صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ قَتْلُ أَبِي رَافِعٍ عَبْدِ اللَّهِ بْنِ أَبِي الْحُقَيْقِ:Chapter. The killing of Abu Rafi, Abdullah bin Abi Al-Huqaiq.
Hadith 4039
اُردوEn
حَدَّثَنَا يُوسُفُ بْنُ مُوسَى ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى ، عَنْ إِسْرَائِيلَ ، عَنْ أَبِي إِسْحَاقَ ، عَنْ الْبَرَاءِ بْنِ عَازِبٍ ، قَالَ : " بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى أَبِي رَافِعٍ الْيَهُودِيِّ رِجَالًا مِنْ الْأَنْصَارِ , فَأَمَّرَ عَلَيْهِمْ عَبْدَ اللَّهِ بْنَ عَتِيكٍ وَكَانَ أَبُو رَافِعٍ يُؤْذِي رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَيُعِينُ عَلَيْهِ , وَكَانَ فِي حِصْنٍ لَهُ بِأَرْضِ الْحِجَازِ , فَلَمَّا دَنَوْا مِنْهُ وَقَدْ غَرَبَتِ الشَّمْسُ وَرَاحَ النَّاسُ بِسَرْحِهِمْ ، فَقَالَ عَبْدُ اللَّهِ لِأَصْحَابِهِ : اجْلِسُوا مَكَانَكُمْ فَإِنِّي مُنْطَلِقٌ وَمُتَلَطِّفٌ لِلْبَوَّابِ لَعَلِّي أَنْ أَدْخُلَ , فَأَقْبَلَ حَتَّى دَنَا مِنَ الْبَابِ ثُمَّ تَقَنَّعَ بِثَوْبِهِ كَأَنَّهُ يَقْضِي حَاجَةً وَقَدْ دَخَلَ النَّاسُ , فَهَتَفَ بِهِ الْبَوَّابُ يَا عَبْدَ اللَّهِ إِنْ كُنْتَ تُرِيدُ أَنْ تَدْخُلَ فَادْخُلْ فَإِنِّي أُرِيدُ أَنْ أُغْلِقَ الْبَابَ , فَدَخَلْتُ فَكَمَنْتُ , فَلَمَّا دَخَلَ النَّاسُ أَغْلَقَ الْبَابَ ثُمَّ عَلَّقَ الْأَغَالِيقَ عَلَى وَتَدٍ ، قَالَ : فَقُمْتُ إِلَى الْأَقَالِيدِ فَأَخَذْتُهَا , فَفَتَحْتُ الْبَابَ وَكَانَ أَبُو رَافِعٍ يُسْمَرُ عِنْدَهُ وَكَانَ فِي عَلَالِيَّ لَهُ , فَلَمَّا ذَهَبَ عَنْهُ أَهْلُ سَمَرِهِ صَعِدْتُ إِلَيْهِ فَجَعَلْتُ كُلَّمَا فَتَحْتُ بَابًا أَغْلَقْتُ عَلَيَّ مِنْ دَاخِلٍ ، قُلْتُ : إِنِ الْقَوْمُ نَذِرُوا بِي لَمْ يَخْلُصُوا إِلَيَّ حَتَّى أَقْتُلَهُ , فَانْتَهَيْتُ إِلَيْهِ فَإِذَا هُوَ فِي بَيْتٍ مُظْلِمٍ وَسْطَ عِيَالِهِ لَا أَدْرِي أَيْنَ هُوَ مِنَ الْبَيْتِ ، فَقُلْتُ : يَا أَبَا رَافِعٍ ، قَالَ : مَنْ هَذَا ؟ فَأَهْوَيْتُ نَحْوَ الصَّوْتِ فَأَضْرِبُهُ ضَرْبَةً بِالسَّيْفِ وَأَنَا دَهِشٌ , فَمَا أَغْنَيْتُ شَيْئًا , وَصَاحَ فَخَرَجْتُ مِنَ الْبَيْتِ فَأَمْكُثُ غَيْرَ بَعِيدٍ ثُمَّ دَخَلْتُ إِلَيْهِ ، فَقُلْتُ : مَا هَذَا الصَّوْتُ يَا أَبَا رَافِعٍ ؟ فَقَالَ : لِأُمِّكَ الْوَيْلُ إِنَّ رَجُلًا فِي الْبَيْتِ ضَرَبَنِي قَبْلُ بِالسَّيْفِ ، قَالَ : فَأَضْرِبُهُ ضَرْبَةً أَثْخَنَتْهُ وَلَمْ أَقْتُلْهُ , ثُمَّ وَضَعْتُ ظِبَةَ السَّيْفِ فِي بَطْنِهِ حَتَّى أَخَذَ فِي ظَهْرِهِ , فَعَرَفْتُ أَنِّي قَتَلْتُهُ فَجَعَلْتُ أَفْتَحُ الْأَبْوَابَ بَابًا بَابًا حَتَّى انْتَهَيْتُ إِلَى دَرَجَةٍ لَهُ , فَوَضَعْتُ رِجْلِي وَأَنَا أُرَى أَنِّي قَدِ انْتَهَيْتُ إِلَى