War,peace and Non-violence

Tolerance in the Treatment of the Enemy

Related from Hafs ibn Ghayyath, who said: 'I asked Imam Saadiq (A) about the case of two groups of Believers, one of them unjust and the other just. What if the unjust were to defeat the just in battle?'

He (A) replied: 'It is not the way of those who are just to pursue one retreating or to kill prisoners, or to finish off the wounded . . .' Related in a hadith from Abu Hamzah al-Thumali, from Imam 'Ali ibn al-Hussein (A) who said:

'Imam Ali (A) wrote to Malik, who was in the avant-guard on the da y of al-Basrah (the Battle of Jamal), that he was only to lan ce those who were charging and he was not to kill men who were retreating or to kill the wounded and whoever bolts his door will be safe.

Related from 'Abdullah ibn Sharik, from his father who said: 'When the people were defeated on the day of the battle of the Camel (Jamal), Amir-ul-Mu'mineen (A) said: 'Do not pursue one retreating and do not kill the wounded and whoever bolts his door will be spared.'

Related from Imam Ridha (A) that "Imam 'Ali (A) on the day of the battle of the Jamal did not pursue anyone retreating, nor did he finish off the wounded, and anyone who threw down his weapons would be spared as would anyone who entered his own house."

In one account it is said:

"If the unjust were defeated and they had a troop and a base which they could resort to, they would be sought and their wounded finished off, and they would be pursued and killed as far as possible2 9. Amir-ul-Mu'mineen (A) did the same with the people of Siffin because Mu'awiya was behind them. If they had not had a troop to return to, they would not be sought and their wounded would not be finished off, because if they retreated they would split up and scatter."

We have also related that "During the battle of the Jamal when Talhah and al-Zubeir were killed and 'Aishah was arrested and the People of the Jamal were defeated, the order was proclaimed by the herald of Amir-ul- Mu'mineen (A): 'Do not kill the wounded, do not pursue anyone retreating and whoever throws down his weapon will be spared."

Then Amir-ul-Mu'mineen (A) called for the mule of the Prophet (S), which he mounted. Then he said 'Come you, and Come you until he had gathered around him almost sixty elders all of them from the Hamdan (tribe) who had taken up sword, shield and helm. Then he went with them still around him until they reached a magnificent house where he asked to be admitted and he was admitted.

He then found himself amongst a group of women all bewailing in the courtyard of the house, and when they saw him they began to shriek and say: 'He is the killer of our beloveds.' However he did not say anything to them. He asked the whereabouts of the chamber of 'Aishah. The door was opened and he was admitted. Then it was heard that in their conversation 'Aishah was 2 9 This is because they could regroup and reinforce and come back again.

apologetic - "No by Allah", "Yes by Allah". Then he exited and looked towards a woman and said: 'Come here O Saffiyah.' She hurried towards him and he said to her: 'Do you not dismiss those who say that I am the killer of beloveds.

For if I was the killer of beloveds I would h ave killed those who are in th at chamber, and in this one, and in this one.' He indicated three rooms. The woman went to the other women and those in the house who were wailing fell silent and those standing sat down.'

Al-Asbagh (The narrator of the hadith) said: 'In one of the rooms was 'Aishah30 and her confidantes. In another room were Marwan ibn al Hakam and some young men of the Qureish. In another were 'Abdullah ibn al-Zubeir and his folk.

' Al-Asbagh was asked: 'So why did you not raise your hands against those people. Were they not the cause of the sore? Why did you let them live?' He said: 'We took hold of our swords and narrowed our eyes towards Imam 'Ali (A) waiting for his command to kill them but he did not do so and instead chose to grant a general amnesty."

