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Radical Islamism and Jihad ( 2 Dec 2012, NewAgeIslam.Com)

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Taliban Fatwa on Terrorism That Needs To Be Refuted: Circumstances In Which The Slaughter Of Common People Among Infidels Is Justified-Part 6


Editor’s Note: Some Muslims just love being in denial. They read newspapers, watch television, see the Taliban and other Jihadists perpetrating unspeakable horrors in the name of Islam, quoting verses from Quran all the time. But they refuse to see, even if pointed out, any connection between a certain intolerant interpretation of Islam and their dastardly conduct. This intolerant interpretation of Islam has been with us all through last 14 centuries of history, in one form or another, under one name or another. They were called khwarij or kharjis (seceders from Islam) then, and are called Wahhabis today, though themselves prefer to be called Salafis (believers in fundamentalist Islam as it was practiced by first few generations of Muslims) and muwahhids (strict believers in oneness of God). Their apologists in the media want them to be simply known as Muslims, so as to implicate all Muslims in their nefarious activities.

Muslims, aware of this game, however, want to disassociate themselves with Jihadi ideology and practice. Thankfully, Wahhabis are still a small minority sect, though they are gaining in influence with the massive injection of petrodollars in the propagation of their ideology in the last four decades. It is important that we mainstream Muslims keep exposing their ideology, highlighting and countering it so that the propagators and apologists of Wahhabism, Salafism and related ideologies like Ahl-e-Hadeesism, Qutubism, Maudoodism, Deobandism, etc, are not allowed to pose as mainstream Islam.

In view of this urgent need New Age Islam is reproducing an article from the Taliban mouthpiece Nawa-e-Afghan Jihad (July 2012). This is the 6th part of a continuing article in this monthly magazine explaining why Wahhabis believe that killing innocent civilians – men, women and children - among infidels (all non-Wahhabi Muslims, ex-Muslims and non-Muslims including ahl-e-Kitab) is permitted in their version of Islam. It is imperative for all mainstream Muslims to realize the real, murderous nature of Talibanism, and unequivocally denounce this ideology on the basis of Quran and Sunnah for the sake of world peace as much as for preserving the good name of Islam. Those Wahhabis who do not subscribe to these extremist ideas generated by the founder of this sect, Mohammad ibn-Abdul Wahhab and his ideological mentor Ibn-e-Taimiyya should disassociate themselves with the sect completely. If you are Wahhabi not because you appreciate the intolerance and extremism of this ideology but simply because you abhor visiting Sufi shrines and showing respect to the Sufi saints, you must understand that you don’t have to be a Wahhabi to abstain from vesting shrines. There are many non-sectarian Muslims or even Muslims belonging to other sects who do not visit shrines but are also not Wahhabis. You don’t have to be a Wahhabi or Salafi to be a muwahhid. – Sultan Shahin, Editor, New Age Islam


By Sheikh Yousuf Al-Abeeri (RA)

 Nawa-e-Afghan Jehad, Dec. 2012

Translated from Urdu by New Age Islam Edit Desk

4 Dec 2012

Killing such weak people ( women, children and the old whose murder is haraam) is permitted in the situation that they put up arms against the Muslims or render such service that comes under co-operation or support in the fight against the Muslims, be it through espionage, providing aid or taking part in similar activities. This justification comes from the hadith which has been narrated by Rabah bin Rabi’ in Ahmad and Abu Dawood.

He said, ‘we were in a battle with the holy prophet (PBUH). We saw some people assemble at a place. The holy prophet (PBUB) sent a person to find out the reason for their gathering. The man came back and told him that a woman had been killed. The Prophet (PBUH) said, ‘but she was not capable of fighting’. The narrator says that Khalid bin Walid was in charge of the vanguard of the army. The holy Prophet (PBUH) sent a man to Khalid bin Walid with the message that he should not kill any woman or labourer.

In his book Fathul Bari vol 6 p 148, Imam Hajar Asqalani writes:

“The hadith suggests that if they fight they will be killed.”

In the exegesis of Sahih Muslim, Hadhrat Nawawi has written:

“Ulema are unanimous on the allegiance of this hadith and on the prohibition of the killing of women and children provided they do not take part in the fight. But the ulema are unanimous on the view that if they take part in fighting, they will be killed. Similarly, killing every such person is prohibited who does not fight. However, if he takes part in the fight physically or gives advice or provokes the enemy into fighting or takes part morally or virtually in any way, then he will be killed.”

