صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب تَحْرِيمِ قَتْلِ الْكَافِرِ بَعْدَ أَنْ قَالَ لاَ إِلَهَ إِلاَّ اللَّهُ:Chapter: The prohibition of killing a disbeliever after he says La ilaha illallah
Hadith 95
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا لَيْثٌ . ح وحَدَّثَنَا مُحَمَّدُ بْنُ رُمْحٍ وَاللَّفْظُ مُتَقَارِبٌ ، أَخْبَرَنَا اللَّيْثُ ، عَنِ ابْنِ شِهَابٍ ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَدِيِّ بْنِ الْخِيَارِ ، عَنِ الْمِقْدَادِ بْنِ الأَسْوَدِ ، أَنَّهُ أَخْبَرَهُ ، أَنَّهُ قَالَ : يَا رَسُولَ اللَّهِ ، أَرَأَيْتَ إِنْ لَقِيتُ رَجُلًا مِنَ الْكُفَّارِ فَقَاتَلَنِي ، فَضَرَبَ إِحْدَى يَدَيَّ بِالسَّيْفِ فَقَطَعَهَا ، ثُمَّ لَاذَ مِنِّي بِشَجَرَةٍ ، فَقَالَ : أَسْلَمْتُ لِلَّهِ ، أَفَأَقْتُلُهُ يَا رَسُولَ اللَّهِ بَعْدَ أَنْ قَالَهَا ؟ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : لَا تَقْتُلْهُ ، قَالَ : فَقُلْتُ : يَا رَسُولَ اللَّهِ ، إِنَّهُ قَدْ قَطَعَ يَدِي ، ثُمَّ قَالَ : ذَلِكَ بَعْدَ أَنْ قَطَعَهَا ، أَفَأَقْتُلُهُ ؟ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا تَقْتُلْهُ ، فَإِنْ قَتَلْتَهُ فَإِنَّهُ بِمَنْزِلَتِكَ قَبْلَ أَنْ تَقْتُلَهُ ، وَإِنَّكَ بِمَنْزِلَتِهِ قَبْلَ أَنْ يَقُولَ كَلِمَتَهُ الَّتِي قَالَ " .
It is narrated on the authority of Miqdad bin Aswad that he said. Messenger of Allah, you just see (here is a point): If I encountered a person amongst the infidels (in the battlefield) and he attacked me and struck me and cut off one of my hands with the sword. Then he (in order to protect himself from me) took shelter of a tree and said: I become Muslim for Allah's sake. Messenger of Allah, can I kill him after he had uttered this? The Messenger of Allah (ﷺ) said: Do not kill him. I (the narrator) said: Messenger of Allah, he cut off my hand and uttered this after amputating it; should I then kill him? The Messenger of Allah (ﷺ) said: Don't kill him, for I you kill him, verily he would be in a position where you had been before killing him and verily you would be in a position where he had been before uttering (kalima).
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حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ ، وَعَبْدُ بْنُ حميد ، قَالَا : أَخْبَرَنَا عَبْدُ الرَّزَّاقِ ، قَالَ : أَخْبَرَنَا مَعْمَرٌ . ح وحَدَّثَنَا إِسْحَاق بْنُ مُوسَى الأَنْصَارِيُّ ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، عَنِ الأَوْزَاعِيِّ . ح وحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ ، أَخْبَرَنَا ابْنُ جُرَيْجٍ جَمِيعًا ، عَنِ الزُّهْرِيِّ ، بِهَذَا الإِسْنَادِ ، أَمَّا الأَوْزَاعِيُّ وَابْنُ جُرَيْجٍ فَفِي حَدِيثِهِمَا ، قَالَ : أَسْلَمْتُ لِلَّهِ ، كَمَا قَالَ اللَّيْثُ فِي حَدِيثِهِ ، وَأَمَّا مَعْمَرٌ فَفِي حَدِيثِهِ : فَلَمَّا أَهْوَيْتُ لِأَقْتُلَهُ ، قَالَ : لَا إِلَهَ إِلَّا اللَّهُ .
The same hadith has been transmitted by the same chain of narrators. The hadith transmitted by Auza'i and Ibn Juraij contains these words: I embraced Islam for Allah's sake. and in the hadith narrated by Ma'mar the words are: I knelt down to kill him, that he said; There is no god but Allah.
• • •
وحَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى ، أَخْبَرَنَا ابْنُ وَهْبٍ ، قَالَ : أَخْبَرَنِي يُونُسُ ، عَنِ ابْنِ شِهَابٍ ، قَالَ : حَدَّثَنِي عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ ثُمَّ الْجُنْدَعِيُّ ، أَنَّ عُبَيْدَ اللَّهِ بْنَ عَدِيِّ بْنِ الْخِيَارِ ِ أَخْبَرَهُ ، أَنّ َ الْمِقْدَادَ بْنَ عَمْرِو بْنِ الأَسْوَدِ الْكِنْدِيَّ ، وَكَانَ حَلِيفًا لِبَنِي زُهْرَةَ ، وَكَانَ مِمَّنْ شَهِدَ بَدْرًا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ : يَا رَسُولَ اللَّهِ ، أَرَأَيْتَ إِنْ لَقِيتُ رَجُلًا مِنَ الْكُفَّارِ ؟ ثُمَّ ذَكَرَ بِمِثْلِ حَدِيثِ اللَّيْثِ .
It is narrated by Miqdad, and he was an ally of B. Zuhra and was of those who participated in the Battle of Badr along with the Messenger of Allah, that he said: Messenger of Allah, here is a point: If I happened to encounter a person amongst the infidels (in the battle). Then he narrated a hadith similar to the one transmitted by Laith.
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Related hadith on this topic
Explanation & Benefits
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
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 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
