I was ordered to fight people

 

As a result of the misunderstanding of the hadiths of the Messenger, may God bless him and grant him peace, or as a result of the wrong background of Christians towards the Chosen One , may God bless him and grant him peace , a group has emerged that claims that the Messenger, may God bless him and grant him peace, orders the killing of people , so he did not come as a mercy to the worlds. They cited the hadith, “I have been commanded to fight people until they testify that there is no god but God and that Muhammad is the Messenger of God, and establish prayer, and pay zakat. If they do that, their blood and wealth are protected from me except for the right of Islam, and their reckoning is with God . ”

In response, I say that

we will analyze the noble hadith and discuss every word and refute it and see the extent of the tolerance of Islam and the mercy of the Messenger and the wrong understanding of the hadith by ignorant Christians .

First : The saying of the Messenger, may God bless him and grant him peace, “ I have been commanded, ” this means that this matter is not in his hand or by his will, but rather it is a command from God and that was only for wisdom, and the Messenger must obey God Almighty.

So fighting is not a desire that drives the Messenger to satisfy it, but rather it is a command from God Almighty.

Allah the Almighty says : { Fighting has been prescribed for you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows while you do not know. } Surah Al-Baqarah, verse 216.

And know that the Messenger, may Allah bless him and grant him peace, was forced to draw the sword to defend the religion, not to commit aggression. The evidence for that is in the Holy Qur’an,

Allah the Almighty says: { And fight in the way of Allah those who fight you and do not {You transgress. Indeed, Allah does not like transgressors .}
Surah Al-Baqarah, verse number 190

{ Permission to fight is given to those who are being fought, because they have been wronged. And indeed, Allah is competent to give them victory . Those who have been expelled from their homes without right - only because they say, “Our Lord is Allah.” And were it not that Allah checks some people by means of others, monasteries and churches would have been demolished. {And prayers and mosques in which the name of Allah is mentioned much. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. }
Surah Al-Hajj, verses 39-40. Imam Al-Hafiz Ibn Hajar, may Allah have mercy on him,


said : (( That is : Allah commanded me, because there is no one to command the Messenger of Allah , may Allah bless him and grant him peace, except Allah. And his analogy with the companion, if he said I commanded , then the meaning is the Messenger of Allah, may Allah bless him and grant him peace, commanded me, and it is not possible that he meant another companion commanded me because since they are mujtahids, they do not rely on the command of another mujtahid ))


Second : The Messenger’s saying (( I fight )) we must know something important, which is that there is a difference between “ I kill ” and “ I fight , for fighting is a reaction to confronting enemies.

It is stated in “ Al-Muheet Dictionary ”

that he fought and repelled him .

So fighting means war. It is stated in “ Al -Ghani ”

: He fought his enemy : he fought him and was hostile to him .


For more documentation, we read the statement of Imam Ibn Hajar, may Allah have mercy on him. Al-Hafiz Ibn Hajar, may Allah have mercy on him,

said :
(( The permissibility of fighting does not necessarily mean the permissibility of killing , because fighting is a reciprocal action that requires fighting to take place on both sides , and neither is killing . Al-Bayhaqi narrated on the authority of Al-Shafi’i that he said: Fighting is not a way to kill . It may be permissible to fight a man but not to kill him. ))


Have you seen (( fighting is not a way to kill )) and (( it may be permissible to fight a man but not to kill him ?)) So there is a linguistic difference between the two words, and it is not permissible for us to equate them to avoid confusion.

Third : The saying of the Messenger, may Allah’s prayers and peace be upon him, (( the people )), does this mean that the Messenger will fight the entire world???

Rationale : It is not possible for a person, no matter how strong his army is, to fight the entire world, as this is foolishness, as he is thereby exposing his life and the life of his army to destruction.

Quoted : We ask the Christians : Does what is meant by “ the people ” in the hadith mean all people ???

Of course not !! And the evidence is On that, God Almighty said:

{ Those to whom the people said, “Indeed, the people have gathered against you, so fear them.” But it only increased them in faith, and they said, “Sufficient for us is God, and [He is] the best Disposer of affairs. ”} Surah Al Imran, verse number 173.

What is the difference between the first and second people ???

