Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Za‘inah:
A woman traveling in a howdah (hooded seat on a camel),
because “za‘n” means to travel.

(2)
Ma‘aha kitab fakhudhu minha:
She has a letter,
take it from her,
from which it is understood
that correspondence containing espionage can be seized, and for some benefit or wisdom, suspicious letters may be read.

(3)
Litulqiyanna al-thiyab:
In connection with “latukhrajanna” (you will surely come out), she was instructed or she was not let go,
from this it is established that out of necessity and compulsion, the clothes of a criminal or spy may be removed,
even if it is a woman.

(4)
‘Uqas:
Plural form,
locks of hair,
braided hair.

(5)
Mulasq:
One who, due to friendship with a family,
is considered as having entered among them.
Hatib radi Allahu anhu was a Yemeni poet and horseman,
who was an ally of Zubair radi Allahu anhu.
After his migration, his sons and brothers remained in Makkah.

(6)
La‘alla Allah ittala‘a:
In some narrations it is “inna Allah”,
“La‘alla”:
In the speech of Allah and His Messenger, it gives the meaning of certainty,
it does not merely indicate hope.

(7)
I‘malu ma shi’tum:
Do whatever you wish,
meaning only good deeds will issue from you,
and if, due to human nature, a wrong action occurs, you will be granted the ability to repent,
therefore, on the Day of Judgment, there will be no accountability for it,
but if any act deserving of hadd (prescribed punishment) or ta‘zir (discretionary punishment) is committed in this world, then there will be accountability for it,
as the Prophet sallallahu alayhi wa sallam had the Badri Companion Mistah ibn Athathah radi Allahu anhu punished with hadd.

Hadith Commentary:

The frankness of Hatib bin Abi Balta’ah clarified the entire matter, and under the hadith (Innamā al-a‘mālu bi’l-niyyāt — “Actions are only by intentions”), the Messenger of Allah (sallallahu alayhi wa sallam) granted him the honor of pardon and, by presenting a most important argument, satisfied Umar (radi Allahu anhu) and the other eminent Companions (radi Allahu anhum). From this, it becomes evident that a mufti should not issue a fatwa until he has examined every aspect of a matter in depth.

Hadith Commentary:
(1)
The frankness of Hatib bin Abi Balta’ah radi Allahu anhu clarified the entire matter. The Messenger of Allah sallallahu alayhi wa sallam presented an important argument and thereby satisfied Umar and the other noble Companions radi Allahu anhum.
(2)
The purpose of Imam Bukhari rahimahullah is that although reading someone’s letter without permission is a great betrayal, if a letter contains backbiting of Muslims or a conspiracy against them, then there is no harm in reading such a letter without permission, because in such circumstances neither the letter nor its writer deserves any respect.
(3)
It is also understood from this that, in case of an important necessity, it is permissible to strip a woman of the enemy.

Hadith Commentary:
Hatib bin Abi Balta’ah radi Allahu anhu had written to the polytheists of Makkah that the Messenger of Allah sallallahu alayhi wa sallam intends to come to Makkah with an army, so you should make your preparations.

What Umar radi Allahu anhu said was in accordance with apparent legal policy.

However, the Prophet sallallahu alayhi wa sallam came to know of his truthfulness through revelation.

Therefore, he sallallahu alayhi wa sallam pardoned his mistake.

It is understood from this that in some matters, it is not correct to issue a fatwa merely on the basis of apparent reasons.

It is necessary for the mufti to carefully consider all apparent and hidden aspects and circumstances before issuing a fatwa.

In the narration, the intention of the expedition of the Conquest of Makkah is mentioned; this is the reason for its relevance to the chapter.

In Fath al-Bari, the following words of Hatib radi Allahu anhu’s letter are transmitted:
(“O assembly of Quraysh! Indeed, the Messenger of Allah sallallahu alayhi wa sallam has come to you with an army like the night, moving like a flood. By Allah, if he were to come to you alone, Allah would surely grant him victory and fulfill His promise to him. So, look to your own affairs. And peace.”)

Waqidi has transmitted these words:
That Hatib wrote to Suhayl bin Amr, Safwan bin Asad, and Ikrimah that the Messenger of Allah sallallahu alayhi wa sallam has given permission to the people for the expedition, and he intends none other than you, and I have wished that I should have a favor with you.

