"Ku yaƙe su, ko kuwa su miƙa wuya…" (al-Fath: 16), wanda ya keɓanta ga mushrikan Larabawa kaɗai. Haka kuma ba a umurtar kafirai su yi sallah ko a hana su sallarsu ta kansu ba, saboda amincewar shiru da Manzon Allah ﷺ ya yi musu, su ci gaba da bautarsu, da kuma majami'unsu da suke a Yemen, Bahrain da Najran. Bai rushe majami'un waɗanda ba su musulunta ba. Wannan yana nuna cewa an bar su a kan imaninsu da ibadarsu.
Haka kuma hukuncin Jihadi ba ya shafe su, ba kuma a tilasta su yin sa ba, domin yakin da aka nufa a ayoyin Jihadi shi ne yakar kafirai a matsayin jinsi, kuma ba zai yiwu kafiri ya yaƙi kansa ba. Hakanan ba a tilasta su barin shan giya, ba kuma a hukunta su saboda shanta ba, domin akwai Kiristoci a Yemen waɗanda suke shan giya aka bar su suna sha, kuma domin sahabbai idan suka buɗe ƙasashe ba sa hana kafirai shan giya.
Haka duk hukunce-hukuncen shari'a da Musulunci sharaɗi ne a ingancinsu, ko waɗanda Manzon Allah ﷺ ya amince wa kafirai su ci gaba da su, ko kuma sahabbai suka yarda a bar kafirai su aiwatar da su. A duk waɗannan lokuta, ba a tilasta kafirai aiwatar da su ba, kuma halifa ba ya aiwatar da waɗannan dokoki a kansu. Amma waɗancan hukunce-hukuncen da ba haka suke ba, wato Musulunci ba sharaɗi ba ne a ingancinsu, kuma babu wata nassi da ya zo da nuna cewa ba a aiwatar da su a kan kafirai ba, to ana tambayar su su aiwatar da su. Waɗannan dokoki ana aiwatar da su a kansu, ana tilasta su aiwatar da su, kuma ana hukunta su idan suka bar su. Wannan saboda asalin kafirai ana yi musu khitabin shari'a, kuma idan babu nassi da ya sanya hukunci sharaɗi da imani ko ya ba su izinin barin aiwatarwa, to khitabin gama-gari na asali yana ci gaba da kasancewa a kan ƙa'idarsa ta gama-gari, don haka ya haɗa da su. Saboda haka ana tilasta kāfirai su bi dukkan hukunce-hukuncen shari'a, sai dai duk abin da wata hujja ta shari'a ta keɓe daga ƙa'ida ta gaba ɗaya. Hujjar wannan ita ce aiwatar da Manzon Allah ﷺ na waɗannan hukunce-hukuncen shari'a a kan kāfirai. An tabbatar cewa Manzon Allah ﷺ ya yi mu'amala da su bisa hukunce-hukuncen shari'ar Musulunci a al'amuran ciniki (mu'amalāt), kuma ya hukunta su saboda laifuffuka (bisa ga hukunce-hukuncen Musulunci na irin waɗannan laifuffuka). Daga Anas, "cewa wani Bayahude ya buga kan wata baiwa da duwatsu biyu, sai aka tambaye ta 'wa ya yi maki haka, shin shi ne ko shi ne?' har aka ambaci Bayahuden sai ta girgiza kai. Aka kawo Bayahuden sai ya amince da aikinsa. Annabi ﷺ ya umarta a hukunta shi, sai aka bugi kansa da duwatsu," wanda al-Bukhāri ya ruwaito. Daga Abu Salamah ibn Abd al-Rahmān da Sulaymān ibn Yasār, suna ruwaitowa daga wasu mutane daga cikin Ansār, "cewa Annabi ﷺ ya ce wa Yahudawa, yana farawa da su, 'Bari mutum hamsin daga cikinku su rantse.' Suka ki, sai ya ce wa Ansār: 'Ku yi abin da zai sa ku cancanci da'awarku'. Suka ce: 'Shin za mu rantse a kan al'amarin da ba mu gani ba, ya Manzon Allah?' Sai Manzon Allah ﷺ ya sa diyyar jinin a kan Yahudawa domin an same shi (wanda aka kashe) a cikinsu," wanda Abu Dawūd ya ruwaito. Daga Jābir ibn Abdullah cewa ya ce, "Annabi ﷺ ya jajjefe wani mutum daga (kabilar) Aslam, da kuma wani mutumin Bayahude da matarsa", wanda Muslim ya ruwaito. Waɗannan hadisai sun nuna cewa Manzon Allah ﷺ yana hukunta kafirai kamar yadda yake hukunta Musulmi, wanda hakan ke nuna cewa ana tilasta musu aiwatar da hukunce-hukuncen shari'a, kuma ana aiwatar da hukunce-hukuncen shari'a a kansu kamar yadda ake aiwatar da su ga Musulmi, kuma suna daure da su kamar yadda Musulmi suke daure da hukunce-hukuncen shari'a na ciniki, hukunce-hukunce da sauran hukunce-hukuncen shari'a; kuma babu abin da zai keɓe daga wannan sai abin da nassin wahayi da kansa ya keɓe ta fuskar aiwatarwa, ba ta fuskar kiran shari'a ba. Waɗannan keɓancewa su ne hukunce-hukuncen da Musulunci ke sharaɗi ga ingancinsu, da abin da nassi ya tabbatar cewa ba a tilasta su aiwatar da su ba.
