Categories
Answering Terrorists

Terrorists are hypocrites

The Messenger of Allah said:

“The Khawarij are the dogs of Hell.”

GradeAuthentic

“(The Khawarij) are the worst of the slain who are killed under heaven, and the best of the slain are those who were killed by them. Those (Khawarij) are the dogs of Hell. Those people were Muslims but they became disbelievers.” I said: “O Abu Umamah, is that your opinion?” He said: “Rather I heard it from the Messenger of Allah.”

Grade: Good

[Book 1, Hadith 176]

I asked Sahl bin Hunaif, “Did you hear the Prophet (peace be upon him) saying anything about Al-Khawarij?” He said, “I heard him saying while pointing his hand towards Iraq. ” There will appear in it (i.e, Iraq) some people who will recite the Qur’an but it will not go beyond their throats, and they will go out from (leave) Islam as an arrow darts through the game’s body.’ “

[Sahih al-Bukhari 6934]

Khawarij:

  1. Truth about ISIS Part 1Part 2
  2. Boko Haram
  3. History of Hezbollah
  4. Taliban
  5. Why was Al Qaida created? Part 1 and Part 2
  6. Muslim Brotherhood

What is the ruling on a person blowing himself up in order to kill a number of the kaafir enemy, in a so-called martyrdom mission?

Sheikh Muhammad Saalih al-Munaajid said:

Blowing oneself up is suicide, which is haraam (forbidden) because Allah, may He be exalted, says (interpretation of the meaning): “And do not kill yourselves” [an-Nisa’ 4:29]. And the Prophet (blessings and peace of Allah be upon him) said: “ … “Whoever kills himself with a piece of iron will have that iron in his hand, thrusting it into his belly in the Fire of Hell for ever and ever.” Narrated by al-Bukhaari, 5442; Muslim, 109. 

This cannot be compared to the child in the story of al-Ukhdood (the ditch), because he did not kill himself; rather he was killed by the disbelieving king. And it cannot be compared to the story of al-Bara’ (may Allah be pleased with him) being thrown over the wall (to open the gates of the fort), or the hadeeth about charging into the midst of the enemy, for the same reason. In those cases there was the possibility of surviving, unlike when a person blows himself up. Moreover, such operations sometimes result in the death of a person for no benefit or very little benefit, or they cause the death of innocent people, or they lead to far greater revenge from the enemy.

This is what has been stated in fatwas by a number of senior contemporary scholars. The great scholar Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked: What is the ruling on one who blows himself up in order to kill a number of Jews thereby? 

He replied

What I think, and I have pointed out on more than one occasion, is that this is not acceptable, because it is killing oneself, and Allah says (interpretation of the meaning): “And do not kill yourselves” [an-Nisa’ 4:29]. And the Prophet (blessings and peace of Allah be upon him) said: “Whoever kills himself with something will be punished with it on the Day of Resurrection.” Narrated by al-Bukhaari, 5700; Muslim, 110. When there is a legitimate jihad, then he may strive in jihad with the Muslims, and if he is killed, then praise be to Allah. But to kill himself by attaching explosives to himself, so that he is killed with them, this is wrong and is not permissible.

The faqeeh Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on suicide missions. 

He replied: 

We think that the suicide missions in which a person is certain that he is going to die are haraam; in fact they come under the heading of major sins, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever kills himself with something in this world will be punished with it on the Day of Resurrection.” Narrated by al-Bukhaari, 5700; Muslim, 110. He did not make any exceptions; rather this is general in application. Moreover the purpose behind jihad for the sake of Allah is to protect Islam and the Muslims, but this suicide bomber is destroying himself and by committing suicide is causing the loss of a member of the Muslim community. Moreover, it involves causing harm to others, because the enemy will not kill only one person (in retaliation); rather because of him they will kill as many as possible. Furthermore, this will result in pressure on the Muslims because of this suicide bomber who may kill only ten or twenty or thirty others. So it results in a great deal of harm to the Muslims, as is happening now in the case of the Palestinians with the Jews. 

