4:94 An-Nisaa (The Women)

يأمر تعالى عباده المؤمنين إذا خرجوا جهادًا في سبيله وابتغاء مرضاته أن يتبينوا ويتثبتوا في جميع أمورهم المشتبهة. فإن الأمور قسمان: واضحة وغير واضحة. فالواضحة البيِّنة لا تحتاج إلى تثبت وتبين، لأن ذلك تحصيل حاصل. وأما الأمور المشكلة غير الواضحة فإن الإنسان يحتاج إلى التثبت فيها والتبين، ليعرف هل يقدم عليها أم لا؟ فإن التثبت في هذه الأمور يحصل فيه من الفوائد الكثيرة، والكف لشرور عظيمة، ما به يعرف دين العبد وعقله ورزانته، بخلاف المستعجل للأمور في بدايتها قبل أن يتبين له حكمها، فإن ذلك يؤدي إلى ما لا ينبغي، كما جرى لهؤلاء الذين عاتبهم الله في الآية لمـَّا لم يتثبتوا وقتلوا من سلم عليهم، وكان معه غنيمة له أو مال غيره، ظنًّا أنه يستكفي بذلك قتلَهم، وكان هذا خطأ في نفس الأمر، فلهذا عاتبهم بقوله: { وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ } أي: فلا يحملنكم العرض الفاني القليل على ارتكاب ما لا ينبغي فيفوتكم ما عند الله من الثواب الجزيل الباقي، فما عند الله خير وأبقى. وفي هذا إشارة إلى أن العبد ينبغي له إذا رأى دواعي نفسه مائلة إلى حالة له فيها هوى وهي مضرة له، أن يُذَكِّرها ما أعد الله لمن نهى نفسه عن هواها، وقدَّم مرضاة الله على رضا نفسه، فإن في ذلك ترغيبًا للنفس في امتثال أمر الله، وإن شق ذلك عليها. ثم قال تعالى مذكرًا لهم بحالهم الأولى، قبل هدايتهم إلى الإسلام: { كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ } أي: فكما هداكم بعد ضلالكم فكذلك يهدي غيركم، وكما أن الهداية حصلت لكم شيئًا فشيئًا، فكذلك غيركم. فنظر الكامل لحاله الأولى الناقصة، ومعاملته لمن كان على مثلها بمقتضى ما يعرف من حاله الأولى، ودعاؤه له بالحكمة والموعظة الحسنة - من أكبر الأسباب لنفعه وانتفاعه، ولهذا أعاد الأمر بالتبين فقال: { فَتَبَيَّنُوا } فإذا كان من خرج للجهاد في سبيل الله، ومجاهدة أعداء الله، وقد استعد بأنواع الاستعداد للإيقاع بهم، مأمورًا بالتبين لمن ألقى إليه السلام، وكانت القرينة قوية في أنه إنما سلم تعوذا من القتل وخوفا على نفسه - فإن ذلك يدل على الأمر بالتبين والتثبت في كل الأحوال التي يقع فيها نوع اشتباه، فيتثبت فيها العبد، حتى يتضح له الأمر ويتبين الرشد والصواب. { إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا } فيجازي كُلًّا ما عمله ونواه، بحسب ما علمه من أحوال عباده ونياتهم.

