Chapter: The killing of Ka'b bin Al-Ashraf
Narrated Jabir bin `Abdullah:
Allah's Messenger (ﷺ) said, "Who is willing to kill Ka`b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's Messenger (ﷺ)! Would you like that I kill him?" The Prophet (ﷺ) said, "Yes," Muhammad bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Ka`b). "The Prophet (ﷺ) said, "You may say it." Then Muhammad bin Maslama went to Ka`b and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Ka`b said, "By Allah, you will get tired of him!" Muhammad bin Maslama said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) Ka`b said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka`b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka`b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you." Muhammad bin Maslama and his companion promised Ka`b that Muhammad would return to him. He came to Ka`b at night along with Ka`b's foster brother, Abu Na'ila. Ka`b invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Ka`b replied, "None but Muhammad bin Maslama and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka`b said. "They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." Muhammad bin Maslama went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and `Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, "When Ka`b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Ka`b bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. " have never smelt a better scent than this. Ka`b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslama requested Ka`b "Will you allow me to smell your head?" Ka`b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka`b again, "Will you let me (smell your head)?" Ka`b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet (ﷺ) and informed him. (Abu Rafi`) was killed after Ka`b bin Al-Ashraf." - Sahih:Al Bukhari:4037 (islam)

-Can you do it today, lie to punish a blasphemer?

Chapter: The killing of Ab Rafi’ ‘Abdullah bin Abi Al-Huqaiq
Narrated Al-Bara:
Allah's Messenger (ﷺ) sent `Abdullah bin 'Atik and `Abdullah bin `Utba with a group of men to Abu Rafi` (to kill him). They proceeded till they approached his castle, whereupon `Abdullah bin Atik said to them, "Wait (here), and in the meantime I will go and see." `Abdullah said later on, "I played a trick in order to enter the castle. By chance, they lost a donkey of theirs and came out carrying a flaming light to search for it. I was afraid that they would recognize me, so I covered my head and legs and pretended to answer the call to nature. The gatekeeper called, 'Whoever wants to come in, should come in before I close the gate.' So I went in and hid myself in a stall of a donkey near the gate of the castle. They took their supper with Abu Rafi` and had a chat till late at night. Then they went back to their homes. When the voices vanished and I no longer detected any movement, I came out. I had seen where the gate-keeper had kept the key of the castle in a hole in the wall. I took it and unlocked the gate of the castle, saying to myself, 'If these people should notice me, I will run away easily.' Then I locked all the doors of their houses from outside while they were inside, and ascended to Abu Rafi` by a staircase. I saw the house in complete darkness with its light off, and I could not know where the man was. So I called, 'O Abu Rafi`!' He replied, 'Who is it?' I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, ' What is wrong with you, O Abu Rafi`?' He said, 'Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!' So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi` cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi` lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break. Then I came out, filled with astonishment and went to the staircase to descend, but I fell down from it and got my leg dislocated. I bandaged it and went to my companions limping. I said (to them), 'Go and tell Allah's Messenger (ﷺ) of this good news, but I will not leave (this place) till I hear the news of his (i.e. Abu Rafi`'s) death.' When dawn broke, an announcer of death got over the wall and announced, 'I convey to you the news of Abu Rafi`'s death.' I got up and proceeded without feeling any pain till I caught up with my companions before they reached the Prophet (ﷺ) to whom I conveyed the good news." - Sahih:Al Bukhari:4040 (islam)

-Can any believer can enter a house and kill at night a blasphemer?

Chapter: Killing A Captive Without Inviting Him To Islam
Narrated Sa'd:
On the day when Mecca was conquered, the Messenger of Allah (ﷺ) gave protection to the People except four men and two women and he named them. Ibn AbuSarh was one of them. He then narrated the tradition. He said: Ibn AbuSarh hid himself with Uthman ibn Affan. When the Messenger of Allah (ﷺ) called the people to take the oath of allegiance, he brought him and made him stand before the Messenger of Allah (ﷺ). He said: Messenger of Allah, receive the oath of allegiance from him. He raised his head and looked at him thrice, denying him every time. After the third time he received his oath. He then turned to his Companions and said: Is not there any intelligent man among you who would stand to this (man) when he saw me desisting from receiving the oath of allegiance, and kill him? They replied: We do not know, Messenger of Allah, what lies in your heart; did you not give us an hint with your eye? He said: It is not proper for a Prophet to have a treacherous eye. Abu Dawud said: 'Abd Allah (b. Abi Sarh) was the foster brother of 'Uthman, and Walid b. 'Uqbah was his brother by mother, and 'Uthman inflicted on him hadd punishment when he drank wine. - Sahih:Abu Dawud:2683 (islam)

