Muslim

Hadith Commentary:
In this hadith, the Noble Messenger (sallallahu alayhi wa sallam) has stated the great purpose of his blessed life: that during his lifetime in the land of Arabia, he must establish the principles of Islam, namely, "La ilaha illallah wa anna Muhammadan Rasulullah" (There is no deity except Allah, and Muhammad is the Messenger of Allah). Those who willingly accept this call will become members of our Islamic community and will be entitled to all the rights that Islam has prescribed for Muslims. As for those who stand in opposition to this call and desire only to fight, I will continue to fight them until Allah, the Exalted, decides between truth and falsehood.

As for those who are neither Muslims nor engage in fighting and conflict, for them the principle of Islam is "La ikraha fid-deen" (), meaning that there is no compulsion in religion; it is not permissible to force anyone in the propagation of Islam. It is up to everyone’s own choice—whoever wishes may accept, and whoever does not wish may refrain; Islam has not permitted any kind of coercion in matters of religion.

Hadith Commentary:
1.
In this hadith, the ultimate objective of fighting has been stated as the utterance of "La ilaha illallah" (There is no deity except Allah), whereas according to the narration in Sahih Muslim, the objective of fighting is stated as "La ilaha illallah wa anna Muhammadan Rasulullah" (There is no deity except Allah and Muhammad is the Messenger of Allah).
(Sahih Muslim, Al-Iman, Hadith 29(22))
The explanation for this is that the first narration pertains to those idolaters who do not affirm tawhid (the oneness of Allah) at all, while the second narration is for those who do affirm tawhid but deny the messengership of the Messenger of Allah (sallallahu alayhi wa sallam).
Regarding them, it is stated:
"I have been commanded to fight them until they affirm the two testimonies."
(Fath al-Bari: 6/137)
That is, fighting will continue until they affirm that which they deny, but for the right of Islam, they may be killed.

2.
The rights of Islam are three things:
➊ To kill a person without just cause.
➋ For a married person to commit adultery (zina).
➌ To apostatize from the religion of Islam.
➊ They will be killed even after affirming the two testimonies, and their lives will have no protection.
('Umdat al-Qari: 10/266)

Hadith Commentary:
Because in zakat, a young goat (kid) is indeed included, but a rope is not given as zakat.
Some have said that when the Messenger of Allah (sallallahu alayhi wa sallam) sent Muhammad ibn Maslamah to collect zakat, he would also take a rope from each person to tie the zakat animals; thus, incidentally, a rope would also be given in zakat.

Hadith Commentary:
➊
After the passing of the Messenger of Allah sallallahu alayhi wa sallam, people were divided into three groups, the details of which are as follows:
Some people turned away from the religion of Islam (apostated) and reverted to disbelief, rejecting the laws of Islam and adopting idol worship.
Some people denied the finality of Prophethood and accepted Musaylimah the Liar and Aswad Ansi as claimants to Prophethood.
Abu Bakr as-Siddiq radi Allahu anhu fought against both these groups and put an end to them.
In fighting against them, Umar radi Allahu anhu was his supporter.
There was also a third group that differentiated between prayer (salah) and zakah.
Their stance was that after the Messenger of Allah sallallahu alayhi wa sallam, it was not necessary to give zakah to his successor.
Regarding fighting against them, Umar radi Allahu anhu disagreed with Abu Bakr radi Allahu anhu, which is mentioned in the referenced hadith.
Abu Bakr as-Siddiq radi Allahu anhu, by analogy with prayer, intended to fight against them regarding zakah, while Umar al-Faruq radi Allahu anhu argued from the generality of the hadith.
Abu Bakr radi Allahu anhu also strengthened his position with the words "the right of Islam" mentioned in the hadith.
After this clarification, Umar radi Allahu anhu was also satisfied.

➋
It should be noted that there is a narration from Ibn Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
"I have been commanded to fight the people until they testify to the two testimonies, establish prayer, and pay zakah. When they do this, they have protected their wealth and lives from me except for the right of Islam, and their (inner) reckoning is with Allah the Exalted." (Sahih al-Bukhari, Kitab al-Iman, Hadith: 25)
This hadith was not remembered by Abu Bakr radi Allahu anhu; if he had remembered it, he would have presented it instead of analogy, and neither was it present before Umar radi Allahu anhu, otherwise he would not have relied on the generality of the hadith in its presence.
It is quite possible that Abdullah ibn Umar radi Allahu anhu, from whom this decisive hadith is narrated, was not present at the time of the discussion and debate, because if he had been present, he could have presented it and immediately ended the disagreement.

