Islam calls for Muslims to not only fight for Allah, but to wish for death and martyrdom in the process.

[The Hammer]

You don't seem to understand the difference between claiming and explaining. And you continue to give him a pass for refusing to recognize that I provided a quote in rebuttal to his claim.

Sure pal.

I lose a friend every time a mujahid murders someone in the name of, and according to the instruction of, Allah.

You too? I feel that way bout most murder. Religious or not.

 

[stevecanuck]

It all comes down to context. If you study the Quran you would know that the only fighting is between those who have oppressed and killed Muslims not merely because of differing beliefs but you don’t know that because you haven’t read those verses which explain that so please get a proper education of the Quran before blindly condemning it. You’re only making a fool out of your ignorance online publicly.

Time for you to drop that lie. I've read every word of the Qur'an several times.

“Allah does not forbid you to deal justly and kindly with those who did not fight you for your religion and did not drive you out of your homes. Verily, Allah loves those who deal justly” [8] “It is only in regards to those who fought you for your religion, have driven you out of your homes, and helped to drive you out, that Allah forbids you to take them as allies. And whoever takes them as Allies, then those are the oppressors” [9] Holy Quran, Surat (Al Mumtahina) Ch (60), verses (8-9)

There are maybe 5 verses out of 6,236 that can be used to make Islam look tolerant. In the end it got down to verse 9:29 that overrides the above sentiment.

 

[Augustus]

Not sure what sort of discussion you're looking for. This was a good response from LoH.

The kind not focused on what Muslims actually believe or even what secular scholars think about the factual history, but one based around his own view of what he thinks Muslims should believe assuming they also hated Islam and thought Muhammad was a devious charlatan.

 

[The Hammer]

The truth about whether Islam is a religion of violence or peace

Islam has a history of violence. Muslims can be violent. Denying this is not at all different to denying that Islam is peaceful and that all Muslims are pacifists. The dichotomy is simply false. The Qur’an…

theconversation.com

 

[loverofhumanity]

I think people need to be much better informed about each others belief but especially the major religions and their Holy Books. Prejudice and hatred born of misinformation is destroying our societies so it is time we grew up and if our intentions are peaceful then to try and look at each religion with an open and unbiased mind. We shouldn’t be trying to demonise any religion as that undermines all efforts to establish peace.

None of the holy books of any of the major religions teaches anything but the love of God and humanity, to be of upright and virtuous character and to live in peace with one another. But throughout history the followers of religions have disobeyed these laws not to kill and had numerous wars due to disobedience of their scriptures. This does not mean their religions taught violence. All it means is that the religious leaders instead of amicably sorting out their differences resorted to war and murder. But no holy book supports war, murder or premeditated murder only self defense if attacked first.

Misinformation spread by ignorance creates prejudice and hatred towards others and I would not be proud of myself if that’s what my aim online was to do. We need to build bridges not burn them. There are terrorists who seek the destruction of others but they do not represent anyone or any religion but their own evil agenda and are not even religious as no religion teaches to kill pregnant women or burn babies. So we need to not paint all people with the same brush. We should seek to love all humanity regardless of race, religion or nationality and not try and demonise other faiths we do not understand fully.

 

[stevecanuck]

The kind not focused on what Muslims actually believe or even what secular scholars think about the factual history, but one based around his own view of what he thinks Muslims should believe assuming they also hated Islam and thought Muhammad was a devious charlatan.

Then you should be able to point to verses I quote, and show what I got wrong. Hasn't happened yet.

I frequently say that 9:111 tells Muslims that in order to be admitted to heaven they have to fight in the cause of Allah; to kill and be killed. Start there and tell me how I'm wrong.

 

[stevecanuck]

I think people need to be much better informed about each others belief but especially the major religions and their Holy Books. Prejudice and hatred born of misinformation is destroying our societies so it is time we grew up and if our intentions are peaceful then to try and look at each religion with an open and unbiased mind. We shouldn’t be trying to demonise any religion as that undermines all efforts to establish peace.

