Hadith 4019
اُردوEn
حَدَّثَنَا أَبُو عَاصِمٍ ، عَنْ ابْنِ جُرَيْجٍ ، عَنْ الزُّهْرِيِّ ، عَنْ عَطَاءِ بْنِ يَزِيدَ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَدِيٍّ ، عَنْ الْمِقْدَادِ بْنِ الْأَسْوَدِ . ح وحَدَّثَنِي إِسْحَاقُ ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ ، حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ ، عَنْ عَمِّهِ ، قَالَ : أَخْبَرَنِي عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ , ثُمَّ الْجُنْدَعِيُّ ، أَنَّ عُبَيْدَ اللَّهِ بْنَ عَدِيِّ بْنِ الْخِيَارِ أَخْبَرَهُ , أَنَّ الْمِقْدَادَ بْنَ عَمْرٍو الْكِنْدِيَّ ، وَكَانَ حَلِيفًا لِبَنِي زُهْرَةَ وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَخْبَرَهُ , أَنَّهُ قَالَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَرَأَيْتَ إِنْ لَقِيتُ رَجُلًا مِنَ الْكُفَّارِ فَاقْتَتَلْنَا , فَضَرَبَ إِحْدَى يَدَيَّ بِالسَّيْفِ فَقَطَعَهَا ، ثُمَّ لَاذَ مِنِّي بِشَجَرَةٍ ، فَقَالَ : أَسْلَمْتُ لِلَّهِ , أَأَقْتُلُهُ يَا رَسُولَ اللَّهِ بَعْدَ أَنْ قَالَهَا ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا تَقْتُلْهُ " ، فَقَالَ : يَا رَسُولَ اللَّهِ إِنَّهُ قَطَعَ إِحْدَى يَدَيَّ ، ثُمَّ قَالَ ذَلِكَ بَعْدَ مَا قَطَعَهَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا تَقْتُلْهُ فَإِنْ قَتَلْتَهُ فَإِنَّهُ بِمَنْزِلَتِكَ قَبْلَ أَنْ تَقْتُلَهُ وَإِنَّكَ بِمَنْزِلَتِهِ قَبْلَ أَنْ يَقُولَ كَلِمَتَهُ الَّتِي قَالَ " .
Narrated 'Ubaidullah bin `Adi bin Al-Khiyar: That Al-Miqdad bin `Amr Al-Kindi, who was an ally of Bani Zuhra and one of those who fought the battle of Badr together with Allah's Apostle told him that he said to Allah's Apostle, "Suppose I met one of the infidels and we fought, and he struck one of my hands with his sword and cut it off and then took refuge in a tree and said, "I surrender to Allah (i.e. I have become a Muslim),' could I kill him, O Allah's Apostle, after he had said this?" Allah's Apostle said, "You should not kill him." Al- Miqdad said, "O Allah's Apostle! But he had cut off one of my two hands, and then he had uttered those words?" Allah's Apostle replied, "You should not kill him, for if you kill him, he would be in your position where you had been before killing him, and you would be in his position where he had been before uttering those words."
Related hadith on this topic
Explanation & Benefits
Hafiz Imran Ayyub Lahori
Lexical Explanation:
«لَاذَ» is the past tense verb form, from the pattern of «لَاذَ يَلُوْذُ» (on the pattern of nasara), meaning "to seek refuge."
Understanding the Hadith:
From this hadith, it is understood that killing a person who has recited the kalimah (testification of faith) is a very grave sin, even if the circumstances indicate that he recited the kalimah merely to save his life and not with affirmation in his heart. This is because rulings are based on what is apparent, and no person is made responsible for knowing what is hidden in the hearts.
«لَاذَ» is the past tense verb form, from the pattern of «لَاذَ يَلُوْذُ» (on the pattern of nasara), meaning "to seek refuge."
Understanding the Hadith:
From this hadith, it is understood that killing a person who has recited the kalimah (testification of faith) is a very grave sin, even if the circumstances indicate that he recited the kalimah merely to save his life and not with affirmation in his heart. This is because rulings are based on what is apparent, and no person is made responsible for knowing what is hidden in the hearts.