Sheikh al-Mufid has said in the book "al-Kafi'a fi Ibtal taubat al- Khati'a", from Abu Mukhnaf Lut ibn Yahya, from 'Abdullah ibn 'Asim, from Muhammad ibn Bashir al-Hamdani who said: 'The letter of Amir- ul-Mu'mineen (A) came with 'Umar ibn Salma al-Awha to the People of Kufa. He saluted the people so that all the people could hear it and gathered in the Mosque. The call to congregational prayer was announced and not one person tarried. Then the letter was read:

'In the Name of Allah The Beneficent The Merciful. From 'Abdullah Amir-ul-Mu'mineen (A) to Qarzah ibn Ka'b and the Muslims; Peace be upon you, I praise Allah there is no deity but He. Now, we h ave met with the treachero us people . . . (until he said) and when Allah had defeated them, I ordered that no-one retreating should be pursued, nor should the wounded be killed, nor should the nakedness of anyone be exposed nor clothing torn. No house should be entered without permission and the people ha ve safety."

Related from Habba al-'Arani in a hadith saying: 'On the day of the Jamal, the people came out to face each other . . . (until he relates) the (rebellious) peo ple retreated defeated then the herald of Amir-ul- 3 0 'Aishah instigated and led the Battle (of Jamal) against Imam 'Ali (A).

Mu'mineen (A) called that "the wounded were not to be killed, those retreating were not to be pursued, that whoever locks his door will be spared and whoever throws down his weapon will be spared."

Related from Muhammad al-Hanafiyyah son of Imam 'Ali (A) who said:

'I had the standard (flag) on the day of the Jamal . . . (until he said) then he ordered his herald to proclaim that: 'No wounded person should be attacked, nor should any retreating person be pursued. Whoever locks his door will be safe.'

It is related that amongst the people of al-Sham (The army of Mu'awiya from Damascus) was a man named al-Asbagh ibn Darar and that he formed an armed vanguard. Imam 'Ali charged al-Ashtar with him and he took him prisoner without a fight. Imam 'Ali (A) used to forbid the killing o f prisoners. Al-Ashtar came with him at night and made fast his bonds and put him with his guests to await the morning.

This man al- Asbagh was an eloquent poet and he felt sure that he would be killed while his companions slept. So he raised his voice and let al-Ashtar hear some verses of poetry describing his condition and seeking to evoke his emotions.

In the mo rning al-Ashtar came to Imam 'Ali (A) and said: 'O Commander o f The Faithful! This is a man from the army who I met yesterday. By Allah if I knew it was right to kill him I would kill him. He spent the night with us last night and moved us.

If it is to be that we kill him then I will kill him. If we are angry at him or we have a choice then give him to me. Imam 'Ali (A) said: 'He is yours O Malik. For if you take a prisoner from the people-of-the-Kiblah (i.e. Muslims) you should not kill him. The prisoners from the people of the Kiblah are neither ransomed nor killed.' So al-Ashtar returned with him to his house and said: 'Yours is what we took from you and nothing more than that.'

Related from Salam who said: 'I witnessed the battle of the Jamal . . . (until he said) When the people of Basrah were defeated, the herald of Imam 'Ali (A) proclaimed:

'Do not pursue those retreating, nor one who throws down his weapon, and do not kill the wounded. For these people are retreating and they have no troop to resort to. This is what the Sunnah commended when fighting the trespassers."

In the book Da'aim al-Islam, relating that Imam 'Ali (A) was asked by 'Ammar when he entered Basrah: 'O Commander of the Believers! How shall we treat these people? He (A) answered: 'With open-handedness and kindness just as the Prophet (S) did with the people of Makkah." Related from Musa ibn Talha ibn 'Ubeidullah (who was amongst those taken prisoner on the day of the Jamal) who said: 'I was in the prison of 'Ali (A) in Basrah when I heard a herald calling: 'Where is Musa son of Talha son of 'Ubeidullah?

'I invoked the words: 'Verily we belong to Allah and verily we shall to him return.' This also did the people of the prison saying: 'He will kill you.' They brought me out and when I was in front of him he said to me: 'O Musa!'

I said: 'At your service O Commander of the Faithful.' He said: 'Say 'I seek the forgiveness of Allah'. I said: 'I seek the forgiveness of Allah and I turn towards Him in repentance' three times.' He said to his messengers: 'Release him.' Then he said to me: 'Go wherever you wish and whatever you find among our soldiers in the way of arms then take them and fear Allah in the future and sit in your house.'