No, the existence of Islam undermines all efforts to establish peace. Nobody who reads the Qur'an can honestly say that it promotes peace between differenct religions. Non-Muslims are called evil countless times.

None of the holy books of any of the major religions teaches anything but the love of God and humanity.

There are 6,236 verses in the Qur'an. If it teaches nothing but "the love of God and humanity", you should be able to open it at random and produce a list of such verses. And we both know that will never happen - because they just don't exist.

 

[Augustus]

Then you should be able to point to verses I quote, and show what I got wrong. Hasn't happened yet.

I’ve explained this multiple times.

You often take a theological event Muslims believe happened, but explain it as if it was a well-established factual event best explained by Muhammad being a devious charlatan.

These are frequently not actual historical events though, but theological constructs taken from Hadith and sirah that emerged centuries later. You particularly like the occasions of revelation literature which is some of the most dubious from the perspective of historicity (i.e. moon splitting and flying donkeys).

There are no real sources that create a narrative of Muhammad's life other than hadith and sirah. Trusting these is like trusting the Gospels, Acts, apocrypha and 2nd c Gnostic texts as being accurate records of the historical Jesus that could all be used to psychoanalyse the historical figure.

Your standard retort of "so which events didn't happen then?" misses the point that we don't really know if any of them happened, and if they did they almost certainly happened in a very different way to the theological narratives that survived.

For example, you take an event that only exists as a theological narrative and assume it is both incredibly inaccurate in explaining events, but also so incredibly accurate in all details you can psychoanalyse the real Muhammad and understand his true nature. You will say Muhammad fought the Banu Qurayzah because he was a devious megalomaniac, whereas Muslims believe it was justifiable self-defence.

Because these are theological narratives rather than factual history, just making up your own spin on literary creations makes little sense. It's just arbitrary cherry-picking.

You then claim it doesn’t matter even if the events are made up because Muslims believe they happened, but what Muslims actually believe is that he was morally justified in all actions as they were trying to kill him.

You are not attacking what Muslims actually believe, but an imaginary and far more negative version of it.

I frequently say that 9:111 tells Muslims that in order to be admitted to heaven they have to fight in the cause of Allah; to kill and be killed. Start there and tell me how I'm wrong.

You are wrong because while you might frequently say that, but no one else does. Again, it’s not what Muslims actually believe, but what you think they should believe based on a spurious reading of a single verse.

Many Muslims don't even consider it possible for anyone to fight a jihad at the moment as this can only be called by a legitimate caliph, yet I'm pretty sure they all believe it is possible to get into heaven.

4. Finally, verse 9:111, one of the last in Islam's 22-year evolution, ups the ante. Previous verses tell Muslims that fighting assures them of admittance to heaven, but this one further states that it is actually a requirement - "God has bought from the believers themselves and their possessions against the gift of Paradise; they fight in the way of God; they kill, and are killed".

Here you revert to using the theological occasions of revelation when it is helpful so that it can "date" the verse as one of the last, which you then link it to the devious charlatanism of Muhammad. This is cherry picking unless you have a meaningful reason for trusting the precision of the sirah when it suits your purpose, and rejecting it out of hand whenever it doesn't.

I explained how you keep choosing which bits of theology you use to interpret verses and which you discard purely based on ideological convenience here, along with how your claim that "The quotes I give, and what they mean, are independent of events" is clearly, and obviously not true.

Jews in the Qur'an.

Muslims generally believe most things in the more canonical theological histories. But they also believe Muhammad was virtuous, and his enemies are the transgressors. Nothing new so far. When you start trying to explain Islamic theology using secular assumptions, you are dealing with history...

www.religiousforums.com

Strangely enough you completely ignored it, as you will doubt do again.

 

[stevecanuck]

You are wrong because while you might frequently say that, but no one else does. Again, it’s not what Muslims actually believe, but what you think they should believe based on a spurious reading of a single verse.

You're pretending not to understand what I said.

I'm quoting verse 9:111, not stating an opinion about what it says. So, please quote 9:111 directly for me and tell us what it means.

 

[Augustus]

You're pretending not to understand what I said.

You ignored the evidence again, what a surprise.