-Is it OK to kill unarmed person during a ceremony of allegiance?

Chapter: Khumus from the spoils of a killed infidel
Narrated `Abdur-Rahman bin `Auf:
While I was standing in the row on the day (of the battle) of Badr, I looked to my right and my left and saw two young Ansari boys, and I wished I had been stronger than they. One of them called my attention saying, "O Uncle! Do you know Abu Jahl?" I said, "Yes, What do you want from him, O my nephew?" He said, "I have been informed that he abuses Allah's Messenger (ﷺ). By Him in Whose Hands my life is, if I should see him, then my body will not leave his body till either of us meet his fate." I was astonished at that talk. Then the other boy called my attention saying the same as the other had said. After a while I saw Abu Jahl walking amongst the people. I said (to the boys), "Look! This is the man you asked me about." So, both of them attacked him with their swords and struck him to death and returned to Allah'S Apostle to inform him of that. Allah's Messenger (ﷺ) asked, "Which of you has killed him?" Each of them said, "I Have killed him." Allah's Messenger (ﷺ) asked, "Have you cleaned your swords?" They said, "No. " He then looked at their swords and said, "No doubt, you both have killed him and the spoils of the deceased will be given to Mu`adh bin `Amr bin Al-Jamuh." The two boys were Mu`adh bin 'Afra and Mu`adh bin `Amr bin Al-Jamuh. - Sahih:Al Bukhari:3141 (islam)

-Is it during the battle of Badr?
- What is the kind of abuse are we talking about?
- is it about insults and some stone throwing?
- Who killed Abu Jahl was it not Abdullah ibn Masud who cut his head instead?

Chapter: The Ruling on the One Who Defames the Prophet [SAW]
Ibn 'Abbas narrated that :
There was a blind man during the time of the Messenger of Allah [SAW] who had an Umm Walad by whom he had two sons. She used to slander and defame the Messenger of Allah [SAW] a great deal, and he would rebuke her, but she would not pay heed, and he would forbid her to do that, but she ignored him. (The blind man said) One night I mentioned the Prophet [SAW], and she slandered him. I could not bear it so I went and got a dagger which I thrust into her stomach and leaned upon it, and killed her. In the morning she was found slain. Mention of that was made to the Prophet [SAW] and he gathered the people and said: "I adjure by Allah; a man over whom I have the right, that he should obey me, and he did what he did, to stand up." The blind man started to tremble and said: "O Messenger of Allah [SAW], I am the one who killed her. She was my Umm Walad and she was kind and gentle toward me, and I have two sons like pearls from her, but she used to slander and defame you a great deal. I forbade her, but she did not stop, and I rebuked her, but she did not pay heed. Finally, I mentioned your name and she slandered you, so I went and got a dagger which I thrust into her stomach, and leaned on it until I killed her. The Messenger of Allah [SAW] said: "I bear witness that her blood is permissible." - Sahih:An Nasai:4070 (islam)

-If someone is killed for slandering the prophet, will he be punished by sharia?

Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, - Quran:Al-Ma'idah 5:33 (islam)

-Is it valid today?
- Why everyone knows the 5-32 and not this one?

