Wednesday, September 26, 2012

Uraina tribe came to Medina...

عَنْ أَنَسٍ ـ رضى الله عنه ـ أَنَّ نَاسًا، مِنْ عُرَيْنَةَ اجْتَوَوُا الْمَدِينَةَ، فَرَخَّصَ لَهُمْ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ يَأْتُوا إِبِلَ الصَّدَقَةِ فَيَشْرَبُوا مِنْ أَلْبَانِهَا وَأَبْوَالِهَا، فَقَتَلُوا الرَّاعِيَ وَاسْتَاقُوا الذَّوْدَ، فَأَرْسَلَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَأُتِيَ بِهِمْ، فَقَطَّعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ وَسَمَرَ أَعْيُنَهُمْ، وَتَرَكَهُمْ بِالْحَرَّةِ يَعَضُّونَ الْحِجَارَةَ‏.‏
Bukhari: Some people from `Uraina tribe came to Medina and its climate did not suit them, so Allah's Apostle (pbuh) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (Volume 2, Book 24, Number 577)
This narration is often quoted in order to present the Prophet Muhammad (peace be upon him) as someone who delivered exceedingly cruel and barbaric punishments. Let us examine the narration more closely along with other narrations of the same event. The narration states the following:
-Some people from Urayna (or Ukil) tribe came to Madinah after accepting Islam
-They acquired an illness due to the climate, for which the Arabs used to drink milk and urine of camels as medicine
-The Prophet Muhammad (peace be upon him) allowed them to go to the herds of camels for their medicine
-After recovering from their illness, they killed the sheperd and drove away the camels
-The Prophet Muhammad (peace be upon him) ordered their hands and feet cut off, their eyes branded with heated pieces of iron, and they were left in the desert
It is clear that the Prophet Muhammad (peace be upon him) prescribed the hands and feet to be cut off in accordance with the Islamic laws concerning hiraabah (armed robbery). What doesn't appear in this narration is the reason for branding their eyes with heated pieces of iron. This is explained in other narrations where it states that this was the punishment because they had done the same thing to the sheperd whom they killed. As Shaykh Abdul Khaliq Hasan Ash-Shareef states about this narration:
It should be made clear that those people who came to the Prophet (peace and blessings be upon him) were Muslims and they were sick. The Prophet advised them to go to the herd of camels and to drink their milk and urine (as a medicine). When they became healthy, they killed the herder of the Prophet and drove away all the camels that were allocated for sadaqah (charity). When the Prophet (peace and blessings be upon him) came to know about this, he applied the punishment for Hirabah on them. Hiraba means killing people, robbing their money or raping women by an armed group of people. The punishment for Hirabah is mentioned in the Qur’an. Allah says: “The only reward of those who make war upon Allah and His Messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom” (Al-Ma’idah: 33).
As for branding their eyes, the Prophet (peace and blessings be upon him) branded the eyes of the people of `Ukl or `Uraina with iron because they killed the herder and branded his eyes with iron. Imam Ibn Hajar stated the differences of opinions among scholars and he said, “The killing that took place (that is, in reference to the above hadith) was in retaliation and Allah Almighty says,
‘And one who attacketh you, attack him in like manner as he attacked you’ (Al-Baqarah: 194).”
All in all, using this story as evidence in favor of the permissibility of torturing people in Islam is refuted by the fact that the Prophet (peace and blessings be upon him) applied the punishment for Hirabah on them and that he did not do so for personal vengeance. (SOURCE, emphasis added)
Likwise, Moiz Amjad writes:
There is only one part of the referred narrative, which raises a question-mark in one's mind. It apparently seems strange that after having implemented the punishment prescribed in the Qur'an for crimes committed against the society, in general, why did the Prophet (pbuh) ordered their eyes to be branded. Most of the narratives do not provide an answer to this question. However, in one of the narratives reported in Ibn Al-Jarood's Al-Muntaqaa, Anas (ra) is reported to have explained the reason for this punishment as well. The companion of the Prophet (pbuh) is reported to have said: The Prophet (pbuh) branded their eyes because they had branded the eyes of the herdsmen. (volume 1, Pg. 216)
http://sunnah.com/urn/241370
عَنْ أَنَسٍ، قَالَ إِنَّمَا سَمَلَ النَّبِيُّ صلى الله عليه وسلم أَعْيُنَ أُولَئِكَ لأَنَّهُمْ سَمَلُوا أَعْيُنَ الرِّعَاءِ ‏.‏
This explanation adequately clarifies the fact that the Prophet (pbuh) ordered the branding the eyes of the culprits, in compliance with the Qur'anic directive of Qisaas (Al-Baqarah 2: 178, Al-Maaidah 5: 45) for the punishment of murder and inflicting physical injury on someone. In view of the foregoing explanation, I find no reason to consider the incident narrated in the referred narrative to be unauthentic. (SOURCE)
Shaykh Muhammad al-Qannâs, a Professor at Al-Imam University (Riyadh, Saudi Arabia), places the narration in perspective by presenting the views of the various Muslim scholars:
The above mentioned hadîth is narrated in Sahîh al-Bukhârî (6802) and Sahîh Muslim (1671). It reads:
Some people belonging (to the tribe) of `Uraynah came to the Prophet (peace be upon him) at Madînah, but they found its climate uncongenial. So the Prophet (peace be upon him) said to them: If you so like, you may go to the camels that are part of the charity and drink their milk and urine. They did so and were all right. They then fell upon the shepherds and killed them and turned apostates from Islam and drove off the camels of the Prophet (peace be upon him). This news reached Allah’s Apostle (peace be upon him) and he sent (people) on their track and they were (brought) and handed over to him. He got their hands cut off, and their feet, and put out their eyes, and threw them on the stony ground until they died.


The scholars disagree among themselves on this punishment:

1. Some said: This punishment was in retaliation for their act and the Prophet (peace be upon him) punished them in the same way that they killed the shepherds. It is mentioned in Sahîh Muslim
“The Prophet (peace be upon him) put out their eyes because they put out the eyes of the shepherds”.

The people concerned in studying the Prophet’s (peace be upon him) military career said: They dismembered the shipyards. Ibn al-Qayyim said: “It is extracted from the story of al-`Arâniyîn tribe that the criminal will be subject to the same act similar to the one he perpetrated, when they put out the shepherd’s eyes, he put out their eyes.” [Zâd al-Mâ`âd: (3/286)]

2. Other scholars said what is mentioned in the hadîth is abrogated, according to the prohibition of mutilation.

Accordingly, what took place in this hadîth was abrogated. This was adopted by al-Bukhârî. He narrated from Qatâdah that:
“It is been narrated to us from the Prophet (peace be upon him) after that the Prophet (peace be upon him) encouraged charity and prohibited mutilation.” [Sahîh al-Bukhârî (4192)].

It was narrated by Qatâdah through Muhammad b. Sîrîn that this took place before the revelation on the ruling of punishments. [Sahîh al-Bukhârî (5686)]

Al-Hâzimî said: “This hadîth was abrogated” and he set a chapter “Mutilation and its abrogation”. He said: “A group of people adopted the opinion that these ruling were fixed in the beginning and then were abrogated when Allah sent:
“The punishment of those who wage war against Allah and His messenger…” [Sûrah al-Mâ’dah: 33]

[Al-I`tibâr fi al-Nâsikh wa al-Mansûkh, page 196].