I don’t think you understand what you say in any of your posts. For example

I'm quoting verse 9:111, not stating an opinion about what it says.

The following is your opinion on how the verse should be understood, yet you seem unable to differentiate your opinion from a simple repetition of facts.

frequently say that 9:111 tells Muslims that in order to be admitted to heaven they have to fight in the cause of Allah; to kill and be killed

It doesn’t say “have to”.

Again you are just making that up. It is not apparent from the text, and isn’t how the passage has been traditionally interpreted, it’s just your personal, half-baked opinion:

God has bought from the believers their selves and their possessions against the gift of Paradise; they fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah, and the Gospel, and the Koran; and who fulfils his covenant truer than God? So rejoice in the bargain you have made with Him; that is the mighty triumph.

The status of martyrs is something discussed in the Talmudic and Biblical traditions, and for Muslim exegetes this verse has been interpreted in light of what special status martyrs have, if any, over believers.

Never has it been interpreted that only martyrs get into heaven, most commonly that they don’t have to wait as long. Again, this has precedent in Judaism and Christianity.

So a standard Islamic interpretation: If you die in a legitimate jihad you will get into heaven (perhaps slightly more quickly)

Given many Muslims today don’t even think you can fight in a legitimate jihad without a legitimate caliph, it’s not quite the slam dunk you think it is.

So, please quote 9:111 directly for me and tell us what it means.

Like all language, it means what people decide it means based on a variety of factors. It has no fixed meaning taken in isolation and abstracted from context.

This is especially true of a text like the Quran due to its interpretation being intertextual by nature.

It is inane to pretend otherwise.

 

[stevecanuck]

You ignored the evidence again, what a surprise.

I don’t think you understand what you say in any of your posts. For example


The following is your opinion on how the verse should be understood, yet you seem unable to differentiate your opinion from a simple repetition of facts.



Again you are just making that up. It is not apparent from the text, and isn’t how the passage has been traditionally interpreted, it’s just your personal, half-baked opinion:

God has bought from the believers their selves and their possessions against the gift of Paradise; they fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah, and the Gospel, and the Koran; and who fulfils his covenant truer than God? So rejoice in the bargain you have made with Him; that is the mighty triumph.

The status of martyrs is something discussed in the Talmudic and Biblical traditions, and for Muslim exegetes this verse has been interpreted in light of what special status martyrs have, if any, over believers.

Never has it been interpreted that only martyrs get into heaven, most commonly that they don’t have to wait as long. Again, this has precedent in Judaism and Christianity.

So a standard Islamic interpretation: If you die in a legitimate jihad you will get into heaven (perhaps slightly more quickly)

Given many Muslims today don’t even think you can fight in a legitimate jihad without a legitimate caliph, it’s not quite the slam dunk you think it is.




Like all language, it means what people decide it means based on a variety of factors. It has no fixed meaning taken in isolation and abstracted from context.

This is especially true of a text like the Quran due to its interpretation being intertextual by nature.

It is inane to pretend otherwise.

You have a nice day.

 

[Augustus]

You have a nice day.

Strange that when your obvious errors are pointed out you never reply.

Next time you can pretend no one has addressed them again and you genuinely are interested in rational discussion rather than prejudiced diatribes.

Can lead a horse to water…

 

[stevecanuck]

Strange that when your obvious errors are pointed out you never reply.

Next time you can pretend no one has addressed them again and you genuinely are interested in rational discussion rather than prejudiced diatribes.

Can lead a horse to water…

I get bored reading your evasions, because all you do is say "Is not!" about 100 different ways.

For example, responding with this "Like all language, it means what people decide it means based on a variety of factors. It has no fixed meaning taken in isolation and abstracted from context." to my 9:111 question shows me you have intention of having an actual exchange.

 

[Augustus]

my 9:111 question shows me you have intention of having an actual exchange.

No need to lie. It was addressed directly.

It doesn’t say “have to”.

