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"The declaration of the World Islamic Front for Jihad on Jews and Crusaders” of February 23rd 1998 may yet turn out to have been a dangerous and cynical hoax. However, if we assume that it is genuine, then we have to recognise that the leadership of Al-Qaeda has claimed that it is an absolute duty on each and every one of us to kill, and steal from, Americans and their allies, be they civilian or military, or indeed – as we have seen – Muslim or non-Muslim, whenever and wherever we are able to do so.

The authors of the Declaration want us, as Muslims, to accept their authority and to pledge our allegiance to them. However, we each of us know that there is much disagreement amongst Muslims as to whether what the fatwa states is Sharia-compliant or not. Therefore, before we can decide whether or not to accept their claim to authority over us, we must follow God's advice and refer the matter to the Qur'an and Sunnah (Q. 4:59): {O you who believe, obey God, and obey the Messenger and those in authority amongst you. Then if you disagree on anything, refer it to God and the Messenger, if you believe in God and the Last Day: that is best, and the better outcome.}

Fortunately, the authors of the Declaration itself mention four of the books which they relied on. So, in order to help you reach your own informed opinion on whether to accept the fatwa as orthodox Islamic teaching, or else to reject it as the work of dangerous and misguided extremists, this guide includes relevant, often lengthy, passages in Arabic and English from the works of the great scholars referred to in the Declaration. In addition, questions are provided to stimulate constructive debate amongst the brothers or sisters in your prison or wherever you may be.

This is an important text for Muslims today to understand. My prayer is that, by thinking deeply about it, we will not be losers, but among {... those who believe and do good deeds, and encourage each other with the Truth and encourage each other with patience} (Q. 103:3).

Text of 1998 fatwa in Arabic

[See English translation.]

نص بيان الجبهة الإسلامية العالمية لجهاد اليهود والصليبيين

الحمد لله منزل الكتاب ومجري السحاب وهازم الأحزاب والقائل في محكم كتابه {فإذا انسلخ الأشهر الحرم فاقتلوا المشركين حيث وجدتموهم وخذوهم واحصروهم واقعدوا لهم كل مرصد} والصلاة والسلام على نبينا محمد بن عبد الله القائل "بعثت بالسيف بين يدي الساعة حتى يعبد الله وحده وجعل رزقي تحت ظل رمحي وجعل الذل والصغار على من خالف أمري." ـ

أما بعد

فمنذ أن دحى الله جزيرة العرب وخلق فيها صحراءها وحفها ببحارها لم تدهمها غاشية كهذه الجحافل الصليبية التي انتشرت فيها كالجراد تزحم أرضها وتأكل ثرواتها وتبيد خضراءها. كل ذلك في وقت تداعت فيه على المسلمين الأمم كما تداعت الأكلة إلى قصعتها، ويلزمنا حين عظم الخطب وقل الناصر أن نقف وإياكم على مكنون الأحداث الجارية كما يجب أن نتفق جميعا على فصل القضاء فيها. ـ

لا أحد يجادل اليوم في حقائق ثلاث تواترت عليها الشواهد وأطبق عليها المنصفون ونحن نذكرها ليتذكر من يتذكر وليهلك من هلك عن بينة ويحيا من حيا عن بينة وهي: ـ

أولا: منذ ما يربو عن سبع سنين وأمريكا تحتل أراضي الإسلام في أقدس بقاعها، جزيرة العرب، وتنهب خيراتها وتملي على حكامها وتذل أهلها وترعب جيرانها وتجعل من قواعدها في الجويرة رأس حربة تقاتل بها شعوب الإسلام المجاورة. ـ

وإذا كان في الماضي من جادل في حقيقة هذا الاحتلال فقد أطبق على الاعتراف به أهل الجزيرة جميعا

ولا أدل عليه من تمادي الأمريكان في العدوان ضد شعب العراق انطلاقا من الجزيرة، رغم أن حكامها جميعا يرفضون استخدام أرضهم لذلك، ولكن مغلوبون

