এক লক্ষ মুফতি উলামাদের সন্ত্রাসবিরোধী ফতওয়া [ইংরেজী]

প্রিন্ট

الحمد لله رب العالمين الصلوة والسلام على سيد الانبياء والمرسلين وعلى اله واصحابه واتباعه اجمعين o اما بعد

At present a small group is creating fear and terror in the name of Islam. They are killing regardless of Muslims-non Mulims, innocent and helpless women, children and old persons indiscriminately. They are even killing people in state of prayers at Masjids and places of worship. They are blowing themselves up as suicide bombers and declaring such deaths as martyrdom. They believe such barbaric method to be way of attaining paradise. They are saying that there are such orders in Quran and Sunnah, quoting following verse and Hadees as evidence;
kill the polytheists wherever you find them [Sura Tawba: Ayat 05]
The Messenger of Allah (ﷺ) said: "I have been ordered to fight the people until they say La Ilaha Illallah",[Bukhari & Muslim]
They are terming such activities as Jihad mentioned in Quran and Sunnah, and state the same to continue till the day of judgment.
In such circumstance, it is our humble request to Islamic jurists, scholars, clerics and leaders to enlighten us on the following questions,
• Does Islam support affrights and terrorist activities?
• Did prophets, particularly Hazrat Muhammad (SAW), adopt such barbaric methods to establish Islam?
• Are Jihad and terrorism the same thing in Islam?
• Does the way of terrorism lead to heaven or hell?
• Will a terrorist’s suicide be considered as martyrdom?
• Is genocide allowed in Islam?
• Does Islam support indiscriminate killing of people including women, children and elderly?
• What sort of crime is it to kill a person while they are offering prayers?
• Is it allowed to attack place of worship for non Muslims such as churches, pagodas and temples?
• Is it not the duty of all-in the eye of Islam-to create social resistance against such criminals and terrorists?

Question-1 : Does Islam support affrights and terrorist activities?
Answer: Islam never supports terrorism. Rather Islam emerged to eliminate terrorism, crimes and wars. Islam is the religion of peace and love.
هو الملك القدوس السلام
Allah is He, than Whom there is no other god;- the Sovereign, the Holy One, the Source of Peace,
ياأيهاالذين امنواادخلوا في السلم كافة
O you who have believed, enter into peacefulness, the whole (of you),
لهم دارالسلام عندربهم
[For them is the abode of peace
وان جنحواللسلم فاجنح لها وتوكل على الله
And if they incline to peace, then incline to it [also] and rely upon Allah.
والله يدعوا إلى دار السلام
And Allah invites to the abode of peace

Islam not only protect humans but also the whole animal kingdom
. روي مسلم عن أبي هريرة مرفوعا: نزل نبي من الأنبياء تحت شجرة فلدغته نملة فأمر بجهازه فأخرج من تحتها ثم امربها فأحرق بالنار فأوحى الله إليه أن قرصتك نملة أهلكت أمة من الامم تسبح. مسلم
Imam Bukhari has transmitted a Hadith narrated by Abu Hurayrah The Messenger of Allah said, "Once while a Prophet amongst the Prophets was taking a rest underneath a tree, an ant bit him. He,therefore, ordered that his luggage be taken away from underneath that tree and then ordered that the dwelling place of the ants should be set on fire. Allah sent him a revelation, "Wouldn't it have bee been enough to burn a single ant (that bit you)'?"]

The version in Sahih Muslim as narrated by Ahu Hurayrah is:

[The Messenger of Allah said, "An ant had bitten a Prophet among the Prophets and he ordered that the colony of ants should be burnt. And Allah revealed to him, 'Because of an ant's bite you have burnt a community from amongst the communities which sing My glory."] (Bukhari#3319.Muslim#5567)

عن عبد الرحمن بن عبدالله لحاجته فرأينا عن أبيه قال كنا مع رسول الله صلى الله عليه وسلم في سفر فانطلق حمرة معها فرخان فأخذنا فرخيها فجائت الحمرة فجعلت تفرش فجاء النبي صلى الله عليه وسلم فقال من فجع هذه بولدها ردوا ولدها إليها ورآي قرية نمل قد حرقناها فقال من حرق هذه؟ قلنا نحن، قال إنه لا ينبغي أن يعذب بالنارالارب النار. أبو داود باب كراهية حرق العدو بالنار .
Narrated Abdullah ibn Mas'ud:
We were with the Messenger of Allah (ﷺ) during a journey. He went to ease himself. We saw a bird with her two young ones and we captured her young ones. The bird came and began to spread its wings. The Messenger of Allah (ﷺ) came and said: Who grieved this for its young ones? Return its young ones to it. He also saw an ant village that we had burnt. He asked: Who has burnt this? We replied: We. He said: It is not proper to punish with fire except the Lord of fire.
عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال:بينما رجل يمشي بطريق اشتد عليه العطش فوجد بئرا فنزل فيها فشرب ثم خرج فإذا كلب يلهث يأكل الثرى من العطش فقال الرجل لقد بلغ هذا الكلب من العطش مثل الذي كان بلغ مني فنزل ابئر فملأ خفه ماء ثم أمسكه بفيه حتى رقى فسقى الكلب فشكر الله له فغفر له فقالوا يا رسول الله وإن لنا في هذه البهائم لأجرا؟ فقال في كل كبد رطبة أجر. أخرجه مسلم باب فضل سقي البهائم المحترمة وإطعامها.
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Once a man suffered from thirst while he was walking on a journey. When he found a well, he climbed down into it and drank from it. Then he came out and saw a dog lolling its tongue from thirst and licking the ground. The man said: This dog has suffered thirst just as I have suffered from it. He climbed down into the well, filled his shoe with water, and caught it in his mouth as he climbed up. Then he gave the dog a drink. Allah appreciated this deed, so he forgave him.” It was said, “O Messenger of Allah, is there a reward for charity even for the animals?” The Prophet said, “In every living being there is a reward for charity.”
Source: Sahih Bukhari 5663, Sahih Muslim 2244
عن أبي هريرة قال قال رسول الله بينما كلب يطيف بركية قد كاد يقتله العطش إذ رأته بغي من بغايا بني إسرائيل فنزعت موقها فاستقت له به فسقته إياه فغفر لها به مسلم باب سقي البهائم المحتمرة وإطعامها.

