the Prophet killed captives in cold blood

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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

 

The Prophet killed captives in cold blood
1) In the Battle of Badr > The violent attack on 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 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 two captives killed:
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, 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 Quraiẓa, 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 Prophetic biography »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 -p. 107-[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 in 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”.

 

2) In 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 killing 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:
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.”
Not 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

3) In the Battle of the Conquest of Mecca the Prophet killed captives in cold blood and without trials:
Narrator: Saʿd b. Abī Waqqās | The traditionist: Al-Albānī | Source: Ṣaḥīḥ Al-Nasāʾī, Page or number: 4078 | The summary of the narrator’s judgment: Authentic:
On the day of the conquest of Mecca, the Messenger of Allāh, peace be upon him, insured the lives of [all] people, except for four men and two women, of whom he said: Kill them even if you find them clinging to the covers of the Kaʿba. These were ʿIkrima b. Abī Jahl, ʿAbdullāh b. Khaṭal, Maqīs b. Ṣabāba and ʿAbdullāh b. Saʿd b. Abī Sarḥ. [Muḥammad] said: Isn’t there an astute man amongst you who would rise to this [person] when he sees me withholding my hand from his pledge and kill him? They replied: O Messenger of Allāh, how can we possibly know what is in your heart? Would you please wink at us with your eye [when you see him]? He replied: A prophet should not have a stealthy glace.

Authentic tradition: Narrator: Saʿd b. Abī Waqqās. Traditionist: Ibn Al-Mulaqqin-Source: Al-Badr Al-Munīr-Page or number: 9/153. Summary of the narrator’s judgment: Authentic
On the day of the conquest of Mecca, the Messenger of Allāh, peace be upon him, insured the lives of [all] people, except for four men and two women, of whom he said: Kill them even if you find them clinging to the covers of the Kaʿba. These were ʿIkrima b. Abī Jahl, ʿAbdullāh b. Khaṭal, Maqīs b. Ṣabāba and ʿAbdullāh b. Saʿd b. Abī Sarḥ. ʿAbdull̄ah b. Khaṭal, however, was actually caught clinging to the covers of the Kaʿba. But Saʿīd b. Hurayth and ʿAmmār b. Yāsir rushed after him. Now Saʿīd outran ʿAmmār because he was the younger of the two men and killed him. As to Maqīs b. Ṣabāba, the people caught him in the market place and killed him.

Further evidence of murder without trials:
Al-Muwaṭṭaʾ by Mālik »Book of Pilgrimage» combined section on the Pilgrimage:
Yaḥyā related to me on the authority of Mālik, on the authority of Ibn Shihāb, on the authority of Anas b. Mālik that the Messenger of Allāh, may Allāh bless him and grant him peace, entered Mecca in the Year of Victory [i.e., the Conquest of Mecca], wearing a helmet, and when he took it off a man came to him and said, “Messenger of Allāh, Ibn Khatal is clinging to the covers of the Kaʿba,” and the Messenger of Allāh, may Allāh bless him and grant him peace, said, “Kill him.” Mālik commented, “The Messenger of Allāh, may Allāh bless him and grant him peace, was not in iḥrām [i.e., consecration for the pilgrimage] at the time, and Allāh knows best.

As-Sunan Al-Kubrā by Al-Bayhaqī, vol. 8, p. 205:
He narrated: I said to Mālik: Ibn Shihāb told you on the authority of Anas b. Mālik that the Messenger of Allāh, may Allāh bless him and grant him peace, entered Mecca in the Year of Victory [i.e., conquest of Mecca], wearing a helmet, and when he took it off a man came to him and said, “Messenger of Allāh , Ibn Khatal is clinging to the covers of the Kaʿba,” and the Messenger of Allāh, may Allāh bless him and grant him peace, said, “Kill him.” -Narrated by Muslim in his Ṣaḥīḥ on the authority of Yaḥyā b. Yaḥyā-provided by Al-Bukhārī via another chain of transmitters on the authority of Mālik.

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