ثانيا: رغم الدمار الكبير الذي حل بالشعب العراقي على يدي التحالف الصليبي اليهودي، ورغم العدد الفظيع من القتل الذي جاوز المليون، رغم كل ذبك يحاول الأمريكان مرة أخرى معاودة هذه المجازر المروعة وكأنهم لم يكتفوا بالحصار الكويل تعد الحرب العنيفة ولا بالتمزيق التدمير. ـ

فها هم يأتون اليوم بيبيدوا بقية هذا الشعب وليذلوا جيرانهم من المسلمين. ـ

ثالثا: وإذا كانت أهداف الأمريكان من هذه الحروب دينية واقتصادية فإنها كذلك تأتي لخدمة دويلة اليهود، ولصرف النظر عن احتلالها لبيت المقدس وقتلها للمسلمين فيه. ـ

ولا أدل على ذلك من حرصهم على تدمير العراق أقوى الدول العربية المجاورة، وسعيهم لتمزيق دول المنطقة جميعا كالعراق والسعودية ومصر والسودان إلى دويلات ورقية تضمن بفرقتها وضعفها بقاء إسرائيل واستمرار الاحتلال الصليبي الغاشم لأرض الجزيرة. ـ

إن كل تلك الجرائم والبوائق هي من الأمريكان إعلان صريح للحرب على الله ورسوله وعلى المسلمين، وقد أجمع العلماء سلفا وخلفا عبر جميع العصور الإسلامية على أن الجهاد فرض عين إذا هدم العدو بلاد المسلمين وممن نقل ذلك الإمام ابن قدامة في "المغني" والكساني [كذا] في "البدائع" والقرطبي في تفسيره وشيخ الإسلام في اختباراته حيث قال "أما قتال الدفع فهو أشد أنواع دفع الصائل عم الحرمة والدين واجب إجماعا. فالعدو الصائل الذي يفسد الدين والدنيا لاشيء أوجب بعد الإيمان من دفعه." ـ

ونحن بناء على ذلك وامتثالا لأمر الله نفتي جميع المسلمين بالحكم التالي: ـ

أن حكم قتل الأمريكان وحلفائهم مدنيين وعسكريين فرض عين على كل مسلم أمكنه ذلك في كل بلد تيسر فيه. وذلك حتى يتحرر المسجد الأقصى والمسجد الحرام من قبضتهم، وحتى نخرج جيوشهم عن كم أرض الإسلام مثلولة الحد كسيرة الجناح عاجزة عن تهديد أي مسلم امتثالا بقوله تعالى {وقاتلوا المشركين كافة كما يقاتلونكم كافة} وقوله تعالى {وقاتلوهم حتى لا تكون فتنة ويكون الدين لله}. ـ

وقوله تعالى {وما لكم لا تقاتلون في سبيل الله والمستضعفين من [الرجال و]النساء والولدان الذين يقولون ربنا أخرجنا من هذه القرية الظالم أهلها واجعل لنا من لدنك وليا واجعل لنا من لدنك نصيرا}. ـ

إننا بإذن الله ندعو كل مسلم يؤمن لالله ويرغب في ثواب إلى امتثال أمر الله بقتل الأمريكان ونهب أموالهم في أي مكان وجدهم فيه، وفي كل وقت أمكنه ذلك، كما ندعو علماء المسلمين وقادتهم وشبابهم وجنودهم إلى شن الغارة على جنود إبليس الأمريكان، ومن تحالف معهم من أعوان الشيطان. ـ

وإن يشردوا بهم من خلفهم لعلهم يذكرون. ـ

وقال الله تعالى {يا أيها الذين آمنوا استجيبوا لله وللرسول إذا دعاكم لما يحييكم واعلموا أن الله يحول بين المرء وقلبه وأنه إليه تحشرون}. ـ