It could be that this severe punishment was at the beginning because the Prophet (peace be upon him) knew that some of the tough and hardened Bedouins who live around Madînah would not refrain from attacking others unless they heard of some of these severe punishments. The desert Bedouins living in the surrounding wilderness were warlike tribes used to toughness and to causing harassment. Allah says:
“The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealed to His Messenger; and Allah is Knowing, Wise” [Sûrah al-Tawbah: 97] (IslamToday fatwa service)

Therefore, the Prophet Muhammad (peace be upon him) did not punish them any more than the harm they inflicted upon the sheperd and the Muslim community. He also sent a strong message to other desert tribes who were accustomed to raiding and attacking nearby villages and tribes. This punishment was done for the security of the Muslim community, living in a very dangerous time with no formal legal system governing the arabian tribes. The situation is incomparable to modern times where governments have strong control over their territories - in arabia there existed a tribalistic anarchy. As Shaykh Muhammad 'Ata Al Sid Sid Ahmad writes:
When the criminals of 'Urainah betrayed the community of Madinah which had met them with all love and respect -- by torturing and killing the herder of their camels and escaping with the Muslim's camels as their booty -- the Prophet quickly marshalled all his powers, arrested and dealt with them in the severest manner as the law allowed him. (Al-Sid, Islamic Criminal Law: The Hudud; Malaysia, Eagle Trading Sdn. Bhd., 1995, p. 132)
It should also be noted that many critics of the punishments in Islam are themselves believers in an afterlife in which people will be punished for their crimes, often with eternal torment in Hell. Eternal torment is far more servere than any temporary punishment delivered in this life. The punishments prescribed in Islam are intended to purify the offender of their sin in order that they may be saved from a far greater punishment in the next life. It seems that when one defers a punishment to the afterlife, there is a subconcious belief that such a punishment is not as "real" and consequently it is not as bothering to sentence someone to eternal torture in Hell as it is to prescribe a painful punishment here and now. Such thinking is inherently flawed.

Some writers have also claimed that the punishment delivered to the Ukil/Urayna tribe was prescribed for their apostasy. This is clearly rejected by the text of the hadith as well as the consensus of all Muslim jurists. Shaykh Muhammad S. Al-Awa explains this as well:
On the other hand, the prevalent view among Muslim jurists is that the case of this group of 'Ukal and 'Urayna was a case of hiraba (armed robbery) and it was for this crime that they were punished (fn. See Tabari, Tafsir, vol. VI, pp. 132-146; Ibn al-Qayyim, Zad al-Ma'ad, vol. III, p. 78; Ibn Hajar, Fath Al-Bari, where he criticises Bukhari's view). The text itself demonstrates this very clearly. (El-Awa, Punishment in Islamic Law; US American Trust Publications, 1993, p. 51)
To conclude, this narration refers to an event of Hiraabah (armed robbery), where the Prophet Muhammad (peace be upon him) implemented the law of Qisas (retribution), and the offendors were punished exactly as they had punished the sheperd. The Prophet did not exceed this limit at all in his prescribed punishment, but rather purified the offenders so that the punishment in the next life would be averted. 

Camel's Urine ?!

To the untrained, uninformed individual, such a medical prescription may sound daft and totally vile. But is it really?  

1-  the men were cured as a RESULT of their taking the urine as prescribed by the Prophet s.a.w. Thus, his questioning of the Prophet's action in this regard is quite moot.

2- Recent researches made in this field showed how camel urine has pharmacological properties..

2012

http://www.sciencedirect.com

Journal of Ethnopharmacology, Available online 16 August 2012, ISSN 0378-8741, 10.1016/j.jep.2012.07.042.

Quote:
Camel urine components display anti-cancer properties in vitro

Ethnopharmacological relevance

While camel urine (CU) is widely used in the Arabian Peninsula to treat various diseases, including cancer, its exact mechanism of action is still not defined. The objective of the present study is to investigate whether camel urine has anti-cancer effect on human cells in vitro.

Materials and methods

The annexinV/PI assay was used to assess apoptosis, and immunoblotting analysis determined the effect of CU on different apoptotic and oncogenic proteins. Furthermore, flow cytometry and Elispot were utilized to investigate cytotoxicity and the effect on the cell cycle as well as the production of cytokines, respectively.

Results

Camel urine showed cytotoxicity against various, but not all, human cancer cell lines, with only marginal effect on non-tumorigenic epithelial and normal fibroblast cells epithelial and fibroblast cells. Interestingly, 216 mg/ml of lyophilized CU inhibited cell proliferation and triggered more than 80% of apoptosis in different cancer cells, including breast carcinomas and medulloblastomas. Apoptosis was induced in these cells through the intrinsic pathway via Bcl-2 decrease. Furthermore, CU down-regulated the cancer-promoting proteins survivin, β-catenin and cyclin D1 and increased the level of the cyclin-dependent kinase inhibitor p21. In addition, we have shown that CU has no cytotoxic effect against peripheral blood mononuclear cells and has strong immuno-inducer activity through inducing IFN-γ and inhibiting the Th2 cytokines IL-4, IL-6 and IL-10.

Conclusions

CU has specific and efficient anti-cancer and potent immune-modulator properties in vitro.
Another recent research:

2011

http://www.liebertpub.com/

Journal of Alternative & Complementary Medicine; Sep2011, Vol. 17 Issue 9, p803-808, 6p, 4 Charts, 1 Graph


Quote:
The Antiplatelet Activity of Camel Urine.

Background: For centuries, camel urine has been used for medicinal purposes and anecdotally proclaimed as a cure for a wide range of diseases. However, the apparent therapeutic actions of camel urine have yet to be subjected to rigorous scientific scrutiny. Recent preliminary studies from the authors’ laboratory have indicated that camel urine possesses potent antiplatelet activity, not found in human or bovine urines, suggesting a possible role for camel urine in inhibiting platelet function. The goal of the current study was to characterize the antiplatelet activity of camel urine against normal human platelets based on agonist-induced aggregation and platelet function analyzer (PFA-100) closure time. Materials and methods: Urine was collected from healthy virgin, pregnant, and lactating camels aged 2–10 years. Platelet-rich plasma (PRP) was prepared from blood collected from healthy individuals’ blood into citrated anticoagulant. Agonist-induced aggregometry using donor PRP and PFA-100 closure times in whole blood were carried out in the presence and absence of added camel urine. The responses of platelets to multiple doses of camel urine were also assessed. The experimental procedure was repeated in human and bovine urines. Results: Camel urine completely inhibited arachidonic acid (AA) and adnosine diphosphate (ADP)–induced aggregation of human platelets in a dose-dependent manner. PFA-100 closure time using human whole blood was prolonged following the addition of camel urine in a dose-dependent manner. Virgin camel urine was less effective in inhibiting ADP-induced aggregation as compared to urine from lactating and pregnant camels; however, all three showed comparable inhibitory activity. Neither human nor bovine urine exhibited antiplatelet activity. Conclusions: Camel urine has potent antiplatelet activity against ADP-induced (clopidogrel-like) and AAinduced (aspirin-like) platelet aggregation; neither human nor bovine urine exhibited such properties. These novel results provide the first scientific evidence of the mechanism of the presumed therapeutic properties of camel urine.
(Source)

Effect of camel urine on the cytological and biochemical changes induced by cyclophosphamide in mice.

Abstract

Camel urine treatment was found to cause a significant cytotoxic effect in the bone marrow cells of mice. This cytotoxicity at higher doses was comparable with that of standard drug cyclophosphamide (CP). However, unlike CP, the camel urine treatment failed to induce any clastogenicity. The cytotoxicity induced by camel urine treatment was substantiated by the reduction of liver nucleic acids and glutathione levels and increased malondialdehyde (MDA) contents in the same animals. CP treatment was found to be highly clastogenic, cytotoxic and it reduced the levels of nucleic acids, proteins, glutathione and increased malondialdehyde concentration due to its prooxidant nature. The non-clastogenic nature of camel urine was attributed to the antioxidant and antimutagenic compounds present in camel urine. Pretreatment with camel urine increased the cytotoxicity of CP and intensified the CP induced reduction of liver nucleic acids, glutathione and increased the MDA concentration. The increase of CP induced cytotoxicity appears to be partly due to the additive effect of the two treatments on cellular lipid peroxidation.
(Source)
Conclusion:

Islam haters lack the ability to approach the issues scientifically and reliance on emotion and prejudice. They consider it rational to ask: “Have you filled a prescription for animal urine lately?” (an appropriate answer to such a question could be: Your mother most probably did after giving birth and did or will again around menopause, in the form of “Premarin” equine urine estrogens).
 