Again you are just making that up. It is not apparent from the text, and isn’t how the passage has been traditionally interpreted, it’s just your personal, half-baked opinion:

God has bought from the believers their selves and their possessions against the gift of Paradise; they fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah, and the Gospel, and the Koran; and who fulfils his covenant truer than God? So rejoice in the bargain you have made with Him; that is the mighty triumph.

The status of martyrs is something discussed in the Talmudic and Biblical traditions, and for Muslim exegetes this verse has been interpreted in light of what special status martyrs have, if any, over believers.

Never has it been interpreted that only martyrs get into heaven, most commonly that they don’t have to wait as long. Again, this has precedent in Judaism and Christianity.

So a standard Islamic interpretation: If you die in a legitimate jihad you will get into heaven (perhaps slightly more quickly)

Given many Muslims today don’t even think you can fight in a legitimate jihad without a legitimate caliph, it’s not quite the slam dunk you think it is.



I await your next evasion….

 

[stevecanuck]

No need to lie. It was addressed directly.

It doesn’t say “have to”.

Again you are just making that up. It is not apparent from the text, and isn’t how the passage has been traditionally interpreted, it’s just your personal, half-baked opinion:

God has bought from the believers their selves and their possessions against the gift of Paradise; they fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah, and the Gospel, and the Koran; and who fulfils his covenant truer than God? So rejoice in the bargain you have made with Him; that is the mighty triumph.

The status of martyrs is something discussed in the Talmudic and Biblical traditions, and for Muslim exegetes this verse has been interpreted in light of what special status martyrs have, if any, over believers.

Never has it been interpreted that only martyrs get into heaven, most commonly that they don’t have to wait as long. Again, this has precedent in Judaism and Christianity.

So a standard Islamic interpretation: If you die in a legitimate jihad you will get into heaven (perhaps slightly more quickly)

Given many Muslims today don’t even think you can fight in a legitimate jihad without a legitimate caliph, it’s not quite the slam dunk you think it is.



I await your next evasion….

Lol! You know, ‘bargain’ is not a difficult word to learn. You might look it up.

 

[stevecanuck]

Given many Muslims today don’t even think you can fight in a legitimate jihad without a legitimate caliph, it’s not quite the slam dunk you think it is.

It’s comforting to know that Muslims will only try to kill infidels when they’re properly organized.

 

[Augustus]

Lol! You know, ‘bargain’ is not a difficult word to learn. You might look it up.

You seem confused. Feel free to explain how “bargain” makes that verse say “the only way to get into heaven is jihad and martyrdom”.

At best, the verse says "jihad and martyrdom is a good way to get into heaven"

Might be best to start by learning about basic functioning of the English language before trying to delve into amateur theology.

For example, responding with this "Like all language, it means what people decide it means based on a variety of factors. It has no fixed meaning taken in isolation and abstracted from context." to my 9:111 question shows me you have intention of having an actual exchange.

Again, understanding basic functioning of the English language helps to understand things written in the English language. The verse is objectively polysemous, so talk of "the meaning" is inane.

If, as you claim, the only thing you care about is what Muslims believe, why are you ignoring that in this situation and asserting your own personal opinion on how an ambiguous passage can be understood is the One True Meaning?

 

[Augustus]

It’s comforting to know that Muslims will only try to kill infidels when they’re properly organized.

Meh, all major polities in the past and present believe(d) in the legitimate use of force.

Humans are violent. Always have been, always will be.

What is your argument that Muslims have been more violent over the past 1400 years than some rough approximation of the global average?

(obviously, many Muslims have been violent, often very violent. But this is the norm for any enduring mass category of people over 1500 years. They certainly won't win any awards for pacifism, but I doubt your forebears would either)

 

[Link]

Salam

I've been searching a good hadith. The following hadith says that it's a condition all believers must have that if the orders to fight by the Imam (a) of time was given, they would be ready to fight and die, and permission is given to do Jihaad in certain conditions for all times, but it's not that Jihaad stipulation is there in all times.