The summary of this is that the Messenger of Allah sallallahu alayhi wa sallam is about to attack you with a mighty army, so you should be alert.

I have written this in order to do a favor to you.

Hadith Commentary:
➊
Rawdah Khakh is a location between Madinah Tayyibah and Makkah Mukarramah.
Hazrat Hatib (radi Allahu anhu) had given this woman ten dinars so that she could safely deliver the letter to the polytheists of Makkah, but through revelation this secret was exposed.

➋
What Hazrat Umar (radi Allahu anhu) said was in accordance with apparent and legal policy, but the Messenger of Allah (sallallahu alayhi wa sallam) came to know of Hazrat Hatib’s (radi Allahu anhu) sincerity through revelation, and on this basis, he pardoned him for his mistake.

➌
From this, it is understood that in some matters, making a decision based solely on apparent circumstances is not always reasonable.
In one narration, it is mentioned that upon hearing the decision of the Messenger of Allah (sallallahu alayhi wa sallam), Hazrat Umar’s (radi Allahu anhu) eyes filled with tears and he said:
“Allah and His Messenger know best.”
(Sahih al-Bukhari, al-Maghazi, Hadith: 3983.)

➍
In any case, in this way Allah Ta’ala caused the important secret to be intercepted along the way, and no news of the Muslims’ war preparations reached the Quraysh. Eventually, the Noble Prophet (sallallahu alayhi wa sallam) left Madinah Tayyibah for Makkah Mukarramah on the 10th of Ramadan, accompanied by ten thousand noble Companions (radi Allahu anhum).
The details of this will be mentioned in the next hadith, by the permission of Allah Ta’ala.

Hadith Commentary:
The content of the letter was: "Amma ba'd! O people of Quraysh! Let it be known to you that the Messenger of Allah (sallallahu alayhi wa sallam) is coming upon you with a mighty army. Even if he comes alone, Allah will help him and fulfill His promise. Now, you should take measures for your own protection. Wassalam."

Umar (radi Allahu anhu) gave his opinion according to the Shari'ah law and the law of politics, that whoever conveys information about his people or state to the enemy is deserving of the death penalty. However, the Messenger of Allah (sallallahu alayhi wa sallam) did not see any corruption in the intention of Hatib (radi Allahu anhu), and also, he was among the participants of Badr, whose minor slips Allah Ta'ala had already forgiven.

Therefore, the Prophet (sallallahu alayhi wa sallam) overlooked this political mistake of his and did not approve of Umar's (radi Allahu anhu) opinion.

It is understood from this that sometimes, in certain individual or collective matters of responsible people, it becomes necessary to overlook even the gravest of mistakes.

It is also understood that before issuing a fatwa (legal verdict), it is necessary to consider every aspect of the matter.

Those who issue fatwas superficially without reflection, sometimes their such verdicts become the cause of many mischiefs.

Khakh was the name of a village between Makkah and Madinah.

From this hadith, the virtue of the people of Badr is also established, that Allah the Exalted has forgiven all their slips.

Hadith Commentary:
➊
Allamah ‘Ayni rahimahullah has, quoting Suhayli rahimahullah, written the content of Hatib bin Abi Balta‘ah radi Allahu anhu’s letter in these words:
“As for what follows! O people of Quraysh! You should know that the Messenger of Allah sallallahu alayhi wa sallam is coming towards Makkah with a mighty army. Even if he comes alone, Allah, the Exalted, will help him and fulfill His promise. Now, you should make your own arrangements for defense.”
(‘Umdat al-Qari: 10/321)
The opinion that ‘Umar radi Allahu anhu gave regarding Hatib bin Abi Balta‘ah radi Allahu anhu was in complete accordance with the Shari‘ah and political law: that if a person conveys information about his own people or government to the enemy, he is deserving of execution. However, the Messenger of Allah sallallahu alayhi wa sallam, due to certain considerations of benefit (masalih), did not agree with this opinion.

➋
From this, it is understood that there are some individual or collective matters of those in authority in which even grave mistakes have to be overlooked. Imam Bukhari rahimahullah has, under the chapter heading, referenced a verse. The background of this verse is explained in the hadith, from which the ruling regarding a spy of the disbelievers is derived: when a Muslim comes to know of his espionage, the matter should be conveyed to the ruler of the time so that he may form an appropriate opinion and make a decision regarding it.