So I expressed my gratitud e and left. The companions of Imam 'Ali (A) had taken as spoils what the opposing army had brought to the battle to fight him with (i.e. weapons), but nothing other than that.'

Related from 'Abdullah ibn Ja'far al-Humeiri, with a chain of narration from Ja'far al-Saadiq (A), from his father (A) that Imam 'Ali (A) did not attribute the crime of shirk31 to anyone he made war with nor that of hypocrisy, but he used to say: 'They are our brothers who have trespassed against us.'

Justification to the enemy, and not initiating attack

Related from al-'Ayyashi, with a chain of narration from Imam Saadiq (A) that Imam 'Ali (A) said to his companions on the day of Basrah: 'Do not hastily attack them until we have a justification in the sight of Allah Almighty and them.' He stood up and addressed the people of Basrah 3 1 . . . in general polytheism or ascribing partners to Allah. saying: 'Do you find any injustice from me in my ruling?' They said: 'No.'

In the book Da'aim al-Islam, of Amir-ul-Mu'mineen 'Ali (A) who gave a sermon in Kufah when a man from the Kharijites stood up and said: 'There is no rule except that of Allah.' Amir-ul-Mu'mineen fell silent. Then another stood up and another and another and when their number became great he (A) said:

'This is a word of truth but its objective is falsehood. With us, you have three rights: we would not prevent you from praying in the Mosques of Allah, nor would we prevent you from spoils of war as long as your hands are with our hands (i.e. you take part in war along side us), and we would not initiate war against you until you initiate it.'

Related from 'Abdullah ibn Jondab, from his father that Amir-ul- Mu'mineen 'Ali (A) used to give orders about every land in which we found the enemy saying:

'Do not fight the people until they initiate fighting for then by the grace of Allah you will have the justification, and leaving them until they initiate fighting is yet another justification. Then if you defeat them, do not kill one who is fleeing, and do not finish off the wounded or expose nakedness or mutilate the dead.'

Al-Kulaini said in another speech of Imam 'Ali's (A): 'If you meet tho se people tomorrow, then do not fight them until they fight you, but if they start on you then fall upon them.'

Sheikh al-Mufid has related in The Book of Irshad in the context of the death of Imam al-Hussein (A) and his arrival at Nineveh saying: Zuheir ibn al-Qayn said to al-Hussein (A): 'By Allah, I can only believe that after those who you see now (i.e. Hurr and his army) will come a force stronger than those you see. O Son of the Messenger of Allah! To fight them now would be easier than to fight those who come after them.

Upon my life, we will not be able to kill those who will come after them .' Al-Hussein (A) said: 'It is not for me to begin the fighting .' Then he dismounted.

(The hadith continues and gives an account of the day of 'Ashura).

Then, on the day of 'Ashura, Shimr ibn Dhil-Jawshan (May the curse of Allah be upon him) called at the top of his voice: 'O Hussein, Do you seek the fire before the Day of Resurrection?'

Al-Hussein (A) said: 'Who is this? It seems like Shimr Son of Dhil- Jawshan.' They said : 'Yes it is.' He (A) said: 'O Son of a Goatherd, you are more worthy of (being cast into) the fire!'

Then Muslim ibn 'Ausijah made to fire an arrow at him but al-Hussein (A) prevented him. He said let me shoot him for he is a criminal and enemy of Allah and great tyrant.' Al-Hussein (A) said to him: 'No, do not shoot him for I would hate to begin the fighting against them.'

Women not to be harmed

The book al-Kafi of Kuleini relates in the hadith of Malik ibn A'yun, from Amir-ul-Mu'mineen (A) that he said:

'Do not mutilate the dead, and if you reach the caravan of the people then do not tear any veils. Do not enter any houses and do not take anything of their belongings except that which you find in their military camp. Do not harm any women even if they insult your honour or curse your leaders and notables for they are weaker in physical strength, numbers and intellect. We have been ordered not to harm them even if they are Polytheists and if a man was to harm a woman he will be rebuked for it and he will suffer the consequences."

