Contents
I have been ordered to fight hadith
It is narrated by Ibn ‘Umar’ radiallahu a’nhu that ALLAH’s Messenger . said: “I have been ordered (by ALLAH) to fight against the people till they testify ‘La ilaha illALLAH, wa anna Muhammad-ar-Rasool-Allah (none has the right to be worshipped besides ALLAH and that Muhammad (peace be upon him) , is the Messenger of ALLAH), and perform Salat [Iqamat-asalat (prayers)] and give zakat (obligatory charity) so if they perform all that, then they save their lives and properties from me except for Islamic laws, and their reckoning (accounts) will be with (carried out by) ALLAH.”
(Sahih Bukhari, Volume 1, Book 2, The Book of Faith, Chapter 17, Hadith 25)
Meaning of the Hadith
Meaning of ‘An-Naas’ (people)
Here, An-Naas refers to all disbelievers. Few interpreters said, it refers to only the polytheists as it is narrated in one of the narrations of Nisayi as polytheists instead of An-naas. But specificity in it is incorrect. The reason for this is, the command which is mentioned in hadith is common to all disbelievers. So, there is nothing wrong in saying ‘I was being commanded to fight against polytheists until they bear witness that there is no God except ALLAH and Prophet Mohammad (peace be upon him) is his messenger.
Punishment for the one who does not pray under Islamic ruling
Abu Haneefa said, whoever stops praying will be arrested until he repents and he will not be killed for it.
The Hanafi scholars explained this hadith as, in this hadith there is command of qitaal, it is not said as ‘kill them’. The meaning of qitaal is to fight with each other. And whoever does not pay the zakat, it will be forcefully taken from him. If he comes to fight, then he will be fought back. Due to this reason Abu Bakr Siddique fought with the rejectors of zakat and it is not said that Abu Bakr Siddique directly caught them and killed them.
Evidence of Imam Abu Hanifa regarding not killing the one who does not pray
The evidence which Imam Abu Hanifa gives for not killing the abandoner of prayer is this:
It is narrated by Amama bin Sahal (May ALLAH be pleased with), We were with Usman (May ALLAH be pleased with) and at that time he was in his house . He came to us and his face was changing. He said, just now few people have threatened to kill me. We said, O The leader of muslims, ALLAH is sufficient for you. He said, why are they killing me? But I have heard from the Messenger of ALLAH, that it is permissible to kill a muslim in only 3 conditions.
- If someone reverted back into disbelief after becoming a muslim.
- Or a married person commits adultery.
- Or if one kills some other muslim unnecessarily. (It is the task of the head of the Islamic state to conduct punishments on the deserving person, not the work of every common men).
Islamic Rulings apply based on physical evidences, Thoughts, and feelings of a person will not be scanned.
Except Islamic Laws (Rights) Clarification
It means after a person accepts Islam, he will not be left free to do anything.
In this hadith, it is said, ‘except Islamic laws(rights)’ means their wealth and lives will not be taken away from them.
But if they commit any such crime that makes it necessary to kill them then as a punishment, they will be killed. For example, if if they murdered someone or cut someone’s body parts without any right, then its qisaas (exchange) will be taken back from him. Or if they robbed, their hands will be cut off and the stolen things will be taken back from them.
Further, it is mentioned ‘and their reckoning is with ALLAH’, means if it gets proved from Islamic evidences that a person has killed someone without any right, or robbed someone, then a case will be carried out against him. But if one fails to provide evidences or witnesses and the person has really committed injustice with someone’s wealth and life, then its accounting is with Almighty ALLAH. Because we only make judgement based on physical appearances and proofs. And Almighty ALLAH knows the hidden matters better. An evidence for the ruling is in the hadith 4351 of Sahih Bukhari , after acceptance of Islam, the laws of a muslim will be incumbent on him. If there is a defect in his heart, then Almighty ALLAH knows it much better and he will take its accounting from him.