 

" I have been ordered to fight.."

عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، أَنَّ رَسُولَ اللَّهِ صلى الله عليه و سلم قَالَ: "أُمِرْت أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَيُقِيمُوا الصَّلَاةَ، وَيُؤْتُوا الزَّكَاةَ؛ فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إلَّا بِحَقِّ الْإِسْلَامِ، وَحِسَابُهُمْ عَلَى اللَّهِ تَعَالَى" .
رَوَاهُ الْبُخَارِيُّ ، وَمُسْلِمٌ .

Bukhari: God's Apostle said, I have been ordered to fight with the people till they say, None has the right to be worshipped but God. (Volume 4, Book 52, Number 196)
With regards to the narration, only part of it has been quoted, and the full text reads:
And the Prophet (peace be upon him) said, "I have been ordered to fight the people until they testify that there is no deity worthy of worship other than Allah and that Muhammad is the Messenger of Allah, establish the prayer, and pay zakat, and if they do this, then their blood and money shall be protected from me, except by an Islamic right, and their account will be with Allah.
This narration lists some of the pillars of Islam that Muslims must adhere to. The fighting being ordained here refers to the enforcement of laws and regulations within an Islamic state. Just as modern governments enforce their legal policies, so to does the Islamic state. These legal policies refer to Muslims paying their Zakat (charity tax) and abiding by the laws in an Islamic state. Those who understood the sayings of the Prophet Muhammad (peace be upon him) the best, were his companions, and we can examine their application of the sayings of the Prophet Muhammad (peace be upon him) to derive a better understanding. We find that after the death of the Prophet Muhammad (peace be upon him), many hypocrites who had pretended to be Muslim began to turn away and leave their religious duties, one example was Zakat (the charity tax). They wanted to compromise the commands of God. It was then that Abu Bakr, the First Caliph and the Caliph of that time, cited this narration to make it clear that a compromise would not be tolerated and he would fight them until they agreed to follow Islam in full. The fighting that resulted was known as the Riddah wars. Similarly, we can see that today's governments would not tolerate it if a citizen refused to pay tax or abide by the laws of the country. If one lives in a state or country they must abide by the regulations to ensure a secure and healthy society. We should note that the 'people' referred to in this narration does not refer to all of humanity. As Shaykh Ahmed Ibn Taymiyyah says:
It refers to fighting those who are waging war, whom Allah has permitted us to fight. It does not refer to those who have a covenant with us with whom Allah commands us to fulfill our covenant.” (Majmu` al-Fatawa 19/20)
Clearly, this narration does not refer to imposing Islam upon non-Muslims, since the Qur'an explicitly states:
2:256 There is no compulsion in religion...

Tuesday, September 11, 2012

"They are from them."


Misquoted Narration 

سُئِلَ النَّبِيُّ صلى الله عليه وسلم عَنِ الذَّرَارِيِّ مِنَ الْمُشْرِكِينَ يُبَيَّتُونَ فَيُصِيبُونَ مِنْ نِسَائِهِمْ وَذَرَارِيِّهِمْ ‏.‏ فَقَالَ ‏ "‏ هُمْ مِنْهُمْ ‏"‏ ‏.‏ 
When asked about the possibility of women and children of the polytheists being exposed to danger during a night raid, the Prophet Muhammad said, "They are from them."
Before addressing the specific narration in question, let us first emphasize the fact that Islam prohibits the killing of women and children.

Narrated Ibn 'Umar: A woman was found killed in one of these battles, so the Messenger of God forbade the killing of women and children. (Sahîh Bukhârî, Sahîh Muslim)

Ibn `Abbas says: The Messenger of Allah, when dispatching his troops, would tell them, " ..Do not behave treacherously, nor misappropriate war-booty, nor mutilate [those whom you kill], nor kill children, nor the people in cloisters."
(Musnad Ahmad, Sunan At-Tirmidhî)

Another narration records that he said, "…Do not kill a woman, nor a child, nor an old-aged man(Sharh as-Sunnah Al-Baghawî)

Narrated Anas ibn Malik: The Prophet said: Go in Allah's name, trusting in Allah, and adhering to the religion of Allah's Apostle. Do not kill a decrepit old man, a young infant, or a child, or a woman; do not be dishonest about booty, but collect your spoils, do right and act well, for Allah loves those who do well. (Sunan Abî Dawûd)

And again, "Do not kill a child, nor a woman, nor an old man, nor obliterate a stream, nor cut a tree…" (Sunan Al-Bayhaqî)

The strict conditions that Islam has laid out in the event of warfare are referred to in the verse:
2:190 Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.
The companions of the Prophet Muhammad (peace be upon him) continued to abide by these conditions in all the military campaigns they undertook after his death. The first caliph, Abu Bakr, advised his military commander:
"I advise you ten things: Do not kill women or children or an aged, infirm person. Do not cut down fruit-bearing trees. Do not destroy an inhabited place. Do not slaughter sheep or camels except for food. Do not burn bees and do not scatter them. Do not steal from the booty, and do not be cowardly."
(Muwatta Mâlik)
Having established that Islam forbids the killing of women and children and all devastation during war, the narration concerning the night raid may now be examined. In this narration the Prophet Muhammad was asked about the potential injuries which may unintentionally befall non-combatants during a night raid. The narration is as follows:
Narated By As-Sab bin Jaththama : The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the polytheist warriors at night with the possibility of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them." (Sahîh Bukhârî)
In other words, the Prophet (peace be upon him) acknowleged the unfortunate yet inescapable possibility of what is today referred to as "collateral damage". In military campaigns, women and children are never to be targeted and their deaths are to be avoided at all costs. Nevertheless, it remains a fact that such deaths do occur as an unintentionally during the fighting. As Shaykh Abdullah Al-Manî'î writes concerning the narration in question:
Those who are not generally engaged in fighting – like women, children, the elderly, the handicapped, and others who do not participate in the fighting – are not to be killed. The Prophet (peace be upon him) prohibited this. His prohibition of the killing of women and children is clearly related by Ibn `Umar in Sahîh al-Bukhârî (3015) and Sahîh Muslim (1744).

The only exception to this is where such people participate directly in the fighting or are so intermixed with the fighters that it is impossible to separate them from those who are fighting. This exception is indicated by the hadîth of al-Sa`b b. Jathâmah. The Prophet (peace be upon him) was asked about the women and children of the polytheists who were among them and who would be injured if the enemy was attacked. He said: “They are of them.” [Sahîh al-Bukhârî (3021) and Sahîh Muslim (1475)]

In short, non-Muslims living in Muslim lands, those who are under covenant, and those with whom we have peace cannot be attacked. As for those who are at war with us, the combatants may be fought and killed. Those who are not combatants cannot be killed or targeted for killing. The only way that they can be killed is as an unintentional consequence of fighting against the enemy combatants.

Indeed, the hadîth in question actually shows us that the general rule is not to kill non-combatants, even when they are present on the battlefield. The only exception is when the non-combatants are so mixed in with the fighters in the theatre of combat that it is impossible to fight against the combatants without the possibility of some non-combatants inadvertently being killed. This is only out of dire necessity.

Ibn Hajar writes in his commentary on this hadîth in Fath al-Bârî (6/146):

His statement “They are of them” means that they are construed as such under those circumstances. It does not mean that it is permissible to deliberately target them.