{ Those to whom the people said } The location of { those } is also in the accusative case, referring back to the first ones , and what is meant by the people is Na’im ibn Mas’ud, according to the statement of Mujahid and Ikrimah, so it is from the general that is intended by the specific , like the statement of the Most High: { Or do they envy the people } meaning: Muhammad, may God bless him and grant him peace, alone. Muhammad ibn Ishaq and a group said: What is meant by the people is the caravan of Abd al-Qays, { Indeed, the people have gathered against you } meaning Abu Sufyan and his companions.

( Ma’alim at-Tanzil - by Imam al-Baghawi))

If the word “ people ” is from the general meaning intended by it, and they are the polytheists.

Al-Hafiz Ibn Hajar said in Fath Al-Bari (( that it is from the general meaning intended by it , so what is meant by people in his saying “
I fight people ” is : the polytheists from other than the People of the Book ))

Fourth : The saying of the Messenger (( bear witness )) If the Christians understood the concept of testimony and its conditions, they would not have claimed that the main concern of the Messenger, may God bless him and grant him peace, was to increase the number of his followers without looking at the correctness of their belief in what they are upon; and that is because the conditions of testimony are ( seven ) and they are as follows:

First : Knowledge of its meaning , negation and affirmation.

Second : Certainty of the heart in it.

Third : Sincerity in the heart and tongue, not just in the tongue.

Fourth : The heart’s obedience to it, outwardly and inwardly. Fifth : Loyalty to it and its people, love for it, and enmity and hatred for its enemies. Sixth : Sincerity in it. Seventh :

Acceptance of it , so nothing of its requirements or necessities is rejected. It is known that the servant cannot enter the religion without the two testimonies , and as long as the person has understood the seven conditions, he will enter the religion out of conviction, not out of compulsion and coercion . This is what is meant by the saying of the Messenger, may God bless him and grant him peace, “ bear witness ,” meaning that they should understand its conditions and submit to them out of love, not compulsion ! Fifth : The saying of the Messenger, may God bless him and grant him peace: ( ( And establish prayer and give zakat )) Prayer and zakat have great importance in Islam. God Almighty says : { But if they repent and establish prayer and give zakat , then they are your brothers in religion. And We detail the verses for a people who know .} Surah At-Tawbah, verse number 11 { And nothing prevented their expenditures from being accepted from them except that they disbelieved in God and in His Messenger and did not come to prayer except while they were in a state of confusion. } { They are lazy and do not spend except reluctantly .} Surah At-Tawbah, verse 54 { And they were not commanded except to worship Allah, being sincere to Him in religion, being true in faith, and to establish prayer and to give zakah. And that is the religion of right and just. } Surah Al-Bayyinah, verse 5 But what is the reason for the specialization?? Imam Al-Hafiz Ibn Hajar said (( That is because of their greatness and the attention given to their matter ; because they are either physical or financial acts of worship

























. ))


Sixth : The saying of the Prophet, may God bless him and grant him peace: (( They have protected their blood and their wealth from me except for the right of Islam ))

This means that after a slave converts to Islam, his blood becomes sacred, so his sanctity is the sanctity of a Muslim, even if he witnessed it out of fear. The Messenger, may God bless him and grant him peace, said to Usama bin Zaid when he killed a person who said there is no god but God. Usama bin Zaid’s excuse, may God be pleased with him, was that this man said it out of fear of death, not out of faith. So what was the Prophet’s response??

The Prophet (peace and blessings of Allah be upon him) said: “ Why didn’t you split open his heart so that you could know whether he said it or not ? ” Imam al-Nawawi (

may Allah have mercy on him) said: “ Its meaning is that you are only charged with acting on what is apparent and what the tongue utters , but as for the heart, you have no way to know what is in it , so he denounced its inability to act on what is apparent with the tongue .”

Imam al-Nawawi also said regarding infallibility from killing: “ The best and most evident thing that has been said about it is what Imam al-Shafi’i, Ibn al-Qassar al-Maliki , and others said, that its meaning is that his blood is infallible, and it is forbidden to kill him after he says , ‘There is no god but Allah,’ just as you were before you killed him .”