قال الإمام أحمد حدثنا يحيى بن أبي بكير وخلف بن الوليد وحسين بن محمد قالوا حدثنا إسرائيل عن سماك عن عكرمة عن ابن عباس قال: مر رجل من بني سليم بنفر من أصحاب النبي صلى الله عليه وسلم يرعى غنما له فسلم عليهم فقالوا لا يسلم علينا إلا ليتعوذ منا فعمدوا إليه فقتلوه وأتوا بغنمه النبي صلى الله عليه وسلم فنزلت هذه الآية "يا أيها الذين آمنوا" إلى آخرها. ورواه الترمذي في التفسير عن عبدالله بن حميد عن عبدالعزيز بن أبي رزمة عن إسرائيل به ثم قال هذا حديث حسن صحيح. وفي الباب عن أسامة بن زيد ورواه الحاكم من طريق عبيد الله بن موسى عن إسرائيل به ثم قال صحيح الإسناد ولم يخرجاه. ورواه ابن جرير من حديث عبيد الله بن موسى وعبدالرحيم بن سليمان كلاهما عن إسرائيل به. وقال في بعض كتبه غير التفسير وقد رواه من طريق عبدالرحمن فقط وهذا خبر عندنا صحيح سنده وقد يجب أن يكون على مذهب الآخرين سقيما لعلل منها أنه لا يعرف له مخرج عن سماك إلا من هذا الوجه ومنها أن عكرمة في روايته عندهم نظر ومنها أن الذي نزلت فيه هذه الآية عندهم مختلف فيه فقال بعضهم نزلت في محلم بن جثامة وقال بعضهم أسامة بن زيد وقيل: غير ذلك قلت وهذا كلام غريب وهو مردود من وجوه أحدها أنه ثابت عن سماك حدث به عنه غير واحد من الأئمة الكبار الثاني أن عكرمة محتج به في الصحيح الثالث أنه مروي من غير هذا الوجه عن ابن عباس كما قال البخاري حدثنا علي بن عبدالله حدثنا سفيان عن عمرو بن دينار عن عطاء عن ابن عباس "ولا تقولوا لمن ألقى إليكم السلام لست مؤمنا" قال: قال ابن عباس: كان رجل في غنيمة له فلحقه المسلمون فقال السلام عليكم فقتلوه وأخذوا غنيمته فأنزل الله في ذلك "ولا تقولوا لمن ألقى إليكم السلام لسـت مؤمنا" قال ابن عباس عرض الدنيا تلك الغنيمة وقرأ ابن عباس عليه السلام وقال سعيد بن منصور حدثنا منصور عن عمرو بن دينار عن عطاء بن يسار عن ابن عباس قال: لحق المسلمون رجلا في غنيمة له فقال السلام عليكم فقتلوه وأخذوا غنيمته فنزلت "ولا تقولوا لمن ألقى إليكم السلام لست مؤمنا" وقد رواه ابن جرير وابن أبي حاتم من طريق سفيان بن عيينة به وقد في ترجمة: أن أخاه فزارا هاجر إلى رسول الله صلى الله عليه وسلم عن أمر أبيه بإسلامهم وإسلام قومهم فلقيته سرية لرسول الله صلى الله عليه وسلم في عماية الليل وكان قد قال لهم إنه مسلم فلم يقبلوا منه فقتلوه فقال أبوه فقدمت على رسول الله صلى الله عليه وسلم فأعطاني ألف دينار ودية أخرى وسيرني فنزل قوله تعالى "يا أيها الذين آمنوا إذا ضربتم في سبيل الله" الآية. وأما قصة محلم بن جثامة فقال الإمام أحمد رحمه الله حدثنا يعقوب حدثني أبي عن محمد بن إسحاق حدثنا يزيد بن عبدالله بن قسيط عن القعقاع بن عبدالله بن أبى حدرد رضي الله عنه قال: بعثنا رسول الله صلى الله عليه وسلم إلى إضم فخرجت في نفر من المسلمين فيهم أبو قتادة الحارث بن ربعي ومحلم بن جثامة بن قيس فخرجنا حتى إذا كنا ببطن إضم مر بنا عامر بن الأضبط الأشجعي على قعود له معه متيع له ووطب من لبن فلما مر بنا سلم علينا فأمسكنا عنه وحمل عليه محلم بن جثامة فقتله لشيء كان بينه وبينه وأخذ بعيره ومتيعه. فلما قدمنا على رسول الله صلى الله عليه وسلم وأخبرناه الخبر نزل فينا "يا أيها الذين آمنوا إذا ضربتم في سبيل الله - إلى قوله تعالى - خبيرا" تفرد به أحمد. وقال ابن جرير حدثنا ابن وكيع حدثنا جرير عن أبي إسحاق عن نافع عن ابن عمر قال: بعث رسول الله صلى الله عليه وسلم محلم بن جثامة مبعثا فلقيهم عامر بن الأضبط فحياهم