The view of those who say that this is permissible has no basis; rather that is based on a wrong perspective, because the negative consequences are many, many times worse than whatever can be achieved by that. They have no proof in the story of al-Bara’ ibn Maalik (may Allah be pleased with him) in the campaign of al-Yamaamah, when he instructed his companions to throw him over the wall so that he could open the gate for them. The actions of al-Bara’ were not bound to lead to certain death, hence he survived and opened the gate, and the people entered the fort. So there is no proof in this story. 

End quote from Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen, 25/358 

In fact he (may Allah have mercy on him) said in his fatwa for Majallat ad-Da‘wah (1418 AH), when he was asked about this issue: My opinion concerning that is that he is killing himself and that he will be punished in Hell for having killed himself, as is mentioned in a saheeh report from the Prophet (blessings and peace of Allah be upon him)… 

And Allah knows best.

[Ruling on blowing oneself up]

What is the ruling on the crime of rape in Islam?.

Praise be to Allah

The Arabic word ightisaab refers to taking something wrongfully by force. It is now used exclusively to refer to transgression against the honour of women by force (rape). 

This is an abhorrent crime that is forbidden in all religions and in the minds of all wise people and those who are possessed of sound human nature. All earthly systems and laws regard this action as abhorrent and impose the strictest penalties on it, except a few states which waive the punishment if the rapist marries his victim! This is indicative of a distorted mind let alone a lack of religious commitment on the part of those who challenge Allaah in making laws. We do not know of any love or compassion that could exist between the aggressor and his victim, especially since the pain of rape cannot be erased with the passage of time – as it is said. Hence many victims of rape have attempted to commit suicide and many of them have succeeded, The failure of these marriages is proven and they are accompanied by nothing but humiliation and suffering for the woman. 

Islam has a clear stance which states that this repugnant action is haraam and imposes a deterrent punishment on the one who commits it.

Islam closes the door to the criminal who wants to commit this crime. Western studies have shown that most rapists are already criminals who commit their crimes under the influence of alcohol and drugs, and they take advantage of the fact that their victims are walking alone in isolated places, or staying in the house alone. These studies also show that what the criminals watch on the media and the semi-naked styles of dress in which women go out, also lead to the commission of this reprehensible crime. 

The laws of Islam came to protect women’s honor and modesty. Islam forbids women to wear clothes that are not modest and to travel without a mahram; it forbids a woman to shake hands with a non-mahram man. Islam encourages young men and women to marry early, and many other rulings which close the door to rape. Hence it comes as no surprise when we hear or read that most of these crimes occur in permissive societies which are looked up to by some Muslims as examples of civilization and refinement! In America – for example – International Amnesty stated in a 2004 report entitled “Stop Violence Against Women” that every 90 seconds a woman was raped during that year. What kind of life are these people living? What refinement and civilization do they want the Muslim women to take part in?

 The punishment for rape in Islam is same as the punishment for extramarital, which is stoning if the perpetrator is married, and one hundred lashes and banishment for one year if he is not married.

Some scholars also say that he is required to pay a mahr to the woman.

Imam Maalik (may Allaah have mercy on him) said:

In our view the man who rapes a woman, whether she is a virgin or not, if she is a free woman he must pay a “dowry” like that of her peers, and if she is a slave he must pay whatever has been detracted from her value. The punishment is to be carried out on the rapist and there is no punishment for the woman who has been raped, whatever the case. End quote. 

Al-Muwatta’, 2/734 

Shaykh Salmaan al-Baaji (may Allaah have mercy on him) said: 

In the case of a woman who is forced (raped): if she is a free woman, the one who forced her must pay her a “dowry” like that of her peers, and the hadd punishment is to be carried out on him. This is the view of al-Shaafa’i, and it is the view of al-Layth, and it was also narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him). 

Abu Haneefah and al-Thawri said: the hadd punishment is to be carried out on him but he is not obliged to pay the “dowry”. 

The evidence for what we say is that the hadd punishment and the “dowry” are two rights, one of which is the right of Allaah and the other is the right of the other person. So they may be combined, as in the case of a thief whose hand is cut off and he is required to return the stolen goods. End quote. 

