Chapter 3

If they have no knowledge, then do not obey them. (Verse 1). As for the mention of Jihad in the Meccan Surah an-Nahl, it includes the mention of Hijrah (migration), which indicates that it is a Medinan verse within a Meccan surah. This is what the commentators have mentioned. The verse is: {Then indeed your Lord, to those who emigrated after they had been persecuted, then fought and were patient—indeed, your Lord, thereafter, is Forgiving, Merciful.} (2). Regarding the root word 'Jihad' in the Medinan verses, it appears 26 times (3). Most of these occurrences clearly signify the meaning of combat (qital). An example of this is in Surah an-Nisa: {Not equal are those believers who sit [at home] – other than those having a disabling injury – and those who strive [fight] in the cause of Allah with their wealth and their lives. Allah has preferred those who strive with their wealth and their lives over those who sit [at home] by degrees; and to each Allah has promised the best [reward]. But Allah has preferred the Mujahideen over those who sit [at home] with a great reward.} (4). It is clear in this verse that 'Jihad' means going out for combat and that it is preferred over staying behind and not going out. Examples of this are also found in the following verses of Surah at-Tawbah: - {Go forth, whether light or heavy, and strive [fight] with your wealth and your lives in the cause of Allah; that is better for you, if you only knew.} (5). The command for Jihad after the command to 'nafr' (which means to go forth) implies that Jihad is combat and matters related to it. - {And when a surah was revealed [enjoining them] to believe in Allah and to fight with His Messenger, those of wealth among them asked your permission and said, 'Leave us to be with those who sit [at home].'} (6). - {They were satisfied to be with those who stay behind, and their hearts were sealed, so they do not understand. But the Messenger and those who believed with him fought with their wealth and their lives. And those will have [all] good things, and it is those who are the successful.} (7). ¶

In this regard, in Surah As-Saff, after the mention of fighting at the beginning of the Surah, it is stated: 'Indeed, Allah loves those who fight in His cause in a row as though they are a [single] structure joined firmly' (1). Thereafter, verses (10) and (11) arrive, encouraging this fighting under the name of 'Jihad': 'O you who have believed, shall I guide you to a transaction that will save you from a painful punishment? [It is that] you believe in Allah and His Messenger and strive (tujahiduna) in the cause of Allah with your wealth and your lives. That is best for you, if you should know' (2). ¶

This relates to the term 'Jihad' in the Medinan verses. We see clearly in them that it signifies fighting (qital) specifically—along with what fighting naturally entails, such as the expenditure of wealth, which is indispensable for acquiring combat equipment or for traveling to the battlefield, and the prerequisite of its legitimacy, which is conveying the message (da'wah) to the disbelievers; 'for this [i.e., conveying the message to them] is a condition for the essence of fighting,' as stated in Mughni al-Muhtaj (3). ¶

Moreover, the term 'Jihad' has also appeared in the Prophetic Sunnah with this same Shariah meaning, which is fighting and that which pertains to it. ¶

Among these examples: 1. On the authority of Abu Hurairah, he said: They asked, 'O Messenger of Allah, tell us of an act that equals Jihad in the cause of Allah?' The Messenger of Allah (ﷺ) said: 'You cannot endure it.' They said: 'O Messenger of Allah, tell us, perhaps we can endure it.' He said: 'The example of the Mujahid in the cause of Allah is like that of the one who fasts, prays all night, and is obedient to the signs of Allah; he does not tire from fasting or charity until the Mujahid returns to his family' (4). ¶

It is clear from the context of the hadith that the question was about the Mujahid—meaning specifically the one who fights in the cause of Allah—and the answer pointed to this meaning as well by his saying: 'until the Mujahid returns to his family,' meaning: returns from fighting. ¶

2 - On the authority of Jabir, they said: 'O Messenger of Allah, which jihad is most excellent?' He replied: 'The one whose horse is hamstrung (wounded) and his blood is shed.' ¶