➌
According to us, the ruling on espionage is that when it is on behalf of the disbelievers, it is purely evil; and if it is on behalf of the Muslims, then due to military expediency, it is based on good. Imam Bukhari rahimahullah has mentioned the above chapter heading and the presented hadith to clarify the ruling on espionage from the disbelievers and the legitimacy of it from the Muslims.
And Allah knows best.

Hadith Commentary:
➊
In one narration, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“He has spoken the truth, so now say nothing about him except good.”
Hazrat Umar (radi Allahu anhu) said: He has committed treachery against Allah, His Messenger (sallallahu alayhi wa sallam), and the believers. Allow me to strike off his head.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Is he not among the people of Badr? About whom Allah, the Exalted, has said: ‘Do whatever you wish, I have made Paradise obligatory for you.’”
Upon hearing this, Hazrat Umar (radi Allahu anhu)’s eyes filled with tears and he said:
Allah and His Messenger know best.
(Sahih al-Bukhari, al-Maghazi, Hadith: 8339)

➋
In the narration of Sahih Bukhari, it is not explicitly stated that the Messenger of Allah (sallallahu alayhi wa sallam) forgave him after hearing his excuse, nor is it known from any source that he was given any punishment for this crime. On this basis, the scholars of the Ummah have understood that Hazrat Hatib (radi Allahu anhu) was let go after his excuse was heard.
However, there is certainly a lesson in this: where there is a confrontation between disbelief and Islam, and where people show enmity to the believers solely because of their faith, no one can be permitted to do anything, for personal interest or benefit, that harms the interests of Islam and the Muslims, or that protects the interests of disbelief and the disbelievers.
Such an act is contrary to faith. Even if a person is completely free from any ill will towards Islam and does not act out of malice, but only for some personal benefit,
still, this action is not befitting for a believer.
The Noble Qur’an has explicitly stated that whoever does this has gone astray from the right path.
(al-Mumtahina: 60:1)

➌
In any case, Hazrat Hatib bin Abi Balta’ah (radi Allahu anhu) only attempted to inform the enemies of Islam of a very important military secret of the Messenger of Allah (sallallahu alayhi wa sallam) in order to save his family and children. If this attempt had not been thwarted in time, there might have been much bloodshed at the time of the conquest of Makkah, many precious lives of Muslims would have been lost, and many among the Quraysh who later rendered great services to Islam would have been killed, and all those benefits would have been lost which could be attained by conquering Makkah in a peaceful manner.
And Allah knows best.

