allāh, the swords of Allāh did not reach the enemies of Allāh as they should have.”

How Islam honours the black man to the highest level

As is mentioned in ‘Sahīh Muslim,’ [13]:

Bilāl, ‘Ammār, and Suhayb came across Abū Sufyān on the day Makkah was conquered, and they said some insulting words to him. They said: “By Allāh, the swords of Allāh did not reach the enemies of Allāh as they should have.”

So, Abū Sufyān – the commander of jāhiliyyah who took over after the killing of Abū Jahl, the one who took over the leadership of Makkah until it was conquered, the one who took it upon himself to try to negotiate with the Messenger of Allāh (peace be upon him) on the day Makkah was conquered, the one who took over the leadership on the day of Uhud, when he stood atop Mt. Uhud yelling: “May Hubal be exalted! This day is for Badr!” – they said to him: “By Allāh, the swords of Allāh did not reach the enemies of Allāh as they should have.”


Abū Sufyān became angry and went to complain to Abū Bakr. So, Abū Bakr came to
reprimand them harshly, saying: “Do you say this to the leader of Quraysh?”

Abū Bakr then went off to inform the Messenger of Allāh (peace be upon him) of what Bilāl, ‘Ammār, and Suhayb had done. Abū Bakr strained to hear just one word from the mouth of the Messenger of Allāh (peace be upon him) – one word of rebuke for them out of the desire to win the heart of Abū Sufyān, or to at least catch a glimpse of anger on the Prophet’s face for the anger of the leader of Quraysh, whose house was a place of safety for those who entered it on that day. Instead, the Messenger of Allāh (peace be upon him) applied the scales and said: “It might be that you made them angry, and made your Lord angry as a result.”

O Allāh! What exaltation?! What sky?! What greatness?! What a blessing that has raised this slave from the level of being like an animal in the scales of jāhiliyyah to the level of having the Lord of Glory become angry for his sake?! “Indeed, Allāh has men whose wishes He carries out, and it might be that a dirty, disheveled man would have his oath fulfilled by Allāh.” [14]


I say that when Abū Bakr heard these words from the Messenger of Allāh (peace be upon him), he was shaken: he might have angered Allāh by angering Bilāl! So, he went back to Bilāl and ‘Ammār to reconcile with them, saying: “My brothers! It might be that I angered you.” They said: “May Allāh excuse you,” causing his emotional stress to be relieved and his heart to be relaxed.



Story # 2 [on the same day (as story #1) of the Conquest of Makkah]

Everywhere, the call of ‘Allāhu Akbar’ shook all that stood before it. Three of the leaders of Quraysh were sitting with each other: ‘Itāb bin Usayd, Abū Sufyān bin al-Hārith, and al-Hārith bin Hishām. al-Hārith – one of those who were pardoned by the Messenger of Allāh (peace be upon him) that day – said: “Praise be to Allāh who took the life of Hishām before he could witness a day like this.” A second man said: “He did not find except this black one to climb the roof of the Ka’bah?”

And Abū Sufyān said: “As for me, I will say nothing.”

This is the scale of the people. He praised Allāh that his father died before seeing a black man on top of the Ka’bah, and on the same day, another scale says: “If you have angered Bilāl, you have angered your Lord.” The heavens and the Earth shake if this slave is angered, and the corners of the Earth shudder if his face were to frown in sadness.

---

SOURCES:

[13] Sahih Muslim (2504)

[14] Muslim (2622 & 2854), and a similar wording was related by at-Tirmidhī (3854) and al-Mundhirī in ‘at-Targhīb wat-Tarhīb’ (4/147 and 148).

In ‘Sharh Sahīh Muslim’ (8/346), an-Nawawī explained this hadīth, saying: “This
means that if he swore that something would occur, Allāh would make it occur out of honor for him, by fulfilling his request and protecting him from having violated an oath. This is due to his great status with Allāh, even if he is worthless in the eyes of the people. It has also been said that his oath is his supplication, and the fulfillment is this supplication being answered, and Allāh Knows best.”

[15]Ibn Hishām’s ‘as-Sīrah an-Nabawiyyah’ (3/286)


Original Source: The Scales of Allah, Abdullah Azzam.

Download Book Link; http://www.kalamullah.com/Books/the-scales-of-allah.pdf

http://www.scribd.com/doc/16054375/The-Scales-of-Allah-abdullah-azzam

Was there not amongst you even a single merciful man?!

Was there not amongst you even a single merciful man?! (Written By Abu Eesa Nimatullah)

On the authority of ibn ‘Abbās that the Prophet (sallallāhu ‘alayhi wa sallam) dispatched a military unit. Upon gathering the booty they found a man who said, “I’m not from them! I fell in love with a woman and followed her here! Allow me to at least look at her then you can do with me as you wish.”