وقوله تعالى {يا أيها الذين آمنوا إذا قيل لكم انفروا في سبيل الله أثاقلتم إلى الأرض. أرضيتم بالحياة الدنيا من الآخرة فما متاع الحياة الدنيا في الآخرة إلا قليل. إلا تنفروا يعذبكم عذابا أليما ويستبدل قوما غيركم ولا تضروه شيئا. والله على كل شيء قدير}.ـ

وقال الله تعالى {ولا تهنوا ولا تحزنوا وأتنم الأعلون إن كنتم مؤمنين}. ـ

Text of 1998 fatwa in English

[انظر النص العربي.]

Text of the Declaration of the World Islamic Front for Jihad on Jews and Crusaders

Praise be to God, Who sent down the Book, propels the clouds, and routs the [enemy] crowds, and Who said among the clear-cut [verses] of His Book (Q. 9:5): {Then, when the sacred months have past, slay the idolaters wherever you find them, seize them, surround them, lay in wait in every place of ambush}. And blessing and peace be upon our Prophet Muhammad ibn Abd Allah, who said: "I was sent with a sword before the [Final] Hour, so that God alone would be worshipped. My provision was set under the shadow of my spear, and disgrace and belittlement was set out for whoever goes against my command."
To continue, since God spread out the Arabian Peninsula, and created therein its desert and surrounded it by its seas, it has never been overtaken by a disaster like these Crusader hordes, which have spread through it like locusts, smothering its land, devouring its wealth, and wiping out its vegetation. All that is happening at a time when nations are urging each other on against the Muslims, as the starving fight over a bowl of food. So a moment of great calling is upon us. To survive, we must all, you and us, consider what is behind current events and agree on the best way forward.
No one today disputes three facts, which have been repeated over and over again, and which all fair-minded people agree on. We mention them [here] so that whoever wishes to remember does remember; and so that whoever is to be destroyed is destroyed on the basis of evidence; and so that whoever is ashamed of the evidence remains ashamed. These [facts] are:
First, since they sprang up seven years ago, America is occupying Muslim lands in Jerusalem and its surrounding region and in the Arabian Peninsula, plundering the goodness therein, dictating to its rulers, belittling its people, terrifying its neighbours; and, in its bases within the Arabian Peninsula, it is building a military capability with which to attack the neighbouring Islamic peoples.
If there were those who argued against the reality of this occupation in the past, now all the people of the Peninsula have been forced to acknowledge it. What could be more obvious than the non-stop American hostility against the people of Iraq, launched from the Arabian Peninsula despite the fact that its rulers collectively were against the use of their land for that [purpose]? Yet they were overruled [by the USA].
Second, despite the massive destruction unleashed on the Iraqi people at the hands of the Jewish-Crusader alliance, and despite the appalling number of dead, exceeding one million, despite all that, the Americans are trying to resume these horrific massacres. It is as though they were not satisfied with the long siege after the violent war, nor with division and destruction. So they come today to wipe out what is left of this people and to belittle their Muslim neighbours.
Third, whereas the Americans' aims in these wars are religious and economic, they also serve the little Jewish state, not to mention the occupation of Jerusalem and killing the Muslims there.