Author's note: In the beginning of the Book of Marriage in Sharh al- 'Urwah we have dealt with Imam 'Ali's saying that women are lacking in intellect, share of wealth and faith.

Messengers not to be killed

'Ab d Allah ibn Ja'far al-Humeiri, from Ja'far al-Saadiq (A), from his father (A), from his forefathers (A), from the Messenger of Allah (S) who said: 'The messenger is not to be killed.' In the book Da'aim al-Islam, related from Amir-ul-Mu'mineen (A) who said: 'If you capture a man from your enemy and he claims that he is a messenger sent to you then if he brings proof supporting his claim then you have no way against him until he delivers the message and returns to his companions. However if you do not find any proof of his claim then it will not be accepted from him.'

Prohibition of fighting not in accordance with the Sunnah

Related from Zayd ibn 'Ali, from his forefathers (A) who said:

'The Messenger of Allah (S) said: 'If two Muslims meet with their swords not in accordance with the Sunnah, then both the killer and the one killed will be in the fire.' He was asked: 'O Messenger of Allah We understand about the killer but why the one killed also?' He (S) said: 'Because he wanted to fight.'

In the book Da'aim al-Islam, related from Imam 'Ali (A) that the Messenger of Allah (S) said to him: 'Woe betide you if you make haste to spill blood illicitly, for there is nothing worse in consequences than this.'

Cowards are not to go to war

The Ja'faris relate with a chain of narration going back to the Messenger of Allah (S) that he said : 'He who feels in himself cowardice then he should not do battle.'

The Covenanter (Dhimmi) not to be killed

Ja'far ibn Muhammad al-Qummi relates fro m al-Muttalib that the Prophet (S) said:

'He who kills a man from the People of th e Dhimma32 will be forbidden Paradise the perfume of which can be smelled at a distance of twelve years travelling.' 3 2 People of the Dhimma are the non-Muslims who live under the protection of an Islamic system of government.

The noblemen of the Infidels to be respected

Muhammad ibn Jarir al-Tabarri relates: 'When the Persian prisoners reached al-Madinah, 'Umar ibn al-Khattab wanted to sell the women, and to enslave the men, but Amir-ul-Mu'mineen (A) said: 'The Messenger of Allah (S) said: 'Honour the nobles of every people.' 'Umar said: 'I heard him saying: 'If a nobleman of a people comes to you then honour him even if he goes against you.' Amir-ul-Mu'mineen (A) said:

'These people have made peace with you and wish to enter Islam and they are bound to have children. Hence I testify to Allah and to you that I have set free my share of them for the sake of Allah.' The Muhajiroun and the Ansar said: 'We give up our right to you O Brother of the Messenger of Allah (S).

He (A) said: 'Allah, I testify that they have given up to me their right and I have accepted it and I testify to You that I have set them free for Your sake.' Then 'Umar said: 'Why did you contradict my decision regarding the Persians?, and what was it that made you go against my opinion regarding them.?'

Then Imam 'Ali (A) repeated for him what the Messenger of Allah had said regarding the honouring of nobles.'

Then 'Umar said: 'I give up to Allah and to you O Abu al-Hassan my share and the rest of that which has not been given to you.' Then Amir-ul-Mu'mineen said: 'O Allah, I testify to what h e has said and the responsibility is now upon my head.'

But a group of the Qureish wanted to marry the women. Amir-ul- Mu'mineen (A) said: 'They are not to be forced to do this but let them have the choice in the matter and what they choose let it be done . . .' Not taking booty is a desirable act 'Ali ibn Asbat relates, from Ibn Faddal, from Ja'far al-Saadiq (A), from his father (A), from his forefathers (A), that Imam 'Ali (A) used to partake in the fighting himself but did not use to take booty."