Hadith Commentary:
This hadith has already been mentioned several times above.
The meaning of the chapter is derived as follows: Umar radi Allahu anhu considered Hatib radi Allahu anhu to be a traitor according to his own understanding.
Based on one narration, he even called him a hypocrite, but since Umar radi Allahu anhu had a reason for thinking so—namely, the letter of his that was caught, which entailed harm to his own people—he was, in effect, making an interpretation (ta’wil), and for this reason, the Messenger of Allah sallallahu alayhi wa sallam did not hold him accountable.
Now, the objection arises: when the Messenger of Allah sallallahu alayhi wa sallam once said regarding Hatib that he is truthful, then why did Umar radi Allahu anhu again seek permission to kill him? The answer is that Umar’s opinion was based on the apparent worldly and legal (shar‘i) law: whoever reveals the secrets of his king and his people to the enemy, his punishment is death. And even after the Messenger of Allah sallallahu alayhi wa sallam said once that he is truthful, Umar was not fully satisfied, because even if he was truthful, his excuse was not such that it would absolve him from the punishment for this crime.
When the Messenger of Allah sallallahu alayhi wa sallam again said that Allah has forgiven all the faults of the participants of Badr, then Umar radi Allahu anhu was satisfied and abandoned his own opinion. From this, the affirmation of the people of Badr being destined for Paradise is established.
The phrase “la aba lak” is used in the idiom of the Arabs when someone says something strange; it means, “You had no father to teach you manners, that is why you remained ill-mannered.”
Abu Abdur Rahman was an Uthmani (supporter of Uthman), and Hibban ibn Atiyyah was a partisan of Ali radi Allahu anhu.
Abu Abdur Rahman’s statement regarding Ali radi Allahu anhu was not correct, that he was shedding Muslim blood without a legitimate reason.
Whatever he said, he said under the ruling of the Shari‘ah. Abu Abdur Rahman’s suspicion arose because the Messenger of Allah sallallahu alayhi wa sallam had given the glad tidings in the presence of Ali radi Allahu anhu that those who participated in the Battle of Badr are forgiven. Allah the Exalted said to the people of Badr:
﴿اِعمَلُوا مَاشِئتُم فَقَد اَوجَبتُ لَکُمُ الجَنَّةَ﴾
“Do whatever you wish, for I have made Paradise obligatory for you.”
Since Ali radi Allahu anhu was also among the people of Badr, therefore, in view of this divine glad tidings, he became emboldened in fighting.
Abu Abdur Rahman’s suspicion was not correct; unjust bloodshed was absolutely far removed from Ali radi Allahu anhu.
Whatever he did, he did under the Shari‘ah; as for human error, that is another matter.
Ali radi Allahu anhu was the son of Abu Talib, among the first of the youth to accept Islam.
His age was ten or fifteen years.
He participated in all battles except the Battle of Tabuk.
He was wheat-complexioned, had large eyes, of medium height, had much hair, a broad beard, and no hair on the front part of his head.
He became caliph on Friday, 18th Dhu al-Hijjah, 35 AH, which is also the day of the martyrdom of Uthman radi Allahu anhu.
A Khariji, Abdur Rahman ibn Muljam al-Muradi, martyred him at dawn on Friday, 18th Ramadan, 40 AH.
After being wounded, he lived for three nights, and reached the age of 63 years.
Hasan radi Allahu anhu, Husayn radi Allahu anhu, and Abdullah ibn Ja‘far radi Allahu anhum ajma‘in performed his ritual bath (ghusl), and Hasan led the funeral prayer.
He was buried in the morning.
The duration of his caliphate was four years, nine months, and a few days.
Ali radi Allahu anhu is the rightly-guided fourth caliph.
He was a very great intellectual, a general of Islam, brave, and possessed of many virtues. Love for him is a part of faith.
He had a great status in all three previous caliphates.
He was very sound in judgment, knowledgeable, and learned.
It is a great pity that a Jew, Abdullah ibn Saba, used his noble personage as a pretext to sow civil strife and discord within the Muslim community.
He only outwardly became Muslim to deceive the Muslims.
He started the fitnah that Ali radi Allahu anhu is the designated successor (wasi) to the caliphate, and that Uthman became caliph unjustly.
The Messenger of Allah sallallahu alayhi wa sallam, he claimed, appointed Ali as his successor for the caliphate, therefore the caliphate is the exclusive right of Ali.
Abdullah ibn Saba invented this fabrication, which had no mention in the time of the Messenger of Allah sallallahu alayhi wa sallam or in the caliphates of Abu Bakr, Umar, or Uthman, but since the name was that of someone as noble as Ali radi Allahu anhu, many simple-minded people fell under the spell of this Jew.
The tragic incident of the martyrdom of Uthman Ghani radi Allahu anhu occurred as a result of this fitnah.
At the age of eighty-two, on 18th Dhu al-Hijjah, 35 AH, while he was reciting the verse of the Qur’an:
﴿فَسَيَكْفِيكَهُمُ اللَّهُ﴾
he was mercilessly martyred, and his blood flowed onto the page of the Qur’an at the very place of this verse.
Radi Allahu anhu.
All praise is due to Allah, during the journey to the Two Sacred Sanctuaries (Haramayn Sharifayn), I had the honor of reciting the prescribed supplication at his grave three times.
May Allah the Exalted grant us the visitation of all these noble ones on the Day of Judgment, ameen.
After the martyrdom of Uthman Ghani radi Allahu anhu, the system of the Ummah became so disrupted that it remains so to this day, and perhaps will not be rectified until the Day of Judgment—so let whoever wishes to weep for Islam, weep.