Abu Huraira reported: The Prophet, peace and blessings be upon him, said, “Allah had once forgiven a prostitute. She passed by a dog panting near a well. Seeing that thirst had nearly killed him, she took off her shoe, tied it to her scarf, and drew up some water. Allah forgave her for that.”
Source: Ṣaḥīḥ al-Bukhārī 3143, Ṣaḥīḥ Muslim 2245

Islam does not support even tearing leaf if it is meaningless
. أخرج اسحق بن راهويه في مسنده عن أبي بكر الصديق مرفوعا : ما صيد من صيد ولا عضدت عضاة ولا قطعت وشيجة إلا بقلة التسبيح وفي رواية إلا بما ضيعت من التسبيح الدر المنثور.
في تفسير قوله تعالى تسبح له السماوات السبع والأرض ومن فيهن وإن من شيئ إلا يسبح بحمده ولكن لا تفقهون تسبيحهم إنه كان حليما غفورا

Ishaq ibn Rahuya narrated(Marfuan) in his Musnad from Abu Bakar(R) that no animal is hunted and no bush is cut and no leaf is torn except reducing glorifiers of Allah.
In one hadees, Prophet (SAW) described love as the best quality.

إن أحب الأعمال إلى الله تعالى الحب في الله والبغض في الله أبو داود. باب الحب في الله.

Narrated AbuDharr:
The Prophet (peace_be_upon_him) said: The best of the actions is to love for the sake of Allah and to hate for the sake of Allah.

Prophet (SAW) is clearly mentioned in Quran as the mercy and blessing for the universe.
وما أرسلناك إلا رحمة للعامين
And We have sent you (O Muhammad SAW) not but as a mercy for the ‘Alamin (mankind, jinns and all that exists).
And Muslims have been designated as the nation produced for welfare of mankind
كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر
You are the best nation produced for mankind. You enjoin what is right and forbid what is wrong
On one occasion, the Prophet refused to curse the idolaters who were persecuting the Muslims at the time.
.عن أبي هريرة قيل يا رسول الله ادع على المشركين قال إني لم أبعث لعانا وإنما بعثت رحمة أخرجه الإمام مسلم.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, was told, “O Messenger of Allah, pray against the idolaters!” So the Prophet said:
Verily, I was not sent to invoke curses, but rather I was only sent as a mercy.
Source: Sahih Muslim 2599.
Despite enduring barbaric persecution at Taef, he only prayed for their welfare and guidance to right path.
Disorder and mischief is unambiguously prohibited in Quran.
ولا تفسدوا في الأرض بعد إصلاحها وادعوه خوفا وطمعا إن رحمة الله قريب من المحسنين
And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allah’s Mercy is (ever) near unto the good-doers.
Frightening and terrorizing people is declared as the act of hypocrites
. ومن الناس من يعجبك قوله في الحياة الدنيا ويشهد الله على ما في قلبه وهو ألد الخصام. وإذا تولى سعى في الأرض ليفسد فيها ويهلك الحرث و النسل والله لا يحب الفساد.
And of mankind there is he whose speech may please you (O Muhammad SAW), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.
And when he turns away (from you “O Muhammad SAW “), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.
According to Quran, saving a single human being is like saving the whole mankind. On the other hand, unjust killing of a soul is mentioned as equivalent to killing the whole mankind.
من قتل نفسا بغير نفس أو فساد في الأرض فكأنما قتل الناس جميعا. ومن أحياها فكأنما أحيا الناس جميعا
whoever kills a soul unless for a soul or for mischief in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely.
In one hadees, a true Muslim is defined as follows:
عن عبد الله بن عمرو مرفوعا : المسلم من سلم الناس من لسانه ويده والمهاجر من هجر ما نهى الله عنه قال شعيب الأرنؤوط : إسناده صحيح على شرط الشيخين.
It is narrated that the Prophet (sws) said: “A true muslim is one from [the transgressions of] whose tongue1 and hands, all other peoples are safe; And a true mu’min is one from whom people’s lives and wealth are secured; And a true mujāhid is one, who subdues his inner self and forces it into God’s obedience; And a true muhājir is one, who leaves everything that God has disapproved. By Him, Who controls my life in His hand, no such person shall enter Paradise, whose neighbour was not safe from his transgressions.”
Question- 2: Did prophets, particularly Muhammad (SM), adopted such barbaric method to establish Islam? Answer:
All messengers and prophets, particularly Muhammad (SAW), never ever adopted inhuman barbaric method to establish Islam. Method of establishing Islam is by way of preaching through love and compassion. Hazrat Muhammad (SAW) and his companions invited peoples towards Islam through love and charity. Whole life of Hazrat Muhammad (SAW) is a burning evidence of this statement.
وما علينا إلا البلاغ المبين
“And our duty is only to convey plainly (the Message).”
لست عليهم بمصيطرo
You are not over them a controller
لا إكراه في الدين
There is no compulsion in religion.
لكم دينكم ولي دين
To you is your religion, and to me is my religion!”
Once Hazrat Muhammad (SAW) was asked whether the good bring forth by evil, he answered negatively.
عن أبي سعيد قال قال رجل لرسول الله هل يأتي الخير بالشر؟ فقال لا يأتي الخير إلا بالخير
Narrated Abu Sa`id Al-Khudri:
A man said, "Can the good bring forth evil?" The Prophet (ﷺ) said, "Good never brings forth except by good.
Therefore, associating terrorism with Islam and Muslim nation is nothing but sheer hypocrisy and blatant lie. Terrorists can never be friends of Muslim nation. They are obvious enemy of Islam. It is our duty to be careful about them.
Question-3: Are Jihad and terrorism the same thing in Islam?
Answer:
Jihad and terrorism are not the same thing. Jihad is one of the main featurs of Islam. On the other hand terrorism is Haraam and illegal in Islam. Jihad is striving for self improvement and to establish peace, security and eternal welfare.
عن نافع عن ابن عمر أتاه رجلان في فتنة ابن الزبير فقالا إن الناس ضيعوا وأنت ابن عمر وصاحب النبي فما يمنعك أن تخرج فقال يمنعني أن الله حرم دم أخي قالا ألم يقل الله فقاتلوهم حتى لا تكون فتنة فقال قاتلناهم حتى لم تكن فتنة وكان الدين لله فأنتم تريدون أن تقاتلوا حتى تكون فتنة ويكون الدين لغير الله. وزاد عثمان بن صالح عن ابن وهاب قال أخبرني فلان وحيوة بن شريح عن بكر بن عمرو المعافري أن بكير بن عبد الله حدثه عن نافع أن رجلا أتى ابن عمرفقال يا أبا عبد الرحمن ما حملك على أن تحج عاما وتعتمر عاما وتترك الجهاد في سبيل الله وقد علمت ما رغب الله فيه قال يا ابن أخي بني الإسلام على خمس إيمان بالله ورسوله والصلاة الخمس وصيام رمضان وأداء الزكاة وحج البيت قال يا أبا عبد الرحمن ألا تسمع ما ذكر الله في كتابه وإن طائفتان من المؤمنين اقتتلوا فأصلحوا بينهما... وقاتلوهم حتى لا تكون فتنة قال فعلنا على عهد رسول الله وكان الإسلام قليلا فكان الرجل يفتن في دينه إما قتلوه وإما يعذبوه حتى كثر الإسلام فلم تكن فتنة .
Narrated Nafi`:
During the affliction of Ibn Az-Zubair, two men came to Ibn `Umar and said, "The people are lost, and you are the son of `Umar, and the companion of the Prophet, so what forbids you from coming out?" He said, "What forbids me is that Allah has prohibited the shedding of my brother's blood." They both said, "Didn't Allah say, 'And fight then until there is no more affliction?" He said "We fought until there was no more affliction and the worship is for Allah (Alone while you want to fight until there is affliction and until the worship become for other than Allah." Narrated Nafi` (through another group of sub-narrators): A man came to Ibn `Umar and said, "O Abu `Abdur Rahman! What made you perform Hajj in one year and Umra in another year and leave the Jihad for Allah' Cause though you know how much Allah recommends it?" Ibn `Umar replied, "O son of my brother! Islam is founded on five principles, i.e. believe in Allah and His Apostle, the five compulsory prayers, the fasting of the month of Ramadan, the payment of Zakat, and the Hajj to the House (of Allah)." The man said, "O Abu `Abdur Rahman! Won't you listen to why Allah has mentioned in His Book: 'If two groups of believers fight each other, then make peace between them, but if one of then transgresses beyond bounds against the other, then you all fight against the one that transgresses. (49.9) and:--"And fight them till there is no more affliction (i.e. no more worshiping of others along with Allah)." Ibn `Umar said, "We did it, during the lifetime of Allah's Messenger (ﷺ) when Islam had only a few followers. A man would be put to trial because of his religion; he would either be killed or tortured. But when the Muslims increased, there was no more afflictions or oppressions."