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 61
Maulana Dawood Raz
Hadith Commentary:
So, before killing him, just as a Muslim is inviolable and protected, in the same way, by reciting the testimony of Islam (the kalimah), he too became an inviolable and protected Muslim. Previously, killing him was permissible; likewise, now, in retribution (qisas), your being killed will become permissible.
So, before killing him, just as a Muslim is inviolable and protected, in the same way, by reciting the testimony of Islam (the kalimah), he too became an inviolable and protected Muslim. Previously, killing him was permissible; likewise, now, in retribution (qisas), your being killed will become permissible.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4019
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
From this hadith, it is understood that when a person recites the testimony of faith (kalimah shahadah) and becomes a Muslim, his blood and wealth become protected. After that, we are not responsible for probing into his inner state. Accordingly, the Messenger of Allah (sallallahu alayhi wa sallam) said in such circumstances:
“Did you split open his heart to see whether disbelief was hidden in it?”
(Sahih Muslim, Al-Iman, Hadith: 277. (96))
Before the declaration of the kalimah of tawhid, he was not protected in terms of blood (ma‘sum al-dam), meaning it was permissible to kill him.
After reciting the kalimah, he became ma‘sum al-dam (protected in terms of blood),
meaning he could not be killed.
If you killed him, then you would no longer be ma‘sum al-dam (protected in terms of blood); rather, you would be killed in retribution (qisas) for him.
2.
In this hadith, there is mention of the participation of Hazrat Miqdad (radi Allahu anhu) in the Battle of Badr; for this reason, Imam Bukhari (rahimahullah) has narrated it.
1.
From this hadith, it is understood that when a person recites the testimony of faith (kalimah shahadah) and becomes a Muslim, his blood and wealth become protected. After that, we are not responsible for probing into his inner state. Accordingly, the Messenger of Allah (sallallahu alayhi wa sallam) said in such circumstances:
“Did you split open his heart to see whether disbelief was hidden in it?”
(Sahih Muslim, Al-Iman, Hadith: 277. (96))
Before the declaration of the kalimah of tawhid, he was not protected in terms of blood (ma‘sum al-dam), meaning it was permissible to kill him.
After reciting the kalimah, he became ma‘sum al-dam (protected in terms of blood),
meaning he could not be killed.
If you killed him, then you would no longer be ma‘sum al-dam (protected in terms of blood); rather, you would be killed in retribution (qisas) for him.
2.
In this hadith, there is mention of the participation of Hazrat Miqdad (radi Allahu anhu) in the Battle of Badr; for this reason, Imam Bukhari (rahimahullah) has narrated it.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4019
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
Ladha:
To seek refuge,
To take protection.
Benefits and Issues:
When a disbeliever utters the testimony of Islam (the kalimah) with his tongue, his life becomes inviolable and protected,
and it is not permissible to kill him.
If any Muslim kills him, then the sanctity and protection of that Muslim’s life will be lost,
and it will be permissible to kill him in retribution (qisas).
Vocabulary of the Hadith:
Ladha:
To seek refuge,
To take protection.
Benefits and Issues:
When a disbeliever utters the testimony of Islam (the kalimah) with his tongue, his life becomes inviolable and protected,
and it is not permissible to kill him.
If any Muslim kills him, then the sanctity and protection of that Muslim’s life will be lost,
and it will be permissible to kill him in retribution (qisas).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 274
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
Before taking on any responsibility, it is necessary to acquire knowledge of its obligations, duties, rights, and etiquettes.
Just as Hazrat Miqdad radi Allahu anhu sought out the details.
➋
Every mujahid (striver) of Islam and every caller (da‘i) must demonstrate utmost wisdom, forbearance, patience, and obedience to the Shari‘ah in their field of action.
➌
Killing any Muslim without a valid Shar‘i (Islamic legal) reason is a grave crime.
And its punishment is Hell.
➊
Before taking on any responsibility, it is necessary to acquire knowledge of its obligations, duties, rights, and etiquettes.
Just as Hazrat Miqdad radi Allahu anhu sought out the details.
➋
Every mujahid (striver) of Islam and every caller (da‘i) must demonstrate utmost wisdom, forbearance, patience, and obedience to the Shari‘ah in their field of action.
➌
Killing any Muslim without a valid Shar‘i (Islamic legal) reason is a grave crime.
And its punishment is Hell.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2644