Children are not to be killed

This can b e found in the account of when the Messenger of Allah ratified the ruling of Sa'd who had ordered that those amongst the Jews who had not reached maturity should not be killed.

Trees are not to be felled, nor the supply of water cut off

It is related from the Messenger of Allah (S) that he forbade the cutting down or burning of fruiting trees in enemy territory and elsewhere except when this might be to the advantage of the Muslims. For Allah Almighty has said:

{ . . . and what you cut of the date palms or what you leave standing on their trunks is by the leave of Allah and to punish the evildoers}. 33

It is also reported that d uring the battle of Khaibar, the Messenger of Allah (S) was shown by a certain Jew a water source that flowed towards the Khaibar fortress. The Jew said to the Prophet (S): 'If you cut off this water supp ly then those inside the fortress will surely surrender.' The Messenger of Allah (S) said: 'I will not do this.' He d id not cut the water supply off from them. Nor did Imam 'Ali (A) cut off the water supply from the company of Mu'awiya. 3 3 The Holy Qur'an: Banishment (59):5.

Islam's View on Killing

Islam only sanctio ns killing in the most grave degree of necess ity. Hence it takes a very serious view of the killing of people unjustly. What follows is an overview of some texts relating to this subject.

Islam takes a serious view of the unjust killing of people

Imam Muhammad al-Baqir (A) was asked about Allah's words:

{ . . . Whoso ever kills a person except for the murder of a nother or because of spreading corruption in the land, it is as if he has killed the people in their entirety.}3 4 He said:

'He will have a seat in the fire. If he has killed all the people then he will only get that seat.' Author's no te: It is clear that his torment will be worse as will be mentioned later. This is because the killing of even a single person is not a small matter. Related from Hamran who said: 'I asked Muhammad al-Baqir (A) about Allah's words:

{ . . . and because of this We prescribed for the So ns of Israel that whoever kills a person except for the murder of another or for spreading corruption in the land, it is as if he has killed the people in their entirety.}35 I said: 'How is it as if he has killed the people in their entirety when he may only have killed one?'

He (A) said: 'He will be put into a place in Hell where the worst punishment is found.' I said: 'And if he kills another?' He (A) said: 'The punishment will be doubled for him.'

3 4 The Holy Qur'an: The Table Spread (5): 32. 3 5 The Holy Qur'an: The Table Spread (5): 32.

Related from Abu Usamah Zayd al-Shahham, from Imam Saadiq (A), that the Messenger of Allah (S) stopped at Mina when he performed the prayers there during the farewell pilgrimage when he said to his companions: 'What day is the most sacred?'

They said: 'This day.'

He (S) said: 'And what month is most sacred?'

They said: 'This month.'

He (S) said: 'And what land is the most sacred?'

They said: 'This land.'

Then he (S) said:

'Then your blood and your wealth are sacred just as is this day and this month and this land are sacred until the day you will meet Him and he will ask you about your actions. Have I delivered the message?'

They said: 'Yes' He (S) said: 'Allah is a better witness to that. Whoever has been entrusted with something then he must return it to its owner; that the blood of a Muslim shall not be spilt nor his wealth taken except that which he gives out of the goodness of himself. Do not do injustice to yourselves and do not return to disbelief after I have gone.' Related from Abu Hamza al-Thumali, from Imam 'Ali ibn al-Hussein (A) who said:

'The Messenger of Allah (S) said: 'Do not take pride in a masterful warrior, for with Allah there is a killer (waiting for him) who has not died yet."

Related from Jabir ibn Yazid, from Muhammad al-Baqir (A) who said: 'The Messenger of Allah (S) said: 'The first thing that Allah will pass judgement upon on the Day of Resurrection will be blood.

The killer and the one he killed will be brought before him, then the blood relatives, then the people, until the one killed will come with his killer and will say: 'He killed me.' He will be asked: Did you kill him?, and he will not be able to conceal from Allah anything.'

Related from Abu Jaroud, from Muhammad al-Baqir (A) who said: 'No soul will be killed excep t that it will be gathered on the Day of Resurrection attached to its killer by its right hand and to its head by the left hand with his veins pouring out blood. He will say to Allah: 'O Lord, ask him why he killed me.