Ponder on the statement of imam Nawawi who says:

“whether he physically takes part in the battle, or takes a virtual part in the battle by giving advice to the enemy, or paying allegiance to it or provoking the enemy to fight or in any other form, he will be killed.”

Imam Ibn Taimiyyah in his magazine ‘Al Siyasatah Shar’eeyah’ writes,

“As for those who are regarded as non-combatants such as women, children, clergy, the old men, terminally blind and people like them, the ulema agree on the view that they will not be killed except when they take part in the battle physically or virtually.”

The above quoted explanation and that of Imam Nawawi corroborates the view that the killing of those whose intentional murder is prohibited will be permissible when they take part in the battle against the Muslims physically or virtually.

Explaining the hadith, ‘Set out (for the battlefield) with the name of Allah, and following the religion of the Prophet Muhammad (PBUH), do not kill very old people, nor children nor minors, nor the women and do not commit treachery over war booty” Imam Nawawi has written, “except in the case he/she  is taking part in the battle or providing advice to the enemy because a hadith of the hoy prophet (PBUH) testifies to the killing of Dareedah Assammah though his age was 120 years or more, because he was hired by the army of the Hawazan tribe for giving advice. And according to the hadith, the child who is a combatant or a king and the woman who is a combatant or a queen has been excluded from the prohibition.”

The jurisprudential scholars have permitted the murder of such a woman who provides material or moral support or support in any other form to the enemy, she will be killed. In his support he mentions the hadith of Ibn-e-Majah that says that when the Muslims laid siege to Taif under the leadership of the holy Prophet (PBUH), one woman mounted on the top of the fort and exposed her private parts before the Muslims. The holy Prophet (PBUH) said to the holy companions, ‘She confronts you, shoot arrows. So the holy companions killed her with arrows. Jurisprudential scholars have argued in favour of intentionally killing of such a woman who though does not take part in a battle physically but co-operates with the enemy with her acts or words against the Muslims.

In his book ‘Al Mughni was Sharh, Allama Ibn-e-Qadamah vol 9 p 232 writes:

“If a woman stands amidst the rows of the army of the infidels or mounts on a fort and abuses the Muslims or exposes her private parts before them, then killing her is permissible. The basis for this argument is the hadith which says that Sayid said that Hammad bin Zaid narrated to him and Aiyub narrated to him and Akramah narrated to him that when the holy prophet (PBUH) laid siege to Taif, a woman appeared and exposed her private parts. The prophet (PBUH) said to the holy companions, ‘she confronts you, shoot her with arrows’. One of the Muslims shot an arrow and it hit her private part. It is permissible to look at her private part while taking aim at it because looking at it is necessary to take aim. Similarly, killing her is also permissible when she is gathering arrows for the enemies, or serves them water or exhorts or provokes them on war because in that situation, she is considered to be a combatant. The same judgment is for those women and all other people whose killing is prohibited.”

In his book, Al Istezkar, Imam Ibn-e- Abdul Bar writes:

“The ulema are unanimous on the view that the killing of the old and women who take part in fighting is permissible. And killing of those children who have the ability to fight and take part in fighting is also permissible.

In Al Tamheed, Imam Ibne Abdul Bar writes:

“Ulema are unanimous on the decision that the holy Prophet (PBUH) had killed Dareed bin Assammah in the battle of Hunneen because he took part in the battle as an advisor and a conspirator. So among the old, whoever acts like him will be killed, according to the opinion of the ulema.”

Ibne Qadamah has also quoted the unanimous opinion of the ulema on the same issue:

“The killing of women, children and the old will be permissible in the situation when they co-operate with the enemy in any form.”

In his exegesis of Muslim in Kitabal Jihad, Imam Nawawi quotes the collective opinion:

“Such old people among the infidels who are capable of giving advice will be killed.”

Source: Afghan-e-Nawa-e-Jahad, Kabul, December 2012

URL of Part 1 of the Series: http:s//

URL of Part 2 of the Series:–-tit-for-tat/d/9368

URL of Part 3 of the Series:–-ibn-e-taiymiyyah’s-view/d/9381

URL of Part 4 of the Series:

URL of Part 5 of the Series: