[Machine] The Messenger of Allah ﷺ sent a man and said, "If you find so and so or so and so, then burn them with fire." When he returned, he called him and said, "No one punishes with fire except their Lord." And it was narrated by Mooghira ibn Abdulrahman from Abu Zinad.  

أَنَّ رَسُولَ اللهِ ﷺ بَعَثَ رَجُلًا فَقَالَ إِنْ أَصَبْتَ فُلَانًا أَوْ فُلَانًا فَأَحْرِقُوهُ بِالنَّارِ فَلَمَّا وَلَّى دَعَاهُ فَقَالَ إِنَّهُ لَا يُعَذِّبُ بِالنَّارِ إِلَّا رَبُّهَا وَرَوَاهُ مُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ عَنْ أَبِي الزِّنَادِ  

[Machine] The Messenger of Allah ﷺ commanded him to lead a military expedition, so he went out with it. He said, "If you find so-and-so, then burn him with fire." So he (the narrator) turned around, but then he (the Messenger) called him back. He said, "If you find so-and-so, then kill him, but do not burn him, for only the Lord of the Fire punishes with fire." As for the hadith of Usamah ibn Zaid, where the Messenger of Allah ﷺ commanded him to set fire to the enemy's children, it is not inconsistent with what we have said, as it only pertains to fighting against the polytheists who were unyielding. And as for what has been narrated regarding the use of siege engines against the people of Ta'if, it is not contrary to what we have stated, as it only applies to fighting against the polytheists who were resistant. Ash-Shafi'i, may Allah have mercy on him, likened it to hunting, as long as they are resisting. Then there is a prohibition against throwing a chicken, which is not resistant. And with Allah is the success.  

أَنَّ رَسُولَ اللهِ ﷺ أَمَّرَهُ عَلَى سَرِيَّةٍ قَالَ فَخَرَجْتُ فِيهَا وَقَالَ إِنْ وَجَدْتُمْ فُلَانًا فَأَحْرِقُوهُ بِالنَّارِ فَوَلَّيْتُ فَنَادَانِي فَرَجَعْتُ إِلَيْهِ فَقَالَ إِنْ وَجَدْتُمْ فُلَانًا فَاقْتُلُوهُ وَلَا تَحْرِقُوهُ؛ فَإِنَّهُ لَا يُعَذِّبُ بِالنَّارِ إِلَّا رَبُّ النَّارِ وَأَمَّا حَدِيثُ أُسَامَةَ بْنِ زَيْدٍ حَيْثُ أَمَرَهُ رَسُولُ اللهِ ﷺ أَنْ يَحْرِقَ عَلَى أُبْنَى وَمَا رُوِيَ فِي نَصْبِ الْمَنْجَنِيقِ عَلَى الطَّائِفِ فَغَيْرُ مُخَالِفٍ لِمَا قُلْنَا إِنَّمَا هُوَ فِي قِتَالِ الْمُشْرِكِينَ مَا كَانُوا مُمْتَنِعِينَ وَمَا رُوِيَ مِنَ النَّهْيِ فِي الْمُشْرِكِينَ إِذَا كَانُوا مَأْسُورِينَ وَشَبَّهَهُ الشَّافِعِيُّ رَحِمَهُ اللهُ بِرَمْيِ الصَّيْدِ مَا دَامَ عَلَى الِامْتِنَاعِ ثُمَّ النَّهْيِ عَنْ رَمْيِ الدَّجَاجَةِ الَّتِي لَيْسَتْ بِمُمْتَنِعَةٍ وَبِاللهِ التَّوْفِيقُ  

[Machine] The companions of the Messenger of Allah ﷺ captured a man from the Banī 'Āqil tribe. They tied him up and left him in the desert. The Messenger of Allah ﷺ passed by him while we were with him, or he said, "The Messenger of Allah ﷺ came across him while riding on a donkey, with a saddle made of Qatifa underneath him." The man called out, "O Muhammad! O Muhammad!" So the Prophet ﷺ came to him and said, "What is your matter?" He replied, "What will happen to me?" The Prophet ﷺ asked, "What did you do to deserve this? And what did the two men who were captured before you do?" He said, "I was taken as a prisoner by the armed men from Thaqif while they had captured two of the Prophet's companions. So I left them and ran away." Then the man called out again, "O Muhammad! O Muhammad!" The Messenger of Allah ﷺ had mercy on him and went back to him, saying, "What is your matter?" The man said, "I am hungry, so feed me." The Prophet ﷺ said, "I thought he would say this." Then the man said, "I am thirsty, so give me something to drink." The Prophet ﷺ said, "This is your need." The Messenger of Allah ﷺ ransomed the two men from Thaqif and took the man's camel as compensation.  

أَسَرَ أَصْحَابُ رَسُولِ اللهِ ﷺ رَجُلًا مِنْ بَنِي عَقِيلٍ فَأَوْثَقُوهُ فَطَرَحُوهُ فِي الْحَرَّةِ فَمَرَّ بِهِ رَسُولُ اللهِ ﷺ وَنَحْنُ مَعَهُ أَوْ قَالَ أَتَى عَلَيْهِ رَسُولُ اللهِ ﷺ عَلَى حِمَارٍ وَتَحْتَهُ قَطِيفَةٌ فَنَادَاهُ يَا مُحَمَّدُ يَا مُحَمَّدُ فَأَتَاهُ النَّبِيُّ ﷺ فَقَالَ مَا شَأْنُكَ قَالَ فِيمَ أُخِذْتُ وَفِيمَ أُخِذَتْ سَابِقَةُ الْحَاجِّ؟ قَالَ أُخِذْتَ بِجَرِيرَةِ حُلَفَائِكُمْ ثَقِيفٍ وَكَانَتْ ثَقِيفٌ قَدْ أَسَرَتْ رَجُلَيْنِ مِنْ أَصْحَابِ النَّبِيِّ ﷺ فَتَرَكَهُ وَمَضَى فَنَادَاهُ يَا مُحَمَّدُ يَا مُحَمَّدُ فَرَحِمَهُ رَسُولُ اللهِ ﷺ فَرَجَعَ إِلَيْهِ فَقَالَ مَا شَأْنُكَ ؟ فَقَالَ إِنَّهُ مُسْلِمٌ قَالَ لَوْ قُلْتَهَا وَأَنْتَ تَمْلِكُ أَمْرَكَ أَفْلَحْتَ كُلَّ الْفَلَاحِ قَالَ فَتَرَكَهُ وَمَضَى فَنَادَاهُ يَا مُحَمَّدُ يَا مُحَمَّدُ فَرَجَعَ إِلَيْهِ فَقَالَ إِنِّي جَائِعٌ فَأَطْعِمْنِي قَالَ وَأَحْسِبُهُ قَالَ وَإِنِّي عَطْشَانُ فَاسْقِنِي قَالَ هَذِهِ حَاجَتُكَ قَالَ فَفَدَاهُ رَسُولُ اللهِ ﷺ بِالرَّجُلَيْنِ اللَّذَيْنِ أَسَرَتْهُمَا ثَقِيفٌ وَأَخَذَ نَاقَتَهُ تِلْكَ  

[Machine] The Prophet ﷺ captured the Banu Mustaliq, Hawazin, and other tribes of the Arabs as prisoners of war. He enslaved them and distributed them to the Muslims as slaves. Later, there was a disagreement among the scholars regarding the battle of Maghazi, and some of them claimed that when the Prophet ﷺ released the prisoners from the Hawazin tribe, he said, "If there was a full ransom for any of the Arabs, it would be for these people, but they are imprisoned and will be redeemed." Ash-Shafi'i said, "Whoever confirms this hadith claims that slavery does not apply to Arabs in general." This is also the opinion of Az-Zuhri, Sa'id ibn al-Musayyib, Ash-Sha'bi, and it is attributed to 'Umar ibn al-Khattab and 'Umar ibn 'Abdul Aziz.  

قَدْ سَبَى رَسُولُ اللهِ ﷺ بَنِي الْمُصْطَلِقِ وَهَوَازِنَ وَقَبَائِلَ مِنَ الْعَرَبِ وَأَجْرَى عَلَيْهِمُ الرِّقَّ حَتَّى مَنَّ عَلَيْهِمْ بَعْدُ فَاخْتَلَفَ أَهْلُ الْعِلْمِ بِالْمَغَازِي فَزَعَمَ بَعْضُهُمْ أَنَّ النَّبِيَّ ﷺ لَمَّا أَطْلَقَ سَبْيَ هَوَازِنَ قَالَ لَوْ كَانَ تَامًّا عَلَى أَحَدٍ مِنَ الْعَرَبِ سَبْيٌ لَتَمَّ عَلَى هَؤُلَاءِ وَلَكِنَّهُ إِسَارٌ وَفِدَاءٌ قَالَ الشَّافِعِيُّ فَمَنْ ثَبَّتَ هَذَا الْحَدِيثَ زَعَمَ أَنَّ الرِّقَّ لَا يَجْرِي عَلَى عَرَبِيٍّ بِحَالٍ وَهَذَا قَوْلُ الزُّهْرِيِّ وَسَعِيدِ بْنِ الْمُسَيِّبِ وَالشَّعْبِيِّ وَيُرْوَى عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ  

[Machine] In the mawla, the concubine is married, her child is ransomed. And in the Arab culture, the concubine is married, her child is not ransomed, but his value is upon him. Al-Shafi'i said: "Whoever does not establish the hadith from the Prophet, ﷺ , has gone to the view that the Arabs and foreigners are equal, and that slavery applies to them as it applies to foreigners. And Allah knows best." Al-Rabi' said, and with this, Al-Shafi'i took it. Al-Shaykh said, "As for the narration about the Prophet, ﷺ , it is only mentioned by Al-Shafi'i in the old times from Muhammad, the son of 'Omar Al-Waqidi, from Musa ibn Muhammad ibn Ibrahim ibn Al-Harith, from his father, from Al-Saluli, from Mu'adh ibn Jabal, that the Prophet, ﷺ , said on the day of Hunayn: "If it were established on anyone from the Arabs, it would be a bond after today. But it is only a favor and settlement. And this isnad (chain of narration) is weak and cannot be relied upon, and as for the narration about it from 'Umar ibn al-Khattab, it is..."  

