Seekers Guidance : Leading Islamic Scholar’s Detailed Fatwa Against Suicide Bombing and All Forms of Terrorism - Shaykh Tahir Qadri
March 3rd, 2010
Islamic Library - Islamic Law > Fatwa: Suicide Bombing and Terrorism
A torturous spate of terrorism that continues unabated for last many years has brought Muslim Umma in general and Pakistan in particular into disrepute. There is no gainsaying the fact that the Muslims on the whole oppose and condemn terrorism in unequivocal terms and are not ready to accept it even as remotely related to Islam in any manner. However, a negligible minority amongst them seems to give it a tacit support. Instead of openly opposing and condemning terrorism, these people confuse the entire subject by resorting to misleading and perplexing discussions. Injustice being currently meted out to the Muslims in certain matters, double standards displayed by bigger powers and their open-ended and long-term military engagements in a number of countries, under the pretext of eliminating terror, form some of the fundamental local, national and international causes that underpin terrorism, and add a punch to the war cry of militants.
Similarly, the terrorists’ recourse to violence, indiscriminate massacre of humanity, suicide bombings against innocent and peaceful people, and bomb blasts on Mosques, shrines, educational institutions, Bazaars, governmental buildings, trade centres, markets, security installations, and other public places, which are heinous, anti-human and barbarous steps in their very essence, have become a routine affair. These people justify their actions of human destruction and mass killing of hundreds of innocent people in the name of Jihad and thus distort, deform and confuse the entire Islamic concept of Jihad (holy struggle against evil). This situation is causing Muslims in general and the Muslim youth in particular to fall prey to doubts and reservations besides muddling their minds in respect of Jihad because those perpetrating these atrocities are from amongst Muslims. They practice Islamic rituals, perform acts of worship and wear appearance delineated in Sharia. This has put not only the common Muslims but a dominating majority of religious scholars and intellectuals too into a paradox, bewildered to know truly the exact and precise Islamic injunctions about the way of workings, methods and measures these individuals and groups have adopted to cause the havoc.
Furthermore, the Western media is in wont of over-projecting the incidents and episodes of terrorism and extremism about the Muslim world, and does not at all highlight positive and constructive aspects of Islam, its peaceful teachings and anthropological philosophy and orientation. So much so, that it does not even reflect hatred, condemnation and opposition towards extremists, militants and terrorists that permeate the Muslim societies. The negative outcome of this attitude has appeared by way of bracketing both Islam and terrorism together. Consequently, the western mind starts conjuring up the picture of terrorism and extremism at a slight mention of the word ‘Islam’, putting the Western-bred and educated youth in a quandary, leaving them more beleaguered than before. The present generation of Muslim youth in the entire Islamic world is also falling victim to mental confusion and decadence intellectually, practically and in the domain of beliefs and religious tenets.
Because of this situation, two kinds of negative responses and destructive attitudes are forming up: one in the form of damage to Islam and the Muslim world, and second a threat to the Western world in particular and entire humanity in general. The damage to Islam and Muslim world is that the Muslim youth, not completely and comprehensively aware of Islamic teachings, regard terrorism and extremism as emanating from religious teachings and attitudes of religious people under the influence of media; hence, they are getting alienated from religion. This misplaced thinking is leading them to atheism, posing lethal dangers to the Muslim Umma in future. Contrary to this, the damage threatening the Western world in particular, and entire humanity in general, is that the above-mentioned policies and racial profiling of the Muslims is inciting negative response among some of the Muslim youths who regard these forays against Islam as an organized conspiracy and enmity by some influential circles in the western world. By way of reaction, they are either gradually becoming extremists, militants and terrorists, departing moderation and poised outlook on life, charged with hatred and revenge, or are being grown and groomed into the design. Thus, the Western policies are instrumental in producing and inducting new potential terrorist recruits and workforce, with no end in sight. In both the cases, the Muslim Umma as well as humanity are heading towards a catastrophe.
Moreover, these circumstances are heightening tension, creating larger trust deficits between the Islamic and the Western worlds. The increase in terrorism is paving the way for greater foreign interference in and pressure on the Muslim states. This widening gulf is not only pushing the humanity towards inter-faith antagonism at the global level but also reducing to nothingness the possibilities of peace, tolerance and mutual coexistence among different human societies on the globe.