Al-Muntaha Sharh al-Muwatta’, 5/268, 269 

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: 

The scholars are unanimously agreed that the rapist is to be subjected to the hadd punishment if there is clear evidence against him that he deserves the hadd punishment, or if he admits to that. Otherwise, he is to be punished (i.e., if there is no proof that the hadd punishment for extramarital may be carried out against him because he does not confess, and there are not four witnesses, then the judge may punish him and stipulate a punishment that will deter him and others like him). There is no punishment for the woman if it is true that he forced her and overpowered her, which may be proven by her screaming and shouting for help. End quote. 

Al-Istidhkaar, 7/146 

Secondly: 

The rapist is subject to the hadd punishment for zina, even if the rape was not carried out at knife-point or gun-point. If the use of a weapon was threatened, then he is a muhaarib, and is to be subjected to the hadd punishment described in the verse in which Allaah says (interpretation of the meaning): 

“The recompense of those who wage war against Allaah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off from opposite side, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter”

[al-Maaidah 5:33]

So the judge has the choice of the four punishments mentioned in this verse, and may choose whichever he thinks is most suitable to attain the objective, which is to spread peace and security in society, and ward off evildoers and aggressors. 

[Ruling on the crime of rape]

In this day and Age is Jihad Fard on every able bodied Man?

Jihaad is of various kinds, some of which are obligatory upon everyone who is accountable, and some are obligatory upon the community as a whole – if some people undertake them then the rest are relieved of the obligation. And some kinds of jihad are mustahabb. 

Jihad al-nafs (jihad against one’s self) and jihad al-Shaytaan (jihad against the Shaytaan) are obligatory upon everyone who is accountable. Jihad against the munaafiqeen (hypocrites), kaafirs (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. Physical jihad (i.e. fighting) against the kaafirs may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below. 

Ibn al-Qayyim (may Allaah have mercy on him) said: 

Once this is understood, then jihad is of four kinds: Jihad al-nafs (jihad against one’s self), jihad al-Shaytaan (jihad against the Shaytaan), jihad against the kaafirs and jihad against the hypocrites. 

Jihad al-nafs (jihad against one’s self) is of four kinds: 

1 – Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter; if this is missing then one is doomed to misery in this world and in the Hereafter. 

2 – Striving to make oneself act in accordance with what one has learned. Simply knowing without acting, even though it may not cause any harm, is not going to bring any benefit. 

3 – Striving to call others to Islam, teaching those who do not know about it. Otherwise one will be one of those who conceal that which Allaah has revealed of guidance and teaching, and it will not benefit him or save him from the punishment of Allaah. 

4 – Striving to bear patiently the difficulties involved in calling people to Allaah and the insults of people; bearing all that for the sake of Allaah. 

If a person achieves all these four levels, then he will be one of the rabbaaniyyeen (learned men of religion who practise what they know and also preach to others. Cf. Aal ‘Imraan 3:79). The salaf were agreed that the scholar does not deserve to be called a rabbaani unless he knows the truth, acts in accordance with it and teaches it to others. Whoever teaches, acts in accordance with his knowledge and has knowledge, he will be called great in the kingdom of heaven. 

Jihad against the Shaytaan is of two types: 

1 – Warding off the doubts that he stirs up to undermine faith. 

2 – Striving against him to ward off the corrupt desires that he provokes. 

The first jihad is followed by certainty of faith, and the second is followed by patience. Allaah says (interpretation of the meaning): 

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”

[al-Sajdah 32:24]

Allaah tells us that leadership in religion is attained through patience and certainty of faith. Patience wards off desires and certainty wards off doubts. 

Jihad against the kaafirs and hypocrites is of four kinds: with the heart, the tongue, one’s wealth and oneself. Jihad against the kaafirs is more along the lines of physical fighting whereas jihad against the hypocrites is more along the lines of using words and ideas. 

Jihad against the leaders of oppression and innovation is of three kinds: 

1 – Jihad with one’s hand (i.e., physical jihad, fighting) if one is able. If that is not possible then it should be with one’s tongue (i.e., by speaking out). If that is not possible then it should be with one’s heart (i.e., by hating the evil and feeling that it is wrong). 