“You fight them or they shall submit…” (al-Fath: 16), which is specific to the Arab polytheists alone. Similarly the disbelievers are not to be ordered to pray or be prevented from their own prayer, due to the tacit approval of the Messenger (saw) for them to remain on their worship, and for their churches which existed in Yemen, Bahrain and Najrān. He did not demolish the churches of those who did not become Muslim. This shows that they are to be left upon their belief and worship. Likewise the ruling of Jihad is not applied on them nor are they forced to perform it, because the sought fighting in the ayāt of Jihad is fighting the kuffār as a genus, and it is not conceivable that a kāfir fights himself. Equally they are not to be forced to abstain from alcohol, nor punished for its consumption, because there were Christians in Yemen who used to drink alcohol and were left to drink it, and because when the Sahābah opened lands they would not prevent the kuffār from drinking alcohol. Likewise are all the legal rulings in which Islam is a condition for their validity, or for which the Messenger (saw) approved the kuffār to continue them, or the Sahabah consented on leaving the kuffār to perform them. In all these cases, the disbelievers are not to be forced to perform them, nor are these rules applied on them by the Khalifah. However those legal rulings which are not as such, that is, Islam is not a condition in their validity, and no legal text came to show that they are not to applied upon the kuffār, then they are asked to perform them. These rules are to be applied on them and they are to be forced to perform them, and punished for leaving them. This is because in origin the disbelievers are addressed by the legal address, and in the case of there being not text to condition a ruling by the requirement of Imān or to allow them nonperformance, then the original general address remain upon its generality, thus including them. Therefore the disbelievers are made to comply with all the legal rulings except only that which a legal evidence makes an exception to the general rule. The evidence for this is the Messenger’s implementation of these legal rulings upon the kuffār. It is affirmed that the Messenger (saw) dealt with them according to the Islamic legal rulings in the matters of transactions [muamalāt], and that he punished them for crimes (in line with the Islamic rulings for such crimes). From Anas, "that a Jew bruised the head of a slave girl between two stones, so she was asked ‘who did this to you, was it so-and-so or so-and-so?’ until the Jew was named and she nodded her head. The Jew was brought and he acknowledged his act. The Prophet (saw) commanded that he be punished, so his head was bruised with stones," narrated by al-Bukhāri. From Abu Salamah ibn Abd al-Rahmān and Sulaymān ibn Yasār, relating from some men of the Ansār, "that the Prophet (saw) said to the Jews, beginning with them, ‘Let fifty men of you swear an oath.’ They refused, so he said to the Ansār: ‘Do what makes you entitled to your claim’. They said: ‘Should we make an oath on a matter we have not witnessed O Messenger of Allah?’ So the Messenger of Allah (saw) made the blood money on the Jews because he (the victim) was found amongst them," narrated by Abu Dawūd. From Jabir ibn Abdullah that he said, "the Prophet (saw) stoned a man from (the tribe of) Aslam, as well as a Jewish man and his wife", narrated by Muslim. These ahādīth show that the Messenger (saw) used to punish the kuffar as he used to punish the Muslims, which indicates that they are to be forced to perform the legal rulings, and the legal rulings are to be implemented upon them as they are implemented upon the Muslims, and they are bound to them as the Muslims are bound in the legal rulings of transactions, punishments and other legal rulings; and nothing can be excluded from this except what the revelation has itself excepted in terms of implementation, not in terms of the legal address. These exceptions are those rules in which Islam is a condition for their validity, and what is textually established that they are not to be forced to perform them.