الْأَرْضِ , فَوَقَعْتُ فِي لَيْلَةٍ مُقْمِرَةٍ , فَانْكَسَرَتْ سَاقِي فَعَصَبْتُهَا بِعِمَامَةٍ , ثُمَّ انْطَلَقْتُ حَتَّى جَلَسْتُ عَلَى الْبَابِ ، فَقُلْتُ : لَا أَخْرُجُ اللَّيْلَةَ حَتَّى أَعْلَمَ أَقَتَلْتُهُ , فَلَمَّا صَاحَ الدِّيكُ قَامَ النَّاعِي عَلَى السُّورِ ، فَقَالَ : أَنْعَى أَبَا رَافِعٍ تَاجِرَ أَهْلِ الْحِجَازِ فَانْطَلَقْتُ إِلَى أَصْحَابِي ، فَقُلْتُ : النَّجَاءَ فَقَدْ قَتَلَ اللَّهُ أَبَا رَافِعٍ , فَانْتَهَيْتُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَحَدَّثْتُهُ ، فَقَالَ : " ابْسُطْ رِجْلَكَ فَبَسَطْتُ رِجْلِي فَمَسَحَهَا فَكَأَنَّهَا لَمْ أَشْتَكِهَا قَطُّ " .
Narrated Al-Bara bin Azib: Allah's Apostle sent some men from the Ansar to ((kill) Abu Rafi`, the Jew, and appointed `Abdullah bin Atik as their leader. Abu Rafi` used to hurt Allah's Apostle 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. `Abdullah (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 `Abdullah 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 `Abdullah 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." `Abdullah 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 Rafi` 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 Rafi`!' Abu Rafi` 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 Rafi`?' 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 Rafi`, the merchant of Hijaz. Thereupon I went to my companions and said, 'Let us save ourselves, for Allah has killed Abu Rafi`,' So I (along with my companions proceeded and) went to the Prophet 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."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Abu Rafi’ was a Jew residing in Khaybar.
He was renowned as the chief of merchants and the merchant of Hijaz.
He was among the fiercest enemies of Islam and would constantly satirize the Messenger of Allah (sallallahu alayhi wa sallam).
On the occasion of the Battle of the Trench (Khandaq), he incited the famous Arab tribes to attack Madinah.
Eventually, at the request of some Khazraj companions, the Prophet (sallallahu alayhi wa sallam) appointed five men under the leadership of Abdullah bin Atik al-Ansari to carry out his assassination.
He also strictly instructed that women and children must never be killed.
Thus, what transpired is detailed in the above hadith.
Sometimes, for the establishment of peace, the killing of such mischief-makers becomes necessary according to the law of every land.