These are the thirteen types of jihad, and “Whoever dies without having fought or having resolved to fight has died following one of the branches of hypocrisy.” (Narrated by Muslim, 1910). 

Zaad al-Ma’aad, 3/9-11) 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 

“Jihad is of various kinds, with one’s self, one’s wealth, by making du’aa’, by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one’s self (i.e., going oneself and fighting), followed by jihad with one’s wealth, jihad by speaking out and guiding others. Da’wah is also part of jihad.  But going out oneself to fight in jihad is the highest form. 

(Fataawa al-Shaykh Ibn Baaz, 7/334, 335) 

Secondly: 

The idea of waging physical jihad against the disbelievers went through a number of stages, depending on the state in which the Muslim ummah was. Ibn al-Qayyim (may Allaah have mercy on him) said: 

“The first thing which his Lord revealed to him was to read in the name of his Lord who had created. That was the beginning of his Prophethood, where Allaah commanded him to recite to himself but He did not yet command him to convey that. Then He revealed the words (interpretation of the meaning: 

‘O you (Muhammad) enveloped in garments!

Arise and warn!’

[al-Muddaththir 74:1-2]

So he became a Prophet with the word ‘Iqra (Read!) and he became a Messenger with the words, ‘O you (Muhammad) enveloped in garments…’ Then Allaah commanded him to warn his closest kinsmen, then to warn his people, then to warn the Arabs around them, then to warn all the Arabs, then to warn all of mankind. He continued to call them for over ten years from the beginning of his Prophethood, without fighting or imposing the jizyah; he was commanded to refrain, to be patient and to be forbearing. 

Then permission was given to him to migrate, and permission was given to him to fight. 

Then he was commanded to fight those who fought him, and to refrain from fighting those who left him alone and did not fight him. 

Then Allaah commanded him to fight the mushrikeen so that the religion would all be for Allaah. 

After jihad was enjoined upon him, the disbelievers then fell into three categories: those with whom there was a truce or peace treaty; those with whom he was at war; and those who lived under the rule and protection of the Islamic state.” 

(Zaad al-Ma’aad, 3/159) 

Thirdly: 

The ruling on physical jihad against the disbelievers is that this is an obligation on the community as a whole (fard kafaayah). 

Ibn Qudaamah said: 

“Jihaad is an obligation upon the community; if some people undertake it, the rest are relieved of the obligation.” 

What fard kafaayah means is that if it is not undertaken by enough people, then all the people are guilty of sin, but if enough people undertakes it, the rest will be relieved of blame. Initially the command is addressed to all of them, as in the case of an individual obligation (fard ‘ayn), but then in the case of fard kafaayah the obligation is dropped if enough of the people undertake to do it, unlike the case with fard ‘ayn where the obligation is not dropped if someone else does it. Jihad is a fard kafaayah, according to the majority of scholars.” 

(al-Mughni, 9/163) 

Shaykh ‘Abd al-‘Azeez ibn Baaz said:  

“We have previously explained on more than one occasion that jihad is fard kafaayah, not fard ‘ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da’wah and advice. If enough of them go out (to fight), the rest are freed from sin, but if none of them do that then all of them are sinners. 

The Muslims in Saudi Arabia, Africa, North Africa and elsewhere are obliged to do their utmost, and if there is a jihad in one country, the surrounding countries should hasten to help them, the closest then the next closest.  If one or two states, or three or more, manage to fulfil the obligation, then the rest are freed of responsibility. They deserve to be supported, and it is obligatory to help them against their enemies, because they are oppressed. Allaah has enjoined jihad upon all Muslims, and they must fight against the enemies of Allaah until their brothers are victorious. If they fail to do that then they are sinners, but if sufficient people undertake to do that, then the rest are absolved of sin.” 

(Fataawa al-Shaykh Ibn Baaz, 7/335) 

Fourthly: 

Physical jihad against the disbelievers becomes obligatory in four cases, which are: 

1 – When the Muslim is present in a jihad situation.

