عن أُسامةَ بنِ زَيْدٍ رضيَ اللهُ عنهما قالَ: بَعَثَنَا رسولُ اللهِ صَلّى اللهُ عَلَيْهِ وسَلَّم إلى الحُرَقَةِ مِنْ جُهَيْنَةَ، فَصَبَّحْنا الْقَوْمَ عَلى مِياهِهمْ، وَلحِقْتُ أَنَا وَرَجُلٌ مِنَ الأَنْصَارِ رَجُلًا مِنهُمْ فَلَمَّا غَشِينَاهُ قالَ: لا إِلهَ إلَّا الله، فَكَفَّ عَنْهُ الأَنْصَارِيُّ، وَطَعَنْتُهُ بِرُمحِي حَتَّى قَتَلْتُهُ، فَلَمَّا قَدِمْنَا المَدينَةَ، بلَغَ ذلِكَ النَّبِيَّ صَلّى اللهُ عَلَيْهِ وسَلَّم، فقال لي: «يا أُسامةُ أَقَتَلْتَهُ بَعْدَ ما قَالَ: لا إِلهَ إِلَّا اللهُ؟» قلتُ: يا رسولَ اللهِ إِنَّمَا كَانَ مُتَعَوِّذًا، فَقَالَ: «أَقًتَلْتَهُ بَعْدَ مَا قَالَ لا إِلهَ إِلَّا اللهُ؟» فَما زَالَ يُكَرِّرُهَا عَلَيَّ حَتَّى تَمنَّيْتُ أَنِّي لَمْ أَكُنْ أَسْلَمْتُ قَبْلَ ذلِكَ الْيَوْمِ. متـفقٌ عليه.
Usamah ibn Zayd (may Allah be pleased with both of them) reported: The Messenger of Allah (peace and blessings be upon him) sent us to al-Huraqah of Juhaynah. We came upon the people in the morning at their watering places, and a man from the Ansar and I caught up with one of them. When we overtook him, he said, "There is no god but Allah," so the Ansari held back from him, but I stabbed him with my spear until I killed him. When we arrived in Madinah, news of this reached the Prophet (peace and blessings be upon him), and he said to me: "O Usamah, did you kill him after he said 'There is no god but Allah'?" I said: "O Messenger of Allah, he was only seeking protection." He said: "Did you kill him after he said 'There is no god but Allah'?" He kept repeating it to me until I wished I had not become a Muslim before that day. Agreed upon.
الشرح · explanation
وفي روايةٍ: فَقالَ رسولُ الله… الحرقة: بطن من جهينة القبيلة المعروفة. فصبَّحْنا القوم: أتيناهم صباحًا. غشيناه: اقتربنا منه وعلوناه بسلاحنا. متعوّذًا: أي معتصمًا بها من القتل لا معتقدًا لها.
In another narration: "The Messenger of Allah said..." "Al-Huraqah": a branch of Juhaynah, the well-known tribe. "We came upon the people in the morning": we came to them in the morning. "We overtook him": we drew near to him and bore down upon him with our weapons. "Seeking protection": that is, taking refuge in it from being killed, not believing in it.
الدروس · lessons
أنّ أحكام الإسلام في الدنيا تُجرى على الظاهر ولا يجوز البحث عمّا في الباطن. قاعدة سدّ الذرائع، ومنع الذين يحبّون الانتقام والثأر والقتل بدعوى عدم صدق بواطن النّاس. المسلم تؤنّبه نفسه على ما ارتكب من خطأ أو معصية، ويندم على ذلك. أنّ أسامة رضي الله عنه كان حيّ القلب، فقد أثّر فيه هذا الموقف حتى تمنّى أنّه لم يسلم قبل ارتكابه هذا الخطأ، لإنّ الإسلام يَجُبُّ ما قبله من الآثام. الحدود تُدفعُ بالشّبهات فلم يحكم الرسول على أسامة بالقصاص، لأنه قتله متأولا، فكان في ذلك شبهة، لكن ذلك يوجب الدِّية على العاقلة وهم عَصَبَتُه. لا يجوز لفاعل الكبيرة أن يتمنّى أن لم يكن أسلم إلَّا بعد…
The rulings of Islam in this world are applied according to outward appearance, and it is not permissible to investigate what is in the inward state. The principle of blocking the means [to evil], and preventing those who love revenge, vengeance, and killing under the pretext of the people's inward states not being truthful. The Muslim's own self reproaches him for the error or sin he has committed, and he regrets it. Usamah (may Allah be pleased with him) was alive of heart, for this situation affected him until he wished he had not become a Muslim before committing this error, because Islam wipes out the sins that preceded it. The prescribed penalties (hudud) are averted by doubts, so the Messenger did not rule that Usamah be subject to retaliation, because he killed him acting upon an interpretation, and there was a doubt in that; but this necessitates the blood-money upon the male relatives (al-aqilah), who are his paternal kin. It is not permissible for one who commits a major sin to wish that he had only become a Muslim afterward...