Data no.	Clause	Mood type	Speech function realization	Technique	Strategy of persuasion reflected	Function in Parapgraph
Clause 01	In his famous mu'allaqah poem, the Jahili poet ‘Amr Ibn Kulthum said, “And we had many glorious and long days, we defied the king therein, lest we obey.”	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 02	The word he used for “we obey” is “nadin,” from the well-known but oft-misunderstood root word “din.”	Declarative	Statement of opinion	presenting the meaning/the characteristic of something	Logical-empirical	Supporting information
Clause 03	Usually translated as “religion,” and indeed it is that, one of the basic meanings of din is obedience, and is especially used – as in the above verse of poetry – in reference to the authority and rule of a king.	Declarative	Statement of opinion	presenting the meaning/the characteristic of something	Nature of situation	Main information
Clause 04	Allah said in the story of Yusuf, “Thus We plotted for Yusuf. He would not take his brother by the din of the king” (Yusuf 76), meaning, “by the rule and authority of the king,” or as at-Tabari commented, “Yusuf would not take his brother by the rule, judgment, or obedience of the king of Egypt.”	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 05	He then mentioned the various statements of the Salaf suggesting that “din” in this ayah means sultan (authority), qada (judgment), and hukm (rule), ending his commentary by saying, “And the basis of din is obedience.”	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 06	As for our King – the King of mankind, the King of the Day of Recompense, the True King – then we have entered into His din and must obey His rule wholeheartedly,	Declarative	Indirect directive	presenting the obligation of someone to do something	Assertion	Supporting information
Clause 07	and He said, “And fight them until there is no fitnah and the din is for Allah. But if they cease, then there is no aggression except against the tyrants” (Al-Baqarah 193).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 08	So the command of Allah– to which obedience is due as a religious duty – is to fight until there is no fitnah, i.e. evident shirk in the obedience of Allah, and until no manifest authority is given to any rule except to that of the True King.	Declarative	Indirect directive (necessity)	presenting the obligation of someone to do something	Duty	Main information
Clause 09	His saying, “if they cease,” means that if they submit or surrender, then they are to be left alone.	Declarative	Statement of opinion	presenting the meaning/the characteristic of something	Nature of situation	Supporting information
Clause 10	This can either be in the form of repentance to Allah and abiding by His worship alone or by the paying of jizyah while remaining upon subjugated kufr, just as Allah said, regarding the command of killing the mushrikin in general, “Then if they repent, establish the prayer, and pay the zakah, then leave them alone” (At-Tawbah 5), and He said that the People of the Book – those who “do not adhere to the true din” – should specifically be fought “until they pay the jizyah willingly, while they are humiliated” (At-Tawbah 29).	Declarative	Statement of opinion	presenting the meaning/the characteristic of something	Nature of situation	Supporting information
Clause 11	And “there is no aggression except against the tyrants” means those who did not submit nor surrender, either through repentance or dhimmah, the covenant of jizyah.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 12	Thus, anyone who is neither a Muslim nor a dhimmi kafir (while still a tyrant against himself, deserving both hatred and humiliation) is a hostile tyrant deserving aggression.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Main information
Clause 13	This is because shirk itself is dhulm (tyranny), as Allah said, “And when Luqman said to his son, admonishing him, ‘O my son, do not commit shirk with Allah. Verily shirk is a great tyranny’” (Luqman 13).	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 14	And although the people of dhimmah are mushrikin from the People of the Book, their shirk is subjugated and humiliated under the Shari'ah of Allah enforced upon them.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 15	So the duty to fight the tyrants – the mushrikin – is clear and established.	Declarative	Statement of opinion	giving an evaluative opinion of something	Duty	Main information
Clause 16	But Allah did not only command the “fighting” of disbelievers, as if to say He only wants us to conduct frontline operations against them.	Declarative	Statement of opinion	giving an evaluative opinion of something	Duty	Supporting information
Clause 17	Rather, He has also ordered that they be slain wherever they may be – on or off the battlefield.	Declarative	Statement of opinion	giving an evaluative opinion of something	Duty	Supporting information
Clause 18	He said, “So when the sacred months have passed, then kill the mushrikin wherever you find them and take them, surround them, and wait for them at every outpost” (At-Tawbah 5).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 19	All of this becomes all the more apparent for those who have realized that the blood of a kafir is cheap, filthy, and permissible to shed.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation/disclaimer	Supporting information
Clause 20	Islam is the religion of sound principles providing the perfect foundations upon which the solid structures of justice and glory are built.	Declarative	Statement of opinion	presenting the meaning/the characteristic of something	Nature of situation	Supporting information
Clause 21	One of these great principles is that all people must be fought until they accept Islam or come under a shar'i covenant.	Declarative	Indirect directive	presenting the obligation of someone to do something	Nature of situation/duty	Main information
