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2 See Jalaal al-Deen al-Suuooi, Qatf al-Azhaar al-Mutanaathirah ft al-Akhbaar al-Mutawaatirah (Beirut: al-Maktab al-Islaami, 1985), pp. 34-35; Muhammad al-Zabeedi, Laqt al-Laali al­ Mutanaathirah ft al-Ahadeeth al-Mutawaatirah (Beirut: Dar al-Kutub al-Ilmiyah, 1985), pp. 133-1 36. These two works just cited are collections of only mutawaatir hadith. Hadith #8: "I have been ordered to fight..." "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 usexcept 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 meexcept according to its due right. And his reckoning is [to be] with Allah."1 (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 zakah. 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. 1hi મ :. ;7 L::, ર 1jJ::, tli1 Ӌm jm "1 of 1J4·ks J> llfl1 mlif of nof tP ,, "' tP ,,,. ,,. ,,,. T ,,,. J ,,,. o.11 1::.. • J J Hadith #8: "I have been ordered to fight..." 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. A fifth view is that the meaning is fighting or whatever takes the place of fighting. The jizyah would take the place of fighting. 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.2 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 non­ Muslims 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.3 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, य़ $/ ભ ࢙ , 1Ð 21 01j r_;.lli ࢚Li Ç )p::.࢛Jl .w 0r > ,,,. ,,.. ॠ ;,. ... ,. "1 ,,,. ,,. ,,.. / / / ,,.. J / / .!i,... ,., C) J ,,,. ࢓ I) J. ;;1..., A).\\ J ": ; "'dI/ e\ 8/ \.I JM; • i "'I .. _/ " च બ r.. / v-: r. .ru.. / ,,,. -:=;. / ,,,. ,,.. 1 The difference between the second and third opinions is that in the second opinion the original ruling is particularized while in the third opinion the original statement never meant to include everyone that might be included under it. 2 Ibn Hajr, vol. 1, p. 109. 3 There is no question that jizyah is an option that is offered to Jews and Christians. There is a difference of opinion over whether or not the option of jizyah should also be given to other non­ Muslims, such as Hindus, Buddhists and so forth. This question would requires a lengthy discussion beyond the scope of this commentary. Commentary on the Forty Hadith of al-Nawawi JL..,.ਙ ੬j Q(l; ઩ પj ફ,:.:..:, žॶ ન J ;.