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Archives: See the letter by 126 Muslim clerics to ISIS leader [Must Read]
7. Killing Emissaries: It is known that all religions forbid the killing of emissaries. What is meant by emissaries here are people who are sent from one group of people to another to perform a noble task such as reconciliation or the delivery of a message. Emissaries have a special inviolability. Ibn Masoud said: ‘The Sunnah continues that emissaries are never killed14.’ Journalists—if they are honest and of course are not spies—are emissaries of truth, because their job is to expose the truth to people in general. You have mercilessly killed the journalists James Foley and Steven Sotloff, even after Sotloff’s mother pleaded with you and begged for mercy. Aid workers are also emissaries of mercy and kindness, yet you killed the aid worker David Haines. What you have done is unquestionably forbidden (haraam).
7. Killing Emissaries: It is known that all religions forbid the killing of emissaries. What is meant by emissaries here are people who are sent from one group of people to another to perform a noble task such as reconciliation or the delivery of a message. Emissaries have a special inviolability. Ibn Masoud said: ‘The Sunnah continues that emissaries are never killed14.’ Journalists—if they are honest and of course are not spies—are emissaries of truth, because their job is to expose the truth to people in general. You have mercilessly killed the journalists James Foley and Steven Sotloff, even after Sotloff’s mother pleaded with you and begged for mercy. Aid workers are also emissaries of mercy and kindness, yet you killed the aid worker David Haines. What you have done is unquestionably forbidden (haraam).
8. Jihad: All Muslims see the great virtue in jihad. God says: ‘O you who believe, what is wrong with you that, when it is said to you, “Go forth in the way of God’, you sink down heavily to the ground”’ (Al-Tawbah, 9: 38); and: ‘And fight in the way of God with those who fight against you, but aggress not; God loves not the aggressors.’ (Al-Baqarah, 2: 190); and many other verses. Imam Shafi’i, the other three imams, and indeed all the scholars see that jihad is a communal obligation (fard kifayah) and not an individual obligation (fard ayn) because God says: ‘yet to each God has promised the goodly reward, and God has preferred those who struggle over the ones who sit at home with a great reward’ (Al-Nisa’, 4: 95). The word ‘jihad’ is an Islamic term that cannot be applied to armed conflict against any other Muslim; this much is a firmly established principle. Furthermore, all scholars agree that jihad is conditional upon the consent of one’s parents. The proof for this is that a man came to the Prophet asking him to permit him to perform jihad, upon which the Prophet asked him: ‘Are your parents alive?’ to which he replied: ‘Yes.’ And the Prophet told him: ‘Then perform jihad (struggle) through [serving] them.’ Moreover, there are two kinds of jihad in Islam: the greater jihad, which is the jihad (struggle) against one’s ego; and the lesser jihad, the jihad (struggle) against the enemy. In regards to the greater jihad, the Prophet said: ‘We have returned from the lesser jihad to the greater jihad.’ If you say that this Hadith is weak or apocryphal, the answer is that evidence for this concept is in the qur’an itself: ‘So do not obey the disbelievers, but struggle against them therewith with a great endeavour [lit. a great jihad].’ (Al-Furqan, 25:52). ‘Therewith’ in this verse refers to the Qur’an, which is ‘a healing for what is in the breasts’ (Yunus, 10: 57). This is clearly understood from the Hadith in which the Prophet said: “‘Shall I tell you about the best of all deeds, the best act of piety in the eyes of your Lord which will elevate your status in the Hereafter and is better for you than spending gold and paper and better than going up in arms against your enemy and striking their necks and their striking your necks?’ They said: “Yes.” The Prophet said: “Remembrance of God.17 ”’ Thus, the greater jihad is the jihad against the ego and its weapon is remembrance of God and purification of the soul. Furthermore, God has clarified the relationship between the two kinds of jihad in another verse: ‘O you who believe, when you meet a host, then stand firm and remember God much, that you may succeed.’ (Al-Anfal, 8: 45). Thus, standing firm is the lesser jihad and is dependent on the greater jihad which is the jihad against the ego through the remembrance of God and purification of the soul. In any case, jihad is a means to peace, safety and security, and not an end in itself. This is clear from God’s words: ‘Fight them till there is no sedition, and the religion is for God; then if they desist, there shall be no enmity, save against evildoers.’ (Al-Baqarah, 2: 193). In your speech of July 4th, 2014, you said: ‘There is no life without jihad’. Perhaps this was based on Al-Qurtubi’s exegesis of the verse: ‘O you who believe, respond to God and the Messenger, when He calls you to that which will give you life …’ (Al-Anfal, 8: 24). True jihad enlivens the heart. However, there can be life without jihad, because Muslims may face circumstances where combat is not called for, or where jihad is not required, and Islamic history is replete with examples of this. In truth, it is clear that you and your fighters are fearless and are ready to sacrifice in your intent for jihad. No truthful person following events—friend or foe—can deny this. However, jihad without legitimate cause, legitimate goals, legitimate purpose, legitimate methodology and legitimate intention is not jihad at all, but rather, warmongering and criminality.
a. The Intention Behind Jihad: God says: ‘and that man shall have only what he [himself] strives for’ (Al-Najm, 53: 39). Prophetic Tradition relates that on the authority of Abu Musa AlAsh’ari, a man came to the Prophet and said: ‘A man may fight out of zeal, out of bravery or out of pride. Which of these is in the path of God?’ The Prophet replied: ‘Whoever fights for the Word of God to be supreme is in the path of God18.’ The Prophet also said: ‘The first to be judged on the Day of Resurrection is the man who died as a martyr. He will be brought forth and [God] will make His favours known to him, which he will recognize. He will be asked: “What did you do with them?” to which the man will reply: “I fought for your sake until I was killed.” He [i.e. God] will say: “You have lied. You fought so that it would be said that you are bold, and so it was said.” He will then be ordered to be dragged on his face and flung into the Fire …19’.
b. The Reason behind Jihad: The reason behind jihad for Muslims is to fight those who fight them, not to fight anyone who does not fight them, nor to transgress against anyone who has not transgressed against them. God’s words in permitting jihad are: ‘Permission is granted to those who fight because they have been wronged. And God is truly able to help them; those who were expelled from their homes without right, only because they said: “Our Lord is God”. Were it not for God’s causing some people to drive back others, destruction would have befallen the monasteries, and churches, and synagogues, and mosques in which God’s Name is mentioned greatly. Assuredly God will help those who help Him. God is truly Strong, Mighty.’ (Al-Hajj, 22:39-40). Thus, jihad is tied to safety, freedom of religion, having been wronged, and eviction from one’s land. These two verses were revealed after the Prophet and his companions suffered torture, murder, and persecution for thirteen years at the hands of the idolaters. Hence, there is no such thing as offensive, aggressive jihad just because people have different religions or opinions. This is the position of Abu Hanifa, the Imams Malik and Ahmad and all other scholars including Ibn Taymiyyah, with the exception of some scholars of the Shafi’i school.
c. The Goal of Jihad: Scholars are in agreement regarding the goal of jihad, because God says: ‘Fight them till there is no sedition, and the religion is for God; then if they desist, there shall be no enmity, save against evildoers.’ (Al-Baqarah, 2: 193). The Prophet further said: ‘I have been ordered to fight people until they say: “There is no god but God”, so whoever says: “There is no god but God” is safe in himself and his wealth except as permitted by law, and his reckoning is with God.’ This is the goal of jihad once war has been waged on Muslims. These texts specify what victory looks like in the case that Muslims are victorious, and that the reason for jihad must not be confused with the goal of jihad; all scholars are in agreement on this matter. The Hadith above refers to an event that has already taken…
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