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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 24 November 2017 at 1:05pm
15. Merciful Instincts

Although ‘Umar (ra) urged him to execute the captives of Badr, and before revelation corrected the Prophet ﷺ’s decision to spare these war criminals, the Messenger of Allah ﷺ was inclined to spare them—presuming this to be the greater good.[36]

In fact, he ﷺ would emphasize to his Companions after Badr, “Treat the captives well.”[37]

This was despite the fact that those captives had specifically intended to assassinate him and had prepared to celebrate over his corpse with wine.

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 26 November 2017 at 2:20am
16. Feeding the Captives

Allah says, “And they feed with their own food, despite their love [for it], to the needy, the orphan, and the captive” [al-Insân (76): 8].

Here, Allah informs Muslims that feeding prisoners is a means of nearness to Him, and that one should provide the food one loves—not food of inferior quality, or after satiating one’s own hunger first.

We are told by the Prophet ﷺ that a woman who kept even a cat captive without feeding it would enter the Fire.[38]

Ibn ‘Abbâs (ra) said, “On the Day of Badr, the Messenger of Allah ﷺ instructed us to honor the captives, and so we gave them precedence over ourselves at meal times.”[39]

Zurâra b. ‘Umar (also known as Abu ‘Azeez), a pagan brother of Mus‘ab b. ‘Umayr, who the Muslims had captured at Badr, said, “They used to single me out with the bread, while they would just eat dates, due to the entrustment of Allah’s Messenger ﷺ.”[40]

Understandably, Abu ‘Azeez did not forget this unexpected treatment, and it must have influenced his eventual decision to embrace Islam.

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 27 November 2017 at 5:16am
17. Clothing the Captives

In a chapter entitled “Clothing the Captives,” Imam al-Bukhâri narrates in his Sahih from Jâbir b. ‘Abdillâh (ra) who said,

“On the Day of Badr, the captives were brought, and brought [with them] was al-‘Abbâs (ra) who had no garment on him.

The Prophet ﷺ had them find a shirt for him, and they found that only the shirt of ‘Abdullâh b. Ubayy (who was also tall) fit him, so the Prophet ﷺ clothed him with it.”[41]

Later in the Prophet ﷺ’s life, he even sent a man to Mecca to purchase a specific type of cloak for the captives from Hawâzin.[42]

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 28 November 2017 at 2:35am
18. Lenience with the Ransom

The Prophet Muhammad ﷺ even took his enemy prisoners’ economic status into consideration when granting them opportunities at freedom.

For wealthy prisoners like Abu Wadâ‘a and Zurâra b. ‘Umar, he took the full 4,000 dirhams while poorer prisoners paid only 40 uqiyya (1,600 dirhams).[43]

In fact, some were freed without any ransom at all—such as al-Muttalib b. Hantab, Abu ‘Izza (the poet), Abu al-‘Âs b. ar-Rabee‘, and Sayfi b. Abi Rifâ‘a.[44]

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 30 November 2017 at 5:34am
19. Increased Freedom Opportunities

‘Ibn ‘Abbâs (ra) said, “There were people from the captives at Badr who had no [money] to ransom themselves, so the Messenger of Allah ﷺ declared their ransom to be teaching [literacy] to the children of the Ansâr.”[45]

Clearly those bent on vengeance or riches would never provide such a variety of avenues for criminals to return to their families and mend their deviant ways.

Furthermore, the practice of freeing literate captives for teaching people how to read was unprecedented.

This highlights the emphasis of the Prophet ﷺ and his message on education as a means of light and advancement.

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 03 December 2017 at 1:36pm
20. Introducing Prisoner Exchange

For various reasons, the people of Arabia rarely engaged in prisoner exchange, but the Prophet Muhammad ﷺ made this practice common.