A freethinker (zindiq) must be put to death and his repentance is rejected. A freethinker is one who conceals his unbelief and pretends to follow Islam. A magician also is to be put to death, and his repentance also is to be rejected. A apostate is also killed unless he repents. He is allowed three days grace; if he fails to utilise the chance to repent, the execution takes place. This same also applies to women apostates. If a person who is not an apostate admits that prayer is obligatory but will not perform it, then such a person is given an opportunity to recant by the time of the next prayer; if he does not utilise the opportunity to repent and resume worship, he is then executed. If a Muslim refuses to perform the pilgrimage, he should be left alone and God himself shall decide this case. If a Muslim should abandon the performance of prayer because he disputes its being obligatory, then such a person shall be treated as an apostate - he should be given three days within which to repent. If the three days lapse without his repenting, he is then executed. Whoever abuses the Messenger of God - peace and blessing of God be upon him - is to be executed, and his repentance is not accepted. If any dhimmi (by 'dhimmi' is meant a non-Muslim subject living in a Muslim country) curses the Prophet - peace be upon him - or abuses him by saying something other than what already makes him an unbeliever, or abuses God Most High by saying something other than what already makes him an unbeliever, he is to be executed unless at that juncture he accepts Islam. The property of an apostate after his execution is to be shared by the Muslim community. - Fiqh:Rissala:37.19 (islam)

The following are not subject to retaliation:(1) a child or insane person, under any circumstances(0: whether Muslim or non-Muslim.The ruling for a person intermittently insane isthat he is considered as a sane person when in hisright mind, and as if someone continuously insanewhen in an interval of insanity. If someone againstwhom retaliation is obligatory subsequentlybecomes insane, the fuB penalty is neverthelessexacted, A homicide committed by someone whois drunk is (A: considered the same as that of asane person,) like his pronouncing divorce (dis:n1.2));(2) a Muslim for killing a non-Muslim;(3) a Jewish or Christian subject of theIslamic state for killing an apostatefrom Islam (0:because a subject of the state is under its protection,while killing an apostate from Islam is withoutconsequences);(4) a father or mother (or their fathers ormothers) for killing their offspring, or offspring'soffspring;(5) nor is retaliation permissible to a descendantfor (A: his ancestor's) killing someone whosedeath would otherwise entitle the descendant toretaliate, such as when his father kills his mother. - Fiqh:Umdat:o1.2 (islam)

(Nahlawi:) Ridicule entails showing disdain,sarcasm, or contempt for another in a waythat causes laughter, whether by mimickinganother's words or actions, by a gesture Qr byallusion. It is unlawful. Allah Most High says:(1) "Those who demean believers who voluntarilygive charity- ridiculing those who findnothing to give but their own effort-it is Allahwho is ridiculing them, and they shall suffer apainful torment" (Koran 9:79).(2) "0 you who believe: let not some menderide others who might well be better than they;and let not some women ridicule others who mightwell be better than they. Do not belittle oneanother or insult one another with nicknames"(Koran 49:11).The Prophet (Allah bless him and give him peace)said:.. A gate in paradise will open to one of thosewho mock people and a cry will be heard, 'Comehere, come here,' and he will come forward inconcern and anxiety, but when he reaches it, it willclose in front of him. And this will happen againand again, until the gate will open and the cry'Come here, come here' will be heard as before,but he will not approach because he knows it willonly close in front of him." - Fiqh:Umdat:r18.1 (islam)