3 - On the authority of Ibn Abbas, the Messenger of Allah (ﷺ) said: 'When your brothers were struck at Uhud, Allah placed their souls inside the bodies of green birds that frequent the rivers of Paradise, eat from its fruits, and wander wherever they wish in Paradise. When they saw the beauty of their abode, their food, and their drink, they said: "Would that our people knew what Allah has done for us, so that they might yearn for jihad and not turn away from it." Allah the Almighty said: "I will inform them on your behalf and convey the message to your brothers." They rejoiced and were glad at this. This is the meaning of His saying: "And do not think of those who have been killed in the way of Allah as dead; rather, they are alive with their Lord, provided with provision..." up to His saying: "And indeed, Allah does not lose the reward of the believers." ¶

Observe how the encouragement for fighting and the martyrdom that follows was given in response to the desire of the former martyrs to encourage their people toward jihad. This indicates that when the term 'jihad' is used in the Shariah, it signifies 'fighting in the way of Allah' and its associated matters. ¶

Furthermore, there are dozens of hadiths in the books of Sunnah where the root 'j-h-d' (jihad) is mentioned in the sense of 'qital' (fighting), not to mention other terms that revolve around the meaning of jihad, such as harb (war), ghazw (military expedition), and qital... and so on. Thus, it becomes clear to us from these textual proofs (nusus) and many others like them that the 'Shariah' transferred the word 'jihad' from its general linguistic meaning to a specific meaning: fighting in the way of Allah and that which pertains to it—as previously stated. Hence, the legal sources consistently define jihad as fighting in the way of Allah. Following are some excerpts from the books of Fiqh that clarify this, as these books specifically addressed the Shariah definition of jihad and the rulings connected to it. ¶

In the Hanafi school, it is stated in Bada'i al-Sana'i: 'As for Jihad in the linguistic sense, it refers to the exertion of effort... and in the usage of the Shariah, it is employed to mean the exertion of one's capacity and strength through combat in the way of Allah (the Almighty and Exalted) with one's soul, wealth, tongue, or otherwise.'(1) ¶

Regarding the Malikis, it is stated in Minh al-Jalil: 'Jihad: that is, the fighting of a Muslim against a non-treaty disbeliever (kafir), to elevate the word of Allah the Almighty, or being present for it [i.e., for the fighting], or entering their land [i.e., the land of the disbeliever] for it [i.e., for the fighting]... Ibn Arafah said this.'(2) ¶

Regarding the Shafi'is: It is stated in Al-Iqna' in the definition of Jihad: 'That is, fighting in the way of Allah.'(3) Al-Shirazi determined in Al-Muhadhdhab: 'That Jihad is fighting.'(4) As for the Hanbalis, in Al-Mughni by Ibn Qudamah: There is no mention in the (Book of Jihad) of any meaning other than that which relates to war and fighting the disbelievers, whether it be a collective obligation (fard kifayah), an individual obligation (fard 'ayn), or in the form of guarding the believers from the enemy and keeping watch (ribat) on the borders and frontiers. Among his statements in this regard: Ribat is the root of Jihad and its branch.(5) And his statement: 'When the enemy arrives, Jihad becomes an individual obligation (fard 'ayn) upon them... and when this is established, they shall not sally forth except with the permission of the commander (Amir), because the affairs of war are entrusted to him.'(6) ¶

C - Jihad in General Customary Usage ...Similarly, the term 'Jihad' shifted in general custom during the early Islamic period from its linguistic meaning to its Shariah meaning, until this term, when used, was understood to mean nothing other than fighting. Thus, the Shariah definition and the customary definition converged on a single meaning for the word 'Jihad.' ¶

1 - Among this is the narration that Abu Ubaidah ibn al-Jarrah wrote to Umar ibn al-Khattab in response to a letter he had sent him: 'Peace! To proceed, Allah (Blessed and Exalted is He) said: {Indeed, life...}' ¶

“The worldly life is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children . . .” — to the end of the verse. He said: So ‘Umar went out with the letter of Abu ‘Ubaydah and read it to the people, saying: “O people of Medina! Abu ‘Ubaydah has written this only to draw your attention and to urge you towards Jihad.” (1) Thus, the word “Jihad” here has no meaning in the customary usage of the speaker and the listeners other than fighting in the cause of Allah. ¶

