Nasai

(1) Imam al-Nasa’i here wishes to clarify that in the aforementioned narration, ‘Imran Abu’l-‘Awwam al-Qattan is not strong in the science of hadith. He attributes this narration to the Musnad of Anas, whereas other narrators attribute this hadith to the Musnad of Abu Hurayrah radi Allahu anhu, as is clear from the previous ahadith: 3093 and 3094, and this is also correct. However, this difference does not affect the authenticity of the hadith; the hadith is absolutely authentic through other chains of transmission. And Allah knows best.

(2) “They became apostates (murtadd)” — There are several types of apostates, but here the disagreement concerns those who refused to pay zakah, whose position was that zakah was specific only to the Messenger of Allah sallallahu alayhi wa sallam, and no one else could collect it. However, the Prophet sallallahu alayhi wa sallam used to collect zakah as an amir (leader) or hakim (ruler); otherwise, it would not have been permissible for him. Therefore, now whoever becomes the deputy of the Prophet sallallahu alayhi wa sallam will also collect it as a ruler; otherwise, chaos will spread, and the obligation of zakah will be abandoned. The Messenger of Allah sallallahu alayhi wa sallam has made both prayer and zakah conditions for being a Muslim. Furthermore, the one who does not give zakah is a rebel against the government, and fighting against a rebel is, by consensus, permissible. ‘Umar radi Allahu anhu was of the opinion that since they recite the kalimah, fighting them is not permissible. However, through the arguments of Abu Bakr radi Allahu anhu, he understood that reciting the kalimah alone is not sufficient for being a Muslim; some other matters are also necessary, as is clarified in the aforementioned Prophetic hadith.

Explanation:
1:
That is, if they commit such an act as a result of which their life and wealth become permissible (mubah), then at that time their life and wealth will no longer remain inviolable (haram).

2:
That is, whatever rights, authorities, and privileges are granted to the general Muslims, they too will be granted those.

Benefits and Issues:
The meaning of the right of Islam is that if a Muslim unjustly kills another, then he will be killed in retribution (qisas).
If he commits adultery while being married, then he will be stoned (rajm).
And if he seizes someone’s wealth, then he will return the wealth in compensation, and so on.

(1) Narrations of this meaning have already been mentioned in the Book of Zakat and the Book of Jihad, and their details have also been explained.

(2) “I have been commanded” means that permission has been granted to fight the disbelievers, but if they become Muslim, then it is not permissible to fight them, provided that they also act upon the important injunctions of Islam and live like Muslims.

(3) “If any right of Islam is due” means that if they have caused harm to anyone’s life or property, then they will be held accountable for that.

(4) People’s affairs will be judged according to what is apparent. If they manifest religious deeds, then the rulings of Muslims will be applied to them, even if inwardly they hold other beliefs. These rulings will continue to apply as long as they do not outwardly display any act against Islam.

(5) Whoever enters Islam will have the same rights as Muslims and will be subject to the same responsibilities as other Muslims.

For details, see the ahadith: 3971, 3972, 5000.

English translation:

It is obligatory to fight against those who withhold zakat, provided that they persist in non-payment and are prepared to fight for this cause. If they do not engage in fighting, then zakat will still be forcibly collected from them. For further details, see Hadith: 2445.

(1) Fighting against the disbelievers is not obligatory in every circumstance; rather, it is dependent upon the demands of the situation. If the disbelievers live as obedient subjects under the Muslims and pay the imposed tax (jizyah), then instead of fighting them, they should be kept as dhimmis. If a non-Islamic government is established, it is also permissible to live with them on the basis of equality and peace.

(2) The hadith clarifies the importance of the qiblah. Whoever deliberately does not face the qiblah during prayer, his prayer will not be valid. (See, Hadith: 3092. For the complete details of this issue, refer to the Book of Jihad.)