During the Battle of Badr, the Prophet committed acts of unspeakable cruelty

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According to Islamic cleric the , the desire to smash skulls, and to sever limbs for the sake of Allah and in defense of his religion is an honor for the believer of Allah

 

According to Islamic cleric non Muslims does not deserve to live and we have to fight them.

 

prophet Mohammed allowed killing women and children

 

During the Battle of Badr, the Prophet committed acts of unspeakable cruelty

1) The reasons for the victory of Muslims in the Battle of Badr are vileness, treachery, violence and thirst, for Muḥammad destroyed the water springs so that the Quraysh might die of thirst:
History of Aṭ-Ṭabarī » Account of the Battle of Badr
No. Ḥadīth # 540
(A Ḥadīth attributed {marfūʿ} to the Prophet) “Ibn Ḥamīd said: Salamah narrated that Muḥammad b. Isḥāq narrated that men from Banū Salamah mentioned that Al-Ḥubāb b. Al-Mundhir b. Al-Jamūḥ said: ‘O Messenger of Allāh, is this a place which Allāh has ordered you to occupy, so that we can neither advance nor withdraw from it, or is it a matter of opinion and military tactics?’ When he replied that it was the latter, he said, ‘It is not the place to stop. We should go on to the water nearest to the enemy, for I know about it and about its source. It comes from a well famous for its fresh water. Its water is so and abundant that it cannot be drained. Let us then construct a cistern around it and throw our drinking-vessels into it. This way we can drink, fight and stop up the wells beyond it.’

Biography » Al-Maghāzī by Al-Wāqidī » The Battle of Badr: “Then Messenger of Allāh, peace be upon him, said to his companions: ‘Give me an advice with regard this this place.’ Al-Ḥubāb b. Al-Mundhir said: ‘O Messenger of Allāh, is this a place which Allāh has ordered you to occupy, so that we can neither advance nor withdraw from it, or is it a matter of opinion and military tactics?’ The Messenger of Allāh replied, ‘It is a matter of opinion and military tactics.’ He then said, ‘It is not the place to stop. We should go on to the water nearest to the enemy, for I know about it and about its source. It comes from a well famous for its fresh water. Its water is so and abundant that it cannot be drained. Let us then construct a cistern around it and throw our drinking-vessels into it. This way we can drink, fight and stop up the wells beyond it.’”

Biography » Al-Maghāzī by Al-Wāqidī » The Battle of Badr: “They said: A group of people from Quraysh arrived and came to the cistern. Ḥakīm b. Ḥizām was among them. Muslims wanted to send them away; i.e., to drive them away. The Prophet, peace be upon him, said, ‘Let them drink.’ Every single one of them who drank was killed, except for Ḥakīm b. Ḥizām.”

Another evidence: After Al-Aswad gets hurt, he crawls toward the cistern to drink from it and tears it down before he is killed in the cistern > Al-Maghāzī by Al-Wāqidī » The Battle of Badr: They said: When people scrambled, Al-Aswad b. ʿAbd Al-Asad Al-Makhzūmī said as he approached the cistern, “I pledge before Allāh to drink from their cistern, tear it down or die in the attempt. Al-Aswad b. ʿAbd Al-Asad hastened until he approached the cistern. Ḥamza b. ʿAbd Al-Muṭṭalib received him. He struck him and severed his foot. Al-Aswad crawled until he fell into the cistern. He tore it down with his good foot and drank from it. Ḥamza followed him, struck him in the cistern and killed him. At that time, the idolaters looked at their ranks and saw that they were victorious. The people came closer to one another. However, ʿUtba, Shayba and Al-Walīd came out until they were separated from the ranks. Then they called for a duel.

Biography of the Prophet Ibn Hishām » [The Greater Battle of Badr » Al-Ḥubāb’s advice to the Messenger of Allāh, peace be upon him:
[Al-Ḥubāb advice to the Messenger of Allāh] “Ibn Isḥāq said: I was told on the authority of some men from Banū Salamah, they said that Al-Ḥubāb b. Al-Mundhir b. Al-Jamūḥ said: ‘O Messenger of Allāh, is this a place which Allāh has ordered you to occupy, so that we can neither advance nor withdraw from it, or is it a matter of opinion and military tactics?’ When he replied that it was the latter he pointed out that it was not the place to stop but that they should go on to the water nearest to the enemy and halt there, stop up the wells beyond it, and construct a cistern so that they would have plenty of water; then they could fight their enemy would have nothing to drink. The Messenger agreed that this this was an excellent plan and it was immediately carried out; the wells were stopped; a cistern was built and filled with water from which his men replenished their drinking-vessels.”

 

2) Muḥammad used mobsters and criminals who excelled in violence, ruthlessness, murder and skill in fighting:
Al-Ḥayūnī: ʿUrwa said to the Prophet that the men fighting with him were riffraff.
Biography » Ar-Rawd Al-Ānif » what happened between the Prophet, peace be upon him, Abū Ṭālib and the idolaters:

When Abū Ṭālib was on the verge of death, he gathered to himself the dignitaries of Quraysh, and said: O people of Quraysh, you are the elite of Allāh’s creation and at the heart of the Arabs. Among you are unquestioned masters and intrepid warriors … I urge you to be good to Muḥammad ... It seems as though I were looking at the mobsters among the Arabs. The people of the wastelands who are on the fringes and the underdogs have answered his call, believed his word and held him in great esteem. He took them through the throes of death, thus the leaders and stalwart fighters of Quraysh became foot soldiers, their houses fell into ruins and their weaklings have become lords. Behold those who were much greater than he was now need him the most and those furthest removed from him are now his closest favorites. Arabs have shown him pure affection and unmitigated love. They have pledged allegiance to him. Here is the son of your father, O Quraysh. Be his allies and protectors of his confederates. By Allāh, anyone who follows his path will find guidance.