The woman, tall and ebony-skinned, came forward and he said to her, “Submit to me O Hubaysh, before life comes to an end.


Have you not seen how I found you and followed you
To Halyah, through tight mountainous ravines?

Is it not the right of the lover to yearn
After suffering the entire night in pursuit and heat of the noon?”
She said, “Yes! May I be sacrificed for you!”

Then they took the man and killed him. The woman fell on his body, gasped once or twice, then died.

When the unit returned to the Messenger of Allah (sallallāhu ‘alayhi wa sallam) and informed him of what had happened, he said, “Was there not amongst you even a single merciful man?!”


This narration, collected by Imām al-Nasā’i as well as al-Tabarāni and al-Haythami has a fair chain (as opined by ibn Hajr in al-Fath), although there is a dispute about its strength amongst the Muhaddithīn.

A powerful and sad hadith, it contains many benefits for the interested reader. Before that, some explanation to the hadith itself:

A sarīya is a military unit that would be sent out by the leader either to spread the message of Islam or in more acute battle scenarios. This unit had come across a rebellious group of Arabs who refused to accept the rule of law and hence they were taken as prisoners, except that the man in this narration wasn’t part of the original group of rebels – explaining as he does that he had fallen in love with a woman and followed her here – but yet was killed along with the other criminals despite his protests.

The place in which this occurred was called al-Halyah (also said to be al-Halbah in some narrations). Halyah was though to be from the plains of Yemen yet it is more likely to be within Arabia itself, near a place called Tihama. This is supported by other ahādith which mention this incident with slight differences (see no.10356 of al-Majma’ al-Zawā’id, also no. 8787 of Sunan al-Kubrā of al-Nasā’i).

The name of this lady was Hubayshah but he referred to her with a term of endearment by shortening her name to “Hubaysh”, something done similarly by the Prophet (sallallāhu ‘alayhi wa sallam) when he would affectionately call Ā‘ishah simply “Ā‘ish” as narrated by Imam al-Bukhāri in his Sahīh.

The man was infatuated with this woman, forgetting even death for a moment just to look at her one more time and even asked her to allow him this with his statement ‘submit yourself’ i.e. don’t begrudge me this last moment. Other scholars mentioned that it might mean ‘accept Islam’ or even ‘give me peace’ but the first position seems to fit the context and Allah knows best.

The woman’s response ‘fadaytuka’ is a well known expression of love and sacrifice amongst the Arabs, being an extreme sign of love and commitment. Indeed, the companions would often come and express their loyalty to the Prophet (sallallāhu ‘alayhi wa sallam) with the same term.

The beauty of this narration is that it shows some of the excellence of the Arabs in their poetry, their concern for love and romance, and the overriding principle of ease and gentleness in Islam despite its strict disciplinary and penal code in times of necessity.

So, from the many lessons, points of law and indeed benefits of this narration as mentioned by our teachers:

1. The intrinsic gentle nature of the Prophet (sallallāhu ‘alayhi wa sallam)

2. Pardoning precedes Punishment

3. The power of love and its consequences, to the extent that it can make a man forget death

4. Love (and its consequent sadness) can kill as seen with the woman

5. A lesson to be learnt for those attempting to give fatwa for a death sentence – it is an unenviable responsibility despite its importance

6. The virtue of mercy to the creation, even if they differ with you

7. The concern of the leader for giving all people the possibility of hearing about Islam, and hence his emphasis on da’wah

8. The strength of Islam today has been based on retaining the best attributes of those who were not Muslim, particularly culture – this is seen more clearly in the other narrations as well.

9. That the leaders should always be fully appraised by those under his command so that he can either confirm their actions or correct them.

10. Both men and women of that time were equal in their knowledge of Arabic language and culture

11. It is permissible to look at a non-Mahram woman if there is a need; how else were the Sahābah able to describe her skin so accurately?

12. The intrinsic disadvantages of keeping continual company of such disbelievers. The man wasn’t even from this group yet he was taken because he was with them.

13. The harshness of the Sahābah, radhy-Allahu ‘anhum, on kufr and the aggressive disbelievers

14. There is no need for expiation/blood money if the Mujāhidīn make an honest mistake after their best efforts of ijtihād. There is discussion on this point.

15. The permissibility of killing a rebellious captive

16. Punishment is not immediate; a delay for requests or other reasons is allowed

17. Female captives are usually retained, to be freed or married as per the orders of the leader

18. The execution of aggressive prisoners was by the sword and by the striking of the neck

19. The Prophet (sallallāhu ‘alayhi wa sallam) would often reprimand his Companions, and as here, with severity

20. The Sahābah are not ma‘sūm (protected from making mistakes and sinning)

And Allah ‘azza wa jall knows best.



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