It is a matter of agreement among scholars that a person’s unbelief is not reason for that person to be killed. There is considerable evidence for this. Aside from the Prophet’s prohibition of killing non-combatants, we have where Allah says: “Let there be no compulsion in religion.” [Sûrah al-Baqarah: 256]

And Allah knows best.
Imâm Abu Zakariyyah An-Nawawî (d. 1300CE) explains that this may occur during a night raid because one's ability to see is impaired by the dark (Sharh Sahîh Muslim 2790). This does not negate the fact that such unfortunate accidents remain just as abhorrent.

"Whoever replaces his religion, execute him"


Misquoted Narration
قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ ‏" 
The Prophet said, "Whoever replaces his religion, execute him."
In order to understand this issue, we need to examine the Islamic law on apostasy. Since religion is looked on as a personal affair in western society, the notion of state intervention in one's personal choice would naturally seem excessive. However, from the Islamic perspective, a number of points must be observed with regard to apostasy:
1. Islam has never compelled anyone to accept the religion. Anyone who becomes a Muslim does so purely through objective study of the religion. As Allah has informed us in the Qur'an:

2:256 There is no compulsion in religion.
10:99 So would you (O Muhammad) then compel people to become believers?


Likewise, Islam encourages its followers to reflect and contemplate upon the universe around us and to ponder over the beauty of the Qur'anic message:

47:24 Do they not ponder over the Qur'an or are their hearts locked up?

51:20-21. And on earth are signs for those endowed with inner-certainty; and [likewise there are signs] in yourselves, do you not observe?

29:20 Say: "Travel through the earth and see how Allah did originate creation; so will Allah produce a later creation: for Allah has power over all things.


Thus, Islam requires that one's faith be constructed upon logical investigation and study of the universe in which we live. Through logical contemplation, one realizes the supreme authority of the Creator and the veracity of Muhammad's (saws) claim to prophethood. Thus we find that, in the history of Islam, no knowledgeable Muslim has ever left Islam. The only cases we find of former Muslims are people who were never practicing Muslims in the first place, nor did they ever have a good understanding of Islam. Yet on the other hand, the list of educated converts to Islam is immense, and it includes educated leaders such as priests, rabbis and atheists.

2. Those who have left Islam have historically fallen under three categories: those who left having never properly understood the religion often due to social circumstances, those who faked a conversion into Islam in order to undermine the Islamic community from within, and those who left to support opposing forces in battle against the Muslims. Because of the first category, Islam requires that the person who has chosen to forsake the religion be consulted with in order that his doubts may be clarified to him if there is any specific issue of confusion, or so that he may learn the proper Islamic teachings that he may otherwise have not been exposed to. As for the second and third category, this was the original reason behind the Prophet's statement on apostasy. The Qur'an records (3:72) that the Jews of Madinah decided to initiate the practice of pretending to accept Islam and then publicly declare their rejection of it, so as to destroy the confidence of the newly-converted Muslims. Thus, the Prophet Muhammad pbuh ruled that a punishment should be announced so that those who decide to accept Islam do so because of a firm conviction not in order to harm the Muslim community from within.

3. Coming to the actual law of apostasy, the Prophet Muhammad pbuh did say, in the above historical context, "Whoever replaces his religion, execute him" (Bukhari, Abu Dawud) but how exactly do we understand this statement and does it conflict with the principles of freedom? The Prophet Muhammad pbuh himself clarified this statement in another hadith narrated in Sahih Muslim where he mentioned that the one who was to be fought against was the one who "abandons his religion and the Muslim community". It should be noted that every country has maintained punishments, including execution, for treason and rebellion against the state (See Mozley and Whitley's Law Dictionary, under "Treason and Treason Felony," pp. 368-369). Islam is not just a set of beliefs, it is a complete system of life which includes a Muslim's allegiance to the Islamic state. Thus, a rejection against that would be akin to treason. Rebellion against God is more serious than rebellion against one's country. However, one who personally abandons the faith and leaves the country would not be hunted down and assassinated, nor would one who remains inside the state conforming to outward laws be tracked down and executed. The notion of establishing inquisition courts to determine peoples' faith, as done in the Spanish Inquisition, is something contrary to Islamic law. As illustrated by the historical context in which it was mandated, the death penalty is mainly for those who collaborate with enemy forces in order to aid them in their attacks against the Islamic state or for those who seek to promote civil unrest and rebellion from within the Islamic state. When someone publicly announces their rejection of Islam within an Islamic state it is basically a challenge to the Islamic government, since such an individual can keep it to themselves like the personal affair it is made out to be.

4. From Islamic history, we can gain a better understanding of how this law has been implemented. Although the Prophet Muhammad pbuh threatened the death penalty in response to the attempts against the Muslim community, no such executions took place in his time (Imam Shawkani, Nayl Al-Awtar, vol. 7, p. 192) even though there is a report that a Bedouin renounced Islam and left Madinah unharmed in his time (Fath Al-Bari vol. 4, p.77 and vol. 13 p. 170; Sahih Muslim biSharh An-Nawawi, vol. 9, p. 391). Thus, we find that context plays an important role in determining how to deal with apostates. The case of one who enlists nations to fight against the Islamic state is more serious, for example. That is why the scholars of the Hanafi school of thought felt that the punishment only applies to the male apostate and not the female apostate because the latter is unable to wage war against the Islamic state. If someone simply has some doubts concerning Islam, then those doubts can be clarified.
So an Islamic state is certainly justified in punishing those who betray the state, committing treason and support enemy forces. As for anyone else, if they do not publicly declare their rejection of Islam, the state has no interest in pursuing them; if their case does become public, however, then they should be reasoned with and educated concerning the religion so that they have the opportunity to learn the concepts they may not have understood properly and they can be encouraged to repent.

"Expel them from the Arabian peninsula..."

‏"‏ أَخْرِجُوا الْمُشْرِكِينَ مِنْ جَزِيرَةِ الْعَرَبِ، وَأَجِيزُوا الْوَفْدَ بِنَحْوِ مَا كُنْتُ أُجِيزُهُمْ ‏"‏‏
The Prophet said to expel the non-muslims from the arabian peninsula.
The statements of the Prophet Muhammad (peace be upon him) concerned are as follows:
Expel the pagans from the Arabian Peninsula (Ar. Jazîrat Al-'Arab), respect and give gifts to the foreign delegates as you have seen me dealing with them. (Sahîh Bukhârî)

I will expel the Jews and Christians from the Arabian Peninsula (Ar. Jazîrat Al-'Arab) and will not leave any but Muslims. (Sahîh Muslim)

Two religions shall not coexist in the Arab lands (Ar. Ard Al-'Arab). (Muwatta Mâlik)
First let us discuss the meaning of Jazîrat Al-'Arab and Ard Al-'Arab. We shall examine how these terms are geographically defined in connection to their context in the aforementioned Ahâdîth.

When the Prophet Muhammad (peace be upon him) gave commands to his companions he spoke using the terminology and the language that they were familiar with. Thus, the regions mentioned were defined according to the cultural and geopolitical setting in Arabia. If we look at how the Prophet's comnpanions understood and implemented his directives, we are able to develop a better understanding of what the Prophet Muhammad (peace be upon him) intended.