فِي الْمَوْلَى يَنْكِحُ الْأَمَةَ يُسْتَرَقُّ وَلَدُهُ وَفِي الْعَرَبِيِّ يَنْكِحُ الْأَمَةَ لَا يُسْتَرَقُّ وَلَدُهُ عَلَيْهِ قِيمَتُهُمْ قَالَ الشَّافِعِيُّ وَمَنْ لَمْ يُثْبِتِ الْحَدِيثَ عَنِ النَّبِيِّ ﷺ ذَهَبَ إِلَى أَنَّ الْعَرَبَ وَالْعَجَمَ سَوَاءٌ وَأَنَّهُ يَجْرِي عَلَيْهِمُ الرِّقُّ حَيْثُ جَرَى عَلَى الْعَجَمِ وَاللهُ أَعْلَمُ قَالَ الرَّبِيعُ وَبِهِ يَأْخُذُ الشَّافِعِيُّ رَحِمَهُ اللهُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ أَمَّا الرِّوَايَةُ فِيهِ عَنِ النَّبِيِّ ﷺ فَإِنَّمَا ذَكَرَهَا الشَّافِعِيُّ فِي الْقَدِيمِ عَنْ مُحَمَّدٍ هُوَ ابْنُ عُمَرَ الْوَاقِدِيُّ عَنْ مُوسَى بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ عَنْ أَبِيهِ عَنِ السَّلُولِيِّ عَنْ مُعَاذِ بْنِ جَبَلٍ ؓ أَنَّ النَّبِيَّ ﷺ قَالَ يَوْمَ حُنَيْنٍ لَوْ كَانَ ثَابِتًا عَلَى أَحَدٍ مِنَ الْعَرَبِ سِبَاءٌ بَعْدَ الْيَوْمِ لَثَبَتَ عَلَى هَؤُلَاءِ وَلَكِنْ إِنَّمَا هُوَ إِسَارٌ وَفِدَاءٌ وَهَذَا إِسْنَادٌ ضَعِيفٌ لَا يُحْتَجُّ بِمِثْلِهِ وَأَمَّا الرِّوَايَةُ فِيهِ عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ  

[Machine] An Arab does not have ownership, and we do not take anything from the hands of a person who has embraced Islam. However, we compensate them with five camels from the herd. Abu 'Ubaid says: "This is the captive in his hands, we do not take it from his hand without compensation. Because he has embraced Islam, we do not leave him as a slave, even though he is from the Arabs. But we value his worth with five camels for the one who has captured him, and he returns to his Arab lineage as he was. This is what the sheikh said, and this narration is incomplete about 'Umar.  

لَيْسَ عَلَى عَرَبِيٍّ مِلْكٌ وَلَسْنَا بِنَازِعِي مِنْ يَدِ رَجُلٍ شَيْئًا أَسْلَمَ عَلَيْهِ وَلَكِنَّا نُقَوِّمُهُمُ الْمِلَّةَ خَمْسًا مِنَ الْإِبِلِ قَالَ أَبُو عُبَيْدٍ يَقُولُ هَذَا الَّذِي فِي يَدِهِ السَّبْيُ لَا نَنْزِعُهُ مِنْ يَدِهِ بِلَا عِوَضٍ؛ لِأَنَّهُ أَسْلَمَ عَلَيْهِ وَلَا نَتْرُكُهُ مَمْلُوكًا وَهُوَ مِنَ الْعَرَبِ وَلَكِنَّهُ قَوَّمَ قِيمَتَهُ خَمْسًا مِنَ الْإِبِلِ لِلَّذِي سَبَاهُ وَيَرْجِعُ إِلَى نَسَبِهِ عَرَبِيًّا كَمَا كَانَ قَاَلَ الشَّيْخُ وَهَذِهِ الرِّوَايَةُ مُنْقَطِعَةٌ عَنْ عُمَرَ ؓ  

[Machine] And he used to do that for those who married widows from the Arab tribes, and this is also a letter, except that it is good.  

وَأَنَّهُ كَانَ يَقْضِي بِذَلِكَ فِيمَنْ تَزَوَّجَ الْوَلَائِدَ مِنَ الْعَرَبِ وَهَذَا أَيْضًا مُرْسَلٌ إِلَّا أَنَّهُ جَيِّدٌ  

[Machine] An Arab woman remained after the others and settled in the village. She married a man from the Udhrah tribe, and she bore him children. Then her master found her and claimed her and her child. He decided that her child would be a slave and ruled that the price of freeing the child was 60 dinars or 700 dirhams for people in the village, and six obligations for people in the countryside. The sheikh said that this is mentioned in the narrations of the "Tawt Al Shubha" (approaching the wife of a slave) and that the child would be free and the owner of the slave woman would determine its value. It is also mentioned that Umar ibn al-Khattab saw the mentioned value in this narration, if it is proven. And Allah knows best. Slavery was practiced among the Banu Mustaliq and Hawazin tribes, and it is a well-established and confirmed practice. There is no distinction between slave women in status.  

أَبَقَتْ أَمَةٌ لِبَعْضِ الْعَرَبِ فَوَقَعَتْ بِوَادِي الْقُرَى فَانْتَهَتْ إِلَى الْحِيِّ الَّذِي أَبَقَتْ مِنْهُمْ فَتَزَوَّجَهَا رَجُلٌ مِنْ بَنِي عُذْرَةَ فَنَثَرَتْ لَهُ بَطْنُهَا ثُمَّ عَثَرَ عَلَيْهَا سَيِّدُهَا فَاسْتَاقَهَا وَوَلَدَهَا فَقَضَى عُمَرُ ؓ لِلْعُذْرِيِّ يَعْنِي قَضَى لَهُ بِوَلَدِهِ وَقَضَى عَلَيْهِ بِالْغُرَّةِ لِكُلِّ وَصِيفٍ وَصِيفٌ وَلِكُلِّ وَصِيفَةٍ وَصِيفَةٌ وَجَعَلَ ثَمَنَ الْغُرَّةِ إِذَا لَمْ تُوجَدْ عَلَى أَهْلِ الْقُرَى سِتِّينَ دِينَارًا أَوْ سَبْعَمِائَةِ دِرْهَمٍ وَعَلَى أَهْلِ الْبَادِيَةِ سِتَّ فَرَائِضَ قَالَ الشَّيْخُ وَهَذَا وَرَدَ فِي وَطْءِ الشُّبْهَةِ فَيَكُونُ الْوَلَدُ حُرًّا وَعَلَيْهِ قِيمَتُهُ لِصَاحِبِ الْجَارِيَةِ وَكَأَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ رَأَى الْقِيمَةَ بِمَا نُقِلَ فِي هَذَا الْأَثَرِ إِنْ ثَبَتَ وَاللهُ أَعْلَمُ وَجَرَيَانُ الرِّقِّ عَلَى سَبَايَا بَنِي الْمُصْطَلِقِ وَهَوَازِنَ صَحِيحٌ ثَابِتٌ وَالْمَنُّ عَلَيْهِمْ بِإِطْلَاقِ السَّبَايَا تَفَضُّلٌ  

Muhairiz said “I entered the mosque and saw Abu Sa’id Al Khudri . I sat with him and asked about withdrawing the penis (while having intercourse). Abu Sa’id said We went out with the Apostle of Allaah ﷺ on the expedition to Banu Al Mustaliq and took some Arab women captive and we desired the women for we were suffering from the absence of our wives and we wanted ransom, so we intended to withdraw the penis (while having intercourse with the slave women). But we asked ourselves “can we draw the penis when the Apostle of Allaah ﷺ is among us before asking him about it? So we asked him about it. He said “it does not matter if you do not do it, for very soul that is to be born up to the Day of Resurrection will be born.” (Using translation from Abū Dāʾūd 2172)   

دَخَلْتُ الْمَسْجِدَ فَرَأَيْتُ أَبَا سَعِيدٍ الْخُدْرِيَّ ؓ فَجَلَسْتُ إِلَيْهِ فَسَأَلْتُهُ عَنِ الْعَزْلِ فَقَالَ أَبُو سَعِيدٍ ؓ خَرَجْنَا مَعَ رَسُولِ اللهِ ﷺ فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ فَأَصَبْنَا سَبَايَا مِنْ سَبْيِ الْعَرَبِ فَاشْتَهَيْنَا النِّسَاءَ وَاشْتَدَّتْ عَلَيْنَا الْعُزْبَةُ وَأَحْبَبْنَا الْفِدَاءَ فَأَرَدْنَا أَنْ نَعْزِلَ ثُمَّ قُلْنَا نَعْزِلُ وَرَسُولُ اللهِ ﷺ بَيْنَ أَظْهُرِنَا قَبْلَ أَنْ نَسْأَلَهُ عَنْ ذَلِكَ فَسَأَلْنَاهُ عَنْ ذَلِكَ فَقَالَ مَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا مَا مِنْ نَسَمَةٍ كَائِنَةٍ إِلَى يَوْمِ الْقِيَامَةِ إِلَّا وَهِيَ كَائِنَةٌ  

[Machine] When the Messenger of Allah ﷺ divided the captives from the sons of Mustalaq, Juwayriyah bint al-Harith fell to the lot of Thabit ibn Qays ibn Shammass or the son of an uncle of his (i.e., one he treated like an uncle). She told him to write a contract of manumission for herself. She was a beautiful and graceful woman, not easy to be seen by anyone without taking his breath away. She came to the Messenger of Allah ﷺ asking for his help in writing the contract. Aisha said: "I swear by Allah, I did not like her when I saw her, for I thought that he would see in her what I saw. But when she spoke to him, she said: 'O Messenger of Allah, I am Juwayriyah bint al-Harith, and I have been afflicted with something that you know, and I have written a contract of manumission for myself, so help me in fulfilling it.' The Messenger of Allah ﷺ said: 'Shall I do something better than that for you? I will pay off your contract for you and marry you.' She said: 'Yes.' So the Messenger of Allah ﷺ did that, and the people heard that he had married her, so they said: 'The in-laws of the Messenger of Allah ﷺ.' So they gave a hundred families of the sons of Mustalaq their freedom. I do not know of any woman who brought more blessing to her people than her."  