Hafiz Sahib says:
عَنْ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ قَالَ كَانَ مِمَّا صَنَعَ اللَّهُ لِرَسُولِهِ أَنَّ الْأَوْسَ وَالْخَزْرَجَ كَانَا يَتَصَاوَلَانِ تَصَاوُلَ الْفَحْلَيْنِ لَا تَصْنَعُ الْأَوْسُ شَيْئًا إِلَّا قَالَتِ الْخَزْرَجُ وَاللَّهِ لَا تَذْهَبُونَ بِهَذِهِ فَضْلًا عَلَيْنَا وَكَذَلِكَ الْأَوْسُ فَلَمَّا أَصَابَتِ الْأَوْسُ كَعْبَ بْنَ الْأَشْرَفِ تَذَاكَرَتِ الْخَزْرَجُ مَنْ رَجُلٌ لَهُ مِنَ الْعَدَاوَةِ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَمَا كَانَ لِكَعْبٍ فَذكرُوا بن أَبِي الْحُقَيْقِ وَهُوَ بِخَيْبَرَ (Fath al-Bari)
That is, the mutual state of the Aws and Khazraj tribes was such that they would compete with each other like two bulls.
Whenever the Aws accomplished something significant, the Khazraj would say, “By Allah, you will not surpass us in virtue by this deed. We will accomplish something even greater.”
The Aws held the same view.
When the Aws eliminated Ka’b bin Ashraf, the Khazraj thought to themselves that they would eliminate an even greater enemy who was more hostile to the Messenger of Allah (sallallahu alayhi wa sallam) than Ka’b.
Thus, they selected Ibn Abi al-Huqaiq, who resided in Khaybar and surpassed Ka’b bin Ashraf in his enmity towards the Messenger of Allah (sallallahu alayhi wa sallam).
Accordingly, the young men of Aws eliminated this tyrant, the details of which are mentioned here.
In the narration, it is mentioned that Abu Rafi’s wife awoke.
In the narration of Ibn Ishaq, it is stated that she woke up and began to scream.
Abdullah bin Atik (radi Allahu anhu) says, “I raised my sword against her, but immediately the command of the Prophet (sallallahu alayhi wa sallam) came to my mind, so I did not kill her.”
Further on, there is mention of Abdullah bin Atik’s (radi Allahu anhu) bone being displaced.
In the next narration, it is mentioned that his shin was broken.
And in it, the dislocation of the joint is mentioned. There is no contradiction between the two, as it is possible that the bone of the shin was broken and the joint was also dislocated at some place.
Abu Rafi’ was a Jew residing in Khaybar.
He was renowned as the chief of merchants and the merchant of Hijaz.
He was among the fiercest enemies of Islam and would constantly satirize the Messenger of Allah (sallallahu alayhi wa sallam).
On the occasion of the Battle of the Trench (Khandaq), he incited the famous Arab tribes to attack Madinah.
Eventually, at the request of some Khazraj companions, the Prophet (sallallahu alayhi wa sallam) appointed five men under the leadership of Abdullah bin Atik al-Ansari to carry out his assassination.
He also strictly instructed that women and children must never be killed.
Thus, what transpired is detailed in the above hadith.
Sometimes, for the establishment of peace, the killing of such mischief-makers becomes necessary according to the law of every land.
Hafiz Sahib says:
عَنْ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ قَالَ كَانَ مِمَّا صَنَعَ اللَّهُ لِرَسُولِهِ أَنَّ الْأَوْسَ وَالْخَزْرَجَ كَانَا يَتَصَاوَلَانِ تَصَاوُلَ الْفَحْلَيْنِ لَا تَصْنَعُ الْأَوْسُ شَيْئًا إِلَّا قَالَتِ الْخَزْرَجُ وَاللَّهِ لَا تَذْهَبُونَ بِهَذِهِ فَضْلًا عَلَيْنَا وَكَذَلِكَ الْأَوْسُ فَلَمَّا أَصَابَتِ الْأَوْسُ كَعْبَ بْنَ الْأَشْرَفِ تَذَاكَرَتِ الْخَزْرَجُ مَنْ رَجُلٌ لَهُ مِنَ الْعَدَاوَةِ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَمَا كَانَ لِكَعْبٍ فَذكرُوا بن أَبِي الْحُقَيْقِ وَهُوَ بِخَيْبَرَ (Fath al-Bari)
That is, the mutual state of the Aws and Khazraj tribes was such that they would compete with each other like two bulls.
