عن ابن عمرَ رضيَ اللهُ عنهما، أَنّ رسولَ اللهِ صَلّى اللهُ عَلَيْهِ وسَلَّم قالَ: «أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لا إِلهَ إِلاَّ الله، وَأَنَّ مُحَمَّداً رسولُ اللهِ، ويُقِيمُوا الصَّلاةَ، وَيُؤْتُوا الزَّكاةَ، فَإِذَا فَعَلُوا ذلكَ، عَصَمُوا مِنِّي دِماءَهُمْ وَأَمْوالَهُمْ إِلَّا بِحَقِّ الإِسْلامِ، وحِسَابُهُمْ عَلى اللهِ تعالى» متفقٌ عليه.
Ibn Umar (may Allah be pleased with both of them) reported that the Messenger of Allah (peace and blessings be upon him) said: "I have been commanded to fight people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and they establish the prayer and pay the zakah. If they do that, they have protected from me their blood and their wealth, except by the right of Islam, and their reckoning is with Allah Most High." Agreed upon.
الشرح · explanation
أقاتل: من المقاتلة بمعنى المحاربة، فليس المقصود: أمرت أن أقتل الناس، ولا يلزم من المقاتلة حصول القتل. الناس: المقصود بهم هنا الكفار خاصّة. عصموا: منعوا وحفظوا. إلا بحق الإسلام: أي يجب عليهم بعد عصمة دمائهم وأموالهم أن يقوموا بحق الإسلام من فعل الواجبات وترك المنهيات، ولا يقعوا فيما يوجب قتلهم حَدًّا أو تعزيرًا.
"To fight": from fighting in the sense of waging war; it does not mean "I have been commanded to kill people," nor does fighting necessarily entail killing. "People": what is meant here is the disbelievers specifically. "They have protected": they have prevented and safeguarded. "Except by the right of Islam": that is, after their blood and wealth are protected, they are obliged to fulfill the rights of Islam by performing the obligations and abstaining from the prohibitions, and not to fall into what necessitates their being killed by way of a prescribed penalty (hadd) or discretionary punishment (ta'zir).
الدروس · lessons
شُرِع قتال الكفار لتكون كلمة الله هي العليا بإسلامهم أو بذلهم الجزية، ودليل دخولهم فيه نطقهم بالشهادتين وإقامتهم للصلاة وأداؤهم للزكاة، وكذا اعترافهم ببقية أركان الإسلام، وإنما لم تُذكر في الحديث لأنّها لم تكن قد فرضت وقتئذ، أو اكتفاءً بما ذُكر. أمر القتال والجهاد يرجع لأولياء أمور المسلمين ولا يكون لأفراد النّاس. إذا أعلن الكفار الدخول في الإسلام؛ حَرُمت دماؤهم وأموالهم، وحساب بواطنهم وصدق قلوبهم على الله تعالى، أما نحن فنعاملهم معاملة المسلمين في إجراء أحكام الإسلام في الدنيا.
Fighting the disbelievers is legislated so that the word of Allah may be supreme, through their accepting Islam or paying the jizyah, and the proof of their entering into it is their utterance of the two testimonies of faith, their establishing the prayer, and their paying the zakah, as well as their acknowledgment of the rest of the pillars of Islam. These were not mentioned in the hadith only because they had not yet been made obligatory at that time, or because it was deemed sufficient to mention what was mentioned. The matter of fighting and jihad belongs to those in authority over the Muslims and is not for individual people. When the disbelievers declare their entry into Islam, their blood and wealth become inviolable, and the reckoning of their inward states and the sincerity of their hearts is with Allah Most High; as for us, we treat them as we treat Muslims in applying the rulings of Islam in this world.