 

 

3) Treachery was one of the reasons for Muḥammad’s victory: When Al-Miqdād took Muṣʿab captive, Muṣʿab said, “Even if all of Quraysh took you captive, I would never allow them to kill you.” Muṣʿab said, “I know you are telling the truth, but Islam put an end to covenants.” And the Prophet ordered ʿAlī b. Abī Ṭālib to kill him.

The Prophetic Biography » Al-Maghāzī by Al-Wāqidī » The Battle of Badr: Muṣʿab said:

You used to torture his friends. He said, “By Allāh, even if all of Quraysh took you captive, I would never let you be killed as long as I live. Muṣʿab said, “I see that you are telling the truth, but [I’m not] like you- Islam put an end to covenants.” Al-Miqdād said: “He is my captive.” The Prophet, peace be upon him, said: Strike off his neck. Oh Allāh, make Al-Miqdād rich with your bounty.” ʿAlī b. Abī Ṭālib, peace be upon him, killed him in Al-ʾAthīl under oath.

 

2) Muslims murdering their own family in the Battle of Badr
“O you who have faith! Do not befriend your fathers and brothers if they prefer faithlessness to faith. Those of you who befriend them – it is they who are the wrongdoers.” – Sūrah At-Tawba 9: 23
Commentary of Ibn Kathīr:
Allāh commands shunning the disbelievers, even if they are one’s own parents or children and prohibits taking them as friends if they prefer, i.e., choose, disbelief rather than faith … The father of Abū ʿUbayda b. Al-Jarrāḥ was repeatedly praising the idols to his son on the Day of Badr, and Abū ʿUbayda kept avoiding him. When Al- Jarrāḥ persisted, his son Abū ʿUbayda headed towards him and killed him. Allāh revealed this verse on his account: You will not find a people believing in Allāh and the Last Day making friendship with those who oppose Allāh and His Messenger.
“You will not find a people believing in Allah and the Last Day making friendship with those who oppose Allah and His Messenger even though they were their own parents, or children, or brothers, or kinsfolk.” – Sūrah Al-Mujādila 58: 22

Commentary of Ibn Kathīr:
namely they are not to be friends with those who oppose [Allāh and His Messenger] even if they were close relatives … was revealed in the case of Abū ʿUbaydah ʿĀmir b. ʿAbdullāh b. Al-Jarrāḥ when he killed his disbelieving father during the battle of Badr. “Even though they were their own parents,” was revealed with regard to Abū ʿUbaydah, who killed his father during on the Day of Badr. “ … or [their] children,” was revealed in the case of Abu Bakr Aṣ-Ṣiddīq when he intended to kill his (disbelieving) son, ʿAbdur-Raḥmān (during the Battle of Badr), “ … or [their] brothers,” was revealed in the case of Muṣʿab b. ʿUmayr, who killed his brother, ʿUbayd b. ʿUmayr during the Battle of Badr. “ … or kinsfolk,” was revealed in the case of ʿUmar, who also killed one of his relatives during the Battle of Badr and in the case of Ḥamza, ʿAlī and ʿUbayda b. Al-Ḥārith who killed their close relatives ʿUtba … A similar matter is when Allāh’s Messenger consulted with his Companions about what should be done with the captives of Badr. Abu Bakr Aṣ-Ṣiddīq thought that they should accept ransom for them so the Muslims could use the money to strengthen themselves. He mentioned the fact that the captured were the cousins and the kindred, and that they might embrace Islam later on, by Allāh’s help. ʿUmar said, “But I have a different opinion, O Allāh’s Messenger! Let me kill so-and-so, my relative, and let ʿAlī kill ʿAqīl (ʿAlī’s brother), and so-and-so kill so-and-so. Let us make it known to Allāh that we have no friendly affections in our hearts for the idolaters.

Commentary of Al-Qurṭubī:
This verse was revealed on account of Abū ʿUbayda b. Al-Jarrāḥ, as he killed his father ʿAbdullāh b. Al-Jarrāḥ during the Battle of ʾUḥud, or, as was also reported, during the Battle of Badr. “ … or [their] children,” namely Abū Bakr, who challenged his son ʿAbdullāh on the day of Badr to a duel. “… or [their] brothers,” namely Muṣʿab b. ʿUmayr, who killed his brother, ʿUbayd b. ʿUmayr during the Battle of Badr. “ … or kinsfolk,” meaning ʿUmar b. Al-Khaṭṭāb who also killed his maternal uncle Al-ʿĀṣ Ibn Hishām b. Al-Mughīra during the Battle of Badr and ʿAlī Ḥamza who killed ʿUtba, Shayba and Al-Walīd during the Battle of Badr.
Comment: During the Battle of Badr, Abū ʿUbayda killed his father and Abū Bakr challenged his son to a duel. ʿUmar also killed his maternal uncle, Al-ʿĀṣ. The same is also reported in The biography of the Prophet by Ibn Hishām » Muslims’ Slogan during the Battle of Badr: “And Muṣʿab b. ʿUmayr killed his brother ʿUbayd.” It is worth mentioning here that the Prophet consulted with Abū Bakr and ʿUmar b. Al-Khaṭṭāb on how to deal with the captives, who were their own kith and kin “cousins.” It was the opinion of Abū Bakr to let them go, perhaps Allāh would guide them (i.e., to Islam). But the opinion of ʿUmar b. Al-Khaṭṭāb was to kill them, so that Allāh would know that there was no affection in the hearts for the heathens. And yet Muslims call him Al-Fārūq Al-ʿĀdil (the fair discerner).
In the Ten Commandments, God ordered children to honor their parents many centuries before Islam. How can Muḥammad come and make this conditional on their conversion to Islam! We also find that Jesus emphasizes the importance of honoring one’s parents without relating this honor to their faith. He strongly warned against verbally abusing them in Matthew 15: 4: “For God said, ‘Honor your father and mother’ and ‘Anyone who curses their father or mother is to be put to death.’

