صحيح مسلم
Muslim
كتاب الإيمانThe Book of Faith
باب الْأَمْرِ بِقِتَالِ النَّاسِ حَتَّى يَقُولُوا لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ وَيُؤْمِنُوا بِجَمِيعِ مَا جَاءَ بِهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَّ مَنْ فَعَلَ ذَلِكَ عَصَمَ نَفْسَهُ وَمَالَهُ إِلَّا بِحَقِّهَا وَوُكِّلَتْ سَرِيرَتُهُ إِلَى اللَّهِ تَعَالَى وَقِتَالِ مَنْ مَنَعَ الزَّكَاةَ أَوْ غَيْرَهَا مِنْ حُقُوقِ الْإِسْلَامِ وَاهْتِمَامِ الْإِمَامِ بِشَعَائِرِ الْإِسْلَامِChapter: The command to fight the people until they say "La ilaha illallah Muhammad Rasul-Allah", and establish Salat, and pay the Zakat, and believe in everything that the prophet (saws) brought. Whoever does that, his life and his wealth are protected except by its right, and his secrets are entrusted to Allah, the most high. Fighting those who withhold Zakat or other than that is one of the duties of Islam and the Imam should be concerned with the Laws of Islam
حَدَّثَنَا أَبُو غَسَّانَ الْمِسْمَعِيُّ مَالِكُ بْنُ عَبْدِ الْوَاحِدِ ، حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ الصَّبَّاحِ ، عَنْ شُعْبَةَ ، عَنْ وَاقِدِ بْنِ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ ، عَنْ أَبِيهِ ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ ، حَتَّى يَشْهَدُوا أَنْ ، لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ، وَيُقِيمُوا الصَّلَاةَ ، وَيُؤْتُوا الزَّكَاةَ ، فَإِذَا فَعَلُوا ، عَصَمُوا مِنِّي ، دِمَاءَهُمْ ، وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا ، وَحِسَابُهُمْ عَلَى اللَّهِ " .
It is narrated on the authority of Jabir that the Messenger of Allah (ﷺ) said: I have been commanded that I should fight against people till they declare that there is no god but Allah, and when they profess it that there is no god but Allah, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah, and then he (the Holy Prophet) recited (this verse of the Holy Qur'an):" Thou art not over them a warden" (lxxxviii, 22).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Explanation:
Allamah Ibn Hajar rahimahullah states that the purpose of bringing this hadith in the chapters of faith is to refute the misguided sect, the Murji’ah, who believe that deeds are not necessary for faith. The correspondence between the verse and the hadith is clear: in the verse, repentance, the establishment of prayer, and the payment of zakat are commanded, and it is ordered that their way be left alone, i.e., do not fight them. In the hadith, as a further explanation, the testimony of faith is also mentioned along with prayer and zakat, and it is clarified that those who perform these outward actions will certainly be considered Muslims and will be entitled to all Islamic rights. As for the state of their hearts, that is left to Allah, for He alone knows the secrets of the hearts.
The meaning of «الا بحق الاسلام» is that, under Islamic law, if they are deserving of any punishment or prescribed penalty (hadd), then their outward Islam will not be a barrier in this regard, and the legal punishment will certainly be applied to them. For example, stoning (rajm) for a married adulterer (muhsan zani), retribution (qisas) for one who sheds blood unjustly, or like those people who, after the passing of the Prophet sallallahu alayhi wa sallam, denied zakat. Upon this, Abu Bakr as-Siddiq radi Allahu anhu clearly stated that «لاقاتلن من فرق بين الصلوة والزكوٰة» those who accept the obligation of prayer but deny the obligation and payment of zakat, I will certainly fight them. «الابحق الاسلام» includes all such matters.
The aforementioned noble verse is in Surah At-Tawbah, which in full is: «فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّـهَ غَفُورٌ رَحِيمٌ» [9-التوبة:5] That is, after the sacred months have passed, (defensively) fight the polytheists wherever you find them, kill them, seize them, imprison them, and lie in wait for them at every ambush. Then if they repent from their mischief, establish prayer, and pay zakat, then leave their way. For Allah is Most Forgiving, Most Merciful.
The noble verse pertains to those Arab polytheists who did not let the Muslims live in peace for even a moment and were always intent on destroying Madinah, having completely forgotten the natural principle of “live and let live.” Eventually, the Muslims were compelled to take defensive action. The verse pertains to these very people, and even then, they were given freedom that if they refrained from aggression and stopped fighting by paying jizyah, they would be granted safety. And if they accepted Islam, then they would become members of the Islamic community and would be entitled to all Islamic rights.