' If he killed him in obedience to Allah then the killer will be rewarded with Paradise and the one killed will be sent to the fire. If the killing was in obedience to another, the one killed will be told: 'Kill him a s he killed you.

' After that, Allah will do with him as He wishes.' Related from Hisham ibn Salim, from Ja'far al-Saadiq (A) who said: 'The believer remains within his religion as long as he does not spill sacred blood.'

He also said: 'The one who kills a believer deliberately will not have his repentance accepted.'

Author's note: That is he deserves not to have it accepted. Related from 'Abdullah ibn Sanan, from Imam Saadiq (A) who said: 'Neither the shedder of blood, the drinker of wine, nor the ba ckbiter will enter Paradise.' Related from Hanan ibn Sudeir, from Imam Saadiq (A) regarding Allah's words:

{ . . . Whoso ever kills a person except for the murder of another or because of spreading corruption in the land, it is as if he has killed the people in their entirety.}3 6 He (A) said: 'It is a valley in Hell which he will be in if he killed all the people and even if he killed one person he will be in it.'

Related from Muhammad ibn Sanan from the answer Imam al-Ridha (A) gave to some of his questions: 'Allah ha s forbidden killing, for the reason that if the killing of people was allowed then the whole of creation would become corrupted and the people would be destroyed . . .' Related from Iban, from a source, who asked Imam Saadiq (A) about one who kills a person deliberately. He said: 'His reward is Hell.'

3 6 The Holy Qur'an: The Table Spread (5): 32.

Related from Hafs ibn al-Bakhtari, from Imam Saadiq (A): 'A woman was punished for a cat she had tied up until it died of th irst.' Related from al-Halabi, from Imam Saadiq (A) who said:

'The most arrogant of people in the sight of Allah is one who kills someone other than is trying to kill him, or to beat someone who has not beaten him.'

Relate from Suleiman ibn Khalid, who said: 'I heard Imam Saadiq (A) saying:

'Allah revealed through inspiration to Moses Son of 'Emran saying: 'O Moses, Say to the nation of the Children of Israel; Woe betide that you kill the sacred soul (the person) unjustly for whoever kills a person on Earth, I (meaning Allah) will kill him one-hundred thousand times in the same way he has killed his companion.'

Author's note: This because the single seed can produce thousands of other seeds, for the Hereafter is the result of this worldly life. Related from 'Abd al-Rahman ibn Muslim, fro m his father, who said: Imam Muhammad al-Baqir (A) said:

'Whoever kills a believer on purp ose will h ave all his sins confirmed by Allah and the sins of the person he killed will be lifted from him, and this because of the quote in the Qur'an:

{ . . . I intend that you are covered with my sin as well as yours and you will be of the Companions of the fire.} 37 Related from Ayyoub ibn 'Atiyyah al-Hudha who said: 'I heard Imam Saadiq (A) saying that Imam 'Ali (A) found a letter in the scabbard of the Messenger of Allah's sword in which was written: 'The worst of people in the sight of Allah is th e killer of one who does not fight him, and the one who beats one who does not beat him, and the one who pledges allegiance to other than his rightful allies, for he has committed the crime of Kufr (disbelief) in what Allah has sent down upon Muhammad (S). And whoever commits a crime or gives refuge to a criminal will not have his repentance nor his 3 7 The Holy Qur'an: The Table Spread (5): 29.

offer of compensation accepted and it is not allowed that a Muslim be given intercession in the case of a Hadd crime (a crime with a fixed punishment).

Author's note: What is meant here by kufr is that of actio ns. Al-Sayyid Murtada relates in his treatise The Clear and the Ambiguous (verses of the Qur'an), from the exegesis of al-Nu'mani with the chain of narration from Imam 'Ali (A) who said in a hadith: 'As regards those verses whose exp ression is particular but whose meaning is general, for the words of Allah:

{ . . . and because of this We prescribed for the Sons of Isra'il that whoever kills a person except for the murder of another o r for spreading corruption in the land, it is as if he has killed the people in their entirety.}38

The expression (form) of the verse was revealed regarding the Children of Israel in particular but applies to all o f creatio n in general to all the servants o f Allah from the Children of Israel and all the other nations. This is a common occurrence in the Qur'an.

