Destructive Consequences of Bloodshed and Prohibition Against Fighting During Fitna

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allaah [The Exalted] said:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا * يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا * إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful. [Surah Al-Furqaan. Aayaat 68-70]

Allaah [The Most High] said:
وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him. [Surah An-Nisaa. Aayah 93]

Ibn Abbaas [may Allaah be pleased with him and his father] reported that the Prophet [peace and blessings of Allaah be upon him] said, “The one who was murdered will come with the scalp and head of his killer in his hand on the Day of Resurrection, his jugular vein flowing with blood and saying, ‘O Lord! This one killed me!’ And he will draw near to the Throne.” They (i.e. the people) mentioned repentance to Ibn Abbaas, so he recited the Aayah, [وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ – Whoever kills a believer intentionally, his recompense is Hell]; then he said, “This Aayah has not been abrogated or replaced, so where is his repentance?” [Saheeh Sunan At-Tirmidhee 3029]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said, “And that which is established with fact regarding this matter is that murder is attached to (violation) of three rights: the right of Allaah, the right of the victim and the right of the heir. If the muderer voluntarily hands over himself to the heir, shows remorse for what he has done out of fear of Allaah and repents sincerely, then Allaah’s right is waivered through repentance. And heir’s right is that he can seek retaliation (i.e. via the Islamic sharee’ah), reconciliation or he (or she) can pardon. Then what remains is the victim’s right, (which) Allaah will recompense for him on the Day of Judgement from His servant who is a repentant person and a good-doer, and rectify affairs between them, so neither the right of the victim nor the repentance of the murderer is nullified”. [Jawaab Al-Kaafee. page 102]

Allaah [The Exalted] said:
مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

If anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. [Surah Al-Maa’idah. Aayah 32]

Imaam As-Sadi [may Allaah have mercy upon him] said: This means that the killer has no justification to kill, and none should kill another person unless he has a justified reason (i.e. based on the law of the land) to do so. If a person is bold enough to kill someone who does not deserve to be killed, then this implies that he does make a distinction between the one He killed and other than him; rather he would commit this act whenever his evil calls him to that. Therefore, his bold attitude that led him to kill is as if he has killed all humankind. On the other hand, if a person saves a life and does not kill – whilst his soul calls him to do so – due to fear of Allaah, then this is as if he has saved the lives of all humankind, because the fear of Allaah he possesses stops him killing one who does not deserve to be killed. [End of quote]

Abdullah Bin Mas’ood [may Allaah be pleased with him] said that Allah’s Messenger [peace and blessings of Allaah be upon him] said, “The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed”. [Saheeh Muslim. Hadeeth Number 1678a]

Imaam An-Nawawi [may Allaah have mercy upon him] said, “This hadith shows the severeness of bloodshed and that it will be the first thing that will be judged between people on the Day of Resurrection because of its greatness and extreme danger. This hadith does not contradict the well-known hadith in the Sunan that “The first thing a person will be questioned about is the prayer”, because this hadeeth is about an affair between Allaah and the person, whereas the first hadeeth (i.e. judgement in matters related to bloodshed) is an affair between the people”. [Sharh Saheeh Muslim. Vol 11. page 139]

The Messenger [peace and blessings of Allaah be upon him] said, “The termination of the world means less to Allah than the killing of a Muslim (i.e. without right)”. [Saheeh Al-Jaami 9208]

Amr Ibn Al-Hamiq [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Whenever a man promises safety for another man’s life and then kills him, I disavow myself from him even if the victim was an unbeliever”. [Saheeh Al-Jaami 6103]

Uqbah Ibn Aamir [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Whoever meets Allah whilst neither associating anything with Him nor spilling sacred blood will enter Paradise”. [Silsilah As-Saheehah 2923]

The people said to Jundub [may Allaah be pleased with him], “Advise us”. He said, “The first thing of the human body to putrefy is the abdomen, so he who can eat nothing but good food [halaal and earned lawfully] should do so, and he who does as much as he can that nothing intervenes between him and paradise by not shedding even a handful of blood [i.e. unlawful killing], should do so”. [Saheeh Al-Bukhaari 7152]

A man wrote to Ibn Umar [may Allaah be pleased with him and his father] and asked him to write down all knowledge for him; so he replied to him, saying, “Indeed, knowledge is plentiful, but if you are able to meet Allaah whilst not shedding people’s blood, not taking their wealth (unlawfully) and violating their honour, then do so”. [Siyar A’laam An-Nubulaa 3/222]


Rebellion Against The Ruler and Fighting During Fitna Is Impermissible, But It Is Praiseworthy to Fight Against The Khawaarij Under The Banner of The Muslim Ruler

Shaikhul Islaam Ibn Taymiyyah [rahimahullaah] said: And because of this [i.e. the destructive consequences of fighting during fitna], the Prophet [sallal-laahu-alayhi-wasallam] did not praise anyone who participated in fighting at the battle of Al-Jamal and Siffeen, let alone what took place in Madeenah on the day of Al-Harrah; neither [is there any praise regarding] the siege against Ibn Zubayr nor what took place in the fitna of Ibn Al-Ash’ath, Ibn Al-Muhallab and other than them; rather it has been reported from the Prophet [sallal laahu alayhi wasallam] though a sizable number of narrators that the khawaarij are to be fought – those whom Ali [Ameerul Mumineen] fought against at Nahrawaan after they rebelled against him at Harooraa.