➌
Imam al-Bukhari rahimahullah has, at the end of the hadith, considered the word (عقلاً) instead of (عناقا) to be correct, because a kid goat (anaq) is included in zakah, but a rope (iqal) is not given in zakah.
And Allah knows best.

11.

Benefit:

The time for «عَشِي» lasts from immediately after the sun passes its zenith (zawal) until sunset (maghrib). Qasim bin Muhammad rahimahullah, the grandson of Abu Bakr radi Allahu anhu and the jurist of Madinah, by this statement intends to refute those who habitually perform the Zuhr prayer immediately after zawal. Even the Messenger of Allah sallallahu alayhi wa sallam would perform Zuhr only after spending some time following the sun’s decline. Ibn Mas’ud radi Allahu anhu states:

«كَانَتْ قَدْرُ صَلَاةِ رَسُولِ اللهِ صلى الله عليه وسلم فِي الصَّيْفِ ثَلاثَةَ أَقْدَامِ إِلى خَمْسَةِ أَقْدَامٍ وَفِي الشَّتَاءِ خَمْسَةَ أَقْدَامٍ إِلى سَبْعَةِ أَقْدَامٍ»

“The Messenger of Allah sallallahu alayhi wa sallam would perform the Zuhr prayer in summer when the shadow (after the sun’s decline) would reach three to five steps, and in winter when it would reach five to seven steps.”

[ابوداود: 400، نسائي: 504، اس كي سند صحيح هے]

------------------

Statement regarding the time of Jumu‘ah

Benefit:

Since Jumu‘ah is a substitute for the Zuhr prayer, its time is exactly the same as Zuhr, that is, from the sun’s decline (zawal) until the shadow becomes equal to the object’s length. The Messenger of Allah sallallahu alayhi wa sallam and the Rightly Guided Caliphs radi Allahu anhum would perform Jumu‘ah at the earliest time. The noble Companions radi Allahu anhum were so eager and diligent in preparing for and hastening to attend Jumu‘ah that they would even delay their midday meal and siesta (qaylulah) until after Jumu‘ah.

[صحيح بخاري: 939، صحيح مسلم: 859]

Anas radi Allahu anhu says that the Noble Prophet sallallahu alayhi wa sallam would perform Jumu‘ah when the sun had declined. [صحيح بخاري: 904] Salamah bin Akwa‘ radi Allahu anhu says that we would perform Jumu‘ah with the Messenger of Allah sallallahu alayhi wa sallam when the sun had declined. [صحيح مسلم: 860]

Hadith Commentary:
Vocabulary of the Hadith:
‘Iqāl:
The rope used to tie the knee of a camel,
Knee-band.

Benefits and Issues:
(1)
After the passing of the Messenger of Allah (sallallahu alayhi wa sallam), those tribes living far from Madinah Munawwarah, who did not have much opportunity for companionship with the Prophet (sallallahu alayhi wa sallam) and the noble Companions (radi Allahu anhum), and who could not fully understand Islam, or who had accepted Islam merely out of fear of the strength and power of the Muslims, turned away from Islam. However, those people who had the opportunity to receive education and training from the Prophet (sallallahu alayhi wa sallam) and who had moments of sitting and rising with the Companions (radi Allahu anhum), and who understood Islam from the depths of their hearts, no doubt or suspicion arose in their hearts regarding Islam; they remained steadfast upon Islam. These people were in the majority and were present, more or less, in almost every tribe.

There were various groups among those who turned away from Islam:
(a)
Those who became completely apostate from Islam and returned to their former disbelief, abandoning the religious rites, prayer, zakah, and other legal rulings, and adopting the ways of the pre-Islamic era of ignorance.
(b)
Those who, having been deceived by claimants of prophethood, accepted their false prophethood.
(c)
Those who withdrew and began to wait for the circumstances to unfold.
(d)
Those who did not deny Islam, but only denied zakah, claiming that only the Messenger of Allah (sallallahu alayhi wa sallam) could collect it. Among them, some people denied giving zakah to the Caliph, saying, “We will distribute it ourselves among our needy.” In fact, the people of Banu Yarbu‘ even gathered the charity and wanted to give it to the Caliph, but their chief, Malik ibn Nuwayrah, stopped them.

The difference of opinion between Abu Bakr and Umar (radi Allahu anhuma) was regarding this fourth group, and even this difference was eventually resolved.

(2)
Prayer and zakah are such two fundamental pillars of Islam that the establishment and survival of Islam depend on them. Therefore, whoever denies either of them is a disbeliever. In fact, the necessities of religion—those things whose religious status is known to every common and elite person—whoever denies them is a disbeliever.