عن عمران بن حصين قال أتى نافع بن الأزرق وأصحابه فقالوا هلكتَ يا عمران. قال ما هلكتُ، قالوا بلى، قال ما الذي أهلكني ؟ قالوا قال الله وقاتلوهم حتى لا تكون فتنة ويكون الدين كله لله. قال قد قاتلناهم حتى نفيناهم فكان الدين كله لله إن شئتم حدثتكم حديثا سمعته من رسول الله. قالو: وأنت سمعته من رسول الله؟ قال نعم شهدت رسول الله وقد بعث جيشا من المسلمين إلى المشركين فلما لقوهم قالتلوهم قتالا شديدا فمنحوهم أكتافهم فحمل رجل من لحمتي على رجل من المشركين بالرمح فلما غشيه قال أشهد أن لا إله إلا الله إني مسلم فطعنه فقتله. فاتى رسول الله فقال يا رسول الله هلكت، قال وما الذي صنعت؟ مرة أو مرتين فأخبره بالذي صنع. فقال له رسول الله فهلا شققت عن بطنه فعلمت ما في قلبه قال يا رسول الله لو شققت بطنه أكنتُ أعلم ما في قلبه؟ قال فلا أنت قبلت ما تكلم به ولا أنت تعلم ما في قلبه قال فسكت عنه رسول الله فلم يلبث إلا يسيرا حتى مات فدفناه فأصبح على ظهر الأرض فقالوا لعل عدوا نبشه فدفناه ثم أمرنا غلماننا يحرسونه فأصبح على ظهر الأرض فقلنا لعل الغلمان نبشوا فدفناه ثم حرسناه من أنفسنا فأصبح على ظهر الأرض فألقينا في بعض تلك الشعاب.
وعن عمران بن الحصين قال بعثنا رسول الله في سرية فحمل رجل من المسلمين على المشركين فذكر الحديث وزاد فيه فنبذته الأرض فأُخبر النبي وقال إن الأرض لتقبل من هو أشر منه ولكن الله أحب أن يريكم تعظيم حرمة لا إله إلا الله.

It was narrated from Sumait bin Sumair, that ‘Imran bin Husain said:
“Nafi’ bin Azraq and his companions came and said: ‘You are doomed, O ‘Imran!’ He (‘Imran) said: ‘I am not doomed.’ They said: ‘Yes you are.’ I said: ‘Why am I doomed?’ They said: ‘Allah says: “And fight them until there is no more Fitnah (disbelief and polytheism, i.e., worshipping others besides Allah), and the religion (worship) will be all for Allah Alone.”[8:39] He said: ‘We fought them until they were defeated and the religion was all for Allah Alone. If you wish, I will tell you a Hadith that I heard from the Messenger of Allah (ﷺ).’ They said: ‘Did you (really) hear it from the Messenger of Allah (ﷺ)?’ He said: ‘Yes. I was with the Messenger of Allah (ﷺ) and he had sent an army of the Muslims to the idolaters. When they met them they fought them fiercely, and they (the idolaters) gave them their shoulders (i.e., turned and fled). A man among my kin attacked an idolator man with a spear, and when he was defeated he said: “I bear witness that none has the right to be worshipped but Allah, I am a Muslim.” But he stabbed him and killed him. He came to the Messenger of Allah (ﷺ) and said: “O Messenger of Allah, I am doomed.” He said “What is it that you have done?” one or two times. He told him what he had done and the Messenger of Allah (ﷺ) said to him: “Why didn’t you cut open his belly and find out what was in his heart?” He said: “O Messenger of Allah, I wish I had cut open his belly and could have known what was in his heart.” He said: “You did not accept what he said, and you could not have known what was in his heart!” The Messenger of Allah (ﷺ) remained silent concerning him (that man), and a short while later he died. We buried him, but the following morning he was on the surface of the earth. They said: “Perhaps an enemy of his disinterred him.” So we buried him (again) and told our slaves to stand guard. But the following morning he was on the surface of the earth again then we said: ‘Perhaps the slaves dozed off.’ So we buried him (again) and stood guard ourselves, but the following morning he was on the surface of the earth (again). So we threw him into one of these mountain passes.’”
It was narrated from Sumait, from ‘Imran bin Husain who said:
“The Messenger of Allah (ﷺ) sent us on a campaign, and a Muslim man attacked an idolater man.” And he mentioned the Hadith and added: “And the earth cast him out. The Prophet (ﷺ) was told about that and he said: ‘The earth accepts those who are worse than him, but Allah wanted to show you how great is the sanctity of La ilaha illallah.’”

