On 12 September 2001, Qaradawi issued a statement, declaring: “Islam, the religion of resistance, holds the spirit in high regard and considers the assault against guiltless people a serious sin.” This is supported by a Qur’anic stanza that reads: “Whoever slaughters a person for any reason other than murder or defilement in the earth, it will be as if he has executed all civilization, & who so at any moment saves I strongly disagree with a surrendered Muslim embarking on such an attack. Nonetheless, he and others have seen besieging Israelis in Israel-Palestine and American troops in Iraq as genuine acts of self-destruction. Thus the ‘battle of fatwas’ has not just happened between a lion’s share of standard muftis and the fatwas gave by psychological oppressors and their allies yet in addition be present between clashing place taken by muftis to whom numerous standard Muslim’s search for direction. Self-destruction attacks on innocent civilians or non-soldiers have sparked a heated debate among prominent religious experts in the Islamic community. In the late spiritual pioneer and initiator of Hamas in Palestine, as well as Akram Sabri, the Mufti of Jerusalem, along with a slew of other Middle Eastern and Palestinian religious leaders, have argued that this is essential and must be defended in order to counter Israel’s illegal occupation as well as military force. In 1995, he was one of the first people in Israel to release a theological decree that he thought was OK for people to do things like this. He said that Israelis were not normal people, but soldiers in an occupying war against Palestinians. When Abdul Aziz Al-Shaykh, the Grand Mufti of Saudi Arabia, made a very clear point, he said that all forms of self-destruction were un-Islamic, and they were not allowed in Islam. On Sept 15, 2001, not long following 9/11, he stated: “Ill will and disdain do not legitimate enmity or foul play.” Right away, the new advancements in the United States, such as capturing planes, frightening honest people, and losing blood, develop a level of shamefulness that Islam cannot bear, since these are huge wrongdoings and corrupt demonstrations. Furthermore, any Muslim who understands his religion’s lessons and adheres to the commands of the Holy Qur’an and Sunnah [the Prophet Muhammad’s teachings] will never participate in such deeds, as they will provoke God Almighty’s wrath and lead to evil and devaluation on Earth.
Furthermore, it is responsibility of Muslim scholars [religious authorities] to clarify the situation and explain that such demonstrations are never tolerated in Islam. Furthermore, the media, which attempts to criticize Islam as well as Muslims in order to mobilize sensations of different countries against them, should instantaneously cease this unsuitable as well as unjustified practice, because all sensible and simple inhabitants understand that such one-sided allegation have nothing to with Islam. The Amman Message is one of two major endeavors of Muslim strict pioneers to internationally address and delegitimize stringent fanaticism and worldwide terrorism [2004–05] together with ‘A Common Word Between Us and You’ .Religious pioneers declared “what Islam is or isn’t, and what actions address or what activities don’t” in the Amman Message, stressing Islam’s key principles of compassion, shared regard, recognition, and religious opportunity. The Amman Message is anticipated to criticize fanaticism as a divergence from Islamic values, while affirming Islam’s lesson of resilience and humanity as a universal viewpoint shared by all religions and people groupings. The emotions of these scholars at the time became the foundation for a large global Islamic gathering in July 2005, which brought together 200 Muslim researchers from the more than 50 nations. Researchers focused on intra-Muslim conflict and brutality, attempting to delegitimize fanatics who issue fatwas to legitimize their plans, constructed on fatwas issued by three of the most senior Sunni and Shia strict specialists, including Sheik Muhammad Sayyid Tantawi of al-Azhar University, Iraq’s Grand Ayatollah Ali al-Sistani, and Yusuf Qaradawi. Members made a final statement that emphasized the hidden harmony and legitimacy of Islam’s three major branches [Sunni, Shia, and Ibadi], outlawed expulsion or heresy [takfr] among Muslims, and detailed the requirements for a substantive fatwa. The Amman Message was continuously endorsed by more than 500 leading Muslim researchers. Along these lines, for the first time in history, a diverse group of religious founders and agents from throughout the world came together to issue a definite proclamation. In October 2007, 138 renowned Muslim pioneers [muftis, intellectuals, government ministers, and authors] from around worldwide addressed a second crucial communication to leaders of important Islamic localities called “A Common Speech between Us and You.” In this world, there is Christian worship. The ceremony highlighted the significance of Christians and Muslims, who together account for the majority of the world based on their “shared language,” the core doctrines of two religions: love and devotion to one God, who work together for world peace. The “common word” elicited a quick and global response from Christian pioneers and seekers. Many people and groups have spoken out in support of it, including the Bishop of the Diocese of Christchurch, Pope Benedict XVI, the Orthodox Church Patriarchate of Alexei II, the Prime Minister of the World Evangelical Federation, and many others. The ultimate resource for “un mot universal” The number of Islamic pioneers and academics involved in the event has increased from 138 to over 300 and the event is supported by over 460 Islamic associations and organizations. It is inside this context that Dr Muhammad Tahir-ul-Qadri’s as an important archive, the Fatwa on Terrorists and Terror Attacks has been invited. Tahir ul-fatwa Qadri’s is a detailed analysis of Quran and Islamic sources’ claims about the prevalence of evil, terrorism, and suicide bombers, as well as a clear and unequivocal condemnation of all misguided barbarism, terrorism, and bomb attacks against everybody else, Muslims and non-Muslims alike. At the same time, it sets itself apart from everyone else, even unchallenged religious pioneers and potentially radicalized Muslim communities who could try to justify and condone suicidal sieges and terror under any conditions. In his discussion with Christiane Aman, he said, “Terrorism and savagery cannot be regarded admissible in Islam on the basis of any forgiveness.” Any country’s sincere purpose of terrorism cannot be sanctioned by any worldwide plan or blend of emotions. “This significant fatwa contributes to the discourse, direction, and rigorous knowledge of Islam in the twenty-first century and offers a fascinating lesson and teaching to everyone who desires world peace and justice.
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