"On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land."
[al-Qur'an (5:32)]
"Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors."
[al-Qur'an (2:190)]
What do muslim schlors say
In an article published in Riyadh, on 22nd August 2003, it said:
"Acts of sabotage such as bombings, murder and destruction of property are serious criminal acts and an aggression against innocent people... which warrant severe and deterrent punishment," the Council of Senior Islamic Scholars said in a statement.
It was also reported that the Grand Mufti of Saudi arabia had said:
"One of the fallouts from extremism in understanding Islam is that some people call for Jihad for the sake of God without justification" Sheikh Abdul Aziz said.
"These people raise the banner of jihad to draw the young into their ranks and not to fight for God," he added.
"Young Muslims must try and better themselves and their country but not through violence, because Islam is not a violent religion, it is a merciful religion," he said.
"A Muslim must understand his religion. It is the duty of the young and the whole Muslim world to know that violence is not a way to achieve reform," Al-Sheikh said.
"The Prophet (peace be upon him) told us to combat evil. But there is a general rule to look at both advantages and disadvantages. And if fighting an evil leads to a greater one, then that fight is forbidden," he said.
The Grand Mufti said: "One of the reasons some people attacked and frightened others was, ignorance."
"Ignorance is a killer disease because a person thinks that he is right when he is wrong," he said and stressed the importance of right guidance. "One of the reasons also is mistrust of our scholars. It is people's duty to trust their scholars and leaders," he said.
What does Islam say about Suicide bombing
"O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily God hath been to you Most Merciful!"
[al-Qur'an (4:29)]
"If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for God."
[al-Qur'an (4:30)]
Shaykh Muhammad Bin Saalih al-'Uthaymeen, a scholar from Saudi Arabia was asked the following question -
What is the ruling regarding acts of Jihaad by means of suicide, such as attaching explosives to a car and storming the enemy, whereby he knows without a doubt that he shall die as a result of this action?
He responded : Indeed, my opinion is that he is regarded as one who has killed himself (committed suicide), and as a result he shall be punished in Hell, for that which is authenticated on the authority of the Prophet (sal-Allaahu `alayhe wa sallam).
"Indeed, whoever (intentionally) kills himself, then certainly he will be punished in the Fire of Hell, wherein he shall dwell forever" [Bukhaaree (5778) and Muslim (109 and 110)].
However, one who is ignorant and does not know, and assumes his action was good and pleasing to Allaah (Subhaanahu wa Ta'aala), then we hope Allaah (Subhaanahu wa Ta'aala) forgives him for that which he did out of (ignorant) ijtihaad, even though I do not find any excuse for him in the present day. This is because this type of suicide is well known and widespread amongst the people, so it is upon the person to ask the people of knowledge (scholars) regarding it, until the right guidance for him is differentiated from the error.
And from that which is surprising, is that these people kill themselves despite Allaah having forbidden this, as He (Subhaanahu wa Ta'aala) says: "And do not kill yourselves. Surely, Allaah is Most Merciful to you" [Soorah an-Nisaa, Aayah 29].
And many amongst them do not desire anything except revenge of the enemy, by whatever means, be it halaal or haraam. So they only want to satisfy their thirst for revenge. We ask Allaah to bless us with foresight in His Deen and action(s) which please Him, indeed He is all Powerful over all things.
(Shaykh Ibn 'Uthaymeen Kayfa Nu'aalij Waaqi'unaa al-Aleem - Page 119)"... so what we hold is that those people who perform these suicide (bombings) have wrongfully committed suicide, and that this necessitates entry into the Hellfire, and Allah's refuge is sought; and that this person is not a shahid (martyr)..."(Shaykh Muhammad Bin Saalih al-'Uthaymeen, Saudi Arabia).
What does Jihad mean?
The Qur’anic Arabic term Jihad has been commonly mistranslated as “Holy War”. The original Qur’an is in Arabic, not English. The Arabic equivalent of the English expression “Holy War” is “Harbum Muqaddasah”, an expression which is not found anywhere in the Qur’an or in the authentic sayings of the Prophet of Islam.
Even when the Qur’an speaks about defensive war, it never glorifies it or calls it “Holy”, but as something which is inherently hated [2:216-217]. However, as a last resort, it may be better [than doing nothing in the face of aggression or oppression].
Furthermore, the term "Holy War" means, lexically, a fight on behalf of one religion against the other(s). There is no verse in the Qur’an that condones fighting any peaceful non-Muslim on the sole ground that he/she is a non-Muslim.
Jihad is an Arabic term derived from the root “JHD” which means, literally, to strive or exert effort. The term Jihad and other similar terms derived from the same root are used in the Qur’an and in Hadeeth in three contexts.
Firstly, it is used in the context of prayers, doing righteous deeds and self-purification; inward Jihad or struggle against evil inclinations within oneself [al-Qur’an 22:77-78, 29:4-7].
Secondly, it is used in the context of social Jihad, or striving for truth, justice and goodness in one’s relationship with other humans. Examples of this usage include the payment of charity to the needy [49:15] and striving to persuade those who reject God’s prophets by referring to the arguments presented in the Qur’an [25:51-52].
Thirdly, it is used in the context of the battlefield, which is often called, more specifically, Qital, which means fighting. That later form; the combative Jihad, is allowed in the Qur’an for legitimate self-defense in the face of unprovoked aggression or in resisting severe oppression, on religious or other grounds [2:190-194].
No other verse in the Qur’an, when placed in its proper textual and historical context, permit fighting others on the basis of their faith, ethnicity or nationality [60:8-9]. The Qur’an recognizes plurality in human societies, including religious plurality, as part of God’s plan in creation [10:19; 11:118-119]. It calls for peaceful and respectful dialogue, not forced conversion whether through war or other forms of coercion [3:64, 16:125, and 29:46].
Combative Jihad is not only restricted in terms of what may or may not justify it, it is also strictly regulated. Prophet Muhammad (PBUH) taught how to behave in the battlefield. As an "hated act", war should not be resorted to if other peaceful and just means may stop aggression or oppression. Intentions must be pure and no selfish personal or nationalistic agenda should be the driving force. There must be a declaration of war by a legitimate authority after due consultation. No non-combatants should be hurt. All must refrain from looting and unnecessary destruction. Prisoners of war and the injured must be treated humanely.
Conclusion
It should be noted, in the long history of Muslim people, there were times when such conditions and rules were adhered to and other times where there were violations in differing degrees. There were also some misinterpretations of the concept by some scholars, possibly influenced by the circumstances of the world in which they lived. The fact remains, however, that Islamic teachings are not to be driven by either what some Muslims did or are doing today, nor by misinterpretations, past or present. It is a duty of Muslim scholars to clarify these issues to both Muslims and Non-Muslims alike. Some are already doing that in the pursuit of the true Qur’anic vision of a peaceful and just society and world.
It should be noted, in the long history of Muslim people, there were times when such conditions and rules were adhered to and other times where there were violations in differing degrees. There were also some misinterpretations of the concept by some scholars, possibly influenced by the circumstances of the world in which they lived. The fact remains, however, that Islamic teachings are not to be driven by either what some Muslims did or are doing today, nor by misinterpretations, past or present. It is a duty of Muslim scholars to clarify these issues to both Muslims and Non-Muslims alike. Some are already doing that in the pursuit of the true Qur’anic vision of a peaceful and just society and world.