(will paste Arabic after)

1. Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd from abu ‘ Amr al-Zubayriy who has said the following: “This is concerning my question before abu ‘ Abd Allah (a.s.), ‘Instruct me about calling to Allah and Jihad for His cause. Is it only for a certain group besides whom for others it is not permissible or it is permissible for all who believe in Allah, the Most Majestic, the Most Glorious and in the Messenger of Allah? Whoever is as such has permission to call to Allah, the Most Majestic, the Most Glorious, to His obedience and do Jihad for His cause? “He (the Imam) replied, ‘It is for a certain people only. It is not lawful for others beside them. No one other than one who is of these certain people has the right to do Jihad? I then asked, ‘Who are these people?’ He (the Imam) replied, ‘They are those who stand by the stipulations of Allah, the Most Majestic, the Most Glorious during the war and Jihad is done by the army. Such people have permission to call to Allah, the Most Majestic, the Most Glorious. Those who do not stand up to the stipulations of Allah, the Most Majestic, the Most Glorious, in war about the soldiers, do not have permission for Jihad and calling to Allah until they make Allah’s stipulations about Jihad rule and govern them? I then said, ‘Explain it to me. I pray to Allah to grant you favors? “He (the Imam) said, ‘Allah, the most Blessed, the most High, informed His prophet in His book how to call people to Him and has described it therein. He has made Jihad of degrees, which can be understood by means of one another and one leads to the other. He, the most Blessed, the most High, has informed that He Himself calls to His own-self and to His obedience and to following His commands. He has begun with Himself saying, “Allah calls to the house of peace and guides whomever He wants to the right path.” (10:25) He then has enjoined upon His Messenger and has said, “O Muhammad, call to the path of your Lord with wisdom, good advice and reason with them with that which is good.” (16:125) It means that he should reason with them by means of the Holy Quran. One who opposes the commands of Allah, the Most Majestic, the Most Glorious, is not calling to Allah. He only calls to Allah by that which is other than with which He has commanded in His book to call thereby and it is that in which He has commanded not to call by any means other than this (book). About His Holy Prophet He has said, “You certainly guide to the right path.” (42:52) It “guide” means you call to the right path. He, the most Blessed, the most High, has joined a third party for this task which is His book saying, “This Quran guides (calls) to that which is upright and gives glad news to the believers.” (17:9) “He then has mentioned those who after His own self, His prophet and His book have permission to call to Him saying, ‘Among you there must exist people who call to goodness, command (people) to do what is good and prohibit (people) from committing evil deeds; such are the successful ones? (3:104) He has given more information about who this ’Ummah (nation) is that it is of the offspring of Ibrahim and Isma’il, of the residents of the sacred land, of the ones who never worshipped anyone besides Allah. They are those on whom it is obligatory to call. It is the call of Ibrahim and Isma’il of the people of al-Masjid about whom Allah has spoken in His book that He has removed from them all rijs and has cleansed them thoroughly. They are those whom we have mentioned when speaking of the followers of Ibrahim (a.s.) who are meant to be the ones about whom Allah, the most Blessed, the most High, speaks in the following verse, “I call to Allah with awareness on my part as well as those who follow me.” (12:108) It is a reference to those who followed him in belief in him and affirmation of his truthfulness about whatever he had brought from Allah, the Most Majestic, the Most Glorious. They are of the ‘Ummah in whom he was sent and to whom he belonged and to whom he was sent before the creation of those who never considered anyone as partner of Allah and who never mixed their belief with injustice which is paganism. He then has mentioned the followers of His prophet and the followers of this ’Ummah which He has described in His book as the ones who command people to do good and prohibit them from committing evil and has considered them as the callers to Him and has given them permission to call to Him saying, “O prophet, Allah is sufficient (support for you) and those who follow you of the