عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا، أَنَّ رَسُولَ اللَّهِ صلى الله عليه و سلم قَالَ:
أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَيُقِيمُوا الصَّلَاةَ، وَيُؤْتُوا الزَّكَاةَ؛ فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إلَّا بِحَقِّ الْإِسْلَامِ،
وَحِسَابُهُمْ عَلَى اللَّهِ تَعَالَى
On the authority of Abdullah ibn Umar (may Allah be pleased with them), the Messenger of Allah ﷺ 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, and until they establish the Salah and pay the Zakah. And if they do so then they will have gained protection from me for their lives and property, unless [they commit acts that are punishable] in accordance to Islam, and their reckoning will be with Allah the Almighty.
[Source: Bukhari and Muslim 55, Grade: Sahih]
One of the most profound and often misunderstood topics in Islam is jihad. This concept is frequently discussed both within the Muslim community and by those outside of it, yet misconceptions abound. Hadith #8 from Imam Nawawi’s Forty Hadith offers deep insight into the philosophy of jihad and its objectives in Islam.
Narrator of the Hadith: Abdullah ibn Umar RA
Abdullah ibn Umar RA was a prominent Companion known for his meticulous adherence to the Sunnah of the Prophet ﷺ . His credibility and deep knowledge made him one of the four "Abaadillah," whose revered for their deep knowledge of Islam and their contributions to preserving and conveying the Prophet’s teachings.
He lived through the formative years of Islam and bore witness to its establishment as a way of life. His narrations, like this hadith, reflect the seriousness of his devotion to preserving the Prophet’s teachings.
The Prophet’s statement in this hadith underscores a crucial point: the ultimate goal of jihad is not bloodshed or conquest but the establishment of justice and the spread of truth.
The Fight Against the People
أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا
"I have been ordered to fight against the people until they testify."
The narration begins with the phrase أُمِرْتُ ("I have been commanded"). In Arabic grammar, this is a passive verbal form known as الفعل المبني للمجهول, where the doer of the action is not explicitly mentioned. However, it is implicitly understood that Rasulullah ﷺ is stating that he has been commanded by Allah SWT. In a similar context, if the Companions were to say أُمِرْنَا, would mean, "We have been commanded by Rasulullah ﷺ." After the Prophet's passing, such commands were likely derived from the authority of Muslim leaders.
The narration continues with أَنْ أُقَاتِلَ النَّاسَ ("to fight against the people"). The word النَّاسَ, which generally means "all people," in this context refers to specific groups: the disbelievers (kuffar) or Muslims who have committed acts that make their blood permissible for capital punishment under Islamic law. This understanding is derived from the phrase at the end of the narration, إلَّا بِحَقِّ الْإِسْلَامِ ("unless they fulfill the rights of Islam"). It is clear that the term النَّاسَ is a specific reference used in a general sense.
This explanation aligns with the example found in the narration of Anas bin Malik RA:
"Whenever the Prophet ﷺ went out with us to fight in Allah's cause against any nation, he never allowed us to attack until morning. He would wait to hear: if he heard the adhan, he would postpone the attack, and if he did not hear the adhan, he would proceed. When we reached Khaibar at night, and he did not hear the adhan in the morning, the Prophet ﷺ mounted his horse. The inhabitants of Khaibar came out with their baskets and spades. When they saw the Prophet ﷺ, they shouted, 'Muhammad! By Allah, Muhammad and his army!' When Allah's Messenger ﷺ saw them, he said, 'Allahu-Akbar! Allahu-Akbar! Khaibar is ruined. Whenever we approach a hostile nation to fight, evil will be the morning of those who have been warned.'” [Sahih al-Bukhari 610]
This hadith illustrates that Rasulullah ﷺ instructed his Companions to wait for the adhan before attacking. The rationale behind this is profound: believers would perform the prayer upon hearing the adhan, whereas non-believers and hypocrites (munafiqun) would not. The adhan, therefore, served as a clear indication of faith.
.jpg)
Scholars categorize jihad into several forms, such as offensive jihad (jihad at-talaq) and defensive jihad.
In this narration, the type of jihad referred to is jihad at-talaq, an offensive form of striving. Unfortunately, misconceptions abound regarding this concept. Some claim that jihad at-talaq is un-Islamic, while others distort its meaning entirely, rebranding it as إرهاب ("terrorism"), which contradicts the true essence of jihad.
This form of jihad is not about territorial expansion, indiscriminate killing, or looting. Instead, it embodies the mission of spreading the mercy, justice, and transformative wisdom of Islam to the world. Jihad seeks to elevate humanity, bringing them closer to the beauty of Jannah. It is about expanding human potential to create a paradise on Earth and preparing for the ultimate paradise in the Hereafter.
The choice of words in the narration is critical. The term أَقْتُل means "killing" or "murder," while أُقَاتِلَ used here signifies "fighting against" or "subduing" injustice and evil. It does not directly imply killing but rather addresses the broader objective of establishing justice and eradicating oppression.
The fighting mentioned in this narration will cease when its goal is achieved: حَتَّى يَشْهَدُوا ("until they testify"). This means the objective is to bring people into Islam or ensure that they agree to live under the mercy and justice of an Islamic governance system.