Allamah Qastallani rahimahullah states: «ويؤخذ من هذا الحديث قبول الاعمال الظاهرة والحكم بمايقتضيه الظاهر والاكتفاءفي قبول الايمان بالاعتقاد الجازم۔» That is, from this hadith it is understood that outward actions will be accepted, and judgment will be made based on the apparent state, and firm conviction will be considered sufficient for the acceptance of faith.
Allamah Ibn Hajar rahimahullah states: «ويوخذ منه ترك تكفير اهل البدع المقرين بالتوحيد الملتزمين للشرائع وقبول توبة الكافر من كفره من غير تفصيل بين كفر ظاهر اوباطن» That is, from this hadith it is also derived that those people of innovation (ahl al-bid‘ah) who profess tawhid and adhere to the laws of the Shari‘ah are not to be declared disbelievers (takfir), and that the repentance of a disbeliever will be accepted, and we will not go into detail as to whether his repentance is outward or also from the heart, for this matter is left to Allah. However, those who, being engrossed in the love of innovation, openly insult and deny the Sunnah, they will certainly fall under the purview of the noble verse «فَإِنَّ اللَّـهَ لَا يُحِبُّ الْكَافِرِينَ» [3-آل عمران:32].
The leader of the scholars of hadith, while refuting the Murji’ah and explaining that deeds are also included in faith, wishes to further clarify that in many Qur’anic verses and Prophetic hadiths, the word “deed” (‘amal) is used, and there it means faith. Thus, the statement of the Murji’ah that faith is merely a statement without deeds is false.
Hazrat Allamah Mawlana Ubaidullah Sahib Shaykh al-Hadith rahimahullah states: «وفي الحديث رد على المرجئة فى قولهم ان الايمان غيرمفتقر الي الاعمال وفيه تنبيه على ان الاعمال من الايمان والحديث موافق لقوله تعالىٰ فان تابوا واقامواالصلوة فخلوا سبيلهم متفق عليه اخرجه البخاري فى الايمان والصلوة ومسلم فى الايمان الا ان مسلمالم يذكر الابحق الاسلام لكنه مراد والحديث اخرجه ايضا الشيخان من حديث ابي هريرة والبخاري من حديث انس ومسلم من حديث جابر» [مرعاة جلد: اول ص: 36] The meaning is the same as explained above. Imam Bukhari has narrated this hadith in the Book of Faith and the Book of Prayer, and Imam Muslim has narrated it only in the Book of Faith, and there the word «الابحق الاسلام» is not mentioned, but the meaning is the same. Also, this hadith has been narrated by both Shaykhs (Bukhari and Muslim) from Abu Hurayrah, and by Bukhari from Anas, and by Muslim from Jabir as well.
Allamah Ibn Hajar rahimahullah states that the purpose of bringing this hadith in the chapters of faith is to refute the misguided sect, the Murji’ah, who believe that deeds are not necessary for faith. The correspondence between the verse and the hadith is clear: in the verse, repentance, the establishment of prayer, and the payment of zakat are commanded, and it is ordered that their way be left alone, i.e., do not fight them. In the hadith, as a further explanation, the testimony of faith is also mentioned along with prayer and zakat, and it is clarified that those who perform these outward actions will certainly be considered Muslims and will be entitled to all Islamic rights. As for the state of their hearts, that is left to Allah, for He alone knows the secrets of the hearts.
The meaning of «الا بحق الاسلام» is that, under Islamic law, if they are deserving of any punishment or prescribed penalty (hadd), then their outward Islam will not be a barrier in this regard, and the legal punishment will certainly be applied to them. For example, stoning (rajm) for a married adulterer (muhsan zani), retribution (qisas) for one who sheds blood unjustly, or like those people who, after the passing of the Prophet sallallahu alayhi wa sallam, denied zakat. Upon this, Abu Bakr as-Siddiq radi Allahu anhu clearly stated that «لاقاتلن من فرق بين الصلوة والزكوٰة» those who accept the obligation of prayer but deny the obligation and payment of zakat, I will certainly fight them. «الابحق الاسلام» includes all such matters.
The aforementioned noble verse is in Surah At-Tawbah, which in full is: «فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّـهَ غَفُورٌ رَحِيمٌ» [9-التوبة:5] That is, after the sacred months have passed, (defensively) fight the polytheists wherever you find them, kill them, seize them, imprison them, and lie in wait for them at every ambush. Then if they repent from their mischief, establish prayer, and pay zakat, then leave their way. For Allah is Most Forgiving, Most Merciful.