لَمَّا قَسَمَ رَسُولُ اللهِ ﷺ سَبَايَا بَنِي الْمُصْطَلِقِ وَقَعَتْ جُوَيْرِيَةُ بِنْتُ الْحَارِثِ فِي السَّهْمِ لِثَابِتِ بْنِ قَيْسِ بْنِ شَمَّاسٍ أَوْ لِابْنِ عَمٍّ لَهُ فَكَاتَبَتْهُ عَلَى نَفْسِهَا وَكَانَتِ امْرَأَةً حُلْوَةً مُلَاحَةً لَا يَرَاهَا أَحَدٌ إِلَّا أَخَذَتْ بِنَفْسِهِ فَأَتَتْ رَسُولَ اللهِ ﷺ تَسْتَعِينُهُ فِي كِتَابَتِهَا قَالَتْ عَائِشَةُ فَوَاللهِ مَا هُوَ إِلَّا أَنْ رَأَيْتُهَا فَكَرِهْتُهَا وَقُلْتُ سَيَرَى مِنْهَا مِثْلَمَا رَأَيْتُ فَلَمَّا دَخَلَتْ عَلَى رَسُولِ اللهِ ﷺ قَالَتْ يَا رَسُولَ اللهِ أَنَا جُوَيْرِيَةُ بِنْتُ الْحَارِثِ سَيِّدِ قَوْمِهِ وَقَدْ أَصَابَنِي مِنَ الْبَلَاءِ مَا لَمْ يَخْفَ عَلَيْكَ وَقَدْ كَاتَبْتُ عَلَى نَفْسِي فَأَعِنِّي عَلَى كِتَابَتِي فَقَالَ رَسُولُ اللهِ ﷺ أَوَ خَيْرٌ مِنْ ذَلِكَ أُؤَدِّي عَنْكِ كِتَابَتَكِ وَأَتَزَوَّجُكِ؟ فَقَالَتْ نَعَمْ فَفَعَلَ رَسُولُ اللهِ ﷺ فَبَلَغَ النَّاسَ أَنَّهُ قَدْ تَزَوَّجَهَا فَقَالُوا أَصْهَارُ رَسُولِ اللهِ ﷺ فَأَرْسَلُوا مَا كَانَ فِي أَيْدِيهِمْ مِنْ بَنِي الْمُصْطَلِقِ فَلَقَدْ أُعْتِقَ بِهَا مِائَةُ أَهْلِ بَيْتٍ مِنْ بَنِي الْمُصْطَلِقِ فَمَا أَعْلَمُ امْرَأَةً أَعْظَمَ بَرَكَةً مِنْهَا عَلَى قَوْمِهَا  

[Machine] We were with the Messenger of Allah ﷺ in Hunayn when the Hawazin suffered losses of their wealth and captives. The delegation of the Hawazin, who had embraced Islam, caught up with him and said, "O Messenger of Allah, we have our lineage and family, and we have been afflicted with calamities that you are well aware of. So, show us kindness from what Allah has blessed you with." Their speaker, Zuhayr bin Surad, mentioned their customs and recited some verses. The Messenger of Allah ﷺ said, "Are your wives and children dearer to you or your wealth?" They replied, "O Messenger of Allah, our wives and children are dearer to us." The Messenger of Allah ﷺ said, "As for what belongs to me and the Banu Abd Al-Muttalib, it is for you. And when I lead the people in prayer, you should stand and say, 'We seek intercession through the Messenger of Allah to the Muslims, and through the Muslims to the Messenger of Allah regarding our wives and children.' I will grant you that and I will request it for you." When the Messenger of Allah ﷺ led the people in the Dhuhr prayer, they stood up and asked, "What did the Messenger of Allah ﷺ command us?" The Messenger of Allah ﷺ said, "As for what belongs to me and the Banu Abd Al-Muttalib, it is for you." The Emigrants said, "As for what belongs to us, it is for the Messenger of Allah." Al-Aqra bin Habis said, "As for me and the Banu Tameem, no." Al-Abbas bin Mirdas Al-Sulami said, "As for me and the Banu Sulaim, no." The Banu Sulaim said, "Rather, what belongs to us is for the Messenger of Allah." Uyaynah bin Badr said, "As for me and the Banu Fazara, no." The Messenger of Allah ﷺ said, "Whoever holds onto his right from you will receive six shares of the first booty that comes to us. Return to the people their wives and children." This is the story of Musawwar bin Makhrama regarding the capture of Hawazin, and it has already passed.  

كُنَّا مَعَ رَسُولِ اللهِ ﷺ بِحُنَيْنٍ فَلَمَّا أَصَابَ مِنْ هَوَازِنَ مَا أَصَابَ مِنْ أَمْوَالِهِمْ وَسَبَايَاهُمْ أَدْرَكَهُ وَفْدُ هَوَازِنَ بِالْجِعْرَانَةِ وَقَدْ أَسْلَمُوا فَقَالُوا يَا رَسُولَ اللهِ لَنَا أَصْلٌ وَعَشِيرَةٌ وَقَدْ أَصَابَنَا مِنَ الْبَلَاءِ مَا لَمْ يَخْفَ عَلَيْكَ فَامْنُنْ عَلَيْنَا مَنَّ اللهُ عَلَيْكَ وَقَامَ خَطِيبُهُمْ زُهَيْرُ بْنُ صُرَدَ فَقَالَ يَا رَسُولَ اللهِ إِنَّمَا فِي الْحَظَائِرِ مِنَ السَّبَايَا خَالِاتُكَ وَعَمَّاتُكَ وَحَوَاضِنُكَ اللَّاتِي كُنَّ يَكْفُلْنَكَ وَذَكَرَ كَلَامًا وَأَبْيَاتًا قَالَ فَقَالَ رَسُولُ اللهِ ﷺ نِسَاؤُكُمْ وَأَبْنَاؤُكُمْ أَحَبُّ إِلَيْكُمْ أَمْ أَمْوَالُكُمْ؟ فَقَالُوا يَا رَسُولَ اللهِ خَيَّرْتَنَا بَيْنَ أَحْسَابِنَا وَبَيْنَ أَمْوَالِنَا أَبْنَاؤُنَا وَنِسَاؤُنَا أَحَبُّ إِلَيْنَا فَقَالَ رَسُولُ اللهِ ﷺ أَمَّا مَا كَانَ لِي وَلِبَنِي عَبْدِ الْمُطَّلِبِ فَهُوَ لَكُمْ وَإِذَا أَنَا صَلَّيْتُ بِالنَّاسِ فَقُومُوا وَقُولَوا إِنَّا نَسْتَشْفِعُ بِرَسُولِ اللهِ ﷺ إِلَى الْمُسْلِمِينَ وَبِالْمُسْلِمِينَ إِلَى رَسُولِ اللهِ ﷺ فِي أَبْنَائِنَا وَنِسَائِنَا سَأُعْطِيكُمْ عِنْدَ ذَلِكَ وَأَسْأَلُ لَكُمْ فَلَمَّا صَلَّى رَسُولُ اللهِ ﷺ بِالنَّاسِ الظُّهْرَ قَامُوا فَقَالُوا مَا أَمَرَهُمْ بِهِ رَسُولُ اللهِ ﷺ فَقَالَ رَسُولُ اللهِ ﷺ أَمَّا مَا كَانَ لِي وَلِبَنِي عَبْدِ الْمُطَّلِبِ فَهُوَ لَكُمْ وَقَالَ الْمُهَاجِرُونَ وَمَا كَانَ لَنَا فَهُوَ لِرَسُولِ اللهِ ﷺ فَقَالَ الْأَقْرَعُ بْنُ حَابِسٍ أَمَّا أَنَا وَبَنُو تَمِيمٍ فَلَا فَقَالَ الْعَبَّاسُ بْنُ مِرْدَاسٍ السُّلَمِيُّ أَمَّا أَنَا وَبَنُو سُلَيْمٍ فَلَا فَقَالَتْ بَنُو سُلَيْمٍ بَلْ مَا كَانَ لَنَا فَهُوَ لِرَسُولِ اللهِ ﷺ وَقَالَ عُيَيْنَةُ بْنُ بَدْرٍ أَمَّا أَنَا وَبَنُو فَزَارَةَ فَلَا فَقَالَ رَسُولُ اللهِ ﷺ مَنْ أَمْسَكَ مِنْكُمْ بِحَقِّهِ فَلَهُ بِكُلِّ إِنْسَانٍ سِتَّةُ فَرَائِضَ مِنْ أَوَّلِ فَيْءٍ نُصِيبُهُ فَرَدُّوا إِلَى النَّاسِ نِسَاءَهُمْ وَأَبْنَاءَهُمْ وَحَدِيثُ الْمِسْوَرِ بْنِ مَخْرَمَةَ فِي سَبْيِ هَوَازِنَ قَدْ مَضَى  

[Machine] I heard them from the people of Banu Tamim, from the Messenger of Allah ﷺ , saying, "I will never hate the people of Banu Tamim after them." It was about Aisha. She made a vow with a freed slave from the descendants of Isma'il, who was taken as a captive from the Banu Lahyan tribe. When this captive was brought, the Messenger of Allah ﷺ said to her, "If it pleases you to fulfill your vow, then free a slave from among them, and he will be counted among the descendants of Isma'il." So she freed him and brought a favor from the charity. When the Messenger of Allah ﷺ saw it, his face brightened and he said, "This is a favor of my people." So he made them his people. He ﷺ said, "They are the most courageous people in battles."  