2 - On the authority of ‘Ali bin Zayd bin Jud’an, he said that Abu Talha said: “Go forth, whether light or heavy!” He said: “Meaning, whether old or young.” He further said: “I do not see that Allah has excused anyone.” Thus, he went out to the Levant (al-Sham) and performed Jihad (2). The narrator ‘Ali bin Zayd’s statement regarding the Companion Abu Talha, “he went out and performed Jihad,” implies nothing by the word “Jihad” other than going out to fight in the cause of Allah, as the context necessitates. ¶

3 - A man came to Abu Musa al-Ash’ari in the mosque and said: “O ‘Abdullah bin Qays!” — calling him by his name — and said: “Tell me, if I take my sword and fight (jahadtu) with it, desiring only the Face of Allah, and I am killed while in that state, where will I be?” He replied: “In Paradise.” (3) The man’s use of the word “jahadtu” (I performed Jihad) here means nothing other than fighting. ¶

Thus, it becomes clear to us that the term “Jihad” in its general usage during the early period of Islam did not extend beyond the framework of fighting, raiding, warfare, and those matters that call for it and contribute to it. ¶

4 - Jihad in the Special Sense (Terminology) The scholars of Fiqh (jurisprudence), Hadith, Tafsir (exegesis), and Sira (biography) did not coin a special terminological meaning for the word “Jihad” within the sciences they treated. Rather, they adopted the Shariah-based meaning and the general linguistic/customary meaning, which is fighting in the cause of Allah. This is because these Islamic disciplines define “Jihad” according to its Shariah-based meaning. The definitions that have preceded regarding Jihad in the Shariah are also applicable here, including that which is mentioned in... ¶

Al-Qastalani states in his commentary on al-Bukhari regarding the definition of jihad: 'In terminology, it is: fighting the disbelievers to support Islam and to raise the word of Allah...' (1). ¶

From all of the above, we conclude that the word 'jihad' has two meanings: - A linguistic meaning: which is exerting effort in defense between two parties, even if conceptually. - A Sharia, customary, and terminological meaning: which is fighting in the path of Allah with its stipulated conditions. When the term 'jihad' is used in Sharia texts, it denotes this second meaning as its primary Sharia, customary, and terminological reality. It may sometimes denote the general linguistic meaning based on a verbal or situational context, and in such cases, it is considered metaphorical, as previously discussed in the definition of literal (haqiqa) and metaphorical (majaz) meanings. ¶

From this category is the hadith: 'We have returned from the minor jihad to the major jihad.' They asked: 'What is the major jihad?' He said: 'The jihad of the heart,' and in another narration: 'The servant’s struggle against his desires' (2). ¶

Thus, the statement of the Messenger ﷺ — assuming the authenticity of the hadith — regarding 'minor jihad' refers to jihad in its Sharia and customary sense. His statement 'major jihad' refers to jihad in its general linguistic sense, which includes defending the heart or the soul against desires and temptations, and restraining oneself to acts of obedience. ¶

What confirms that this linguistic meaning had become metaphorical for those addressed by this hadith, and that the Sharia meaning had become the reality that first comes to mind — as the principle goes: 'immediacy of understanding (tabadur) is a sign of literal meaning' — is that the companions were surprised. Having returned to their homes, they were astonished that the Messenger ﷺ would describe their departure from combat as a return to jihad, let alone the 'major jihad'! This is what prompted them to ask the Messenger of Allah ﷺ what he meant by 'major jihad.' Because they understood from the Sharia that the meaning of jihad is 'fighting,' and the term had become synonymous with combat among them. They were in the process of shaking off the dust of jihad and returning, only to be surprised that, having turned away from the enemy, they were being redirected... ¶

From them... they return to jihad... and where? In their homes, their houses, and with their families! The term 'greater jihad' here is a metaphorical expression that requires an interpretation other than the well-known one established in their minds both Shar'i (legally) and 'Urfi (customarily). Thus, the interpretation came as 'jihad of the heart' or 'the servant's striving against his own desires,' and this interpretation served as a verbal indicator for the intended meaning. ¶