The noble verse pertains to those Arab polytheists who did not let the Muslims live in peace for even a moment and were always intent on destroying Madinah, having completely forgotten the natural principle of “live and let live.” Eventually, the Muslims were compelled to take defensive action. The verse pertains to these very people, and even then, they were given freedom that if they refrained from aggression and stopped fighting by paying jizyah, they would be granted safety. And if they accepted Islam, then they would become members of the Islamic community and would be entitled to all Islamic rights.
Allamah Qastallani rahimahullah states: «ويؤخذ من هذا الحديث قبول الاعمال الظاهرة والحكم بمايقتضيه الظاهر والاكتفاءفي قبول الايمان بالاعتقاد الجازم۔» That is, from this hadith it is understood that outward actions will be accepted, and judgment will be made based on the apparent state, and firm conviction will be considered sufficient for the acceptance of faith.
Allamah Ibn Hajar rahimahullah states: «ويوخذ منه ترك تكفير اهل البدع المقرين بالتوحيد الملتزمين للشرائع وقبول توبة الكافر من كفره من غير تفصيل بين كفر ظاهر اوباطن» That is, from this hadith it is also derived that those people of innovation (ahl al-bid‘ah) who profess tawhid and adhere to the laws of the Shari‘ah are not to be declared disbelievers (takfir), and that the repentance of a disbeliever will be accepted, and we will not go into detail as to whether his repentance is outward or also from the heart, for this matter is left to Allah. However, those who, being engrossed in the love of innovation, openly insult and deny the Sunnah, they will certainly fall under the purview of the noble verse «فَإِنَّ اللَّـهَ لَا يُحِبُّ الْكَافِرِينَ» [3-آل عمران:32].
The leader of the scholars of hadith, while refuting the Murji’ah and explaining that deeds are also included in faith, wishes to further clarify that in many Qur’anic verses and Prophetic hadiths, the word “deed” (‘amal) is used, and there it means faith. Thus, the statement of the Murji’ah that faith is merely a statement without deeds is false.
Hazrat Allamah Mawlana Ubaidullah Sahib Shaykh al-Hadith rahimahullah states: «وفي الحديث رد على المرجئة فى قولهم ان الايمان غيرمفتقر الي الاعمال وفيه تنبيه على ان الاعمال من الايمان والحديث موافق لقوله تعالىٰ فان تابوا واقامواالصلوة فخلوا سبيلهم متفق عليه اخرجه البخاري فى الايمان والصلوة ومسلم فى الايمان الا ان مسلمالم يذكر الابحق الاسلام لكنه مراد والحديث اخرجه ايضا الشيخان من حديث ابي هريرة والبخاري من حديث انس ومسلم من حديث جابر» [مرعاة جلد: اول ص: 36] The meaning is the same as explained above. Imam Bukhari has narrated this hadith in the Book of Faith and the Book of Prayer, and Imam Muslim has narrated it only in the Book of Faith, and there the word «الابحق الاسلام» is not mentioned, but the meaning is the same. Also, this hadith has been narrated by both Shaykhs (Bukhari and Muslim) from Abu Hurayrah, and by Bukhari from Anas, and by Muslim from Jabir as well.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 25
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah is to show that acts of obedience cannot be ignored in the chapter of faith (iman).
Through them, faith is strengthened, and by committing sins, faith becomes weak. Therefore, the claim of the Murji’ah that deeds are not necessary for faith is completely false and baseless, because in the noble verse, repentance and deeds are mentioned together for leaving the path of the disbelievers.
It is evident that repentance means refraining from disbelief and polytheism, which is presented in the hadith under the title of “bearing witness to the two testimonies” (ada’ al-shahadatayn).
Then, merely professing the two testimonies is not sufficient; rather, establishing prayer (iqamat al-salah) and giving zakat (ita’ al-zakat) are joined with it.
When the status of these deeds is acknowledged in this world, then how can one be saved from punishment in the Hereafter without them?
➋
The purpose of fighting the disbelievers is that they accept Islam and worship Allah alone.
Although in Islam, war also ends with the payment of jizyah and reconciliation under suitable conditions, this form of truce is not the original objective of Islamic warfare. However, since through it a peaceful path is opened for the real objective, fighting is also stopped for them.