بتحية الإسلام وكانت بينهم إحنة في الجاهلية فرماه محلم بسهم فقتله فجاء الخبر إلى رسول الله صلى الله عليه وسلم فتكلم فيه عيينة والأقرع فقال الأقرع يا رسول الله سر اليوم وغر غدا فقال عيينة لا والله حتى تذوق نساؤه من الثكل ما ذاق نسائي فجاء محلم في بردين فجلس بين يدي رسول الله صلى الله عليه وسلم ليستغفر له فقال رسول الله صلى الله عليه وسلم "لا غفر الله لك" فقام وهو يتلقى دموعه ببرديه فما مضت له سابعة حتى مات ودفنوه فلفظته الأرض فجاءوا إلى النبي صلى فذكروا ذلك له فقال " إن الأرض تقبل من هو شر من صاحبكم ولكن الله أراد أن يعظكم ثم طرحوه بين صدفي جبل وألقوا عليه الحجارة فنزلت "يا أيها الذين آمنوا إذا ضربتم في سبيل الله فتبينوا" الآية وقال البخاري قال حبيب بن أبي عمرة عن سعيد عن ابن عباس قال: قال رسول الله صلى الله عليه وسلم للمقداد " إذا كان رجل مؤمن يخفي إيمانه مع قوم كفار فأظهر إيمانه فقتلته فكذلك كنت تخفي إيمانك بمكة من قبل " هكذا ذكره البخاري معلقا مختصرا وقد روى مطولا موصولا. فقال الحافظ أبو بكر البزار حدثنا حماد بن علي البغدادي حدثنا جعفر بن سلمة حدثنا أبو بكر بن على بن مقدم حدثنا حبيب بن أبي عمرة عن سعيد بن جبير عن ابن عباس قال: بعث رسول الله صلى الله عليه وسلم سرية فيها المقداد بن الأسود فلما أتوا القوم وجدوهم قد تفرقوا وبقي رجل له مال كثير لم يبرح فقال أشهد أن لا إله إلا الله وأهوى إليه المقداد فقتله فقال له رجل من أصحابه أقتلت رجلا شهد أن لا إله إلا الله ؟ والله لأذكرن ذلك للنبي صلى الله عليه وسلم فلما قدموا على رسول الله صلى الله عليه وسلم قالوا يا رسول الله إن رجلا شهد أن لا إله إلا الله فقتله المقداد فقال "ادعوا لي المقداد يا مقداد أقتلت رجلا يقول لا إله إلا الله فكيف لك بلا إله إلا الله غدا" قال فأنزل "الله يا أيها الذين آمنوا إذا ضربتم في سبيل الله فتبينوا" ولا تقولوا لمن ألقى إليكم السلام لست مؤمنا تبتغون عرض الحياة الدنيا فعند الله مغانم كثيرة كذلك كنتم من قبل فمن الله عليكم فتبينوا فقال رسول الله صلى الله عليه وسلم للمقداد " كان رجل مؤمن يخفي إيمانه مع قوم كفار فأظهر إيمانه فقتلته وكذلك كنت تخفي إيمانك بمكة قبل " وقوله فعند الله مغانم كثيرة أي خير مما رغبتم فيه من عرض الحياة الدنيا الذي حملكم على قتل مثل هذا الذي ألقى إليكم السلام وأظهر لكم الإيمان فتغافلتم عنه واتهمتموه بالمصانعة والتقية لتبتغوا عرض الحياة الدنيا فما عند الله من الرزق الحلال خير لكم من مال هذا وقوله "كذلك كنتم من قبل فمن الله عليكم أي قد كنتم من قبل هذه الحال كهذا الذي يسر إيمانه ويخفيه من قومه كما تقدم في الحديث المرفوع آنفا. وكما قال تعالى "واذكروا إذ أنتم قليل مستضعفون في الأرض" الآية. وهذا مذهب سعيد بن جبير لما رواه الثوري عن حبيب بن أبي عمرة عن سعيد بن جبير في قوله "كذلك كنتم من قبل" تخفون إيمانكم في المشركين ورواه عبدالرزاق عن ابن جريج أخبرني عبدالله بن كثير عن سعيد بن جبير في قوله "كذلك كنتم من قبل" ستخفون بإيمانكم كما استخفى هذا الراعي بإيمانه. وهذا اختيار ابن جرير وقال ابن أبي حاتم وذكر عن قيس عن سالم عن سعيد بن جبير قوله"كذلك كنتم من قبل" لم تكونوا مؤمنين "فمن الله عليكم" أي تاب عليكم فحلف أسامة لا يقاتل رجلا يقول لا إله إلا الله بعد ذلك الرجل وما لقي من رسول الله صلى الله عليه وسلم فيه وقوله "فتبينوا" تأكيد لما تقدم وقوله "إن الله كان بما تعملون خبيرا" قال سعيد بن جبير هذا تهديد ووعيد.

