IJMA OF THE ULAMAA ON THE LEGALITY OF SPILLING THE BLOOD OF THE KUFFAR Even if they don’t fight us Ibn Katheer (رحيم الله) said: “Ibn Jareer narrated an Ijma (Scholarly Consensus) that it is permissible to kill a kafir if he has no protection even if he is in Baytul Haram or Baytul Maqdis” (Tafseer Ibn Katheer 2/6) Al Qurtubi (رحيم الله) said: “The Ulamaa have gathered in consensus (Ijma) that; if a kafir was to wrap his neck with his hands and the backs of all the trees in the Haram (Makkah) (in an effort to save his life); that would not prevent his killing if he had no previous contract of security” (Tafseer At Tabari, Volume 6, Page 61) Imam Ash Shafi (رحيم الله) said: “Allah the exalted & blessed legalized (to spill) the blood and wealth of the kafir unless he pays the Jizya (tax) or he is granted protection for a certain period” (Al Umm, Volume 1, Page 264) Imam Ash Shawkani (رحيم الله) said: “As for the Kuffar their blood is basically legal (to spill) as it is in the ayah of the sword (At Tawbah verse 5), what about if they start fighting (us)?” (As Sayl Al Jarrar Al Mutaraffiq Ala Hada Iq Al Azhar, 4/522) Umar Ibn Al Khattab (رضي الله عنه) said to Abu Jandal (رضي الله عنه): “For verily they are Mushrikeen (polytheist), and the blood of one of them is like the blood of a dog” (Ahmad & Al Bayhaqi) Ibn Muflih Al Maqdissi (رحيم الله) said: “There is no expiation nor blood money paid for killing a kafir that has no peace treaty, because his blood is generally permissible (to spill) like the pig” (Al Mubdi Sharh Al Muqni, Volume 8, Page 263) Ala Al Din Al Kasani (رحيم الله) said: “Basicaly: Anyone (who is a kafir) from the fighters (i.e. the male that has reached the fighting age): it is permissible to kill him whether he fights (the Muslims) or not” (Badai As Sanai Fi Tartib Ash Sharai, Volume 7, Page 101) Imam Ash Shawkani (رحيم الله) said: “The kafir, whether he fights (the Muslims) or not: his blood permissible (to spill) as long as he is a kafir” (As Sayl Al Jarrar Al Mutaraffiq Ala Hada Iq Al Azhar, 4/369) Al Qurtubi (رحيم الله) said: “If a Muslim meets a kafir that has no contract (of protection): it is permissible for him to kill that Kafir.” (Tafsir Al Qurtubi, Volume 5, Page 338) Imam Abi Bakr As Sarkhasi (رحيم الله) said: “There is no sin upon one who kills the apostates before calling them to Islam because they are the same with the kuffar and the Message (of Islam) has reached them.” (Al Mabsut, Volume 10, Page 120) Imam An Nawawi (رحيم الله) said: “As for the kafir that has no contract of peace (with a legitimate Islamic State), there is no liability in killing him, from whatever religion he might be.” (Rawdatu Talibin 9/259) Ibn Hajar Al Asqalani (رحيم الله) said: “The existence of the disbelief (kufr) is what permits the blood.” (Fath Al Bari, Volume 12, Page 326, Publication of Maktabat Dar As Salam & Maktabat Dar Al Fayha, 1st Edition, 1418 H) Ibn Taymiyaah (رحيم الله) said: “Because the one who merely apostates; we only kill him for his changing his religion, then if he returns to the true religion, thn that which permits his blood is removed, just as that which permits the blood of the original kafir is removed by him entering Islam.” (As Sarim Al Maslul Ala Shatim Ar Rasul, Page 368-369, Published by Dar Al Kutub Al Ilmiyyah, Beirut)

MY PROVISION WAS PLACED FOR ME IN THE SHADE OF MY SPEAR By Ibn Rajab Al Hanbali This a commentary on the hadith of Allah’s Messenger (صلى الله عليه و سلم), “MY PROVISION WAS PLACED FOR ME IN THE SHADE OF MY SPEAR.” The hadīth was reported by Imām Ahmad and others on the authority of Ibn ‘Umar and it is Sahīh. The commentary is from the book by Ibn Rajab al-Hanbalī titled “Al Hikam Al Jadīrah Bil Idhā’ah.” This hadīth indicates that Allah did not send His messenger to endeavour to seek the dunya, nor to gather the dunya and its treasures, nor to strive to seek its causes, rather He sent him as a caller to His tawhīd with the sword. What is implied by this is that he kills Allah’s enemies who refuse to accept tawhīd, legitimizes the spilling of their blood and the taking of their wealth, and enslaves their