Whenever the Aws accomplished something significant, the Khazraj would say, “By Allah, you will not surpass us in virtue by this deed. We will accomplish something even greater.”
The Aws held the same view.
When the Aws eliminated Ka’b bin Ashraf, the Khazraj thought to themselves that they would eliminate an even greater enemy who was more hostile to the Messenger of Allah (sallallahu alayhi wa sallam) than Ka’b.
Thus, they selected Ibn Abi al-Huqaiq, who resided in Khaybar and surpassed Ka’b bin Ashraf in his enmity towards the Messenger of Allah (sallallahu alayhi wa sallam).
Accordingly, the young men of Aws eliminated this tyrant, the details of which are mentioned here.
In the narration, it is mentioned that Abu Rafi’s wife awoke.
In the narration of Ibn Ishaq, it is stated that she woke up and began to scream.
Abdullah bin Atik (radi Allahu anhu) says, “I raised my sword against her, but immediately the command of the Prophet (sallallahu alayhi wa sallam) came to my mind, so I did not kill her.”
Further on, there is mention of Abdullah bin Atik’s (radi Allahu anhu) bone being displaced.
In the next narration, it is mentioned that his shin was broken.
And in it, the dislocation of the joint is mentioned. There is no contradiction between the two, as it is possible that the bone of the shin was broken and the joint was also dislocated at some place.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4040
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The malice of Abu Rafi’, the Jew, against the Muslims had reached its peak.
He would constantly satirize the Messenger of Allah (sallallahu alayhi wa sallam).
In such circumstances, it became necessary to kill him.
Eventually, at the request of some of the Khazraj Companions (radi Allahu anhum ajma’in), the Messenger of Allah (sallallahu alayhi wa sallam) assigned a group of five men, under the leadership of Abdullah bin Atik (radi Allahu anhu), to carry out his killing.
They eradicated this evil-natured man from the face of the earth.
In the first hadith, it was mentioned that Abdullah bin Atik’s (radi Allahu anhu) shin was broken, while in the second hadith, it is stated that the joint of his foot was dislocated. There is no contradiction between the two, because both his shin was broken and the joint of his foot was dislocated.
In both ahadith, the killing of Abu Rafi’, the Jew, is mentioned through different chains.
➋
It should be noted that the fortress in Khaybar where Abu Rafi’ resided was near the land of Hijaz.
This means that previously he used to cause harm while living in Hijaz, then after exile he went to Khaybar, and at the time of his killing he was in that fortress.
It is possible that he used to cause harm while living in Hijaz, then after exile he went to Khaybar, and at the time of his killing he was in that fortress.
It is possible that he had one house in Khaybar and another in Hijaz.
In any case, at the time of his killing, he was in the fortress of Khaybar.
➌
Abu Rafi’ had two brothers:
One was Kinana, who was the husband of Safiyyah (radi Allahu anha), and the other was Rabi’ bin Abi al-Huqayq.
Both of them were killed after the conquest of Khaybar.
(Fath al-Bari: 7/427)
Hafiz Ibn Hajar (rahimahullah) has written that the killing of these two chiefs proves that it is permissible to investigate the conditions of the polytheists.
And when their harm exceeds the limit, it is permissible to disgrace them and to kill them suddenly; furthermore, if a disbeliever is insistent upon his disbelief, then there is no need to invite such people before killing them.
(Fath al-Bari: 7/431)
➊
The malice of Abu Rafi’, the Jew, against the Muslims had reached its peak.
He would constantly satirize the Messenger of Allah (sallallahu alayhi wa sallam).
In such circumstances, it became necessary to kill him.
