“On the authority of ibn Umar (may Allah be pleased with both of them), the Messenger of Allah (peace and blessings of Allah be upon him) said, “I have been ordered to fight against the people until they testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish the prayer and give the zakat. Then, if they do that, their blood and wealth will be protected from me- except in accordance with the right of Islam. And their reckoning will be with Allah, the Exalted.” Recorded by al-Bukhari and Muslim.
- “To fight against the people”
- “Until they testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish the prayer and give the zakat”
- “Then, if they do that, their blood and wealth will be protected from me”
- “And their reckoning will be with Allah, the Exalted”
- Other Points Related to This Hadith
- Summary of the Hadith
General Comments About the Hadith: The importance of this hadith lies in the fact that it states the grounds and purposes of Islamic combat. It also declares when a person’s blood and wealth are inviolable. It also implies that a Muslim’s life may also be taken if he does an act that calls for the death penalty according to Islamic law.
Different Narrations of This Hadith: This mutawaatir hadith has been narrated with many different wordings. Most likely, the Prophet (peace be upon him) made the same or similar statement on more than one occasion. This is very likely given the overall importance of the teachings found in this particular hadith. A look at the different narrations of this hadith clarifies some misunderstandings that may arise from this particular narration. Some of the other narrations include the following:
- “I have been ordered to fight the people until they say, ‘There is none worthy of worship except Allah.’ If they say that and pray our prayers and face our qiblah and sacrifice our sacrifice, their blood and wealth have been made inviolable for us- except according to its due right. And their reckoning is with Allah.” (Recorded by al-Bukhari.)
- “I have been ordered to fight the people until they say, ‘There is none worthy of worship except Allah. ‘ Whoever says, ‘There is none worthy of worship except Allah,’ has had his life and wealth protected from me- except according to its due right. And his reckoning is [to be] with Allah.” (Recorded by al-Bukhari.) Note that in this narration there is no mention of also believing in the Prophet (peace be upon him), establishing the prayer or paying the zakat.
In the light of the other narrations, one cannot conclude from this narration, for example, that if a people say, “There is none worthy of worship except Allah,” and then refuse to pray that they may not be fought.
- “I have been ordered to fight the people until they bear witness that there is none worthy of worship except Allah and they believe in me and what I have brought. If they do that, their blood and wealth will be protected from me, except according to its due right. And their reckoning is with Allah.” (Recorded by Muslim.)
1.”To fight against the people”
There is a difference of opinion concerning who is meant by “the people” in this hadith. The majority of the scholars think that it refers to the Arab polytheists. The People of the Book, for example, are excluded when they pay the jizyah. Ibn Hajr has given the responses as to why this hadith states to fight “the people”, implying all people including Jews and Christians.
The First is that this hadith has been abrogated by the later rulings concerning jizyah and peace agreements. That is, originally the Prophet (peace be upon him) was ordered to fight all the people but then the laws were revealed that excluded the People of the Book from this ruling.
A Second response is that this is a general statement from which particular groups have been excluded for specific reasons. If a general statement is made and then there is evidence to particularize it, the particularization is to be followed. Hence, there is evidence showing that this ruling does not apply to the Jews and Christians if they accept to pay the jizyah.
A Third response is that this is a general term that is used to refer only to a specific group of people.1 This is a permissible style in Arabic. This opinion is supported by a narration in al-Nasaai that specifically states, “I have been ordered to fight the polytheists … “
A Fourth response is that the meaning of this hadith is not that the people are to be fought and killed until they accept the shahaadah. Instead, the meaning is that the people are to be fought until they accept the dominance of the law of Allah and withdraw their opposition. This objective can be met through many means. It could be met by fighting them. It can also be met by them accepting the law of Allah and paying a jizyah. It could also be met by some sort of peace accord between the Muslims and the others, in which the word of Allah will not be opposed in any way by the non-Muslims.
The sixth view is that the goal of the jizyah is to drive the people to accept Islam. Hence, it is a cause for that goal. Therefore, the hadith says that they should be fought until they submit or they accept the option that will lead them to accept Islam.
Seen in the light of the entire sunnah and way of jihad of the Prophet (peace be upon him), it seems that the strongest view, Allah knows best, is the fourth response. Hence, the meaning of “the people” in this hadith are all nonMuslims who refuse to embrace Islam or accept the law of Allah and live as citizens in the Islamic state by paying ajizyah in lieu of military service.
1.1 Fighting in Islam
This hadith demonstrates that fighting is sanctioned in Islam. Fighting is sanctioned as it is a necessary act to spread truth and justice throughout the world. The only way to defend peoples’ ways of life is through fighting and warfare. This is implied in Allah’s statement,
“Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is able to give them victory. [They are] those who have been evicted from their homes without right- only because they say, ‘Our Lord is Allah.’ And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned” (al-Hajj 39-40)
Today, the disbelievers of the West have tried to convince Muslims that it is uncivilized and incorrect to fight in the name of religion. They claim that religion is a matter of personal conviction and, therefore, no one should be forced to follow a specific religion. Islam does accept that fact and, in general, does not coerce people into following Islam.