Greeting with the Salam is a Sign of Islam

Imam Ahmad recorded that `Ikrimah said that Ibn `Abbas said, "A man from Bani Sulaym, who was tending a flock of sheep, passed by some of the Companions of the Prophet and said Salam to them. They said (to each other), `He only said Salam to protect himself from us.' Then they attacked him and killed him. They brought his sheep to the Prophet , and this Ayah was revealed,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ

(O you who believe!), until the end of the Ayah." At-Tirmidhi recorded this in his (chapter on) Tafsir, and said, "This Hadith is Hasan, and it is also reported from Usamah bin Zayd." Al-Hakim also recorded it and said, "Its chain is Sahih, but they did not collect it." Al-Bukhari recorded that Ibn `Abbas commented;

وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَـمَ لَسْتَ مُؤْمِناً

(and say not to anyone who greets you: "You are not a believer;"), "A man was tending his sheep and the Muslims caught up with him. He said, `As-Salamu `Alaykum.' However, they killed him and took his sheep. Allah revealed the Ayah;

وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَـمَ لَسْتَ مُؤْمِناً تَبْتَغُونَ عَرَضَ الْحَيَوةِ الدُّنْيَا

(And say not to anyone who greets you: "You are not a believer; seeking the perishable goods of the worldly life)." Ibn `Abbas said; "The goods of this world were those sheep." And he recited,

السَّلَـمُ

(Peace) Imam Ahmad recorded that Al-Qa`qa` bin Abdullah bin Abi Hadrad narrated that his father `Abdullah bin Abi Hadrad said, "The Messenger of Allah ﷺ sent us to (the area of) Idam. I rode out with a group of Muslims that included Abu Qatadah, Al-Harith bin Rab`i and Muhallam bin Juthamah bin Qays. We continued on until we reached the area of Idam, where `Amr bin Al-Adbat Al-Ashja`i passed by us on his camel. When he passed by us he said Salam to us, and we did not attack him. Because of some previous problems with him, Muhallam bin Juthamah killed him and took his camel. When we went back to the Messenger of Allah ﷺ and told him what had happened, a part of the Qur'an was revealed about us,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا ضَرَبْتُمْ فِى سَبِيلِ اللَّهِ

(O you who believe! When you go (to fight) in the cause of Allah), until,

خَبِيراً

(Well-Aware)." Only Ahmad recorded this Hadith. Al-Bukhari recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said to Al-Miqdad,

«إِذَا كَانَ رَجُلٌ مُؤْمِنٌ يُخْفِي إِيمَانَهُ مَعَ قَوْمٍ كُفَّارٍ فَأَظْهَرَ إيمَانَهُ فَقَتَلْتَهُ، فَكَذلِكَ كُنْتَ أَنْتَ تُخْفِي إِيمَانَكَ بِمَكَّةَ مِنْ قَبْل»

