Dubai, United Arab Emirates (CNN) – Ali Al-Qarra Daghi, Secretary-General of the International Union of Muslim Scholars (the union is listed on the terrorist lists in Saudi Arabia, the UAE, Bahrain and Egypt) caused a sensation among activists on social media after a fatwa was published on the rule of mercy for “non-Muslims.” This is in the wake of the controversy that took place over the death of Al-Jazeera journalist, Sherine Abu Akleh, and her Christian religion.
Al-Qarra Daghi said in a statement published at dawn on Wednesday: “A clarification and summary of the martyr’s fatwa… I call on my fellow scholars to read the fatwa carefully, as there is nothing in it that touches the definitive constants…” enumerating the following points:
Or not : The fatwa has nothing to do with the Abrahamic religion that was presented in the era of Trump, and we rejected it in its image offered, because it is a new religion, and we acknowledge and believe that {the religion of God, peace be upon God} Al -Imran: 19 and that {and whoever sits on the other of the losers} Al Imran: 85
Likewise, the fatwa is not included in loyalty to other than God, and to non-Muslims, all that is in it is is it permissible to use “martyr” on the martyr of the homeland and the word?
SecondlyThe disagreement is not in the constants of the belief, because the fatwa is aimed at the fact that the unbeliever does not enter God Almighty or all of His Messengers into Paradise, and that it is not permissible to seek forgiveness for polytheists and the like, but is it permissible to seek mercy in the sense of mitigating the torment, as stated in the Sahih about the intercession of the Messenger for his uncle Abu Talib, so he eased God made it on his behalf, and placed him in a stream of fire instead of the “lower gendarmerie” and I do not want by the permissibility of mercy except to reduce the torment, rather I do not want to use it to block pretexts, rather I did not use it for any unbeliever.
ThirdThe word “shahd” and its derivatives are repeated in the Holy Qur’an 159 times, so let us briefly mention their meanings:
1- The word witnessed is an abstract past, present, and command, abstract and plural in it, and in the singular and plural form (53) and its meanings revolve around attendance, giving testimony, acknowledgment and informing, and it was not used in the context of war and fighting, as well as the case in more in it ((I testify, testify)) and God repeated Almighty Allah (they were martyred) twice:
((And make two witnesses from among your men)) Al-Baqarah 282 and he said: ((So make a witness against them, four of you)) Al-Nisa, verses 15: The testimony on the rights, and its meaning.
2- The word “witness” is singular, dual and plural 16 times, and it was not used in the sense of the slain.
3- The word “witnesses” three times, not in the field of war and fighting, but rather from the witness.
4- The word “witnessing” twice, meaning giving testimony, not killing in the way of God.
5- The word “martyr” (35) times, and all of them are in the field of witnessing over money or rights, and there is no evidence from them that indicates killing in the way of God.
6- With the word “martyrs” in the Almighty’s saying: “And make two witnesses among your men.” Al-Baqarah 282 and its meaning is clear in the testimony of rights and debts.
7- With the word “martyrs” twenty times, all of them meaning witness to the truth, money, religion, and the performance of what the previous prophets did and the like, except for three verses (1) of them:
The Almighty said: ((And may God know those who believe and take witnesses from among you)) Surah Imran 140 and this is about those killed on the way of the Battle of Uhud.
– And the Almighty’s saying: ((These are with those on whom God has bestowed favors from among the Prophets and the truthful and the martyrs and the righteous) Surah An-Nisa 69
And the Almighty’s saying: ((And the martyrs are with their Lord their reward and their light)) Al-Hadid verse 19
8- With the words “testimony,” “testimonies,” “mashhad” and “witnessed,” the meaning of murder is not mentioned at all.
My intent from that is that the Holy Qur’an used “witnessed” and its derivatives in other than murder (154 times), so do these uses allow us to call “the martyr” especially the “martyr of the homeland” “the martyr of the word” for the one killed in their path? .
This is the liberation of the dispute and the bottom line. As for what some brothers have argued about exaggerating the issue and making it a dogmatic issue related to the egg of Islam, and among the definitive constants agreed upon, this is unacceptable and unscientific, they have what they see.
And I saw that the intense campaign, which in some of them amounted to underestimating the authors of these authorized fatwas, or their infidels, or their heresy, leads to an intellectual movement to terrorize anyone who thinks of a new ijtihad that does not contradict the absolutes, but according to the vision of the fair.
I would have liked to discuss the subject in a sober and scientific manner without a torrent of accusations, or a large amount of texts, most of which were not included in the dispute.
Moreover, the claim of unanimity regarding the prohibition of using mercy for non-Muslims from the dead is not valid as mentioned by some scholars, unless it is intended to forgive the polytheists, but in the sense of mitigating the torment, it was permitted by Al-Bayhaqi and others and it was permitted by a number of jurists of the schools.
In general, I call for a scientific symposium to resolve these issues according to constructive discussions, and I am committed to its results if approved.