 

3) The murder of Abū Jahl, cutting off his head and dragging during the Battle of Badr:
Ṣaḥīḥ Al-Bukhārī Book of Military Expeditions > * 3 * Section on the murder of Abū Jahl:
Ḥadīth # 3745 “The Prophet said, ‘Who will go and see what has happened to Abū Jahl?’ Ibn Masʿūd went and found that the two sons of ʿAfrāʾ had struck him and he lay cold at the point of death. ʿAbdullāh b. Masʿūd got hold of his beard and said, “Are you Abū Jahl?” He (Abū Jahl) replied, “Can there be a man more superior to the one whom his own folk have killed (or you have killed)?
Explanation of Fatḥ al-Bārī:The Prophet, may Allāh’s prayer and peace be upon, said on the Day of Badr, “Who will go and see what has happened to Abū Jahl?” He said (meaning Ibn Masʿūd): I went and found that the two sons of ʿAfrāʾ had gotten hold of him and struck him and he lay cold at the point of death. I got hold of his beard … (until the end of the Ḥadīth). In a prophetic tradition narrated by Ibn ʿAbbās on the authority of Ibn Isḥāq and Al-Ḥākim: Ibn Masʿūd said: I found him in his last gasp, so I put my foot on his neck ….” He replied (i.e., Abū Jahl to Ibn Masʿūd): You have climbed a difficult hill, you little sheep herder.” (Meaning you have elevated yourself too high, O Ibn Masʿūd. You are merely a shepherd.) He said, “I chopped his head off and brought it to the Messenger of Allāh, may Allāh’s prayer and peace be upon him, and I said, ‘This is the head of Abū Jahl, the enemy of Allāh.’ He (the Prophet) asked, ‘By Allāh, apart from whom there is no other god, is it?’” He swore that it was. In the wording of the Book of Military Expeditions, there is an addition. Yūnis b. Bakīr narrated a similar Ḥadīth through Aš-šiʿbī on the authority of ʿAbd Ar-Raḥmān b. ʿAwf. In his Ḥadīth, it says that he swore it was Abū Jahl’s head. The Messenger of Allāh, may Allāh’s prayer and peace be upon him, took him by the hand and went ahead until he reached him. He stood where he was and shouted, “Praise be to Allāh who made Islam and Muslims strong” three times.
Al-Bukhārī » Book of Military Expeditions » Section on the murder of Abū Jahl:
Ḥadīth # 3746 The Prophet said, “Who will go and see what has happened to Abū Jahl?” Ibn Masʿūd went and found that the two sons of ʿAfrāʾ had struck him and he lay cold at the point of death. ʿAbdullāh b. Masʿūd got hold of his beard and said, “Are you Abū Jahl?” He (Abū Jahl) replied, “Can there be a man more superior to the one whom his own folk have killed (or you have killed)?
Explanation: Exactly as in Ṣaḥīḥ Al-Bukhārī, the sons of ʿAfrāʾ struck Abū Jahl and later Ibn Masʿūd sliced (or chopped off) his head and brought it to the Messenger, who gave thanks to Allāh joyfully.

Ṣaḥīḥ Al-Bukhārī » Book of Military Expeditions » * 3 * Section on the murder of Abū Jahl:
Ḥadīth # 3754 The Prophet said, “Who will go and see what has happened to Abū Jahl?” Ibn Masʿūd went and found that the two sons of ʿAfrāʾ had struck him and he lay cold at the point of death. ʿAbdullāh b. Masʿūd got hold of his beard and said, “Are you Abū Jahl?” He (Abū Jahl) replied, “Can there be a man more superior to the one whom his own folk have killed (or you have killed)?”

Explanation of Fatḥ al-Bārī: ... The Prophet, may Allāh’s prayer and peace be upon, said on the Day of Badr, “Who will go and see what has happened to Abū Jahl?” He said (meaning Ibn Masʿūd): I went and found that the two sons of ʿAfrāʾ had gotten hold of him and struck him and he lay cold at the point of death. I got hold of his beard.
… In a prophetic tradition narrated by Ibn ʿAbbās on the authority of Ibn Isḥāq and Al-Ḥākim: Ibn Masʿūd said: I found him in his last gasp, so I put my foot on his neck …. He replied (i.e., Abū Jahl to Ibn Masʿūd): You have climbed a difficult hill, you little sheep herder.” (Meaning you have elevated yourself too high, O Ibn Masʿūd. You are merely a shepherd.) He said, “I chopped his head off and brought it to the Messenger of Allāh, may Allāh’s prayer and peace be upon him, and I said, ‘This is the head of Abū Jahl, the enemy of Allāh.’ He (the Prophet) asked, ‘By Allāh, apart from whom there is no other god, is it?’” He swore that it was. In the wording of the Book of Military Expeditions, there is an addition. Yūnis b. Bakīr narrated a similar Ḥadīth through Aš-šiʿbī on the authority of ʿAbd Ar-Raḥmān b. ʿAwf. In his Ḥadīth, it says that he swore it was Abū Jahl’s head. The Messenger of Allāh, may Allāh’s prayer and peace be upon him, took him by the hand and went ahead until he reached him. He stood where he was and said, “Praise be to Allāh who made Islam and Muslims strong” three times.

