Skip to main content

Full text of "WAS PROPHET FUNDAMENTALIST - Abu Waleed"

See other formats


In his famous mu’allaqah poem, the Jahili poet ‘Amr Ibn Kulthum said, "And 
we had many glorious and long days, we defied the king therein, lest we 
obey.” The word he used for "we obey” is "nadin,” from the well-known but 
oft-misunderstood root word “din.” Usually translated as “religion," and 
indeed it is that, one of the basic meanings of din is obedience, and is 
especially used - as in the above verse of poetry - in reference to the 
authority and rule of a king. 

Allah (jusj 4ji^) said in the story of Yusuf (fluj ^ p 

"Thus We plotted for Yusuf. He would not take his brother by the din of the 
king” 

(Surah Yusuf 12:76), 

Meaning, "by the rule and authority of the king,” or as at-Tabari commented, 
“Yusuf would not take his brother by the rule, judgment, or obedience of the 
king of Egypt.” He then mentioned the various statements of the Salaf 
suggesting that “din” in this ayah means sultan (authority), qada (judgment), 
and hukm (rule), ending his commentary by saying, “And the basis of din is 
obedience." 


Page 1 of 10 




As for our King - the King of mankind, the King of the Day of Recompense, 
the True King - then we have entered into His din and must obey 

His rule wholeheartedly, and 

Allah said, 

“And fight them until there is no fitnah and the din is for Allah. But if they 
cease, then there is no aggression except against the tyrants" 

(Surah Al-Baqarah 2:193). 

So the command of Allah - to which obedience is due as a religious duty - 
is to fight until there is no fitnah, i.e. evident shirk in the obedience of Allah, 
and until no manifest authority is given to any rule except to that of the True 
King. His saying, “if they cease,” means that if they submit or surrender, then 
they are to be left alone. This can either be in the form of repentance to 
Allah and abiding by His worship alone or by the paying of jizyah while 
remaining upon subjugated kufr, just as Allah said, regarding the command 
of killing the mushrikin in general. 

Allah said, 

“Then if they repent, establish the prayer, and pay the zakah, then leave 
them alone" 

(Surah At-Tawbah 9:5) 

And He said that the People of the Book - those who “do not adhere to the 
true din” - should specifically be fought. 

Allah (jUujAji^o) said, 

“Until they pay the jizyah willingly, while they are humiliated” 

(Surah At-Tawbah 9:29). 

And “there is no aggression except against the tyrants” means those who 
did not submit nor surrender, either through repentance or dhimmah, the 
covenant of jizyah. 


Page 2 of 10 



Thus, anyone who is neither a Muslim nor a dhimmi kafir (while still a tyrant 
against himself, deserving both hatred and humiliation) is a hostile tyrant 
deserving aggression. This is because shirk itself is dhulm (tyranny). 

Allah said, 

“And when Luqman said to his son, admonishing him, ‘0 my son, do not 
commit shirk with Allah. Verily shirk is a great tyranny'” 

(Surah Luqman 31:13) 

And although the people of dhimmah are mushrikin from the People of the 
Book, their shirk is subjugated and humiliated under the Shari'ah of Allah 
enforced upon them. 

So the duty to fight the tyrants - the mushrikin - is clear and established. 
But Allah did not only command the “fighting” of disbelievers, as if to say He 
only wants us to conduct frontline operations against them. Rather, He has 
also ordered that they be slain wherever they may be - on or off the 
battlefield. 

Allah said, 

"So when the sacred months have passed, then kill the mushrikin wherever 
you find them and take them, surround them, and wait for them at every 
outpost” 

(Surah At-Tawbah 9:5) 

All of this becomes all the more apparent for those who have realized that 
the blood of a kafir is cheap, filthy, and permissible to shed. 

Islam is the religion of sound principles providing the perfect foundations 
upon which the solid structures of justice and glory are built. One of these 
great principles is that all people must be fought until they accept Islam or 
come under a shar’i covenant. This principle establishes the prohibition of 
shedding Muslim and covenant-bound kafir blood as well as the 
permissibility of shedding the blood of all other kuffar. 