(n:) The following rigorously authenticated(sahih) hadith has been translated belowwith two commentaries, one by 'Abd al-Ra'ufMunawi (M:) and the other by Muhammad ibn'Allan Bakri (B:),The Prophet (Allah bless him and give himpeace) said:"Allah Most High says: 'He who is hostile toa friend (waH) of Mine I declare war against. Myslave approaches Me with nothing more belovedto Me than what I have made obligatory for him,and My slave keeps drawing nearer to Me withvoluntary works until I love him. And when I lovehim, I am his hearing with which he hears, hissight with which he sees, his hand with which heseizes, and his foot with which he walks. If he asksMe, I will surely give to him, and ifhe seeks refugein Me, I will surely protect him.' "He who is hostile to a friend (wali) of Mine(M: friend meaning the knower of Allah ('arifbillah) who is constant in obedience to Him andsincere in his acts of worship)(B: that is, he who is close to Allah by hisdevotion to Him through obeying His commandsand shunning the acts He has forbidden)I declare war against(M: I inform him that I shall make war uponhim, meaning that Allah will deal with him as oneat war does, namely, with theophanies against himof manifestations of omnipotent force andmajesty, this being the ultimate threat. The wordshostile to a friend (wali) mean hostile to him forbeing a friend (waH), not just any hostility whatever.It excludes such things as taking him to courtto have him fulfill an obligation. Rather, hostilityto him for being a friend of Allah is to deny it outof mere obstinacy or envy, or to disparage orabuse him, and similar kinds of ill-treatment. Andwhen the peril of being hostile toward such a personis appreciated, the reward for friendship withhim may likewise be inferred)(B: I declare war against means I shall fightthis enemy for him, i.e. destroy him. And this is avery severe threat for opposing or having enmitytowards someone Allah loves. Too, the affirmationof Allah's fighting the enemies of His friendsentails the affirmation of His friendship for thosewho befriend them).My slave approaches Me with nothing morebeloved to Me than what I have made obligatoryfor him(B: meaning the performance of what I havemade obligatory for him, whether individually orcommunally. The obligatory is more beloved toAllah than voluntary devotions because it is moreperfect, since the command to do it is absolute,implying a reward for its performance and punishmentfor its nonperformance, as opposed to voluntarydevotions, whose nonperformance isunpunished, and which, it is said, amount to butone-seventieth of the value of an obligatory act),and My slave keeps drawing nearer to Me withvoluntary works until I love him. And when I lovehim. I am his hearing(B: the protector of his hearing)with which he hears(B: meaning He who keeps it from being usedto hear what is not permissible to listen to, such asslander, talebearing, and the like),his sight with which he sees(B: safeguarding it from what is unlawful tolook at),his hand with which he seizes(B: so that he takes only what is lawful),and his foot with which he walks(B: so that he walks only to what is permitted)(M: in summary, whoever draws near toAllah through what is obligatory; and thenthrough voluntary works, Allah draws him nearerand elevates him from the level of true faith(iman) to the level of the perfection of faith(ihsan, dis: u4) such that the knowledge in hisheart becomes visible to the eye of his spiritualperception. To fill one's heart with knowledge ofAllah effaces what is other than Him, so that onespeaks not except of Him, moves not save at Hisbehest, and if one looks, it is through Him, and ifone seizes, it is through Him. And this is the consummateawareness of the oneness of Allah)(B: the consequence of which is the preservationof the individual's whole person, so that heforsakes selfish desire and is wholly absorbed inobedience. Another interpretive possibility is thatthe hadith is a metaphor for Allah's help and assistance,as if Allah Most High, figuratively speaking,were to play the role of the senses with whichthe individual perceives and the limbs he relies on.A variant has the addendum:)so that through Me he hears, through Me hesees, through Me he seizes, and through Me hewalks(M: concerning which, the sheikhs of theSufis (Allah Most High be well pleased with them)have had disclosures of the hidden and experientialindications that would make crumbled bonesquake. But these are of no use save to those whotread their path and come to know the wellspringfrom which they drink, as opposed to those whodo not, and .are not safe from grave error and fallinginto the abyss of believing that Allah canindwell in created things (hulul, dis: w7.1), or thatother than Him can unite with Him (ittihad,w7.2)(B: this then, and those who fancy that otherthan Allah can unite with Him or that Allah canindwell in created things claim that the import ofthe hadith is not figurative but literal, and thatAllah, far exalted above what they say, actuallypermeates or unifies with one, may Allah renderthem even viler).If he asks Me, I will surely give to him(M: what he asks, as happened to many of theearly Muslims),and if he seeks refuge in Me, I will surelyproteethim(M: from what he fears, this being the way ofa lover with his beloved. His unquestionablepromise, solemnified by the form of the oath (n: inthe words "I will surely"), entails that whoeverdraws near to Him through the above will'not havehis prayer (du'a') rejected).(Dalil al-falihin Ii turuq Riyad al-salihin (y25) ,3.344-46, and Fayd ai-Qadir sharh aI-Jami' alsaghir(y91), 2.240-41)* - Fiqh:Umdat:w33.2 (islam)