➌
When a person, by professing the two testimonies (testimony of tawhid and risalah), confirms his faith through his actions and conduct, then we will consider him a Muslim and include him equally in Islamic rights.
As for the matter of the heart, that is known to Allah.
We are not responsible to open up hearts and find out whether his profession and action are genuine or merely for show; that is, the matter of the Hereafter is entrusted to Allah.
It is also necessary to clarify that our dealing with such a person with worldly equality will not be a guarantee that in the Hereafter this person will also remain equal to the Muslims.
The matters there will be according to his inner reality.
If this person is a Muslim in every respect, both outwardly and inwardly, then he will be deserving of Paradise; otherwise, he will be cast into Hell.
➍
It is also understood from this hadith that those people of innovation (ahl al-bid‘ah) who profess the two testimonies or adhere to the laws of Islam should not be declared disbelievers (takfir).
It is also understood that the repentance of a disbeliever should be accepted, and there is no need to go into such details as whether his repentance is merely outward or also from his heart, because this matter is referred to Allah.
(Fath al-Bari: 1/105)
➊
The purpose of Imam Bukhari rahimahullah is to show that acts of obedience cannot be ignored in the chapter of faith (iman).
Through them, faith is strengthened, and by committing sins, faith becomes weak. Therefore, the claim of the Murji’ah that deeds are not necessary for faith is completely false and baseless, because in the noble verse, repentance and deeds are mentioned together for leaving the path of the disbelievers.
It is evident that repentance means refraining from disbelief and polytheism, which is presented in the hadith under the title of “bearing witness to the two testimonies” (ada’ al-shahadatayn).
Then, merely professing the two testimonies is not sufficient; rather, establishing prayer (iqamat al-salah) and giving zakat (ita’ al-zakat) are joined with it.
When the status of these deeds is acknowledged in this world, then how can one be saved from punishment in the Hereafter without them?
➋
The purpose of fighting the disbelievers is that they accept Islam and worship Allah alone.
Although in Islam, war also ends with the payment of jizyah and reconciliation under suitable conditions, this form of truce is not the original objective of Islamic warfare. However, since through it a peaceful path is opened for the real objective, fighting is also stopped for them.
➌
When a person, by professing the two testimonies (testimony of tawhid and risalah), confirms his faith through his actions and conduct, then we will consider him a Muslim and include him equally in Islamic rights.
As for the matter of the heart, that is known to Allah.
We are not responsible to open up hearts and find out whether his profession and action are genuine or merely for show; that is, the matter of the Hereafter is entrusted to Allah.
It is also necessary to clarify that our dealing with such a person with worldly equality will not be a guarantee that in the Hereafter this person will also remain equal to the Muslims.
The matters there will be according to his inner reality.
If this person is a Muslim in every respect, both outwardly and inwardly, then he will be deserving of Paradise; otherwise, he will be cast into Hell.
➍
It is also understood from this hadith that those people of innovation (ahl al-bid‘ah) who profess the two testimonies or adhere to the laws of Islam should not be declared disbelievers (takfir).
It is also understood that the repentance of a disbeliever should be accepted, and there is no need to go into such details as whether his repentance is merely outward or also from his heart, because this matter is referred to Allah.
(Fath al-Bari: 1/105)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 25
Hafiz Zubair Ali Zai
Takhrij al-Hadith:
[صحيح بخاري 25],
[صحيح مسلم 129]
Fiqh al-Hadith
➊ From this hadith, it is understood that after bearing witness to the testimony of faith («لا اله الا الله محمد رسول الله»), prayer (salah) and almsgiving (zakat) are two extremely important pillars of the religion of Islam. Only after fulfilling these pillars can people’s lives and wealth be protected; otherwise, jihad will be waged against them by force.
➋ The rulings of Islam are based on outward actions. If a person outwardly accepts Islam and apparently acts upon the pillars of Islam, and does not commit any nullifiers of Islam, then he will be granted all the rights of the Muslims in this world, and he will not be killed. If inwardly he is a disbeliever or a hypocrite, then this outward Islam will be of no benefit to him on the Day of Judgment. See: [مشكوة مترجم ج 1 ص 124 مع فوائد غزنويه، بتصرف يسير]
➌ The meaning of «امرت» “I have been commanded” is that Allah has commanded me, because no one other than Allah can command the Messenger of Allah (sallallahu alayhi wa sallam).