Page 3 of 10 



Narrated by Ibn Umar ill ^j) that, 

The Prophet j <uk in j ^) said, 

“I have been ordered to fight mankind until they say that there is no god 
except Allah and that I am the Messenger of Allah, and they establish the 
prayer and pay the zakah. Whoever does so, then his blood and wealth are 
safe from me except for a lawful reason” 

(Bukhari and Muslim) 


Narrated by Abu Bakrah ( 4 ^ is! that, 

The Prophet said, addressing the Muslims, 

“For verily your blood, wealth, and honor are haram to each other” 
(Bukhari and Muslim) 

And regarding the dhimmi - the one who has a covenant with the Muslims 


Narrated by 'Abdullah Ibn 'Amr (<u& that, 

The Prophet j in j ^) said, 

"Whoever kills a person of covenant shall not smell the fragrance of Jannah, 
which can be found for a distance of forty years” 

(Bukhari and Muslim) 

These narrations offer an explanation of the ayah. 

Allah said, 

“And do not kill a soul which Allah has forbidden except for a lawful reason” 
(Surah Al-An’am 6:151) 


Page 4 of 10 



At-Tabari ( 4 J 1 I ^j) commented on the above verse, 

“The soul which Allah has forbidden is the soul of a believer or a person of 
covenant, and His saying, ‘except for a lawful reason,’ means that which 
permits such a soul to be killed, as in capital punishment for murder, or 
stoning an adulterer to death, or killing someone for apostasy.” 

(Tafseer At Tabari) 

As for all others - meaning all disbelievers who have no covenant - then 
their blood has not been given the sanctity of prohibition, but remains under 
the command to fight mankind, so their blood remains halal. Shedding the 
blood of a non-dhimmi kafir is not sinful, but is rather rewarded with 
Jannah. 

Narrated by Abu Hurayrah iii ^j) that, 

Allah’s Messenger j ^ j^) said, 

"A kafir and his killer will never be gathered together in the Fire” 

(Saheeh Muslim) 

Furthermore, his words, 

“I have been ordered to fight mankind,” 

Leave no room for debate, as mankind includes every person in the world, 
and the only ones excluded from this order to fight are those who submit 
or surrender to the rule of Islam, as was previously mentioned. This alone 
befits a messenger who was sent to all people. 


Allah said, 

“Say, ‘0 mankind, verily I am the Messenger of Allah sent to all of you’” 
(Al-A’raf 7:158) 


Page 5 of 10 



Narrated by Jabir Ibn ‘Abdillah is! that, 

Allah’s Messenger j a^. in j^) said, 

“Other prophets were sent to their people alone, but I was sent to all of 
mankind” 

(Bukhari) 

Lest someone think this is a strange, new opinion, it should be known that 
this is the stance of the Sahabah and the greatest scholars of the Ummah. 

Narrated by Al-Miswar Ibn Makhramah (a^ is! that, 

This is reflected in the words of ‘Umar Ibn al-Khattab who, during the life of 
the Prophet j in and without objection, said to Abu Jandal, 
encouraging him to kill his father Suhayl Ibn 'Amr, "Be patient, Abu Jandal, 
for they are merely mushrikin, and their Blood is nothing but (like) the blood 
of a dog” 

(Ahmad) 

Indeed, ‘Umar was correct, as the mushrikin are entirely impure. 

Allah said, 

“0 you who believe! The mushrikin are nothing but impure” 

(Surah At-Tawbah 9:28) 

Narrated by Maymum Ibn Siyah (a^ &\ ^j) that, 

This is also understood from the words of Anas Ibn Malik, who was asked, 
“0 Abu Hamzah! What makes a slave's (i.e. a person’s) blood and wealth 
haram?” He replied, "Whoever testifies that there is no god but Allah, faces 
our qiblah, prays our prayer, and eats what we slaughter, then he is a 
Muslim. He gets what a Muslim gets and is bound by what a Muslim is 
bound” 

(Bukhari) 


Page 6 of 10 



Ash-Shafi’i (ill ^j) said: 

“And the kafir’s blood is not spared until he becomes a Muslim” 

(Al-Umm). 

In further explanation, Ash-Shafi’i (ill ^j) said: 

“Allah spared blood and restricted the taking of wealth, except for a lawful 
reason, through belief in Allah and in His Messenger or through a covenant 
given by the believers, based on the rule of Allah and His Messenger, to the 
People of the Book. And He allowed shedding the blood of mature men who 
refrain from belief and who do not have a covenant. 