It is also possible that their return from fighting the enemy to their homes served as a circumstantial indicator (qarina haliyya) pointing toward the metaphorical meaning, and the inquiry (to the Prophet) was meant to increase certainty regarding the intended meaning! ¶

Similar to this—that is, the use of the term 'jihad' in its metaphorical sense rather than the Shariah-based or customary sense that immediately comes to mind—is what has appeared in some Shariah texts, applying the word 'jihad' and its derivatives to certain virtuous deeds, such as 'kindness to parents.' As recorded in Sahih al-Bukhari and Sahih Muslim: 'From Abdullah bin 'Amr, who said: A man said to the Prophet (PBUH), "Should I perform jihad?" He replied, "Do you have parents?" He said, "Yes." He said, "Then perform jihad in (serving) them!"' ¶

Ibn Hajar interpreted the word 'fajahid' (perform jihad) here in its linguistic sense, which is to exert one's utmost effort. He explained that 'jihad,' when used unconditionally, refers to fighting the enemy. He wrote: '"Fahihima fajahid": meaning, if you have parents, exert your utmost effort in being kind and dutiful to them, for that shall stand in place of fighting the enemy for you!' ¶

Al-San'ani clarified the aspect of metaphor in the use of this word in the Hadith, stating: 'Exerting the soul in fulfilling the interests of the parents, troubling oneself to seek what pleases them, and spending wealth to satisfy their needs is called "jihad" by way of *mushakala* (concomitance/matching), since he had asked for permission to perform jihad, similar to the verse: "And the recompense of an evil deed is one like it." It is also possible that it is a metaphor based on the relation of opposition (*diddiyya*), because jihad involves inflicting harm upon enemies, and it was used here for bestowing benefit upon parents.' ¶

After providing this definition of jihad in its Shariah sense, I find it necessary to distinguish it from other wars in which Muslims engage, whether they are internal or external. There are types of internal fighting that may occur between groups within Islamic lands; some of these types are against groups that have apostatized from Islam, and others are against groups that have not left Islam. Others still are against groups of Dhimmis who have broken their covenant and rebelled against the Muslims. Therefore, which of these types of fighting is considered 'jihad in the way of Allah' and subject to its rulings? And which is not jihad, and consequently does not carry the rulings of jihad? Similarly, there are types of external fighting that may aim for goals other than the exaltation of the word of Allah, or may aim for the exaltation of the word of Allah alongside other goals. What are the legitimate goals among them that do not strip the fighting of the honor of jihad? And which are the illegitimate ones, such that the fighting does not deserve this honor? Jurists have mentioned several types of fighting other than the well-known jihad and labeled them under the heading of 'Wars of Interests' (Hurub al-Masalih), discussing under this chapter the fighting against apostates, rebels, and highway robbers (muharibin). However, in order to distinguish jihad from other forms, I have traced various types of fighting in books of Fiqh, Hadith, Seerah, and Islamic history. Some of these fall under the name 'jihad,' some are subject to differing scholarly opinions, and others are far removed from jihad. We will mention these types of fighting, shedding light on them to the extent that clarifies whether they belong to jihad or fall under another category. I have, however, summarized the discussion on some of these types—such as wars of interest—due to the existence of specific chapters in books of Islamic jurisprudence that have already exhausted them in research and study; I have therefore limited myself to addressing the aspects of them that relate to the aforementioned goal. ¶

On the other hand, I have discussed some other types of combat at length, due to the importance of these types in our current era—according to my assessment—and because these types of combat do not appear under specific chapters of their own in classical references. ¶

These are the types of combat that we deemed necessary to study in order to achieve the aforementioned objective: 1. Fighting the apostates (Ahl al-Riddah). 2. Fighting the rebels (Ahl al-Baghy). 3. Fighting the outlaws (Hirabah or highwaymen). 4. Fighting to defend private sanctities. 5. Fighting to defend public sanctities. 6. Fighting against the deviation of a ruler. 7. Fighting during a period of civil strife (Fitna). 8. Fighting against a usurper of power. 9. Fighting the non-Muslim citizens (Ahl al-Dhimmah). 10. Raiding to seize enemy wealth. 11. Fighting to establish an Islamic state. 12. Fighting for the unity of Islamic lands. ¶