➍ In this hadith, “prayer” refers to the obligatory (fard) prayers. It is attributed to Imam Malik and Imam Shafi’i (rahimahum Allah) that one who deliberately abandons the obligatory prayer without a valid Islamic excuse should be executed as a legal punishment (hadd). Whereas it is attributed to Imam Ahmad that such a person should be killed due to disbelief (kufr) and apostasy (riddah), and there is some consideration regarding the evidence for this latter opinion. See: [مرعاة المفاتيح 59/1]
➎ “By the right of Islam” refers to all those matters for which the punishment in Islam is execution, such as:
① The stoning of a married adulterer
② Retaliatory killing for murder: qisas
③ A Muslim becoming an apostate, etc., as is established by other evidences.
➏ From this hadith, it is understood that the Muslim ruler is permitted to fight those who withhold zakat, and likewise, it is obligatory upon him to establish, along with tawhid, the system of prayer and the system of zakat.
➐ This hadith is a refutation of the Murji’ah sect, who do not consider actions to be part of faith (iman).
➑ By «أقاتل الناس» is meant «أقاتل المشركين», as is clear from the authentic narration. See: [السنن الكبريٰ للبيهقي 92/3، وسنده صحيح، والسنن المجتبيٰ للنسائي 75/7 ح 3971، وعلقه البخاري 393 بعضه]
➒ After this hadith, it is mentioned in Sahih Muslim: «من قال لا الا اله ا الله وكفر بما يعبد من دون الله، حرم ماله و دمه و حسابه على الله» Whoever affirms «لا اله الا الله» and rejects the worship of other than Allah, then his wealth and blood are inviolable. His reckoning is with Allah. [130، 23/37] It is understood from this that rejection of disbelief (kufr) and polytheism (shirk) is a pillar of faith.
[صحيح بخاري 25],
[صحيح مسلم 129]
Fiqh al-Hadith
➊ From this hadith, it is understood that after bearing witness to the testimony of faith («لا اله الا الله محمد رسول الله»), prayer (salah) and almsgiving (zakat) are two extremely important pillars of the religion of Islam. Only after fulfilling these pillars can people’s lives and wealth be protected; otherwise, jihad will be waged against them by force.
➋ The rulings of Islam are based on outward actions. If a person outwardly accepts Islam and apparently acts upon the pillars of Islam, and does not commit any nullifiers of Islam, then he will be granted all the rights of the Muslims in this world, and he will not be killed. If inwardly he is a disbeliever or a hypocrite, then this outward Islam will be of no benefit to him on the Day of Judgment. See: [مشكوة مترجم ج 1 ص 124 مع فوائد غزنويه، بتصرف يسير]
➌ The meaning of «امرت» “I have been commanded” is that Allah has commanded me, because no one other than Allah can command the Messenger of Allah (sallallahu alayhi wa sallam).
➍ In this hadith, “prayer” refers to the obligatory (fard) prayers. It is attributed to Imam Malik and Imam Shafi’i (rahimahum Allah) that one who deliberately abandons the obligatory prayer without a valid Islamic excuse should be executed as a legal punishment (hadd). Whereas it is attributed to Imam Ahmad that such a person should be killed due to disbelief (kufr) and apostasy (riddah), and there is some consideration regarding the evidence for this latter opinion. See: [مرعاة المفاتيح 59/1]
➎ “By the right of Islam” refers to all those matters for which the punishment in Islam is execution, such as:
① The stoning of a married adulterer
② Retaliatory killing for murder: qisas
③ A Muslim becoming an apostate, etc., as is established by other evidences.
➏ From this hadith, it is understood that the Muslim ruler is permitted to fight those who withhold zakat, and likewise, it is obligatory upon him to establish, along with tawhid, the system of prayer and the system of zakat.
➐ This hadith is a refutation of the Murji’ah sect, who do not consider actions to be part of faith (iman).
➑ By «أقاتل الناس» is meant «أقاتل المشركين», as is clear from the authentic narration. See: [السنن الكبريٰ للبيهقي 92/3، وسنده صحيح، والسنن المجتبيٰ للنسائي 75/7 ح 3971، وعلقه البخاري 393 بعضه]
➒ After this hadith, it is mentioned in Sahih Muslim: «من قال لا الا اله ا الله وكفر بما يعبد من دون الله، حرم ماله و دمه و حسابه على الله» Whoever affirms «لا اله الا الله» and rejects the worship of other than Allah, then his wealth and blood are inviolable. His reckoning is with Allah. [130، 23/37] It is understood from this that rejection of disbelief (kufr) and polytheism (shirk) is a pillar of faith.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 12
