[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