We thought it necessary, under these circumstances, to put the Islamic stance on terrorism precisely in its right perspective before the Western and Islamic worlds, in the light of the Holy Quran, Prophetic traditions and Books of Jurisprudence and Beliefs. We want to put across this point of view before all the significant institutions, valuable think tanks and influential opinion-making organizations in the world so that the Muslim and non-Muslim circles, entertaining doubts and reservations about Islam, are enabled to understand Islam’s standpoint on terrorism more clearly and unambiguously. The contents of this research work have been summarized here briefly.
The first chapter of this document, explaining and elaborating the meaning of Islam, discusses its three grades i.e. Islam (peace), Iman (faith) and Ehsan (Spiritual Excellence). These three words, both literally and metaphorically, represent peace, safety, mercy, tolerance, forbearance, love, affection, benevolence and respect for humanity.
It has been proven in the second chapter of this document through dozens of Quranic verses and Prophetic traditions that the mass killing of Muslims and perpetration of terrorism are not only unlawful and forbidden in Islam but also denote the rejection of faith. Through reference to the expositions and opinions of jurists and experts of Exegeses and Hadith, it has been established that all the learned authorities have held the same opinion about terrorism in 1400-year-old history of Islam.
The third chapter of this edict describes the rights of non-Muslim citizens quite comprehensively. The opinions of all the leading jurists have also been listed in the light of various Quranic verses and Prophetic traditions.
In addition to that, the most important point this research study has undertaken to make revolves around the thought, ideology and mindset, which pits a Muslim against another and finally leads him to massacre innocent humanity. Such a mindset not only regards the killing of women shopping in markets and School-going girls permissible but also a means of earning rewards and spiritual benefits. What power or conviction rouses him to kill people gathered in the mosque, and earn Paradise through carnage? Why does a terrorist decide to end his own life, the greatest blessing of Allah Almighty, with his own hands through suicide bombings? How he comes to believe that, by killing innocent Muslims through suicide bombing, he would become a martyr and enter Paradise? These are the questions whirling in the mind of every person possessing common sense. While furnishing befitting answers to these emerging questions, we have resorted to those historical facts, besides scholarly arguments, which the Holy Prophet (blessings and peace be upon him) himself identified. Undertaking the comprehensive analysis of signs, beliefs and ideologies of Khawarij through the Quranic Verses, Prophetic traditions and jurisprudential opinions of jurists, we have established that the terrorists are the Khawarij of the contemporary times.
After declaring this forbidden terrorist act rebellion, gory brutality on earth and an act of infidelity, we have drawn the attention of all the responsible powers and stakeholders under the topic, “Call to Reflect and Reform” to the need of eliminating all the factors that cause people to entertain doubts, and reinforce the hidden hands actively engaged in spreading the plague around. Another theme under discussion these days emphasizes that since foreign imperialist powers are making unwarranted and unjustified interference in Muslim countries including Pakistan, the so-called Jihadi groups have come in their way to launch the offensive, inflicting upon them a devastating blow. Their action though not right and justifiable, they should not be reviled and condemned because their intention is to defend Islam. In our view, this is an awful witticism and a deplorable stance. To remove the misconception, we have specified a brief portion of the treatise in the beginning to this subject as well, bringing to the fore the fact in the light of the Quran and Hadith that evil cannot become good under any circumstances, nor can oppression transform itself into virtuous deed due to goodness of intention.
After these explanatory submissions, we also regard it our fundamental duty to let everyone know without any grain of doubt that we are going ahead with the publication of this research work solely for the sake of respect and dignity of Islam and service of humanity. We do not mean to condone or approve the unpopular and unwise policies of global powers through this Edict, nor do we aim to justify the wrong policies of any government including that of Pakistan. We neither seek pleasure of any government, nor tribute or appreciation from any international power or organization. Like always, we have taken initiative and are performing this task as a part of our religious obligations. Our objective in doing so is to wash off the stain of terrorism from the fair face of Islam, familiarizing the Muslims with real teachings of the Holy Quran and Sunna and try to rid the suffering humanity of the raging fire of terrorism.
May Almighty Allah bless this endeavour with His benevolent acceptance through the holy means of His Beloved Messenger (blessings and peace be upon him).
The questions striking minds and their brief answers
The heart-stabbing gory scenes of the acts of terrorism jolt the minds of all the eminent and common people of the world with some gruesome questions that demand satisfactory answers. We have attempted to serve detailed, logical and matter-of-fact replies to these inquiries. Brief answers to these questions are appended here in sequence, while their details have been presented in the same order in subsequent chapters of this research work.