(3)
Whoever affirms the testimony of faith (kalimah shahadah) or accepts the divinity of Allah Ta‘ala, it is as if he has accepted the entire religion. Therefore, his wealth and life will be protected, and he will be bound to act upon the rulings of the religion. Thus, if he commits something that would forfeit the protection of his wealth or life, he will be held accountable. If he does not pay zakah, it will be taken from him by force. If, being married, he commits adultery or unjustly kills someone, he will be executed.

(4)
Whoever recites the kalimah of Islam and expresses his faith before us, we will, in this worldly and legal sense, accept him as a Muslim, and he will receive the rights of Muslims and be bound by the obligations of Muslims. However, if he has done this merely out of fear of the Muslims or with ill intent, Allah will hold him accountable. We are bound by what is apparent; only the Knower of the unseen and the One fully aware of what is in the hearts knows the inner reality.

(5)
Abu Bakr (radi Allahu anhu), responding to the objection of Umar (radi Allahu anhu), said: (مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ، وَالزَّكَاةِ) “Whoever differentiates between prayer and zakah,” meaning, whoever distinguishes and separates between prayer and zakah, performing one and denying the other. This indicates that before them was the narration of Abdullah (radi Allahu anhu), in which the protection of life and wealth is made conditional upon prayer and zakah. This narration is coming ahead and is agreed upon (muttafaqun ‘alayh). (Fath al-Bari: 1/103)

Therefore, Abu Bakr (radi Allahu anhu) said: When the Messenger of Allah (sallallahu alayhi wa sallam) gave both equal importance, then how can any distinction between them be tolerated? In some historical narrations, it is explicitly mentioned that this narration was presented. (al-Imarah wa al-Siyasah: 1/17)

Therefore, it is not correct to say that the narration of Abdullah ibn Umar (radi Allahu anhu) was not before the two Shaykhs, so Abu Bakr (radi Allahu anhu) had to resort to analogy and deduction, and Umar (radi Allahu anhu) became doubtful.

(6)
An-nas (“the people”): refers only to the men of Quraysh. Therefore, it is said (عامٌ أُريدَ به الخاصُ) “A general term by which a specific group is intended,” or (اختصَّ منه البعضُ) “General, but specified in light of evidence,” or the definite article al- is for a mental association, meaning specifically the Quraysh. Because if the People of the Book pay jizyah, then fighting them is not permitted: ﴿حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ﴾ (Surah al-Tawbah: 29)

Explanation:
1:
Now neither his wealth can be taken nor can he be killed.

Explanation:
1:
That is, their life and their wealth will only be taken when, through their words and actions, they make themselves deserving and liable for it. For example, if someone kills another person, then in such a case, the heirs of the murdered person will either kill the murderer in retribution or take blood money (diyah) from him.

2:
From this hadith, it is understood that Islam is a universal and global religion. Its purpose is to eliminate darkness, misguidance, and oppression and barbarity from the world. Along with this, it aims to guide people to the worship of one Allah and to provide them with justice and fairness. Another point learned from this hadith is that whoever embraces Islam, his life and wealth are protected; however, if he commits crimes, Islamic rulings will be applied to him. He will pay zakat from his wealth. In the case of unlawfully killing a Muslim, if the heirs do not forgive him and are not willing to accept blood money (diyah), then he will be killed in retribution (qisas). It is also understood that Islamic rulings will be applied according to his outward condition; his inner matter is entrusted to Allah.

Benefits and Issues:
➊
Islam is a religion of peace and security for mankind.
Its call is nothing other than that in this world, no one should be worshipped except the Creator and Owner of the universe,
and no one should be allowed to do so (worship others).
On this very fundamental basis, there is the command for fighting (qital) against deniers, according to the situation and circumstances.
The well-known and established conditions and etiquettes of this are preserved in the Book of Jihad (Kitab al-Jihad) and the books of Islamic jurisprudence (fiqh).

➋
If any nation is not willing to accept Islam, then it must accept the authority of the Muslims,
and pay the jizyah (tax).

➌
In Islam, affirmation of tawhid (the oneness of Allah) and affirmation of the messengership of Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam), are both required.
Without this, affirmation of tawhid is not acceptable, as is coming in the following hadith.

(1) The trial of apostasy arose at the very beginning of the caliphate of Abu Bakr radi Allahu anhu, which Abu Bakr radi Allahu anhu suppressed with full determination and wisdom. Radi Allahu anhu wa ardah.

(2) “Will make a distinction” means that he will consider prayer obligatory but will not consider zakat obligatory, or he will not pay zakat to the government, because this is tantamount to rebellion.