It suffices to mention that the Muslims handed over ‘Amr b. Abi Sufyân for the release of Sa‘d b. an-Nu‘mân b. Akâl, even though the latter was not a prisoner of war, but rather just an innocent man who had been kidnapped by al-‘Abbâs while performing ‘umra in Mecca.[46]

The Prophet ﷺ replaced the practice of mutilating captives as a deterrent to continued hostilities with the far more humane practice of prisoner exchange.


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21. Keeping Captive Families Together

The Messenger of Allah ﷺ even cared about the emotional well-being of the captives; thus, he used to provide detailed instructions on how to treat parents and children humanely by keeping them together.

Abu Ayoob (ra) reports that he heard the Messenger of Allah ﷺ say, “Whoever separates a mother and her child, Allah will separate him and his loved ones on the Day of Resurrection.”[47]

When Abu Usayd (‘Abdullâh b. Thâbit) al-Ansâri (ra) brought captives from Bahrain, they were lined up in ranks.

The Messenger of Allah ﷺ stood to see them, and he found a woman crying in their midst.

He said, “What makes you cry?”

She said, “My son was sold in Banu ‘Abs.”

The Messenger of Allah ﷺ said to Abu Usayd, “You must ride out and bring him!”

Abu Usayd responded immediately by riding out to retrieve the child and reunite him with his mother.[48]

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 13 December 2017 at 3:37am
22. No Favor Forgotten

Following the Battle of Badr, he ﷺ said, “Were al-Mut’am b. ‘Adi still alive, and spoke to me regarding these foul men, I would have freed them [all] for him!”[49]

Ibn ‘Adi was not a believer, but he had not only helped to destroy Quraysh’s pact to boycott Banu Hâshim but he had also granted the Prophet ﷺ asylum upon his return from Tâ’if.

The Prophet ﷺ demonstrated loyalty and gratitude to anyone who had helped him in his time of need, regardless of whether or not they chose to accept his Prophetic mission.

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 15 December 2017 at 5:09am
23. Averting War with Banu Qaynuqâ‘

Upon returning to Madinah from the Battle of Badr, the tribe of Banu Qaynuqâ‘ threatened the Prophet ﷺ and his Companions, saying, “Do not be deluded by your triumph against some amateur fighters who have no experience in battle.

If you were to fight against us, you would come to know that we are the true warriors, and that you have never faced anyone like us.”[50]

This was one of the final vexations after two years of publicly mocking Allah and His Messenger ﷺ and instigating hostilities between the Muslims.

Some also report that a craftsman from Banu Qaynuqâ’ undressed a Muslim woman in the marketplace and was killed for it by a Muslim who heard her scream. Banu Qaynuqâ’ gathered and killed that man in retaliation.

When the Prophet ﷺ eventually decided to march against them, ‘Abdullâh b. Ubayy physically restrained him by grabbing onto his armor and insisting that he abort this campaign.

The Prophet ﷺ became very angry and demanded that Ibn Ubayy let him go, but he would not.

He kept pleading that Banu Qaynuqâ’ were his allies, and that he feared vulnerability without them.

In the end, the Prophet ﷺ said, “I have released them for you,” and allowed the entire tribe to leave Madinah unharmed, and to take whatever they owned except for their weapons.[51]

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 19 December 2017 at 5:35am
24. They Just Don’t Know Any Better

In the second major battle (Uhud) against the Muslims, Quraysh’s army—this time 3,000 strong against the Muslims’ 700—managed to ambush the Prophet ﷺ.

His front tooth was broken, his body was battered, and blood flowed down from where his helmet had pierced his face.

Somehow, after bleeding at their hands yet again, the Messenger of Allah ﷺ still had the resilience of character to say as he wiped the blood from his face, “O Allah, forgive my people, for they do not know.”[52]

In other narrations, he first said, “How can a people succeed after they have wounded their Prophet and soaked him in blood as he calls them to Allah?” Then, he ﷺ fell silent for a moment, before appealing to Allah with the prayer for forgiveness.

Despite the tragic losses suffered in the Battle of Uhud, and despite experiencing and witnessing unthinkable torture of Quraysh for years, the Messenger of Allah ﷺ maintained magnanimity.