believers.” (8:64) He then has described the followers of His prophet of the believers and He, the Most Majestic, the Most Glorious, has said, “Muhammad is the Messenger of Allah and those who are with him are stern against the unbelievers. They are compassionate to each other. You can see them performing Ruku’s and Sajdah, to seek extra favors from Allah, and pleasure. Their marks are found on their faces because of frequent Sajdah. This is how they are described in the Torah and their description in the bible is. . . .” (48:29) ‘He has also said, “On the day when Allah will not fail the prophet and the believers. They will have their light run in front of them and on their right sides.” (66:8) It is a reference to the believers. Allah has said, “Believers are indeed successful.” (23:2) He then has praised and described them in a very special way so that no one other than those who are like them can consider themselves as one of them. In their praise and in their description He has said, “They are those who are khashV (very humble) in their Salat (prayer), those who stay away from useless matters. . . . they are the ones who inherit, those who inherit paradise wherein they live forever.” (23:3-11) He has also said in their praise and in their description, “They are those who do not pray to anyone besides Allah as the Lord and who do not destroy any soul that Allah has prohibited to destroy except for a truthful purpose, who do not commit fornication and those who do so have committed a sin. His punishment, on the Day of Judgment, will double and they live therein forever in humiliation. ”(24: 68-69) ‘He then has said that He has purchased from these believers their souls and those who possess likewise of their qualities, “Their souls and properties in exchange for paradise; They fight for the cause of Allah so they destroy the enemy and themselves become martyrs. It is a promise to them in all truth in the Torah, the bible and al-Quran.” He then has mentioned their standing by their promise and covenant and their pledging allegiance saying, “Who is more firm in his promise than Allah? Your deal of selling (your souls) is glad news for you and this is the great success.” (9:111) ‘When this verse (9:111) was revealed a man stood up before the Holy Prophet and said, “O Holy Prophet of Allah, do you think, a man who takes up his sword and fights until he is killed, is considered a martyr?” Allah, the Most Majestic, the Most Glorious, then revealed the following verse to His prophet, “The repenting, those who praise (Allah) who fast, perform Ruku’ and Sajdah, who command people to do good and prohibit them from committing evil, who protect the laws of Allah, (you can) give glad news to the believing people.” (9:112) The Holy Prophet (a.s.), then interpreted it as a reference to those of the believers who possess such qualities and praise as martyrs deserving paradise. He said that it means repenting from sins, the worshippers who worship only Allah without considering anything as His partner. Praising (Allah) are those who praise Allah in all conditions; in hardships and in ease. Sa’ihun are those who fast. Performing Ruku ’ and Sajdah are those who regularly perform their five times’ daily Salat (prayer), who protect them and safe guard Ruku’, Sajdah in proper humbleness in their proper times. They thereafter command people to do good and prohibit from committing evil and themselves stay away there-from. He said, “Give glad news of paradise and martyrdom to those who are killed while they stand by these conditions.” He, the most Blessed, the most High, then has informed that He has not commanded anyone who does not possess these qualities to do Jihad. ‘He, the Most Majestic, the Most Glorious, said, “Those who are subjected to injustice are given permission to fight and Allah has the power to help them, those who are expelled from their towns without any good reason, except their saying that Allah is our Lord.” (22:39-40) ‘This is because everything between the earth and the sky belongs to Allah, the Most Majestic, the Most Glorious, His Messenger and their believing followers who have these qualities. Whatever of the worldly things exist in the hands of the pagans, unbelievers, unjust people and sinful people of those opposing the Messenger of Allah and who turn to disobey them, whatever is found in their hands is because of their doing injustice to the believers who possess those qualities. They have suppressed them (the believers) in matters of what Allah has returned (granted) to His Messenger.