However, these same people of the West send their troops all over the world to defend “democracy” and to fight against the opponents of “democracy”. It is as if they are saying that it is acceptable to fight in the name of an ideology but not in the name of a religion. Actually, in essence, there is no difference between an ideology and a religion. (In both cases, one is accepting or implementing a specific way of life.)
The disbelievers of the West are fighting in the name of that ideology because, they claim, it is the best way for mankind and it gives everyone their true rights. Actually, their claim about democracy is false. Islam is the best way of life for mankind and it is the only way that gives everyone their true rights. Hence, it is Islam that must be fought for. And the disbelievers of the West have no logical ground to stand upon if they consider fighting in the name of “democracy” acceptable while fighting in the name of Islam not acceptable.
2. “Until they testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish the prayer and give the zakat”
Here, the Prophet (peace be upon him) stated the acts that one must fulfill for his wealth and life to be considered protected and inviolable. For this hadith to be understood properly, each one of these acts are discussed separately.
2.1 Making the Testimony of Paith:
When a person first becomes Muslim, the testimony of faith protects his life and wealth. This can be proven through many hadith of the Prophet (peace be upon him). One time the Companion Usaama ibn Zaid was fighting in jihad. He came across a man and was about to kill him. Just before he killed him, the person testified that there is none worthy of worship except Allah. Usaama went ahead and killed him because he believed that he was just saying that to protect his life. The Prophet (peace be upon him) rebuked Usaama. He repeatedly asked him what he would do about the person’s statement, “There is none worthy of worship except Allah.”
Therefore, as soon as a person makes the statement of faith, that will be accepted from him. He will be protected and not fought against at that time. This is the explicit meaning of those narrations that only mention the shahaadah as protecting a person’s life and wealth. However, after he has embraced Islam, he must fulfill some conditions.
This can be seen in the hadith of Muaadh. When the Prophet (peace be upon him) was sending him to Yemen to call the people to Islam, he told him to call them to the testimony of faith. Then he told him that if they accepted that, they must then be taught that they have to pray. If they accept that, they must then be taught that they have to give the zakat. (Recorded by Muslim.) However, whenever the Prophet (peace be upon him) was simply asked about Islam, he would not only mention the testimony of faith but he would also mention the other pillars of Islam. This was true in the hadith of Gabriel as well as other hadith.
2.2 Establishing the Prayer and Paying the Zakat
In this narration, the Prophet (peace be upon him) explicitly mentioned both of these acts. These acts are also explicitly mentioned by Allah in the Quran:
“Then when the sacred months have passed, kill the polytheists wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. But if they repent and establish the prayer and give the zakat, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful” (alTauba 5)
After a few more verses, in the same general context, Allah says, “But if they repent, establish the prayer and give the zakat, they then are your brethren in religion. [In this way] We explain the signs in detail for a people who know” (al-Tauba 11). Does this hadith mean that the “Muslim” who does not pray is, therefore, supposed to be killed because he has violated one of the rights of Islam? According to al-Nawawi, this hadith is evidence that the one who intentionally does not pray is to be executed. The opinions of the jurists concerning the punishment for one who does not pray was discussed in the commentary on Hadith #3 .
However, as ibn Daqeeq al-Eid pointed out, it seems very clear that this particular hadith cannot be used as evidence that a person who intentionally does not pray is to be put to death. There is a difference between “fighting”, which implies opposing struggle between two parties, and “killing” someone. The Prophet (peace be upon him) used the faa ‘il form of the word. This implies that the action is being performed by both parties involved. According to al-Umari, the goal of the fighting mentioned in this hadith is not to bring about death to the other party as a type of punishment, as in the hadith of ibn Masood which is Hadith # 14 in this collection. Instead, it is fighting for the purpose of bringing to end some form of wrong or evil. Killing in this case is an incidental or unavoidable possible result of the fighting and not a goal in itself. It is similar to the type of fighting that is mentioned in the verse,
“If two parties of believers fight, make reconciliation between them. If one of them rebels against the other, then fight you [all] against the one who rebels until it complies with the command of Allah” (al-Hujuraat 9). When one fights the rebel forces, one is not trying to kill the individual Muslims but to defeat them and make them surrender to what is right. Therefore, this hadith cannot be used as evidence that the one who does not pray is to be killed as a form of punishment because it is concerned with a completely different topic.