Reflecting on the state of the world today, we witness the hidden injustices perpetuated under the guise of liberalism, often leading to devastating outcomes such as genocide. In contrast, Islam offers a system of unparalleled justice and compassion. The recent global response to the suffering of Palestinians is a testament to the world's recognition of Islam's call for truth and justice.
In essence, this narration underscores the transformative mission of Islam. It is not a call to violence but a call to bring humanity under the shade of divine mercy and guidance. As Muslims, we must strive to embody these values, showing the world that Islam is a beacon of hope, justice, and peace.
Testimony of the Muslim and the Pillars of Islam
أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَيُقِيمُوا الصَّلَاةَ، وَيُؤْتُوا الزَّكَاةَ
"That there is none worthy of worship except Allah, and that Muhammad is the Messenger of Allah, and until they establish Salah and pay Zakah."
The term يَشْهَدُوا emphasizes articulation—testifying with words and actions. This testifies that Islam is not merely a belief held in the heart but must also be openly expressed.
A Muslim testifies:
لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
"There is no deity worthy of worship except Allah, and Muhammad is His Messenger."
This testimony encompasses knowledge—it must be rooted in sound understanding. The testimony is built on two essential truths:
1. Allah is One and there is no deity worthy of worship besides Him.
2. Muhammad ﷺ is His Messenger, the final prophet.
Allah elevated the status of Prophet Muhammad ﷺ as stated in the Quran:
وَرَفَعۡنَا لَكَ ذِكۡرَكَ
And raised high your fame for you. [Ash-Sharh 94:4]
This verse signifies how Allah elevated the status and mention of Prophet Muhammad ﷺ, linking His own mention with that of the Prophet in acts of worship, such as the Shahadah (testimony of faith), Adhan (call to prayer), and countless other ways in which the Prophet ﷺ is remembered and honored.
In a Hadith Qudsi, Allah SWT)declares:
"I will not be mentioned except that you [Muhammad] too will be mentioned."
The narration highlights two pillars of Islam—Salah (prayer) and Zakah (charity). These pillars require dedication and consistency.
Establishing Salah is a defining trait of a true Muslim. Praying five times daily, on time, demonstrates not only faith but its strength and sincerity.
The Quran addresses the insincerity of hypocrites in their prayer:
إِنَّ ٱلۡمُنَٰفِقِينَ يُخَٰدِعُونَ ٱللَّهَ وَهُوَ خَٰدِعُهُمۡۖ وَإِذَا قَامُوٓاْ إِلَى ٱلصَّلَوٰةِ قَامُواْ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِيلٗا
Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves] to the people and not remembering Allah except a little [An-Nisa 4:142]
This verse underscores that prayers performed without true remembrance of Allah lack sincerity. Salah is the foundation of Islam and a crucial difference between a believer and others. Some scholars even assert that abandoning Salah nullifies the testimony of faith, linking it to this narration. The verse highlights the behavior of hypocrites who pretend to worship Allah outwardly but lack sincerity in their actions. Their prayer is performed sluggishly and without true devotion, as they aim to impress people rather than seeking the pleasure of Allah.
As for Zakah, it is an obligation that reflects a Muslim’s commitment to purify their wealth and aid the community. Scholars affirm that a Muslim leader has the right to enforce the payment of Zakah. For example, during the caliphate of Abu Bakr As-Siddiq RA, he declared war against groups who refused to pay Zakah after the Prophet's passing. Some misunderstood the obligation, believing it was specific to the Prophet’s lifetime, while others resisted due to their attachment to wealth.
Abu Bakr's actions were supported by Quranic evidence, such as:
خُذۡ مِنۡ أَمۡوَٰلِهِمۡ صَدَقَةٗ تُطَهِّرُهُمۡ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيۡهِمۡۖ إِنَّ صَلَوٰتَكَ سَكَنٞ لَّهُمۡۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
Take from their wealth a charity by which you purify them and cause them to grow, and invoke [Allah's blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing. [At-Tawba 9:103]
This verse emphasizes the purification and spiritual growth that comes from giving zakah (obligatory charity). It also highlights the importance of invoking Allah's blessings upon those who fulfill this obligation, as it brings them comfort and reassurance.
In this narration does not explicitly mention fasting and Hajj, though scholars have differing opinions regarding their omission. Some argue that other hadiths already established their obligation, while others suggest that fasting and Hajj are implied through the inclusion of Shahadah, Salah, and Zakah.
Another perspective is that Salah and Zakah were highlighted because Salah is the strongest support of Shahadah, while Zakah is its twin, frequently paired with Salah in the Quran.
Protection Under Islamic Governance
فَإِذَا فَعَلُوا ذَلِكَ عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إلَّا بِحَقِّ الْإِسْلَامِ، وَحِسَابُهُمْ عَلَى اللَّهِ تَعَالَى
"And if they do so, they will have gained protection from me for their lives and property, unless [they commit acts punishable by Islam], and their reckoning will be with Allah, the Almighty."