Indeed, there may be some overlap between these types of combat, but despite this, I have preferred to distinguish between them to clarify the differences they entail, and because some of them have been specifically addressed by Shariah texts, even if they fall under other general texts. ¶

Before we move to the second chapter to study the aforementioned types of combat, I would like to reiterate that we will not address these types on the basis of a comparative jurisprudential (fiqhi) treatment. This is because our primary purpose here, as previously indicated, is to determine which of these types are considered 'Jihad' and which are not, in light of the Shariah definition of Jihad that was the subject of the previous chapter. ¶

Yes, we have been compelled to lengthen the discussion on some issues and matters related to these types of combat because we felt it necessary to address them, given that they are matters raised in our current times. We deemed it appropriate to examine them, not at the level of different schools of jurisprudence (madhahib), but at the level of the relevant Shariah texts, as the scope does not permit more than that, even if we occasionally touch upon some of the views of the jurisprudential schools regarding certain issues. ¶

Now, proceeding to the second chapter, in the name of Allah. ¶

(3) After the martyrdom of Uthman ibn Affan (may Allah be pleased with him), when Ali ibn Abi Talib (may Allah honor his face) became Caliph, it was a time of civil strife (fitna). Ali made great efforts to stabilize the situation, but the instigators of strife did not allow it, leading to events such as the Battle of the Camel and the Battle of Siffin. During this period, the group of Khawarij also emerged, turning against Ali. He also fought against the Khawarij (the Battle of Nahrawan). Eventually, in Ramadan 40 AH, he was martyred at the hands of a Kharijite, Ibn Muljam. With his martyrdom, the blessed era of the Rightly Guided Caliphs (Khulafa-i-Rashidun) concluded. ¶

Conclusion: The blessed era of the Rightly Guided Caliphs was dedicated to justice, equity, equality, public service, and the elevation of Islam. By following the noble example (uswa hasana) of the Prophet (peace be upon him), these four Caliphs set an unparalleled example for the world. We must incorporate their noble example into our own lives. ¶

Questions and Answers ¶

Question: What were the key events of the caliphate of Abu Bakr al-Siddiq (may Allah be pleased with him)? Answer: The caliphate of Abu Bakr al-Siddiq comprised the following key events: 1. Wars against those who refused to pay Zakat. 2. Ending the claims of false prophets. 3. Actions against apostates. 4. Compilation and arrangement of the Holy Quran. 5. The beginning of the conquests of the Roman and Persian empires. ¶

Question: Briefly describe the expansion of the Islamic empire during the caliphate of Umar al-Faruq (may Allah be pleased with him). Answer: During the era of Umar al-Faruq, along with the propagation and spread of Islam, the scope of the empire expanded significantly. During his time, the regions of Iran, Iraq, Syria, Egypt, and Palestine were conquered, and Jerusalem also became part of the Islamic state. He organized the administrative structure, established courts, and set high standards for justice and fairness. ¶

Question: What were the motives behind the martyrdom of Uthman ibn Affan (may Allah be pleased with him)? Answer: The motives behind the martyrdom of Uthman ibn Affan included: 1. During the latter part of his reign, certain agitators began a propaganda campaign against him. 2. These individuals began raising objections to his administrative policies. 3. These agitators, who were enemies of Islam, besieged his house and eventually martyred him. ¶

Question: Mention the events that occurred during the caliphate of Ali ibn Abi Talib (may Allah honor his face). Answer: During the caliphate of Ali, several important and difficult events took place, including: 1. The Battle of the Camel: This occurred due to the demand of Aisha (may Allah be pleased with her) and some other companions to arrest the killers of Uthman. 2. The Battle of Siffin: This took place between Mu'awiyah ibn Abi Sufyan and Ali, with the objective of seeking justice for the blood of Uthman. 3. The Fitna of the Khawarij: The Khawarij were a group that turned against Ali, leading to the Battle of Nahrawan. 4. Martyrdom: Eventually, in Ramadan 40 AH, he was martyred at the hands of Ibn Muljam. ¶

