Islamic scripts and scholars supporting jihad and violence to non Muslim this slows islamic text and understanding of it according to their scholars justifies evil criminality to non muslims Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven. But if they return (thereto), then the examples of those (punished) before them have already preceded (as a warning).[38] And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others besides Allah) and the religion (worship) will all be for Allah Alone [in the whole of the world]. But if they cease (worshipping others besides Allah), then certainly, Allah is All-Seer of what they do.[39] —Muhsin khan translated Quran, verse 8:38-39 In his tafsir, Ibn Kathir, one of the most well-renown Islamic scholars, explains the verses further: Allah then commanded fighting the disbelievers when He said: (...until there is no more Fitnah) meaning, Shirk. This is the opinion of Ibn `Abbas, Abu Al-`Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi and Zayd bin Aslam. Allahs statement: (...and the religion (all and every kind of worship) is for Allah (Alone).) means, `So that the religion of Allah becomes dominant above all other religions. It is reported in the Two Sahihs that Abu Musa Al-Ash`ari said: The Prophet was asked, `O Allahs Messenger! A man fights out of bravery, and another fights to show off, which of them fights in the cause of Allah The Prophet said: (He who fights so that Allahs Word is superior, then he fights in Allahs cause.) In addition, it is reported in the Two Sahihs: (I have been ordered (by Allah) to fight the people until they proclaim, `None has the right to be worshipped but Allah. Whoever said it, then he will save his life and property from me, except for cases of the law, and their account will be with Allah.) —Tafsir of Ibn Kathir, The Order to fight until there is no more Fitnah Scholars comment in favor of Jihad Imam Al-Suyuti (c. 1445-1505 AD) was a famous Egyptian writer, religious scholar, juristic expert and teacher wrote: Fight those who dont believe in God nor in the Last Day [Unless they believe in the Prophet God bless him and grant him peace] nor hold what is forbidden that which God and His emissary have forbidden [e.g., wine] nor embrace the true faith [which is firm, and abrogates other faiths, i.e., the Islamic religion] from among [for distinguishing] those who were given the Book [i.e., the Jews and Christians] unless they give the head-tax [i.e., the annual taxes imposed on them] (/an yadin/) humbly submissive, and obedient to Islams rule. —Suyuti, Durr al-Manthur (Beirut Edition), vol. 3, p. 228 About Jihad, leader of the Afghan Jihad, Abdullah Yusuf Azzam wrote: Jihad Against the Kuffar is of two Types: Offensive Jihad (where the enemy is attacked in his own territory) ... [and] Defensive Jihad. This is expelling the Kuffar from our land, and it is Fard Ayn [personal religious obligation on Muslim individuals], a compulsory duty upon all ... ...Where the Kuffar [infidels] are not gathering to fight the Muslims, the fighting becomes Fard Kifaya [religious obligation on Muslim society] with the minimum requirement of appointing believers to guard borders, and the sending of an army at least once a year to terrorise the enemies of Allah. It is a duty of the Imam (Caliph) to assemble and send out an army unit into the land of war once or twice every year. Moreover, it is the responsibility of the Muslim population to assist him, and if he does not send an army he is in sin.- And the Ulama have mentioned that this type of jihad is for maintaining the payment of Jizya. The scholars of the principles of religion have also said: Jihad is Dawah [Islamic preaching] with a force, and is obligatory to perform with all available capabilities, until there remains only Muslims or people who submit to Islam. —A. Y. Azzam, Offensive Jihad Vs. Defensive Jihad Shaykh Aḥmad Sirhindī (d. 1624) was an Islamic scholar and a prominent Sufi. He is regarded as having rejuvenated Islam, due to which he is commonly called Mujadid Alf Thani, meaning revival of the second millennium. He wrote, Shariat can be fostered through the sword. Kufr and Islam are opposed to each other. The progress of one is possible only at the expense of the other and co-existences between these two contradictory faiths in unthinkable. The honor of Islam lies in insulting kufr and kafirs. One who respects kafirs, dishonors the Muslims. To respect them does not merely mean honouring them and assigning them a seat of honor in any assembly, but it also implies keeping company with them or showing considerations to them. They should be kept at an arms length like dogs. ... If some worldly business cannot be performed without them, in that case only a minimum of contact should be established with them but without taking them into confidence. The highest Islamic sentiment asserts that it is better to forego that worldly business and that no relationship should be established with the kafirs. The real purpose in levying jizya on them is to humiliate them to such an extent that, on account of fear of jizya, they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honor and might of Islam. . . . Whenever a Jew is killed, it is for the benefit of Islam —A. Sirhindi, Excerpted from Saiyid Athar Abbas Rizvi, Muslim Revivalist Movements in Northern India in the Sixteenth and Seventeenth Centuries (Agra, Lucknow: Agra University, Balkrishna Book Co., 1965), pp.247-50; and Yohanan Friedmann, Shaykh Ahmad Sirhindi: An Outline of His Thought and a Study of His Image in the Eyes of Posterity (Montreal, Quebec: McGill University, Institute of Islamic Studies, 1971), pp. 73-74.
Posted on: Tue, 14 Oct 2014 21:19:51 +0000
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