[Machine] The Prophet ﷺ asked about the polytheists who spend the night with their wives and children. The Prophet ﷺ said, "They are from them." Amr ibn Dinar reported from Az-Zuhri that this is the wording of the hadith of Abu Abdullah. And in their narration, it is possible that Sufyan said, "They are from their fathers."  

النَّبِيَّ ﷺ يَسْأَلُ عَنْ أَهْلِ الدَّارِ مِنَ الْمُشْرِكِينَ يُبَيَّتُونَ فَيُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ فَقَالَ النَّبِيُّ ﷺ هُمْ مِنْهُمْ وَزَادَ عَمْرُو بْنُ دِينَارٍ عَنِ الزُّهْرِيِّ هُمْ مِنْ آبَائِهِمْ لَفْظُ حَدِيثِ أَبِي عَبْدِ اللهِ وَفِي رِوَايَتِهِمَا وَرُبَّمَا قَالَ سُفْيَانُ فِي الْحَدِيثِ هُمْ مِنْ آبَائِهِمْ  

[Machine] The Prophet ﷺ forbade the killing of women and children when he sent Ibn Abi al-Huqaiq. The wording of the hadith of Abu Abdullah in his narration states that Al-Shafi'i said that it was understood that the statement of the Prophet ﷺ , "they are from among them" allows for their killing. And the hadith of Ibn Abi al-Huqaiq abrogates it. Al-Zuhri used to follow the hadith of Sa'd bin Jathama with the hadith of Ibn Ka'b bin Malik. Al-Shafi'i, may Allah have mercy on him, said that the hadith of Sa'd bin Jathama was during the Prophet's ﷺ Umrah. If it was during his first Umrah, then the son of Ibn Abi al-Huqaiq was killed before it. And it was said that it was during his last Umrah, and it was after the incident with Ibn Abi al-Huqaiq, there is no doubt about it, and Allah knows best. He said, "And we do not know that he initially allowed the killing of women and children, then forbade it. And the meaning of his prohibition to us, and Allah knows best, is that it is intended to kill them, while they are known to be distinct from those who have been ordered to kill. He said, "And the meaning of his statement, 'They are from among them,' is that they possess two characteristics: they do not have the ruling of faith that prevents bloodshed, and they do not have the ruling of Dar al-Islam that prevents attack on their land." The Sheikh, may Allah have mercy on him, said, "As for his statement about the hadith of Sa'd bin Jathama, that was during his Umrah."  

أَنَّ النَّبِيَّ ﷺ لَمَّا بَعَثَ إِلَى ابْنِ أَبِي الْحُقَيْقِ نَهَى عَنْ قَتْلِ النِّسَاءِ وَالْوِلْدَانِ لَفْظُ حَدِيثِ أَبِي عَبْدِ اللهِ زَادَ أَبُو عَبْدِ اللهِ فِي رِوَايَتِهِ قَالَ الشَّافِعِيُّ فَكَانَ سُفْيَانُ يَذْهَبُ إِلَى أَنَّ قَوْلَ النَّبِيِّ ﷺ هُمْ مِنْهُمْ إِبَاحَةٌ لِقَتْلِهِمْ وَأَنَّ حَدِيثَ ابْنِ أَبِي الْحُقَيْقِ نَاسِخٌ لَهُ قَالَ وَكَانَ الزُّهْرِيُّ إِذَا حَدَّثَ بِحَدِيثِ الصَّعْبِ بْنِ جَثَّامَةَ أَتْبَعَهُ حَدِيثَ ابْنِ كَعْبِ بْنِ مَالِكٍ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَحَدِيثُ الصَّعْبِ بْنِ جَثَّامَةَ كَانَ فِي عُمْرَةِ النَّبِيِّ ﷺ فَإِنْ كَانَ فِي عُمْرَتِهِ الْأُولَى فَقَدْ قُتِلَ ابْنُ أَبِي الْحُقَيْقِ قَبْلَهَا وَقِيلَ فِي سَنَتِهَا وَإِنْ كَانَ فِي عُمْرَتِهِ الْآخِرَةِ فَهُوَ بَعْدَ أَمْرِ ابْنِ أَبِي الْحُقَيْقِ غَيْرَ شَكٍّ وَاللهُ أَعْلَمُ قَالَ وَلَمْ نَعْلَمْهُ رَخَّصَ فِي قَتْلِ النِّسَاءِ وَالْوِلْدَانِ ثُمَّ نَهَى عَنْهُ وَمَعْنَى نَهْيِهِ عِنْدَنَا وَاللهُ أَعْلَمُ عَنْ قَتْلِ النِّسَاءِ وَالْوِلْدَانِ أَنْ يَقْصِدَ قَصْدَهُمْ بِقَتْلٍ وَهُمْ يُعْرَفُونَ مُمَيَّزِينَ مِمَّنْ أُمِرَ بِقَتْلِهِ مِنْهُمْ قَالَ وَمَعْنَى قَوْلِهِ هُمْ مِنْهُمْ أَنَّهُمْ يَجْمَعُونَ خَصْلَتَيْنِ أَنْ لَيْسَ لَهُمْ حُكْمُ الْإِيمَانِ الَّذِي يَمْنَعُ الدَّمَ وَلَا حُكْمُ دَارِ الْإِيمَانِ الَّذِي يَمْنَعُ الْغَارَةَ عَلَى الدَّارِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ أَمَّا قَوْلُهُ فِي حَدِيثِ الصَّعْبِ بْنِ جَثَّامَةَ إِنَّ ذَلِكَ كَانَ فِي عُمْرَتِهِ  

