The Book of Jihad, Expeditions, and Authority-04b
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The reciter: Qutaybah ibn Sa'id narrated to us, Layth narrated to us from Sa'id ibn Abi Sa'id that he heard Abu Hurayrah say: Sahih Muslim 1764a.
The Shaykh : This indicates the permissibility of taking prisoners of war, specifically those of high status and prestige, because they were deserving of this treatment when they were disbelievers.
It also indicates the permissibility of tying a prisoner in the mosque, even if he is a disbeliever. This is because the impurity of a mushrik (one who associates partners with Allah) is not a physical impurity such that we would ask how it is possible for this impure germ to remain in the mosque. Rather, the impurity of a mushrik is a spiritual impurity. For this reason, if any part of his body touches you while wet, it is not impure. The impurity of a mushrik is spiritual.
If someone asks: Is it permissible for a disbeliever to enter the mosque?
The answer is: There is a distinction in this. If we fear him, we do not allow him to enter the mosque. If we do not fear him and he enters, then if it is for the need of the mosque, such as an electrician, carpenter, or blacksmith entering for the benefit of the mosque, this is permissible and there is no problem with it. However, it is obligatory that a supervisor be present over him so that he does not do anything in a bad manner. Likewise, if it is for his own need and we have felt safe from him, such as entering the mosque to drink from its cooler or the like.
If we read the hadith piece by piece, as we did with the long hadiths.
The reader:Sahih al-Bukhari 2422.
The Shaykh : This is also evidence that the mosque of the Prophet (peace and blessings be upon him) had pillars, and the pillars of the mosque of the Prophet (peace and blessings be upon him) were made of palm trees. That is, the trunks of the palm trees are set up, and the roof is tied to them from above, like what we call locally "al-ma'ashsh."
The reader:Sahih Muslim 1764a.
The Shaykh : This shows the kindness of the Prophet (peace and blessings be upon him) when he said:Sahih Muslim 1764a. It also contains the answer given by Thumamah, which the Prophet (peace and blessings be upon him) approved, saying: .
This is better than what some people say in our custom: "I have all good", because no one has all good. Rather, one should say: "I have good." So this phrase should be corrected from people's tongues. Instead of saying "I have all good," one should say "I have good," and the difference between them is clear.
It also contains the good expression of this man, Thumamah, where he said:Sahih Muslim 1764a, meaning you kill a man who is deserving of being killed, and if you show kindness, you show kindness to one who will be grateful, meaning if you show me kindness and release me, I will perform gratitude for this.
And the third: And if you want money, ask, and you will be given whatever you wish. Three things. And it is known that the Prophet (peace and blessings be upon him) did not want money from him, even though it is permissible to ransom a prisoner with money.
The reciter:Sahih Muslim 1764a.
The Shaykh : At that time, he showed him favor by releasing him. He did not kill him, nor did he ask him for money, but he ordered his release. This is a great favor from the Prophet (peace and blessings be upon him).
It contains evidence for the permissibility of releasing a prisoner if the public interest requires it, which is what was mentioned in the title. And indeed, the gratitude was found, as will come later.
The reciter:Sahih Muslim 1764a.
The Shaykh : His saying: It seems this was an established matter until this man, who was a disbeliever, knew it. This is the well-known position of Imam Ahmad (may Allah have mercy on him), that whoever embraces Islam must perform ghusl. A hadith has also come from the Prophet (peace and blessings be upon him) that he ordered this. Many scholars have held that ghusl for Islam is not obligatory but a recommended practice (sunnah), citing the large number of people who embraced Islam during the time of the Prophet (peace and blessings be upon him), and it was not reported that he ordered them to do so.
This argument has a flaw, because if the ruling is established for one person, it is a ruling for everyone, and we do not need to know that every one of the Companions acted upon it. If we adopted this methodology, many of the Shari'ah rulings would be invalidated, because a person cannot say that the Companions acted upon this. It is sufficient for us that the Sunnah has come regarding it, and the original principle is that what the Sunnah has come with, its right is to be acted upon. This is the original principle. We do not need to say whether the Companion acted upon it; we say the original principle is that they act upon it.
The reciter:Sahih Muslim 1764a.