Mujhe logon se qitaal ka hukum diya gaya hadith
Imam Bukhari riwayat karte hain keh hamein A’bdullah bin Mohammad Musnadi ne hadith bayan ki, inhone kaha: hamein Abu Roohul haramiyyu bin A’mmara ne hadith bayan ki inhone kaha, hamein shua’ba ne az waqid bin Mohammad hadith bayan ki, inhone kaha: Maine apne walid se suna Hazrat Ibn e Umar se hadith bayan karte the RasoolALLAH (sallallahu a’laihi wa sallam) ne farmaya, mujhe logon se qital karne ka hukum diya hai hatta keh woh yeh shahadat dein keh ALLAH ke siwa koi ibadat ka mustahiq nahi hai aur beshak Mohammad ALLAH ke rasool hain aur namaz qayam karein aur zakat ada karein. Pas jab woh yeh kaam karlenge toh woh mujhse apni jaanon aur maalon ko mehfooz karlenge. Siwa Islam ke haq ke aur unka hisab ALLAH par hai.
(Sahih Bukhari, Jild 1, Kitab 2, Kitabul Iman, Baab17, Hadith 25)
Tashreeh
An-Naas (logon) se murad
An Naas se murad tamam kuffar hain. Baaz hazarat ne farmaya keh sirf mushriqeen murad hain jaisa keh Nisaayi ki riwayat mein bajaye An-naas ke mushriqeen warid hai. Magar yeh takhsees durust nahi. Isliye keh hadith mein jo hukum mazkoor hai woh tamam kuffar ko aam hai. Khwa wo mushriq hon khwa na hon. Aur Nisayi ki riwayat ki taujiya yeh hai keh jab yeh hukum tamam kuffar ke liye hai, toh mushriqeen ke liye bhi hai.Toh is kehne mein koi haraj nahi keh mujhe mushriqeen se ladne ka hukum diya gaya yahan tak keh wo iman ki shahadat dein.
Taarik e namaz ki saza Imam Hanafi ke mutabik
Abu Haneefa ne yeh kaha keh jo shaks namaz ka taarik ho usko qaid karliya jayega hatta keh woh tauba karle aur usko qatal nahi kiya jayega.
Fuqaha e ahnaaf ki taraf se is hadith ka jawab yeh hai keh is hadith mein namaz aur zakat ke taarik se qitaal ka hukum diya hai, unko qatal karne ka hukum nahi diya. Aur qital ka mana hai ek dosre se jang karna. Aur jo shaks zakat nahi dega ussay jabran zakat wasool ki jayegi. Aur agar woh jang par amada ho toh ussay jang ki jayegi. Is wajeh se Hazrat Abu Bakr Siddique ne manae’en e zakat se jang kit hi aur yeh manqool nahi hai keh Hazrat Abu Bakr ne unko pakadkar qatal kardiya.
Imam Abu Hanifa jo tarik e namaz ko qatal karne se mana karte hain unki daleel yeh hadith hai:
Hazrat Amama bin Sahal radiallahu a’nhu bayan karte hain keh hum Hazrat Usman radiallahu a’nhu ke saath the aur woh apne ghar mein mahsoor the. Hazrat U’sman radiallahu a’nhu hamare paas aaye. Us waqt unka chehra mutaghayyar horaha tha. Unhone kaha, In muh’aasira karne walon ne abhi mujhe qatal karne ki dhamki di hai. Humne kaha , Aye Ameerul mu’mineen apke liye ALLAH kafi hai. Unhone kaha, yeh mujhe kyu qatal kar rahe hain, halanke maine RasoolALLAH ko yeh farmate huwe suna hai, kisi musalman ka khoon bahana sirf teen wajehon mein se kisi ek wajeh se halal hota hai. Koi shaks Islam ke baad kufr kare (murtad hojaye) ya shadi shuda shaks zina kare ya koi shaks dosre shaks ko nahaq qatal kare. (Yeh hudood Islam ke hakim ko jaari karne ka haq hota hai, aam logon ko nahi).