(3) If a person affirms the testimony of monotheism (kalimah al-tawhid), his life and property become protected, even if this affirmation is made out of fear of being killed.

(1) "Until"—that is, after someone has recited the kalimah tayyibah (the declaration of faith), it is not permissible to fight them. We will judge by what is apparent. As for the intention with which they recite the kalimah, that reckoning is with Allah. We do not need to delve into that. The matters belonging to Allah should be left to Him alone. Interference is not appropriate.

(2) "Anyone's right"—Islam does not abolish any previous right; rather, it further emphasizes it. By embracing Islam, previous rights owed to Allah are forgiven, but the fulfillment of the rights of people (huquq al-‘ibad) remains obligatory.

(3) This hadith does not mean that fighting should continue against a person until they become Muslim, or that they should be killed and their wealth seized, because this understanding is completely contrary to the twenty-three-year Prophetic practice of the Messenger of Allah (sallallahu alayhi wa sallam). The existence of dhimmis (non-Muslim citizens under Muslim rule) in the Islamic state is an agreed-upon matter—both during the time of the Messenger of Allah (sallallahu alayhi wa sallam) and in subsequent eras. Its denial is not possible. Therefore, the meaning of this hadith refers to those people who initiate fighting against the Muslims, and then Allah grants them guidance and they recite the kalimah of Islam.

(1) By "combining," what is meant is narrating both hadiths together. The intention is not that both hadiths have been mixed together with a single chain of narration.

(2) "Recited Lā ilāha illā Allāh" — this is a concise expression; otherwise, merely reciting this is not sufficient. Rather, along with affirming the Oneness of Allah (tawhid), it is also necessary to affirm the Messengership (risalah). Likewise, it is also necessary to establish the prayer (salah), to adopt the qiblah of the Muslims, to eat their slaughtered animals, to pay the obligatory charity (zakat), and to have faith in everything that the Messenger of Allah (sallallahu alayhi wa sallam) has brought, as is explicitly mentioned in other hadiths. Reciting Lā ilāha illā Allāh is a figurative expression for accepting Islam. (For further details, see Hadith: 3092)

(1) "A kid of a goat": A kid of a goat is not taken as zakat. The purpose here is to express reduction, just as in another narration this is expressed by the mention of a rope.

(2) "Its reckoning is upon Allah": That is, whether he has recited the kalimah (testimony of faith) with sincerity of heart or merely to save his life.

(3) If only the apparent meaning is taken, then even fighting against the People of the Book would not be permissible, because they too affirm "la ilaha illallah" (there is no deity but Allah). Therefore, further detail is necessary.

Walid bin Muslim has included it in the Musnad of Umar. Whereas Uthman bin Sa'id, when narrating it with the same chain, has included it in the Musnad of Abu Hurairah radi Allahu anhu.

(1) "The breast has been opened" means that they have reached this clear conclusion based on evidence, and they have no doubt or uncertainty.
(2) If they merely refrain from paying zakat, they will be counted among the rebels, and fighting against them becomes obligatory.

(1) This hadith and its details have already been mentioned previously. (See: Hadith 2445) However, in that hadith, the word ‘iqal’ (rope) was used, and here ‘anaaq’ (kid goat) has appeared. The intent is hyperbolic, not literal, because neither an iqal nor an anaaq is given in zakat; rather, it is obligatory to give a full-grown goat. The meaning intended was that I will not permit even the slightest deficiency, excess, or alteration in the matter of zakat. To convey this meaning, the two possible scenarios mentioned above were cited. In common usage, this style of speech is frequently employed.

(2) Abu al-Abbas Mubarrad [regarding “if they withhold from me even an iqal”] says: When the price is collected instead of the actual thing from which zakat is to be taken, this expression is used, meaning: if they withhold from me any kind of charity (al-Kamil by Mubarrad: 2/508).

(1) “Committed disbelief (kufr).” After the passing of the Messenger of Allah sallallahu alayhi wa sallam, various kinds of tribulations arose. Some people reverted to their ancestral religion, some followed false claimants to prophethood, some denied the obligation of zakat, and some refrained from giving zakat to the government. The first three groups were absolutely disbelievers; there was no disagreement regarding fighting them. Umar radi Allahu anhu had a difference of opinion concerning this last group because they were not disbelievers; they were rebels against the government. Abu Bakr radi Allahu anhu was in favor of fighting them, whereas Umar radi Allahu anhu was hesitant.