The Shaykh : This is from his frankness and his speaking of the favor of Allah. As for the frankness, it is clear, because he openly stated that there was no face on earth more hateful to him than the face of the Prophet (peace and blessings be upon him). As for speaking of the favor of Allah, it is that Allah transferred him from that state to its opposite and reverse, and that now there is no face on earth more beloved to him than the Messenger of Allah (peace and blessings be upon him).
The reciter:Mishkat al-Masabih 3964.
The Shaykh : What Allah willed! When the joy of faith enters the hearts, everything becomes cheap in the protection of Islam. The man swore that no grain of wheat would come to the people of Makkah unless the Prophet (peace and blessings be upon him) permitted it. By that, the economy of Banu Hanifah would be delayed, because the people of Makkah imported wheat from them in large quantities. And yet, he was pleased, may Allah be pleased with him, that the economy of the people of al-Yamamah would be delayed except after the permission of the Messenger of Allah (peace and blessings be upon him).
The Messenger of Allah (peace and blessings be upon him) sent a cavalry force toward Najd, and they brought back a man from Banu Hanifah named Thumamah ibn Uthal, the master of the people of Yamamah. They tied him to one of the pillars of the mosque. The Messenger of Allah (peace and blessings be upon him) came out to him and said, "What do you have, O Thumamah?" He said, "I have, O Muhammad, good: if you kill, you kill one whose blood is due; if you show favor, you show favor to one who will be grateful; and if you want money, ask, and you will be given whatever you wish from it." The Messenger of Allah (peace and blessings be upon him) left him until the next day, then said, "What do you have, O Thumamah?" He said, "What I told you: if you show favor, you show favor to one who will be grateful; if you kill, you kill one whose blood is due; and if you want money, ask, and you will be given whatever you wish from it." The Messenger of Allah (peace and blessings be upon him) left him until the day after that, then said, "What do you have, O Thumamah?" He said, "I have what I told you: if you show favor, you show favor to one who will be grateful; if you kill, you kill one whose blood is due; and if you want money, ask, and you will be given whatever you wish from it." The Messenger of Allah (peace and blessings be upon him) said, "Release Thumamah." So he went to a palm grove near the mosque, performed ghusl, then entered the mosque and said, "I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and His Messenger. O Muhammad, by Allah, there was no face on earth more hateful to me than your face, but now your face has become the most beloved of all faces to me. By Allah, there was no religion more hateful to me than your religion, but now your religion has become the most beloved of all religions to me. By Allah, there was no land more hateful to me than your land, but now your land has become the most beloved of all lands to me. And your cavalry took me while I was intending to perform 'Umrah; what do you think?" The Messenger of Allah (peace and blessings be upon him) gave him good news and ordered him to perform 'Umrah. When he arrived in Makkah, someone said to him, "Have you gone mad?" He said, "No, but I have embraced Islam with the Messenger of Allah (peace and blessings be upon him). And by Allah, no grain of wheat will come to you from Yamamah until the Messenger of Allah (peace and blessings be upon him) permits it."
بَعَثَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَيْلًا قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ يُقَالُ لَهُ : ثُمَامَةُ بْنُ أُثَالٍ، سَيِّدُ أَهْلِ الْيَمَامَةِ، فَرَبَطُوهُ بِسَارِيَةٍ مِنْ سَوَارِي الْمَسْجِدِ، فَخَرَجَ إِلَيْهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ : مَاذَا عِنْدَكَ يَا ثُمَامَةُ ؟ فَقَالَ : عِنْدِي يَا مُحَمَّدُ خَيْرٌ، إِنْ تَقْتُلْ تَقْتُلْ ذَا دَمٍ، وَإِنْ تُنْعِمْ تُنْعِمْ عَلَى شَاكِرٍ، وَإِنْ كُنْتَ تُرِيدُ الْمَالَ فَسَلْ تُعْطَ مِنْهُ مَا شِئْتَ، فَتَرَكَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى كَانَ بَعْدَ الْغَدِ، فَقَالَ : مَا عِنْدَكَ يَا ثُمَامَةُ ؟ قَالَ : مَا قُلْتُ لَكَ، إِنْ تُنْعِمْ تُنْعِمْ عَلَى شَاكِرٍ، وَإِنْ تَقْتُلْ تَقْتُلْ ذَا دَمٍ، وَإِنْ كُنْتَ تُرِيدُ الْمَالَ فَسَلْ تُعْطَ مِنْهُ مَا شِئْتَ، فَتَرَكَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى كَانَ مِنَ الْغَدِ، فَقَالَ : مَاذَا عِنْدَكَ يَا ثُمَامَةُ ؟ فَقَالَ : عِنْدِي مَا قُلْتُ لَكَ، إِنْ تُنْعِمْ تُنْعِمْ عَلَى شَاكِرٍ، وَإِنْ تَقْتُلْ تَقْتُلْ ذَا دَمٍ، وَإِنْ كُنْتَ تُرِيدُ الْمَالَ فَسَلْ تُعْطَ مِنْهُ مَا شِئْتَ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : أَطْلِقُوا ثُمَامَةَ ، فَانْطَلَقَ إِلَى نَخْلٍ قَرِيبٍ مِنَ الْمَسْجِدِ، فَاغْتَسَلَ، ثُمَّ دَخَلَ الْمَسْجِدَ، فَقَالَ : أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، يَا مُحَمَّدُ، وَاللهِ، مَا كَانَ عَلَى الْأَرْضِ وَجْهٌ أَبْغَضَ إِلَيَّ مِنْ وَجْهِكَ، فَقَدْ أَصْبَحَ وَجْهُكَ أَحَبَّ الْوُجُوهِ كُلِّهَا إِلَيَّ، وَاللهِ، مَا كَانَ مِنْ دِينٍ أَبْغَضَ إِلَيَّ مِنْ دِينِكَ، فَأَصْبَحَ دِينُكَ أَحَبَّ الدِّينِ كُلِّهِ إِلَيَّ، وَاللهِ مَا كَانَ مِنْ بَلَدٍ أَبْغَضَ إِلَيَّ مِنْ بَلَدِكَ، فَأَصْبَحَ بَلَدُكَ أَحَبَّ الْبِلَادِ كُلِّهَا إِلَيَّ، وَإِنَّ خَيْلَكَ أَخَذَتْنِي وَأَنَا أُرِيدُ الْعُمْرَةَ فَمَاذَا تَرَى ؟ فَبَشَّرَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَمَرَهُ أَنْ يَعْتَمِرَ، فَلَمَّا قَدِمَ مَكَّةَ قَالَ لَهُ قَائِلٌ : أَصَبَوْتَ، فَقَالَ : لَا، وَلَكِنِّي أَسْلَمْتُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَلَا وَاللهِ لَا يَأْتِيكُمْ مِنَ الْيَمَامَةِ حَبَّةُ حِنْطَةٍ حَتَّى يَأْذَنَ فِيهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَThe Shaykh : This indicates the permissibility of taking prisoners of war, specifically those of high status and prestige, because they were deserving of this treatment when they were disbelievers.
It also indicates the permissibility of tying a prisoner in the mosque, even if he is a disbeliever. This is because the impurity of a mushrik (one who associates partners with Allah) is not a physical impurity such that we would ask how it is possible for this impure germ to remain in the mosque. Rather, the impurity of a mushrik is a spiritual impurity. For this reason, if any part of his body touches you while wet, it is not impure. The impurity of a mushrik is spiritual.
If someone asks: Is it permissible for a disbeliever to enter the mosque?
The answer is: There is a distinction in this. If we fear him, we do not allow him to enter the mosque. If we do not fear him and he enters, then if it is for the need of the mosque, such as an electrician, carpenter, or blacksmith entering for the benefit of the mosque, this is permissible and there is no problem with it. However, it is obligatory that a supervisor be present over him so that he does not do anything in a bad manner. Likewise, if it is for his own need and we have felt safe from him, such as entering the mosque to drink from its cooler or the like.
If we read the hadith piece by piece, as we did with the long hadiths.
The reader:
Allah's Messenger (ﷺ) sent horsemen to Najd and they arrested and brought a man called Thumama bin Uthal, the chief of Yamama, and they fastened him to one of the pillars of the Mosque.
بَعَثَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَيْلًا قِبَلَ نَجْدٍ، فَجَاءَتْ بِرَجُلٍ مِنْ بَنِي حَنِيفَةَ يُقَالُ لَهُ : ثُمَامَةُ بْنُ أُثَالٍ، سَيِّدُ أَهْلِ الْيَمَامَةِ، فَرَبَطُوهُ بِسَارِيَةٍ مِنْ سَوَارِي الْمَسْجِدِThe Shaykh : This is also evidence that the mosque of the Prophet (peace and blessings be upon him) had pillars, and the pillars of the mosque of the Prophet (peace and blessings be upon him) were made of palm trees. That is, the trunks of the palm trees are set up, and the roof is tied to them from above, like what we call locally "al-ma'ashsh."
The reader:
The Messenger of Allah (ﷺ) came out to (see) him. He said: O Thumama, what do you think? He replied: Muhammad, I have good opinion of you. If you kill me, you will kill a person who has spilt blood. If you do me a favour, you will do a favour to a grateful person. If you want wealth, ask and you will get what you will demand.
فَخَرَجَ إِلَيْهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ : مَاذَا عِنْدَكَ يَا ثُمَامَةُ ؟ فَقَالَ : عِنْدِي يَا مُحَمَّدُ خَيْرٌ إِنْ تَقْتُلْ تَقْتُلْ ذَا دَمٍ، وَإِنْ تُنْعِمْ تُنْعِمْ عَلَى شَاكِرٍ، وَإِنْ كُنْتَ تُرِيدُ الْمَالَ فَسَلْ تُعْطَ مِنْهُ مَا شِئْتَThe Shaykh : This shows the kindness of the Prophet (peace and blessings be upon him) when he said:
What do you think, O Thumama?
ماذا عندك يا ثمامة ؟I have good.
عندي خيرThis is better than what some people say in our custom: "I have all good", because no one has all good. Rather, one should say: "I have good." So this phrase should be corrected from people's tongues. Instead of saying "I have all good," one should say "I have good," and the difference between them is clear.
It also contains the good expression of this man, Thumamah, where he said:
If you kill me, you will kill a person who has spilt blood
إن تقتل تَقتُل ذا دمAnd the third: And if you want money, ask, and you will be given whatever you wish. Three things. And it is known that the Prophet (peace and blessings be upon him) did not want money from him, even though it is permissible to ransom a prisoner with money.
The reciter:
The Messenger of Allah (may peace be pon him) lefthim (in this condition) for two days, (and came to him again) and said: What do you think, O Thumama? He replied: What I have already told you. If you do a favour, you will do a favour to a grateful person. If you kill me, you will kill a person who has spilt blood. If you want wealth, ask and you will get what you will demand. The Messenger of Allah (ﷺ) left him until the next day when he (came to him again) and said: What do you think, O Thumama? He replied: What I have already told you. If you do me a favour, you will do a favour to a grateful person. If you kill me, you will kill a person who has spilt blood. If you want wealth ask and you will get what you will demand. The Messenger of Allah (ﷺ) said: Set Thumama free.
فَتَرَكَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى كَانَ بَعْدَ الْغَدِ، فَقَالَ : مَا عِنْدَكَ يَا ثُمَامَةُ ؟ قَالَ : مَا قُلْتُ لَكَ، إِنْ تُنْعِمْ تُنْعِمْ عَلَى شَاكِرٍ، وَإِنْ تَقْتُلْ تَقْتُلْ ذَا دَمٍ، وَإِنْ كُنْتَ تُرِيدُ الْمَالَ فَسَلْ تُعْطَ مِنْهُ مَا شِئْتَ، فَتَرَكَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى كَانَ مِنَ الْغَدِ، فَقَالَ : مَاذَا عِنْدَكَ يَا ثُمَامَةُ ؟ فَقَالَ : عِنْدِي مَا قُلْتُ لَكَ، إِنْ تُنْعِمْ تُنْعِمْ عَلَى شَاكِرٍ، وَإِنْ تَقْتُلْ تَقْتُلْ ذَا دَمٍ، وَإِنْ كُنْتَ تُرِيدُ الْمَالَ فَسَلْ تُعْطَ مِنْهُ مَا شِئْتَ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : أَطْلِقُوا ثُمَامَةَThe Shaykh : At that time, he showed him favor by releasing him. He did not kill him, nor did he ask him for money, but he ordered his release. This is a great favor from the Prophet (peace and blessings be upon him).
It contains evidence for the permissibility of releasing a prisoner if the public interest requires it, which is what was mentioned in the title. And indeed, the gratitude was found, as will come later.