1. The first question in this connection that bothers all relates to use of force to spread beliefs: Is it lawful for a group or organization to use force to promote and put into effect their own creed and beliefs in the name of reforming others’ beliefs and ideologies, presuming themselves to be on the right path? Does Islam allow, somehow, the killing of people maintaining ideological differences, looting their wealth and properties and destroying mosques, religious places and shrines?
• Islam is a religion of peace and safety that champions love and harmony in society. According to Islamic teachings, only such a person will be called a Muslim at whose hands the lives and properties of all the innocent Muslims and non-Muslims remain safe and unhurt. The sanctity of human life and its protection occupies fundamental place in the Islamic law. Taking anyone’s life for nothing and killing him is an act forbidden and unlawful. Rather, in some cases, it amounts to infidelity. These days, the terrorists, in a vain attempt to impose their own ideas and beliefs and eliminate their opponents from the surface of the earth, killing innocent people ruthlessly and indiscriminately everywhere in Mosques, Bazaars, governmental offices and other public places are in fact committing manifest infidelity. They are warned of humiliating torment in this world and in the hereafter. Terrorism, in its very essence, is an act that symbolizes infidelity and rejection of what Islam stands for. When the forbidden element of suicide is added to it, its severity and lethality becomes even graver. Scores of Quranic verses and Prophetic traditions have proved that massacre of Muslims and terrorism is unlawful in Islam; rather, they are blasphemous acts. That has always been the edict unanimously held by all the scholars that have passed in the 1400 year Islamic history, including all the eminent Imams of Tafseer and Hadith and authorities on logic and jurisprudence. Islam has kept the door of negotiation and discussion open to convince by reasoning, instead of taking up arms to declare the others’ standpoint wrong, and enforce one’s own opinion. Only the victims of ignorance, jealousy and malice go for militancy. Islam declares them rebels. They will abide in Hell.
2. The second question in this regard is: what are the rights of the non-Muslim citizens in a Muslim state?
• Islam not only guarantees the protection of life, honour and property of Muslim citizens of an Islamic state, but also assures the equal protection of life, honour and property of non-Muslim citizens and of those people too with whom it has entered into a peace treaty. The rights of non-Muslim citizens enjoy the same sanctity as those of Muslim citizens in an Islamic state. There is no difference between them as human beings. That is why Islamic law metes out equal treatment to both Muslims and non-Muslims in blood money and Qisas. Non-Muslims have complete personal and religious freedom in a Muslim society. Their properties and worship places also enjoy complete protection. Besides non-Muslim citizens, even the ambassadors of non-Muslim countries and others working on diplomatic assignments have also been guaranteed complete protection. Likewise, the protection of life and property of non-Muslim traders is the responsibility of Islamic state. Islam does not allow and recommend the use of violence against and killing of peaceful and non-combatant citizens under any circumstances. Those indulging in attacks on peaceful non-Muslim citizens, kidnapping them for ransom, and torturing them mentally and physically, keeping them under unlawful custody, are in fact committing serious violation of Islamic teachings.
3. The third question arises: does Islam offer manifest commands on the sanctity of human life? Is it lawful to kidnap and assassinate the foreign delegates and innocent and peaceful non-Muslim citizens to avenge the non-Muslim global powers’ wrongs and atrocities?
• The emphasis Islam lays on the sanctity and dignity of human life can be gauged from the fact that Islam does not allow massacre even when Muslim armies are engaged in the event of war against enemy troops. The killing of children, women, the old, patients, religious leaders and traders is strictly prohibited. Nor can those who surrender their arms, confine themselves to their homes and seek shelter of anyone be killed. The masses cannot be massacred. Likewise, worship places, buildings, crops and even trees cannot be destroyed. On the one hand, there is a clear set of Islamic laws based on extreme discretion, and on the other, there are people who invoke the name of Islam to justify the indiscriminate killing of people, children, and women everywhere, without any distinction of religion and identity. It is a pity that such barbaric people still refer their activities as Jihad. There can be no bigger discrepancy than that seen around on earth. This can no way be permissible to keep the foreign delegates under unlawful custody and murder them and other peaceful non-Muslim citizens in retaliation to their interference, unjust activities and aggressive advances. The one who does it has no relation to Islam and the Holy Prophet (blessings and peace be upon him).