(You killed a believing man who hid his faith with disbelieving people, after he had announced his faith to you. Remember that you used to hide your faith in Makkah before.) Al-Bukhari recorded this shorter version without a complete chain of narrators. However a longer version with a connected chain of narrators has also been recorded. Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn `Abbas said, "The Messenger of Allah ﷺ sent a military expedition under the authority of Al-Miqdad bin Al-Aswad and when they reached the designated area, they found the people had dispersed. However, a man with a lot of wealth did not leave and said, `I bear witness that there is no deity worthy of worship except Allah.' Yet, Al-Miqdad killed him, and a man said to him, `You killed a man after he proclaimed: "There is no deity worthy of worship except Allah. By Allah I will mention what you did to the Prophet .' When they went back to the Messenger of Allah ﷺ, they said, `O Messenger of Allah! Al-Miqdad killed a man who testified that there is no deity worthy of worship except Allah.' He said,

«ادْعُوا لِيَ الْمِقْدَادَ، يَا مِقْدَادُ أَقَتَلْتَ رَجُلًا يَقُولُ: لَا إِلهَ إلَّا اللهُ، فَكَيْفَ لَكَ بِلَا إِلهَ إِلَّا اللهُ غَدًا؟»

(Summon Al-Miqdad before me. O Miqdad! Did you kill a man who proclaimed, "There is no deity worthy of worship except Allah" What would you do when you face, "There is no deity worthy of worship except Allah tomorrow") Allah then revealed;

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا ضَرَبْتُمْ فِى سَبِيلِ اللَّهِ فَتَبَيَّنُواْ وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَـمَ لَسْتَ مُؤْمِناً تَبْتَغُونَ عَرَضَ الْحَيَوةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ كَذلِكَ كُنتُمْ مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُواْ

(O you who believe! When you go (to fight) in the cause of Allah, verify (the truth), and say not to anyone who greets you: "You are not a believer;" seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, so were you yourselves before till Allah conferred on you His Favors, therefore, be cautious in discrimination). The Messenger of Allah ﷺ said to Al-Miqdad,

«كَانَ رَجُلٌ مُؤْمِنٌ يُخْفِي إِيمَانَهُ مَعَ قَوْمٍ كُفَّارٍ فَأَظْهَرَ إيمَانَهُ فَقَتَلْتَهُ، فَكَذَلِكَ كُنْتَ أَنْتَ تُخْفِي إِيمَانَكَ بِمَكَّةَ مِنْ قَبْل»

(He was a believing man who hid his faith among disbelieving people, and he announced his faith to you, but you killed him, although you used to hide your faith before, in Makkah.)" Allah's statement,

فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ

(There is much more benefit with Allah.) means, better than what you desired of worldly possessions which made you kill the one who greeted you with the Salam and pronounced his faith to you. Yet, you ignored all this and accused him of hypocrisy, to acquire the gains of this life. However, the pure wealth with Allah is far better than what you acquired. Allah's statement,

كَذلِكَ كُنتُمْ مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ

(so were you yourselves before, till Allah conferred on you His Favors.) means, beforehand, you used to be in the same situation like this person who hid his faith from his people. We mentioned the relevant Hadiths above. Allah said,

وَاذْكُرُواْ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِى الاٌّرْضِ

(And remember when you were few and were reckoned weak in the land). `Abdur-Razzaq recorded that Sa`id bin Jubayr commented about Allah's statement,

كَذلِكَ كُنتُمْ مِّن قَبْلُ

(so were you yourselves before), "You used to hide your faith, just as this shepherd hid his faith." Allah said,

فَتَبَيَّنُواْ

(therefore, be cautious in discrimination), then said,

إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً

(Allah is Ever Well-Aware of what you do.) and this part of the Ayah contains a threat and a warning, as Sa`id bin Jubayr stated.

