The Prophet loved cutting heads off, and here is the evidence

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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

 

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

 

The Prophet loved cutting heads off, and here is the evidence:                                                                 
ʿĀṣim ʿAbd Al-Majīd: The Prophet had ʿAṣmāʾ killed because she composed a defamatory poem against him, and he had his opponents killed, too.
Video: Sheikh Al-ʿArīfī: How the Prophet was pleased with those who killed people who had verbally abused him
1) After the Battle of Badr was ended, during which Abū Jahl was killed, he was beheaded by Ibn Masʿūd, who took or dragged Abū Jahl’s head and delivered it to the Messenger. The Messenger gave thanks to Allāh with Abū Jahl’s head (dripping blood) in his hands
Ṣaḥīḥ Al-Bukhārī > Book of Military Expeditions > * 3 * Section on the murder of Abū Jahl:
Ḥadīth # 3745
On the day of Badr, 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)?”

Fatḥ Al-Bārī Commentary: 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.

 

Ṣaḥīḥ 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 A-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)?”

Fatḥ Al-Bārī Commentary:
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 in Part II of Chapter VI.

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.

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).”
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?
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?
Let us now consider what Christ did during his arrest, before he was crucified, when one of his disciples pulled out his sword and cut off the 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)
“47 While he was still speaking a crowd came up, and the man who was called Judas, one of the Twelve, was leading them. He approached Jesus to kiss him, 48 but Jesus asked him, ‘Judas, are you betraying the Son of Man with a kiss?’ 49 When Jesus’ followers saw what was going to happen, they said, ‘Lord, should we strike with our swords?’ 50 And one of them struck the servant of the high priest, cutting off his right ear. 51 But Jesus answered, ‘No more of this!’ And he touched the man’s ear and healed him.” (Luke 22:47-51)
The Lord Jesus Christ heals the ear of one of the men who came to arrest him.
2) The murder of Kaʿb b. Al-Ashraf and the Messenger’s joy at his severed head:
* Ṣaḥīḥ Al-Bukhārī » Book of Al-Maghāzī » Section on the murder of Kaʿb b. Al-Ashraf:
The Messenger of Allāh said, “Who is willing to kill Kaʿb b. Al-Ashraf who has maligned Allāh and His Messenger?” Thereupon Muḥammad b. Maslama got up saying, “O the Messenger of Allāh! Would you like that I kill him?” The Prophet said, “Yes.” … Muḥammad b. Maslama and his companion promised Kaʿb that Muḥammad would return to him. He came to Kaʿb at night along with Kaʿb’s foster brother, Abū Nāʾila. Kaʿb invited them to come into his fort, and then he went down to them. His wife asked him, “Where are you going at this time?” Kaʿb replied, “None but Muḥammad b. Maslama, his (foster) brother and Abū Nāʾila have come.” … Kaʿb b. Al-Ashraf came down to them … Muḥammad b. Maslama requested Kaʿb “Will you allow me to smell your head?” Kaʿb said, “Yes.” Muḥammad smelt it and made his companions smell it as well. Then he requested Kaʿb again, “Will you let me (smell your head)?” Kaʿb said, “Yes.” When Muḥammad tightened his stranglehold on him, he said (to his companions), “Get at him!” So they killed him and went to the Prophet and informed him.

* Ṣaḥīḥ Muslim » Book of Jihād and Biographies » Section on the murder of Kaʿb b. Al-Ashraf (The Evil Genius) of the Jews: 1801 Isḥāq b. Ibrāhīm Al-Ḥanẓalī narrated … on the authority of Ibn ʿUyayna, but the wording belongs to Az-Zuharī, that Sufyān narrated on the authority of ʿAmrū: I heard Jabra say that the Messenger of Allāh, peace be upon him, said: Who will kill Kaʿb b. Al-Ashraf? He has maligned Allāh, the Exalted, and His Messenger. Muḥammad b. Maslama said: Messenger of Allāh, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muḥammad b. Maslama came to Kaʿb and talked to him, referred to the old friendship between them … So they came and called upon him at night. He came down to them. Sufyān says that all the narrators except ʿAmrū have stated that his wife said: I hear a voice, which sounds like the voice of murder. He said: It is only Muḥammad b. Maslama and his foster−brother, Abū Nāʾila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muḥammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.
Interpretation of An-Nawawī: Muslim reported in this regard the story of Muḥammad b. Maslama’s trickery when dealing with Kaʿb b. Al-Ashraf deceitfully. Scholars differ as to the reason for this and for his reply. Imām Al-Māzirī said: He murdered him after that fashion because he had broken his covenant with the Prophet, may the prayer and peace of Allāh be upon him, maligned him and insulted him…. Treachery obtains only if there is an existing pact, but Kaʿb had already broken his covenant with the Prophet, may the prayer and peace of Allāh be upon him, and Muḥammad b. Maslama and his companions did not promise him any security. He (Kaʿb) only felt at ease with them, and they were able to get him with neither covenant nor promise of security. As to Al-Bukhārī’s account of this Ḥadīth in the Section on Murder during Warfare, here warfare does not mean war, and murder (fatk) is to kill someone entirely unawares and by surprise, with cold-blooded intention to kill. Some scholars have inferred from this Ḥadīth the legality of assassinating infidels who have been invited to Islam, as well as assassinating them by night even if they have been invited to Islam. His saying, “Permit me to talk,” means, “Permit me to say something on my own account and on your behalf, which I deem fit to be said by way of insinuation.” This proves the permissibility of insinuation (taʿrīḍ), which means that a person may say certain words that indicate something inwardly, but may be understood differently by the addressee. This is permissible at war and otherwise, unless it is used to hinder a legal right … As to his saying, “None but Muḥammad b. Maslama, his (foster) brother and Abū Nāʾila,” so it is in all copies. The Judge, may the mercy of Allāh Most High be upon him, said, “Our sheikh Aš-Šahīd, the judge, said, “The correct form is to say, ‘None but Muḥammad b. Maslama and his (foster) brother Abū Nāʾila.’” All biographers mentioned that Abū Nāʾila was the foster brother of Muḥammad b. Maslama. We find in Ṣaḥīḥ Al-Bukhārī: “ … and my foster brother Abū Nāʾila.”