The case of the individual who does not pay zakat is different. In his case, one is able to forcibly take the zakat from him while one cannot forcibly make someone pray five times a day. Hence, the one who intentionaaly does not pay zakat is not executed but his zakat is taken forcibly from him. However, if he refuses to give in and fights the authorities, then he is also to be fought. This is all part of the right of Islam that is referred to in this hadith. This hadith is directly concerned with any group of people who refuse to pray or pay the zakat, such as those during the time of Abu Bakr. This group of renegades is to be fought, even if they continue to profess the shahaadah. This hadith is directly talking about such people. In fact, if the Prophet (peace be upon him) was about to attack a village, he would go in the morning and if he heard the call to prayer, he would not attack the village. But if he did not hear the call to prayer, he would attack that village. (Recorded by al-Bukhari.)
3. “Then, if they do that, their blood and wealth will be protected from me”
The inviolability and sacredness of a Muslim’s blood and wealth is well established in Islam. Every Muslim must respect the life, wealth and honor of other Muslims. The wrongful shedding of a Muslim’s blood is one of the greatest sins that a person could commit. Indeed, the Prophet (peace be upon him) took advantage of the great gathering at the Farewell Pilgrimage to tell those who were present,
“Verily, your blood and wealth are inviolable to you like the sacredness of this day of yours in this month of yours in this land of yours, until you meet your Lord.” (Recorded by al-Bukhari.)
“except in accordance with the right of Islam”:
Most of these hadith with similar wordings simply mention the acts of prayer and fasting. However, all of the other necessary components of Islam are included under this statement of “the right of Islam.” Hence, some commentators conclude that prayer and zakat were specifically mentioned simply to stress their importance. In fact, this is how the first Caliph understood such hadith. When he debated with Umar about fighting those who refused to pay the zakat, he quoted the hadith of the Prophet (peace be upon him) that stated,
“I have been ordered to fight the people until they say, ‘There is none worthy of worship except Allah. ‘ Whoever says, ‘There is none worthy of worship except Allah,’ has had his life and wealth protected from me- except according to its due right. And his reckoning is with Allah.” (Recorded by alBukhari.) Abu Bakr’s argument was that paying the zakat was one of the rights that Islam has upon a person. Hence, if a people do not fulfill that right, they are to be fought.
Does that mean that the person who does not fast is to be killed? According to Malik and one narration from Ahmad, the one who does not fast is to be killed. According to al-Shafi’ee and another narration from Ahmad, such a person is not to be killed. The evidence they use is this hadith from ibn Umar. Ahmad stated that there has never been any mention of fasting in these hadith. According to al-Shanqeeti, the one who does not fast is to be imprisoned and kept from food and drink. What about the person who does not perform the Hajj? There are two narrations concerning him from Imam Ahmad. One says he is to be killed and the other says he is not. However, the other scholars state that he is not to be killed.
Again, as individuals, this hadith probably is not related to the question of whether a person is to be killed for not fasting or performing the Hajj. Included under “the right of Islam” is the practice of the most important outward demonstrations of Islam. If a people as a group, not individuals, refuse to apply these outward demonstrations of Islam, this hadith is evidence that they are to be fought. That is why, for example, Muhammad ibn al-Hasan al-Shaibaani, the famous companion of Abu Hanifah, stated that if a people stop giving the call to prayer, then the Imam of the Muslims should fight against them. The Malikis also have expressed the same opinion.
lbn Taimiya stated, Any group that goes beyond the shareeah concerning any of the public, well-established laws of Islam must be fought, according to the agreement of the leading Imams of the Muslims, even if they state the two declarations of faith. Even if they state the declarations of faith and then refuse to pray, it is obligatory to fight them until they pray. If they refuse to give zakat, they must be fought until they give the zakat. The same
is true if they refuse to fast Ramadhaan or make the pilgrimage. The same is true if they refuse to forbid any of the lewd acts, adultery, gambling, alcohol or anything that the shareeah has prohibited. The same is true if they refuse to apply the laws of the Book and the sunnah concerning life, wealth, honor, family and so on. The same is true if they refuse to order what is good and forbid what is evil or to strive against the disbeliever until they accept to give the jizyah while being belittled. The same is true if they openly demonstrate heresies that go against the Book and the sunnah and the way of the early generations and their Imams … Allah says in the Quran, “Fight them until there is no more fitnah (disbelief) and all the religion and way of life is for Allah” (alAnfaal 39).
If some of the way of life is for Allah and some of it is for other than Allah, it is obligatory to fight them until it is all just for Allah. Allah also says, “O believers, fear Allah and give up what remains from interest (riba) if you are truly believers. And if you do not do it, take a notice of war from Allah and His messenger” (al-Baqara 278-279). These verses were revealed concerning the people of Taif who had accepted Islam, prayed and fasted but they continued to deal in interest (riba ). So Allah revealed these verses and ordered the believers to leave what was left of interest. And Allah said, “If you do not do it, take a notice of war from Allah and His messenger” (al-Baqara 278-279) … Riha was one of the last deeds prohibited in the Quran, it is a type of wealth that is exchanged by two consenting parties. If the one who does not give that up is warring against Allah and His messenger, what must be case concerning the one who does not give up other forbidden acts that were forbidden before that and which are more greatly prohibited?