Eventually, at the request of some of the Khazraj Companions (radi Allahu anhum ajma’in), the Messenger of Allah (sallallahu alayhi wa sallam) assigned a group of five men, under the leadership of Abdullah bin Atik (radi Allahu anhu), to carry out his killing.
They eradicated this evil-natured man from the face of the earth.
In the first hadith, it was mentioned that Abdullah bin Atik’s (radi Allahu anhu) shin was broken, while in the second hadith, it is stated that the joint of his foot was dislocated. There is no contradiction between the two, because both his shin was broken and the joint of his foot was dislocated.
In both ahadith, the killing of Abu Rafi’, the Jew, is mentioned through different chains.
➋
It should be noted that the fortress in Khaybar where Abu Rafi’ resided was near the land of Hijaz.
This means that previously he used to cause harm while living in Hijaz, then after exile he went to Khaybar, and at the time of his killing he was in that fortress.
It is possible that he used to cause harm while living in Hijaz, then after exile he went to Khaybar, and at the time of his killing he was in that fortress.
It is possible that he had one house in Khaybar and another in Hijaz.
In any case, at the time of his killing, he was in the fortress of Khaybar.
➌
Abu Rafi’ had two brothers:
One was Kinana, who was the husband of Safiyyah (radi Allahu anha), and the other was Rabi’ bin Abi al-Huqayq.
Both of them were killed after the conquest of Khaybar.
(Fath al-Bari: 7/427)
Hafiz Ibn Hajar (rahimahullah) has written that the killing of these two chiefs proves that it is permissible to investigate the conditions of the polytheists.
And when their harm exceeds the limit, it is permissible to disgrace them and to kill them suddenly; furthermore, if a disbeliever is insistent upon his disbelief, then there is no need to invite such people before killing them.
(Fath al-Bari: 7/431)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4040
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
Abu Rafi‘ was a wretched Jew who harbored intense hatred and enmity against the Messenger of Allah (sallallahu alayhi wa sallam). He would also advise the polytheists of Makkah against him and incite them to wage war against him. It was he who provoked the tribes and advised them to march upon Madinah Tayyibah. Ultimately, divine power took full revenge upon him.
2.
The Messenger of Allah (sallallahu alayhi wa sallam) dispatched ‘Abdullah bin ‘Atik, ‘Abdullah bin ‘Utbah, ‘Abdullah bin Anis, Abu Qatadah, Aswad bin Khuzai, Mas‘ud bin Sinan, ‘Abdullah bin ‘Uqbah, and As‘ad bin Haram (radi Allahu anhum) to carry out this mission.
3.
‘Abdullah bin ‘Atik (radi Allahu anhu) killed Abu Rafi‘ ‘Abdullah bin Abi al-Huqaiq while he was sleeping. Although ‘Abdullah bin ‘Atik (radi Allahu anhu) woke Abu Rafi‘ up, this awakening was only to ascertain his location; nevertheless, he was still considered in the ruling of one who is asleep, because he remained lying in the same place and did not flee from there. Therefore, regarding him, it will also be said that he was killed while sleeping. It is possible that Imam al-Bukhari (rahimahullah) established the chapter heading to allude to the narration in which it is explicitly stated that ‘Abdullah (radi Allahu anhu) killed Abu Rafi‘ while he was sleeping, as is mentioned in the following hadith.
1.
Abu Rafi‘ was a wretched Jew who harbored intense hatred and enmity against the Messenger of Allah (sallallahu alayhi wa sallam). He would also advise the polytheists of Makkah against him and incite them to wage war against him. It was he who provoked the tribes and advised them to march upon Madinah Tayyibah. Ultimately, divine power took full revenge upon him.
2.
The Messenger of Allah (sallallahu alayhi wa sallam) dispatched ‘Abdullah bin ‘Atik, ‘Abdullah bin ‘Utbah, ‘Abdullah bin Anis, Abu Qatadah, Aswad bin Khuzai, Mas‘ud bin Sinan, ‘Abdullah bin ‘Uqbah, and As‘ad bin Haram (radi Allahu anhum) to carry out this mission.