Self improvement with positive qualities through amending negative emotions is mentioned as the greatest Jihad,
روي البيهقي في كتاب الزهد عن جابر قال قدم على رسول الله قوم غزاة فقال عليه السلام قدمتم خير مقدم من الجهاد الأصغر إلى الجهاد الأكبر قيل وما الجهاد الأكبر؟قال مجاهدة العبد هواه.وروي النسائي في كتاب الكنى: قالوا وما الجهاد الأكبر قال جهاد القلب.
It was narrated that the Prophet (peace and blessings of Allaah be upon him), said to his companions when they returned from a military campaign, “We have come back from the lesser jihaad to the greater jihaad.” They said, “Is there any greater jihaad than jihaad against the kuffaar?” he said, “Yes, jihaad al-nafs (jihaad against the self).”
Without purifying intention of pleasing Allah, guiding people to right path and good, it is never considered as Jihad;
عن ابي موسى الأشعري أن رجلا أعرابيا أتى النبي فقال يا رسو الله الرجل يقاتل ليذكر والرجل يقاتل ليرى مكانه فمن في سبيل الله فقال رسول الله من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله .صحيح مسلم كتاب الإمارة باب من قاتل لتكون كلمة الله هي العليا فهو في سبيل الله.
It has been narrated on the authority of Abu Musa Ash'ari that a desert Arab came to the Prophet (ﷺ) and said:
Messenger of Allah, one man fights fgr the spoils of war; another fights that he may be remembered, and another fights that he may see his (high) position (achieved as a result of his valour in fighting). Which of these is fighting in the cause of God? The Messenger of Allah (ﷺ) said: Who fights so that the word of Allah is exalted is fighting in the way of Allah.
Just like surgical procedure required to protect whole body in case of decaying human organs , similarly Qital or armed warfare is made permissible in order to save whole mankind from terror and fright;

ولو لا دفع الله الناس بعضهم ببعض لهدمت صوامع وبيع وصلوات ومساجد يذكر فيها اسم الله كثيرا ولينصرن الله من ينصره إن الله لقوي عزيز.
For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allah is mentioned much would surely have been pulled down. Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty.
However, even such Qital or armed warfare is allowed subject to many more conditions. Any transgression or violation of such condition is strictly prohibited in this regard. It is stated in Quran:
ولا تعتدوا ان الله لا يحب المعتدينo
And transgress not. Verily, Allah does not like the transgressors.
وإن عاقبتم فعاقبوا بمثل ما عوقبتم به ولان صبرتم لهو خير للصبرينo
And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed. But if you are patient – it is better for those who are patient.

Question-4: Does terrorism lead to heaven or hell?
Answer:
Since causing frights and terrorism is haram, therefore it can never be the way of achieving heaven. Rather, it is the way to hell. Those who are involved with terrorism to acquire heaven must repent immediately from such wrong way which in fact leads to hell and come back towards peace and guidance to attain heaven.
ولا تبغ الفساد في الأرض إن الله لا يحب المفسدينo
and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupts).

أم يجعل الذين آمنو وعملوا الصالحات كالمفسدين في الأرضo
Shall we treat those who believe and do good like the mischief-makers in the earth? Or shall we make those who guard (against evil) like the wicked?
إن الله لا يصلح عمل المفسدين
Surely Allah does not make the work of mischief-makers to thrive.
Question-5: Will terrorist’s suicide be considered as martyrdom?
Answer: Suicide and suicidal attack both are Haram in the eye of Islam.
ولا تقتلوا أنفسكم إن الله كان بكم رحيما
And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you.
It is never permissible to blow one’s self as human bomb. Once when someone who participated in a war with Prophet (SAW) got injured and committed suicide, Prophet (SAW) declared him as Jahannami[dweller of hell].

