سنن ابي داود
Abu Dawud
كتاب الجهادJihad (Kitab Al-Jihad)
باب فِي دُعَاءِ الْمُشْرِكِينَChapter: Regarding Calling Idolators To Islam.
Hadith 2612
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الْأَنْبَارِيُّ ، حَدَّثَنَا وَكِيعٌ ، عَنْ سُفْيَانَ ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ ، عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ ، عَنْ أَبِيهِ قَالَ : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا بَعَثَ أَمِيرًا عَلَى سَرِيَّةٍ أَوْ جَيْشٍ أَوْصَاهُ بِتَقْوَى اللَّهِ فِي خَاصَّةِ نَفْسِهِ وَبِمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ خَيْرًا ، وَقَالَ : " إِذَا لَقِيتَ عَدُوَّكَ مِنَ الْمُشْرِكِينَ ، فَادْعُهُمْ إِلَى إِحْدَى ثَلَاثِ خِصَالٍ أَوْ خِلَالٍ فَأَيَّتُهَا أَجَابُوكَ إِلَيْهَا فَاقْبَلْ مِنْهُمْ ، وَكُفَّ عَنْهُمُ ادْعُهُمْ إِلَى الْإِسْلَامِ فَإِنْ أَجَابُوكَ فَاقْبَلْ مِنْهُمْ وَكُفَّ عَنْهُمْ ، ثُمَّ ادْعُهُمْ إِلَى التَّحَوُّلِ مِنْ دَارِهِمْ إِلَى دَارِ الْمُهَاجِرِين ، وَأَعْلِمْهُمْ أَنَّهُمْ إِنْ فَعَلُوا ذَلِكَ ، أَنَّ لَهُمْ مَا لِلْمُهَاجِرِينَ وَأَنَّ عَلَيْهِمْ مَا عَلَى الْمُهَاجِرِينَ فَإِنْ أَبَوْا وَاخْتَارُوا دَارَهُمْ ، فَأَعْلِمْهُمْ أَنَّهُمْ يَكُونُونَ كَأَعْرَابِ الْمُسْلِمِينَ يُجْرَى عَلَيْهِمْ حُكْمُ اللَّهِ الَّذِي يَجْرِي عَلَى الْمُؤْمِنِينَ ، وَلَا يَكُونُ لَهُمْ فِي الْفَيْءِ وَالْغَنِيمَةِ نَصِيبٌ إِلَّا أَنْ يُجَاهِدُوا مَعَ الْمُسْلِمِينَ ، فَإِنْ هُمْ أَبَوْا فَادْعُهُمْ إِلَى إِعْطَاءِ الْجِزْيَةِ ، فَإِنْ أَجَابُوا فَاقْبَلْ مِنْهُمْ وَكُفَّ عَنْهُمْ ، فَإِنْ أَبَوْا فَاسْتَعِنْ بِاللَّهِ تَعَالَى وَقَاتِلْهُمْ ، وَإِذَا حَاصَرْتَ أَهْلَ حِصْنٍ فَأَرَادُوكَ أَنْ تُنْزِلَهُمْ عَلَى حُكْمِ اللَّهِ تَعَالَى فَلَا تُنْزِلْهُمْ ، فَإِنَّكُمْ لَا تَدْرُونَ مَا يَحْكُمُ اللَّهُ فِيهِمْ وَلَكِنْ أَنْزِلُوهُمْ عَلَى حُكْمِكُمْ ثُمَّ اقْضُوا فِيهِمْ بَعْدُ مَا شِئْتُمْ " ، قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ : قَالَ عَلْقَمَةُ : فَذَكَرْتُ هَذَا الْحَدِيثَ لِمُقَاتِلِ بْنِ حَيَّانَ ، فَقَالَ : حَدَّثَنِي مُسْلِمٌ ، قَالَ أَبُو دَاوُد : هُوَ ابْنُ هَيْصَمٍ ، عَنْ النُّعْمَانِ بْنِ مُقَرِّنٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، مِثْلَ حَدِيثِ سُلَيْمَانَ بْنِ بُرَيْدَةَ .