سَمِعْتُهُنَّ لِبَنِي تَمِيمٍ مِنْ رَسُولِ اللهِ ﷺ لَا أُبْغِضُ بَنِي تَمِيمٍ بَعْدَهُنَّ أَبَدًا كَانَ عَلَى عَائِشَةَ ؓ نَذْرٌ مُحَرَّرٌ مِنْ وَلَدِ إِسْمَاعِيلَ فَسُبِيَ سَبْيٌ مِنْ بَلْعَنْبَرِ فَلَمَّا جِيءَ بِذَلِكَ السَّبْيِ قَالَ لَهَا رَسُولُ اللهِ ﷺ إِنْ سَرَّكِ أَنْ تَفِي بِنَذْرِكِ فَأَعْتِقِي مُحَرَّرًا مِنْ هَؤُلَاءِ فَجَعَلَهُمْ مِنْ وَلَدِ إِسْمَاعِيلَ وَجِيءَ بِنَعَمٍ مِنْ نَعَمِ الصَّدَقَةِ فَلَمَّا رَآهُ رَاعَهُ حُسْنُهُ قَالَ فَقَالَ هَذَا نَعَمُ قَوْمِي فَجَعَلَهُمْ قَوْمَهُ قَالَ وَقَالَ هُمْ أَشَدُّ النَّاسِ قِتَالًا فِي الْمَلَاحِمِ  

[Machine] From Khawlan came a slave who was from the children of Isma'il, and they brought him as a captive from Yemen. Aisha intended to set him free, but the Prophet forbade her. Then came a captive from Mudar, whom I think Shu'bah narrated from 'Ubaid.  

مِنْ خَوْلَانَ قَدِمَ وَكَانَ عَلَى عَائِشَةَ ؓ رَقَبَةٌ مِنْ وَلَدِ إِسْمَاعِيلَ فَقَدِمَ سَبْيٌ مِنَ الْيَمَنِ فَأَرَادَتْ أَنْ تُعْتِقَ فَنَهَاهَا النَّبِيُّ ﷺ فَقَدِمَ سَبْيٌ مِنْ مُضَرَ أَحْسِبُهُ قَالَ مِنْ بَنِي الْعَنْبَرِ فَأَمَرَهَا أَنْ تُعْتِقَ تَابَعَهُ شُعْبَةُ عَنْ عُبَيْدٍ  

[Machine] "That the Messenger of Allah ﷺ said: Avoid the seven destructive things." They said: "O Messenger of Allah, what are they?" So he mentioned them, and in them is mentioned the act of leading on the day of battle."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ اجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ قَالُوا يَا رَسُولَ اللهِ وَمَا هُنَّ؟ فَذَكَرَهُنَّ وَذَكَرَ فِيهِنَّ التَّوَلِّيَ يَوْمَ الزَّحْفِ  

[Machine] "The Messenger of Allah ﷺ said, 'Do not wish to meet the enemy and ask Allah for safety. But if you meet them, be patient and know that Paradise lies under the shade of the swords.'"  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا تَتَمَنَّوْا لِقَاءَ الْعَدُوِّ وَسَلُوا اللهَ الْعَافِيَةَ فَإِذَا لَقِيتُمُوهُمْ فَاصْبِرُوا وَاعْلَمُوا أَنَّ الْجَنَّةَ تَحْتَ ظِلَالِ السُّيُوفِ  

[Machine] "When this verse was revealed: 'If there are twenty of you who are patient, they will overcome two hundred,' Allah commanded them not to flee if the twenty were from the two hundred, so Allah revealed: 'Now Allah has eased the hardship upon you, knowing that there is weakness among you. If there are a hundred of you who are patient, they will overcome two hundred.' So He eased it for them and commanded them not to flee if a hundred were from the two hundred."  

لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ {إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صَابِرُونَ يَغْلِبُوا مِائَتَيْنِ} فَكَتَبَ عَلَيْهِمْ أَنْ لَا يَفِرَّ الْعِشْرُونَ مِنَ الْمِائَتَيْنِ فَأَنْزَلَ اللهُ ﷻ {الْآنَ خَفَّفَ اللهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ} فَخَفَّفَ عَنْهُمْ وَكَتَبَ عَلَيْهِمْ أَنْ لَا يَفِرَّ مِائَةٌ مِنْ مِائَتَيْنِ  

[Machine] A man does not escape from ten, nor do a group escape from their equal number. So, it was difficult for these people and it was hard on them. Then the verse was revealed, "Now Allah has lightened [the hardship] for you, and He knows that among you is weakness. So if there are from you one hundred [who are] steadfast, they will overcome two hundred." So, they were commanded that no man should run away from two men, nor should a group run away from its equal number. Ibn Abbas said, "So, the patience decreased in proportion to the decrease in their numbers. This is the wording of the Hadith of Affan, and in the narration of Abdullah Ibn Al-Mubarak, it was difficult for the Muslims when it was prescribed that not even one man should flee from ten. Then the relief came, and Allah said, "Now Allah has lightened [the hardship] for you" [Surah Al-Anfal 66]. So, when Allah lightened the number for them, the patience decreased in proportion to what was decreased from them.  

لَا يَفِرَّ رَجُلٌ مِنْ عَشَرَةٍ وَلَا قَوْمٌ مِنْ عَشْرِ أَمْثَالِهِمْ فَجَهَدَ ذَلِكَ النَّاسَ وَشَقَّ عَلَيْهِمْ فَنَزَلَتْ {الْآنَ خَفَّفَ اللهُ عَنْكُمْ وَعَلِمَ أَنَّ فِيكُمْ ضَعْفًا فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صَابِرَةٌ يَغْلِبُوا مِائَتَيْنِ} قَالَ فَأُمِرُوا أَنْ لَا يَفِرَّ رَجُلٌ مِنْ رَجُلَيْنِ وَلَا قَوْمٌ مِنْ مِثْلَيْهِمْ قَالَ ابْنُ عَبَّاسٍ فَنَقَصَ مِنَ الصَّبْرِ بِقَدْرِ مَا خَفَّفَ مِنَ الْعِدَّةِ هَذَا لَفْظُ حَدِيثِ عَفَّانَ وَفِي رِوَايَةِ عَبْدِ اللهِ بْنِ الْمُبَارَكِ فَشَقَّ ذَلِكَ عَلَى الْمُسْلِمِينَ حِينَ فُرِضَ أَنْ لَا يَفِرَّ وَاحِدٌ مِنْ عَشَرَةٍ فَجَاءَ التَّخْفِيفُ فَقَالَ {الْآنَ خَفَّفَ اللهُ عَنْكُمْ} [الأنفال 66] الآية فَلَمَّا خَفَّفَ اللهُ عَنْهُمْ مِنَ الْعِدَّةِ نَقَصَ مِنَ الصَّبْرِ بِقَدْرِ مَا خَفَّفَ عَنْهُمْ  

[Machine] If a man flees from two, then he has indeed fled, but if he flees from three, he has not fled.  

إِنْ فَرَّ رَجُلٌ مِنِ اثْنَيْنِ فَقَدْ فَرَّ وَإِنْ فَرَّ مِنْ ثَلَاثَةٍ لَمْ يَفِرَّ  

[Machine] The Messenger of Allah ﷺ was on a military expedition, and they encountered the enemy. The people were in a state of panic, so we came to the city and opened its gate. We said, "O Messenger of Allah, we are the ones who fled." He replied, "No, you are the conquerors, and I am with you."  

رَسُولُ اللهِ ﷺ فِي سَرِيَّةٍ فَلَقُوا الْعَدُوَّ فَحَاصَ النَّاسُ حَيْصَةً فَأَتَيْنَا الْمَدِينَةَ فَفَتَحْنَا بَابَهَا وَقُلْنَا يَا رَسُولَ اللهِ نَحْنُ الْفَرَّارُونَ فَقَالَ بَلْ أَنْتُمُ الْعَكَّارُونَ وَأَنَا فِئَتُكُمْ  

[Machine] The Messenger of Allah ﷺ was on a military campaign and we encountered the enemy. The Muslims became afraid, but I was among those who were afraid. I said to myself that we should not enter the city, as we have incurred the displeasure of Allah. Then we decided to enter it and we were hesitant. We met the Prophet ﷺ while he was going out for prayer. We said that we are the ones who fled. He said, "No, you are the ones who have retreated." We said, "O Prophet of Allah, we wanted to not enter the city and instead ride the sea." He said, "Do not do that, for indeed I am the leader of every Muslim."  