Nothing could be clearer than its obsession with destroying Iraq, the strongest of the neighbouring Arab states, and their efforts in dividing all the states of the region, such as Iraq, Saudi Arabia, Egypt and Sudan, into little paper mini-states, thus guaranteeing by their  partition and weakness the survival of Israel and the continuing tyrannical Crusader occupation of the Peninsula.
Given that all these crimes and evils represent a declaration of war the Americans against God and His Messenger, and on the Muslims, and given that the scholars among the predecessors and the successors across all Islamic ages are in consensus that jihad is an absolute obligation [on every individual] if  the enemy lays waste to Muslim countries, and among those who have conveyed that [teaching] are Imam Ibn Qudamah in al-Mughni, Imam al-Kisa'i [i.e. al-Kasani] in Bada'i' [al-Sana'i' fi Tartib al-Shara'i'], al-Qurtubi in his [Quran] commentary, and Sheikh al-Islam [Ibn Taymiyah] in his Ikhtiyarat, [the latter] said: “As for repulsive fighting, it is the strongest form of repelling aggressor against the sanctity [of life] and the religion, and is by consensus necessary. Regarding the aggressive enemy who corrupts the religion and the world, after faith alone, there is nothing more necessary than to repel him.”
We therefore, on that basis and in accordance with the command of God, do issue this fatwa to all Muslims with the following ruling:
That the ruling to kill the Americans and their allies, be they civilian or military, is an absolute obligation on every Muslim who is able, and in whatever country he finds it easy so to do; and to continue until the Aqsa Mosque [in Jerusalem] and the Sacred Mosque [in Mecca] are liberated from their grasp, and that their armies leave all the land of Islam, flying away, incapable of threatening any Muslim, in accordance with His Exalted word (Q. 9:36): {Fight the idolaters all out, just as they fight you all out}; and His Exalted word (Q. 2:193): {and fight them so that there is no discord, and that religion [belongs] to God [alone].}
And His Exalted word (Q. 4:75): {What is it with you that you do not fight in the way of God, while the weak among [the men,] women and children are saying, "O our Lord, bring us out of this city whose people are oppressors, and grant us a protector from You, and grant us a helper from You”?}
We, if God permits, call on every Muslim who believes in God and desires reward to act in accordance with God's command to kill the Americans and plunder their wealth wherever they find them, and whenever is it possible for them. And we likewise call on the scholars of the Muslims, their leaders, their youth and their soldiers to launch attacks on the soldiers of Satan, the Americans, and whoever are their allies among the Devil's helpers; and, through them, to scare off those behind them, so that they may remember.
God the Exalted has said (Q. 8:24): {O you who believe, respond to God and to His Messenger if he calls you to that which revives you. And know that God passes between a man and his heart, and that you will be gathered before Him.}
His Exalted word (Q. 9:38-39): {O you who believe, when you are told, "March out in the way of God", do you cling heavily to the earth? Are you satisfied with the life of this world over the Hereafter? The enjoyment of the worldly life is but little compared to the Hereafter. If you do not march out, He will punish you painfully and replace you with another people; and it will not harm Him in the least. God is Powerful over all things.}
God the Exalted has said (Q. 3:139): {Do not bend [under pressure] or grieve; you will be supreme, if you are believers.}