[Machine] The Messenger of Allah ﷺ passed by me while I was with the shepherds in Al-Abwa' or Waddan. So, I offered him the meat of a wild donkey. He rejected it when he saw disapproval on my face. He said, "Indeed, it is not a rejection of you, but we are forbidden to eat it." He was then asked about the people who caused harm to the polytheists’ families during the night and attacked their women and children. He said, "They are from them." He also heard him saying, "There is no protection except for Allah and His Messenger." Ali repeated it twice in this gathering. Then he said, "I memorized it the first time I heard it." I heard Ibn Ka'b bin Malik reporting from his uncle that the Messenger of Allah ﷺ, when he sent Ibn Abi Al-Huqaiq, prohibited the killing of women and children.  

مَرَّ بِي رَسُولُ اللهِ ﷺ وَأَنَا بِالْأَبْوَاءِ أَوْ بِوَدَّانَ فَأَهْدَيْتُ إِلَيْهِ لَحْمَ حِمَارِ وَحْشٍ فَرَدَّهُ عَلَيَّ فَلَمَّا رَأَى الْكَرَاهِيَةَ فِي وَجْهِي قَالَ إِنَّهُ لَيْسَ بِنَا رَدٌّ عَلَيْكَ وَلَكِنَّا حُرُمٌ قَالَ وَسُئِلَ عَنْ ذَرَارِيِّ الْمُشْرِكِينَ فَيُبَيَّتُونَ فَيُصَابُ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ فَقَالَ هُمْ مِنْهُمْ قَالَ وَسَمِعْتُهُ يَقُولُ لَا حِمَى إِلَّا لِلَّهِ وَلِرَسُولِهِ قَالَ عَلِيٌّ فَرَدَّدَهُ سُفْيَانُ فِي هَذَا الْمَجْلِسِ مَرَّتَيْنِ ثُمَّ قَالَ حَفِظْتُهُ غَيْرَ مَرَّةٍ سَمِعْتُهُ وَكَانَ إِذَا حَدَّثَ بِهَذَا الْحَدِيثِ قَالَ وَأَخْبَرَنِي ابْنُ كَعْبِ بْنِ مَالِكٍ عَنْ عَمِّهِ أَنَّ رَسُولَ اللهِ ﷺ لَمَّا بَعَثَ إِلَى ابْنِ أَبِي الْحُقَيْقِ نَهَى عَنْ قَتْلِ النِّسَاءِ وَالْوِلْدَانِ  