The Biography of the Prophet » Maghāzī by Al-Wāqidī» The Murder of Ibn Al-Ashraf:
When they were done, they cut his head off and carried it with them on their way out … they reached the Prophet, may the prayer and peace of Allāh be upon him. As they reached Baqīʿ al-Farqad, they exclaimed, “Allāh is great.” The Messenger of Allāh, may the prayer and peace of Allāh be upon him, was awake that night in order to pray. As the Messenger of Allāh, may the prayer and peace of Allāh be upon him, heard a shout saying, “Allāh is great,” in Baqīʿ al-Farqad, he himself shouted, “Allāh is great,” for he knew that they had killed him. They came running until they met the Messenger of Allāh, may the prayer and peace of Allāh be upon him, as he stood at the door of the mosque. He said, “May your endeavor be successful.” They answered, “And may yours be successful, too, O Messenger of Allāh,” and threw the head in front of him. He immediately thanked Allāh for his (i.e., Kaʿb’s) murder.

 

Aṭ-Ṭabaqāt Al-Kubrā by Ibn Saʿd » Account of the Military Expeditions of the Messenger of Allāh, may the pray and peace of Allāh him: Then they cut off his head and carried it with them. As they reached Baqīʿ al-Farqad, they exclaimed, “Allāh is great.” The Messenger of Allāh, may the prayer and peace of Allāh be upon him, had woken up to pray that night. As the Messenger of Allāh, may the prayer and peace of Allāh be upon him, heard a shout saying, “Allāh is great,” in Baqīʿ al-Farqad, he himself shouted, “Allāh is great,” for he knew that they had killed him. They came running until they met the Messenger of Allāh, may the prayer and peace of Allāh be upon him, as he stood at the door of the mosque. He said, “May your endeavor be successful.” They answered, “And may yours be successful, too, O Messenger of Allāh,” and threw the head in front of him. He immediately thanked Allāh for his (i.e., Kaʿb’s) murder. In the morning, he (the Prophet) said to them, “You may kill any Jewish men you can get your hands on.” The Jews were afraid. None of them went outside and they did not utter a word. They were afraid of being assassinated by night just as Ibn Al-Ashraf was.
From the sayings of the Messenger: O people of Quraysh, by the One in whose hand Muḥammad’s life is, I have brought you slaughter.”

The full Ḥadīth goes like this:

He came walking until he reached the corner. Then he passed them by as he circled around the House (Kaʿba). As soon as he passed them by, they poked fun at him by quoting some words of his. I recognized that on his face. He then went away. When he passed them by the second time, they poked fun at him in a similar manner. I recognized it on his face. He then went away. When he passed them by the third time, they poked fun at him in a similar manner. He said, “Do you hear me, O people of Quraysh? By the One in whose hand Muḥammad’s life is, I have brought you slaughter.”
The narrator: ʿUrwa b. Az-Zubayr. The traditionist: Aḥmad Shākir – the source: Musnad of Aḥmad – the page or the number: 11/203. Summary of the traditionist’s judgment: with an authentic chain of narrators.

4) Another severed head that was brought to the Prophet:
Musnad of Aḥmad » Musnad of The Ten Companions Who Were Promised Paradise:
890 Ḥussayn b. Al-Ḥasan Al-Ashqar narrated: Ibn Qābūṣ b. Ẓabyān told me, on the authority of his father, on the authority of his grandmother, on the authority of ʿAlī, may Allāh be pleased with him, that he said: When I killed Marḥab, I brought his head to the Prophet, may the prayer and peace of Allāh be upon him.

5) An authentic Ḥadīth: When you slaughter, give comfort to the one you slaughter by sharpening the blade of the knife:
“The Almighty Allāh commands [us] to do the right thing with all things. When you kill, kill in the right way; when you slaughter, slaughter in the right way. Let everyone sharpen his blade when he slaughters, so that your victim may be comforted.”

The narrator: Shaddād b. ʾAws. The traditionist: Al-Albānī – the source: Ṣaḥīḥ of An-Nasāʾī- the page or the number: 4425. Summary of the traditionist’s judgment: Authentic.
Can you imagine the Messenger of Allāh carrying a severed head dripping with blood like this this one in the picture?
According to Muslims clerics: the Prophet said to his own people, “I have brought you slaughter.” An authentic Ḥadīth.

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