2 – When the enemy has come and attacked a Muslim land

3 – When the ruler mobilizes the people, they must respond.

4 – When a person is needed and no one else can do the task except him. 

Shaykh Ibn ‘Uthaymeen said: 

Jihad is obligatory and becomes fard ‘ayn if a person is present where fighting is going on. This is the first of the situations in which jihad becomes an individual obligation, because Allaah says (interpretation of the meaning): 

“O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.

And whoever turns his back to them on such a day — unless it be a stratagem of war, or to retreat to a troop (of his own), — he indeed has drawn upon himself wrath from Allaah. And his abode is Hell, and worst indeed is that destination!”

[al-Anfaal 8:16]

The Prophet (peace and blessings of Allaah be upon him) said that running away on the day when the army is advancing is one of the sins that doom a person to Hell. He said: “Avoid the seven sins that doom a person to Hell…” among which he mentioned running away on the day when the army is advancing (agreed upon). But Allaah has made exceptions in two cases: 

1-When it is a military manoeuvre, in the sense that he is leaving to bring reinforcements.

2-When he is going to join another group, when he has been told that there is a group of Muslims elsewhere who are about to be defeated, so he goes to join them in order to strengthen their numbers. This is subject to the condition that there is no risk to the group he is in; if there is a risk to the group that he is in, then it is not permissible for him to go to the other group. In this case (jihad) is an individual obligation upon him (fard ‘ayn) and it is not permissible for him to leave.

The second situation (in which jihad becomes an individual obligation) is when a city is besieged by the enemy. Then he has to fight in defence of the city, because when the city is besieged there is no alternative but to defend it, for if the enemy is going to prevent people from leaving the city or entering it, and prevent provisions from reaching it, and other things which are well known, then in this case the people of the city are obliged to fight in order to defend their city. 

The third situation is when the leader tells the people to mobilize; the leader (imam) is the highest authority in the state, but he need not necessarily be the leader of all the Muslims, because there has been no leader of all the Muslims (khaleefah) for a long time. The Prophet (peace and blessings of Allaah be upon him) said: “Listen and obey, even if you are ruled by an Abyssinian slave.” So if a man becomes a leader, then his word is to be heeded and his commands are to obeyed. 

(al-Sharh al-Mumti’, 8/10-12).

[Ruling on jihad and kinds of jihad]

Question

Assalaamu Alaykum. Many of my colleagues say that islamwas spread by sword. Are there any instances where our prophet fought /attacked without being provoked? Please, give the reply as early as possible.

Answer

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) is His slave and Messenger.

The saying that Islam spread with the sword is denied by the reality.

Indonesia is the largest Islamic country today in terms of the number of the population, yet Islam did not enter it and was not spread in it by fighting and by the sword.

Also, Islam did not enter the first capital city of Islam, Al-Medeenah, by the sword, rather it entered by sending callers to Islam (preachers), such as Mus’ab ibn ‘Umayr, who was the first ambassador of Islam. This was also the case in Africa and other places where Islam entered without fighting.

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) fought and his companions fought with him, but fighting in Islam is not an objective in itself. Rather, it is only to pave the way for calling people to Allah and to remove all the obstacles that prevent people from choosing this religion, and so that the word would be for the religion of Allah on the earth.

If the Muslims are able to achieve this without fighting, then this is what is required. It is for this reason that Allah conferred His Favors upon the believers and reminded them that He spared them from fighting and its evils.

Allah Says (what means): {And it is He who withheld their hands from you and your hands from them within [the area of] Makkah.} [Quran 48:24]

However, if the Muslims were prevented from that (calling to Allah), and they have no other alternative, then fighting to remove these obstacles is inevitable. After that people are given the choice whether or not to enter into this religion.

Finally, dear questioner, we warn you against the danger of arguing with the enemies of Islam if you do not have a profound Islamic knowledge to refute their misconceptions and falsehood.

Allah knows best.

[Islam Was Not Spread by the Sword]

References:

  1. Book 1, Hadith 173

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s