If the Prophet (peace and blessings of Allah be upon him) was thirsty for blood – as they claim – then he (peace and blessings of Allah be upon him) would not have set this condition that forbids the blood of one who utters the two testimonies of faith. Isn’t that mercy?

God’s words are true about you, my beloved, O Messenger of God, when He said,


“ And We have not sent you, [O Muhammad], except as a mercy to the worlds . ”




6516 Qais bin Hafs told us. Abdul Wahid told us. Al- Hasan told us . Mujahid told us , on the authority of Abdullah bin Amr, on the authority of the Prophet, may God bless him and grant him peace, who said: Whoever kills a person with whom he has a treaty will not smell the fragrance of Paradise, although its fragrance can be detected from a distance of forty years. Chapter: The sin of whoever kills a dhimmi without a crime. ____________________________________ _____________

In the words of Allah the Almighty: { Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly .} [Al-Mumtahanah: 9]. This verse has defined the moral and legal basis by which Muslims should treat others, which is righteousness and justice toward all who do not show them enmity. These are foundations that humanity did not know before Islam, and it lived for centuries after it suffering the misery of losing them. To this day, it still aspires to achieve them in modern societies, but it can hardly reach them because of whims, fanaticism, and racism. He warned against oppressing them or diminishing their rights, and made his noble self an opponent to the aggressor against them, saying: “ Whoever oppresses a covenanted person, or diminishes his right, or burdens him beyond his capacity, or takes something from him without his consent, then I will be his opponent on the Day of Resurrection ” [1] . So how can someone who says this command killing without guilt? Among the masterpieces of his positions in this regard is what happened with the Ansar in Khaybar, where Abdullah bin Sahl al-Ansari was killed. This killing took place in the land of the Jews, and the greatest and most likely possibility was that the killer was a Jew, yet there is no evidence for this assumption. Therefore, the Messenger of Allah did not punish the Jews in any way, but rather he only offered them to swear that they had not done anything! Sahl ibn Abi Hathmah narrates that a group of his people went to Khaybar, dispersed there, and found one of them killed. They said to those among whom he was found: You have killed our companion. They said: We did not kill him, nor do we know who killed him. So they went to the Prophet and said: O Messenger of Allah, we went to Khaybar and found one of us killed. He said: “The greatest, the greatest [2] .” He said to them: “Do you bring proof against the one who killed him?” They said: We do not have proof. He said: “Then let them swear.” They said: We do not accept the oaths of the Jews. The Messenger of God hated to nullify his blood, so he paid his blood money [3] with one hundred camels from the charity [4] . Here the Messenger did what no one could imagine.. He personally paid the blood money from the Muslims’ money; in order to calm the Ansar’s nerves, and without wronging the Jews; so let the Islamic state bear the burden so that no doubtful punishment would be applied to a Jew! Islamic law has guaranteed the right to protect the money of non-Muslims; Where it is forbidden to take it or seize it without right, such as if it is stolen, usurped, or destroyed, or anything else that falls under the category of injustice, and this came as a practical application during the era of the Prophet to the people of Najran, where it was stated: “And for Najran and its entourage is the protection of God and the covenant of Muhammad, the Prophet, the Messenger of God, over their money, their religion, their trade, and everything that is in their hands, whether little or much... ” [5] .

[1] Abu Dawud: Book of Kharaj, Chapter on Tithing the People of the Covenant if They Disagree on Trade (3052), and Al-Bayhaqi (18511), and Al-Albani said: It is authentic. See: As-Silsilah As-Saheehah (445).
[2] Al-Kabr Al-Kabr: meaning, give precedence to the eldest among you in speech. See: Ibn Hajar Al-Asqalani: Fath Al-Bari 1/177.
[3] Wadaah: meaning, paying his blood money, and blood money is the right of the murdered person. See: Ibn Manzur: Lisan Al-Arab, root Wadi 15/383.
[4] Al-Bukhari: Book of Blood Money, Chapter on Qassama (6502), and Muslim in Books of Qassama, Muharibeen, Qisas, and Blood Money, Chapter on Qassama (1669).
[5] Al-Bayhaqi: Evidence of Prophethood, Chapter on the Delegation of Najran 5/485, and Abu Yusuf: Al-Kharaaj p. 72, and Ibn Saad: Al-Tabaqat Al-Kubra 1/288