4. The fourth and very significant question underlines rebellion: Is armed struggle permissible against the Muslim rulers to remove their governments because of their non-Islamic policies, or get accepted the demands, bring them on to the right path, giving up their impious activities? Is rebellion permissible against the constitutional government, its writ and governance? What should be the legitimate way to change the rulers or make them mend their ways?
• Islam is not merely a religion. It is a complete Din, a code of life. Providing a complete set of principles for every walk of life, it has also made arrangements for the protection of the collectivity of society. The rights and duties of state institutions have manifestly and clearly been spelled out. All citizens of Muslim state have been placed under obligation to abide by state laws, rules and regulations. One of these principles is that a Muslim state and society should be a paragon of peace, and mutual coexistence. That is why Islam strictly prohibits the taking up of arms against a Muslim state, challenging its authority and writ, and declaring war against it. Islamic law holds such an action as rebellion. God forbid if such conditions are created, then it is the principal responsibility of an Islamic state to take urgent measures to eliminate rebellion with iron hand and exterminate terrorism so that no individual or group can dare destroy the social harmony of society, ruin peace and shed innocent blood. Islam holds the peace and tranquility of a society, in general, and of a Muslim state, in particular, so dear that it does not allow people to raise the banner of revolt in the name of injustice, oppression and other vices of ruling elite. In the light of Prophetic traditions, the banner of rebellion against a Muslim state cannot be raised unless the rulers commit explicit, declared and absolute infidelity, and stop the performance of religious rituals like prayer through the use of force.
The conditions leading to forbiddance of rebellion in the light of the Quranic verses, Prophetic traditions and expositions of the jurists are evident. Referring to Holy Companions, their successors, Imam Abu Hanifa, Imam Malik, Imam Shafai, Imam Ahmad Bin Hanbal and other leading jurists, the fact has been brought to light that absolute consensus exists among all the leading jurists on total forbiddance of rebellion against Muslim state, and there is no difference of opinion between any schools of thought. Such a rebellion as challenges the writ of the state, and has been launched without the collective approval and sanction of society, is but a civil war, blatant terrorism and an obvious act of strife. It can never be called Jihad under any circumstances.
As for struggle to reform some impious Muslim ruler or state, that is not at all prohibited or disallowed. The forbiddance of rebellion and armed struggle should not mean at all that an evil should not be called an evil and no effort be made to stop its spread, or the obligation of faith to bid good and forbid evil be abandoned. Certification of truth and rejection of falsehood is binding upon Muslims. Likewise, seeking to reform society and fight off evil forces is one of the religious obligations. The adoption of all constitutional, legal, political and democratic ways to reform the rulers and the system of governance, and stop them from violation of human rights is not only lawful but also binding upon Muslims. Making efforts at individual and collective levels to establish truth, end reign of terror and oppression and restoration of a system of justice forms the part of obligations of faith.
5. The element of Khawarij is unforgettable in the history of terrorism. The question arises: who were Khawarij? What does the Islamic law ordain about them? Are the present day terrorists a continuation of Khawarij?
• The Khawarij were the rebels and apostates of Islam. Their advent took place during the period of the Prophethood (blessings and peace be upon him). Their intellectual growth and organized emergence took place in the Osmani and Alvi periods respectively. These Khawarij were so punctual and regular in performance of religious rituals and acts of worship that they would appear more pious than the holy Companions would at times. However, in keeping with the manifest command of the Holy Prophet (blessings and peace be upon him), they were absolutely out of the fold of Islam. The Khawarij would not only regard the killing of Muslims as lawful, reject the Companions for their disagreement with them, raise the slogan ‘there is no Command but Allah’s’, consider the launch of armed struggle and killing against Hazrat Ali (ra) as lawful, but would also keep on perpetrating these heinous actions. These Khawarij were in fact the first terrorist and rebellious group that challenged the writ of state and raised the banner of armed struggle against a Muslim state. The texts of Hadith clearly establish that such elements would continue to be born in every age. By Khawarij is not meant merely a group which took up arms against the rightly guided Caliphs, but it encompasses all those groups and individuals bearing such attributes, ideologies and terrorist way of action who would continue to rear their head and perpetrate terrorism in the name of Jihad till the Day of Judgment. Despite being almost perfectionist in the performance of manifest religious rituals, they would be considered as being out of the fold of Islam for their wrong and misplaced ideology. A Muslim state cannot be allowed to give them any concession in the name of dialogue or stop the military action without their complete elimination in the light of instructions of the Holy Prophet (blessings and peace be upon him). The only exception when they can be spared is that they lay down their arms, repent of their actions and vow to honour the state laws and writ of the Muslim state.
6. What are the measures that the government and the ruling classes should take to put an end to mischief-mongering, terrorist activities and the armed strife?
• The government and the law enforcing agencies should, at the outset, remove those stimulants and all the factors that contribute to make the common man a victim of doubt. Due to these factors, the ringleaders and the chieftains of terrorism snare the sentimental youths very easily in their trap, change their track and lead them to militancy. Exploiting their sentiments, they prepare them for terrorist activities. The policies, events and circumstances the terrorist elements use as fuel for their evil agenda need to be remedied and set right on priority. That will certainly help eradicate the root causes of the spread of plague. Similarly, if the world powers as well as Pakistani agencies fail in attending to the real hardships of people, removing their complaints and abandoning the deceptive policies, the restoration of real peace will remain merely a dream.
7. Another important question under inquiry in various circles of society refers to a dilemma: can we justify as lawful the atrocities of terrorism if they are done with the intention to promote Islam and secure the rights of the Muslims?
• The Khawarij, even today, invoke Islam and raise slogan to establish the Divine Order, but all of their actions and steps constitute a clear violation of Islamic teachings. When their supporters do not have any legal argument to defend the actions of Khawarij, they draw the attention of people to the vices of the ruling elites and oppression of the imperialist forces as a justification for their killing. They feel contented that though the terrorists are doing wrong things, their intention is good beyond any doubt. This is a major intellectual faux pas and people, both educated and uneducated, suffer from this doubt. An evil act remains evil in all its forms and contents. Whatever way we may interpret injustice, it is going to remain the same. Therefore, no forbidden action can ever become a virtuous and lawful deed due to goodness of intention. Law in Islam applies to an action. Massacre of humanity, perpetration of oppression and cruelty, terrorism, violence and bloodshed on earth and armed rebellion and strife cannot become pardonable actions due to any good intention or pious conviction. Nor is there any space for deviation from this fundamental principle. Thus, this argument of terrorists and their well-wishers is also false in the sight of Islamic law. Therefore, we commence our arguments with the clarification of the same dilemma that an evil doing cannot change into a pious deed due to any pious intention it supposedly generates from.
Good intention can never change a vice into virtue
If some good intention motivates bloodshed and massacre, the question arises whether tyranny and barbarism can be declared lawful on this basis. Some people think that though suicide explosions are atrociously evil, killing of innocent people too is a monstrous crime, spreading mischief and strife in the country is again a heinous act, while destruction of educational, training, industrial, commercial and welfare centers and institutions is still a greater sin, the suicide bombers are doing that with good intention and pious motive. Therefore, they are justified. They are retaliating foreign terrorism against Muslims. They are doing a Jihad. So, they cannot be given any blame.
In this brief discussion, we shall analyze this thought in the light of the Quran and Sunna. The Quran rejected as disbelief the idol-worship that was perpetrated with the intention to attain to nearness of Allah. We find a detailed account of this matter in the Quran and Sunna. Some of the holy verses are produced here to facilitate comprehension of the issue.
The Quran says:
“(Say to the people:) ‘Listen, sincere obedience and worship is only Allāh’s due. And those (disbelievers) who have taken (idols as) helpers other than Allāh (say in false justification of their idol-worship:) ‘We worship them only that they may bring us near to Allāh.’ Surely, Allāh will judge between them concerning the matter in which they differ. Certainly Allāh does not give him guidance who is a liar, very ungrateful.” (Al-Quran, 39-3)
When the idolaters of Makka were asked the reason of idol-worship, they said the idols would get them into Allah’s proximity. The intention to attain to Allah’s nearness is good, but idol-worship is blasphemy and disbelief. The idolatry, therefore, cannot be justified because of good intention.
Similarly, the terrorists’ claim of reformation too cannot be accepted because, practically, they prove bloodshed and violence instead of some constructive work and reformation. Allah Most High says:
“And among people there is also someone whose conversation seems to you pleasing in the life of the world and who calls Allāh to witness that which is in his heart, but in truth he is most quarrelsome. And when he turns away (from you), he runs about in the land to do (everything possible) to rouse mischief and destroy crops and life. And Allāh does not like mischief and violence. And when it is said to him (on account of this tyranny and violence): ‘Fear Allāh,’ his arrogance stimulates him for more sins. Hell is, therefore, sufficient for him. And that is indeed an evil abode.” (al-Quran, 204-206)
These verses too describe that many people will make conversation appearing delightful in the perspective of superficial arguments. They will swear on their good intentions, and declare Allah witness to their noble objectives and pious aims. Despite their assertions and testimonial claims, however, Allah has declared them miscreants and evil-mongers to face the torment of Hell. So their swearing on their intentions has been refuted because they are doing sheer terrorism, violence and strife. Their crimes, therefore, cannot be forgiven due to their good intentions and noble designs declared on oath. This is the basic principle drawn from the Quran and Islamic Law.