رَسُولُ اللهِ ﷺ فِي سَرِيَّةٍ فَلَقِينَا الْعَدُوَّ فَحَاصَ الْمُسْلِمُونَ حَيْصَةً فَكُنْتُ فِيمَنْ حَاصَ قُلْتُ فِي نَفْسِي لَا نَدْخُلُ الْمَدِينَةَ وَقَدْ بُؤْنَا بِغَضَبٍ مِنَ اللهِ ثُمَّ قُلْنَا نَدْخُلُهَا فَنَمْتَارُ مِنْهَا فَدَخَلْنَا فَلَقِينَا النَّبِيَّ ﷺ وَهُوَ خَارِجٌ إِلَى الصَّلَاةِ فَقُلْنَا نَحْنُ الْفَرَّارُونَ فَقَالَ بَلْ أَنْتُمُ الْعَكَّارُونَ فَقُلْنَا يَا نَبِيَّ اللهِ أَرَدْنَا أَنْ لَا نَدْخُلَ الْمَدِينَةَ وَأَنْ نَرْكَبَ الْبَحْرَ قَالَ لَا تَفْعَلُوا فَإِنِّي فِئَةُ كُلِّ مُسْلِمٍ  

[Machine] I am the group of every Muslim.  

أَنَا فِئَةُ كُلِّ مُسْلِمٍ  

[Machine] "Listening and obeying to the best of their abilities, and we have mentioned them in the battle against the people of rebellion."  

السَّمْعِ وَالطَّاعَةِ فِيمَا اسْتَطَاعُوا وَقَدْ ذَكَرْنَاهَا فِي قِتَالِ أَهْلِ الْبَغْيِ  

[Machine] That the Messenger of Allah ﷺ, when he sent him to the son of Abi Al-Huqaiq, prohibited him from killing women and children.  

أَنَّ رَسُولَ اللهِ ﷺ حِينَ بَعَثَهُ إِلَى ابْنِ أَبِي الْحُقَيْقِ نَهَاهُ عَنْ قَتْلِ النِّسَاءِ وَالْوِلْدَانِ  

[Machine] A woman was found killed in some of the battles of the Messenger of Allah ﷺ. The Messenger of Allah ﷺ disapproved of killing women and children.  

امْرَأَةً وُجِدَتْ فِي بَعْضِ مَغَازِي رَسُولِ اللهِ ﷺ مَقْتُولَةً فَأَنْكَرَ رَسُولُ اللهِ ﷺ قَتْلَ النِّسَاءِ وَالصِّبْيَانِ  

[Machine] "A murdered woman was found in some of those shops, so the Messenger of Allah ﷺ forbade the killing of women and children."  

وُجِدَتِ امْرَأَةٌ مَقْتُولَةً فِي بَعْضِ تِلْكَ الْمَغَازِي فَنَهَى رَسُولُ اللهِ ﷺ عَنْ قَتْلِ النِّسَاءِ وَالصِّبْيَانِ  

[Machine] I came to the Messenger of Allah and fought with him, and we were successful. The people were killed that day, even the children. The Messenger of Allah was informed of this and he said, "What is the matter with the people who have gone beyond killing to killing children?" A man said, "O Messenger of Allah, they are the children of the polytheists." He said, "Indeed, the best among you are the children of the polytheists." Then he said, "Do not kill children." He repeated it three times and said, "Every child is born on the fitrah (natural disposition), until his tongue expresses it. Then his parents make him a Jew, a Christian or a Magian." Abu Ja'far Ahmad ibn 'Ubaid explained the meaning of his statement, "Every child is born on the fitrah," which means the fitrah that Allah created them upon when He brought them forth from the loins of Adam, testifying to His Oneness. And likewise...  

أَتَيْتُ رَسُولَ اللهِ ﷺ فَغَزَوْتُ مَعَهُ فَأَصَبْنَا ظَفَرًا فَقَتَلَ النَّاسُ يَوْمَئِذٍ حَتَّى قَتَلُوا الذُّرِّيَّةَ فَبَلَغَ ذَلِكَ رَسُولَ اللهِ ﷺ فَقَالَ مَا بَالُ أَقْوَامٍ جَاوَزَ بِهِمُ الْقَتْلُ حَتَّى قَتَلُوا الذُّرِّيَّةَ؟ فَقَالَ رَجُلٌ يَا رَسُولَ اللهِ إِنَّمَا هُمْ أَبْنَاءُ الْمُشْرِكِينَ قَالَ أَلَا إِنَّ خِيَارَكُمْ أَبْنَاءُ الْمُشْرِكِينَ ثُمَّ قَالَ لَا تَقْتُلُوا الذُّرِّيَّةَ قَالَهَا ثَلَاثًا وَقَالَ كُلُّ نَسَمَةٍ تُولَدُ عَلَى الْفِطْرَةِ حَتَّى يُعْرِبَ عَنْهَا لِسَانُهَا فَأَبَوَاهَا يُهَوِّدَانِهَا وَيُنَصِّرَانِهَا

قَالَ أَبُو جَعْفَرٍ أَحْمَدُ بْنُ عُبَيْدٍ مَعْنَى قَوْلِهِ كُلُّ نَسَمَةٍ تُولَدُ عَلَى الْفِطْرَةِ يَعْنِي الْفِطْرَةَ الَّتِي فَطَرَهُمْ عَلَيْهَا حِينَ أَخْرَجَهُمْ مِنْ صُلْبِ آدَمَ فَأَقَرُّوا بِتَوْحِيدِهِ وَكَذَلِكَ  

[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  

Messenger of Allah ﷺ sent some men from the Ansar to ((kill) Abu Rafiʿ, the Jew, and appointed ʿAbdullah bin Atik as their leader. Abu Rafiʿ used to hurt Messenger of Allah ﷺ and help his enemies against him. He lived in his castle in the land of Hijaz. When those men approached (the castle) after the sun had set and the people had brought back their livestock to their homes. ʿAbdullah (bin Atik) said to his companions, "Sit down at your places. I am going, and I will try to play a trick on the gate-keeper so that I may enter (the castle)." So ʿAbdullah proceeded towards the castle, and when he approached the gate, he covered himself with his clothes, pretending to answer the call of nature. The people had gone in, and the gate-keeper (considered ʿAbdullah as one of the castle's servants) addressing him saying, "O Allah's Servant! Enter if you wish, for I want to close the gate." ʿAbdullah added in his story, "So I went in (the castle) and hid myself. When the people got inside, the gate-keeper closed the gate and hung the keys on a fixed wooden peg. I got up and took the keys and opened the gate. Some people were staying late at night with Abu Rafiʿ for a pleasant night chat in a room of his. When his companions of nightly entertainment went away, I ascended to him, and whenever I opened a door, I closed it from inside. I said to myself, 'Should these people discover my presence, they will not be able to catch me till I have killed him.' So I reached him and found him sleeping in a dark house amidst his family, I could not recognize his location in the house. So I shouted, 'O Abu Rafiʿ!' Abu Rafiʿ said, 'Who is it?' I proceeded towards the source of the voice and hit him with the sword, and because of my perplexity, I could not kill him. He cried loudly, and I came out of the house and waited for a while, and then went to him again and said, 'What is this voice, O Abu Rafiʿ?' He said, 'Woe to your mother! A man in my house has hit me with a sword! I again hit him severely but I did not kill him. Then I drove the point of the sword into his belly (and pressed it through) till it touched his back, and I realized that I have killed him. I then opened the doors one by one till I reached the staircase, and thinking that I had reached the ground, I stepped out and fell down and got my leg broken in a moonlit night. I tied my leg with a turban and proceeded on till I sat at the gate, and said, 'I will not go out tonight till I know that I have killed him.' So, when (early in the morning) the cock crowed, the announcer of the casualty stood on the wall saying, 'I announce the death of Abu Rafiʿ, the merchant of Hijaz. Thereupon I went to my companions and said, 'Let us save ourselves, for Allah has killed Abu Rafiʿ,' So I (along with my companions proceeded and) went to the Prophet ﷺ and described the whole story to him. "He said, 'Stretch out your (broken) leg. I stretched it out and he rubbed it and it became All right as if I had never had any ailment whatsoever." (Using translation from Bukhārī 4039)   

