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[Book Overview] – With What Reasoning and Religion Can Bombings and Destruction Be Considered as Jihad? – Shaykh Abdul-Muhsin al-Abbad

Read Introduction HERE



ʿAudhu Billāhi min ash-Shayṭān al-Rajīm, Bismillāh al-Raḥmān al-Raḥīm. Alḥamdullilāhi Rabbil ʿAlamīn, waṣalatu wassalām ʿala rasūlillahil karīm, wa ʿala alihī wa aṣḥābī wa man tabiʿahum bi-iḥsān ilāʾ yawm al-dīn; wa baʿḍ. All Praise belongs and is directed to the Rabb of everything that exists, praise and salutations be upon His final beloved Messenger, Muḥammad , his revered family and his noble Companions and upon all those who follow them in good until the end of times, to proceed,

Saudi Arabia has seen terrorism and violence in its Kingdom prior to 9/11, from around 2000, with an increase in the violent terrorist attacks year by year, with the most recent being July 2018. Does a country subject its citizens and its visitors, who are protected and under the safety of the sovereign state; to violent terrorism, suicide bombings, destruction of property and life, indiscriminate senseless killings? Of course not! Then how do these modern writers, without any regard for the truth and respect for the dead, hurl baseless and false allegations at Saudi Arabia, Wahhabism and Salafism for the spread of violent terrorism. Foreign secret services although implicated, were surprising cleared by the police of their country, very conveniently of any involvement, but the allegations of foreign involvement in destabilising Saudi Arabia with a relentless campaign of terror are very much still on the table.

This short treatise of the Saudi Arabian Salafī scholar, Shaykh ʿAbd al-Muḥsin b. Ḥamad al-ʿAbbād al-Badr is a repudiation of the people whose ideology is to cause corruption and chaos throughout the lands. They cause destruction and devastation physically; to life and property as well as emotional and psychological trauma to all those affected by their reckless killing, suicide bombings and indiscriminate killing under the satanic principle of ‘collateral damage’. In current times various groups and organisations have arisen, whose intent is to kill innocent civilians, Muslims and non-Muslim, the elderly, women and children. Such heinous crimes are severely reprimanded in Islam and they also oppose its pristine teachings based on divine scriptures. These wicked and evil people distort and manipulate the scriptural texts, so that they conform to their whims and desires.

This treatise, ‘With What Reasoning and Religion Can Bombings and Destruction Be Considered as Jiḥād?’ of Shaykh ʿAbd al-Muḥsin addresses the important issues of killing innocent people, suicide bombings and senseless destruction, which was authored after the Riyadh bombings in 2003. This treatise also clarifies the Salafist view on the unlawfulness of suicide bombings, violent terror, the killing of innocent people and the sanctity of human life, which the Salafis have always advocated. Let this treatise also serve as a reminder to the detractors, who exert considerable effort to discredit the teachings of Salafiyyah, which is free from the so called brands of Salafism. We pray that individuals affected with the ideas of the Khawārij and extremists, benefit from this treatise while reading it with an open and sincere mind.

Publisher: SRI 
Size A5 
50 pages

Thābit b. al-Ḍhihāk RadhiAllahu Anhu narrates the Messenger of Allāh  Sallalahu Alayhi Wasallam said:

Whoever commits suicide with anything in this world, he will be punished with that very thing on the Day of Resurrection.[1]

On the authority of Abū Hurayrah RadhiAllahu Anhu on that the Messenger of Allāh Sallalahu Alayhi Wasallam said:

Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein perpetually forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his `Abdomen with it in the (Hell) Fire wherein he will abide eternally forever.[2]

On the authority of Abū Hurayrah RadhiAllahu Anhu who said the Messenger of Allāh Sallalahu Alayhi Wasallam said:

He who commits suicide by strangulation shall continue to strangle himself in the Hell Fire (forever) and he who commits suicide by stabbing himself will continue stabbing himself in the Hell-Fire.[3]

This ḥadīth is also in the Musnad of Imām Aḥmad and others, with the additional words:

And the one who kills himself by diving (or plunging), will also be diving (or plunging) the same way in the Fire.[4]

On the authority of al-Ḥasan who said:

Jundub  transmitted to us in this Mosque, so we did not forget and we did not fear that we would forget and we not fear that Jundub would lie on the Prophet Sallalahu Alayhi Wasallam, He said: ‘A man was inflicted with a wound and he committed suicide, and so Allāh said: My slave has caused death on himself hurriedly, so I forbid Paradise for him.[5]

On the authority of Jābir b. Samurah RadhiAllahu and that:

A man was inflicted with a wound, so he took a horn and stabbed himself with it, and the Prophet Sallalahu Alayhi Wasallam did not pray his funeral prayer.[6]

The one who kills himself accidentally is excused and and not criticized, Allāh The Mighty and Majestic says:

ولَيْسَ عَلَيْكُمْ جُنَاحٌۭ فِيمَآ أَخْطَأْتُم بِهِۦ وَلَكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ

“…And there is no blame upon you for that in which you have erred but [only for] what your hearts intended…”[7]

رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا

“…Our Lord, do not impose blame upon us if we have forgotten or erred….”[8]

And Allāh says:

Indeed, I have responded.[9]


[1] Al-Bukhārī, no.6047; Muslim, no.176.

[2] Al-Bukhārī, no.5778; Muslim, no.175.

[3] Al-Bukhārī, no.1365.

[4] Aḥmad, Musnad, no.9618, and also refer to al-Albānī, Silsilah Aḥadīth al-Ṣaḥīḥah, no.3421.

[5] Al-Bukhārī, no.1364; Muslim, no.180.

[6] Ibn Ḥibbān, no.763 – al-Mawārid al-Ẓamān. Al-Albānī said: ‘It is Ṣaḥīḥ due to others.’ Ṣaḥīḥ al-Targhīb, no.2457.

[7] Sūrah al-Aḥzāb, 33:5.

[8] Sūrah al-Baqarah, 2:286.

[9] Muslim, no.126.

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