Chapter Two: On the Types of Combat in Islam and to Which of Them Does the Shar'i Definition of Jihad Apply? ¶

Section One: Combat against the apostates (Ahl al-Ridda). Section Two: Combat against the rebels (Ahl al-Baghi). Section Three: Combat against those who wage war (al-Muharibun) (Hirabah, or highway robbers). Section Four: Combat in defense of private sanctity and rights (Defense against assault/Siyal). Section Five: Combat in defense of public sanctity and rights. Section Six: Combat against the deviation of the ruler. Section Seven: Combat during times of civil strife (Fitnah). Section Eight: Combat against the usurper of authority. Section Nine: Combat against the protected non-Muslim citizens (Ahl al-Dhimma). Section Ten: Combat for the purpose of raiding to acquire the enemy's wealth. Section Eleven: Combat for the establishment of the Islamic State. Section Twelve: Combat for the unity of Islamic lands. ¶

Table of Contents ¶

Chapter One: Introduction Preface Historical Context ¶

Chapter Two: Philosophy of Religion Concept of God Revelation and Prophethood Life After Death ¶

Chapter Three: Ethics Importance of Noble Character Ethical Concepts in Islam ¶

Chapter Four: Social System Formation of the Family Rights and Obligations ¶

Chapter Five: Caliphate and Politics System of Governance Enjoining Good and Forbidding Evil ¶

Conclusion Bibliography ¶

Chapter Two: ¶

Section One: Combat against the Apostates (ahl al-ridda) ¶

- How is apostasy (ridda) established? - What is the ruling concerning apostates who are subjects of the Islamic State? - What is the ruling concerning apostates who rebel against the authority and refuse (to submit) in a region or territory of the State? - Is combat against apostates considered 'Jihad in the way of Allah' in its Shariah-defined sense? ¶

(13) Furthermore, it should be known that such traditions, as mentioned above, apply only to those who are—with the aforementioned conditions—truly righteous and sincere, and who do not prioritize such dreams or visions (kashf) over the rulings of the Shariah. As for those who, upon seeing such things, fall into the delusion that they are no longer in need of action, or who introduce changes or additions to the rulings of the Shariah based on these dreams, these are all snares of Iblis (Satan). For such a person, these things become a source of torment and misguidance rather than a mercy. May Allah Almighty protect us all from such tribulations. Ameen. ¶

From this, it also becomes clear that any matter concerning dreams or visions that contradicts the apparent text of the purified Shariah is unreliable; rather, it should be considered as coming from Satan, because nothing outside the principles and boundaries of the Shariah can be the truth. It is the unanimous verdict of the Sufi masters that "any vision (kashf) that is not weighed by the balance (mizan) of the Quran and Sunnah is invalid." ¶

In summary, all these matters depend upon sincerity (ikhlas), adherence to the Sunnah, and God-consciousness (taqwa). If these are present, the experience of a dream or vision may serve to strengthen the faith of a believer; otherwise, these are nothing more than desires of the nafs (self) or satanic whispers. Therefore, every Muslim must focus on their outward deeds and not pursue anything that might lead them away from the path of Allah's Shariah. ¶

Section One: Combat against the Apostates (Ahl al-Ridda) ¶

In discussing this subject, we shall limit ourselves to the following aspects: - How is apostasy (ridda) committed? What is the ruling regarding apostates who are individuals under the authority of the state? What is the ruling regarding rebellious apostates who defy the authority and refuse to submit within a region or territory of the state? - Furthermore: Is the combat against apostates considered 'Jihad fi Sabil Allah' (Jihad in the path of God) in its technical, Shariah-based meaning? ¶

How is apostasy committed? ¶

In 'Al-Minhaj' by Al-Nawawi, the matters by which apostasy occurs are mentioned in the context of his definition of it. He states: "It is: the severing of Islam through intention, a statement of disbelief, or an act, whether said in mockery, out of obstinacy, or out of belief"(1). Here are some of the matters mentioned by scholars that cause a Muslim who engages in them to exit the circle of Islam and enter the circle of disbelief. ¶