بَعَثَ رَسُولُ اللهِ ﷺ إِلَى أَبِي رَافِعٍ الْيَهُودِيِّ وَكَانَ يَسْكُنُ أَرْضَ الْحِجَازِ فَنَدَبَ لَهُ سَرَايَا مِنَ الْأَنْصَارِ وَأَمَرَ عَبْدَ اللهِ بْنَ عَتِيكٍ وَكَانَ أَبُو رَافِعٍ يُؤْذِي النَّبِيَّ ﷺ وَيُعِينُ عَلَيْهِ وَكَانَ فِي حَصِينٍ لَهُ بِأَرْضِ الْحِجَازِ فَلَمَّا دَنَوْا مِنْهْ غَرَبَتِ الشَّمْسُ وَرَاحَ النَّاسُ بِسَرْحِهِمْ فَقَالَ لَهُمْ عَبْدُ اللهِ اجْلِسُوا مَكَانَكُمْ فَإِنِّي مُنْطَلِقٌ فَمُتَطَلِّعٌ الْأَبْوَابَ لَعَلِّي أَدْخُلُ فَأَقْتُلُهُ حَتَّى إِذَا دَنَا مِنَ الْبَابِ تَقَنَّعَ بِثَوْبِهِ كَأَنَّهُ يَقْضِي حَاجَةً وَقَدْ دَخَلَ النَّاسُ فَهَتَفَ بِهِ الْبَوَّابُ فَقَالَ يَا عَبْدَ اللهِ إِنْ كُنْتَ تُرِيدُ أَنْ تَدْخُلَ فَادْخُلْ فَإِنِّي أُرِيدُ أَنْ أُغْلِقَ الْبَابَ قَالَ فَدَخَلْتُ فَلَمَّا دَخَلَ النَّاسُ أَغْلَقَ الْبَابَ ثُمَّ عَلَّقَ الْأَقَالِيدَ عَلَى وَتَدٍ قَالَ فَقُمْتُ إِلَى الْأَقَالِيدِ فَأَخَذْتُهَا فَفَتَحْتُ الْبَابَ وَكَانَ أَبُو رَافِعٍ يُسْمَرُ عِنْدَهُ فِي عَلَالِيَّ لَهُ فَلَمَّا نَزَلَ عَنْهُ أَهْلُ سَمَرِهِ صَعِدْتُ إِلَيْهِ فَجَعَلْتُ كُلَّمَا فَتَحْتُ بَابًا أَغْلَقْتُ عَلَيَّ مِنْ دَاخِلٍ فَقُلْتُ إِنَّ الْقَوْمَ نَذِرُوا بِي لَمْ يَخْلُصُوا إِلِيَّ حَتَّى أَقْتُلَهُ قَالَ فَانْتَهَيْتُ إِلَيْهِ فَإِذَا هُوَ فِي بَيْتٍ مُظْلِمٍ وَسْطَ عِيَالِهِ لَا أَدْرِي أَيْنَ هُوَ مِنَ الْبَيْتِ فَقُلْتُ أَبَا رَافِعٍ فَقَالَ مَنْ هَذَا؟ فَأَهْوِي نَحْوَ الصَّوْتِ فَأَضْرِبُهُ ضَرْبَةً غَيْرَ طَائِلٍ وَأَنَا دَهِشٌ فَلَمْ أُغْنِ عَنْهُ شَيْئًا وَصَاحَ فَخَرَجْتُ مِنَ الْبَيْتِ فَمَكَثْتُ غَيْرَ بَعِيدٍ ثُمَّ جِئْتُ فَقُلْتُ مَا هَذَا الصَّوْتُ يَا أَبَا رَافِعٍ فَقَالَ لِأُمِّكَ الْوَيْلُ رَجُلٌ فِي الْبَيْتِ ضَرَبَنِي قَبْلُ بِالسَّيْفِ قَالَ فَأَضْرِبُهُ ضَرْبَةً ثَانِيَةً وَلَمْ أَقْتُلْهُ ثُمَّ وَضَعْتُ ضَبَابَةَ السَّيْفِ فِي بَطْنِهِ ثُمَّ اتَّكَيْتُ عَلَيْهِ حَتَّى سَمِعْتُهُ أَخَذَ فِي ظَهْرِهِ فَعَرَفْتُ أَنِّي قَدْ قَتَلْتُهُ فَجَعَلْتُ أَفْتَحُ الْأَبْوَابَ بَابًا بَابًا حَتَّى انْتَهَيْتُ إِلَى دَرَجَةٍ فَوَضَعْتُ رِجْلِي وَأَنَا أَرَى أَنِّي قَدِ انْتَهَيْتُ إِلَى الْأَرْضِ فَوَقَعْتُ فِي لَيْلَةٍ مُقْمِرَةٍ فَانْكَسَرَتْ رِجْلِي فَعَصَبْتُهَا بِعِمَامَتِي ثُمَّ إِنِّي انْطَلَقْتُ حَتَّى جَلَسْتُ عِنْدَ الْبَابِ قُلْتُ وَاللهِ لَا أَخْرُجُ اللَّيْلَةَ حَتَّى أَعْلَمَ أَنِّي قَدْ قَتَلْتُهُ أَوْ لَا فَلَمَّا صَاحَ الدِّيكُ قَامَ النَّاعِي عَلَى السُّورِ فَقَالَ أَنْعَى أَبَا رَافِعٍ تَاجِرَ أَهْلِ الْحِجَازِ فَانْطَلَقْتُ أَتَعَجَّلُ إِلَى أَصْحَابِي فَقُلْتُ النَّجَاءَ قَدْ قَتَلَ اللهُ أَبَا رَافِعٍ حَتَّى انْتَهَيْنَا إِلَى رَسُولِ اللهِ ﷺ فَحَدَّثْتُهُ فَقَالَ ابْسُطْ رِجْلَكَ فَبَسَطْتُهَا فَمَسَحَهَا فَكَأَنَّمَا لَمْ أَشْتَكِهَا قَطُّ 18101 وَأَخْبَرَنَا أَبُو عَمْرٍو الْأَدِيبُ أنبأ أَبُو بَكْرٍ الْإِسْمَاعِيلِيُّ أَخْبَرَنِي الْحَسَنُ بْنُ سُفْيَانَ ثنا إِسْحَاقُ بْنُ إِبْرَاهِيمَ أنبأ عُبَيْدُ اللهِ بْنُ مُوسَى ح قَالَ وَأَخْبَرَنِي الْمُنَيْعِيُّ ثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ثنا عُبَيْدُ اللهِ بْنُ مُوسَى أنبأ إِسْرَائِيلُ عَنْ أَبِي إِسْحَاقَ عَنِ الْبَرَاءِ ؓ قَالَ بَعَثَ رَسُولُ اللهِ ﷺ إِلَى أَبِي رَافِعٍ الْيَهُودِيِّ رِجَالًا مِنَ الْأَنْصَارِ وَأَمَّرَ عَلَيْهِمْ عَبْدَ اللهِ بْنَ فُلَانٍ وَذَكَرَ الْحَدِيثَ بِنَحْوِهِ غَيْرَ أَنَّهُ قَالَ فَإِنِّي مُنْطَلِقٌ فَمُتَلَطِّفٌ لِلْبَوَّابِ وَقَالَ فَدَخَلْتُ فَكَمَنْتُ فَلَمَّا دَخَلَ النَّاسُ أَغْلَقَ الْبَابَ ثُمَّ عَلَّقَ الْأَقَالِيدَ عَلَى وَتَدٍ  

[Machine] The Messenger of Allah ﷺ said, "Anyone who sees Ka'b ibn al-Ashraf, then he has indeed harmed Allah and His Messenger." Muhammad ibn Muslimah said to him, "Would you like me to kill him, O Messenger of Allah?" He said, "Yes." He said, "I am loyal to him, O Messenger of Allah. So allow me to speak to him." He said, "Speak." So Muhammad ibn Muslimah went to him and said, "This man has taken our charity from us and he has caused us harm, and we have grown tired of him." The evil one, when he heard this, said, "By Allah, I will certainly ensnare him, or he will be ensnared by me, and I know that your affairs will come to this." He said, "We cannot submit him until we see what he has done, and we dislike leaving him after we have followed him, until we see what will become of him." He said, "I have come to ask you for a loan." He said, "Yes, on the condition that you pledge your women to me." Muhammad said, "We will pledge our women to you, and you are the most handsome of the Arabs?" He said, "What about your children?" Muhammad said, "They will be insulted by people, as our children were in pledge to him through begging. And perhaps he will say that the son of one of us is pledged by begging." He said, "Then what will you pledge?" He said, "We will pledge our servant, meaning the weapon." He said, "Yes." So he made an appointment with him to meet, and Muhammad returned to his companions. He went to him with Abu Na'ilah, who was the brother of Ka'b through breastfeeding, and two other men. He said, "I have a hold of his head. When I put my hand on his head, then hold him down." So they approached him at night, and Muhammad called out to him, saying, "O Abu al-Ashraf!" His wife said, "Where are you going at this hour?" He said, "This is Muhammad ibn Muslimah and my brother Abu Na'ilah coming to me." So Muhammad entered, wearing one garment from which a pleasant fragrance emanated. He said to him, "How good is your body, and how delightful is your scent." He said, "I have the daughter of so-and-so, and she is the most fragrant of the Arabs." He said, "May I be permitted to smell her?" He said, "Yes." So Muhammad put his hand in her head, and then said, "May I be permitted to smell my companions?" He said, "Yes." So Muhammad put his hand in his own head and then smelled his companions. Then he put his hand in his head again, and then in his head for the second time, until he felt secure. Then he tightly gripped his head, and his companions attacked him and killed him. Then Muhammad went to the Messenger of Allah and informed him.  

