Clarification of the doubts about the Hatib (ra)'s incident
Darultawhid > Forum
The incident of Hatib bin Abi Beltea can be analyzed from various views.
Assisting and helping kuffar against Muslims is kufr
1- The incident of Hatib (ra) is one of the greatest evidences in relation to
the kufr of assisting and helping the kuffar against the Muslim (Mudhahara) and
the apostasy from Islam. This is shown clearly in three points in the Hadith
narrated about this incident:
a) Without hesitation Umar (ra) put takfir on Hatib directly.
The statement of Umar (ra) in this Hadith: Leave me to strike the neck of
this Munafiq (hypocrite). And in another narration (it is reported that he
stated): Certainly he has disbelieved. And in another narration, after the
Messenger (saw) said: Did he not witness Badr? Umar replied: Yes, however
he has gone back and helped your enemies against you.
The statements of Umar about Hatib provides us with evidence to how clear and
sound Umar and the other Companions had established that, Mudhaharah (helping
and assisting) to the Kuffar is kufr and in such case becoming murtad
(abjuration) from Islam was inevitable. Umar had uttered such words because
his understanding of what he had seen, within the actions of Hatib in this
incident, was kufr and irtidat (abjuration). The statement of Umar was not
because he had acted without thinking. It was only because Umar only saw the
peripheral of Hatibs action and not the real intention of Hatib.
b) No one had critized Umars (ra) judgement and takfir
The implied approval of the Messenger (saw) and others who had been present and
involved in the judgement, for the understanding Umar (ra) had; was that Umar
had not been censured for his hukm of Takfîr on Hatib (ra) rather, RasulAllah
(saw) mentioned that Hatib had an acceptable excuse for his action. Umar had
passed judgement from what he had seen as the action of Hatib (ra) without
questioning and learning the real reason of the action of Hatib (ra). As Umar
passed judgement none of the Companions nor did RasulAllah (saw) silence Umar
for his judgement. If Umar had been mistaken with what he had seen on the
exterior; he would have been silenced or corrected. But this did not take
place which proves that the help and assistance of a Muslim to the kuffar is
kufr. RasulAllah (saw) however did stop to question his Companion Hatib (ra)
before passing any judgement over him. Hence the incident of Hatib was a
special condition and that his intention was not to harm the
Muslim but only was it to protect his family; the ruling over him was that he
had not performed an action of kufr because of the real intention of his
action, but rather he had performed an action of haram.
c) The manner Hatib (ra) used in defence
Hatib (ra) had defended himself by saying: I did not do that out of Kufr nor
out of apostasy from my deen or out of pleasure with Kufr after Islam. This
statement is proof that Hatib (ra) did understand that Mudhaharah of the Kuffar
is Kufr, so he made sure to mention the reality of his action before any
judgement could be passed of him.
In the narration of Abi Yala and Ahmad ibn Hanbal, Hatib stated the following:
I did not take this action to fool RasulAllah (saw) or due to nifaq.
Furthermore I had the belief Allah teala will make RasulAllah (saw) victorious
and complete his divine radiance. In another narration Hatib (ra) stated: O
RasulAllah (saw) by Allah teala the iman in my heart never changed. (Majma
al-Zawaid v 9, p 306) These narrations show that Hatib (ra) carried the belief
that; helping and supporting the kuffar against the Muslim is kufr and irtidat.
And that this action would mean showing consent to kufr and it would be nifaq
and deceit to RasulAllah (saw). For this reason he wanted to explain the
reality of his situation and niyah to RasulAllah (saw).
the act of becoming a spy against the Muslim which is not kufr
2- It is the right of an individual to look for detailed explanations
regarding the issue of being a spy against the Muslim in a written book on the
subject of the ruling on helping the kuffar against the Muslims. In his work
Sayfuddeen Al-Muwahhid had established the proofs for the conditions of kufr
regarding this matter however failed to mention anything about the conditions
of haram in this matter.
Scholars translate the following regarding the act of becoming a spy against
the Muslim which is not kufr. In his tafsir while explaining the incident of
Hatib (ra), Qurtubi states the following: If an individual knows the
confidential lives of the Muslim well and attracts attention to it, if he
notifies their enemy of their state; and if he is doing this for worldly
purposes and if his itikad is strong he will not become kafir with this action
If we accept that an individual in this state does not become kafir, as a
punishment of hadd; will he be killed or not? Regarding this matter scholars
have had conflict of opinion. After stating such he continues to state the
views of the scholars regarding the punishment of hadd. Ibni Kathir in his
tafsir had stated: (Let not the believers take the disbelievers as protecting
friends instead of the believers, and whoever does that will never be helped by
Allah in any way, except if you indeed fear a danger from them. And Allah
warns you against Himself (His punishment).) (Al Quran, Al-I Imran, 3; 28)
This is why Allah's Messenger accepted the excuse of Hatib (ra) when he said
that he only wanted to have a favour on the Quraysh, because of the property
and family members he had left behind in Mecca. For this reason Allah (swt)
had warned Hatib (ra): Of no profit to you will be your relatives and your
children on the Day of Judgment: He will judge between you: for Allah sees well
all that ye do. (AL Quran, Al Mumtahina, 60; 3) Details of this matter can be
found in the books of fiqh.