The prominent companion of the Prophet, 'Umar Ibn Al-Khattab, relocated the Jewish tribes of Khaybar and Fadak, sending them to other regions in Arabia such as Taymâ and Arîhâ. Scholars have used this, amongst other narrations, as evidence when interpreting the saying of the Prophet Muhammad on the arabian peninsula. Shaykh Sâmî Al-Mâjid writes in his discussion of these Prophetic sayings:
Furthermore, many scholars understand the hadîth to refer only to the Hijâz region surrounding Makkah and Madînah. The proof for this is that `Umar expelled the Jews from Khaybar and Fadak, but did not expel the inhabitants of Taymâ, though it is also located on the Arabian peninsula. (IslamToday Fatwâ)
Commenting on this action of 'Umar, Imâm Abu Zakariyyah An-Nawawî (d. 1300CE) writes:
`Umar sent them to Taymâ and Arîhâ. This is proof that the Prophet (peace be upon him) intended that the Jews and Christians should be evicted from only part of the Arabian Peninsula, specifically the region of Hijâz. This is because Taymâ is part of the Arabian Peninsula but outside of Hijâz. (Sharh Sahîh Muslim 10/212-213)
He also says:
Al-Shâfi`î understood the ruling to apply to part of the Arabian Peninsula, namely the Hijâz region. For him this is Makkah, Madînah, al-Yamâmah and their environs. It does not include Yemen and other areas of the Arabian Peninsula.(Sharh Sahîh Muslim 11/93-94)
Likewise, the Hanbalî scholar Imâm Ibn Qudâmah Al-Maqdisî (d. 1223CE) mentions Imâm Ahmad b. Hanbal's (d. 855CE) opinion that the Arabian Peninsula refers to Madinah and its environs. He then goes on to say:
This means that what is forbidden is for unbelievers to settle in "Madinah and its environs" which includes Makkah, al-Yamâmah, Khaybar, al-Yanbu`, Fadak and their outlying areas. This is the opinion of al-Shâfi`î. It is as if the Arabian Peninsula referred to in those hadîth is intended to mean the Hijâz region. The only reason this reason is named Hijâz, a word implying a boundary or division, is because it divides between the regions of Tihâmah and Najd. It is not forbidden for them to live in the borderlands of Hijâz, like Taymâ and Fayd, since `Umar did not prohibit this.(al-Mughnî 13/242-244)
This is again repeated by Imâm Ibn Hajar Al-'Asqalânî (d. 1449CE):
The pagans are not allowed to settle specifically in the Hijâz region, meaning Makkah, Madînah, al-Yamâmah, and their environs. It does not apply to other regions that are considered part of the Arabian Peninsula. This is because everyone is agreed that they may live in Yemen, though it is part of the Arabian Peninsula. This is the opinion of the majority of scholars.(Fath al-Bârî 6/198)
The conclusion of these quotations is that the Prophet's directive concerning the removal of Non-Muslim groups referred specifically to the Hijâz region (the surroundings of Makkah and Madînah) and not the entire 'Arabian peninsula'.

Having understood the geographical aspect of the directive, the legal aspect may be examined. What is the conclusion of the removal of Non-Muslims from the Hijâz region? The scholars have explained that this removal implies only the prohibition of permanent non-muslim settlements in the region. It does not preclude the presence of all non-muslim activities, so long as permanent settlements are not taken up. As Shaykh Sâmî Al-Mâjid writes:
There are some things that need to be understood about this hadîth. It does not prohibit non-Muslims from residing in the Arabian Peninsula without the intention of permanent settlement. They may live within it for purposes of business, study, or work. There is no prohibition against it. (IslamToday Fatwâ)
Therefore the hadîth of the Prophet (peace be upon him) prohibited the presence of Non-Muslim settlements, in the Hijâz region.

It may be asked as to why the Prophet (peace be upon him) gave such a directive. A number of reasons can be offered. Makkah and Madînah became established as the heart of the Muslim world. The presence of non-muslim settlements in the surrounding region posed a threat if these settlements would grow, gain control and dominate the area, allowing their unislamic customs and beliefs to prevail in the nucleus of the Islamic empire. Even worse, they may turn against the Muslims in the area and eradicate them. Such a fear was quite valid as the Muslims were no foreigners to hostility and agression from non-muslim tribes who sought to wipe them out. Thus, it was crucial that Islam remained the sole power and influence in these lands to ensure the stability of the Islamic nation. The companions implemented the Prophetic commands without violence. There was no destruction of homes or property involved; the Muslims fought only those who initiated the agression against them. They retained peaceful ties with many non-muslim tribes and groups. There were many Christian, Jewish and Zoroastrian groups who continued to live peacefully under the Islamic state undisturbed.

"I have been made victorious with terror..."


 عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ بُعِثْتُ بِجَوَامِعِ الْكَلِمِ، وَنُصِرْتُ بِالرُّعْبِ، فَبَيْنَا أَنَا نَائِمٌ أُتِيتُ بِمَفَاتِيحِ خَزَائِنِ الأَرْضِ، فَوُضِعَتْ فِي يَدِي ‏"‏‏.‏ قَالَ أَبُو هُرَيْرَةَ وَقَدْ ذَهَبَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَنْتُمْ تَنْتَثِلُونَهَا‏.‏
Bukhari: Allah's Apostle said, "I have been made victorious with Terror" (Volume 4, Book 52, Number 220)
The full narration reads as follows:
Narrated Abu Huraira: Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and I have been made victorious with ru'b (cast in the hearts of the enemy), and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them). (Bukhari, Volume 4, Book 52, Number 220)
By using the word 'Terror' for ru'b, the Islam-hater intends to convey the following definition of terror:
Violence committed or threatened by a group to intimidate or coerce a population, as for military or political purposes. (The American Heritage® Dictionary of the English Language, Fourth Edition)
However, the word ru'b does not have that meaning at all. It refers to fright and anxiety. In fact, we can derive a better understanding of ru'b by examing other ahadith:
The Prophet (peace be upon him) saod: "I was given victory through Ru`b: the enemy becomes filled with Ru`b even though they are the distance of a month's journey away from me." (Ahmad #20337)
The meaning is thus obvious that when the enemies' attempts to detroy the Prophet Muhammad (peace be upon him) failed, they began to fear him as he grew in strength in Arabia and gained more followers. They feared and hated the religion he brought which preached equality and morality and would remove them from their position of corrupt tyrants who enslaved the poor and the non-arabs. It was fear of the mysterious power which granted Prophet Muhammad (peace be upon him) and his followers such rapid success. This fear was not the fear that resulted from past combat, as many Islam-haters would have us believe, rather it was a type of fear which prevented further combat. As Jalal Abualrub notes:
Ru`b ', means, ‘Fear': Here is a list of some of the Islamic resources explaining, ‘Ru`b', as, ‘Fear', and, ‘Awe': Fat`h al-Bari bi Shar`h Sahih al-Bukhari ; Tu`hfat al-A`hwadhi bi Shar'h Jami' at-Tirmidhi ; and, Shar`h Sunan an-Nasaii . These books were written by Muslim Scholars explaining Hadeeths contained in, Sahih al-Bukhari , and the Sunan collections of Imams at-Tirmidhi and an-Nasaii, respectively.... ...Al-Waqidi said in his, Maghazi , that Juwairiyah Bint al-Harith said, “ We were at the Muraisii` area when the Messenger of Allah marched forth towards us. I heard my father say, ‘There has come to us a gathering that we cannot resist.' I saw men and horses in such numbers that I cannot describe. After I became Muslim and the Messenger of Allah, peace be upon him, married me I looked at the Muslims and found their numbers to be less than what I had thought. I knew that this was Ru`b that Allah, the Exalted, throws in the hearts of the polytheists.' ” There are many similar examples in which the enemies of Islam, who, just like the Muraisii` people, had gathered armies to attack Madinah and the Prophet, scattered throughout the desert in fear when they heard that the Prophet had gathered an army to resist their treacherous attacks. Many lives were saved through Allah throwing fear in the hearts of the enemies of Muhammad, peace be upon them, because his enemies feared him, fled and did not meet him in battle. Thus, ‘fear', in the Hadeeth...saved Muslims and many of their enemies the hardship of battle and warfare. (Abualrub, The Prophet of Mercy, emphasis added)
hence, the fear that the disbelievers had of the Prophet Muhammad (peace be upon him) can justly be compared to the fear a thief or murderer would have of a police officer. In fact, a Police officer would desire that criminals fear the law in order to maintain a safe and secure society. Some crtitics also claim that this narration proves that the motivation of the Prophet Muhammad (peace be upon him) was money due to the phrase, "the keys of the treasures of the world were brought to me and placed in my hand". Of course they omit the phrase before that - "While I was asleep". Jalal Abualrub comments on this deceptive tactic as follows:
By doing so, it would appear that the Prophet, peace be upon him, was seeking or wishing to acquire other people's wealth for himself. Contrary to this false illusion, this was a vision that the Prophet saw which contained glad tidings for the generations of Muslims to come. This is why in the same Hadeeth, Abu Hurairah added, as al-Bukhari and Muslim reported from him, “ Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them). (Abualrub, The Prophet of Mercy)
There are thousands of narrations which confirm that the Prophet Muhammad (peace be upon him) lived a simple life in poverty despite the power and strength he acquired as a leader. Here are a few of such narrations:
Narrated 'Aisha: The family of Muhammad had never eaten their fill of wheat bread for three successive days since they had migrated to Medina till the death of the Prophet. (Bukhari, Volume 8, Book 76, Number 461) Narrated 'Aisha: The family of Muhammad did not eat two meals on one day, but one of the two was of dates. (Bukhari, Volume 8, Book 76, Number 462) Narrated 'Aisha: The bed mattress of the Prophet was made of a leather case stuffed with palm fibres. (Bukhari, Volume 8, Book 76, Number 463) Narrated Qatada: We used to go to Anas bin Malik and see his baker standing (preparing the bread). Anas said, "Eat. I have not known that the Prophet ever saw a thin well-baked loaf of bread till he died, and he never saw a roasted sheep with his eyes." (Bukhari, Volume 8, Book 76, Number 464) Narrated 'Aisha: A complete month would pass by during which we would not make a fire (for cooking), and our food used to be only dates and water unless we were given a present of some meat. (Bukhari, Volume 8, Book 76, Number 465)
In truth, the Prophet Muhammad (peace be upon him) never desired anything of the worldly pleasures. His mission was solely to please his Lord and spread the true message across the land, calling people to morality, justice and peace achieved through submission to God.

