CRITICAL ANALYSIS HADITH OF WAR: BETWEEN HISTORICAL CONTEXT AND CONTEMPORARY RELEVANCE

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INTRODUCTION
The connection between terrorism and Islam often appears in a historical context, such as the beheading of Samuel Paty in France in 2020 (Joshi, 2021).Some orientalists and researchers have put forward claims that link Islam to violence, and these claims are often based on their observations of war Hadiths and historical records that do not always paint a positive picture of the religion.Such claims have sparked a long debate about the relationship between Islam and acts of terrorism and how the history and texts of the religion can be adequately understood.One of the most frequently cited Hadith is; 'Umar ibn al-Khattāb and his son 'Abdullāh and Abu Hurayrah raḍiyallāhu 'anhum reported that the Prophet Muhammad Ṣallallahu 'Alayhi Wa Sallam said: "I have been commanded to fight the people until they testify that there is no god but Allah Subḥānahu wa Ta'ālā and that Muhammad is the Messenger of Allah Subḥānahu wa Ta'ālā, establish prayer, and pay alms.If they do so, then they are protected from me by their blood and property except by the right of Islam, and their account will be with Allah Ta'ālā.
From the Hadith above, historical records indicate that Abu Bakar utilized this Hadith as the basis of his argument against the group that refused to pay zakat.In this context, Abu Bakar judged that individuals who declined to pay zakat were equivalent to those actively opposing the teachings of Islam.Therefore, according to Abu Bakar's viewpoint, such actions warranted a proportional response, including efforts to combat or oppose the refusal to pay zakat.The approach adopted by Abu Bakar reflects his strong commitment to the fundamental principles of Islam, among which is the implementation of zakat as a crucial pillar of the religion.To Abu Bakar, zakat was not merely an individual obligation and an inseparable foundation for constructing a fair and just social structure within the Muslim community.
Beyond being an individual issue, the refusal to pay zakat, in Abu Bakar's perspective, was considered a violation of broader religious obligations and collective social rights.This stance aligns with Abu Bakar's view on zakat's significance in ensuring fair distribution and economic justice within the Muslim community.(Munawir, 2021).
However, the religious texts and Abu Bakr's behavior alone without a complete understanding of what they encompass will only lead to a problematic understanding.Thus, it is necessary to dig deeper and think critically about whether the Prophet Muhammad Ṣallallahu 'Alayhi Wa Sallam taught his followers to use violence as the primary means of spreading the religion of God, as practiced by the Islamic State of Iraq and Syria (ISIS).Answering this question requires carefully analyzing religious texts' historical context and interpretation.This involves a deep understanding of the situation and time in which the Hadith was uttered and how it has been understood and interpreted by scholars throughout Islamic history.

METHOD
The study adopts a qualitative approach that collects and analyzes data through hadith texts, scholarly literature, and scholarly views (Nurhasanah et al., 2021).This study adopts a qualitative approach that collects and analyzes data from hadith texts, scientific literature, and scholars' views (Nurhasanah et al., 2021).In conducting research, Muslim scholars have developed several essential rules that form the basis of hadith studies.One of the main rules in the study of narrations and propositions is quoting validly and claiming statements based on logical arguments.These principles became the basis for various hadith sciences, such as musṭalah al-ḥadīth (the science of hadith terminology), al-jarḥ wa al-ta'dīl (the science of ranking hadith narrators), tarājim al-rijal (biographies of hadith narrators), and al-takhrīj (the compilation of Hadith sanads).
From these sciences, Muslim scholars could identify the degree of truthfulness of a report and distinguish between authentic and not.In addition, this principle also led to the methods of talāzum (comparison) and qiyas (analogy), which are used to prove the truth of a claim in the Hadith.However, in the context of this study, we will focus on a few specific methods of Hadith authentication.This is because discussing all these methods is not the main focus of this article, but only as a support before entering into further discussion.Therefore, the author uses the method of talāzum in analyzing the meaning in the Hadith text and the method of al-takhrīj to prove its veracity.
The talāzum method is used to understand and analyze the meaning of the hadith text.Meanwhile, the al-takhrīj method serves to authenticate the Hadith.One of the essential functions of the science of al-takhrīj is to find the supporting traditions that can serve as a shahid (support) or mutaba'ah (correspondence) for a particular tradition.Thus, traditions that initially have a weak degree can become stronger if supporting traditions are found.
In the science of al-takhrīj, several methods are used in its application.First, by finding out the top narrator of a narration.Second, through the prefix of the text of a tradition.Thirdly, using the striking phrases of a tradition, i.e., those rarely used or repeated.Fifth, through knowledge of the theme of the Hadith.In the context of this study, the author chose to use the third method of finding the striking phrase of a Hadith.The reference used in this study is Winsink's al-Mu'jam al-Mufahras li Alfādhi al-Ḥadīth al-Nabawi (Arnt Jan, 1937), which helps in finding the striking phrases of the traditions under study.