[Machine] When the command concerning the Battle of the Trench and the command concerning the tribe of Qurayzah were completed, and Abu Rafi' bin Abi Al-Huqaiq, who was from the faction of Ahzab loyal to the Messenger of Allah ﷺ , sought permission from the Khazraj tribe to kill Salam bin Abi Al-Huqaiq. He was in Khaybar at the time. The Khazraj tribe sought permission from the Messenger of Allah ﷺ to kill him, and he gave them permission. Then he fought against the Banu Mustaliq in the month of Sha'ban in the year six. After that, he left for the Hudaybiyyah campaign in Dhul-Qa'dah. The Shaykh said: "Then there was his 'Umrah, known as the 'Umrah of Al-Qada', then the 'Umrah of Al-Ji'ranah, and finally his 'Umrah during his Farewell Hajj. All of these were after that. The killing of Ibn Abi Al-Huqaiq took place before that. So how could there be a prohibition concerning killing women and children in the story of Ibn Abi Al-Huqaiq, abrogating the hadith of Sa'd ibn Jathamah, who came after him? They claimed that he migrated to the Prophet ﷺ and died during the Caliphate of Abu Bakr. If he heard the hadith from the Messenger of Allah ﷺ after he migrated, that would also be after the story of Ibn Abi Al-Huqaiq. Indeed, in the hadith of the gift, there is evidence that it was the first time they met the Prophet ﷺ . Thus, the subject matter of the two hadiths is what Ash-Shafi'i, may Allah have mercy on him, referred to regarding the difference in circumstances. And Allah knows best.  

فَلَمَّا انْقَضَى أَمْرُ الْخَنْدَقِ وَأَمْرُ بَنِي قُرَيْظَةَ وَكَانَ أَبُو رَافِعٍ سَلَّامُ بْنُ أَبِي الْحُقَيْقِ مِمَّنْ كَانَ حَزَّبَ الْأَحْزَابَ عَلَى رَسُولِ اللهِ ﷺ اسْتَأْذَنَتِ الْخَزْرَجُ رَسُولَ اللهِ ﷺ فِي قَتْلِ سَلَّامِ بْنِ أَبِي الْحُقَيْقِ وَكَانَ بِخَيْبَرَ فَأَذِنَ لَهُمْ فِيهِ قَالَ ثُمَّ غَزَا بَنِي الْمُصْطَلِقِ فِي شَعْبَانَ سَنَةَ سِتٍّ ثُمَّ خَرَجَ فِي ذِي الْقَعْدَةِ مُعْتَمِرًا عَامَ الْحُدَيْبِيَةِ قَالَ الشَّيْخُ ثُمَّ كَانَتْ عُمْرَتُهُ الَّتِي تُسَمَّى عُمْرَةَ الْقَضَاءِ ثُمَّ عُمْرَةُ الْجِعْرَانَةِ ثُمَّ عُمْرَتُهُ فِي سَنَةِ حَجَّتِهِ كُلُّهُنَّ بَعْدَ ذَلِكَ وَقَتْلُ ابْنُ أَبِي الْحُقَيْقِ كَانَ قَبْلَهُنَّ فَكَيْفَ يَكُونُ نَهْيُهُ فِي قِصَّةِ ابْنِ أَبِي الْحُقَيْقِ عَنْ قَتْلِ النِّسَاءِ وَالْوِلْدَانِ نَاسِخًا لِحَدِيثِ الصَّعْبِ بْنِ جَثَّامَةَ الَّذِي كَانَ بَعْدَهُ؟ وَزَعَمُوا أَنَّهُ هَاجَرَ إِلَى النَّبِيِّ ﷺ وَمَاتَ فِي خِلَافَةِ أَبِي بَكْرٍ ؓ فَإِنْ كَانَ سَمَاعُهُ الْحَدِيثَ مِنْ رَسُولِ اللهِ ﷺ بَعْدَ مَا هَاجَرَ فَيَكُونُ ذَلِكَ أَيْضًا بَعْدَ قِصَّةِ ابْنِ أَبِي الْحُقَيْقِ فَإِنَّ فِي حَدِيثِ الْهَدِيَّةِ مَا دَلَّ عَلَى أَنَّهُ أَوَّلُ مَا الْتَقَى بِالنَّبِيِّ ﷺ فَيَكُونُ وَجْهُ الْحَدِيثَيْنِ مَا أَشَارَ إِلَيْهِ الشَّافِعِيُّ رَحِمَهُ اللهُ مِنَ اخْتِلَافِ الْحَالَيْنِ وَاللهُ أَعْلَمُ  