Note 10: Ibn Qudamah on cheating non-Muslims

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Ibn Qudamah wrote on this issue: “He said: 'Whoever enters enemy territory in safety should not cheat them of their property nor charge them usury.' As for the prohibition on usury in non-Muslim territory, we have mentioned it under 'usury', in addition to God's Exalted word {and He prohibited usury}, along with all verses and hadiths showing that the prohibition of usury is general, in every time and place. Regarding cheating them, it is forbidden because they have granted him safety conditional on his not cheating them, and keeping them safe from his [harm]. Even if it is not verbally stated, nevertheless its meaning is understood. So, if one of them comes and cheats us, he is deemed to have broken his promise. In the same way, we must not cheat them, as that is betrayal, which is not approved in our religion. The Prophet (PBUH) said: 'Muslims [stand] by their undertakings.' So, if he cheats them, or steals from them, or borrows something, it is understood that he is forbidden to take it; so he must return what he took just as if he had taken it from a Muslim.”

قال ابن قدامة في المغني: «مسألة: قال «من دخل إلى أرض العدو بأمان لم يخنهم في مالهم ولم يعاملهم بالربا.» أما تحريم الربا في دار الحرب، فقد ذكرناه في الربا مع أن قول الله تعالى {وحرم الربا} وسائر الآيات والأخبار الدالة على تحريم الربا عامة، تتناول الربا في كل مكان وزمان. وأما خيانتهم فمحرمة لأنهم إنما أعطوه الأمان مشروطا بتركه خيانتهم، وأمنه إياهم من نفسه، وإن لم يكم ذلك مذكورا في اللفظ فهو معلوم في المعنى. ولذلك من جاءنا منهم بأمان فخاننا كان ناقضا لعهده. فإذا ثبت هذا، لم تحل له خيانتهم لأنه غدر، ولا يصلح في ديننا الغدر. وقد قال النبي صلعم: «المسلمون عند شروطهم.» فإن خانهم أو سرق منهم أو اقترض شيئا وجب أخذه على وجه حرم عليه أخذه، فلزمه رد ما أخذ كما لو أخذه من مال مسلم.»

Note 9: Ibn Qudamah on killing non-combatants

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Ibn Qudamah wrote on this issue: “As for the peasant who does not fight you, it is desirable that he should not be killed because of what is reported from Umar al-Khattab (may God be pleased with him), who said: 'Fear God regarding peasants who do not wage war on you.'”

قال ابن قدامة في المغني: فأما الفلاح الذي لا يقاتل فينبغي أن لا يقتل لما روي عن عمر الخطاب رضي الله عنه أنه قال: «اتقوا الله في الفلاحين الذين لا ينصبون لكم الحرب.»

Note 8: Imam al-Qurtubi on Q. 8:24

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Imam al-Qurtubi stated: “This is a metaphorical revival because it is from the death of disbelief and ignorance. Mujahid and the majority have said the meaning is: 'respond to obedience and to what the Qur'an contains of commands and prohibitions, for in it is eternal life and endless bounty.' It has also been said that implied in His word {to what revives you} is 'jihad' as it is evidently the cause of life, since enemies, if they are not attacked will attack, and in attacking them there is death, and death in jihad is eternal life. God – may He be glorified – has said (Q. 3:169): {Do not consider those killed in the way of God as dead, rather they are alive.} The more general majority opinion is the correct one.”

قال الإمام القرطبي في الجامع لأحكام القرآن: «وقيل «اللام بمعنى إلى، أي إلى ما يحيي به قلوبكم فتوحدوه.» وهذا إحياء مستعار، لأنه من موت الكفر والجهل. وقال مجاهد والجمهور: «المعنى استجيبوا للطاعة وما تضمنه القرآن من أوامر ونواهي، ففيه الحياة الأبدية والنعمة السرمدية.» وقيل «المراد بقوله {لما يحييكم} الجهاد، فإنه سبب الحياة في الظاهر لأن العدو إذا لم يغز غزا، وفي غزوه الموت، والموت في الجهاد الحياة الأبدية. قال الله عز وجل {ولا تحسبن الذين قتلوا في سبيل الله أمواتا بل أحياء}.» والصحيح العموم كما قال الجمهور.»

Note 7: Imam al-Qurtubi on Q. 9:36

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Imam al-Qurtubi said on this verse: Some of the scholars have said: “The purpose of this verse was directed at individuals; then that was abrogated, and it was made a sufficient [i.e. collective] obligation.” Ibn 'Atiyah said: “What he said is completely unknown in the law of the Prophet (PBUH), that he required the whole community to march forth.

قال الإمام القرطبي في الجامع لأحكام القرآن: قال بعض العلماء: «كان الغرض بهذه الآية قد توجه على الأعيان ثم نسخ ذلك وجعل فرض كفاية.» قال ابن عطية: «وهذا الذي قاله لم يعلم قط من شرع النبي صلعم أنه ألزم الأمة جميعًا النَّفْر.»

