Amongst the lessons drawn from the above-mentioned Hadeeth(1):

1- The permissibility of taking the wealth of non-Muslims who are at war with Muslims.

2- The permissibility of engaging in battles during the sacred months.

3- It is permissible to announce the destination of the battle whenever there is no interest in concealing it.

4- If the Imam (i.e. ruler of Muslims) calls out the army in general to go to war, then they have to respond and everyone fails to take part in that should be blamed for that. As-Suhayli, may Allaah have mercy upon him, said: "Anger was very strong for those who failed to take part in the battle, while it is only a Fardh Kifaayah (i.e.  collective obligation); however, it is a Fardh ‘Ayn (i.e. individual obligation) for the Ansaar because they have pledged to do that.

5- There is no blame on the one who is unable to get out for the obligatory Jihaad (i.e. strive in the Cause of Allaah The Almighty) with himself or wealth.

6- It is permissible for the Imam to appoint as successor to take care of his relatives, weak people and interests of Muslims.

7- This Hadeeth indicates leaving the killing of the hypocrites, from which we can deduce leaving the killing of Az-Zindeeq (i.e. who pretends to be a Muslim never actually was), if he repents. This opinion was answered that leaving the killing of them during the time of the Prophet, peace and blessing be upon him, was for the interest of softening their heart towards Islam.

8- This Hadeeth refers to the great danger of sin. Al-Hasan Al-Basri, may Allaah have mercy upon him, pointed that out in what was reported by Abi Haatim from him saying: "Glory be to Allaah, those three did not consumed a prohibited money nor did they shed prohibited blood, nor did they make mischief in earth, in spite of this fact, they get the punishment that you have read and the earth was confining for them with its vastness, then how about those who keep on doing immoralities and major sins?"

9- This Hadeeth indicates that the most powerful regarding the matters of religion is afflicted with something stronger than the one who is weak about the matters of religion.

10-        It is permissible for one to tell about his negligence and carelessness and the causes and results of that, warning and advising others.

11-        The permissibility of praising the goodness of someone if this will make no trial for him, consoling him with the same fate that occurred to some other people.

12-        The virtue of the people attended the two battles of Badr and Al-‘Aqabah.

13-        The permissibility of taking oath for confirmation without being asked to do that.

14-        Adopting Tawriyah(2) and refuting backbiting.

15-        The permissibility of not having intercourse with one's wife for a period of time.

16-        This Hadeeth indicates that if one has a chance to do an act of worship, then he should hasten to do it and not postpone it for he may be denied it as Allaah The Almighty Says (what means): {Answer Allaah (by obeying Him) and (His) Messenger when he (peace and blessing be upon him) calls you to that which will give you life, and know that Allaah comes in between a person and his heart (i.e. He prevents an evil person to decide anything).} [Quran 8: 24]

He The Exalted also says: {And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time.} [Quran 6: 110]

We ask Allaah The Almighty to help us hasten to do the different acts of worship and not to deny us nothing of His graces He The Exalted bestowed on us.

17-        The permissibility of hoping for the goodness that has passed.

18-        Imam should not neglect those who failed to take part in some matters along with him; rather, he has to remind them to turn to Allaah The Almighty with repentance.

19-        The permissibility of discrediting the man according to what the one who discredits him think mostly due to angry for the Sake of Allaah The Almighty and His messenger, peace and blessing be upon him.

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(1) Refer to Fat-h Al-Baari by Ibn Hajar (8/124).

(2) The Arabic word Tawriyah [translated here as deliberate ambiguity] means to conceal something. With regard to the meaning in Sharee’ah (religious) terminology, it refers to someone who says something that may appear to have one meaning to the listener but the speaker intends something different that may be understood from these words. For example, he says, “I do not have a dirham in my pocket,” and that is understood to mean that he does not have any money at all, when what he means is that he does not have a dirham but he may have a dinar, for example. This is called ambiguity or dissembling. [Translator].

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