"...I am bringing you ....!"

عن عبد الله بن عمرو بن العاص قال : قلت له ما أكثر ما رأيت قريشا أصابت من رسول الله صلى الله عليه وسلم فيما كانت تظهر من عداوته قال حضرتهم وقد اجتمع أشرافهم يوما في الحجر فذكروا رسول الله صلى الله عليه وسلم فقالوا ما رأينا مثل ما صبرنا عليه من هذا الرجل قط سفه أحلامنا وشتم آباءنا وعاب ديننا وفرق جماعتنا وسب آلهتنا لقد صبرنا منه على أمر عظيم أو كما قالوا قال فبينما هم كذلك إذ طلع عليهم رسول الله صلى الله عليه وسلم فأقبل يمشي حتى استلم الركن ثم مر بهم طائفا بالبيت فلما أن مر بهم غمزوه ببعض ما يقول قال فعرفت ذلك في وجهه ثم مضى فلما مر بهم الثانية غمزوه بمثلها فعرفت ذلك في وجهه ثم مضى ثم مر بهم الثالثة فغمزوه بمثلها فقال تسمعون يا معشر قريش أما والذي نفس محمد بيده لقد جئتكم بالذبح فأخذت القوم كلمته حتى ما منهم رجل إلا كأنما على رأسه طائر واقع حتى أن أشدهم فيه وصاة قبل ذلك ليرفؤه بأحسن ما يجد من القول حتى إنه ليقول : انصرف يا أبا القاسم انصرف راشدا فوالله ما كنت جهولا قال : فانصرف رسول الله صلى الله عليه وسلم حتى إذا كان الغد اجتمعوا في الحجر وأنا معهم فقال بعضهم لبعض ذكرتم ما بلغ منكم وما بلغكم عنه حتى إذا بادأكم بما تكرهون تركتموه فبينما هم في ذلك إذ طلع عليهم رسول الله صلى الله عليه وسلم فوثبوا إليه وثبة رجل واحد فأحاطوا به يقولون له أنت الذي تقول كذا وكذا لما كان يبلغهم عنه من عيب آلهتهم ودينهم قال فيقول رسول الله صلى الله عليه وسلم نعم أنا الذي أقول ذلك قال فلقد رأيت رجلا منهم أخذ بمجمع ردائه قال وقام أبو بكر الصديق رضي الله تعالى عنه دونه يقول وهو يبكي { أتقتلون رجلا أن يقول ربي الله } ثم انصرفوا عنه فإن ذلك لأشد ما رأيت قريشا بلغت منه قط
The Prophet said "I swear by the One in Whose hand is my soul, O Quraysh, that I am bringing you slaughter!" (Musnad Ahmad # 7036, Ibn Hisham 1:289)
Although this narration does not appear in Sahih Muslim or Bukhari, it has been narrated in some other collections and accepted by scholars. 

Hajj Gibril  explained:

"The complete narration states that the Quraysh were reunited in the Chamber of Ismail, upon our Prophet and upon him blessings and peace, leveling these charges at the Prophet and getting more and more excited, at which time the Prophet, upon him blessings and peace, came from outside, touched the Black Stone and began to circumambulate. Each time he passed them, they would taunt him. The third time he looked at them and said: I swear by the One in Whose hand is my soul, O Quraysh, that I am bringing you slaughter! Then they fell quiet as if birds nested on their heads.
The meaning of this good-chained hadith is clear in that the Prophet, upon him blessings and peace, nipped in the bud the harm they were trying to whip up against him by threatening them unexpectedly just as they were trying to provoke him in the middle of his worship. This was very effective because they knew that the Prophet, upon him blessings and peace, was not a person to speak idly, especially in front of the Kaba with such a solemn oath. Further, he spoke the literal truth because after the Hijra the Muslims became militarily strong enough to inflict harm  and did  upon the Quraysh who had persecuted and killed them for years and gotten away with it. Yet, lest anyone still not understand that all this was within the parameters of self-defense in the face of unjust aggression, the Prophet was mostly a mercy to the worlds, first and foremost to his own people the Quraysh, whom he praised and exalted in so many hadiths of merits, and whom he amnestied one and all at the time of the conquest of Mecca, when even they expected him to exact a just punishment." (Source)