The following was revealed when a group from among the Companions passed by a man from the Banū Sulaym driving his flock of sheep and he offered them a greeting of peace. But they said ‘He only greeted us dissimulating out of fear’. So they killed him and took away his flock O you who believe when you are going forth travelling in order to struggle in the way of God be discriminating fa-tabayyanū; a variant reading has fa-tathabbatū ‘ascertain’ here and further below; and do not say to him who offers you peace read al-salām or al-salam that is the greeting or offers you submission declaring the profession of faith shahāda which is an indication of being a Muslim ‘You are not a believer you are only saying this to dissimulate for fear of your life and property’ so that you then end up killing him desiring seeking by this the transient goods of the life of this world that is its enjoyment in the way of spoils. With God are plenteous spoils rendering you free of the need to kill such a person for his property. So you were formerly when your lives and property were protected simply upon your professing the faith; but God has been gracious to you making you known for your faith and uprightness. So be discriminating lest you kill a believer and treat those entering the religion as you were treated formerly. Surely God is ever Aware of what you do and will requite you for it.

CommentarySequence of Verses

Stern warning has been given against the killing of a Muslim in previous verses. Now it is being said that the apparent profession of Islam is all that is needed for a Muslim to be regarded as a Muslim obligated to observe the laws of the Shari’ ah. So, it is necessary to abstain from the killing of a person who professes Islam. Furthermore, it is also not permissible to dig deep into his inward state of belief just because of some suspicion and to keep waiting for a definite proof of his certitude in faith in order that Islamic laws can be applied in his case. This is what happened during some battles with disbelievers when some Companions were unable to observe the fine line of distinction in this rule. On those occasions, there were some people who presented themselves as Muslims but some Companions took their profession of Islam as a lie and killed them, taking their belongings as war spoils. Allah Almighty condemned this indiscretionary practice. However, an admonition was considered sufficient and no severe warning was revealed for them against this act because the Companions did not know the rule clearly till that time. (Bayan a1-Qur'an)

Signs of Islam are sufficient to identify a Muslim:

In the first of the three verses cited above, the guidance given is that in the case of one who professes to be a Muslim, no Muslim is allowed to interpret his declaration of Islam as hypocrisy, without certain knowledge and proof. This verse (94) was revealed in the back-ground of certain episodes relating to some Companions where they had not taken the correct line of action.

So, it has been reported from Sayyidna ` Abdullah ibn ` Abbas in Tirmidhi and the Musnad of Ahmad that a man from the tribe of Banu Sulaym met a group of the noble Companions who were going on a Jihad mission. This man was grazing his goats. He offered salam greetings to the group which was a practical demonstration of his being a Muslim. The Companions thought that this man was just pretending in view of the situation before him. Thus, taking his profession of Islam as a ruse to save his life and property whereby he could get away from them by tricking them with greeting in the Muslim style, they killed him and appropriated the herd of his goats as war spoils which they took to the Holy Prophet ﷺ . Thereupon, this verse was revealed. It laid down the rule: Do not take anyone who greets you by offering salam in the Islamic manner as a pretender and never assume, without valid proof, that his profession of Islam was a trick and never take possession of his property as spoils. (Ibn Kathir)

There is another narration from Sayyidna ` Abdullah ibn ` Abbas ؓ which has been reported by al-Bukhari briefly and by al-Bazzar, in details. According to this narration, the Holy Prophet ﷺ sent out a group of mujahidin which included Sayyidna Miqdad ibn al-Aswad. When they reached the designated spot, everyone present there ran away. The only man left there had a lot of valuable things with him.

Facing the Companions, the man recited the kalimah: اَشھَدُ اَن لَّا اِلہَ اِلَّا اللہُ (I testify that there is no god but Allah). But, Sayyidna Miqdad ؓ assuming that the man's heart was not behind his verbal declaration of faith and that he was doing it simply to save his life and property, killed him. One Companion from among the group present admonished him for what he had done: He had killed a person who had testified that there is no god but Allah. He declared that he will make it a point to relate this incident before the Holy Prophet ﷺ when and if he would have the honour of returning to him. Finally, the group returned to Madinah and reported the incident to the Holy Prophet ﷺ ، who called for Sayyidna Miqdad and gave him a stern warning. He said: 'what would you say on the Day of Doom when the kalimah لا إلہ إلا اللہ will stand as a plaintiff against you?' The verse لَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا (do not say to the one who offers you salam , "You are not a believer" ) was revealed on this occasion.