Islam mein Zahir ke mutabiq hukum diya jayega aur batin ko nahi kanghala jaayega
Haq Islam ki tauzey
Is hadith mein farmaya hai, ‘siwa Islam ke haq ke’ yani unki jaan aur unki maal se ta’rruz nahi kiya jayega. Murad yeh hai keh Islam laane ke baad inhe be-mahaar na chod diya jaayega. Balke agar koi aisa jurm karenge jo moujab e qatal hoga toh inhe bataur e saza qatal kiya jayega. Masalan kisi ko qatal karenge toh qisaas wajib hoga, zina karenge toh iski saza unko di jayegi.
Neiz is hadith mein farmaya Aur unka hisab ALLAH par hai yani agar dalail e sharaiyya se sabit hogaya keh inhone kisi ko nahaq qatal kiya hai ya kisi ka maal ghasab kiya hai toh uske khilaf karwaayi ki jayegi. Lekin agar dalail e sharaiyya se sabit na hosaka aur waqayi mein usne kisi ki jaan aur maal par nahaq ziyadati ki ho toh uska hisab ALLAH ke zimma hai kyunke hum toh sirf zahir par hukum karte hain aur batin ka muamla toh sirf ALLAH janta hai. Iski daleel darj zeil mein hadith hai. Iqrar e iman ke baad ispar momin ke ahkam jaari honge. Aur agar iske dil mein khot hai toh ALLAH a’zzawajal khoob janta hai, iska hisab lega.
Hazrat Abu Sa’eed Khudri bayan karte hain keh Hazrat Ali bin Abi Talib ne RasoolALLAH ke paas beri ke patton se rangay huwe chamday ke thailay mein sonay ki chand daliyan bhejin jinse (kaan ki) mitti, hanooz saaf nahi ki gayi thi. Apne wo sona chaar afrad mein taqseem kardiya. Apke As-hab mein se ek shaks ne kaha: hum us sonay ke un logon se zyada haqdar hain. Nabi (Sallallahu a’laihi wa sallam) tak yeh khabar pohunchi toh apne farmaya, kya tum mujhko ameen nahi qarar dete halanke mai aasmano mein ameen hon. Aur subah sham aasmano se mere paas khabar aati hai. Phir ek shaks khada huwa jiski aankhein dhansi huwi thi, rukhsar bhare huwe the, aur peshani uthi huwi thi, dadhi ghani thi, aur sar munda huwa tha. Woh kehne laga “Ya RasoolALLAH, ALLAH se darein.” Apne farmaya, tum par afsos hai, kya mai rooye zameen par sabse zyada ALLAH se darne ka mustahiq nahi hun? Phir wo shaks peet pherkar chala gaya. Harzat Khalid bin waleed ne kaha, “Ya RasoolALLAH, kya mai us shaks ki gardan na uda dun? Apne farmaya nahi, hosakta hai keh yeh namaz padhta ho. Hazrat Khalid ne kaha, kitne namaz padhne wale aise hain jinke dil mein wo baat nahi hoti jisko wo zuban se kehte hain (jaise munafiqeen). RasoolALLAH ne farmaya mujhe yeh hukum nahi diya gaya keh mai logon ke dilon ko cheer kar daikhon aur nay eh hukum diya gaya hai keh mai unke pait chaak kardun. Phir RasoolALLAH (sallallahu a’laihi wa sallam) ne uski taraf dekha toh who peeth modhkar khada tha. Apne farmaya, uski nasal se ek aisi qaum nikalegi jiska muh kitabullah ki tilawat se tar rahega lekin wo uske halaq ke neeche nahi utarega aur woh deen se is tarah nikal jaayenge jis tarah teer Kaman se nikal jata hai. Aur mera guman yeh hai keh apne yeh bhi farmaya tha keh agar maine unko paaya toh mai unko is tarah qatal karunga jis tarah samood ko qatal kiya gaya tha. (Sahih Bukhari 4351, Sahih Muslim)
Is hadith mein yeh tasreeh hai keh batin ki tafteesh ka hukum nahi diya. Sirf zahir ke aitbar se hukum dene ka mukallaf kiya gaya hai.