Hatib (ra) did not perform kufr but haram
3- In ayah 1 of Surat Al Mumtahina the statement of Allah (awj): O ye who
believe! referring to Hatib provides us with evidence that Hatib (ra) had not
performed the action of kufr. From this narration on the authority of Ibn
'Abbas he said concerning the interpretation of Allah's statement: O ye who
believe! Referring to Hatib, (Tanwir al-Miqbas min Tafsir Ibn Abbas) It has
also been narrated that when Hatib heard himself being referred to as O ye who
believe he had fainted out of joy. In Imam Qurtubis al Jamiu li Ahkamiil
Quran it has been narrated and shown to us that his heart was filled with iman
and did not have the intention to betray Allah (swt) or his Prophet (saw). Also
this action not being evaluated as kufr, the acceptance of his excuse and the
joy of Hatib (ra) after being referred to as O ye who believe in the ayah
shows that Hatib (ra) had understood the importance of the matter and that he
had been afraid he would be given the hukm kafir.
4- Hatib (ra) had helped RasulAllah (saw) against his enemies; he had provided
help with his tongue, wealth, physically, and mentally in all of the battles.
He had attended Badr and Hudaibiyyah with RasulAllah (saw). It is most certain
that his place and those like him is the promised Jannah. He had also assisted
RasulAllah (saw) in the conquest of Mecca. He had gone there with his wealth
and life to fight against the Mushrikun. He never gave success to the kuffar
over the Muslims. When he wrote that letter to the Mushrikun informing them of
the action RasulAllah (saw) was to take, his intention was not to assist and
help the Mushrikun over the Muslim. He himself was to fight against them with
RasulAllah (saw) and he was already confident of the victory of the Muslim.
After Umar accused him of Nifaq and RasulAllah (saw) asked him about his
action; he negated kufr and apostasy and parts of the Quran had been revealed:
O ye who believe! Take not my enemies and yours as
friends (or protectors),- offering them (your) love, even though they have
rejected the Truth that has come to you, and have (on the contrary) driven out
the Prophet and yourselves (from your homes), (simply) because ye believe in
Allah your Lord! If ye have come out to strive in My Way and to seek My Good
Pleasure, (take them not as friends), holding secret converse of love (and
friendship) with them: for I know full well all that ye conceal and all that ye
reveal. And any of you that does this has strayed from the Straight Path. (Al
Qur'an, 60; 1 Al Mumtahina [She that is to be Examined, Examining Her])
This is among the most tremendous of evidences that the one who helps the
Kuffar with his life, wealth, tongue, or opinion and its likes do apostate from
the Deen of Islam and Allahs refuge is sought.
5- The letter Hatib (ra) had sent to the Mushrik of Mecca does not account as
help and support to the kuffar. It has been narrated by some scholars, in
al-Fath (Fath al-Bari 7/520) that the letter was as follows: O assembly of
Quraysh. The Messenger of Allah (saw) is approaching you with an army like the
night that marches like the torrent and by Allah! If he was to come to you all
alone, Allah would most certainly give him victory and fulfill for him His
promise, so look after yourselves and Salam. (Al-Fath v: 7, p: 520; Tafsir of
Yahya b. Salam, Suhayli, Alusi Ruhul-Maani, Qurtubi Tafsir)
As seen in the content of this letter there is nothing which opposes iman. On
the contrary there is evidence of a very strong and perfectly correct iman.
However greatest drawback is that he had tried to inform the enemy in secret,
the secrets of the Muslim and the aim of war against them. It can never be
understood that Hatib (ra) had tried to help and support the kuffar against the
Muslim. However Hatib (ra) had disobeyed RasulAllah (saw) and had greatly
sinned due to his action. His attendance in Badr and the good actions he had
taken in the past had erased this sin.
6- Hatib had only done what he did out of a faulty interpretation (tawil)
believing his letter would not harm the Muslim and that Allah would give
victory His Deen and Prophet even if the Mushrikun had been aware of their
coming. In the narrations of the hadith Hatib, had stated excusing himself: I
knew that Allah would assist His Messenger and complete for him his affair.
Bukhari (ra) had narrated the story of Hatib in the section: Seeking the
repentance of the apostates and rebellious ones and fighting them. As well as
in the section: What has been narrated about those who make faulty
interpretations. Al Hafidh Ibn Hajar Al Asqalanee, in al-Fath stated: And the
excuse of Hatib is what he himself mentioned for he did that out of faulty
interpretation (tawil) thinking that there is no harm in it (Fath al-Bari
8/634). Consequently, there is a vast distinction between the actions of Hatib;
being certain that the Kuffar would not benefit from his letter in their war
with RasulAllah (saw) and the one who would give them victory and assist them
with what they would benefit from in their war against Islam and the Muslim.