Ṣaḥīḥ Muslim » Book of Jihād and Biographies» Section on the Right of the Killer to the spoils of the Victim:
1752 Yaḥya b. Yaḥya Al-Tamīmī narrated … on the authority of his father, on the authority of ʿAbd Ar-Raḥmān b. ʿAwf. … Soon after I saw Abū Jahl. He was moving about among the men. I said to the two boys: Do you not see? This is the man you were inquiring about. (As soon as they heard this), they dashed towards him, struck him with their swords until he was killed. Then they returned to the Messenger of Allāh, may peace be upon him, and informed him (to this effect). He asked: Which of you has killed him? Each one of them said: I have killed him. He said: Have you wiped your swords? They said: No. He examined their swords and said: Both of you have killed him. He then decided that the belongings of Abu Jahl he handed over to Muʿādh b. ʿAmr b. Al−Jamūḥ. And the two boys were Muʿādh b. ʿAmr b. Jawth and Muʿādh b. ʿAfrāʾ.
Explanation of Imām An-Nawawī: … Others said that Ibn Masʿūd, may Allāh be pleased with him, is the one who finished him off and took his head. …. Later Ibn Masʿūd came while there was still breath in him and sliced his neck through.

Commentary of Al-Baghawī » Sūrah Al-Anfāl » Explanation of Sūrah Al-Anfāl 08:18,19
“Such is the case, and [know] that Allāh undermines the stratagems of the unbelievers. If you sought to conquer, then conquest has certainly come to you; and if you cease, it is better for you, but if you resume, We [too] shall return and your troops will never avail you though they should be ever so many, and [know] that Allāh is with the believers.”
The divine saying: “If you sought to conquer, then conquest has certainly come to you.” This concerns Abū Jahl, who said on the Day of Badr … Ibn Masʿūd narrated: Abū Jahl said to me: “You have taken a difficult uphill climb, O sheep herder.” Then (p. 342) I chopped his head off and brought it to the Messenger of Allāh, may Allāh’s prayer and peace be upon him, and said, “This is the head of Abū Jahl, the enemy of Allāh.” He (the Prophet) asked, “By Allāh, apart from whom there is no other god, is it?” I said, “Yes, By Allāh, apart from whom there is no other god, it is.” Then I dropped it in front of the Messenger of Allāh, may Allāh’s prayer and peace be upon him, who praised the Almighty Allāh.
Explanation: As mentioned earlier, the Messenger uttered such joyful exclamation, with the head of Abū Jahl in his hands.
Larger Commentary of Imām Fakhr Ad-Dīn Ar-Rāzī on Sūrah Al-ʿAlaq 96:15:
“No indeed! If he does not cease, We shall strike him by the forelock, a lying, sinful forelock!”
Sūrah Al-ʿAlaq 96:15 says: “No indeed! If he does not cease, We shall strike him by the forelock.”
The Almighty Allāh said, “No indeed!This may be variously interpreted.
First: It’s a deterrent to Abū Jahl meant to prevent him from prohibiting the worship of Allāh and commending the worship of Al-Lāt.
… Then He said: “If he does not cease.That is, if he does not cease doing what he is doing. “We shall strike him by the forelock.” This has some issues:
Issue number one: “Safʿ” means striking, i.e., we shall strike his face. Alternatively, we shall humiliate him.
…. This may refer to the Day of Badr … It has been narrated that, when Sūrah Ar-Raḥmān (p. 24) “[Allāh] has taught the Koran,” [Sūrah Ar-Raḥmān 55:2] was revealed, he, peace be upon him, said to his companions, “Who among you will recite it to the leaders of Quraysh?” Nobody moved out of fear of being harmed. Ibn Masʿūd stood up and said, “I will, O Messenger of Allāh.” However, he, peace be upon him, made him sit down and asked again, “Who will recite it to them?” Nobody stood up except Ibn Masʿūd. He asked a third time, and then he gave him permission (to go). He, peace be upon him, wanted to keep him because he knew how physically weak and small of body he was. He reached them, found them assembled around the Kaʿba and began to recite the Sūrah, but Abū Jahl struck him on his face, splitting his ear and causing him to bleed. He went away with tears in his eyes. When the Prophet, peace be upon him, saw him, he took pity on him and bowed his head in distress. Then Jibrīl, peace be upon him, came laughing joyfully. He (the Messenger) said, “O Jibrīl, you laugh while Ibn Masʿūd is crying?” Jibrīl replied, “You will know why.” When Muslims were victorious on the Day of Badr, Ibn Masʿūd asked to take part with those who went out to fight. He kept an eye on the dead. All of a sudden there was Abū Jahl, knocked down and gasping … Then he (Abū Jahl) said to the Ibn Masʿūd, “Cut off my head with my sword because it is sharper and will cut better.” Once he cut his head off, he could not carry it. Perhaps Allāh, the All-wise, created him too weak to carry it for several reasons.
Firstly, Abū Jahl was a dog and a dog is to be dragged along.
Secondly, so that his ear might be split. This way it may be a matter of “an ear to an ear.”
Thirdly, to fulfill the threat mentioned in the divine saying: “We shall strike him by the forelock.” For his head was dragged by the forefront. In addition, when Ibn Masʿūd was unable to carry his head, he made an incision in it, threaded a thread through it and started to drag it to the Messenger of Allāh, may the peace and blessings of Allāh be upon him, while Jibrīl was walking ahead of him and laughing. Jibrīl said, “Oh Muḥammad, an ear to an ear, but the head is here with the ear.” This is what has been narrated with regard to the murder of Abū Jahl. I did not quote it verbally, but rendered the gist of it only.
Explanation and comment:
In the Larger Commentary of Imām Fakhr Ad-Dīn Ar-Rāzī on Al-ʿAlaq 96:15: “No indeed! If he does not cease, We shall strike him by the forelock, a lying, sinful forelock!” when Sūrah Ar-Raḥmān 55:2 was revealed, the Messenger said to his companions, “Who among you will recite it to the leaders of Quraysh?” They wavered out of fear of being harmed by the people of Quraysh. Ibn Masʿūd stood up and said, “I will, O Messenger of Allāh.” When he began to recite the above-mentioned Sūrah, Abū Jahl struck him on his face, splitting his ear. On the Day of Badr, when Ibn Masʿūd cut off Abū Jahl’s head, he made an incision in his ear, threaded a thread through it and started to drag it to the Messenger. Ar-Rāzī explains why he did that on the basis of Ibn Masʿūd’s physical weakness and because Abū Jahl was a dog and a dog is to be dragged. Ar-Rāzī says that the Messenger said to them that Jibrīl laughed as he said to Muḥammad, “An ear for an ear and the head here comes together with the ear,” meaning that the head is extra (i.e., for good measure). Of course, no one saw Jibrīl or heard him say that. The person who really laughed was the Messenger. But if Jibrīl said that, this would confirm that Jibrīl is Satan, as we said earlier 