3.
‘Abdullah bin ‘Atik (radi Allahu anhu) killed Abu Rafi‘ ‘Abdullah bin Abi al-Huqaiq while he was sleeping. Although ‘Abdullah bin ‘Atik (radi Allahu anhu) woke Abu Rafi‘ up, this awakening was only to ascertain his location; nevertheless, he was still considered in the ruling of one who is asleep, because he remained lying in the same place and did not flee from there. Therefore, regarding him, it will also be said that he was killed while sleeping. It is possible that Imam al-Bukhari (rahimahullah) established the chapter heading to allude to the narration in which it is explicitly stated that ‘Abdullah (radi Allahu anhu) killed Abu Rafi‘ while he was sleeping, as is mentioned in the following hadith.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3022
Maulana Dawood Raz
Hadith Commentary:
Abdullah (radi Allahu anhu) recognized Abu Rafi’s voice; there was darkness prevailing there, so he thought, “Lest I strike and kill someone else.” Therefore, he called out to Abu Rafi and struck him upon hearing his voice.
Although Abdullah (radi Allahu anhu) woke up Abu Rafi, this awakening was only to ascertain his location.
Abu Rafi remained lying there, so it was as if he was still asleep.
Thus, the relevance to the chapter heading is established.
Some have said that Imam Bukhari (rahimahullah) alluded to another chain of this hadith, in which it is explicitly stated that Abdullah (radi Allahu anhu) killed Abu Rafi while he was asleep.
This Abu Rafi (Salam ibn Abi al-Huqayq, the Jew)
used to incite the disbelievers to wage war against the Muslims and was always ready to cause mischief.
Therefore, for the establishment of peace in the land, it became necessary to eliminate him.
And in this way, Allah, the Exalted, caused this oppressor to be annihilated.
Abdullah (radi Allahu anhu) recognized Abu Rafi’s voice; there was darkness prevailing there, so he thought, “Lest I strike and kill someone else.” Therefore, he called out to Abu Rafi and struck him upon hearing his voice.
Although Abdullah (radi Allahu anhu) woke up Abu Rafi, this awakening was only to ascertain his location.
Abu Rafi remained lying there, so it was as if he was still asleep.
Thus, the relevance to the chapter heading is established.
Some have said that Imam Bukhari (rahimahullah) alluded to another chain of this hadith, in which it is explicitly stated that Abdullah (radi Allahu anhu) killed Abu Rafi while he was asleep.
This Abu Rafi (Salam ibn Abi al-Huqayq, the Jew)
used to incite the disbelievers to wage war against the Muslims and was always ready to cause mischief.
Therefore, for the establishment of peace in the land, it became necessary to eliminate him.
And in this way, Allah, the Exalted, caused this oppressor to be annihilated.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3023
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
It is permissible to kill a polytheist while he is asleep only when the message of Islam has reached him, yet he persists in disbelief and polytheism, or when there is despair regarding his acceptance of faith. This is as in the narrations concerning Abu Rafi', the Jew, who, like the accursed Ka'b ibn Ashraf, used to harm the Messenger of Allah (sallallahu alayhi wa sallam). He would satirize him and incite other polytheists to fight against him. Therefore, for the establishment of peace in the land, it was necessary to eliminate him. In this way, Allah, the Exalted, destroyed this oppressor and erased his trace from the face of existence.
It is permissible to kill a polytheist while he is asleep only when the message of Islam has reached him, yet he persists in disbelief and polytheism, or when there is despair regarding his acceptance of faith. This is as in the narrations concerning Abu Rafi', the Jew, who, like the accursed Ka'b ibn Ashraf, used to harm the Messenger of Allah (sallallahu alayhi wa sallam). He would satirize him and incite other polytheists to fight against him. Therefore, for the establishment of peace in the land, it was necessary to eliminate him. In this way, Allah, the Exalted, destroyed this oppressor and erased his trace from the face of existence.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3023