 

[Link]

Thus, it is of their (believers’) rights that Allah has returned to them as Fay ’. The meaning of al-Fay’ is whatever goes in the hands of the pagans and then returns whatever, through their suppression of others, they had taken. So whatever of words or deeds returns back to its place is in the condition of al-Fay’ as it is mentioned in the words of Allah, the Most Majestic, the Most Glorious, “Those who swear to stay away from their women must wait for four months but if they go back Allah is forgiving and merciful.” (2:226) The word “fa”u” signifies “to return”. He then has said, “If they decide to divorce, Allah is hearing and knowledgeable.” (2:227) He has also said, “If two groups of believing people fight each other you must arrange reconciliation between them. If one group rebels against the other you must fight the rebellious ones until they “tafi’u” (go back) to submit themselves to the command of Allah. If they submitted (returned) then arrange reconciliation between them with justice; Allah loves those who practice justice.” (49:10) He by his word “tafi’u” has meant “return”. This is proof that al-Fay’ is whatever returns to the place where it was or it belonged. It then is said about the sun when it declines toward the west, “fa” at al-Shams”. It is said so when the shadow of an object goes back to increase after decreasing. So also is what returns to the believing people from the unbelievers. It is so because of being of the rights of the believing people, which is returned to them after injustice was done to them by the unbelievers. Of such issues are His words, “Permission is granted to the fighters because of injustice done to them.” Believers in general do not qualify for such permission. Such permission is given to those believers who stand by the conditions of their faith and belief, which we already have described. This is because a believer does not have such permission unless injustice is done to him and he cannot be an oppressed one unless he is a believer. He cannot be a believer unless he stands by the stipulations of his belief and faith which Allah, the Most Majestic, the Most Glorious, has set upon the believers and those who do Jihad. When the stipulations of Allah, the Most Majestic, the Most Glorious, are accomplished in him, he becomes a believer. When he is considered a believer he is oppressed and when he becomes oppressed, permission is given to him to do Jihad because of the words of Allah, the Most Majestic, the Most Glorious, “Permission to fight is given to them because of injustice done to them and Allah has the power to help them.” If he is not up to the stipulations of belief, he is unjust, and of those against whom doing Jihad is obligatory until he repents. He does not have permission to do Jihad or call to Allah, the Most Majestic, the Most Glorious; he is not of the believers to whom injustice is done and to whom permission to fight is given in the al-Quran. When this verse, “permission to fight . . .” was revealed about Muhajirin (immigrants) who were expelled from Makkah, their homeland and their properties it became lawful, He made it lawful for them to fight.’” “I then said, ‘This was revealed about Muhajirin because of the injustice of the pagans of Makkah. On what basis did they fight Kisra’ and Qaysar (Persians and Romans) and others such as pagan Arab tribes?’ “He (the Imam) replied, ‘If permission to fight was given only because of the injustice done to them by the pagans of Makkah, they then had no reason to fight such multitudes like Kisra’, Qaysar and people other than the people of Makkah of the Arab tribes. This is because those who did injustice to them (al-Muhajirun) were not these people. Instead they were the people of Makkah who had expelled them (al-Muhajirun) from their homeland and had dispossessed them of their properties without good reason. If the verse applied only to al-Muhajirun who were oppressed by the people of Makkah, this verse would remain without any applicable effect to others thereafter al-together; no one of the oppressors and the oppressed would have existed anymore. The obligation mentioned in it would have been lifted entirely after those people; the oppressed and the oppressors would have ceased to exist. In fact, it is not the way you thought it was and not the way I mentioned either. However, al-Muhajirun were oppressed in two ways. People of Makkah oppressed them by expelling them from their homeland and dispossessed them of their properties. Thus, they fought them by the permission of Allah. Kisra’ and Qaysar and others besides such people as the Arab and non- Arab tribes who oppressed them by keeping what rightfully belonged to the believing people. They fought them by the permission of Allah, the Most Majestic, the Most Glorious, in this matter. Based on the authority of this verse (22:39), the believing people of all times have the permission to fight. Allah, the Most Majestic, the Most Glorious, however, has given permission to the believing people who stand up to the stipulations which Allah, the Most Majestic, the Most Glorious, has described and fulfill the requirements they need to have in belief and Jihad. Whoever then stands up to such stipulations is a believer, an oppressed and has permission to do Jihad in the sense mentioned. Those otherwise are oppressors and are not oppressed ones. Such ones do not have the permission to fight, to