The Status of the People of Badr
7- The prophet (saw) said to Umar (ra), Who knows, perhaps Allah has looked
at the warriors of the Badr and said (to them) Do whatever you like, I have
forgiven you. Many people from past and of today have misinterpreted this
hadith and some said everything has been allowed for them; some others claimed
that even if they perform kufr/shirk they would be forgiven. We will quote a
portion from Ibn Kayyim which will provide us the correct understanding of the
salaf regarding this matter. In his work al-Fawaid, under the subtitle The
Status of the People of Badr Ibn Qayyim (ra) says the following:
Many people have misinterpreted this hadith, for the obvious meaning is that
everything has been allowed for them and that they can do whatever they want.
But, this in fact is not the case. According to a group of people, among whom
is Ibn al-Jawzy, By this statement it does not mean that their future sins are
included, but what are meant are the past sins. That is to say, I have
forgiven every bad thing you did before. He (Ibn al-Jawzy) said and there are
two things that prove that: If it was supposed to mean future sins, the answer
would have been: I will forgive you. The second thing is that it would have
been a sort of freedom to commit sins, and there is no reason for that.
The true meaning of this response is: I have forgiven your previous sins
because of this battle. But it is a weak argument in two ways:
Firstly, because the statement, Do whatever you like, I have forgiven you.
And the statement I have forgiven you. Does not necessarily mean I will
forgive you in order to include future sins, for the statement I have
forgiven is a confirmation that there will be forgiveness in the future, just
like the following statements in the Quran which means: The qiyama (event)
ordained by Allah will come to pass and that which means and your Lord comes
and so on.
Secondly: the hadith itself replies to him, for the cause of it is the story of
Hatib (ra) and his spying on the prophet (saw), and that is a sin that was
committed after (6 years of) the battle of Badr and not before it, therefore,
the second opinion is definitely correct.
Allah knows best, but we think that this is a statement about people that Allah
knew would not leave their religion, and that they would die in the state of
Islam. He also knew that they might commit some sins like other people do, but
He would not leave them to persist in them, but would make is easy for them to
turn to Him with sincere repentance, seek His forgiveness and do righteous
deeds that wipe out the trace of their sins. And this would be specified for
them only and not for others.
This is because their truthfulness has been proven and so they have been
forgiven. It can also be that they were granted forgiveness because of these
reasons, and it does not mean that they should stop performing religious
duties, because of having been forgiven, and if that happened without
fulfilling orders, they would not have needed to pray or fast or perform
pilgrimage or pay zakat or do jihad.
Just because someone is certain to be forgiven, it does not mean that
repentance should be delayed. This point is mentioned in another hadith. Abu
Hurairah (ra) narrated that: I heard the prophet (saw) saying, If somebody
commits a sin and then says; O my Lord! Ive sinned, please forgive me! And his
Lord says, My slave knows that he has a Lord who forgives sins and punishes for
it, I therefore have forgiven My slave (his sins). Then he remains without
committing any sin for a while and then again commits another sin and says, O
my Lord, Ive committed another sin, please forgive me, and Allah says, My
slave knows that he has a Lord who forgives sins and punishes for it, I
therefore have forgiven My slave (his sin). Then he remains without committing
any sin for a while and then commits another sin (for the third time) and says,
O my Lord, I have committed another sin, please forgive me, and Allah says, My
slave knows that he has a Lord who forgives sins and punishes for
it, I therefore have forgiven My slave (his sins), he can do whatever he
likes. (Bukhari and Muslim)
This does not mean that this person is allowed to do forbidden things, but it
means that as long as the person repents, whenever he commits sins, Allah will
forgive him.
And the reason this servant has been distinguished with this is because it is
known that he does not insist on a sin, and that whenever he commits a sin he
repents. It is just as certain for this servant as it is for the people of
Badr, as well as anyone the messenger of Allah (saw) gave the good news of
entering Paradise or told him that his sins had been forgiven. It was not
understood from him or any of the companions that the person is free to commit
sins and neglect religious duties. In fact these people were even busier in
exerting more effort and feared more after they received the good news than
before. This applies more to the ten people who were given the good news of
entering Paradise. Abu Bakr (ra), for instance was known to be even more
cautious and he feared Allah a great deal. Likewise, Umar (ra) believed that
this good news limited by its conditions, and so remained constant in piety
until his death. Obviously, Umar (ra) continued to avoid anything that was
forbidden. None of them understood that they were given absolute permission to
do whatever they wanted.
The Reality of Hatib (ra)'s Incident
Being a spy against the Muslim is kufr but in some conditions like Hatibs
incident- it will be a major sin (will not take them from the fold of Islam)
and after the judgment and investigation under the light of evidences the spy
may get punished (hadd) and may cause him to be killed. Hatib (ra) did not
perform any kufr but he performed a major sin which had been forgiven because
of being a warrior in Badr (Do whatever you like, I have forgiven you.) and
his excuse was his family and kids in Mecca. His excuse was accepted by Allah
(O ye who believe! Al Mumtahina 1) His messenger (saw) ("Hatib has told you
the truth."); but he was criticized for his action against the Muslim; (Of no
profit to you will be your relatives and your children on the Day of Judgment:
He will judge between you: for Allah sees well all that ye do. Al Quran, Al
Mumtahina, 60; 3)
**
How great is Allah that he protects his deen from the lies of the liars, the
heresy of the heretics and the extremeness of the extreme.
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