Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."
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The Shaykh : Whoever distinguishes between prayer and zakah: zakah is the right of wealth. And the Prophet (peace and blessings be upon him) said: So he fought them (may Allah be pleased with him) and he succeeded, and praise be to Allah.
The conclusion is that not everyone who says "There is no god but Allah" has their blood and wealth protected; rather, the right must be fulfilled. Therefore, the scholars (may Allah have mercy on them) said: If a village from among the villages were to abandon the adhan and the iqamah, they would not be declared disbelievers, but they would be fought, and their blood would be made lawful until they call the adhan and give the iqamah, even though the adhan and iqamah are not among the pillars of Islam, but they are among the rights of Islam. They said: If they were to abandon the prayer of the festival, for example, even though the prayer of the festival is not among the five obligatory prayers, if they abandoned the prayer of the festival, it would be obligatory to fight them. They would be fought with swords and bullets until they pray the festival, even though the prayer of the festival is a collective obligation, or a recommended practice according to some scholars, or an individual obligation according to the stronger opinion. However, the point is that fighting may be permissible even with the Islam of the fighters. It may be permissible even with the Islam of the fighters so that they submit to the apparent symbols of Islam. For this reason, he said here:
And in this hadith is evidence that it is permissible for a person to say: "I will certainly do such and such" in the future, even if he does not say "if Allah wills." But we must know the difference between a person who reports what is in his heart and a person who reports that he will do it, meaning he intends the action. As for the first, there is no harm in saying "I will do it" without "if Allah wills," because you are only reporting what is in your heart. As for the second, who intends to actually anticipate the action, you do not say this except with the qualification of the will of Allah:[Al-Kahf 18:23-24] There is a difference between one who reports what is in his heart and one who says, "I will do it tomorrow." Tomorrow is not in your control; perhaps you will die before tomorrow, or perhaps you will remain, but there may be obstacles and deterrents. Or perhaps you will remain, and Allah will divert your resolve from it, as often happens. Often a person intends to do an action tomorrow or at the end of the day, and then Allah diverts his resolve.
Except by its right.
إلا بحقهاThe conclusion is that not everyone who says "There is no god but Allah" has their blood and wealth protected; rather, the right must be fulfilled. Therefore, the scholars (may Allah have mercy on them) said: If a village from among the villages were to abandon the adhan and the iqamah, they would not be declared disbelievers, but they would be fought, and their blood would be made lawful until they call the adhan and give the iqamah, even though the adhan and iqamah are not among the pillars of Islam, but they are among the rights of Islam. They said: If they were to abandon the prayer of the festival, for example, even though the prayer of the festival is not among the five obligatory prayers, if they abandoned the prayer of the festival, it would be obligatory to fight them. They would be fought with swords and bullets until they pray the festival, even though the prayer of the festival is a collective obligation, or a recommended practice according to some scholars, or an individual obligation according to the stronger opinion. However, the point is that fighting may be permissible even with the Islam of the fighters. It may be permissible even with the Islam of the fighters so that they submit to the apparent symbols of Islam. For this reason, he said here:
Except by its right.
إلا بحقهاAnd in this hadith is evidence that it is permissible for a person to say: "I will certainly do such and such" in the future, even if he does not say "if Allah wills." But we must know the difference between a person who reports what is in his heart and a person who reports that he will do it, meaning he intends the action. As for the first, there is no harm in saying "I will do it" without "if Allah wills," because you are only reporting what is in your heart. As for the second, who intends to actually anticipate the action, you do not say this except with the qualification of the will of Allah: