What is the ruling on killing by treachery? And is it valid to cite the hadith (They will be resurrected according to their intentions) as evidence for this?
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The questioner : The hadith of Aisha, it is the hadith of Aisha Sahih Muslim 2884
The Shaykh : Now, how do they understand this hadith? And what is the connection between the hadith and the original question for which they cited this hadith as evidence? What is the original question for which this hadith is cited? It is killing by treachery, is it not? And that in this killing, innocent people who do not deserve this killing are lost. We say, with all regret, that this citation alone is sufficient to be a deterrent for these people to separate themselves from the Muslim scholars in interpreting the texts of the Messenger (peace and blessings be upon him) and interpreting them with a false interpretation. This hadith, based on the collection of narrations that came in Sahih Muslim and others, indicates that an army is directed to demolish the Ka'bah, and among them, as mentioned in this hadith, is the one who has realized the matter. What does "the one who has realized the matter" mean? It means he understands the purpose of going with this army. And among them is the passerby who does not know what the purpose is, but as they say in some countries, "Give me your hand and let's go. Where are we going?" They are going to strive in the path of Allah, but they do not understand that they are going to demolish the House of Allah (Blessed and Exalted is He). So Allah (Mighty and Majestic) will cause the earth to swallow them and destroy them all. So the Lady Aisha found the matter difficult and said, "How is this, when among them are such and such?" So he (peace and blessings be upon him) answered that they will be resurrected according to their intentions. The phrase "they will be resurrected according to their intentions" has no connection to treachery and killing those who do not deserve it, but it has a connection to the one who joins an army without knowing the purpose, that this army may have directed itself toward committing a major forbidden act. So he is resurrected according to his intention. So the hadith is in one place, and the one cited as evidence is in another place. "They will be resurrected according to their intentions," so what is the connection of committing treachery to such a hadith? This is first. And second, is it a way to establish the Muslim state by such means as many of those who claim to work for Islam and jihad in the path of Allah (Blessed and Exalted is He) have been afflicted with? Did the Messenger (peace and blessings be upon him) act this way when he began to establish the Muslim state? Every Muslim knows that such actions did not occur except in the Medinan period, that is, after the Prophet (peace and blessings be upon him) actually created the victorious group, established them, taught them what Allah taught him, and raised them under his eye. And he began to prepare these people to meet the disbelievers. And we know that the first battle that took place between the Muslims and the disbelievers did not originate from the Messenger (peace and blessings be upon him) and his companions, but was a defense of the Muslim land which was attacked by the disbelievers, as is known in the biography and in the story of the famous Battle of Badr. Therefore, jihad requires prerequisites, and many, very many prerequisites. And this connects us to some of the questions that were previously read to us. So we organize the answer to that question regarding jihad. It seems that these people do not distinguish between one type of jihad and another. They do not distinguish between defensive jihad, which means that the Muslims were attacked in their own homeland, so all Muslims, even the women, must each individual do what he can of jihad in repelling these attacking enemies to the Muslims in their own homeland. Here, the issue of authority and the commander and the preparation that Muslims must undertake does not apply. While the jihad of which we say it must have authority, it must have leadership, and it must have preparation in both the moral and material senses, and so on, is the jihad intended to transfer the Islamic call from an Islamic country to a non-Islamic country. And so, in reality, they mix up Sha'ban with Ramadan. They mix up the individual obligation with the collective obligation. So the first jihad that I mentioned earlier in my speech, which is defending the attacked Muslim land, is an individual obligation on every Muslim. As for the other obligation, the collective obligation, it is only obligatory on a group of Muslims, not on every individual of the Muslims. And if you know this detail, all their arguments fall, which they list to refute those who deny the type of jihad intended to transfer the call from a Muslim country to a disbeliever country, the type intended to fight the disbelievers who are near us. This must have preparation, and it must have organization, and it must have every means of the means that appear to people, and it must be that Allah does not burden a soul except with what it can bear, that they are among the causes of victory and triumph over the disbelievers. So now, after this explanation which I consider an answer to what came in the question regarding jihad.
Strange it is that some people of my Ummah would attack the House (Ka'ba) (for killing) a person who would belong to the tribe of the Quraish and he would try to seek protection in the House. And when they would reach the plain ground they would be sunk. We said: Allah's Messenger, all sorts of people throng the path. Thereupon he said: Yes, there would be amongst them people who would come with definite designs and those who would come under duress and there would be travellers also, but they would all be destroyed through one (stroke) of destruction. though they would be raised in different states (on the Day of Resurrection). Allah would, however, raise them according to their intention.
إن ناسا من أمتي يأمّون بالبيت برجل من قريش قد لجأ بالبيت حتى إذا كانوا بالبيداء خسف بهم فقلن يا رسول الله إن الطريق قد يجمع الناس قال نعم فيهم المستبصر والمجبور وابن السبيل يهلكون مهلكا واحدا ويصدرون مصادر شتى يبعثهم الله على نياتهمThe Shaykh : Now, how do they understand this hadith? And what is the connection between the hadith and the original question for which they cited this hadith as evidence? What is the original question for which this hadith is cited? It is killing by treachery, is it not? And that in this killing, innocent people who do not deserve this killing are lost. We say, with all regret, that this citation alone is sufficient to be a deterrent for these people to separate themselves from the Muslim scholars in interpreting the texts of the Messenger (peace and blessings be upon him) and interpreting them with a false interpretation. This hadith, based on the collection of narrations that came in Sahih Muslim and others, indicates that an army is directed to demolish the Ka'bah, and among them, as mentioned in this hadith, is the one who has realized the matter. What does "the one who has realized the matter" mean? It means he understands the purpose of going with this army. And among them is the passerby who does not know what the purpose is, but as they say in some countries, "Give me your hand and let's go. Where are we going?" They are going to strive in the path of Allah, but they do not understand that they are going to demolish the House of Allah (Blessed and Exalted is He). So Allah (Mighty and Majestic) will cause the earth to swallow them and destroy them all. So the Lady Aisha found the matter difficult and said, "How is this, when among them are such and such?" So he (peace and blessings be upon him) answered that they will be resurrected according to their intentions. The phrase "they will be resurrected according to their intentions" has no connection to treachery and killing those who do not deserve it, but it has a connection to the one who joins an army without knowing the purpose, that this army may have directed itself toward committing a major forbidden act. So he is resurrected according to his intention. So the hadith is in one place, and the one cited as evidence is in another place. "They will be resurrected according to their intentions," so what is the connection of committing treachery to such a hadith? This is first. And second, is it a way to establish the Muslim state by such means as many of those who claim to work for Islam and jihad in the path of Allah (Blessed and Exalted is He) have been afflicted with? Did the Messenger (peace and blessings be upon him) act this way when he began to establish the Muslim state? Every Muslim knows that such actions did not occur except in the Medinan period, that is, after the Prophet (peace and blessings be upon him) actually created the victorious group, established them, taught them what Allah taught him, and raised them under his eye. And he began to prepare these people to meet the disbelievers. And we know that the first battle that took place between the Muslims and the disbelievers did not originate from the Messenger (peace and blessings be upon him) and his companions, but was a defense of the Muslim land which was attacked by the disbelievers, as is known in the biography and in the story of the famous Battle of Badr. Therefore, jihad requires prerequisites, and many, very many prerequisites. And this connects us to some of the questions that were previously read to us. So we organize the answer to that question regarding jihad. It seems that these people do not distinguish between one type of jihad and another. They do not distinguish between defensive jihad, which means that the Muslims were attacked in their own homeland, so all Muslims, even the women, must each individual do what he can of jihad in repelling these attacking enemies to the Muslims in their own homeland. Here, the issue of authority and the commander and the preparation that Muslims must undertake does not apply. While the jihad of which we say it must have authority, it must have leadership, and it must have preparation in both the moral and material senses, and so on, is the jihad intended to transfer the Islamic call from an Islamic country to a non-Islamic country. And so, in reality, they mix up Sha'ban with Ramadan. They mix up the individual obligation with the collective obligation. So the first jihad that I mentioned earlier in my speech, which is defending the attacked Muslim land, is an individual obligation on every Muslim. As for the other obligation, the collective obligation, it is only obligatory on a group of Muslims, not on every individual of the Muslims. And if you know this detail, all their arguments fall, which they list to refute those who deny the type of jihad intended to transfer the call from a Muslim country to a disbeliever country, the type intended to fight the disbelievers who are near us. This must have preparation, and it must have organization, and it must have every means of the means that appear to people, and it must be that Allah does not burden a soul except with what it can bear, that they are among the causes of victory and triumph over the disbelievers. So now, after this explanation which I consider an answer to what came in the question regarding jihad.
Source
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