Commentary of Al-Alūsī titled Rūḥ Al-Maʿānī fi Tafsīr Al-Qurʾān Al-ʿAẓīm wa-s Sabʿ-il Mathānī “Soul of the Meanings in the Interpretation of the Great Koran and the seven Mathānī” by Imām Maḥmūd Al-Alūsī Al-Baghdādī on Sūrah Al-ʿAlaq 96:15:
No indeed! If he does not cease, We shall strike him by the forelock, a lying, sinful forelock! … In the divine saying “No indeed! If he does not cease,” there is a foothold for the oath “No, by God, If he does not cease what is doing and does not restrain himself, We shall strike him by the forelock.” This means: we will take hold of his forelock and drag him by it to the fire; i.e., the fire of the Day of Resurrection. … One can easily discern the intent of Abū Ḥayyān’s interpretation that the forelock represents the whole person. It was also said that the intended meaning is to drag him on his face in this world; i.e., on the Day of Dadr … It has been narrated that when Sūrah Ar-Raḥmān (p. 24) “[Allāh] has taught the Koran,” [Sūrah Ar-Raḥmān 55:2] was revealed, he, peace be upon him, said to his companions, “Who among you will recite it to the leaders of Quraysh?” Nobody moved out of fear of being harmed. Ibn Masʿūd stood up and said, “I will, O Messenger of Allāh.” However, the Messenger of Allāh, peace be upon him, did not give him permission because he was physically weak and small of body. The Messenger asked three time, and each time Ibn Masʿūd replied, “I will, O Messenger of Allāh.” So he, peace be upon him, gave him permission. He reached them, found them assembled around the Kaʿba and began to recite the Sūrah, but Abū Jahl struck him on his face, splitting his ear and causing him to bleed. Then Jibrīl, peace be upon him, came down laughing. He, (the Messenger), peace be upon him, asked him why (he was laughing). Jibrīl, peace be upon him, replied, “You will know why.” When the Day of Badr took place, the Messenger, peace be upon him, said, “Search for Abū Jahl among those who have been killed.” Ibn Masʿūd saw him knocked down and gasping. Ibn Masʿūd climbed on his chest. At this point Abū Jahl opened his eyes. When he recognized Ibn Masʿūd, he said, “You have taken a difficult uphill climb, O little sheep herder.” Ibn Masʿūd said, “Islam rises high and nothing can rise higher above it.” Then he cut off his head. … Once he cut his head off, he could not carry it. He made an incision in it, threaded a thread through it and started to drag it to the Messenger of Allāh, may the peace and blessings of Allāh be upon him. Jibrīl came to him laughing and saying, “Oh Messenger, an ear to an ear and the head is extra.” That is because striking the head this way means utmost humiliation among the Arabs …. This is what they used to do to animals.

Explanation and comment: In the commentary of Imām Al-Alūsī on Sūrah Al-ʿAlaq 96:15: “No indeed! If he does not cease, We shall strike him by the forelock, a lying, sinful forelock!”
When Sūrah Ar-Raḥmān was revealed, the Messenger said to his companions, “Who among you will recite it to the leaders of Quraysh?” They wavered out of fear of being harmed by the people of Quraysh. Ibn Masʿūd stood up and said, “I will, O Messenger of Allāh.” When he began to recite the Sūrah, Abū Jahl struck him on his face, splitting his ear. On the Day of Badr, when Ibn Masʿūd cut off Abū Jahl’s head, he made an incision in his ear, threaded a thread through it and started to drag it to the Messenge. Ar-Rāzī explains why he did that on the basis of Ibn Masʿūd’s physical weakness and because Abū Jahl was a dog and a dog is to be dragged. Ar-Rāzī says that the Messenger told them that Jibrīl laughed as he said to Muḥammad, “An ear for an ear and the head here comes together with the ear,” meaning that the head is extra (i.e., for good measure). Of course, no one saw Jibrīl or heard him say that. The person who really laughed was the Messenger. However, if Jibrīl said that, this would confirm that Jibrīl is Satan, as we said earlier in Chapter VI. Imām Al-Alūsī adds that cutting off his head that way meant utmost humiliation and that that was what they used to do to animals. Quid pro quo.

History of Aṭ-Ṭabarī » The Account of the Greater Battle of Badr:
Ḥadīth # 557
... Ibn Masʿūd used to say: Abū Jahl said to me, “You have climbed a difficult hill, you little sheep herder.” Then I cut off his head and brought it to the Messenger, saying, “This is the head of the enemy of Allāh, Abū Jah1.” He said, “By Allāh, apart from whom there is no other god, is it?” (This used to be his oath.) “Yes, it is” I said, and I threw his head before the Messenger. He then gave thanks to Allāh.