Hadith Commentary:
(1)
Abu Abdur Rahman had devotion to Uthman radi Allahu anhu, which is why he was called Uthmani, and Ibn Atiyyah was called Alawi due to his love for Ali radi Allahu anhu.
(Sahih al-Bukhari, al-Jihad, Hadith: 3081)
Therefore, Abu Abdur Rahman said to Ibn Atiyyah:
I know why Ali radi Allahu anhu dares to engage in such bloodshed.
He is certain that he is among the people of Paradise, so if he makes a mistake in matters of ijtihad (independent juristic reasoning), it will be forgiven on the Day of Judgment.
Abu Abdur Rahman was mistaken regarding Ali radi Allahu anhu in this matter.
Ali radi Allahu anhu was extremely cautious in this regard; furthermore, the forgiveness of the people of Badr pertains to the Hereafter, but if someone commits a hadd (prescribed punishment) offense in this world, the hadd will certainly be carried out upon him, just as the hadd of qadhf (false accusation of adultery) was carried out upon Mistah radi Allahu anhu, even though he was among the people of Badr.

(2)
The scholars are unanimously agreed that if any of the people of Badr commits a sin, such as:
accusing someone falsely, committing murder, etc., then the prescribed punishment (hadd) or retribution (qisas) is obligatory upon him.

(3)
The connection of this hadith to the chapter heading is as follows: According to another narration, Umar radi Allahu anhu declared Hatib radi Allahu anhu a hypocrite and a traitor in the presence of the Messenger of Allah sallallahu alayhi wa sallam.
The Messenger of Allah sallallahu alayhi wa sallam defended Hatib radi Allahu anhu, but in response did not call Umar radi Allahu anhu a disbeliever or a hypocrite, because Umar radi Allahu anhu had called him a hypocrite based on a reasonable interpretation, since he had written a letter to the people of Makkah in which he disclosed an important secret against Islam and the Muslims.
This was a criminal offense and tantamount to befriending the disbelievers.
Since Umar radi Allahu anhu called him a hypocrite for a reasonable cause, the Messenger of Allah sallallahu alayhi wa sallam did not hold Umar radi Allahu anhu accountable, but rather corrected his intellectual error and, while defending Hatib radi Allahu anhu, said:
“Those who participated in the Battle of Badr, Allah the Exalted has forgiven them.”
Umar radi Allahu anhu sought permission to kill Hatib radi Allahu anhu because his position was that whoever exposes the secret of his leader or his people to the enemy, his punishment is death.
Even if he is truthful, his excuse is not sufficient to absolve him from the punishment for this crime.
When the Messenger of Allah sallallahu alayhi wa sallam clarified again that Allah the Exalted has forgiven all the faults of the people of Badr, Umar al-Faruq radi Allahu anhu withdrew from his position, and tears of joy came to his eyes.
And Allah knows best.

Hadith Commentary:
The statement of Abu Abdur Rahman is an exaggeration.
It is far from the God-consciousness and piety of Ali radi Allahu anhu that he would shed innocent blood.
Imam Bukhari rahimahullah has deduced from this hadith that in a situation of necessity, it is permissible to search a woman and to uncover her.
In some narrations, it is mentioned that the woman took out the letter from her braid and handed it over.
Upon this, Hafiz Sahib rahimahullah states:
"Wal-jam‘u baynahu wa bayna riwayatin akhrajathu min hijzatiha ay maq‘ad al-izar li’anna ‘aqisataha tawilah bihayth tasilu ila hijzatiha farabatathu fi ‘aqisatiha wa ghazratuhu bihijzatiha (etc.)"
That is, the reconciliation between the two narrations is that the woman’s braid was so long that it hung down to the place where the waistband (izar) is tied. She had woven it inside her braid and pinned it in the lower part of her garment near the seat.
Thus, she took it out from that place and handed it over.
The narrators reported what they saw.
Among the early generations of the Ummah, those who gave preference to Uthman radi Allahu anhu over Ali radi Allahu anhu were called "Uthmani," and those who gave preference to Ali radi Allahu anhu over Uthman radi Allahu anhu were called "Alawi."
This terminology remained for a period, then ceased.
Among Ahl al-Sunnah, it became established as a belief that no companion should be given superiority over another.
They are all accepted by Allah; who among them is more virtuous and who is less, Allah knows best.
Thus, the four rightly guided caliphs have superiority over the rest of the companions in the order of their caliphate, and then the ten who were given glad tidings of Paradise—radi Allahu anhum ajma‘in.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established from this hadith that, in cases of necessity, it is permissible to search any woman or to uncover her. Especially when the spy is a man or a woman, and if there is benefit in uncovering them, or if there is a risk of corruption in concealing their private parts, then revealing it becomes necessary.