- Within the realm of belief: A Muslim becomes a disbeliever if he rejects something that is necessarily known to be part of the religion (ma'lum min al-din bi-al-darura). That is, matters for which there are definitive proofs that they are among the tenets of Islamic creed or its Shariah rulings. Or, if he believes in any of the ideas that contradict Islamic doctrine. ¶

Examples include: denying the existence of God or His oneness; claiming that God did not preserve the Quran (implying there is addition or subtraction in it); claiming it is devoid of inimitability (i'jaz); claiming that reward and punishment in the afterlife are merely figurative/spiritual; or claiming that Islam is a message revealed by God specifically for the Arabs alone, excluding the rest of mankind. ¶

Or the denial of any of the definitive (qat'i) Shariah rulings, such as denying the obligation of Salah (prayer) or the obligation of Zakah... and likewise the rest of the pillars of Islam. This is because they have been established in a definitive manner, and are thus considered part of the creed (aqa'id) in this respect. Therefore, denying them is a denial of a part of the Islamic creed. ¶

Among the ideas that contradict the Islamic creed, and which render one who believes in them a disbeliever (kafir), is the 'Darwinian' theory which states that humans evolved from apes, even though Allah says: {The likeness of Jesus to Allah is as the likeness of Adam; He created him from dust, then He said to him, 'Be,' and he was}. Also, the theory of material evolution held by communists, which states that matter evolves by its own nature inevitably, and that there is no other entity that developed or created it, even though Allah the Almighty says: {Allah created the heavens and the earth in truth}. Additionally, the historical idea that claims that the story of 'Ibrahim' (peace be upon him) is false, has no basis, and was fabricated by narrators, even though the story of Ibrahim is mentioned in the Quran... This pertains to the realm of belief. ¶

Regarding the realm of actions: Anything that indicates a belief contradicting Islam constitutes apostasy (ridda) if performed, such as prostrating to an idol, or going to churches dressed in the attire of Christians. Similar to this are actions that indicate mockery and belittlement of Islam, such as throwing the Mushaf (Quran) into a filthy place with the intention of degradation and contempt. ¶

Regarding the realm of speech that renders the speaker a disbeliever: Included is insulting Allah (Azza wa Jall), or reviling any of the Prophets... and other statements that fall under this category. ¶

In short: Apostasy (riddah) occurs through any intent, verbal expression, or action that indicates denial, doubt, disparagement, or mockery of what Islam has brought, provided that the matter is established in Islam as definitively authentic (qati' al-thubut) and definitively clear in meaning (qati' al-dalala). ¶

* Ruling on apostates who are individuals under the authority of the state: The state does not engage in combat with these apostates because they are under its authority and possess no power (mana'ah) to fortify themselves against it. The obligation regarding them is for the state to inquire about the reason for their apostasy, remove the doubts that led them to exit Islam, and request them to repent immediately. The state may also grant them a respite of three days, a month, or more, according to the varying scholarly opinions. The preferred view regarding the duration granted for repentance is that it should be determined by the nature of the doubts—their scarcity or abundance, simplicity or complexity—and by the intellectual capacity of the individuals involved, as well as the expectation of their return to Islam or the despair of it, without being restricted to a fixed duration. A short time may suffice to remove these doubts, while at other times several days may be required. This is evidenced by the fact that Abu Bakr al-Siddiq (may Allah be pleased with him) wrote to Khalid ibn al-Walid (may Allah be pleased with him) when he dispatched him toward Musaylimah al-Kadhdhab and his people of Banu Hanifah after they had apostatized: '...When you arrive among them, do not initiate combat until you have invited them to the call of Islam, and be eager for their rectification...' Being eager for their rectification requires exerting effort to remove their doubts until they return to Islam or exhibit defiance and obstinacy. This varies among apostates based on what we have mentioned, and the assessment of this rests with those in authority who are responsible for this matter. ¶

Perhaps what supports this preference is what has been narrated from Ali ibn Abi Talib (may Allah be pleased with him) that an apostate is given three days to repent; it is also narrated that he once gave an apostate a month to repent. If they repent, it is accepted from them and they return to the status of Muslims. Otherwise, their punishment is execution while they are in a state of disbelief, based on the saying of the Prophet (peace be upon him)... ¶