[Machine] He informed him that the Prophet ﷺ was jealous over the Banu Mustaliq tribe while they were enjoying themselves at Al-Muraysi'i. He then initiated an attack, killed some of the fighters, and captured their women and children. This is mentioned in the authentic narration of Ibn 'Awn.  

أَخْبَرَهُ أَنَّ النَّبِيَّ ﷺ أَغَارَ عَلَى بَنِي الْمُصْطَلِقِ وَهُمْ غَارُّونَ فِي نَعَمِهِمْ بِالْمُرَيْسِيعِ فَقَتَلَ الْمُقَاتِلَةَ وَسَبَى الذُّرِّيَّةَ أَخْرَجَاهُ فِي الصَّحِيحِ مِنْ حَدِيثِ ابْنِ عَوْنٍ كَمَا مَضَى  

The Messenger of Allah ﷺ appointed AbuBakr our commander and we fought with some people who were polytheists, and we attacked them at night, killing them. Our war-cry that night was "put to death; put to death." Salamah said: I killed that night with my hand polytheists belonging to seven houses. (Using translation from Abū Dāʾūd 2638)   

أَمَّرَ رَسُولُ اللهِ ﷺ عَلَيْنَا أَبَا بَكْرٍ ؓ فَغَزَوْنَا نَاسًا مِنَ الْمُشْرِكِينَ فَبَيَّتْنَاهُمْ فَقَتَلَهُمْ وَكَانَ شِعَارُنَا تِلْكَ اللَّيْلَةَ أَمِتْ أَمِتْ قَالَ سَلَمَةُ فَقَتَلْتُ بِيَدِي تِلْكَ اللَّيْلَةَ سَبْعَةَ أَهْلِ أَبْيَاتٍ مِنَ الْمُشْرِكِينَ  

The Prophet ﷺ set out for Khaibar and reached it at night. He used not to attack if he reached the people at night, till the day broke. So, when the day dawned, the Jews came out with their bags and spades. When they saw the Prophet; they said, "Muhammad and his army!" The Prophet ﷺ said, Allahu--Akbar! (Allah is Greater) and Khaibar is ruined, for whenever we approach a nation (i.e. enemy to fight) then it will be a miserable morning for those who have been warned." (Using translation from Bukhārī 2945)   

أَنَّ رَسُولَ اللهِ ﷺ خَرَجَ إِلَى خَيْبَرَ فَجَاءَنَا لَيْلًا وَكَانَ إِذَا جَاءَ قَوْمًا بِاللَّيْلِ لَا يُغِيرُ عَلَيْهِمْ حَتَّى يُصْبِحَ فَلَمَّا أَصْبَحَ خَرَجَتْ يَهُودُ بِمَسَاحِيهِمْ وَمَكَاتِلِهِمْ فَلَمَّا رَأَوْهُ قَالُوا مُحَمَّدٌ وَاللهِ مُحَمَّدٌ وَالْخَمِيسُ فَقَالَ النَّبِيُّ ﷺ اللهُ أَكْبَرُ خَرِبَتْ خَيْبَرُ إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ {فَسَاءَ صَبَاحُ الْمُنْذَرِينَ} [الصافات 177]  

[Machine] The Messenger of Allah ﷺ went to Khaibar and arrived there at night. When the Messenger of Allah ﷺ used to approach a people, he would not surprise them until morning, and if he heard the call to prayer, he would stop, even if they were not praying, he would become angry with them in the morning. So when morning came, he rode and the Muslims along with him, and the people of the village came out with their chains and axes. When they saw the Messenger of Allah ﷺ , they said, "Muhammad and Khamees are here!" The Messenger of Allah ﷺ said, "Allahu Akbar! Khaybar is destroyed. When we come to the territory of a people, it is a bad morning for the warners." Anas said, "I was behind Abu Talha, and indeed my foot was touching the foot of the Messenger of Allah ﷺ ."  