Clause 22	This principle establishes the prohibition of shedding Muslim and covenant-bound kafir blood as well as the permissibility of shedding the blood of all other kuffar.	Declarative	Indirect directive	Presenting prohibition of doing something	Nature of situation	Supporting information
Clause 23	The Prophet said, “I have been ordered to fight mankind until they say that there is no god except Allah and that I am the Messenger of Allah, and they establish the prayer and pay the zakah. Whoever does so, then his blood and wealth are safe from me except for a law- ful reason” (Reported by al-Bukhari and Muslim from Ibn ‘Umar), and he said, addressing the Muslims, “For verily your blood, wealth, and honor are haram to each other” (Reported by al-Bukhari and Muslim from Abu Bakrah).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 24	And regarding the dhimmi – the one who has a covenant with the Muslims –the Prophet said, “Whoever kills a person of covenant shall not smell the fragrance of Jannah, which can be found for a distance of forty years” (Reported by al-Bukhari and Muslim from ‘Abdullah Ibn ‘Amr).	Declarative	Statement of fact	telling about someone saying something	Logical empirical/duty	Main information
Clause 25	These narrations offer an explanation of the ayah, “And do not kill a soul which Allah has forbidden except for a lawful reason” (Al-An'am 151), about which at-Tabari said, “The soul which Allah has forbidden is the soul of a believer or a person of covenant, and His saying, ‘except for a lawful reason,’ means that which permits such a soul to be killed, as in capital punishment for murder, or stoning an adulterer to death, or killing someone for apostasy.”	Declarative	Statement of opinion	giving an evaluative opinion of something	Duty	Supporting information
Clause 26	As for all others – meaning all disbelievers who have no covenant – then their blood has not been given the sanctity of prohibition, but remains under the command to fight mankind, so their blood remains halal.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation/duty	Main information
Clause 27	Shedding the blood of a non-dhimmi kafir is not sinful, but is rather rewarded with Jannah.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation/expertise (positive)	Supporting information
Clause 28	Allah's Messenger said, “A kafir and his killer will never be gathered together in the Fire” (Reported by Muslim from Abu Hurayrah).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 29	Furthermore, his words, “I have been ordered to fight mankind,” leave no room for debate, as mankind includes every person in the world,	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 30	and the only ones excluded from this order to fight are those who submit or surrender to the rule of Islam, as was previously mentioned.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 31	This alone befits a messenger who was sent to all people, as Allah β said, “Say, ‘O mankind, verily I am the Messenger of Allah sent to all of you’” (Al-A'raf 158),	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 32	and the Prophet said, “Other prophets were sent to their people alone, but I was sent to all of mankind” (Reported by al-Bukhari from Jabir Ibn ‘Abdillah).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 33	Lest someone think this is a strange, new opinion, it should be known that this is the stance of the Sahabah and the greatest scholars of the Ummah.	Declarative	Indirect request	Giving suggestion	Suggestion.nature of situation	Main information
Clause 34	This is reflected in the words of ‘Umar Ibn al-Khattab who, during the life of the Prophet and without objection, said to Abu Jandal, encouraging him to kill his father Suhayl Ibn ‘Amr, “Be patient, Abu Jandal, for they are merely mushrikin, and their blood is nothing but (like) the blood of a dog” (Reported by Ahmad from al-Miswar Ibn Makhramah).	Declarative	Statement of opinion	giving an evaluative opinion of something	Logical empirical/duty	Supporting information
Clause 35	Indeed, ‘Umar was correct, as the mushrikin are entirely impure, as Allah said, “O you who believe! The mushrikin are nothing but impure” (At-Tawbah 28).	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 36	This is also understood from the words of Anas Ibn Malik, who was asked, “O Abu Hamzah! What makes a slave's (i.e. a person's) blood and wealth haram?”	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 37	He replied, “Whoever testifies that there is no god but Allah, faces our qiblah, prays our prayer, and eats what we slaughter, then he is a Muslim. He gets what a Muslim gets and is bound by what a Muslim is bound” (Reported by al-Bukhari from Maymum Ibn Siyah).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 38	Ash-Shafi'i said, “And the kafir's blood is not spared until he becomes a Muslim” (Al-Umm).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 39	In further explanation, he said, “Allah spared blood and restricted the taking of wealth, except for a lawful reason, through belief in Allah and in His Messenger or through a covenant given by the believers, based on the rule of Allah and His Messenger, to the People of the Book.	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 40	And He allowed shedding the blood of mature men who refrain from belief and who do not have a covenant.	Declarative	Statement of opinion	giving an evaluative opinion of something	Duty	Supporting information
Clause 41	Allah said, ‘So when the sacred months have passed, then kill the mushrikin wherever you find them and take them, surround them, and wait for them at every out- post’ (At-Tawbah 5)” (Al-Umm).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 42	Mentioning the exception of killing women and children, he also said, “And the reason for the prohibition of shedding Muslim blood being different from the prohibition of shedding the kafir child's and kafir woman's blood is that they are not to be killed due to specific revelation restricting this killing [while the initial ruling allows shedding kafir blood in general].	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 43	And our opinion regarding this – and Allah knows best – is that the restriction exists so that they can become slaves, which is more beneficial than killing them, and killing them does not harm the enemy; so making them slaves is more optimal than killing them” (Al-Umm).	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Main information