Takhrij al-Ḥadīth
In the early history of Islam, there was a challenging situation during the time of the first caliphs after the death of the Prophet Ṣallallahu 'Alayhi Wa Sallam.One of the critical events recorded in history was the issue of Arabs who had previously embraced Islam but later apostatized or refused some religious obligations, such as the payment of zakat.In response to this challenge, a discussion occurred between two significant figures, Abu Bakr and 'Umar ibn al-Khaṭṭāb.Their debate about dealing with those who refused to pay zakat reflected a deep understanding of Islamic religious principles and leadership responsibilities.The following conversation between Abu Bakr and 'Umar reflects their thinking at the time: Qutaibah ibn Sa'īd told us, Laith ibn Sa'īd told us from 'Uqail from al-Zuhrī, he said: 'Ubaidillah bin 'Abdillah bin 'Utbah bin Mas'ud reported to me from Abu Hurayrah, who said: When the Messenger of Allah Subḥānahu wa Ta'ālā died, and Abu Bakr became the Caliph after him, and the disbelievers appeared among some Arabs, 'Umar ibn al-Khattāb said to Abu Bakr: How can you fight them when the Messenger of Allah Subḥānahu wa Ta'ālā has said: I was commanded to fight the people until they testify that there is no god but Allah Subḥānahu wa Ta'ālā.Moreover, whoever says there is no god but Allah, then his blood and property are under my protection, except (if they violate) the laws of Islam.As for the reckoning of their deeds with Allah?So Abu Bakr said: By Allah, I will fight those who separate prayer and zakat, while zakat is the right of wealth.By Allah, if they refuse to pay zakat as they did during the time of the Messenger of Allah, then I will fight them.Then 'Umar ibn al-Khattāb said: By Allah, I did not see Abu Bakr unless Allah had expanded his chest, then I realized that it was true (Abū Dāwūd, 1979, no. 1556).
From the above narration, the author chose to use the phrase ‫"ﻋﺼﻢ"‬ as a keyword to search for Hadiths that are consistent with the Hadith.As a result, several Hadiths were found in the books of Ṣahih Bukhari, Ṣahih Muslim, Sunan al-Tirmīdhī, Sunan Abū Dāwūd and Sunan al-Nasā'ī (Arnt Jan, 1937).The Hadiths are as follows: Hannad told us that Abu Mu'āwiyah said from al-A'mash from Abu Thālih from Abu Hurayrah, and The Messenger of Allah said: bi ma'nā.
Yunus ibn 'Abd al-A'lā reported to us, and it was recited to al Hārith ibn Miskīn while I heard from Ibn Wahb that he said: Yunus informed me from Ibn Shihab, who said Sa'īd ibn al-Musayyab told me that Abu Hurayrah reported that the Messenger of Allah said: bi ma'nā .
"bi ma'nā" means that the Matan of the Hadith is by the meaning found in the Hadith described earlier . .
The term "bihi" refers to the phrase used to indicate the narrator's agreement with the previous narration, which is the Hadith narrated by Imam Abū Dāwūd.The term "bimithlih" refers to the phrase used to indicate the similarity of the text in both words and meaning with the previous narration.
Thus, the presence of the sahid and mutaba'ah found in Abū Dāwūd's sanad through the route of Qutaybah ibn Sa'īd can confirm the veracity of the Hadiths similar to the Hadithboth in letter and meaning and in meaning only, especially the sahid recorded in the Hadith narrated by Imam Bukhārī and the mutaba'ah in the narration of Imam Muslim, both of which have a high level of validation.In addition, the above Hadith has a Shahīd from Imam Tirmīdhī and Imam Nasā'ī.