women and children, and thereby his provision becomes what Allah has given him of spoils from the property of His enemy. This is because wealth was created by Allah for the children of Adam only to assist them in obeying and worshipping Him. So whoever uses it to assist himself in kufr of Allah and shirk with Him, then Allah will give mastery to His Messenger and his followers over him, so that they seize it from him and return it back to one who is more worthy than him from the people who worship Allah, practice tawhīd of Him, and submit obediently towards Him. For this reason, their wealth is called fay’ [the root of the word means to restore or return], because it returns to one who is more deserving of it and it returns to the usage for which it was created. From amongst the abrogated [verses] of the Qur’an [in recitation, not in legislation] was the verse, {WE ONLY SENT DOWN WEALTH SO THAT PRAYER WOULD BE ESTABLISHED AND ZAKĀH WOULD BE GIVEN.} So, the people of tawhīd and obedience to Allah are more deserving of wealth than the people of kufr in Allah and shirk. Therefore, they seized their wealth. He also made the provision of His Messenger from that wealth, because it is the purest of wealth. Allah (سبحانه وتعالى) says: {SO, CONSUME WHAT YOU HAVE TAKEN OF WAR BOOTY [AS BEING] LAW- FUL AND GOOD} (Surah Al Anfāl 8:69) This was a matter through which Allah favoured Muhammad (صلى الله عليه و سلم) and his ummah, for He legalized war booty for them. It has also been claimed that the Ummah was favoured with the legality of ghanīmah taken through fighting, not fay’; and that what is taken without fighting [fay’] was halāl and mubāh for those nations before us. He made the provision of His Messenger from the latter [the fay’]. War booty is more lawful than other income for a number of reasons. It is seized from one who does not deserve it, because he uses it to aid himself in disobeying Allah and associating others with Him. So, if it is taken from one who uses it contrary to the obedience of Allah, the practice of tawhīd and the da’wah to worship Him, then such wealth becomes the most beloved of wealth to Allah (سبحانه وتعالى) and the purest form of income in His sight. Also, he (صلى الله عليه و سلم) would not perform jihād except so that Allah’s word would be the highest and His religion the most manifest. He did not perform jihād for the sake of ghanīmah. So, provision would come to him pursuant to his worship and jihād fī sabīlillāh. Therefore, he did not dedicate any of his time solely towards seeking provision. Rather he would worship Allah in all his time, and practice tawhīd of Allah and be sincere to Him. So, Allah made his provision easy during such worship, without him intending to seek it or endeavouring to pursue it. It was reported in the mursal narration (i.e. reported with no mention of the Sahābī in the isnād) that, He (صلى الله عليه و سلم) said, “I AM THE MESSENGER OF MERCY. I AM THE MESSENGER OF THE MALHAMAH (BLOODY BATTLE). ALLAH SENT ME WITH JIHĀD AND HE DID NOT SEND ME WITH AGRICULTURE” [reported by Ibn Sa’d in “at-Tabaqat”] Al-Baghawī reported in his “Mu’jam” a marfū’ hadīth (i.e. a hadīth whose words are conveyed as the Prophet’s) that, The Prophet (صلى الله عليه و سلم) said, “INDEED, ALLAH HAS SENT ME WITH GUIDANCE AND THE RELIGION OF TRUTH. HE DID NOT MAKE ME A FARMER, NOR A MERCHANT, NOR A SHOUTER IN THE MARKETS. AND HE PLACED MY PROVISION IN MY SPEAR.” He mentioned the spear rather than the sword so that it is not understood that he got provision from the ghanīmah wealth. Rather, his provision was from the fay’ that Allah granted him from Khaybar and Fadak. Fay’ is what the enemy leaves behind after fearfully fleeing, contrary to ghanīmah, which is taken through fighting with the sword. Therefore, mention of the spear more clearly indicates the acquirement of fay’, because the spear is seen by the enemy from a distance, so he flees, and thus he flees from the spear’s shade by which fay’ is taken. The provision of the Prophet (صلى الله عليه و سلم) was from fay’, not ghanīmah, which is taken by fighting with a sword. And Allah knows best.