“The right of Islam” includes those heinous crimes that require the death penalty. These are mentioned in Hadith #14 of this collection and will be discussed at that time, Allah willing.
4. “And their reckoning will be with Allah, the Exalted”
This portion of the hadith demonstrates that people are to be treated according to their outward appearance. That is, if a person becomes Muslim just to save his life or for some worldly goal but he in no way makes that fact apparent, the other Muslims have to accept him and treat him as any other Muslim. The Prophet (peace be upon him) made this point very clear when he told Khaalid ibn al-Waleed,
“I have not been ordered to investigate the hearts of the people nor to rip open their bellies.” (Recorded by al-Bukhari and Muslim.) Such was not the job of the Prophet (peace be upon him) nor is it the job of any of his followers. However, when the person returns to Allah in the Hereafter, Allah will judge him according to what was really in his heart. This is a fact from which there is no escaping. Allah has said, “So remind them [O Muhammad]. You are only one who reminds. You are not a controller over them. Save the one who turns away and disbelieves, then Allah will punish him with the greatest punishment. Verily, to Us will be their return. Then, verily, for Us will be their reckoning” (al-Ghaashiyah 21-26).
Based on this hadith, the Shafi’ees state that if a clear and open hypocrite or zindeeq claims to repent, then his repentance is to be accepted. One must accept what a person shows himself outwardly to be. In fact, the Prophet (peace be upon him) knew who the hypocrites were. However, he never punished them simply based on that knowledge which was given to him by Allah. As long as they outwardly showed themselves to be Muslims, they were accepted as part of the Muslim community. Only when such people violate the rights of Islam may they be executed.
5. Other Points Related to This Hadith
(1) Some people have tried to doubt the authenticity of this hadith. They claim- although their claim does not seem to be correct- that after the death of the Prophet (peace be upon him), neither Abu Bakr nor Umar referred to this hadith when discussing what to do about the Arab tribes who refused to pay the zakat to the leader of the Muslims. After the death of the Prophet (peace be upon him), when Abu Bakr was chosen as the leader of the Muslims, some tribes refused to pay the zakat to him that they used to pay to the Prophet (peace be upon him). Abu Bakr argued that they must be fought. Umar was of the opinion that they could not be fought because they make the testimony of faith. Abu Bakr argued that the zakat is a right that is due on the wealth and he would fight them.
Finally, Umar agreed with Abu Bakr’s view. Neither of them, it is claimed, referred to this hadith at any time in their discussion. Assuming that this argument is true, which it does not seem to be, this does not mean that any doubt should be cast on this hadith. It is well-known that no individual Companion was knowledgeable of all of the hadith of the Prophet (peace be upon him). Indeed, there are explicit examples where both Abu Bakr and Umar were not aware of some hadith of the Prophet (peace be upon him). It could have been the case that ibn Umar and the numerous others who knew this hadith were unaware of the discussion taking place between Abu Bakr and Umar. Otherwise, they could have presented this hadith and brought a quicker resolve to the dispute.
(2) Al-Tabari has an interesting view concerning the different narrations of this hadith that were presented earlier. It will be recalled that some narrations simply state that one must make the profession of faith. AlTabari states that the Prophet (peace be upon him) said that in reference to the polytheists and idol-worshippers who rejected the concept of tauheed. As for this hadith of ibn Umar, he says that it is in reference to those who accept tauheed but refuse to accept the prophethood of the Prophet Muhammad (peace be upon him). Finally, as for the other narrations that explicitly mention the prayer, facing the qiblah and slaughtering of animals, according to al-Tabari, they were in reference to those who had embraced Islam but they did not fulfill its fundamental aspects of praying in congregation and praying the Friday Prayers. Hence, they were to be continued to be fought until they submitted to those deeds
(3) According to ibn Hajr, al-Shanqeeti and Sultaan, one can conclude from this hadith that a heretic who accepts tauheed and outwardly shows his adherence to the shareeah is not to be declared a disbeliever.
6. Summary of the Hadith
- This religion of Islam is one that must be spread to the people. Indeed, people must even be fought in order to spread this religion. This is how important it is to spread this religion.
- Once the people embrace Islam, they are no longer to be fought; their wealth and lives become protected.
- A person could possibly perform such a heinous crime that calls for his life to be taken.
- Allah is the One who knows the Unseen and what is in the hearts. In this world, people are to treated according to their outward appearance. However, Allah knows who are the true Muslims and who are the insincere and the hypocrites. Hence, Allah will judge them accordingly on the Day of Judgment.
Books of Muslims 