➋
The principle is that, in times of necessity, prohibited things become permissible. This principle is derived from hadiths of this kind. There is extreme exaggeration in the statement of Abu Abdur Rahman, because it is far from the piety and God-consciousness of Ali radi Allahu anhu that he would shed anyone’s blood unjustly.

➌
It should be clear that among the Salaf, those who gave preference to Uthman radi Allahu anhu over Ali radi Allahu anhu were called Uthmani, and those who gave superiority to Ali radi Allahu anhu over Uthman radi Allahu anhu were called Alawi. This terminology remained for a period of time and then ended. Now, it is only used in terms of family lineage.

Hadith Commentary:

The opinion of Umar (radi Allahu anhu) was based on state law and politics: that whoever betrays the country and the nation by conveying military secrets to the enemy is a criminal deserving of death. However, regarding Hatib (radi Allahu anhu), the Prophet (sallallahu alayhi wa sallam), knowing his sincere intention and due to his participation in the Battle of Badr, did not agree with Umar’s (radi Allahu anhu) opinion concerning him. Rather, he forgave this slip of his.

Hadith Commentary:
➊
This hadith describes the virtue of the people of Badr: Allah, the Exalted, looked upon them with mercy, forgave them, and made Paradise obligatory for them.
“In the future, do whatever you wish.”
This glad tidings is not to be taken as a justification for considering sins that are against the Shari‘ah as permissible, because this glad tidings does not pertain to worldly rulings but rather to matters of the Hereafter.
If they commit offenses such as those requiring prescribed punishments (hudud), those punishments will still be carried out, as in the case of Qudamah ibn Maz‘un radi Allahu anhu, who was a Badri Companion.
He drank wine, so Umar radi Allahu anhu enforced the prescribed punishment (hadd) upon him.
He became upset and left.
Umar radi Allahu anhu then saw in a dream that he was being instructed to reconcile, so he called Qudamah radi Allahu anhu and made peace with him.
(al-Sunan al-Kubra lil-Nasa’i: 5/138, no. 5270;
Fath al-Bari: 7/382)
What is meant here is not the forgiveness of past sins, but rather the announcement of forgiveness for those that may occur in the future. Abu ‘Abd al-Rahman al-Sulami, the Tabi‘i, understood this hadith in this way. Thus, once he had a dispute with Hibban ibn ‘Atiyyah, and Abu ‘Abd al-Rahman said that ‘Ali radi Allahu anhu had the courage to fight in battle because of a hadith, and then he narrated this very hadith, stating that regarding the people of Badr, it mentions the forgiveness of future matters.
(Sahih al-Bukhari, Istitabah al-Murtaddin, Hadith: 6939)

➋
Umar radi Allahu anhu was very strict in matters of religion.
His stern attitude towards the hypocrites is well known.
His opinion was based on state law and politics: that whoever betrays the country and nation by conveying military secrets to the enemy is a criminal deserving of execution. For such a military error, he should be court-martialed, and the application of hypocrisy (nifaq) here was not in terms of doctrinal hypocrisy (nifaq i‘tiqadi), but rather practical hypocrisy (nifaq ‘amali). However, the Messenger of Allah sallallahu alayhi wa sallam, knowing his correct intention and due to his being a participant at Badr, did not agree with Umar radi Allahu anhu, but instead excused him and let him go. Umar radi Allahu anhu’s eyes filling with tears was due to the intensity of his joy, because this great glad tidings also included him.
It is also possible that his weeping was out of grief and sorrow, feeling regret that he had been unnecessarily harsh towards Hatib radi Allahu anhu and called him a hypocrite.
Although it was practical hypocrisy, the words of the Messenger of Allah sallallahu alayhi wa sallam made it clear that his status was even higher and loftier than this practical hypocrisy.
It should be noted that tears of joy are cool, while those of grief and pain are warm.
And Allah knows best.

Commentary:
Explanation:
1:
Khakh is the name of a place; there is a distance of 12 miles between it and Madinah.

2:
O you who have believed,
do not take My enemies and your enemies as friends,
you send them messages of friendship (al-Mumtahanah: 1)

Benefits and Issues:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) giving news of the unseen was based on revelation (wahy).