قَالَ رَسُولُ اللهِ ﷺ مَنْ لِكَعْبِ بْنِ الْأَشْرَفِ فَإِنَّهُ قَدْ آذَى اللهَ وَرَسُولَهُ فَقَالَ لَهُ مُحَمَّدُ بْنُ مَسْلَمَةَ أَتُحِبُّ أَنْ أَقْتُلَهُ يَا رَسُولَ اللهِ؟ قَالَ نَعَمْ قَالَ أَنَا لَهُ يَا رَسُولَ اللهِ فَأْذَنْ لِي أَنْ أَقُولَ قَالَ قُلْ فَأَتَاهُ مُحَمَّدُ بْنُ مَسْلَمَةَ فَقَالَ إِنَّ هَذَا الرَّجُلَ قَدْ أَخَذَنَا بِالصَّدَقَةِ وَقَدْ عَنَّانَا وَقَدْ مَلِلْنَا مِنْهُ فَقَالَ الْخَبِيثُ لَمَّا سَمِعَهَا وَأَيْضًا وَاللهِ لَتَمَلُّنَّهُ أَوْ لَتَمَلُّنُّ مِنْهُ وَلَقَدْ عَلِمْتُ أَنَّ أَمْرَكُمْ سَيَصِيرُ إِلَى هَذَا قَالَ إِنَّا لَا نَسْتَطِيعُ أَنْ نُسْلِمَهُ حَتَّى نَنْظُرَ مَا فَعَلَ وَإِنَّا نَكْرَهُ أَنْ نَدَعَهُ بَعْدَ أَنِ اتَّبَعْنَاهُ حَتَّى نَنْظُرَ إِلَى أِيِّ شَيْءٍ يَصِيرُ أَمْرُهُ وَقَدْ جِئْتُكَ لِتُسْلِفَنِي تَمْرًا قَالَ نَعَمْ عَلَى أَنْ تَرْهَنُونِي نِسَاءَكُمْ قَالَ مُحَمَّدٌ نَرْهَنُكَ نِسَاءَنَا وَأَنْتَ أَجْمَلُ الْعَرَبِ؟ قَالَ فَأَوْلَادَكُمْ قَالَ فَيُعَيِّرُ النَّاسُ أَوْلَادَنَا أَنَّا رَهَنَّاهُمْ بِوَسْقٍ أَوْ وَسْقَيْنِ وَرُبَّمَا قَالَ فَيُسَبُّ ابْنُ أَحَدِنَا فَيُقَالُ رُهِنَ بِوَسْقٍ أَوْ وَسْقَيْنِ قَالَ فَأِيُّ شَيْءٍ تَرْهَنُونَ؟ قَالَ نَرْهَنُكَ اللَّأْمَةَ يَعْنِي السِّلَاحَ قَالَ نَعَمْ فَوَاعَدَهُ أَنْ يَأْتِيَهُ فَرَجَعَ مُحَمَّدٌ إِلَى أَصْحَابِهِ فَأَقْبَلَ وَأَقْبَلَ مَعَهُ أَبُو نَائِلَةَ وَهُوَ أَخُو كَعْبٍ مِنَ الرَّضَاعَةِ وَجَاءَ مَعَهُ رَجُلَانِ آخَرَانِ فَقَالَ إِنِّي مُسْتَمْكِنٌ مِنْ رَأْسِهِ فَإِذَا أَدْخَلْتُ يَدِي فِي رَأْسِهِ فَدُونَكُمُ الرَّجُلَ فَجَاؤُوهُ لَيْلًا وَأَمَرَ أَصْحَابَهُ فَقَامُوا فِي ظِلِّ النَّخْلِ وَأَتَاهُ مُحَمَّدٌ فَنَادَاهُ يَا أَبَا الْأَشْرَفِ فَقَالَتِ امْرَأَتُهُ أَيْنَ تَخْرُجُ هَذِهِ السَّاعَةَ؟ فَقَالَ إِنَّمَا هُوَ مُحَمَّدُ بْنُ مَسْلَمَةَ وَأَخِي أَبُو نَائِلَةَ فَنَزَلَ إِلَيْهِ مُلْتَحِفًا فِي ثَوْبِ وَاحِدٍ تَنْفَحُ مِنْهُ رِيحُ الطِّيبِ فَقَالَ لَهُ مُحَمَّدٌ مَا أَحْسَنَ جِسْمَكَ وَأَطْيَبَ رِيحَكَ قَالَ إِنَّ عِنْدِي ابْنَةَ فُلَانٍ وَهِيَ أَعْطَرُ الْعَرَبِ قَالَ فَتَأْذَنُ لِي أَنْ أَشُمَّهُ؟ قَالَ نَعَمْ فَأَدْخَلَ مُحَمَّدٌ يَدَهُ فِي رَأْسِهِ ثُمَّ قَالَ أَتَأْذَنُ لِي أَنْ أُشِمَّ أَصْحَابِي؟ قَالَ نَعَمْ فَأَدْخَلَهَا فِي رَأْسِهِ فَأَشَمَّ أَصْحَابَهُ ثُمَّ أَدْخَلَهَا مَرَّةً أُخْرَى فِي رَأْسِهِ حَتَّى أَمِنَهُ ثُمَّ إِنَّهُ شَبَّكَ يَدَهُ فِي رَأْسِهِ فَنَصَاهُ ثُمَّ قَالَ لِأَصْحَابِهِ دُونَكُمْ عَدُوَّ اللهِ فَخَرَجُوا عَلَيْهِ فَقَتَلُوهُ ثُمَّ أَتَى رَسُولَ اللهِ ﷺ وَأَخْبَرَهُ  

[Machine] "About Urwah..."  

عَنْ عُرْوَةَ  

When we were with the Messenger of Allah ﷺ on an expedition, he saw some people collected together over something and sent a man and said: See, what are these people collected around? He then came and said: They are round a woman who has been killed. He said: This is not one with whom fighting should have taken place. Khalid ibn al-Walid was in charge of the van; so he sent a man and said: Tell Khalid not to kill a woman or a hired servant. (Using translation from Abū Dāʾūd 2669)   

كُنَّا مَعَ رَسُولِ اللهِ ﷺ فِي غَزْوَةٍ فَرَأَى النَّاسَ مُجْتَمِعِينَ عَلَى شَيْءٍ فَبَعَثَ رَجُلًا فَقَالَ انْظُرْ عَلَى مَا اجْتَمَعَ هَؤُلَاءِ فَجَاءَ فَقَالَ عَلَى امْرَأَةٍ قَتِيلٍ فَقَالَ مَا كَانَتْ هَذِهِ لِتُقَاتِلَ قَالَ وَعَلَى الْمُقَدِّمَةِ خَالِدُ بْنُ الْوَلِيدِ فَبَعَثَ رَجُلًا فَقَالَ قُلْ لِخَالِدٍ لَا تَقْتُلَنَّ امْرَأَةً وَلَا عَسِيفًا  

[Machine] The Prophet ﷺ saw a woman who had been killed in Ta'if, so he said, "Isn't it prohibited to kill women? Who is the companion of this murdered woman?" A man from the people said, "I am, O Messenger of Allah. I pursued her and she intended to kill me, so I killed her." The Messenger of Allah ﷺ ordered that she be buried.  

أَنَّ النَّبِيَّ ﷺ رَأَى امْرَأَةً مَقْتُولَةً بِالطَّائِفِ فَقَالَ أَلَمْ أَنْهَ عَنْ قَتْلِ النِّسَاءِ؟ مَنْ صَاحِبُ هَذِهِ الْمَرْأَةِ الْمَقْتُولَةِ؟ قَالَ رَجُلٌ مِنَ الْقَوْمِ أَنَا يَا رَسُولَ اللهِ أَرْدَفْتُهَا فَأَرَادَتْ أَنْ تَصْرَعَنِي فَتَقْتُلَنِي فَأَمَرَ بِهَا رَسُولُ اللهِ ﷺ أَنْ تُوَارَى  

[Machine] When the Messenger of Allah ﷺ besieged the people of Ta'if, a noble woman approached and uncovered her face. She said, "Leave me alone, for I am a noblewoman among you." A Muslim man threw a stone at her, and she did not object to that. In the narration of Wuhayb, it is mentioned that her mistake was that they killed her. The Messenger of Allah ﷺ ordered for her to be buried. Abu Bakr Muhammad ibn Muhammad informed us about the two incidents, and Abu al-Hasan al-Fasawi al-Daoudi narrated from Abu Ali al-Louloui, who narrated from Abu Dawud. They mentioned the two narrations.  

لَمَّا حَاصَرَ رَسُولُ اللهِ ﷺ أَهْلَ الطَّائِفِ أَشْرَفَتِ امْرَأَةٌ فَكَشَفَتْ قُبُلَهَا فَقَالَتْ هَا دُونَكُمْ فَارْمُوا فَرَمَاهَا رَجُلٌ مِنَ الْمُسْلِمِينَ فَمَا أَخْطَأَ ذَلِكَ مِنْهَا وَفِي حَدِيثِ وُهَيْبٍ فَمَا أَخْطَأَهَا أَنْ قَتَلُوهَا فَأَمَرَ بِهَا رَسُولُ اللهِ ﷺ أَنْ تُوَارَى أَخْبَرَنَا بِهِمَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُحَمَّدٍ أنبأ أَبُو الْحَسَنِ الْفَسَوِيُّ الدَّاوُدِيُّ ثنا أَبُو عَلِيٍّ اللُّؤْلُؤِيُّ ثنا أَبُو دَاوُدَ فَذَكَرَ الْحَدِيثَيْنِ  

[Machine] The Messenger of Allah ﷺ did not kill any woman from the tribe of Quraiza except for one woman. I swear by Allah that she used to make me laugh so much, to the point where her stomach and back would show. And indeed, the Messenger of Allah ﷺ would kill their men in the market when a caller called out her name, asking, "Where is so-and-so?" She would say, "I am here, by Allah." I would say to her, "What is wrong with you?" She replied, "I will be killed, by Allah." I asked, "Why?" She said, "For a talk that I have spoken." So, I accompanied her until she was struck on the neck and killed. I will never forget her calmness, pleasant nature, and her frequent laughter. She knew that she would be killed. Ash-Shafi'i (may Allah have mercy on him) mentioned in the narration of Abu 'Abd ar-Rahman al-Baghdadi that she fingered Mahmud ibn Maslama and directed him towards him, so he killed him and she was killed because of that. It is also possible that she had embraced Islam and then apostatized and joined her people, so she was killed for that reason. It is possible that it was something else. Ash-Shafi'i (may Allah have mercy on him) said that the report does not clearly indicate the reason for her killing, and it is said that Mahmud ibn Maslama was killed at Khaybar and was not killed during the days of Banu Quraiza.  