عن سهل بن سعد الساعدي أن رسول الله التقى هو والمشركون فاقتتلوا فلما مال رسول الله إلى عسكره ومال الآخرون في عسكرهم وفي أصحاب رسول الله رجل لا يدع لهم شاذة ولا فاذة إلا أتبعها بضربها بسيفه فقال ما أجزأ منا اليوم احد كما أجزأ فلان فقال رسول الله أما إنه من أهل النار فقال رجل من القوم أنا صاحبه قال فخرج معه كلما وقف وقف معه وإذا أسرع أسرع معه قال فجرح الرجل جرحا شديدا فاستعجل الموت فوضع سيفه بالأرض وذبابه بين ثدييه ثم تحامل على سيفه فقتل نفسه فخرج الرجل إلى رسول الله فقال أشهد أنك رسول الله قال وما ذاك؟ قال : الرجل الذي ذكرت آنفا إنه من أهل النار فأعظم الناس ذلك فقلت انا لكم به فخرجت في طلبه ثم جرح جرحا شديدا فاستعجل الموت فوضع نضل سيفه في الأرض ذبابه بين ثدييه ثم تحامل عليه فقتل نفسه فقال رسول الله عند ذلك : إن الرجل ليعمل عمل الجنة فيما يبدو للناس وهو من أهل النار .وإن الرجل ليعمل عمل أهل النار فيما يبدو للناس وهو من أهل الجنة. رواه البخاري باب غزوة خيبر
Narrated Sahl bin Sa`d As-Sa`idi:
Allah's Messenger (ﷺ) and the pagans faced each other and started fighting. When Allah's Messenger (ﷺ) returned to his camp and when the pagans returned to their camp, somebody talked about a man amongst the companions of Allah's Messenger (ﷺ) who would follow and kill with his sword any pagan going alone. He said, "Nobody did his job (i.e. fighting) so properly today as that man." Allah's Messenger (ﷺ) said, "Indeed, he is amongst the people of the (Hell) Fire." A man amongst the people said, "I shall accompany him (to watch what he does)" Thus he accompanied him, and wherever he stood, he would stand with him, and wherever he ran, he would run with him. Then the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the blade of the sword in the ground directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself. The other man came to Allah's Messenger (ﷺ) and said, "I testify that you are Allah's Messenger (ﷺ)." The Prophet (ﷺ) asked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of the (Hell) Fire. The people were greatly surprised at what you said, and I said, 'I will find out his reality for you.' So, I came out seeking him. He got severely wounded, and hastened to die by slanting the blade of his sword in the ground directing its sharp end towards his chest between his two breasts. Then he eased on his sword and killed himself." when Allah's Messenger (ﷺ) said, "A man may seem to the people as if he were practising the deeds of the people of Paradise while in fact he is from the people of the Hell) Fire, another may seem to the people as if he were practicing the deeds of the people of Hell (Fire), while in fact he is from the people of Paradise."
Suicide is such a awful crime in the eye of Islam that, it is permissible to offer funeral prayer on someone who committed other offences but it is prohibited to offer funeral prayer on someone who has committed suicide.
لا لبغي أو قطع طريق أو مكابرة في مصر أو قتل لأحد أبويه أو قتل لنفسه. الشامي.
Funeral prayer cannot be offer on ribels, decoets, killer of own parents and suiciders.[ Fatwa e Shami-:3/103]
Therefore, such activities can never be supported. Those who commit suicide can never be considered as martyr. He can never be among the noble martyrs of Islam.
وعن أبي هريرة مرفوعا من تردى من جبل فقتل نفسه فهو في نار جهنم يتردى فيه خالدا مخلدا فيها أبدا ... أخرجه البخاري كتاب الطب باب شرب السم والدواء به ومسلم في الإيمان ,
وعن ثابت بن الضحاك مرفوعا : من قتل نفسه بحديدة عذب به في نار جهنم, رواه البخاري كتاب الجنائز باب ما جاء في قاتل النفس ومسلم في الإيمان.
Narrated Abu Huraira:
The Prophet (ﷺ) said, "Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein perpetually forever;
Narrated Thabit bin Ad-Dahhak:
The Prophet (p.b.u.h) said, "Whoever intentionally swears falsely by a religion other than Islam, then he is what he has said, (e.g. if he says, 'If such thing is not true then I am a Jew,' he is really a Jew). And whoever commits suicide with piece of iron will be punished with the same piece of iron in the Hell Fire."

Question-6:Is genocide allowed in Islam?
Answer: Genocide is never allowed in Islam. Even killing someone based on suspicion is prohibited.
عن عائشة قالت قال رسول الله أدرئوا الحدود عن المسلمين ما استطعتم فإن كان له مخرج فخلوا سبيله فإن الإمام أن يخطئ في العفو خير من أن يخطئ في العقوبة.
Narrated 'Aishah:
that the Messenger of Allah (ﷺ): "Avert the legal penalties from the Muslims as much as possible, if he has a way out then leave him to his way, for if the Imam makes a mistake in forgiving it would be better than making mistake in punishment." [ Tirmizi:1/26]
أن الحد لا يثبت عند قيام الشبهة. رد المحتار.
Penal code would not apply if there is space for suspicion [Shami:6/25]
عن إبراهيم قال قال عمر لأن أعطل الحدود بالشبهات أحب إلي من أن أقيمها بالشبهات.
It is narrated from Umar(R) that I would better to leave someone on suspssion rather than punishing based on suspicion [Hashia e Hidaya: 1/493].
Question-7: Does Islam support indiscriminate killing of people including women, children and elderly?
Answer:It is sternly prohibited to kill someone not involved in war including women, children and elderly. Such killing is not allowed even during war. Whenever any group went to expedition with intention to participate in Qital or armed warfare, Prophet [SAW] would specially warn and caution them in this regard;
أخرج أبو داود بسنده عن أنس أن رسول الله كان إذا بعث جيشا قال : انطلقوا باسم الله لا تقتلوا شيخا فانيا ولا طفلا صغيرا ولا امرأة ولا تغلوا وضموا غنائمكم وأصلحوا وأحسنوا إن الله يحب المحسنين. أبو داود.
وعند البيهقي زيادة : ولا مريضا ولا راهبا ولا تقطعوا مثمرا ولا تخربوا عامرا ولا تذبحوا بعيرا ولا بقرة إلا لماكل.
Narrated Anas ibn Malik:
The Prophet (ﷺ) said: Go in Allah's name, trusting in Allah, and adhering to the religion of Allah's Apostle. Do not kill a decrepit old man, or a young infant, or a child, or a woman; do not be dishonest about booty, but collect your spoils, do right and act well, for Allah loves those who do well.
In Baihaqi, ‘Do not kill a sick, not a monk, not cut down fruitful tree, and desert a habitation, not slaughter a cow or a camel unless it is necessary for provisions.’