The narrations in the Sunnah reported from the Prophet [sallal-laahu-alayhi-wasallam] shows in detail that they [i.e. Khawaarij] are to be fought against. Therefore, Ali [radiyallaahu-anhu] was happy when he fought them, and he narrated ahaadeeth about them. All the Sahaabah agreed to fight them and likewise the Imaams of the people of knowledge after them. They did not consider this fighting [against the Khawaarij] a fitna, as opposed to the fighting at Al-Jamal, As-Siffeen and other incidents of fighting which has no text to justify them- neither through the consensus of the scholars [of Ahlus Sunnah] nor were those incidents of fighting praised by those virtuous people who participated in them, rather they were regretful [afterwards] and abandoned it.

Likewise, Al Hasan always used to indicate to his father and brother [Al Husayn] to abandon fighting. And when the affair was left in his [jurisdiction], he abandoned fighting and brought about peace between the two fighting parties. Likewise, it became clear to Ali [radiyallaahu-anhu] in the latter part of the affair that to abandon fighting carried more benefit than fighting. Also, Al-Husayn [radiyallaahu-anhu] was not murdered except due to being oppressed and killed as a martyr, after he abandoned seeking after authority and sought to return to his country, or to the seaport, or to be taken to Yazeed the ruler. Listen to audio- (only fifteen minutes)- about how the shia betrayed al Husayn (radiyallaahu-anhu): Also visit: Everything You Need to Know About The History and Doctrine of The Rafidi Shia Backstabbers And Exposition of Rafidi State Propaganda Against the People of Tawheed and Sunnah [An Excerpt from Silsilah Ar-Rasaa’il Al-Manhajiyyah Fin-Nus’hi Wal-Irshaad Wat-taw’iyah’ pages 30-33]

Shaikhul Islam Ibn Taymiyyah said: Indeed Ahlul Bidah are more evil than the people of sinful desires as established by way of divine text and Ijmaa [consensus of the scholars], because indeed the Prophet [peace and blessings of Allaah be upon him] commanded that the khawaarij are to be fought [i. e. by the Muslim ruler] (1), but he forbade us from fighting the oppressive rulers. He said about the man who drank alcohol [i.e. the one who was brought to the Messenger due to drunkenness]: “Do not curse him, for indeed he loves Allah and His Messenger”. (2) But he said about Dhul Khuwaysirah (3): “A people will appear from this man, who will recite the Qur’aan but it will not go beyond their throats and they will exit the religion as an arrow passes through a target. You will belittle your prayer compared to their prayer, your fasting compared to their fasting and your recitation of the Qur’aan compared to their recitation. Kill them wherever you find them [i.e. whenever they come out to fight, the Muslim ruler should rally his armies against them, because indeed there is a reward on the day of judgement for the one who kills them”. [Majmoo Al-Fataawaa 20/103-105]


Ref 1:

Ref 2: Ruling on the one who drinks alcohol: Anas (may Allaah be pleased with him) narrated that the Prophet [peace and blessings of Allaah be upon him] flogged the one who drank wine with palm branches stripped of their leaves and with shoes. [Saheeh Muslimm 3281] [i.e. the Muslim ruler is the one who will apply this punishment and no one else]

Ref 3: Dhul Khuwaysirah:

Shaikh Falaah Ismaa’eel [may Allaah have mercy upon him] said, “And that which is worthy that one should be aware of – in order to be acquainted with their danger – is that which Allaah’s Messenger [peace and blessings of Allaah be upon him] wished if he were to meet them and what he described regarding what he would do to them, that he would slaughter them in a manner similar to the manner in which Aad and Thamood were slaughtered, even though they are from the Ummah and from the people of the Qiblah, and especially when one recalls the statement of Allaah’s Messenger [peace and blessings of Allaah be upon him] about dogs, that ‘Had dogs not been a community amongst the communities, I would have commanded that all of them be killed’”. [Saheeh Al-Jaami 9452]

Therefore, a sensible person compares and ponders regarding what the Messenger of guidance and mercy wished to do to these Khawaarij – despite their (devotion) in worship, prayer, fasting and recitation of the Qur’aan – as opposed to what he forbade himself and others from doing to dogs. Indeed, this is a great proof regarding the danger due to the continuation of this thought [i.e. Fasle Takfeer] and this type of people in the Ummah [i.e. the Khawaarij], because they weaken the Ummah and preoccupy it with [internal problems, strife etc]”. [An Excerpt from Naz’atut Takfeer. Pages 24-25. slightly paraphrsed]

Brief comment on the Hadeeth: “Had dogs not been a community amongst the communities, I would have commanded that all of them be killed”. Al-Khattaabee [may Allaah have mercy upon him] said, “The meaning of this statement is that the Prophet [peace and blessings of Allaah be upon him] hated that a community amongst the communities and a species amongst the creation would disappear until all of them cease to exist, because indeed there is not a creature from Allaah’s creatures except that there is some wisdom behind their existence and some welfare. So, when this is the case regarding this affair and there is no way of killing all of them, then kill the evil ones amongst them – the black ones- and leave the others, so that you benefit from them as guard dogs”. [An Excerpt from Ma’aalim As-Sunan 4/132. slightly paraphrased] [NB: Only the authorities in the Uk are allowed to take the life of an animal and any individual who does so will be found guilty of animal cruelty. So beware!]

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