Note 6: Ibn Taymiyah on repelling aggressors

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The context of this quotation from Ibn Taymiyah is: “As for repulsive fighting, it is the strongest form of repelling an aggressor against the sanctity [of life] and religion, and it is by consensus necessary. Regarding the aggressive enemy who corrupts religion and the world, after faith alone, there is nothing more necessary than to repel him. Nor is any condition to be imposed, rather he should be repelled to the extent possible. Our fellow scholars and others have stipulated that. So, it is necessary to distinguish between repelling an oppressive disbelieving aggressor and seeking him in his lands [by invasion]. Some jihad is by force, while some is by the heart, da'wah [inviting to Islam], proofs, discussion, giving opinions, planning, and industry.”

قال شيخ الإسلام ابن تيمية: «وأما قتال الدفع فهو أشد أنواع دفع الصائل عن الحرمة والدين فواجب إجماعا فالعدو الصائل الذي يفسد الدين والدنيا لا شيء أوجب بعد الإيمان من دفعه فلا يشترط له شرط بل يدفع بحسب الإمكان. وقد نص على ذلك العلماء أصحابنا وغيرهم فيجب التفريق بين دفع الصائل الظالم الكافر وبين طلبه في بلاده، والجهاد منه ما هو باليد ومنه ما هو بالقلب والدعوة والحجة واللسان والرأي والتدبير والصناعة فيجب بغاية ما يمكنه.»

Note 5: al-Kasani on individual obligation to fight jihad

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Al-Kasani wrote in Bada'i' al-Sana'i' fi Tartib al-Shara'i': “As for explaining how jihad is becomes an obligation, there are only two possibilities: either the deployment is general, or it is not. If it is not general, then it is a sufficient [i.e. collective] obligation, meaning that it is an obligation on all who constitute the company of jihad; however, if some perform it, its [obligation] lapses for the remainder due to His Exalted Word (Q. 4:95): {God has favoured by degree those engaged in jihad with their wealth and souls over those who stay behind; to each, God has promised good.} Exalted God has promised good to those engaged in jihad and to those who stay behind; if jihad had been an absolute [i.e. individual] obligation in all cases, He would not have promised good to those who stay behind, because staying behind would be forbidden, and His Exalted Word is (Q. 9:122): {It is not for the totality of the believers to mobilise; rather let a group from each troop not mobilise in order to deepen their knowledge of religion...} [That is also] because the obligation of jihad on him, namely calling to Islam, elevating the true religion, and repelling the evil and coercive force of the disbelievers, is fulfilled when some perform it. Thus also the Prophet (PBUH) would send armed columns. If it had been an absolute individual obligation on every occasion, one could not have imagined his staying put on any occasion, nor his permitting anyone else to remain behind on occasion.”

قال الكاساني في بدائع الصنائع في ترتيب الشرائع: «وأما بيان كيفية فرضية الجهاد، فالأمر فيه لا يخلو من أحد وجهين، إما إن كان النفير عاما (وإما) إن لم يكن فإن لم يكن النفير عاما فهو فرض كفاية، ومعناه: أن يفترض على جميع من هو من أهل الجهاد، لكن إذا قام به البعض سقط عن الباقين؛ لقوله عز وجل {فضل الله المجاهدين بأموالهم وأنفسهم على القاعدين درجة وكلا وعد الله الحسنى} وعد الله عز وجل المجاهدين والقاعدين الحسنى ولو كان الجهاد فرض عين في الأحوال كلها لما وعد القاعدين الحسنى؛ لأن القعود يكون حراما وقوله سبحانه وتعالى {وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين} الآية ولأن ما فرض له الجهاد وهو الدعوة إلى الإسلام، وإعلاء الدين الحق، ودفع شر الكفرة وقهرهم، يحصل بقيام البعض به. وكذا النبي صلعم كان يبعث السرايا، ولو كان فرض عين في الأحوال كلها لكان لا يتوهم منه القعود عنه في حال، ولا أذن غيره بالتخلف عنه بحال.»