Islamic laws are divinely ordained, ensuring justice not for personal gain but for the welfare of the community. During the Prophet’s era, non-Muslims who refused Islam were still offered protection under Islamic governance by paying jizyah—a form of tribute. This exemplifies Islam’s mercy and justice, ensuring the sanctity of life and property for all.
The Prophet ﷺ emphasized this sanctity during his Farewell Sermon:
"He whom is trusted with a deposit should fulfill his trust. The usury of Jahiliyyah (pre-Islamic era) is revoked."
The term عَصَمُوا conveys the sanctity of life and wealth under Islamic law. Muslim leaders, however, can only judge based on apparent actions, leaving the hidden intentions to Allah’s judgment.
An example of judging outwardly is found in the following hadith, narrated Usama bin Zaid:
"The Prophet ﷺ sent us to attack Al-Huruqa. I and an Ansari followed a man who, when we overtook him, declared 'La ilaha illallah.' The Ansari stopped, but I killed him. Upon hearing this, the Prophet ﷺ rebuked me repeatedly until I wished I had not embraced Islam before that day." [Sahih Al-Bukhari 4269]
This incident highlights the principle that outward testimony, even if suspected of insincerity, must be accepted.
Abu Bakr As-Siddiq understood the narration إلَّا بِحَقِّ الْإِسْلَامِ ("unless they commit acts punishable in Islam") to justify his stance against those who refused Zakah. Umar RA initially disagreed but later acknowledged Abu Bakr’s insight, affirming the importance of understanding and applying hadith in context.
Ultimately, the hidden intentions remain with Allah, as the hadith concludes:
وَحِسَابُهُمْ عَلَى اللَّهِ تَعَالَى ("and their reckoning will be with Allah, the Almighty").
Abu Bakr viewed the refusal to pay zakah as a direct violation of the rights of Islam and a form of rebellion against its laws. He recognized that zakah was not merely a personal act of charity but a communal obligation with profound implications for the Islamic state’s financial and spiritual integrity. To Abu Bakr, neglecting this obligation threatened the very foundation of the Muslim ummah, as it undermined the principles of collective responsibility and submission to Allah’s commands.
Despite opposition, Abu Bakr declared, “By Allah, I will fight those who differentiate between salah and zakah, for it is an obligation on wealth. By Allah, if they withhold even a rope they used to give during the time of the Messenger of Allah, I will fight them for it!” His unwavering stance ensured that Islam's core principles remained intact during a challenging transitional period.
Umar ibn Al-Khattab RA initially opposed Abu Bakr’s decision, arguing that fighting people who still declared the shahadah might contradict Islamic principles. However, after deliberating and witnessing Abu Bakr’s conviction, Umar realized the wisdom behind his stance. He came to see that refusal to pay zakah was not merely an individual lapse but a collective act of rebellion that jeopardized the unity and stability of the Islamic state.
Umar acknowledged Abu Bakr’s understanding of إِلَّا بِحَقِّ الْإِسْلَامِ, recognizing that the rights and responsibilities outlined in the hadith must be understood and applied contextually. This incident reflects the importance of leadership that is both principled and rooted in a nuanced comprehension of Islamic teachings.
The hadith concludes with the statement وَحِسَابُهُمْ عَلَى اللَّهِ تَعَالَى (“and their reckoning will be with Allah, the Almighty”), reminding believers that ultimate accountability lies with Allah. While human leaders must judge based on apparent actions and uphold justice in the material world, they cannot delve into the hidden intentions of individuals. Only Allah knows the true state of a person’s heart and their sincerity.
This principle serves as a balance between enforcing Islamic law and recognizing human limitations. It underscores the need for fairness and humility in leadership and jurisprudence, as human judgment is inherently limited to what is outwardly observable.
In conclusion, the concept of jihad, as highlighted in Hadith #8 of Imam Nawawi’s Forty Hadith, offers a profound understanding that goes far beyond the misconceptions often associated with it. It clarifies that jihad, particularly in its offensive form, is not about bloodshed or territorial expansion. Instead, it is about striving for justice, mercy, and the establishment of truth in the world.
The Prophet ﷺ's directive to fight until people testify to the Oneness of Allah and the Prophethood of Muhammad ﷺ reflects the mission of Islam: to guide humanity towards peace, justice, and spiritual enlightenment. This vision is far removed from the violent and misguided interpretations some have falsely attributed to jihad.
Furthermore, the hadith emphasizes the importance of the foundational pillars of Islam—Shahadah, Salah, and Zakah—as essential acts of faith that define a Muslim's commitment to Allah. The unity between these pillars and the broader objectives of Islam underscores a holistic approach to worship, where both internal belief and external actions work in harmony to establish a just and peaceful society.
The sanctity of life and property, as protected under Islamic governance, highlights the mercy and justice inherent in Islam, demonstrating its commitment to both individual rights and community welfare. Ultimately, the hadith points to a broader understanding of jihad as a lifelong struggle to embody and propagate the values of Islam, with the ultimate accountability left to Allah, the Almighty.
Disclaimer:
Hadith #8 - Jihad in The Way of Allah
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S2 | Forty Hadith Imam Nawawi
Hadith #8 - Jihad in The Way of Allah
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S2 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.