Sulaiman bin Buraidah reported on the authority of his father. When the Messenger of Allah ﷺ appointed a Commander over an Army or a detachment, he instructed him to fear Allaah himself and consider the welfare of the Muslims who were with him. He then said “When you meet the polytheists who are your enemy, summon them tone of three things and accept whichever of them they are willing to agree to, and refrain from them. Summon them to Islam and if they agree, accept it from them and refrain from them. Then summon them to leave their territory and transfer to the abode of the Emigrants and tell them that if they do so, they will have the same rights and responsibilities as the Emigrants, but if they refuse and choose their own abode, tell them that they will be like the desert Arabs who are Muslims subject to Allaah’s jurisdiction which applies to the believers, but will have no spoil or booty unless they strive with the Muslims. If they refuse demand jizyah (poll tax) from them, if they agree accept it from them and refrain from them. But if they refuse, seek Alaah’s help and fight with them. When you invade the fortress and they (its people) offer to capitulate and have the matter referred to Allaah’s jurisdiction, do not grant this, for you do not know whether or not you will hit on Allaah’s jurisdiction regarding them. But let them capitulate and have the matter refereed to your jurisdiction and make a decision about them later on as you wish. Sufyan (bin ‘Uyainah) said thah Alqamah said “I mentioned this tradition to Muqatil bin Habban, He said “Muslim narrated it to me. ” Abu Dawud said “He is Ibn Haidam narrated from Al Numan in Muqqarin from the Prophet ﷺ like the tradition of Sulaiman bin Buraidah.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
This ruling was in the early period of Islam.
And it still applies to those nations to whom the call of Islam has not reached clearly.
(Sahih al-Bukhari, al-‘Itq, Hadith: 2541; Sahih Muslim, al-Jihad, Hadith: 1730; Sunan Abi Dawud, Hadith: 2633)
➋
The conflict of the religion of Islam with other religions is solely and only for the purpose of conveying and establishing the word of Allah among His creation.
It is not merely to conquer countries or to subjugate people.
➌
The decision of the leader of the mujahideen (and likewise other muftis and mujtahids) is generally according to the principles given by Allah and His Messenger (sallallahu alayhi wa sallam).
Despite this, there remains the possibility of it being correct or mistaken.
(In these ijtihadi matters) to claim absolutely that this is the decision of Allah is completely wrong.
Whereas the decisions and rulings issued from the tongue of the Messenger of Allah (sallallahu alayhi wa sallam) were exactly the decisions of Allah.
And were exactly the Shari‘ah, because:
﴿وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿٣﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ﴾ (an-Najm: 3-4)
He does not speak from his own desire; it is nothing but revelation that is revealed.
And in ijtihadi matters, whenever any mistake occurred, it would immediately be corrected.
After the Noble Prophet (sallallahu alayhi wa sallam), no member of the Ummah has attained this status.
➊
This ruling was in the early period of Islam.
And it still applies to those nations to whom the call of Islam has not reached clearly.
(Sahih al-Bukhari, al-‘Itq, Hadith: 2541; Sahih Muslim, al-Jihad, Hadith: 1730; Sunan Abi Dawud, Hadith: 2633)
➋
The conflict of the religion of Islam with other religions is solely and only for the purpose of conveying and establishing the word of Allah among His creation.
It is not merely to conquer countries or to subjugate people.
➌
The decision of the leader of the mujahideen (and likewise other muftis and mujtahids) is generally according to the principles given by Allah and His Messenger (sallallahu alayhi wa sallam).
Despite this, there remains the possibility of it being correct or mistaken.
(In these ijtihadi matters) to claim absolutely that this is the decision of Allah is completely wrong.
Whereas the decisions and rulings issued from the tongue of the Messenger of Allah (sallallahu alayhi wa sallam) were exactly the decisions of Allah.
And were exactly the Shari‘ah, because:
﴿وَمَا يَنطِقُ عَنِ الْهَوَىٰ ﴿٣﴾ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ﴾ (an-Najm: 3-4)
He does not speak from his own desire; it is nothing but revelation that is revealed.
And in ijtihadi matters, whenever any mistake occurred, it would immediately be corrected.
After the Noble Prophet (sallallahu alayhi wa sallam), no member of the Ummah has attained this status.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2612