Note 4: Imam al-Qurtubi on Q. 5:8

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Imam al-Qurtubi wrote on (Q. 5:8): “{and let not the hatred of people drive you} to abandon justice and preferring enmity over truth. In this verse there is evidence that the judgement and testimony of one enemy against the other is admissible in God['s sight], because he has been commanded to do justice even if he detests [the latter]. If his judgement or testimony had not been admissible because of his loathing, there would have been no point in [God's] command to be just regarding him. The verse also indicates that: [a] the disbelief of a disbeliever should not prevent one from justice regarding him; [b] one should not become negligent regarding those who deserve to be fought or enslaved; and [c] mutilating them is not permissible. Even if they were to kill our women and children and so cause us grief, in killing them we do not have the right to mutilate them in order to cause them grief and anguish.”

قال الإمام القرطبي في الجامع لأحكام القرآن مفسرًا للآية الثامنة من سورة المائدة: «{ولا يجرمنكم شنآن قوم} على ترك العدل وإيثار العدوان على الحق. وفي هذا دليل على نفوذ حكم العدو على عدوه في الله تعالى ونفوذ شهادته عليه، لأنه أمر بالعدل وإن أبغضه، ولو كان حكمه عليه وشهادته لا تجوز فيه مع البغض له لما كان لأمره بالعدل فيه وجه. ودلت الآية أيضا على أن كفر الكافر لا يمنع من العدل عليه، وأن يقتصر بهم على المستحق من القتال والاسترقاق، وأن المثلة بهم غير جائزة وإن قتلوا نساءنا وأطفالنا وغمونا بذلك، فليس لنا أن نقتلهم بمثلة قصدا لإيصال الغم والحزن إليهم.

Note 3: On the hadith "I was sent with a sword..."

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Ibn Taymiyah mentioned this hadith in many of his treatises and fatwas in its full form from Musnad Ahmad [i.e. Ibn Hanbal], not omitting the final sentence: “I was sent with a sword before the [Final] Hour, so that God alone would be worshipped. My provision was set under the shadow of my spear, and disgrace and belittlement was set out for whoever goes against my command. Whoever imitates a people is one of them.”

ذكر ابن تيمية هذا الحديث بشكله الكامل في كثير من رسائله وفتاواه كما نقلها عن مسند الإمام أحمد بن حنبل، دون تجاهل الجملة الأخيرة: «بعثت بين يدي الساعة بالسيف حتى يعبد الله وحده لا شريك له، وجعل رزقي تحت ظل رمحي، وجعل الذلة والصغار على من خالف أمري، ومن تشبه بقوم فهو منهم.»

In al-Hukm al-Jadirah bi-al-Idha'ah, Ibn Rajab, a 8th/14th century Hanbali scholar, explains the primary meaning of this final missing phrase: “His (PBUH) saying 'Whoever imitates a people is one of them,' this points to two issues, first: imitating the people of evil like disbelievers, wrongdoers, or the disobedient. God condemns whoever imitates them in any of their vile acts, when He (may He be exalted) said (Q. 9:69): {So you have enjoyed your portion [in life] as those before you enjoyed [theirs], and you have indulged in idle chat as they indulged}...”

وقال ابن رجب في رسالته الحكم الجديرة بالإذاعة في شرح حديث بُعثت بين يدي الساعة: «قوله صلى الله عليه وسلم: «ومن تشبه بقوم فهو منهم» هذا يدل على أمرين: (أحدهما) التشبه بأهل الشر مثل أهل الكفر والفسوق والعصيان وقد وبخ الله من تشبه بهم في شيء من قبائحهم فقال تعالى: {فاستمتعتم بخلاقكم كما استمتع الذين من قبلكم وخضتم كالذي خاضوا}.»

It is recorded in Sahih Muslim that the Prophet (PBUH) said: “Whoever cheats us is not of us.”

وروي في صحيح مسلم أن النبي صلى الله عليه وسلم قال: «من غشنا فليس منا.»