Hadith Content Analysis
After investigating the veracity of the Hadith above, an in-depth analysis of its meaning can proceed using the method of talāzum.In the context of analyzing the meaning of the Hadith, some critical aspects can be outlined.even invited the general public to go against the teachings of the religion.This action aligned with the concept of muqātalah described in the Hadith above.Secondly, it is essential to note that the war was not excessive.In this case, war is only waged by its clear objectives, and actions that go beyond such limits, such as killing innocent people, are not allowed.The principle of equality in response to attacks, as described in surah al-Baqarah (2:194), must be carefully maintained.Thus, the resistance led by Abu Bakr not only defended religious teachings but also respected the principles of humanity and justice in using force (al-Sharbīnī, n.d.).
The case of Samuel Paty's beheading, as mentioned earlier, shows that Abdoulakh's judgment that ultimately led to his murder not only did not solve the problem but instead created unrest around the world, especially in the context of slander against Islam.One of the factors that triggered these riots was the arbitrary act of passing judgment by Abdoulakh, who did not have the authority to pass such judgment.
Furthermore, the situation was made worse by Abdoulakh's going so far as to commit murder.This act violated not only the law but also humanitarian and ethical principles.Murder as a reaction to perceived blasphemy should not be an acceptable solution in a civilized society.In dealing with this situation, it is essential to emphasize the importance of fair law enforcement and judicial proceedings by applicable laws.Extreme measures such as murder will only worsen the situation and harm the image of the religion represented by individuals such as Abdoulakh.
In contrast to the actions taken by Abdoulakh in the case, the Grand Sheikh of al-Azhar, Ahmad Ṭayyib, showed a much wiser attitude in dealing with the controversy surrounding the blasphemy against the Prophet Muhammad Ṣallallahu 'Alayhi Wa Sallam.In his speech during the commemoration of the Prophet's birthday in 2020, Ahmad Thayyib not only strongly rejected all forms of actions that denigrate the Prophet but also advocated an attitude of compassion and kindness towards others and encouraged prayers for those who do not know the truth to be guided.
This stance is based on the example of the Prophet Muhammad's Ṣallallahu 'Alayhi Wa Sallam actions in history, such as when he preached to Ṭaif, where he showed great compassion and patience despite being met with strong resistance.In addition, the Grand Sheikh of al-Azhar also took the initiative to announce a program from al-Azhar to introduce the Prophet Muhammad Ṣallallahu 'Alayhi Wa Sallam.The al-Azhar Observatory runs the program for Countering Extremism.It includes materials in various languages to educate people about the teachings of Islam and the life of the Prophet Ṣallallahu 'Alayhi Wa Sallam and counterextremism through education and dialogue.Such measures reflect a more constructive approach to dealing with controversy and promote peace, understanding, and tolerance (al-Ṭayyib, 2016).
From the stance described above, it can be seen how al-Azhar is active against injustice in the contemporary era.The approach is through actions that can prevent the spread of extremism to the general public, primarily through the al-Azhar Observatory for Countering Extremism.They realize that war is not only limited to physical or military conflicts but can also involve economic, ideological, and other aspects (al-Ṭayyib, 2016).
is important to note that al-Azhar has never taught or advocated violence or killing as a way to fight injustice or extremism.They understand that such actions will only worsen the situation and lead to more significant problems, as in Abdoulakh's case.In addition, al-Azhar also does not punish or oppose individuals or groups that are not directly involved in controversial or provocative acts, such as the French people in general.
In line with what al-Azhar did, some Muslim countries also criticized and even boycotted French products as a form of resistance, such as the boycott by Turkey.Furthermore, in response to the same thing (terrorism), the social organization in Indonesia, Nahdlatul Ulama (NU), in R20, encouraged religious leaders to present a tolerant and humanist face of religion as a solution to the incident.
From this discussion, it can be seen that resistance to injustice and extremism does not have to be done with violence.Jihad, in the understanding of ahl al-sunnah, is the defensive attitude of Muslims against injustice.Many examples of defensive Muslim resistance have been recorded in history, such as Omar al-Mukhtar's resistance to the Italian occupation of Libya and Abd al-Qadir al-Jazayri's resistance to the French occupation of Algeria.Al-Azhar and NU also provide clear examples that a more practical approach is through educative measures, intercultural dialogue, and efforts to prevent the spread of radical ideologies.Thus, this approach is not only wiser but also more efficient in achieving the goal of peace and harmony in a diverse global society.

CONCLUSION
This research reveals that the interpretation of war Hadiths in Islam is often a source of negative perceptions of the religion.It is essential to ensure accurate understanding by testing the Hadith's veracity through the principles recognized by Muslim scholars, namely, "If one quotes something, it must be done correctly.Moreover, if one claims something, it should be based on a logical argument."The results show that the war Hadiths often used by extremist groups have validity.However, deviations in interpretation and misuse of these Hadith often result in interpretations that are inconsistent with the original text and even contradict the teachings of the Quran.This, in turn, creates slander against Islam.In order to prevent the misuse of Hadith texts, this study also identifies some cases that have become sources of slander.It is hoped that this study can provide a more precise understanding of the Hadith of war and help people actualize Islam's teachings correctly to avoid misuse and misunderstanding of the teachings of the religion.
As a result, from the above explanation, the spirit of jihad brought by the Hadith of war is the spirit of spreading goodness and fighting injustice.It has its concepts and limits.The jihad must be carried out by the situation and conditions faced and not be excessive.Ignorance is fought with knowledge, sword for sword, politics for politics, etc.