Al-Bidāya wa-n-Nihāya by Ibn Kathīr, vol. III, the murder of Abū Jahl, may the curse of Allāh be upon him:
Ibn Isḥāq said: Ibn Masʿūd used to say: Abū Jahl said to me, “You have climbed a difficult hill, you little sheep herder.” Then I cut off his head and brought it to the Messenger, saying, “This is the head of the enemy of Allāh, Abū Jah1.”
He said, “By Allāh, apart from whom there is no other god, is it?” (This used to be his oath.)
“Yes, it is” I said, and I threw his head before the Messenger. He then gave thanks to Allāh.
Ibn Isḥāq, may Allāh’s mercy be upon him, reported that the Messenger of Allāh prayed two prostrations when he the good news of the conquest was reported to him and when the head of Abū Jahl was brought to him.
Comment: The Messenger prays and worships God, with the head of Abū Jahl dripping with blood during his prayer. How can the Messenger worship God while he has a severed head in his hands? What god accepts this violence and bloodshed? Is God a wild beast to accept the prayers of the Messenger who carried the head of Abū Jahl in his hands?

The Biography of the Prophet by Ibn Hishām » The Greater Raid on Badr » Muslims’ Slogan in Badr:
He said: Then I chopped his head off and brought it to the Messenger of Allāh, may Allāh’s prayer and peace be upon him, and said, “This is the head of Abū Jahl, the enemy of Allāh.” He (the Prophet) asked, “By Allāh, apart from whom there is no other god, is it?” I said, “Yes, By Allāh, apart from whom there is no other god, it is.” Then I dropped it in front of the Messenger of Allāh, may Allāh’s prayer and peace be upon him, who praised the Almighty Allāh.

The Biography of the Prophet » Al-Maghāzī by Al-Wāqidī » The Battle of Badr:
I will certainly kill you, Abū Jahl … ʿAbdū Allāh struck him such a blow that his (i.e., Abū Jahl’s) head fell in front of him. He then robbed him. When he looked at his body, he saw that his rugs were like whips.
He then brought his weapon, shield and helmet. He placed them in front of the Messenger of Allāh, may the prayer and peace of Allāh be upon him, saying, “Rejoice, O Messenger of Allāh at the murder of Abū Jahl, the enemy of Allāh!” The Messenger of Allāh, may the prayer and peace of Allāh be upon him, said, “Truly, O ʿAbdu Allāh? By the One who possesses my soul in His hand, this is more desirable to my soul than the best of camels (the most precious property an Arab may possess).”

 

comment:
How can a messenger from God, who is supposed to have come to perfect morals يتمم مكارم الأخلاق, hold a severed head dripping with blood while praising and thanking God? How could he encourage his followers to kill their own kin (father, brother or uncle)?

How can Islam be a heavenly religion دين سماوي? How can Jibrīl be a holy angel when rejoices over the head of Abū Jah and even pokes fun at it? How can Muḥammad be the Messenger of God and yet carry a severed head dripping with blood, all the while rejoicing and praising God?

Muslims bring severed heads from Quraysh and place them in front of Muḥammad, indicative of their mobster behavior:
Al-Maghāzī by Al-Wāqidī, Vol 1, p. 56
“On the authority of Abū Burda b. Niyār, he said: On the Day of Badr, I brought three [severed] heads and placed them in front of the Messenger of Allāh and said, ‘O Messenger of Allāh, I have killed [the owners of] two of these heads.’

 

4) During the Raid of Badr > ʿUqba pleads with the Prophet to spare him for the sake of his children. The Prophet answers: “The Fire,” meaning “Let them go to hell.”
Biography of the Prophet by Ibn Hishām »[Greater Battle of Badr » The murder of Naḍr and ʿUqba:
Ibn Isḥāq said: ʿUqba said, when the Messenger of Allāh, peace be upon him, ordered him to be put to death, “Who would look after the children, O Muḥammad?” The Prophet answers: “The Fire.” Thereupon ʿĀṣim b. Thābit put him to death.

The beginning and the end» the second year after the immigration» book of Maghāzī »Greater Battle of Badr» the killing of Naḍr b. Al-Ḥārith and ʿUqba b. Abī Maʿīṭ, may Allāh curse them both:
Ibn Isḥāq said: ʿUqba said, when the Messenger of Allāh, peace be upon him, ordered him to be put to death, “Who would look after the children, O Muḥammad?” The Prophet answers: “The Fire.”
Now let us have a look at what Christ did when he was arrested and before he was crucified, when one of his disciples drew his sword and cut off an ear of one of the men who came to arrest him: “47 While he was still speaking, Judas, one of the Twelve, arrived. With him was a large crowd armed with swords and clubs, sent from the chief priests and the elders of the people. 48 Now the betrayer had arranged a signal with them: “The one I kiss is the man; arrest him.” 49 Going at once to Jesus, Judas said, “Greetings, Rabbi!” and kissed him. 50 Jesus replied, “Do what you came for, friend.” Then the men stepped forward, seized Jesus and arrested him. 51 With that, one of Jesus’ companions reached for his sword, drew it out and struck the servant of the high priest, cutting off his ear. 52 Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword. 53 Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels? 54 But how then would the Scriptures be fulfilled that say it must happen in this way?(Matthew 26:47-54)
But Jesus answered, ‘No more of this!’ And he touched the man’s ear and healed him.” (Luke 22:51)The Lord Jesus Christ heals the ear of one of the men who came to arrest him

 