To understand this narration, we must examine the historical context in which the Prophet Muhammad (peace be upon him) made the statement. Shaykh Safiur Rahman al-Mubarakpuri mentions this narration in his biography of the Prophet Muhammad (peace be upon him) in the following context:
Al-Bukhari, on the authority of Ibn Mas‘ud, narrated that once when the Prophet [pbuh] was prostrating himself while praying in Al-Ka‘bah, Abu Jahl asked his companions to bring the dirty foetus of a she-camel and place it on his back. ‘Uqbah bin Abi Mu‘ait was the unfortunate man who hastened to do this ignoble act. A peal of laughter rose amongst the infidels. In the meanwhile, Fatimah, the daughter of the Prophet [pbuh], happened to pass that way. She removed the filth from her father’s back. The Prophet [pbuh] invoked the wrath of Allâh upon them, especially upon Abu Jahl, ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Al-Waleed bin ‘Utbah, Omaiyah bin Khalaf and ‘Uqbah bin Mu‘ait. It is recorded that all of them were killed in the battle of Badr. [Bukhari 1/37] Scandal-mongering and backbiting were also amongst the means of oppression that the chiefs of Makkah, in general, and Omaiyah bin Khalaf, in particular, resorted to in their overall process of evil-doing. In this regard, Allâh says: "Woe to every slanderer and backbiter." [Al-Qur'an 104:1] ‘Uqbah bin Al-Mu‘ait once attended an audience of the Prophet [pbuh] and listened to him preaching Islam. A close friend of his, Ubai bin Khalaf, heard of this. He could not tolerate any act of this sort, so he reproached ‘Uqbah and ordered him to spit in the Prophet’s holy face, and he shamelessly did it. Ubai did not spare any thinkable way to malign the Prophet [pbuh] ; he even ground old decomposed bones and blew the powder on him... The Tyrants’ Decision to kill the Prophet [pbuh] Now that all the schemes and conspiracies of Quraysh had failed, they resorted to their old practices of persecution and inflicting tortures on the Muslims in a more serious and brutal manner than ever before. They also began to nurse the idea of killing the Prophet [pbuh]. In fact, contrary to their expectations, this new method and this very idea served indirectly to consolidate the Call to Islam and support it with the conversion of two staunch and mighty heroes of Makkah, i.e. Hamzah bin ‘Abdul-Muttalib and ‘Umar bin Al-Khattab[R]. ‘Utaibah bin Abi Lahab once approached the Prophet [pbuh] and most defiantly and brazenly shouted at him, "I disbelieve in: "By the star when it goes down." [53:1] and in "Then he (Gabriel) approached and came closer." [53:8] In other words: "I do not believe in any of the Qur’ân." He then started to deal highhandedly with Muhammad [pbuh] and laid violent hand on him, tore his shirt and spat into his face but his saliva missed the Holy face of the Prophet [pbuh]. Thereupon, the Prophet [pbuh] invoked Allâh’s wrath on ‘Utaibah and supplicated: "O Allâh! Set one of Your dogs on him." Allâh responded positively to Muhammad’s supplication, and it happened in the following manner: Once ‘Utaibah with some of his compatriots from Quraysh set out for Syria and took accommodation in Az-Zarqa’. There a lion approached the group to the great fear of ‘Utbah, who at once recalled Muhammad’s words in supplication, and said: "Woe to my brother! This lion will surely devour me just as Muhammad [pbuh] supplicated. He has really killed me in Syria while he is in Makkah." The lion did really rush like lightning, snatched ‘Utbah from amongst his people and crushed his head. [Tafheem-ul-Qur'an 6/522; Quoted from Al-Isti'ab, Al-Isaba, Dala'il An-Nubuwwah, etc] It is also reported that a wretched idolater from Quraysh, named ‘Uqbah bin ‘Abi Mu‘ait once trod on the Prophet’s neck while he was prostrating himself in prayer until his eyes protruded. [Mukhtasar Seerat Ar-Rasool p.113]... ...the tyrants of Quraysh would not be admonished, contrariwise, the idea of killing the Prophet [pbuh] was still being nourished in their iniquitous hearts. On the authority of ‘Abdullah bin ‘Amr bin Al-‘As, some people of Quraysh were in a place called Al-Hijr complaining that they had been too patient with the Prophet [pbuh] , who suddenly appeared and began his usual circumambulation. They started to wink at him and utter sarcastic remarks but he remained silent for two times, then on the third, he stopped and addressed the infidels saying: "O people of Quraysh! Hearken, I swear by Allâh in Whose Hand is my soul, that you will one day be slaughtered to pieces." As soon as the Prophet [pbuh] uttered his word of slaughter, they all stood aghast and switched off to a new style of language smacking of fear and even horror trying to soothe his anger and comfort him saying: "You can leave Abul Qasim, for you have never been foolish." [Ibn Hisham 1/289] ‘Urwa bin Az-Zubair narrated: I asked Abdullah bin ‘Amr bin Al-‘As to tell me of the worst thing that the pagans did to the Prophet [pbuh] . He said: "While the Prophet [pbuh] was praying in Al-Hijr of Al-Ka‘bah, ‘Uqbah bin Al-Mu‘ait came and put his garment around the Prophet’s neck and throttled him violently. Abu Bakr came and caught him by his shoulder and pushed him away from the Prophet [pbuh] and said: "Do you want to kill a man just because he says, My Lord is Allâh?" [Bukhari 1/544] (Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 94 & 105-108, emphasis added)
It becomes clear that this statement was uttered by a man subjected to abuse and persecution. The Prophet Muhammad (peace be upon him) said this after being repeatedly tormented while trying to worship his creator in peace. Not only was he tortured, but his followers also suffered immense torture. Professor K. S. Ramakrishna Rao summarizes some of the tortures the early Muslims faced:
Read the history of the early converts to Islam, and every heart would melt at the sight of the brutal treatment of innocent Muslim men and women. Sumayya, an innocent women, is cruelly torn into pieces with spears, An example is made of " Yassir whose legs are tied to two camels and the beast were are driven in opposite directions", Khabbab bin Arth is made lie down on the bed of burning coal with the brutal legs of their merciless tyrant on his breast so that he may not move and this makes even the fat beneath his skin melt." "Khabban bin Adi is put to death in a cruel manner by mutilation and cutting off his flesh piece-meal." In the midst of his tortures, being asked weather he did not wish Muhammad in his place while he was in his house with his family, the sufferer cried out that he was gladly prepared to sacrifice himself his family and children and why was it that these sons and daughters of Islam not only surrendered to their prophet their allegiance but also made a gift of their hearts and souls to their master ? Is not the intense faith and conviction on part of immediate followers of Muhammad, the noblest testimony to his sincerity and to his utter self-absorption in his appointed task ? (Ramakrishna Rao, Islam and Modern Age)
Therefore, Prophet Muhammad's comment (peace be upon) was a warning. It was a warning to the Quraysh to desist from their crimes or face the punishment of their Lord. It should be noted that this was always the function of God's Messengers and Prophets throughout the history of humanity on Earth. They were sent by God to guide people back to the worship of their Creator, towards good deeds and acts of compassion and away from evil deeds and sins. The Prophets warned their people to desist from their crimes before the punishment of God would come. An example would be the nation of Pharaoh who enslaved the Children of Israel and sought to kill Prophet Moses (peace be upon him). For their crimes, God caused them to drown in the sea. Dr. Ja'far Sheikh Idris comments on the destruction of nations by mentioning the following:
Decline or destruction is therefore the ultimate and inevitable destiny of any ungrateful nation, any nation which rebels against God and follows the path of immorality. But this ultimate destruction is brought about in accordance with principles. Here are some of them. a. Destruction or chastisement does not befall a nation until it is sufficiently warned. This warning can come to them through the medium of a Messenger from God: "And never did Thy Lord destroy the townships, till He had raised up in their mother-town a messenger reciting unto them our revelations. And never did we destroy the townships unless the folk thereof were evil doers." (Qu'ran:xxvii,59) "Never did We destroy a population, but had its warners------by way of reminder; and We never are unjust." (Qur'an xxvi,208-209)
Or they may be caused to know in some other way that they are guilty and should therefore expect to be punished. (The Process of Islamization, Part 4 © 1977 The Muslim Students' Association of the US and Canada Fourth Printing - January 1983)
So the Prophet Muhammad (peace be upon him) was performing his duty of warning the Quraysh of an impending punishment from God if they did not desist from their crimes and sins. In the end, most of the Quraysh did repent and embraced Islam, thus the punishment was averted from them.

"Paradise is under the shade of ....."