The reciter:
He went to a palm-grove near the mosque and took a bath. Then he entered the mosque and said: I bear testimony (to the truth) that there is no god but Allah and I testify that Muhammad is His bondman and His messenger.
فَانْطَلَقَ إِلَى نَخْلٍ قَرِيبٍ مِنَ الْمَسْجِدِ، فَاغْتَسَلَ، ثُمَّ دَخَلَ الْمَسْجِدَ، فَقَالَ : أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُThe Shaykh : His saying:
So he performed the full ritual bath.
فاغتَسَلThis argument has a flaw, because if the ruling is established for one person, it is a ruling for everyone, and we do not need to know that every one of the Companions acted upon it. If we adopted this methodology, many of the Shari'ah rulings would be invalidated, because a person cannot say that the Companions acted upon this. It is sufficient for us that the Sunnah has come regarding it, and the original principle is that what the Sunnah has come with, its right is to be acted upon. This is the original principle. We do not need to say whether the Companion acted upon it; we say the original principle is that they act upon it.
The reciter:
O Muhammad, by Allah, there was no face on the earth more hateful to me than your face, but (now) your face has become to me the dearest of all faces.
يَا مُحَمَّدُ، وَاللهِ، مَا كَانَ عَلَى الْأَرْضِ وَجْهٌ أَبْغَضَ إِلَيَّ مِنْ وَجْهِكَ، فَقَدْ أَصْبَحَ وَجْهُكَ أَحَبَّ الْوُجُوهِ كُلِّهَا إِلَيَّThe Shaykh : This is from his frankness and his speaking of the favor of Allah. As for the frankness, it is clear, because he openly stated that there was no face on earth more hateful to him than the face of the Prophet (peace and blessings be upon him). As for speaking of the favor of Allah, it is that Allah transferred him from that state to its opposite and reverse, and that now there is no face on earth more beloved to him than the Messenger of Allah (peace and blessings be upon him).
The reciter:
I swear by God that there was no religion more hateful to me than yours, but your religion has become the dearest of all to me. I swear by God that there was no town more hateful to me than yours, but your town has become the dearest of all to me. Your cavalry seized me when I was on my way to perform the umra , so what do you think I should do? God’s Messenger congratulated him and told him to perform the umra . When he came to Mecca someone asked him whether he had turned to folly* and he replied, “No, but I have accepted Islam along with God’s Messenger. I swear by God that not one grain of wheat will come to you from al-Yamama till God’s Messenger gives permission for it.”
وَاللهِ، مَا كَانَ مِنْ دِينٍ أَبْغَضَ إِلَيَّ مِنْ دِينِكَ، فَأَصْبَحَ دِينُكَ أَحَبَّ الدِّينِ كُلِّهِ إِلَيَّ، وَاللهِ، مَا كَانَ مِنْ بَلَدٍ أَبْغَضَ إِلَيَّ مِنْ بَلَدِكَ، فَأَصْبَحَ بَلَدُكَ أَحَبَّ الْبِلَادِ كُلِّهَا إِلَيَّ، وَإِنَّ خَيْلَكَ أَخَذَتْنِي وَأَنَا أُرِيدُ الْعُمْرَةَ فَمَاذَا تَرَى ؟ فَبَشَّرَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَمَرَهُ أَنْ يَعْتَمِرَ، فَلَمَّا قَدِمَ مَكَّةَ قَالَ لَهُ قَائِلٌ : أَصَبَوْتَ، فَقَالَ : لَا، وَلَكِنِّي أَسْلَمْتُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَلَا وَاللهِ، لَا يَأْتِيكُمْ مِنَ الْيَمَامَةِ حَبَّةُ حِنْطَةٍ حَتَّى يَأْذَنَ فِيهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَThe Shaykh : What Allah willed! When the joy of faith enters the hearts, everything becomes cheap in the protection of Islam. The man swore that no grain of wheat would come to the people of Makkah unless the Prophet (peace and blessings be upon him) permitted it. By that, the economy of Banu Hanifah would be delayed, because the people of Makkah imported wheat from them in large quantities. And yet, he was pleased, may Allah be pleased with him, that the economy of the people of al-Yamamah would be delayed except after the permission of the Messenger of Allah (peace and blessings be upon him).