prohibit from committing evil or command people to do good. It is because they are not qualified for such tasks and do not have the permission to call to Allah, the Most Majestic, the Most Glorious. He cannot do Jihad against people like his own-self or call to Allah. One against whom believing people are commanded to do Jihad is not the one who does Jihad; he is prohibited to do Jihad due to lack of qualification. Such people the like of whom is commanded to repent cannot call to Allah, the Most Majestic, the Most Glorious, call to the truth, command others to do good or prohibit others from committing evil. One about whom a command to command him to do good is issued or a command to prohibit him from committing evil is issued cannot prohibit others against evil. ‘Only those in whom the stipulations of Allah, the Most Majestic, the Most Glorious, which He has described as the qualified ones among the companions of the Holy Prophet, are complete, are of the oppressed ones. They have the permission to do Jihad just as they (al-Muhajirun) were given permission for Jihad. This is because the commands of Allah, the Most Majestic, the Most Glorious, are the same for the earlier and later generations, unless there is good reason or cause. People of the past generation or those of the coming generations are the same in matters of prohibitions also. People of the earlier generation were held responsible for a duty and so also is true of the people of the later generations who will be held accountable like those before them. One who does not have the qualification of those believing people to whom Allah has given permission to do Jihad is not qualified to do Jihad and does not have permission to do so until his return to the stipulation of Allah, the Most Majestic, the Most Glorious, upon him. When the stipulations of Allah, the Most Majestic, the Most Glorious, upon believing people and those who can do Jihad are found in him in complete form he then is one of those permitted to do Jihad. ‘A servant (of Allah) must maintain piety before Allah, the Most Majestic, the Most Glorious, and must not allow himself to be deceived by wishes which Allah, the Most Majestic, the Most Glorious, has prohibited to cherish in the form of the false Ahadith against Allah. It is of the kind of Ahadith, which is falsified by the Holy Quran. It denounces them and the carriers of such Ahadith as well as the narrators. (A servant of Allah) must not act before Allah, the Most Majestic, the Most Glorious, upon a doubtful matter in which he is not excused. In matters of lives involved for the cause of Allah, there is no position that can come in the presence of Allah before such matter. It is the ultimate act in greatness of value. One must have control over his ownself. One must show to himself the book of Allah, the Most Majestic, the Most Glorious, and examine it by means of the book of Allah; no one knows better about a person than his own self. If he finds it up to the stipulations of Allah in matters of Jihad, he then should proceed for Jihad. If he finds shortcomings he must reform them and make himself to stand up to what Allah has made obligatory upon him in the form of Jihad. Thereafter he must take steps for Jihad with a soul clean and cleansed of all filthy matters that come between him and his Jihad. We do not say to those who intend to do Jihad - and he is not up to what we described of the stipulations of Allah, the Most Majestic, the Most Glorious, upon the believing people and those who do Jihad - we do not say to them, “You must not do Jihad.” However, we do say to them that we have taught you the stipulations that Allah, the Most Majestic, the Most Glorious, has set upon the people of Jihad with whom He has made a deal and a contract of purchasing their souls and properties in exchange for paradise. ‘Therefore, one must reform the shortcomings that he finds in his self in matters of Allah’s stipulation. He must examine his soul in matters of the stipulations of Allah, the Most Majestic, the Most Glorious. If he finds that he is true to the stipulations and has completed them in himself, then he is of those whom Allah, the Most Majestic, the Most Glorious, has given permission to do Jihad. I swear by my life that there is Hadith about one who does not find his soul up to the stipulations of Allah. There is Hadith about one who instead finds his soul persisting in disobedience of Allah and in committing unlawful acts and in involvement in Jihad with confusion and ignorance and in acting against Allah, the Most Majestic, the Most Glorious, ignorantly and on the basis of false Ahadith. Allah, the Most Majestic, the Most Glorious, gives victory to this religion through such people who has no share or interest in it. One must maintain piety before Allah, the Most Majestic, the Most Glorious, and be cautious about becoming as one of them. It is explained to you and now you have no excuse for ignorance after explanation. There is no power without Allah. Allah is sufficient for us. With Him we place our trust and to Him is the destination.’”

Al-Kāfi - Volume 5, To Whom Does the Obligation of Jihad Apply, and to Whom it Does not Apply, Hadith #1

Hadith #1 - To Whom Does the Obligation of Jihad Apply, and to Whom it Does not Apply | Thaqalayn

To Whom Does the Obligation of Jihad Apply, and to Whom it Does not Apply

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