Bukhari

� Understanding of the Hadith:
From these ahadith, it is understood that raising weapons against Muslims is forbidden (haram), and whoever does so becomes guilty of rebellion and transgression, thereby exiting from the community of Muslims. The ruler of the time should summon such people and attempt to remove their doubts, inviting them to rejoin the community. If they accept, that is correct; otherwise, fighting will be undertaken against them until they return to the right path. As stated in the Qur’an: «فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّـهِ» [الحجرات : 9] “Fight against the rebellious group until they return to the command of Allah.”

Hadith Commentary:

Rather, he is a disbeliever if he considers it lawful to raise a weapon against a Muslim; if he does not consider it lawful, then he is not upon our way and Sunnah, because he is committing an act that is forbidden.

Hadith Commentary:
1.
If the one who raises a weapon against Muslims considers raising a weapon against them to be lawful (halal), then in such a case he is not a Muslim but rather has exited the religion of Islam. However, if he does not consider it lawful, then such a person is not upon our way, nor is he our follower, because the right of a Muslim over another Muslim is that he should help him and, to save his life, raise a weapon (in his defense). But the one who raises a weapon to frighten the people of Islam is not one who follows our path, because he has committed a forbidden (haram) act.

2.
Most of the predecessors (aslaf) interpret this according to its apparent meaning and do not make any interpretation (ta’wil) of it, so that the warning and deterrence regarding it may be more effective.
(Fath al-Bari: 13/31)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
ثَائِرٌ:
Disheveled,
scattered hair.
(2)
دَوِيّ:
With a fatha on the letter dal,
the humming sound caused by distance and remoteness, from which the meaning and intent cannot be understood.

Benefits and Issues:
➊ Only five prayers are obligatory in the day and night;
besides these, there is no other daily obligatory prayer.
The Sunnah prayers performed before and after the obligatory prayers are not separate and independent obligations.
They are performed only to bring presence of heart,
to attain humility and submissiveness,
and to make up for any deficiency or shortcoming that may occur in the obligatory prayers. In other words, they serve to enhance and perfect the obligatory prayers,
but are not independent obligations.

➋ Only the fasts of the month of Ramadan are obligatory;
fasts outside of Ramadan are observed to elevate ranks and to maintain and establish the process of purification and cleansing of the human soul,
just like voluntary (nafl) prayers.
Voluntary fasts also become expiation for sins and help develop the strength and ability to observe the obligatory fasts.

➌ In the religion, the only legal and constitutional obligation is zakat, which is Allah’s right as gratitude for wealth.
Besides zakat, spending in charity is a moral,
social, and communal obligation.
That is why, in the verse of Birr in the Noble Qur’an, along with zakat, it is stated: وَآتَى الْمَالَ عَلَىٰ حُبِّهِ — he gave wealth despite his love for it.
This has been mentioned separately and independently.

➍ In إِلَّا أَنْ تَطَّوَّعَ:
according to the Shafi’is, the exception here is munqati‘ (disconnected),
therefore, completing a voluntary act is better and more virtuous, but not obligatory.
In times of need, a voluntary prayer or voluntary fast can be broken,
and its make-up (qada’) is not obligatory or necessary.
According to the Hanafis, the exception is muttasil (connected),
therefore, in the case of breaking it, making it up is obligatory or necessary. But if the Hanafi view is considered correct, then the number of obligatory prayers remains five, and likewise, fasts outside of Ramadan would also have to be considered obligatory, which is clearly not correct.
(The details of this issue will be discussed in their proper place.)

➎ In لا ازيد ولا انقص:
“I will neither increase nor decrease,”
the intent is that I will fully adhere to your teaching and guidance,
and will not add or subtract anything according to my own temperament, disposition, will, or desire.

➏ There is no mention of Hajj in this hadith.
It is possible that this question and answer took place before the obligation of Hajj,
because the opportunity to perform Hajj was only possible after the conquest of Makkah,
and according to the well-known opinion, Hajj became obligatory in 9 AH.
It is also possible that the Prophet (sallallahu alayhi wa sallam) informed him of the pillars of Islam according to the context and occasion.
At the end of the narration of Talhah ibn Ubaydullah (radi Allahu anhu) in Sahih Bukhari, these words are found:
فاَخْبِرہُ عَنْ شَرَائِعِ الإِسْلَامِ,
meaning, “He (sallallahu alayhi wa sallam) informed him of the laws of Islam.”
This shows that this narration is concise.

The essence of success and salvation depends on adherence to the obligations and duties;
to attain higher ranks and statuses, it is necessary to pay attention to voluntary and recommended acts.
The more one observes voluntary and recommended acts, the higher the rank will be,
and its fulfillment and compliance is (obedience and submission).
That is why the Prophet (sallallahu alayhi wa sallam) said:
“If he is truthful in what he says, he will be successful and prosperous.”

Explanation:
1:
If someone raises weapons unjustly against Muslims, and does so considering it lawful (halal), then there is no doubt among anyone regarding his being a disbeliever (kafir). However, if his action is due to some worldly greed or desire, then he will be counted among the rebels (baghi), and fighting against him will be permissible.

Benefits and Issues:
➊ To frighten a Muslim is a major sin.

➋ To fight against or attack a Muslim is a grave (kabirah) sin.

➌ "He is not from among us" means he is not upon the way of the Muslims. And Allah knows best.