Allah said, 

‘So when the sacred months have passed, then kill the mushrikin wherever 
you find them and take them, surround them, and wait for them at every 
outpost’ 

(Surah At-Tawbah 9:5)” 

(Al-Umm) 

Mentioning the exception of killing women and children, 

Ash-Shafi’i (<&! ^j) also said: 

"And the reason for the prohibition of shedding Muslim blood being different 
from the prohibition of shedding the kafir child’s an kafir woman's blood is 
that they are not to be killed due to specific revelation restricting this killing 
[while the initial ruling allows shedding kafir blood in general]. And our 
opinion regarding this - and Allah knows best - is that the restriction exists 
so that they can become slaves, which is more beneficial than killing them, 
and killing them does not harm the enemy; so making them slaves is more 
optimal than killing them” 

(Al-Umm) 


Page 7 of 10 



Al-Khattabi (is) ^j) said, 

“The kafir’s blood is permissible because he has not yet uttered the word of 
tawhid; but if he were to say it, then his blood is spared and becomes 
prohibited” 

(A'lam al-Hadith) 

Ibn Hazm (ill ^j), after mentioning the prohibition of targeting women and 
children, said, 

“And it is permissible to kill anyone - other than those we mentioned above 
- of the mushrikin, both the combatant and non-combatant, the 
businessman and employee, the elderly man - whether or not he be a 
person of influence - the farmer, the bishop or priest or monk, the blind or 
crippled - no one is given exception” 

(Al-Muhalla) 

Ibn Qudamah (is) ^j) mentioned the harbi (the kafir who is not under a 
covenant) and said, 

“Shedding his blood is permissible without exception, just like swine” 
(Al-Mughni) 

Ibn Qudamah (ill ^j) also said, 

"The kuffar asliyyin [those kuffar who are not murtaddin] shall have no 
protection in their own lands” 

(Al-Mughni) 

Ibn Rushd (ill ^j) said, 

“And the principle is that what makes wealth permissible to take is kufr, and 
that which protects it is Islam, just as the Prophet j &\ j^,) said, 

Then if they said that, they have protected their blood and their wealth from 

_UP 

me 

(Bidayat al-Mujtahid) 


Page 8 of 10 



While specifically mentioning wealth, his words clearly point to the 
permissibility of bloodshed as is also in the evidence he quoted. 


Al-Qurtubi (ill ^j) said, 

"If a Muslim meets a kafir who has no covenant, it is permissible for him to 
kill him.” 

Abu Hanifah (is! ^j) said, regarding a kafir who is killed, 

"There is no retaliation (against the killer) and the diyah (blood money) is 
not to be paid, because the blood of the kafir is permissible (to shed) unless 
it is established that he has a covenant or is under dhimmah” 

(Al-Hawi al-Kabir) 

Likewise, the famous Hanafi scholar al-Kashani ( 4 J 1 I ^j) said, 

"The principle is that it is permissible to kill anyone from amongst the people 
who are at war (with the Muslims), whether they fight or do not fight. But it 
is not permissible to kill anyone who is not from the people who are at war 
[meaning those with a valid covenant], unless they fight or offer strategic 
support, obedience, instigation, or otherwise. So the priest and wandering 
ascetic who mix with the people are to be killed, as are those who have fits 
of insanity, and the deaf and mute, and the one with a severed hand or foot, 
even if they did not fight. This is because they are from the same people 
who are at war [with the Muslims]” 

(Badai’ as-Sanai’) 

None of this should be surprising to any Muslim who has studied his 
religion, as this matter of a kafir’s blood being halal to shed is something 
upon which scholars have recorded consensus. 


Page 9 of 10 



At-Tabari ^j) said, 


“They [the scholars of Islam] have agreed that even if a mushrik were to 
wear the bark of all the trees of the Haram [in Makkah] around his neck and 
on his arms, that would not grant him safety from being killed unless the 
Muslims gave him a covenant of dhimmah or security.” 

Muslims currently living in Dar al-Kufr must be reminded that the blood of 
the disbelievers is halal, and killing them is a form of worship to Allah, the 
Lord, King, and God of mankind. This includes the businessman riding to 
work in a taxicab, the young adults (post-pubescent “children”) engaged in 
sports activities in the park, and the old man waiting in line to buy a 
sandwich. Indeed, even the blood of the kafir street vendor selling flowers 
to those passing by is halal to shed - and striking terror into the hearts of 
all disbelievers is a Muslim’s duty. There is no shar’l requirement to target 
soldiers and policemen nor judges and politicians, but all kuffar who are not 
under the covenant of dhimmah are fair game. How can the disbelievers 
ever dream of safety and security while Muslims suffer anywhere in the 
world and while the rule of Allah is mockingly replaced by manmade 
monstrosities of democracy? 


Page 10 of 10