His Companions came to him ﷺ and said as the dust cleared, “Curse the polytheists.” He ﷺ said, “I have not been sent as one who curses. Rather, I was sent as a mercy.”[53]

Although the Quran mentions that the wicked ones of the Israelites were cursed on the tongue of their prophets,[54] and even though the Prophet ﷺ cursed certain actions[55] and initially asked Allah to curse the leading persecutors,[56] his normative mode was to seek forgiveness for those who wronged him and his followers.

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 20 December 2017 at 6:33am
25. Forgiving Treason

Upon returning from Uhud, there were many Companions—whose emotions were ablaze from the calamity which had just befallen them—who called for the execution of ‘Abdullâh b. Ubayy b. Salool.

After all, he had deserted them just before the battle, taking a third of the army back with him and saying, “He obeyed them [who wanted to march out] and disobeyed me [who wanted to fight from within Madinah]. Why should we get ourselves killed?”

The Messenger of Allah ﷺ did not have Ibn Salool executed for this crime of treason—lest rumors spread that Muhammad kills his own followers, and in hope that some of the hypocrites might turn over a new leaf.[57]

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 24 December 2017 at 4:03am
26. God Informed Him of an Assassination Attempt

While sitting with Safwân b. Umayya one night at the Ka‘ba, lamenting the loss of those who had been killed or captured by the Muslims at Badr, ‘Umayr swore that had it not been for his debts and many dependents, he would have rode out to Madinah and assassinated Muhammad ﷺ.

Safwân b. Umayya vowed to cover his debts and care for his family, and so ‘Umayr traveled to Madinah after sharpening and poisoning his sword.

‘Umar (ra) and the Companions were suspicious of his intentions, but the Prophet ﷺ ordered them to let him enter.

When he claimed to be coming for a relative of his among the captives, the Messenger ﷺ admonished him to be honest and noted that the sword he carried told a different tale.

‘Umayr kept to his story, so the Prophet ﷺ informed him of the details of conversation he had secretly had with Safwân and then told him that Allah would prevent him from accomplishing this mission.

‘Umayr then testified that he ﷺ was the Messenger of Allah, recognizing that nobody could have brought him this news but Allah.[58]

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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 26 December 2017 at 3:53am
27. Forgiving a Sorcerer

Labeed b. al-A‘sam was a young man who used to serve the Prophet Muhammad ﷺ and was paid by members of his tribe to employ witchcraft against the Messenger of Allah ﷺ.

For six months, the Prophet ﷺ was weakened and mentally fatigued by these incantations (though this only affected his worldly engagements).

Once Labeed b. al- A‘sam was exposed, and permission was sought to execute him, he ﷺ said,

“No. As for me, Allah has cured me. And I do not wish to stir evil among the people.”[59]

https://yaqeeninstitute.org/en/mohammad-elshinawy/how-the-prophet-muhammad-rose-above-enmity-and-insult/


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Rating: 0 of 0 votes Quote Al-Cordoby Replybullet Posted: 27 December 2017 at 6:45am
28. A Blessed Woman

After the Battle of Banu al-Mustaliq, Juwayria b. al-Hârith (ra), the daughter of Banu al-Musaliq’s chief, was purchased and emancipated from Thâbit b. Qays (ra) by the Messenger of Allah ﷺ.

Then, he ﷺ married her, and as a result the Muslims freed one hundred men from Banu al-Mustaliq—all of whom accepted Islam.

The Companions said, “These are [now] the in-laws of Allah’s Messenger ﷺ!” Clearly, the Prophet ﷺ knew that marrying this noble woman would persuade his Companions to free her people, and Juwayria (ra) knew this as well.

For that reason, ‘Â’isha (ra) used to praise her and say, “I do not know any woman who was a greater blessing for her people than her.”[60]

https://yaqeeninstitute.org/en/mohammad-elshinawy/how-the-prophet-muhammad-rose-above-enmity-and-insult/

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