5) The Battle of Badr > The ruthless murder of the prisoners of war
* Al-Anfāl 8: 67 A Prophet may not take captives until he has made wide slaughter in the land. You desire the transitory gains of this world, while Allāh desires [for you] [the reward of] the Hereafter, and Allāh is all-mighty, all-wise.
Commentary of Al-Qurṭubī
… This verse was revealed on the Day of Badr, as censure from Almighty Allāh, may He be exalted and praised, to the Companions of His Prophet, peace be upon him. The meaning is: You ought not to have done this act, which obligated the Prophet, peace be upon him, to have prisoners of war before he had made wide slaughter among them. It was the Companions who were meant by the statement: “You desire the transitory gains of this world.”… Censure and admonition were issued [by Allāh] because of those who advised the Prophet, peace be upon him, to take ransom … Ibn ʿAbbās said: when they had captured some captives, the Messenger of Allāh, peace be upon him, said to Abū Bakr and ʿUmar: What do you think about these captives? Abū Bakr replied, “O Messenger of Allāh, they are our cousins and our kith and kin. I think we should take ransom for them.” The Messenger of Allāh, peace be upon him, asked, “What do you think, O Ibn Al-Khaṭṭāb?” I answered, “No, by Allāh, O Messenger of Allāh, I do not share Abū Bakr’s opinion. I think that we should strike their necks off.” The Messenger of Allāh, peace be upon him, liked what Abū Bakr said and did not like what I said.”
… When some captives were taken and led to Medīna, the Messenger of Allāh, peace be upon him, had An-Naḍr, ʿUqba and others put to death. He then began to ponder about [the fate of] the rest of them.

Explanation:
After the Prophet’s victory in Badr, he took counsel with Abū Bakr and ʿUmar with regard to the issue of the captives. Abū Bakr advised the Messenger of Allāh to take ransom from them, but ʿUmar advised him to put them to death. The Messenger of Allāh took the advice of Abū Bakr and demanded ransom from the captives. Thereupon, the verse was revealed, ordering the Messenger of Allāh to take ransom from captives only after so many people were put to the sword. Al-Qurṭubī adds that the Prophet killed two of the prisoners, i.e., An-Naḍr b. Al-Ḥārith and ʿUqba.

Commentary of Al-Jalālān:
When they received ransom from the prisoners of Badr, the verse “A Prophet may not take captives…” was revealed. “Until he has made wide slaughter in the land” means to slaughter the infidels excessively. “You desire” O believers. “The transitory gains of this world” the wreckage of this life by taking ransom. “The Hereafter” that is, the reward of the Hereafter by putting the infidels to death. “And Allāh is all-mighty, all-wise.” This has been abrogated by the divine saying, “Thereafter either oblige them [by setting them free] or take ransom.”
Explanation:
“yuthkhin” means to slaughter the infidels excessively.

Commentary of Aṭ-Ṭabarī:
As to the verse: “Until he has made wide slaughter in the land,” it means: until he has excessively slaughtered the infidels in it, and prevail against them by victory and force. You desire.” He says to the believing Companions of the Messenger of Allāh, peace be upon him, “You believers desire.” The transitory gains of this world, by taking the polytheists captive. ʿaraḍu-dunyā are the short-lived possessions and properties of this life. He says: You seek the possessions and pleasures of this world by taking ransom from the idolaters. “While Allāh desires [for you] the Hereafter,” He says: Allāh wants for you the rewards of the Hereafter, and that which He has prepared for the believers and the people of His alliance in His Gardens, by having you put them to death and make wide slaughter among them in the land. He tells them: seek those things which Allāh wants you to do, and do not do those things belonging to the desire of this world and its transitory gains, which you yourselves crave for. “…and Allāh is all-mighty”: He says that if you want the afterlife, no enemy will conquer you, because Allāh is all-mighty, i.e., invincible and unconquerable. “all-wise,” in the conducting of the affairs of His creation.
... “Either oblige them [by setting them free] or take ransom.” [Sūrah Muḥammad: 4] Allāh gave The Prophet of Allāh and the believers an option with regard to captive, if [p. 60] they want, they could put them to death, enslave them, or take ransom for them.
….: “A Prophet may not take captives until he has made wide slaughter in the land.” He said: If you take them captive, do not take ransom for them until you have made wide slaughter among them.
“… A Prophet may not take captives until he has made wide slaughter in the land,” means: those who were captured at Badr.
Explanation:
The verse leads us to the conclusion that it is legitimate for the Prophet to take captives, but only on the condition that he had already made wide slaughter in the land. By “wide slaughter” is meant extensive killing and enormous intimidation. The verse says that the Prophet must use the sword against his enemies before taking them captive. It concludes with saying that this condition indicates that God desires the Hereafter and not this world. But this verse was later abrogated by Sūrah Muḥammad: 4 “Thereafter either oblige them [by setting them free] or take ransom,” which gives the Imām (i.e., religious leader) the right to choose whether to have the captives put to death or pay ransom.
Comment:
Would the Merciful God send a prophet who is not satisfied with taking captives unless after he has extensively killed his enemies? Would the Gracious God stoop down to the shedding of the blood of the naysayers in order to bolster his religion? Is the way for the implementation of God’s salvation plan paved with the skulls of people? What difference is there between the atrocities that Muḥammad committed against his enemies and those committed by similar conquerors such as Ashurbanipal, Genghis Khan, Hulagu Khan and Cortés?

 

Muḥammad orders the murder of two captives:
Al-Anfāl 8: 67 “A Prophet may not take captives until he has made wide slaughter in the land. You desire the transitory gains of this world, while Allāh desires [for you] [the reward of] the Hereafter, and Allāh is all-mighty, all-wise.”