KHILĀFAH AND JIHĀD Hudhayfah Ibn Al Yamān (رضي الله عنه) said, “The people used to ask Rasūlullāh (صلى الله عليه و سلم) about good and I used to ask him about evil, fearing it might reach me. So, I said, ‘O Rasūlullāh, we were in Jahiliya and evil, then Allah brought us this good, so is there evil after this good?’ He said, ‘Yes.’ I said, ‘Is there any good after that evil?’ He said, ‘Yes, and it will be tainted.’ I said, ‘What is its taint?’ He said, ‘A people who follow other than my Sunnah, and take as guidance other than my guidance. You recognize good and evil from them.’ I said, ‘Is there any evil after that good?’ He said, ‘Yes, callers at the gates of Hellfire, they will throw into Hellfire whoever answers their call to it.’ I said, ‘O Rasūlullāh, describe them to us.’ He said, ‘They are a people from our skin who speak with our tongues.’ I said, ‘O Rasūlullāh, what do you advise I do if I reach that time.’ He said, ‘Stick to the jamā’ah [the Khilāfah] of the Muslims and their Imām [the Khilāfah].’ I said, ‘What if they have no jamā’ah nor Imām?’ He said, ‘Then abandon all of those sects even if you have to bite the root of a tree until death comes upon you while you are in that condition.’” (Bukhari & Muslim) Hudhayfah Ibn Al Yamān (رضي الله عنه) said, “The people used to ask Rasūlullāh (صلى الله عليه و سلم) about good and I used to ask him about evil. I said, ‘O Rasūlullāh, do you see this good that Allah gave us, will there be evil after it like there was before it?’ He replied, ‘Yes.’ I said, ‘What is the salvation from it?’ He replied, ‘The sword [meaning jihād].’ I said, ‘O Rasūlullāh, what will come about thereafter?’ He said, ‘If Allah has a khalīfah upon the Earth and he strikes your back and takes your wealth, then obey him, otherwise die while you are biting upon the stump of a tree.’ I said, ‘Then what?’ He said, ‘Then the Dajjāl will emerge with a river and fire. Whosoever enters into his fire, his reward is incumbent and his sin will be cast away. And whosoever enters into his river, his punishment will be incumbent, and his reward will be cast away.’ I said, ‘then what?’ He said, ‘then will be the establishment of the Hour.’” (Musnad Imam Ahmad & Abu Dawud)

ISLAM IS THE RELIGION OF SWORD NOT PACIFISM There is a slogan repeated continuously by apologetic “du’āt” when flirting with the West and that is their statement: “ISLAM IS THE RELIGION OF PEACE,” And they mean pacifism by the word peace. They have repeated this slogan so much to the extent that some of them alleged that Islam calls to permanent peace with kufr and the kāfirīn. How far is their claim from the truth, for Allah has revealed Islam to be the religion of the sword, and the evidence for this is so profuse that only a zindīq (heretic) would argue otherwise. Alī Ibn Abī Tālib (رضي الله عنه) said, “Allah’s Messenger (صلى الله عليه و سلم) was sent with four swords: a sword for the mushrikīn, {AND WHEN THE SACRED MONTHS HAVE PASSED, THEN KILL THE MUSHRIKĪN WHEREVER YOU FIND THEM} (Surah At Tawbah 9:5) A sword for Ahlul-Kitāb, {FIGHT THOSE WHO DO NOT BELIEVE IN ALLAH OR IN THE LAST DAY AND WHO DO NOT CONSIDER UNLAWFUL WHAT ALLAH AND HIS MESSENGER HAVE MADE UNLAWFUL AND WHO DO NOT ADOPT THE RELIGION OF TRUTH FROM THOSE WHO WERE GIVEN THE BOOK – [FIGHT THEM] UNTIL THEY GIVE THE JIZYAH WILLINGLY