Terrorism is the term that describes the use of illegitimate and evil violence to obtain political objectives. It is inherently contradictory to military Jihad – in which innocents and non-combatants must always be well treated. Terrorism is completely incompatible with Islam and genuine and properly informed Muslims are quite the opposite of terrorists.
God says in the Holy Qur’an (5;32)
We decreed for the Children of Israel that
whosoever kills a human being
for other than manslaughter or corruption in the earth,
it shall be as if he had killed all mankind,
and whoso saves the life of one,
it shall be as if he had saved the life of all mankind
Abdullah ibn Abbas (raa) is recorded in Tirmidhi as reporting that the blessed Messenger of God (may God bless him and give him peace) warned that
‘On the Day of Judgement,
the murdered person will
fetch his killer in such a state that
the killer’s forehead and
head will be held in his
(the murdered person’s) hands
and the nerves
of the killer’s neck will be bleeding.’
The murdered person will implore to his Lord;
‘Oh he (this person) had killed me’
and then he shall drag him to the Throne.’ (for Judgement).
Abu Hurairah (raa) is quoted in the Sunan of Ibn Majah as warning that the Messenger of God (may God bless him and give him peace) said;
‘One who helps in the act of a murder,
even by a word,
he shall meet God (on Judgement Day),
in such a state that between his eyes is written ‘aisum’minr’rahmatillahi’
(bereft of the blessings of God).’
Terrorism is the opposite of Islam whether it is committed by rebels or rulers.
Terrorists are not Mujahideen
The terrorist “Jihadis” are committing acts of terrorist not of Jihad. Although it is a much misused term these days ‘Jihad’ actually means the struggle in the way of goodness and service to God. Jihad may be through charitable deeds, missionary deeds and self improvement or through legitimate and humane warfare ordered by a legitimate Muslim ruler or king (true Jihad never includes terrorism or anything like it). The peaceful Jihad is the greater of the two Jihads, but sometimes it is necessary to fight against evil using the tools of war. Although believers naturally find warfare distasteful it is sometimes the case that warmongers, tyrants and criminals must be fought against to defend the innocent. Those who die (whilst having the good and benevolent intentions) in a genuine, justified, legitimate Jihad are martyrs who enter the Paradise Jannah even before the Day of judgement. This type of military Jihad cannot be done in ways that God has prohibited and it can only be done for certain legitimate reasons. Muslims who go beyond the bounds of what is Halal (permitted) in Jihad and who commit Haram (forbidden) actions are in fact sinners.
Islamic Divine Law is clear in its protection of innocents during warfare. In real Jihad Muslim soldiers are forbidden from damaging even livestock or farmland. Historically the believers have shown themselves to be the most merciful and magnanimous warriors of history. Great Muslim Mujahadeen such as Khalid bin Walid (ra) the sword of Islam) and Salahudeen Ayyubi (ra) the liberator of Jerusalem) were beacons of chivalry and mercy. They treated prisoners of war and non-combatants with kindness. The rightly guided Caliph Abu Bakr (raa) gave the Muslims ten precepts, which Muslim soldiers must obey during military campaigns. They recorded in Sayuti’s Tarikh-I-Khulafa and they are listed below;
- Do not kill women,
- Do not kill children,
- Avoid destroying fruit bearing trees,
- Avoid destroying cultivated land,
- Do not kill livestock unless they are for food,
- Do not kill camels unless they are for food,
- Avoid damaging date palms,
- Avoid burning date palms,
- Do not covet and conceal booty,
- Be courageous.
As long as an affair
can be arranged with gold,
it is not proper to endanger life.
It is quite easy
to deprive a man of life.
When he is dead
he cannot be brought round again.
It is a condition of wisdom
in the archer to be patient
Because when the arrow
leaves the bow
it returns no more.
Rumi one time became involved in the defensive Jihad against the Mongol invaders (who were surely terrorists and enactors of genocide). It is recorded in Eflaki’s life of Rumi as follows… It was related by one of the chief of Rumi’s disciples, a butcher by trade, a trainer of dogs for the chase, and a purveyor of horses of the best kind, which he used to sell to princes and grandees at high prices, that, at a certain time, Rumi was much exercised by visions from the spiritual world, so that for forty days he was as though beside himself, passing through the streets with his head bare, and his turban twisted round his neck. After that, he came suddenly one day, bathed in perspiration, to the butcher, and said he wanted a certain unbroken horse to be saddled for him immediately. The butcher, with the help of three stable-men, managed with the utmost difficulty to saddle the horse and bring him out. Rumi mounted him without opposition, and set off in a southerly direction. The butcher asked whether he should accompany him, and Rumi replied:
“Give me your prayers
and holy good wishes.”
In the evening Rumi returned covered with dust. The poor horse, though of gigantic frame, was reduced to mere skin and bone, being nearly broken-backed with fatigue. The next day he came again, and asked for another horse, better than the one of yesterday, mounted it, and rode off. He returned at the hour of sunset devotions, and this horse also was reduced to a pitiable condition. The butcher dared not offer a word of remonstrance. On the third day he came again, mounted a third horse, and returned as before, at sunset. He sat down now in the most composed manner possible, and called out cheerily:
“Good news! Glad tidings,
O you of the Faith!
That dog of hell
has gone back to his pit of fire!”
The butcher was too much astonished at his manner to feel any inclination to inquire what these words might mean; but a certain number of days afterwards, a large caravan came into Qonya from Syria, and brought news that the Mongol army had besieged Damascus, and had reduced it to straits. Hulagu Khan had taken Bagdad in 1257-58 CE. Two years later, he advanced against Aleppo and Syria, sending his general, Ketbuga, against Damascus with a numerous army. He laid siege to the city.
But the inhabitants witnessed, with their very own eyes, that Rumi came and joined himself there to the forces of Islām. He helped inflict defeat on the Mongol forces, who were compelled to retreat, totally frustrated. The butcher was overjoyed at this welcome intelligence, and went forthwith to communicate the news to Rumi. The latter smilingly replied:
“Yes, yes! Jelaluddeen was the horseman who obtained a victory over the enemy, and showed himself a Sultan in the eyes of the people of faith.”
On hearing this, his disciples rent the air with their shouts of joy and triumph, and the townspeople of Qonya decked out and illuminated the city, holding public rejoicings. This miracle of power became noised abroad, and everywhere Rumi’s friends and adherents were transported with ecstasy at its occurrence.