Commentary of Al-Qurṭubī
.. This verse was revealed on the Day of Badr … when some captives were taken and driven to Medīna, the Messenger of Allāh, peace be upon him, ordered Naḍr, ʿUqba and others to be put to death, and began to consider the fate of the rest of them.
Explanation:
Al-Qurṭubī adds that the Prophet had two of the detainees, Naḍr b. Al-Ḥārith and ʿUqba, put to death.
Sūrah Muḥammad 47: 4: When you meet the faithless in battle, strike their necks. When you have made wide slaughter among them, bind the captives firmly. Thereafter either oblige them [by setting them free] or take ransom, until the war lays down its burdens. That [is Allāh’s ordinance]. Had Allāh wished He could have taken vengeance on them, but that He may test some of you by means of others. As for those who were slain in the way of Allāh, He will not let their works go fruitless.Commentary of Aṭ-Ṭabarī’s on Sūrah Muḥammad 47: 4:
Because the Messenger of Allāh used to do the same to those of the People of War [i.e., non-Muslims] who fell into his hands as prisoners. He used to have some put to death, use others as ransom, and oblige some [by letting them go free., just as he did on the Day of Badr when he killed ʿUqba b. Abī Maʿīṭ as he was taken captivate and brought in to him. He also killed Banū Qurayẓa, even though they had accepted the judgment of Saʿd and surrendered themselves wholly to him. He could either let them ransom themselves or let them go free if he so willed.
Muṣʿab’s murder and the epitome of treachery: When Al-Miqdād took Muṣʿab captive, Muṣʿab said: Even if all of Quraysh took you captive, I would never allow them to kill you.” Muṣʿab said, “I know you are telling the truth, but Islam put an end to covenants.” And the Prophet ordered ʿAlī b. Abī Ṭālib to kill him.

The biography of the Prophet »Maghāzī Al-Wāqidī» Badr, Fighting: Muṣʿab said: You used to torture his friends. He said, “By Allāh, even if all of Quraysh took you captive, I would never let you be killed as long as I live. Muṣʿab said, “I see that you are telling the truth, but [I’m not] like you- Islam put an end to covenants.” Al-Miqdād said: “He is my captive.” The Prophet, peace be upon him, said: Strike off his neck. Oh Allāh, make Al-Miqdād rich with your bounty.” ʿAlī b. Abī Ṭālib, peace be upon him, killed him in Al-ʾAthīl under oath.

The Prophet and dead bodies during the Battle of Badr:
The prophet speaks to dead bodies that have become rotten and ʿUmar replies to him and says, “O Messenger of Allāh, they have become rotten”:
Musnad Aḥmad b. Ḥanbal » supported Ḥadīth about the ten who were promised Paradise…» supported Ḥadīth about the rightly guided Caliphs: Narrated Yaḥyā b. Saʿīd, I asked him, narrated Sulaymān b. Al-Mughīra, narrated Thābit, on the authority of Anas, that he said: We were with ʿUmar between Mecca and Medīna, when we tried to see the crescent. Because I was of sharp eyes, I was able to see it, I asked ʿUmar: Can’t you see it? He said: I will see it lying back on my bed. Then he began to tell us about the people of Badr, and said: The Messenger of Allāh, peace be upon him, was able to show us their deaths the day before. He would say: This is where so and so would meet his death, God willing, and this is where so and so would meet his death, God willing. He continued: And they would meet their death wherever he pointed out. The narrator added: I said: By the One who sent you in truth, they did not miss any place; they all met their death wherever he indicated. He ordered them cast into a well and he went to them, and said: “O so and so, o so and so, have you found what Allāh truly promised you? I found what Allāh truly promised me.” ʿUmar said: O Messenger of Allāh, will you speak to people who have become rotten? He replied: “You are not more capable than they of hearing what I say, but they cannot answer”.

Musnad Aḥmad b. Ḥanbal » supported Ḥadīth about the ten who were promised Paradise…» supported Ḥadīth about the companions who narrated many Ḥadīths: Narrated Yaʿqūb, narrated my father, on the authority of Ṣāliḥ, narrated Nāfiʿ, that ʿAbdullāh b. ʿUmar told him: “The Messenger of Allāh, peace be upon him, inspected the people of Al-Qali̱b in Badr, then called them, saying: “O people of Al-Qali̱b, have you found what your Lord truly promised you?” Some people from his companions said, “O Messenger of Allāh, will you call dead people?” The Messenger of Allāh, peace be upon him, replied, “You are not more capable than they of hearing what I say “.

Minor Sunan of An-Nasāʾī » Book of funerals » the spirits of the believers: Narrated Suwayd b. Naṣr: ʿAbdullāh told us, on the authority of Ḥumayd, on the authority of Anas, saying: Muslims heard in the night about the well of Badr, as the Messenger of Allāh, peace be upon him, stood and called: “O Abū Jahl Ibn Hishām, and O Shayba Ibn Rabīʿa, and O ʿUtba Ibn Rabīʿa, and O ʾUmayya Ibn Khalaf, have you found what your Lord truly promised, for I have found what my Lord really promised me?” They said, “O Messenger of Allāh, will you speak to people who have become rotten? He said: “You are not more capable than they of hearing what I say, but they can not answer”.

 

6) The Battle of Badr > looting and stripping the dead naked
The Biography of the Prophet » Al-Maghāzī by Al-Wāqidī» The Battle of Badr:
ʿAbdū Allāh struck him such a blow that his (i.e., Abū Jahl’s) head fell in front of him. He then robbed him. When he looked at his body, he saw that his rugs were like whips.
… When Ibn Masʿūd arrived, he asked him, “Did you murder him?” He said, “Yes, by Allāh I murdered him.” Abū Salamah asked, “Were you responsible for his murder?” He replied in the affirmative. Abū Salamah said, “If he wished, he could have put inside his pocket.” Ibn Masʿūd said, “I assure you by Allāh that I murdered him.” Abū Salamah asked, “What is it that marks him?” Ibn Masʿūd answered, “A black mole inside his right thigh.”
Video clip of Sheikh Muḥammad ʿArīfī, in which he says that bloodshed, the crushing of skulls and chopping of body parts are a privilege of every true Muslim and are the application of everything said, taught and practiced by the Messenger of Allāh:

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