He Was Banned Because He Gave Fatwas Without Authorization Not Politics.Stop Misleading People
1) Please read this:
2) Then I told you that Islam q&a has the largest following among the Muslims, but you neglected it completely. It is sad.
3) Then I pointed out that he mentioned several Quranic Verses and Ahadith, but again you neglected it.
4)
Fatwa of Bin Baz:
Please see that Bin Baz is also saying the same thing:
http://www.binbaz.org.sa/fatawa/275
والأرجح أنه لا يلحق بهم غيرهم ، بل هؤلاء الطوائف الثلاث هم الذين يخيرون ؛ لأن الرسول قاتل الكفار في الجزيرة ولم يقبل منهم إلا الإسلام،
Translation:
... and (Mushrikeen) are not included among them (i.e. Ahl-e-Kitab). Jizya will only be taken by Ahl-e-Kitab, while Prophet killed the Kufaar in Arabia and accepted nothing from them except Islam.
No It Is Not The Fact That You Have Used The Same Tactic Used By Enemies of Islam Says A Lot About You.You are giving the classical 9: 5 islamophobe argument, which is a clear example of all the arguments the produce, and also a clear example of cherry picking and taking things out of context,
It is not fair. I provided you the opinions and tafsir of the Salafs.
In fact these are the modern Mufassirin who are twisting the facts and deceiving the people by hiding the history and traditions.
here are just a few points to refute your ridiculous argument:
1. Verses 4 says to uphold your treaties with the non believers
2. verse 6 says to give shelter to non combatant polytheists (AND GIVE THEM PROTECTION, EVEN IF THEY STILL DISBELIEVE)
3. verses 7-10 & 13 clearly show that this is against treaty breakers and people who attack you first
1) Tafsir Ibn Kathir (
link):
Existing Peace Treaties remained valid until the End of Their Term
This is an exception regulating the longest extent of time for those who have a general treaty - with out time mentioned - to four months.
They would have four months to travel the lands in search of sanctuary for themselves wherever they wish. Those whose treaty mentioned a specific limited time, then the longest it would extend was to the point of its agreed upon termination date. Hadiths in this regard preceded. So anyone who had a treaty with Allah’s Messenger it lasted until its specific termination date ...
2) I already told you Verse 6 was not about the idolaters were living in Darul Islam, but it was about those Kuffar who came from Darul Harab and sought asylum in Darul Islam. Please see tafsir al Qurtabi for the details.
3) verses 7-10 & 13 are not abrogating the Orders of 9:5 which was very clear that after 4 months all the Musrikeen has to accept Islam or to be killed. After those 4 months there was no more the condition of any Fighting Kafir.
So You Have Declared An Ijma On The Basis Of One Hadith Without Giving Reference w.r.t Sihah Sitah And Giving Isnad And I Won't Be Surprised Considering That You Have Already Been Quoting Verses In Isolation Without Context How Your Quotation Is Going To Turn Out.
Brother, it seems you don't know Ibn Hajjar al-Asqallani, and that is why you are saying this thing.
Ibn Hajar al-Asqalani is like Imam Bukhari among the Khalaf. If he says that the tradition is authentic, then it is not for you to deny him.
Despite, this historical fact (killing Majoos or taking Jizya) has been recorded every where and no one has disputed it.
For example, look at this tradition:
Sunnan Abu Dawud (authenticated by Saudi Mufti Albani),
link:
ن بُجَالَةَ قال : كنتُ كاتبا لجُزْءِ بن معاويةَ عمّ الأحنفِ بن قيسٍ إذ جاءنا كتابُ عمرَ قبل موتهِ بسنةٍ اقتلوا كل ساحِرٍ وفرقُوا بين كلِّ ذي محرمٍ من المجوسِ وانهوهُم عن الزمزمةِ فقتلنا في يومٍ ثلاثةَ سواحرِ وفرّقنا بين كلِّ رجل من المجوسِ وحريمهُ في كتابِ اللهِ وصنعَ طعاما كثيرا فدعاهُم فعرضَ السيفَ على فخذهِ فأكلوا ولم يزمزمُوا وألقَوا وقرَ بغلٍ أو بغلينِ من الورقٍ ولم يكن عمرُ أخذَ الجزيةَ من المجوسِ حتى شهد عبد الرحمن بن عوفٍ أن رسولَ اللهِ صلى الله عليه وسلم أخذها من مجوسِ هجرَ
This tradition telling the same thing that Umar was intented to kill all the Majoos, but then companion Abdul Rehman bin Auf told him that Majoos are also among Ahle Kitab and Prophet himself took Jizya from them.
And The Hadith You Quote Does Not Show Ijma It Clearly Showed Difference Of Opinion
Please understand that there was Ijma about killing of Polytheists. But the difference of opinion was about this if Majoos were Polytheists or Ahle Kitab.
When Umar was intended to kill Majoos for being kuffar, then none of the Sahabi contradicted him. But they asked for accepting Jizya from them for they were not Kuffar but among Ahle Kitab.
It Is The Height Of Comedy That You Talk About Salaf Differentiate Between Ancient Commentators and Modern Ones,Yet You're Quoting Modern Day Scholars Like Mufti Al-Munjid' and Ghamidi.
Please understand the the difference.
I quoted Islam q&a while he went into the details and gave the Quranic Verses and Ahadith on this subject.
Then I quoted Ghamidi, while he gave the references to the SALAF Ulama like Shafi, Ahmed Bin Hanbal, Ibn Hazm etc.
Here read Tafsir al-Qurtabi where he is giving the same Opinions of Salaf Ulama (
link):
قال الشافعيّ رحمه الله: لا تقبل الجزية إلا من أهل الكتاب خاصّةً، عرباً كانوا أو عجماً لهذه الآية؛ فإنهم هم الذين خُصّوا بالذكر فتوجّه الحكم إليهم دون من سواهم؛ لقوله عز وجل:
{ فَٱقْتُلُواْ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ }
[التوبة: 5]. ولم يقل: حتى يعطوا الجزية كما قال في أهل الكتاب. وقال: وتقبل من المَجُوس بالسُّنّة؛ وبه قال أحمد وأبو ثَوْر. وهو مذهب الثَّوريّ وأبي حنيفة وأصحابه.
Translation:
Imam Shafi'i said that Jizyaa will not be taken except from Ahle Kitab, irrelative of that Ahle Kitab being Arabi or Ajmi. And proof of this is the Verse 9:29, while these are the people (i.e. Ahle Kitab) who have been mentioned separately about Jizyaa. Therefore, this Jizyaa is only related to Ahle Kitab, while Kuffar had to be killed as has been ordered in Verse 9:05 (Kill the Polytheiest wherever you find them...) and didn't mention further in verse 9:05 حتی یعطو الجزیۃ (till they give Jizyaa) like it has been mentioned for Ahle Kitab. Moreover Shafi'i said that Jizyaa will be accepted from the Majoos and this is proven from the Sunnah. And this is the opinion of Thawri and Abu Hanifa and his companions.