Following blessings and salutations, [the Prophet said]: 'Whoever changes his religion, kill him' (1). Thereafter, they shall not be washed, no funeral prayer shall be offered for them, nor shall they be buried in the graveyards of the Muslims (2). ¶

* Ruling on those who rebel against the state and refuse to submit in a province or region of the country: Debates must be held with them, and their doubts must be removed in the manner previously described. If they repent, then it is well; otherwise, fighting them is obligatory after providing them with excuses and warnings, because Abu Bakr al-Siddiq (may Allah be pleased with him) fought the apostates (3). Their ruling is the same as that of the people of war (ahl al-harb), in that 'they may be fought by surprise or at night, engaged in open battle, and fought whether they are advancing or retreating...' (4). Once they are defeated, if they embrace Islam, it shall be accepted from them. Indeed, the Companions during the time of Abu Bakr al-Siddiq accepted the Islam of the apostates after fighting had taken place between them and the Muslims and the apostates had been defeated, such as Tulayha al-Asadi and Abu Shajara ibn Abd al-Uzza (5). If they refuse to return to Islam, their ruling is execution, as previously stated. ¶

* Is fighting the apostates Jihad in the way of Allah? Yes, it is Jihad in the way of Allah in its Shari'ah sense, because the definition of Jihad applies to it, for it is 'fighting the disbelievers to exalt the word of Allah,' and apostates are disbelievers; fighting them is to exalt the word of Allah. Moreover, Ibn Qudamah, author of Al-Mughni, considers fighting the apostates even more urgent than fighting the original disbelievers, stating: 'These—meaning the apostates—are more entitled to be fought, because leaving them might tempt others to imitate them and commit apostasy along with them' (6). Al-Shawkani says in his treatise 'Al-Dawa' al-'Ajil fi Daf' al-'Aduw al-Sa'il' regarding groups of Muslims who departed from Islam: 'It is established in Islamic principles that one who denies what is definitively known to be true, and rejects it...' ¶

And whoever acts against the Caliphate, out of rebellion and defiance, or considering it lawful, or out of contempt, is a disbeliever in Allah.'... And he says regarding their ruling: 'Jihad against them is obligatory, and fighting them is mandatory, until they accept the rulings of Islam and submit to them.'(1). ¶

And the assertion that fighting the apostates (murtadeen) is Jihad in the path of Allah is understood from the debate of the Companions regarding the apostates after subduing them. Abu Bakr al-Siddiq demanded of the apostates, after their defeat, the blood money (diyat) for the Muslim dead who fought against them, saying: 'You shall pay the blood money for our dead, and we shall not pay for your dead.' Then Umar ibn al-Khattab said: '...As for paying the blood money for our dead, no, because they are a people who were killed in the path of Allah and have attained martyrdom.'(2). ¶

(1) Al-Dawa' al-'Ajil: 34. (2) Al-Mughni by Ibn Qudamah: 10/73. ¶

Letter No. 64 ¶

From: Qari Muhammad Tayyib Qasmi (Mohtamim/Principal of Darul Uloom Deoband) To: Hazrat Maulana Qari Muhammad Siddiq Bandwi (may Allah have mercy on him) Date: 14 Rabi al-Awwal 1388 AH ¶

Respected and Honored Maulana Qari Muhammad Siddiq Sahib, may your blessings endure! Peace, mercy, and blessings of Allah be upon you. Your esteemed letter arrived; I was pleased to learn of your well-being. I pray that Allah the Almighty keeps you in health and safety and increases your spiritual attainments (fuyuz) and blessings. The copy of your composition, 'Fadhilat-e-Huffaz-e-Quran' (The Virtue of the Protectors/Memorizers of the Quran), has not yet been received. Please send a copy so that it may be benefited from. The affairs of Darul Uloom are proceeding as usual. Your prayers are always needed. Wassalam (Peace), Muhammad Tayyib Principal, Darul Uloom Deoband ¶