These Quranic verses explain the same point:
“When it is said to them: ‘Do not spread disorder in the land,’ they say: ‘It is we who reform.’ Beware! (Truly) it is they who spread disorder, but they do not have any sense (of it) at all.” (al-Quran, 11-12)
Here again the mischievous and criminal mentality has been described that the miscreants never take their activities as disruption, violence and strife; rather, they call it Jihad and deeds of reconstruction and reformation. They presume that the tyrannous activities they perpetrate are aimed at greater good of society. Today’s tragedy is that terrorists, murderers, mischief-mongers and rioters try to prove their criminal, rebellious, tyrannous, and brutal blasphemous activities as a right and justified reaction to foreign aggression under the garb of defense of Islam and national interests.
They should know that, as good intention can never prove an unlawful act justified, pious designs can never prove blasphemy as righteousness, and virtuous objectives can never prove an impure act wholesome, the intention to perform Jihad, in the same way, can never prove violence and terrorism lawful and permissible. The intention to protect Islam, erect defense against foreign aggression and avenge the wrongs and excesses inflicted upon Muslim Umma is one thing, and brutal mass murder of innocent citizens, vast destruction of civil property, ruthless target killings and destruction of mosques and markets and businesses is altogether a different debacle. The former can never prove the latter lawful. The one has nothing to do with the other; there is no relevance and congruity between the two. Terrorism, carnage and mass destruction can never be justified in the name of any intention of enforcing Islamic commands and judicial system. Nor can these condemnable activities be any exception to the rule, or be overlooked, or forgiven.
The in-depth study of the Quran and Hadith makes one dauntlessly declare that Islam makes it conditional to realize the lawful objectives only through lawful means, to attain to the noble targets only through permissible resources and reach the sacred destinations by treading only the righteous ways. A holy goal can never be attained by following an evil and criminal path. Constructing a mosque is a pious act, but it cannot be proved lawful to do it by looting a bank. The objectives of mercy cannot be achieved through cruel and oppressive ways. The designs of an exalted pious person cannot be materialized by adopting blasphemous methodology. In sum, good cannot be earned by evil means. Fair is fair and foul is foul. This is Satan who says, ‘fair is foul and fouls is fair.’ This is the majesty and purity of Din that it has purified and reformed both the destination and its path. It has made both objective and method pure and upright.
The people who base their argument on the Hadith, ‘actions are judged according to intentions,’ in order to justify their brutal ways and cursed means, make false and heretic implications. They cannot set a wrong thing right. This Hadith signifies only those actions that are proved pious, permissible and lawful. Their acceptability has been based on trueness of intention. If the intention is pure, they will be accepted, or they will be rejected. If the intention is not good, or the coveted intention does not exist, the actions will not be considered acts of worship, despite their apparent righteous value. They will be rejected or discredited. But the actions that are forbidden, unjust, unlawful and blasphemous cannot be made permissible, lawful, just and creditable by even extremely good intentions joined together. This is such an Islamic principle and legal formula as no one of the Companions, pious predecessors, Imams, and authorities of hadith and exegeses has departed from to date. Some scholars have also interpreted this hadith, ‘actions are judged according to intentions,’ as pointing to manifestation of deeds according to intentions. The actions take shape according to the intentions. So a terrorist’s actions speak of his intentions. His killings and destructive activities refer to his foul intention and condemnable ideas and beliefs. His heinous actions cannot stem from pious intentions and beliefs. The bloodshed he causes refers only to a cruel man inside him and not any kind and merciful soul. It is, therefore, evident that whatever false implications and foul justifications these rebels, criminals, evil-mongers, tyrannous brutes may put forth to prove their atrocities as act of Jihad, they have nothing to do with the teachings of Islam.
The Holy Quran has vividly described them in this verse:
“It is those whose entire struggle is wasted in worldly life, but they presume they are doing very good works.” (al-Quran, 18: 104)