  "‏ وَاعْلَمُوا أَنَّ الْجَنَّةَ تَحْتَ ظِلاَلِ السُّيُوفِ ‏"‏‏
Bukhari: Allah's Apostle said, "Know that Paradise is under the shades of swords." (Volume 4, Book 52, Number 73)
This narration is quoted by some in order to depict Prophet Muhammad (peace be upon him) as someone who glorified violence and killing. However, if the full saying is quoted in context, that image is immediately banished. The full saying is found in another narration:
...Allah's Apostle in one of his military expeditions against the enemy, waited till the sun declined and then he got up amongst the people saying, "O people! Do not wish to meet the enemy, and ask Allah for safety, but when you face the enemy, be patient, and remember that Paradise is under the shades of swords." Then he said, "O Allah, the Revealer of the Holy Book, and the Mover of the clouds and the Defeater of the clans, defeat them, and grant us victory over them."(Bukhari, Volume 4, Book 52, Number 266l)
This narration makes it abundantly clear that the Prophet Muhammad (peace be upon him) taught his followers to hate violence and never desire conflict with the enemy. However, in the event of a battle, the Prophet Muhammad (peace be upon him) encouraged his companions to be patient and informed them of the reward promised by God to those who die fighting oppression and injustice. This saying should be presented in its full context so that the reader may see that the Prophet Muhammad (peace be upon him) was a man who desired peace and patiently endured the struggles thrust upon him by his enemies. As Dr. Jamal Badawi mentioned about this narration:
The hadith deals with the situation where Muslims are forced to the battlefield as the last resort to defend themselves in which case the use of the sword may be necessary and martyrdom (self-sacrifice) is rewarded with Paradise. 
Read also..
Please stop abusing the Prophet By Abdul Malik Mujahid

"There is no migration now, ..."

عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَوْمَ الْفَتْحِ فَتْحِ مَكَّةَ ‏ "‏ لاَ هِجْرَةَ وَلَكِنْ جِهَادٌ وَنِيَّةٌ وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا ‏"‏ 
Bukhari: God's Apostle said on the day of the conquest of Mecca, "There is no migration now, only Jihad and good intentions. And when you are called for Jihad, you should come out at once." (Volume 4, Book 53, Number 412)
The reason is very clear why the Prophet Muhammad (peace be upon him) has mentioned this. When the Prophet Muhammad (peace be upon him) entered Makkah, the city of those who had persecuted him and his followers a decade before, he forgave those who persecuted him. It was this mercy that allowed the entire city to willingly embrace Islam. Muhammad Husayn Haykal writes about the Prophet's entry into Makkah:
The Prophet camped on a height opposite the mountain of Hind and in the proximity of the graves of Abu Talib and Khadijah. He was asked whether he wanted to rest in his old house in Makkah and answered, "No! They have leveled it." The Prophet then retired to his tent grateful to God for this glorious and victorious return, and for bringing to its knees the cruel city which had tortured and banished him. For a moment, he turned his gaze toward the valley of Makkah as well as to the surrounding hills. He recalled that in those hills he often found refuge from the persecution of Quraysh... ...Mounting his she camel, al Qaswa', he rode toward the Ka'bah where he circumambulated the House without dismounting. He then dismounted and called upon `Uthman ibn Talhah to open the Ka'bah for him. Muhammad stood at the door surrounded by the many worshippers who had found their way to the holy House. He delivered a speech to the people present in which he said, quoting the Qur'an... ..."O men, We have created you from male and female and constituted you into peoples and tribes that you might know and cooperate with one another. In the eye of God, highest among you is the most virtuous. God is omniscient and all wise." [Qur'an, 49:13] He continued: "0 Men of Quraysh, what do you think I am about to do with you?" "Everything good," they answered, "for you are a noble brother and a noble nephew of ours." Muhammad went on: "Rise, then, and go. For you are free." With this word, Muhammad gave a general amnesty to all Quraysh and all the Makkans. The Prophet's General Amnesty Oh, the beauty of pardon and forgiveness on the part of the mighty and powerful! How great is the soul of Muhammad which rose above hatred and above revenge, which denied every human feeling and ascended to heights of nobility man had never reached before! There were the Quraysh among whom were people whom Muhammad well knew had plotted to kill him, had persecuted him, and inflicted upon him and his companions all kinds of injury and harm, who fought him at Badr and at Uhud, who blockaded him in the Campaign of al Khandaq, who incited the Arab tribes to rise against him, and who would even then tear him apart if only they had the power. There, the whole of Quraysh stood totally under Muhammad's hand, indeed under his feet, totally subject to his command. Indeed, their very life depended upon the first word emerging from his lips. All these thousands of men, of Muslims in battle array, stood on the ready waiting for that one word to wipe out the whole of Makkah and its people within minutes. Muhammad, however, was no less than Muhammad! He was no less than the Prophet of God! No alienation, antagonism, or hostility could find any permanent abode in his heart. His heart was absolutely free of injustice, of malice, of tyranny or false pride. In the most decisive moment, God gave him power over his enemy. But Muhammad chose to forgive, thereby giving to all mankind and all the generations the most perfect example of goodness, of truthfulness, of nobility and magnanimity. (Haykal, The Life of Muhammad ]; US North American Trust Publications, 1976, pp. 406-408)
At this point, Islam had become the major authority in the Arabian Peninsula and was established as a full state. With this many followers it was clear that in the face of danger, migration was no longer an option for such a large nation as no Muslim could turn their back on a fellow believer. Rather it was imperative that they all recognize the need for standing united in defending against the inevitable attacks from the armies of Persians and Romans.

"such a deed as equals Jihad..."

جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ دُلَّنِي عَلَى عَمَلٍ يَعْدِلُ الْجِهَادَ‏.‏ قَالَ ‏ "‏ لاَ أَجِدُهُ ـ قَالَ ـ هَلْ تَسْتَطِيعُ إِذَا خَرَجَ الْمُجَاهِدُ أَنْ تَدْخُلَ مَسْجِدَكَ فَتَقُومَ وَلاَ تَفْتُرَ وَتَصُومَ وَلاَ تُفْطِرَ ‏"‏‏.‏ قَالَ وَمَنْ يَسْتَطِيعُ ذَلِكَ قَالَ أَبُو هُرَيْرَةَ إِنَّ فَرَسَ الْمُجَاهِدِ لَيَسْتَنُّ فِي طِوَلِهِ فَيُكْتَبُ لَهُ حَسَنَاتٍ‏.‏
Bukhari: A man came to God's Apostle and said, "Instruct me as to such a deed as equals Jihad in reward". He replied, "I do not find such a deed. Can you, while the Muslim fighter has gone out for Jihad, enter a mosque to perform prayers without ceasing and fast forever?" The man said, "No one can do that." (Volume 4, Book 52, Number 44)
Many narrations used by enemies of Islam are similar to the one presented above. All these narrations emphasize the importance of Jihad in Islam. The purpose of Jihad is emphasized clearly in the Qur'an:
4:75 And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help
We can understand the Jihad the Prophet Muhammad (peace be upon him) encouraged if we examine the historical situation at that time. Muhammad Husayn Haykal notes the following in his biography of the Prophet Muhammad (peace be upon him):
Fighting was permitted in Islam, and carried out by Muhammad and his companions, in order to stop their being persecuted for their faith and to have all the freedom they needed to call men to it. Later, when we see the details and the proofs of this, it will become clear that in all these alliances Muhammad's purpose was the consolidation of the defence of Madinah. The objective was to remove Madinah beyond any design the Quraysh might have against its Muslim inhabitants. Muhammad could not have forgotten that the Makkans once sought to extradite the Muslims from Abyssinia... ...This peaceful show of strength by Islam does not at all mean that Islam, at that time, forbade fighting in defence of personal life and of religion, or to put a stop to persecution. Indeed, Islam did not. Rather, it imposed such defence as a sacred duty. What it did really mean at that time, as it does today or will ever do, was to condemn any war of aggression. "Do not commit any aggression," God commands. He counsels, "God does not love the aggressors."[Qur'an, 2:190] (Haykal, The Life of Muhammad; US North American Trust Publications, 1976, p.206, 208 emphasis added)
Therefore, Islam, being a system which aims for the betterment of humanity, imposes fighting against oppression and injustice as a religious duty. This is the reason for the sayings of the Prophet Muhammad (peace be upon him) which encourage his followers to fight for the sake of God.