Other incidents, apart from the two mentioned here, have been reported with reference to this verse, but respected scholars of Tafsr do not admit of any contradiction in these narrations, for these events as a whole could have been the cause of the revelation.

The words of the verse are: اَلقَیٰ اِلَیکُمُ السَّلَمَ (offer you salam). If the word, salam in the text is taken to mean 'salam' in the technical sense (Muslim greeting or salutation), it applies to the first event more suitably. However, if 'salam' is taken to mean submission or surrender to the will of Allah in the literal sense, then, this meaning applies to both events equally. Therefore, salam in the present textual setting has also been translated in the sense of submission and obedience to Allah.

It is impermissible to take a decision without investigating into related facts of an event

The first sentence of the verse (94) carries a general rule which must be followed by all Muslims: Let no Muslim do anything summarily as based on guess alone. The words of the verse are: إِذَا ضَرَ‌بْتُمْ فِي سَبِيلِ اللَّـهِ فَتَبَيَّنُوا (when you go out in the way of Allah, be careful). Acting on conjecture is likely to land one in trouble. The restriction of travel in the verse is there because these events came to pass during the state of travel. Or, it may be because doubts crop up during travel to previously unvisited places as compared with the city of residence where things and people are generally familiar. Otherwise, the basic rule, in travel or while resident, is general, that is reacting to any situation without proper investigation is not permissible. In a hadith, the Holy Prophet ﷺ has said: "To act sensibly is from Allah and to rush through is from Shaytan" (al-Bahr al-Muhit)

The second sentence: تَبْتَغُونَ عَرَ‌ضَ الْحَيَاةِ الدُّنْيَا (seeking goods of the worldly life) in verse 94 is a prescription for weakness which caused this false step. The weakness was their desire to acquire worldly wealth through collecting spoils. But, immediately after, it was pointed out that Almighty Allah has set aside many more spoils destined for them. Why, then, should they bother about material gains? By way of further admonition, they were asked to recollect that there were so many among them who would not have dared to come out openly with their faith in Islam. It was only when Allah favoured them that they were delivered from the encirclement of disbelievers and were able to profess Islam openly. Keeping this situation in mind, would it not be possible that the person who is saying لا إلہ إلا اللہ at the sight of the Muslim army, might really be an adherent of Islam from the early days but was unable to profess it freely' fearing reprisals from the disbelievers. When he saw the Muslim army, he lost no time in doing so. If they looked into their own situation, they would realize that there was the time when they had recited the Kalimah and had called them Muslims, the Shari'ah of Islam had never asked them to first prove their being Muslims. There was no such condition. They were never asked to let their hearts be examined. They were not ordered to produce a proof of their Islam before they could be declared as confirmed Muslims. Quite contrary to all this, the simple recital of the Kalimah of Islam: لا إلہ إلا اللہ محمد رسول اللہ was considered good enough to recognize them as Muslims. Keeping this in mind, it was their duty that they should now take anyone who recites the Kalimah before them as a Muslim.

The meaning of not taking a Muslim to be a Kafir

From this verse comes the important ruling that anyone who professes Islam and declares that he is a Muslim - by reciting the Kalimah or by associating himself with some marked feature of Islam such as the Adhan and the Salah - should be treated as a Muslim. All Muslims must deal with him as they would do with any other Muslim. They are not supposed to wait and worry about finding out whether such a person has embraced Islam with all his heart or it has been done out of expediency.