Clause 44	Al-Khattabi said, “The kafir's blood is permissible because he has not yet uttered the word of tawhid; but if he were to say it, then his blood is spared and becomes prohibited” (A'lam al-Hadith).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 45	Ibn Hazm, after mentioning the prohibition of targeting women and children, said, “And it is permissible to kill anyone – other than those we mentioned above – of the mushrikin, both the combatant and non-combatant, the businessman and employee, the elderly man – whether or not he be a person of influence – the farmer, the bishop or priest or monk, the blind or crippled – no one is given exception” (Al-Muhalla).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 46	Ibn Qudamah mentioned the harbi (the kafir who is not under a covenant) and said, “Shedding his blood is permissible without exception, just like swine” (Al-Mughni).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 47	He also said, “The kuffar asliyyin [those kuffar who are not murtaddin] shall have no protection in their own lands” (Al-Mughni).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 48	Ibn Rushd said, “And the principle is that what makes wealth permissible to take is kufr, and that which protects it is Islam, just as the Prophet γ said, ‘Then if they said that, they have protected their blood and their wealth from me’” (Bidayat al-Mujtahid).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 49	While specifically mentioning wealth, his words clearly point to the permissibility of bloodshed as is also in the evidence he quoted.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Main information
Clause 50	Al-Qurtubi, said, “If a Muslim meets a kafir who has no covenant, it is permissible for him to kill him.”	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 51	Abu Hanifah said, regarding a kafir who is killed, “There is no retaliation (against the killer) and the diyah (blood money) is not to be paid, because the blood of the kafir is permissible (to shed) unless it is established that he has a covenant or is under dhimmah” (Al-Hawi al-Kabir).	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 52	Like-wise, the famous Hanafi scholar al-Kashani said, “The principle is that it is permissible to kill anyone from amongst the people who are at war (with the Muslims), whether they fight or do not fight.	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 53	But it is not permissible to kill anyone who is not from the people who are at war [meaning those with a valid covenant], unless they fight or offer strategic support, obedience, instigation, or otherwise.	Declarative	Indirect directive	Presenting prohibition of doing something	Assertion	Main information
Clause 54	So the priest and wandering ascetic who mix with the people are to be killed, as are those who have fits of insanity, and the deaf and mute, and the one with a severed hand or foot, even if they did not fight.	Declarative	Indirect directive	presenting the obligation of someone to do something	Assertion	Supporting information
Clause 55	This is because they are from the same people who are at war [with the Muslims]” (Badai’ as-Sanai’).	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 56	None of this should be surprising to any Muslim who has studied his religion, as this matter of a kafir's blood being halal to shed is something upon which scholars have recorded consensus.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Main information
Clause 57	At-Tabari said, “They [the scholars of Islam] have agreed that even if a mushrik were to wear the bark of all the trees of the Haram [in Makkah] around his neck and on his arms, that would not grant him safety from being killed unless the Muslims gave him a covenant of dhimmah or security.”	Declarative	Statement of fact	telling about someone saying something	Logical-empirical	Supporting information
Clause 58	Muslims currently living in Dar al-Kufr must be reminded that the blood of the disbelievers is halal, and killing them is a form of worship to Allah, the Lord, King, and God of mankind.	Declarative	Indirect directive	presenting the obligation of someone to do something	Assertion	Main information
Clause 59	This includes the businessman riding to work in a taxicab, the young adults (post-pubescent “children”) engaged in sports activities in the park, and the old man waiting in line to buy a sandwich.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 60	Indeed, even the blood of the kafir street vendor selling flowers to those passing by is halal to shed	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation/assertion	Supporting information
Clause 61	– and striking terror into the hearts of all disbelievers is a Muslim's duty.	Declarative	Statement of opinion	giving an evaluative opinion of something	Assertion/Duty	Supporting information
Clause 62	There is no shar'i requirement to target soldiers and policemen nor judges and politicians,	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation	Supporting information
Clause 63	but all kuffar who are not under the covenant of dhimmah are fair game.	Declarative	Statement of opinion	giving an evaluative opinion of something	Nature of situation/assertion	Supporting information
Clause 64	How can the disbelievers ever dream of safety and security while Muslims suffer anywhere in the world and while the rule of Allah is mockingly replaced by manmade monstrosities of democracy?	Interrogative	Indirect directive	asking “How can someone do something, while something is in certain situation?”	Moral appeal	Main information