➋
A mujahid, along with being skilled with the sword, should also make use of other strategies.
Just as Ali (radi Allahu anhu) resolved the matter through a threat.

➌
The trustworthiness of the noble Companions (radi Allahu anhum ajma'in) is commendable, as they did not attempt to read the letter on their own.

➍
A disbeliever has no honor or respect, especially when he is working against the Muslims.

➎
Some of the noble Companions (radi Allahu anhum ajma'in), despite their lofty status, were not free from human errors, and this did not affect their being just.
Such as Hatib (radi Allahu anhu).

➏
When a person commits an unlawful act and seeks recourse to his own understanding (ta'wil) for its justification, his excuse will be accepted to some extent,
provided that there is room for his understanding (ta'wil).

➐
If a Muslim, while being a Muslim, discloses the secrets of Muslims
and spies on them,
then this is a forbidden act
and a grave major sin, but he will not be killed.
However, disciplinary punishment (ta'zir) will certainly be applied.
Imam Shafi'i (rahimahullah) says
that if a Muslim is dignified and not accused of harming the Muslims, then he can also be pardoned.

➑
If, on the basis of a clear action, someone attributes another to disbelief or hypocrisy, there is no punishment for this.
Just as Umar (radi Allahu anhu) had said.

➒
The people of Badr had a distinguished rank compared to other Companions (radi Allahu anhum ajma'in).
Hatib (radi Allahu anhu) was among them
and was free from the accusation of hypocrisy.

➓
"Do whatever you wish"
certainly does not mean that they were declared free from the obligations of the Shari'ah.
Rather, this was their praise and commendation,
and a guarantee from Allah,
that these people are under Allah's special protection.
None among them will commit any act
that is clearly contrary to the Shari'ah.
And Allah knows best.

Benefit◄ From this incident, the truthfulness of Sayyiduna Hatib bin Abi Balta’ah radi Allahu anhu is established, as when he committed an ijtihadi (independent judgment) error, he explained it with complete clarity and honesty. It is also understood that Allah Ta’ala granted a special status to all the Badri Companions radi Allahu anhum, and that none of the Badri Companions radi Allahu anhum was a hypocrite. The Noble Prophet sallallahu alayhi wa sallam strongly rejected the statement of Sayyiduna Umar radi Allahu anhu and defended Sayyiduna Hatib radi Allahu anhu. Here, it is necessary to clarify that some of the Rawafid object to the Companions radi Allahu anhum, claiming that some of the Companions radi Allahu anhum became apostates. However, this objection is not correct.

In response to this, our Shaykh, the hadith scholar Irshad al-Haqq Athari rahimahullah writes: “But this objection is also not correct; rather, it is the result of not keeping in view the definition of a Companion. The definition of a Companion is: one who met the Messenger of Allah sallallahu alayhi wa sallam in a state of faith and died upon Islam.” (Al-Isabah: 1/8, etc.) And whoever became an apostate from Islam is not counted as a Companion, such as Abdullah bin Khatal, about whom the Prophet sallallahu alayhi wa sallam said that if he is found even under the covering of the Ka’bah, he should be killed. Thus, he was killed in that state. Or like Abdullah bin Jahsh, who was the husband of Sayyidah Umm Habibah radi Allahu anha. Both migrated to Abyssinia. In Abyssinia, Abdullah became a Christian. There were also some who became apostates but then returned to Islam; they are also counted as Companions, such as Ash’ath bin Qays, Qarra bin Hubayrah, Amr bin Ma’dikarib, and others. Therefore, since the definition of a Companion includes that he died upon Islam, how can this narration be used as evidence that the Companions radiyallahu anhum did not remain firm upon faith?

Hafiz Ibn Hajar rahimahullah, pointing to this matter, writes: “There is no doubt that whoever became an apostate, the title of ‘Companion’ is stripped from him, because it is a noble Islamic attribution, and one who became an apostate after having acquired it does not deserve it.” (Fath al-Bari: 6/490) There is no doubt that whoever became an apostate, the title of “Companion” is stripped from him, because being a Companion is a most honorable Islamic attribution. Whoever became an apostate after being a Companion does not deserve this title. (Maqam Sahabah by Irshad al-Haqq Athari, pp. 96–98)