سَارَ رَسُولُ اللهِ ﷺ إِلَى خَيْبَرَ فَانْتَهَى إِلَيْهَا لَيْلًا وَكَانَ رَسُولُ اللهِ ﷺ إِذَا طَرَقَ قَوْمًا لَمْ يُغِرْ عَلَيْهِمْ حَتَّى يُصْبِحَ فَإِنْ سَمِعَ أَذَانًا أَمْسَكَ وَإِنْ لَمْ يَكُونُوا يُصَلُّونَ أَغَارَ عَلَيْهِمْ حِينَ يُصْبِحُ فَلَمَّا أَصْبَحَ رَكِبَ وَرَكِبَ الْمُسْلِمُونَ وَخَرَجَ أَهْلُ الْقَرْيَةِ وَمَعَهُمْ مَكَاتِلُهُمْ وَمَسَاحِيهِمْ فَلَمَّا رَأَوْا رَسُولَ اللهِ ﷺ قَالُوا مُحَمَّدٌ وَالْخَمِيسُ قَالَ رَسُولُ اللهِ ﷺ اللهُ أَكْبَرُ خَرِبَتْ خَيْبَرُ إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ {فَسَاءَ صَبَاحُ الْمُنْذَرِينَ} [الصافات 177] قَالَ أَنَسٌ وَإِنِّي لَرِدْفٌ لِأَبِي طَلْحَةَ وَإِنَّ قَدَمِي لَتَمَسُّ قَدَمَ رَسُولِ اللهِ ﷺ  

[Machine] Imam Shafi'i said in the narration of Anas, "Indeed, the Prophet ﷺ would not initiate hostilities unless it became permissible to raid at night or during the day, and to attack enemies in any situation. Allah knows best, but he would have the ability to observe those with him, so that they could change their plans to protect themselves from ambushes or attacks that they do not expect. Sometimes, during a night raid, the situation could become chaotic and some Muslims would unintentionally kill others. This happened in the killing of Ibn 'Atik, where one of them accidentally severed another's leg. Imam Shafi'i said, 'Indeed, the Prophet ﷺ ordered raids on more than one occasion against the Jews, and they were killed.'"  

قَالَ الشَّافِعِيُّ فِي رِوَايَةِ أَنَسٍ إِنَّ النَّبِيَّ ﷺ كَانَ لَا يُغِيرُ حَتَّى يُصْبِحَ لَيْسَ بِتَحْرِيمٍ لِلْإِغَارَةِ لَيْلًا وَلَا نَهَارًا وَلَا غَارِّينَ فِي حَالٍ وَاللهُ أَعْلَمُ وَلَكِنَّهُ عَلَى أَنْ يَكُونَ يُبْصِرُ مَنْ مَعَهُ كَيْفَ يُغِيرُونَ احْتِيَاطًا مِنْ أَنْ يُؤْتَوْا مِنْ كَمِينٍ أَوْ مِنْ حَيْثُ لَا يَشْعُرُونَ وَقَدْ يَخْتَلِطُ الْحَرْبُ إِذَا أَغَارُوا لَيْلًا فَيَقْتُلُ بَعْضُ الْمُسْلِمِينَ بَعْضًا قَدْ أَصَابَهُمْ ذَلِكَ فِي قَتْلِ ابْنِ عَتِيكٍ فَقَطَعُوا رِجْلَ أَحَدِهِمْ قَالَ الشَّافِعِيُّ ؓ قَدْ أَمَرَ النَّبِيُّ ﷺ بِالْغَارَةِ عَلَى غَيْرِ وَاحِدٍ مِنْ يَهُودَ فَقَتَلُوهُ