Related from Ja'far ibn Muhammad (A), from Zayd ibn Aslam, that the Messenger of Allah (S) was asked about the person who commits a crime or gives refuge to a criminal.' He said: 'He is the one who introduces an innovation into Islam, or kills except in Hadd (mandatory punishment), or plunders or steals something regarded as dear by the Muslims, or defends a criminal or aids and abets him.'

Related from Ja'far ibn Muhammad (A), from his forefathers, in the will of the Prophet (S) to Imam 'Ali (A):

'He who joins up with those who are not his rightful allies will have the curse of Allah upon him. He who denies the labourer his rightful wage will have the curse of Allah upon him. He who commits a hadath (crime) or aids a criminal will have the curse of Allah upon him.' He was asked: 'O Messenger of Allah, what do you mean by this hadath?' He said: 'Murder . . . then he said:

'O 'Ali, the worst of people in the sight of Allah is the killer of one who does not fight him, or he who beats one who does not beat him, or he gives allegiance to other than his rightful allies. They have committed disbelief (kufr) in what Allah Almighty is He has sent down.' 3 8 The Holy Qur'an: The Table Spread (5): 32.

Related from Umayyah ibn Yazid, who said: 'The Messenger of Allah (S) said:

'Whoever commits a crime (hadath) or gives refuge to a criminal then the curse of Allah is upon him as well as that of the Angels and the people in general. Neither repentance nor compensation will be accepted from him.' He was asked: 'What is this hadath?'

He said: 'The killing of a person except for the murder of another, or mutilation in other than equal punishment (such as an eye for an eye), or the introduction of an innovation into the religion not part of the tradition (Sunnah), or the plundering or stealing of something regarded as dear.'

Forbidding the taking part in killing

Related from Muhammad ibn Muslim, from Muhammad al-Baqir (A) who said:

'A man will come on the Day of Resurrection with a pot full to the brim of blood. He will say: By Allah I did not kill, nor did I take part in bloodshed. But he will be told: On the contrary, you mentioned (with foul intentions) my servant so-and-so. (That is in front of the one who killed him.)

Related from Abu Hamza, from one of the Imams who said: 'The Messenger of Allah (S) arrived and he was told: 'O Messenger of Allah, there is a person murdered in Juheinah. The Messenger of Allah (S) stood up and walked until he reached their mosque (i.e. the people of Juheinah). The people heard about this and came to him. He said: 'Who has killed this person?' They said: 'O Messenger of Allah, We do not know.' He said:

'One of the Muslims has been killed and no one knows who killed him! By He who has sent me with the truth, were the people of the Heavens and the Earth to take part in the killing of a Muslim and be content with that, Allah would throw them on their faces in the fire.'

Related from Hamad ibn 'Uthman, from Imam Saadiq (A) who said: 'A man will come on the Day of Resurrection to another man and splatter his face with blood, when the people are being held to account for (their deeds).' He says: 'What have I and you got to do with it?' He (A) said: 'You aided (someone) against me on such and such a day with a word and I was killed.'

Related from Ibn Abi 'Umeir, from others, from Imam Saadiq (A) who said:

'He who aids in the death of a believer even by a word will come on the Day of Resurrection and written between his eyes will be the words: 'Despaired of the Mercy of Allah.'

Related from Mas'ada ibn Ziyad, from Ja'far ibn Muhammad (A), from his forefathers (A) that the Messenger of Allah (S) said:

'The worst of people on the Day of Resurrection is the muthallath.' He was asked: 'What O Messenger of Allah is the muthallath?' He (S) said: 'The man who strives against his brother and kills him for he will destroy himself and his brother and his guardian or leader.'