In addition to that, this is a case in which even his doings will not serve as the criterion. Suppose, someone skips Sarah, does not fast and is involved with all sorts of sins - still, no one has the right to say that he has gone outside the pale of Islam or to treat him as one would treat a disbeliever. Therefore, the great Imam Abu Hanifah said: لَا نکفر اھل القبلہ بذنب (We do not call 'the people of the Qiblah' Kafirs because of some sin). Similar statements appear in hadith narrations also, such as, 'Do not say that 'the people of Qiblah' are Kafirs, no matter how sinful and evil-doing they may be.'

At this point, there is something everyone should understand and remember, clearly and particularly. This relates to the authority of the Qur'an and Sunnah from which it is proved that calling or taking someone who calls himself a Muslim to be a Kafir is not permissible. It clearly means that until such time he says or does something which provides the positive proof of Kufr (disbelief), his profession of faith in Islam shall be deemed as sound and he will continue to be taken as a Muslim and, for all practical purposes, he will be dealt with as one would deal with Muslims. No one will have the right to debate what goes on in his heart or how sincere or hypocritical he may or may not be.

But, there may be a person who professes Islam, attests to faith, yet disgraces himself by uttering words of disbelief or prostrates before an idol or denies an injunction of Islam which is absolute and obvious, or takes to a religious way or mark of disbelievers - such a person will certainly be declared a Kafir because of his deeds which prove his infidelity. It will be noticed that, the word فَتَبَيَّنُوا (be careful or investigate) in the present verse provides a hint to this effect, otherwise, the Jews and the Christians all claimed to be believers. Then, there was Musaylimah, the Liar. He was declared to be a Kafir with the consensus of Companions, and killed. As for him, he was not only a professor of the Islamic creed but a practicing adherent of Adhan and Salah as well. In his Adhan, he had the Muezzin say: - اَشَھَدُ اَن لا إلہ إلا اللہ (I testify that there is no god but Allah) which was duly followed by اَشَھَدُ اَن محمد رسول اللہ (I testify that Muhammad is the Messenger of Allah). But, while he did this, he also claimed to be a prophet and a messenger who received revelations. This was an open denial of the binding injunctions of the Qur'an and Sunnah. It was on this basis that he was declared to be an apostate and a Jihad force was sent against him with the consensus of the Companions.

In short, the correct course of action when faced with this problem is: Take everyone who recites the Kalimah and adheres to Islam (ahl al-Qiblah: the people of Qiblah) to be a Muslim. Peeking into his heart is not our business. Let Allah be the judge. But, when you see one professing faith yet doing things to the contrary, take him to have become an apostate subject to the condition that such deeds be, absolutely and certainly, contrary to the dictates of Faith and that it admits of no other probability or interpretation.

Finally, we can now see that 'the reciter of the Kalimah' (Kalimahgo کلمہ گو) or Ahl al-Qiblah (the people of Qiblah, meaning Muslims who universally turn to the direction of Holy Ka'bah when praying) are technical terms applied solely to one who, after his professing Islam, does nothing by his word and deed which can be classed as infidelity.

O you who have faith! When you strike forth on the path of God, look clearly, and say not to him who offers you peace, “You are not of the faithful,” seeking the chance goods of this world's life. By way of allusion, He is saying that when you go on a journey, go for the sake of reaching one of the friends of God so that he may be the intimate of your days and the witness of your heart and spirit. No matter how far you go, never be at ease from seeking and do not hold back the foot of effort. The friends are the favorites of the Exalted Threshold and accepted by the Presence of Divinity. Not everyone sees them, not every eyesight perceives them. When you find them, give ear, and when you see them, cling to them, for the brightness of the heart lies in witnessing them and endless felicity in being their companion. The pir of the Tariqah Junayd was asked, “Which do you prefer? Two cycles of voluntary prayer or an hour of witnessing the poor.” He said, “An hour of witnessing the poor, for witnessing the poor is God's love, for He says, 'It is incumbent on Me to love those who love each other in Me and who visit each other in Me.' Bringing God's love to hand is an obligatory act for everyone. Leaving aside this obligatory act and choosing a supererogatory act is not the work of the clever and the conduct of the chevaliers.”