Likewise Yahya narrated from Imam Malik recorded in al-Muwatta' what the Caliph Umar wrote to his commander in the field: “It has reached me that some of your men pursue the [Persian] scum until they seek refuge in the mountains and stop fighting; then they say Ma-tars! (i.e. Persian for 'Fear not') and, when they seize them, they kill them. By Him in Whose hand is my soul, I know not what to do with someone who does that except to strike his neck.”

وقد روى يحيى عن الإمام مالك في الموطأ عن رجل من أهل الكوفة أن عمر بن الخطاب كتب إلى عامل جيش، كان بعثه: «إنه بلغني أن رجالا منكم يطلبون العلج. حتى إذا أسند في الجبل وامتنع. قال رجل: مطرس (يقول لا تخف) فإذا أدركه قتله. وإني والذي نفسي بيده، لا أعلم مكان واحد فعل ذلك، إلا ضربت عنقه.»

Note 2: Complete text of Q. 9:5-6

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The whole verse, in its broader context, states (Q. 9:5-6): {Then, when the sacred months have past, slay the idolaters wherever you find them, seize them, surround them, lay in wait in every place of ambush. However, if they repent, perform the prayer and give zakat, let them go their way. God is Forgiving, Merciful. * And if one of the idolaters asks you for protection, grant him protection so that he may hear the Word of God, then convey him to a place of safety. That is because they are people who do not know.}

قال تعالى {فإذا انسلخ الأشهر الحرم فاقتلوا المشركين حيث وجدتموهم وخذوهم واحصروهم واقعدوا لهم كل مرصد فإن تابوا وأقاموا الصلاة وآتوا الزكاة فخلوا سبيلهم إن الله غفور رحيم * وإن أحد من المشركين استجارك فأجره حتى يسمع كلام الله ثم أبلغه مأمنه ذلك بأنهم قوم لا يعلمون}

Note 1: Imam al-Qurtubi on Q. 9:5

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Imam al-Qurtubi wrote on this verse: “His Exalted saying {then slay the idolaters} is general on every idolater though, as explained previously in Surat al-Baqarah, the Sunnah made exceptions of women, monks, children and others. However, God the Exalted said concerning the People of the Book [i.e. Jews and Christians] (Q. 9:29) {until they pay the jizyah}, making it possible that the term 'idolater' does not include the People of the Book.”

قال الإمام القرطبي في الجامع لأحكام القرآن: «قوله تعالى {فاقتلوا المشركين} عامّ في كل مشرك، لكن السنة خصت منه ما تقدم بيانه في سورة البقرة من امرأة وراهب وصبي وغيرهم. وقال الله تعالى في أهل الكتاب {حتى يعطوا الجزية} إلا أن يجوز أن يكون لفظ المشركين لا يتناول أهل الكتاب.»

Jalal al-Din al-Suyuti wrote in al-Itqan fi 'ulum al-Qur'an, section 43 on clear-cut (muhkam) and allegorical (mutashabih) verses: “The allegorical [verses] from the two perspectives [expression and semantics] is of five types: first, in terms of quantity, as in generality and specificity, for example (Q. 9:5): {then slay the idolaters}.”

وقال جلال الدين السيوطي في الإتقان في علوم القرآن في النوع الثالث والأربعون في المحكم والمتشابه: «والمتشابه من جهتهما [أي من جهة اللفظ والمعنى] خمسة أضرب: الأول من جهة الكمية، كالعموم والخصوص، نحو {فاقتلوا المشركين}.»

Image of the 1998 fatwa as first published

 

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image of the title banner of Al-Quds al-Arabi on 23rd February 1998, the day it published the article below

image of the "Text of the Declaration of the
World Islamic Front for Jihad on Jews & Crusaders"
as published in al-Quds al-Arabi on 23rd February 1998

The permission of Al-Quds al-Arabi to use these images and the text that they contained was sought by the author of this blog and kindly granted, insofar as it owned any copyrights therein, for the purposes of teaching.