WHILE THEY ARE HUMBLED} (Surah At Tawbah 9:29) A sword for the munāfiqīn, {O PROPHET, FIGHT AGAINST THE KUFFĀR AND THE MUNĀFIQĪN} (Surah At Tawbah 9:73) And a sword for the bughāt (rebellious aggressors), {THEN FIGHT AGAINST THE GROUP THAT COMMITS BAGHY (AGGRESSION) UNTIL IT RETURNS TO THE ORDINANCE OF ALLAH} (Surah Al Hujurāt 49:9) [Tafsīr Ibn Kathīr] He also revealed the sword against the apostates, {O YOU WHO HAVE BELIEVED, WHOEVER OF YOU SHOULD REVERT FROM HIS RELIGION – ALLAH WILL BRING FORTH A PEOPLE HE WILL LOVE AND WHO WILL LOVE HIM [WHO ARE] HUMBLE TOWARD THE BELIEVERS, MIGHTY AGAINST THE DISBELIEVERS; THEY STRIVE IN THE CAUSE OF ALLAH AND DO NOT FEAR THE BLAME OF A CRITIC} (Surah Al Mā’idah 5:54) This verse is a fundamental basis for the obligation to fight against the apostate parties. At-Tabarī reported in his tafsīr that amongst the Salaf, ‘Alī Ibn Abī Tālib, Qatādah, al-Hasan al-Basrī, ad-Dahhāk, and Ibn Jurayj said this verse encompassed Abū Bakr (Allah’s sword against apostasy), his companions (رضي الله عنه), and their war against the apostates – the followers of Musaylamah al-Kadhdhāb and those who resisted the obligation of zakāh. Allah (سبحانه وتعالى) also sent down iron alongside the revelation to consolidate His religion by the sword forged with iron. Allah (سبحانه وتعالى) says: {WE HAVE SENT OUR MESSENGERS WITH CLEAR EVIDENCES AND SENT DOWN WITH THEM THE SCRIPTURE AND THE BALANCE THAT THE PEOPLE MAY MAINTAIN [THEIR AFFAIRS] IN JUSTICE. AND WE SENT DOWN IRON, WHEREIN IS GREAT MILITARY MIGHT AND BENEFITS FOR THE PEOPLE, AND SO THAT ALLAH MAY MAKE EVIDENT THOSE BELIEVING IN THE UNSEEN WHO SUPPORT HIM AND HIS MESSENGERS. INDEED, ALLAH IS POWERFUL AND EXALTED IN MIGHT} (Surah Al Hadīd 57:25) Ibn Taymiyyah (رحيم الله) said, “THE BASIS OF THE RELIGION IS A GUIDING BOOK AND SUPPORTING SWORD” [MAJMŪ’ AL-FATĀWĀ] Allah (سبحانه وتعالى) also described what should be struck with the sword, {REMEMBER WHEN YOUR LORD REVEALED TO THE ANGELS, “I AM WITH YOU, SO STRENGTHEN THOSE WHO HAVE BELIEVED. I WILL CAST TERROR INTO THE HEARTS OF THOSE WHO DISBELIEVED, SO STRIKE [THEM] UPON THE NECKS AND STRIKE FROM THEM EVERY FINGERTIP”} (Surah Al Anfāl 8:12) He (سبحانه وتعالى) also said, {SO WHEN YOU MEET THOSE WHO DISBELIEVE, STRIKE THEIR NECKS UNTIL, WHEN YOU HAVE INFLICTED SLAUGHTER UPON THEM, THEN SECURE THEIR BONDS, AND EITHER [CONFER] FAVOR AFTERWARDS OR RANSOM [THEM] UNTIL THE WAR LAYS DOWN ITS BURDENS} (Surah Muhammad 47:4) HIS MESSENGER (صلى الله عليه و سلم) ALSO DESCRIBED THE SWORD AS THE SALVATION FROM EVIL AND FITNAH. HE (صلى الله عليه و سلم) ALSO DESCRIBED THE SWORD AS BEING THE KEY TO JANNAH [Reported by Ibn Abī Shaybah on the authority of Abū Mūsā] He also declared that his worldly provision was placed for him in the shade of his spear and that the best livelihood for the Muslim in the future is what he takes with his sword from the kāfir enemy. So, how can the zanādiqah (heretics) or even those who blindly follow them – Trump, Bush, Obama, and Kerry – obstinately claim that “Islam is a religion of peace,” meaning pacifism? One of the biggest shubuhāt propagated by the heretics is the linguistic root for the word Islam. They claim it comes from the word Salam (peace), when in actuality it comes from words meaning submission and sincerity sharing the same consonant root.