(2) “Recite la ilaha illallah.” What is meant is the complete testimony of faith (kalimah shahadah), and this is a matter of consensus; otherwise, one would have to consider Jews and Christians as Muslims as well.

(3) “Unless there is a right due upon him.” That is, if he has caused harm to someone’s life or property, then he will have to bear its punishment.

(4) “Inner reckoning.” Whether he recited the testimony with sincerity of heart or merely to save his life and property.

(5) “Zakat is a right upon wealth.” If they do not give it, it will be forcibly collected from them; otherwise, the system of government will be overturned and rebellion will take root.

(6) “Even if they do not give a rope.” This is an example of hyperbole for emphasis, and such is common in speech. Otherwise, giving a rope is not obligatory in zakat; only the animals themselves are obligatory to give.

(7) There is consensus (ijma‘) among the Companions regarding fighting the deniers of zakat just as with disbelievers.

(8) This is a great proof of the knowledge, virtue, and courage of Abu Bakr radi Allahu anhu. At this most delicate moment, he demonstrated perfect steadfastness and brought a great tribulation to its exemplary end right at its inception. At that time, even Umar radi Allahu anhu did not initially agree with him, because, due to his scholarly depth, Abu Bakr radi Allahu anhu had reached a level where Umar radi Allahu anhu had not yet arrived. This is evidence of Abu Bakr radi Allahu anhu’s scholarly superiority. On account of this and similar incidents, there is consensus among the people of truth that, after the Messenger of Allah sallallahu alayhi wa sallam, the most virtuous person of the ummah is Abu Bakr radi Allahu anhu.

(9) The noble Companions radi Allahu anhum affirmed the principle of clear analogy (qiyas jali).

(10) It is permissible to take an oath to emphasize a statement, even if it has not been requested.

If any incident occurs, the imams and scholars should refer to ijtihad and the principles of religion, and after debate and discussion, the statement that is true should be accepted without any malice or enmity.

Benefits and Issues:

➊ The rulings of Muslims are applied in this world to the one who professes the kalimah of tawhid (declaration of the oneness of Allah). If there is no faith in the heart, then its punishment will be given in the Hereafter.

➋ The meaning of the protection of blood and wealth is that they will not be fought against and killed, nor will their wealth be seized as spoils of war (ghanimah) or fay’.

➌ The meaning of rightful disposal over life is to administer the punishment for a crime committed by the person, such as cutting off the hand in the case of theft, flogging in the case of falsely accusing a chaste person of adultery, or killing as retribution (qisas) in the case of murder, etc. And rightful disposal over wealth includes collecting zakah (obligatory charity) and mandatory expenditures, or in the case of intentional murder, collecting blood money (diyah) from the killer or his tribe at the demand of the heirs of the murdered person, etc.

➍ If, for any reason, the punishment for a sin is not given in this world, then it will be given in the Hereafter; however, forgiveness may also be granted due to some major righteous deed.

Commentary:
(1)
Fighting in the path of Allah is a collective obligation (fard kifayah) upon the Muslims, the purpose of which is to turn people away from the worship of other than Allah and establish them upon the worship of Allah alone.

(2)
There are three things that prove a person’s true entry into Islam:

Affirmation of the Oneness of Allah (tawhid) and the Messengership (risalah),
Performing the prayer (salah) regularly,
And fulfilling Islam’s financial right, that is, the payment of zakat (obligatory charity).

(3)
In the aforementioned verses and hadith, only three pillars of Islam are mentioned (affirmation of the two testimonies, prayer, and zakat).
The reason for this is that without the two testimonies (shahadatayn), entry into Islam cannot even be conceived.
Prayer (salah) is such a communal act of worship that it is obligatory upon every Muslim in all circumstances; therefore, it has been declared the distinguishing sign between Islam and disbelief. And although zakat is only obligatory upon the wealthy, the way the Islamic government arranges for its collection from the affluent and its distribution among the needy, on this basis, it too becomes a clear distinguishing factor between Muslims and non-Muslims, because zakat is taken only from Muslims and distributed only among Muslims.

(4)
In this hadith, two pillars (fasting and pilgrimage) are not mentioned because fasting (sawm) is a hidden act of worship; if a person wishes to present himself as fasting without actually fasting, it is possible for him to do so.
And pilgrimage (hajj), firstly, is not obligatory upon all Muslims, and secondly, even for those who are able, it is only obligatory once in a lifetime.
Furthermore, if the people against whom war is being waged were to affirm fasting and pilgrimage, they would still have to wait for specific months to demonstrate these acts practically; therefore, linking the decision to wage war or not to such acts is contrary to wisdom.
And Allah knows best.