And he, may Allah bless him and grant him peace, fought the disbelievers nearest to him, both polytheists and People of the Book. Whoever fights those nearest to him from these groups has followed the Sunnah, even if they differ from those whom the Prophet fought. Most of the latter were Arabs who practised a particular form of polytheism. Whoever fights other polytheists—Turks, Indians, or others—has done what Allah commanded, even if their idols are not the same idols.

Whoever fights Jews and Christians has likewise followed the Sunnah, even if these Jews and Christians belong to groups other than those whom the Prophet, may Allah bless him and grant him peace, fought. He fought the Jews of Medina, such as Qurayzah, al-Nadīr, and Banū Qaynuqāʿ, and the Jews of Khaybar. He levied the jizya tribute on the Christians of Najrān and campaigned against the Christians of Syria, both Arabs and Byzantines, in the year of Tabūk, although no fighting took place during that expedition. He also sent Zayd, Jaʿfar, and ʿAbd Allah ibn Rawāhah against them, and they fought them at the Battle of Muʾtah. He said:

“Your commander is Zayd. If he is killed, then Jaʿfar; if he is killed, then ʿAbd Allah ibn Rawāhah.”

He concluded a treaty with the people of Bahrain, who were Magians—the people of Hajar—on condition that they pay the jizya. The authentic collection records:

“When the wealth from Bahrain arrived, he placed it in the mosque and did not return until he had distributed it.”

This is a broad subject that we have discussed at length elsewhere. We have distinguished between the Sunnah and religious innovation, explaining that the Sunnah is whatever the evidence of Islamic law establishes as obedience to Allah and His Messenger, whether the Messenger of Allah, may Allah bless him and grant him peace, did it himself or it was done