Question-8: What sort of crime is it to kill a person while they are offering prayers?
Answer:Murders, in however state, is a crime. It is one of the worst and treacherous crime to murder someone while they are worshiping or offering prayers.
ومن يقتل مؤمنا متعمدا فجزائه جهنم
But whoever kills a believer intentionally – his recompense is Hell,
ولا تقتلوا النفس التي حرم الله إلا بالحق
And do not kill the self that Allah has prohibited, except by truthful (right)
وما كان لمؤمن أن يقتل مؤمنا إلا خطئا
Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due):

Question-9: Is it allowed to attack place of worships for non Muslims such as churches, pagodas and temples?
Answer: Someone, who kills those non-Muslims who are living in Muslim society, will not even get scent of heaven. Attacking place of worships for non Muslims including monasteries, churches, synagogues is Haram and impermissible in the eye of Islam. It is a harshly punishable offence.
ولو لا دفع الله الناس بعضهم ببعض لهدمت صوامع وبيع وصلوات ومساجد يذكر فيها اسم الله كثيرا ولينصرن الله ما ينصره إن الله لقوي عزيز.
For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allah is mentioned much would surely have been pulled down. Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty.

في تفسير ابن عباس (صوامع) صوامع الرهبان (والبيع) كنائس اليهود (وصلوات) بيت نار المجوس لأن هؤلاء في مأمن المسلمين. راجع تفسير ابن عباس على هذه الآية
قال القرطبي في تفسير هذه الآية: تضمنت هذه الآية المنع من هدم كنائس أهل الذمة وبيعهم وبيوت نيرانهم. القرطبي.
قال الماوردي في تفسيرها : لهدمها الآن المشركون لولا دفع الله بالمؤمنين.
It is reported in Tafsire Ibne Abbas that, Sawame meaning place of worship for Christian priests, Bia’a means for Zews, Salawa means for pagans .Such establishments can never be destroyed because their security is entrusted upon Muslims.
Qurtubi, while explaining this ayah, stated, this ayah prove that it is prohibited to destroy place of worship for Christian priests, Jews and Pagans.
Mawardi stated in his Tafseer, had not Allah protected these places through Muslims, polytheists would have destroyed them by now.

فقد صرح في شرح السير بأنه لو ظهر في أرضهم وجعلهم ذمة لا يمنعون من إحداث كنيسة.رد المحتار.
It is mentioned in Sarhussiyar that, if Muslims won over non Muslims and they enter into Zimmi agreement, then Muslims cannot forbid them from builing their place of worships. [Raddul Mukhtar: 6/328]

ومن مقتضيات عقد الذمة أن أهل الذمىة لا يظلمون ولا يؤذون قال النبي ألا من ظلم معاهدا أو انتقض حقه أو كلفه فوق طاقته أو أخذ منه شيئا بغير طيب نفس منه فأنا حجيجه يوم القيامة.
It is the essence of Zimmi agreement that, they cannot be oppressed or hurt.
Narrated A number of Companions of the Prophet:
Safwan reported from a number of Companions of the Messenger of Allah (ﷺ) on the authority of their fathers who were relatives of each other. The Messenger of Allah (ﷺ) said: Beware, if anyone wrongs a contracting man, or diminishes his right, or forces him to work beyond his capacity, or takes from him anything without his consent, I shall plead for him on the Day of Judgment. Abu Dawud(1603)
, الأصل لإي أهل الذمة تركهم وما يدينونه فيقرون على الكفر وعقائدهم وأعمالهم التي يعتبرونها من أمور دينهم كضرب الناقوس خفيفا بينهم ولا يمنعونه من ارتكاب المعاصي التي يعتقدزن بجوازها كشرب الخمر واتخاذ الخنازير وبيعهما أو الأكل والشرب في نهار رمضان وغير ذلك فيما بينهم .

Evey Zimmi non Muslim citien living in Muslim society must be given freedom of religion. He can maintain and practice his belief and customs such as ringing the bell etc. Muslims cannot refrain them from such activities which ar permissible in his religions such as drinking alchohol, trading swine etc.[Binayah:4/807, Shami:3/272]
Question 10: Is it not the duty of all-in the eye of Islam-to create social resistance against such criminals and terrorists?
Answer: Munkarat i.e. personal and social resistance against corruptions and mischief is the duty of all Muslims. This is specially the case at present when crime and terrorism is misrepresenting Islam and Muslims before the whole world. Such mischief is nothing but conspiracy against Muslims and Islam. Therefore, it is our religious responsibility to create personal and social resistance against such activities. There is no option for silence.
وروى الجصاص في أحكام القرآن في تفسير سورة المائدة باب الأمر بالمعروف والنهي عن المنكر عن قيس بن أبي حازم قال سمعت أبا بكر الصديق على المنبر يقول إني سمعت رسول الله يقول إن الناس إذا عمل فييهم بالمعاصي ولم يغيروا أوشك أن يعمهم الله بعقابه
وروي أيضا عن جرير بن عبد الله البجلي مرفوعا ما من قوم يعمل بينهم بالمعاصي هم أكثر وأعز ثم لم يغيروا إلا عمهم الله منه بعقاب.
Narrated Abu Bakr:
You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided," and put it in its improper place.
Khalid's version has: We heard the Prophet (ﷺ) say: When the people see a wrongdoer and do not prevent him, Allah will soon punish them all. Amr ibn Hushaym's version has: I heard the Messenger of Allah (ﷺ) say: If acts of disobedience are done among any people and do not change them though the are able to do so, Allah will soon punish them all.
Adu Dawud said: This tradition has also been transmitted by Abu Usamah and a group transmitters similar to the version narrated by Khalid. The version of Shu'bah has: "If acts of obedience are done among any people who are more numerous than those who do them and they do not change them though the are able to do so, Allah will soon punish them all.