مَا قَتَلَ رَسُولُ اللهِ ﷺ امْرَأَةً مِنْ بَنِي قُرَيْظَةَ إِلَّا امْرَأَةً وَاحِدَةً وَاللهِ إِنَّهَا عِنْدِي لَتَضْحَكُ ظَهْرًا لِبَطْنٍ وَإِنَّ رَسُولَ اللهِ ﷺ لَيَقْتُلُ رِجَالَهُمْ بِالسُّوقِ إِذْ هَتَفَ هَاتِفٌ بِاسْمِهَا أَيْنَ فُلَانَةُ؟ فَقَالَتْ أَنَا وَاللهِ فَقُلْتُ وَيْلَكِ مَا لَكِ؟ فَقَالَتْ أُقْتَلُ وَاللهِ قُلْتُ وَلِمَ؟ قَالَتْ لِحَدَثٍ أَحْدَثْتُهُ فَانْطُلِقَ بِهَا فَضُرِبَ عُنُقُهَا فَمَا أَنْسَى عَجَبًا مِنْهَا طِيبَةَ نَفْسِهَا وَكَثْرَةَ ضَحِكِهَا وَقَدْ عَرَفَتْ أَنَّهَا تُقْتَلُ ذَكَرَ الشَّافِعِيُّ رَحِمَهُ اللهُ فِي رِوَايَةِ أَبِي عَبْدِ الرَّحْمَنِ الْبَغْدَادِيِّ عَنْهُ عَنْ أَصْحَابِهِ أَنَّهَا كَانَتْ دَلَّتْ عَلَى مَحْمُودِ بْنِ مَسْلَمَةَ دَلَّتْ عَلَيْهِ رَحًى فَقَتَلَتْهُ فَقُتِلَتْ بِذَلِكَ قَالَ وَقَدْ يُحْتَمَلُ أَنْ تَكُونَ أَسْلَمَتْ وَارْتَدَّتْ وَلَحِقَتْ بِقَوْمِهَا فَقَتَلَهَا لِذَلِكَ وَيُحْتَمَلُ غَيْرُ ذَلِكَ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ لَمْ يَصِحَّ الْخَبَرُ لِأِيِّ مَعْنًى قَتَلَهَا وَقَدْ قِيلَ إِنَّ مَحْمُودَ بْنَ مَسْلَمَةَ قُتِلَ بِخَيْبَرَ وَلَمْ يُقْتَلْ يَوْمَ بَنِي قُرَيْظَةَ  

[Machine] Marhab, the Jew, came out of the fortress of Khaybar. He had gathered his weapons and was shaking, saying, "Who will fight me?" The Messenger of Allah ﷺ said, "Who is this?" Muhammad bin Maslamah said, "I will, O Messenger of Allah, I am the avenger of the severed heads. They killed my brother yesterday." The sheikh, may Allah have mercy on him, mentioned in the story of this woman what is narrated to us.  

خَرَجَ مَرْحَبٌ الْيَهُودِيُّ مِنْ حِصْنِ خَيْبَرَ قَدْ جَمَعَ سِلَاحَهُ وَهُوَ يَرْتَجِزُ وَيَقُولُ مَنْ يُبَارِزُ؟ فَقَالَ رَسُولُ اللهِ ﷺ مَنْ لِهَذَا؟ فَقَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ أَنَا لَهُ يَا رَسُولَ اللهِ أَنَا وَاللهِ الْمَوْتُورُ الثَّائِرُ قَتَلُوا أَخِي بِالْأَمْسِ وَذَكَرَ الْحَدِيثَ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَالْمَنْقُولُ عِنْدَنَا فِي قِصَّةِ هَذِهِ الْمَرْأَةِ مَا  

[Machine] The Messenger of Allah ﷺ said to him: "You will have the reward of two martyrs." The Messenger of Allah ﷺ killed him, as mentioned. Khalad ibn Suwayd had witnessed the battles of Badr, Uhud, the Trench, and the Banu Qurayza. This is according to the statement of Ibn Ishaq and Al-Waqidi, and it is disconnected.  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَهُ أَجْرُ شَهِيدَيْنِ فَقَتَلَهَا رَسُولُ اللهِ ﷺ فِيمَا ذُكِرَ وَكَانَ خَلَّادُ بْنُ سُوَيْدٍ قَدْ شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ وَبَنِي قُرَيْظَةَ وَهَذَا مِنْ قَوْلِ ابْنِ إِسْحَاقَ وَالْوَاقِدِيِّ مُنْقَطِعٌ  

So Allah, the Glorious and Exalted, revealed the verse:" Whatever trees you have cut down or left standing on their trunks, it was with the permission of Allah so that He may disgrace the evil-doers" (lix. 5). (Using translation from Muslim 1746a)   

رَسُولَ اللهِ ﷺ حَرَّقَ نَخْلَ بَنِي النَّضِيرِ وَقَطَعَ وَهِيَ الْبُوَيْرَةُ فَأَنْزَلَ اللهُ ﷻ {مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا فَبِإِذْنِ اللهِ وَلِيُخْزِيَ الْفَاسِقِينَ} [الحشر 5]  

[Machine] The Prophet ﷺ cut down the date palm trees of Banu Nadhir and burned them.  

النَّبِيَّ ﷺ قَطَعَ نَخْلَ بَنِي النَّضِيرِ وَحَرَّقَ  

It was easy for the nobles of Quraish to burn Buwaira whose sparks were flying in all directions, in the same connection was revealed the Qur'anic verse:" Whatever trees you have cut down or left standing on their trunks." (Using translation from Muslim 1746b)   

رَسُولَ اللهِ ﷺ قَطَعَ نَخْلَ بَنِي النَّضِيرِ وَحَرَّقَ وَلَهَا يَقُولُ حَسَّانُ بْنُ ثَابِتٍ [البحر الوافر] وَهَانَ عَلَى سَرَاةِ بَنِي لُؤَيٍّ حَرِيقٌ بِالْبُوَيْرَةِ مُسْتَطِيرُ وَفِي هَذَا نَزَلَتْ هَذِهِ الْآيَةُ {مَا قَطَعْتُمْ مِنْ لِينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَى أُصُولِهَا} [الحشر 5]  

[Machine] The Messenger of Allah ﷺ burned some palm trees of Banu Nadir and cut down some, and it was said that there is a poem [in regards] to that [incident]. And it was a relatively simple matter for Bani Luay to handle a fire in Al-Buwaira, but you all ignored it and left your homes unprotected, while the power of the tribe [of Banu Luay] was strong and blazing.  

رَسُولَ اللهِ ﷺ حَرَّقَ بَعْضَ نَخْلِ بَنِي النَّضِيرِ وَقَطَعَ بَعْضًا وَقِيلَ فِي ذَلِكَ شِعْرٌ [البحر الوافر] وَهَانَ عَلَى سَرَاةِ بَنِي لُؤَيٍّ حَرِيقٌ بِالْبُوَيْرَةِ مُسْتَطِيرُ تَرَكْتُمْ قِدْرَكُمْ لَا شَيْءَ فِيهَا وَقِدْرُ الْقَوْمِ حَامِيَةٌ تَفُورُ  

The Prophet ﷺ burnt the date-palm trees of Bani An-Nadir. Hassan bin Thabit said the following poetic Verses about this event:-- "the terrible burning of Al-Buwaira Has been received indifferently By the nobles of Bani Luai (The masters and nobles of Quraish)." Abu Sufyan bin Al-Harith (i.e. the Prophet's cousin who was still a disbeliever then) replied to Hassan, saying in poetic verses:-- "May Allah bless that burning And set all its (i.e. Medina's) Parts on burning fire. You will see who is far from it (i.e. Al-Buwaira) And which of our lands will be Harmed by it (i.e. the burning of Al- Buwaira). (Using translation from Bukhārī 4032)   

النَّبِيَّ ﷺ حَرَّقَ نَخْلَ بَنِي النَّضِيرِ قَالَ وَلَهَا يَقُولُ حَسَّانُ بْنُ ثَابِتٍ [البحر الوافر] وَهَانَ عَلَى سَرَاةِ بَنِي لُؤَيٍّ حَرِيقٌ بِالْبُوَيْرَةِ مُسْتَطِيرُ قَالَ فَأَجَابَهُ أَبُو سُفْيَانَ بْنُ الْحَارِثِ [البحر الوافر] أَدَامَ اللهُ ذَلِكَ مِنْ صَنِيعٍ وَحَرَّقَ فِي نَوَاحِيهَا السَّعِيرُ سَتَعْلَمُ أَيُّنَا مِنْهَا بِنُزْهٍ وَتَعْلَمُ أِيَّ أَرْضَيْنَا تَضِيرُ  

[Machine] The Prophet ﷺ commanded me to change clothes in the morning and burn 18116. Abu Ali al-Rudhbari informed us that Abu Bakr ibn Dasah told us that Abu Dawud al-Sijistani told us that Abdullah ibn Amr al-Ghazzi said, "I heard Abu Mus'hir being asked about his sons. He said, 'We are better off, they are in Palestine.'"  

أَمَرَنِي النَّبِيُّ ﷺ أَنْ أُغِيرَ عَلَى أُبْنَا صَبَاحًا وَأُحَرِّقَ 18116 أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أَنْبَأَ أَبُو بَكْرِ بْنُ دَاسَةَ ثنا أَبُو دَاوُدَ السِّجِسْتَانِيُّ ثنا عَبْدُ اللهِ بْنُ عَمْرٍو الْغَزِّيُّ قَالَ سَمِعْتُ أَبَا مُسْهِرٍ قِيلَ لَهُ أُبْنَا قَالَ نَحْنُ أَعْلَمُ هِيَ يُبْنَا فِلَسْطِينَ