It is mentioned in a Hadees that if see an evil then resist it with his hand.[ at present such responsibility lies with law enforcement agencies] and if he is not able to do so, then he should resist and condemn with his tongue[at present such responsibility lies with clerics, scholars,jurists, leaders, journalists, speakers and members of the civil society] and if he is not able to do so, then he should despise this with heart — and that is the weakest of faith
عن أبي سعيد الخدري قال سمعت رسول الله يقول من رأى منكم منكرا فليغره بيده فإن لم يستطع فبلسانه فإن لم يستطع فبقلبه وذلك أضعف الإيمان.
قوله فبلسانه.. وهذه هي وظيفة العلماء كما أن التغيير باليد وظيفة الأمراء والولاة ,قال في الظهيرية الامر بالمعروف باليد على الامير وباللسان على العلماء وبالقلب على عوام الناس. فتح الملهم

On the authority of Abu Sa`eed al-Khudree (may Allah be pleased with him) who said:
I heard the Messenger of Allah (ﷺ) say, “Whosoever of you sees an evil, let him resist it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.” [Muslim 84]
Therefore, it is the responsibility of scholars to resist with speeches however it is the rsposibility of judiciary and executive organs of the state to resist with hand i.e. force.
It is mentioned in the book of Zariyah that rsistance by force is resposibilty of judiciary an government, resistance through speeches is the responsibility of scholars and hatred towards such evil activities is the responsibility of mass peoples.
Postscripts;
The aforementioned Ayah and Hadees terrorist group presenting as evidence in favor of their evil deed is another evidence of their fraudulent activities and nothing but misrepresentation and distorted explanation of Quran and Sunnah. Out of context, misquoted misrepresentation without related ayaat and relevant backgrounds is resulting in such wrongful explanations. This Ayah is not generally applicable. Rather, it is applicable on those enemy forces who are engaged in warfare with Muslim forces or those who deny extending covenant or treaties upon expiry or breaking such covenant or treaties.

. قال ابن العربي في أحكام القرآن. وتبين أن المراد بالآية اقتلو المشركين الذين يحاربونك
وأيضا قال تعالى بعد هذه الآية وإن أحد من المشركين استجارك فأجره حتي يسمع كلام الله ثم أبلغه مأمنه ذلك بأنهم قوم لا يعلمون. أورد القرطبي في تفسيره على هذه الآية عن سعيد بن جبير قال جاء رجل من المشركين إلى علي بن أبي طالب فقال إن أراد الرجل منا أن يأتي محمدا بعد انقضاء الأربعة الأشهر فيسمع كلام الله تعالى أو يأتيه بحاجته قتل؟ فقال على بن أبي طالب لا لأن الله تبارك وتعالى يقول وإن أحد من المشركين استجارك فأجره حتى يسمع كلام الله...وهذا هو الصحيح والآية محكمة.

Ibn al-Arabi, in his commentary on the Quran, writes: “It is clear from this that the meaning of this verse is to kill the pagans who are waging war against you.” [Ahkam al-Quran: (2/456)]
Allah also say right after the verse under discussion: ““And if anyone of the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allāh) seeks your protection then grant him protection, so that he may hear the Word of Allāh (the Qur’ān), and then escort him to where he can be secure, that is because they are men who know not.” (At-Tawbah 9:6)
Qurtubi, in his commentary on the Quran, writes: on the authority of Saeed ibne Zubair, who relates that a polytheist man asked Ali b. Abi talib, ‘if we wished to approach the Messenger after the end of this period (the four sacred months) in order to listen to the word of God or for some other reason, will we be killed?’ Ali replied in the negative and recited this verse, ““And if anyone of the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allāh) seeks your protection then grant him protection, so that he may hear the Word of Allāh (the Qur’ān), and then escort him to where he can be secure, that is because they are men who know not.” (At-Tawbah 9:6) affirming the granting of safe conduct to him so that he may listen to the Qur’an. …
اللهم ارناالحق حقا وارزقنا اتباعه وارنا الباطل باطلا وارزقنا اجتنابه
O Allah! show us the truth as true, and inspire us to follow it. Show us falsehood as falsehood, and inspire us to abstain from it. Aameen