Myths and Lies of the Kuffar

Introduction:

All Praise and All Thanks are for Allah Subhanahu wa Ta'ala to whom we shall all return to be judged on The Last Day.

The following are brief comments and analysis of aspects of the ignorance of the kuffar, of some of their myths, lies and distortions in relation to Deen Al-Islam. Most of these comments have been taken (with the occasional slight addition) from various articles of mine, and more comments and analysis of other kaffir myths, lies and distortions will be added later, InshaAllah.



The Kaffir Myth of Moderate and Extremist Muslims:


This myth arises from the kuffar judging Muslims according to whether those Muslims accept or reject the West, and accept or reject the values and ways of the West. Those who accept the West, with all that this implies, the kuffar call "moderate Muslims". Those who do not accept the West - who refuse to accept the kaffir interpretation of Islam - the kuffar call "extremists", or "supporters of terrorism" or "terrorists", and the kuffar have manufactured laws which enable them to imprison these so-called "extremists" for their "intolerance and hate" and for their "glorification of terrorism".

In effect, the West, the kuffar, have set themselves up to define what is, and what is not, Islam, and what it is, or it is not, lawful for a Muslim to do, or speak, or write, anywhere in the world. They have manufactured, with the help of their tame and apostate Muslims, a so-called "moderate Islam" which basically views Islam as a religion, which accepts that this "Islam" is compatible with democracy, which accepts the kaffir Taghut of the nation-State, and which accepts that the Shariah needs "updating" so that the laws of this nation-State, where Muslims dwell, can and should include laws deriving from the ways, the categories, of the West. In addition, this "moderate Islam" accepts the kaffir definition of "peace", ignores the duty of Jihad, of reclaiming Muslim lands, and accepts that Muslims can and should live in "peace" with the kuffar.

However, we should not use the terms "extreme" and "moderate" in reference to Deen Al-Islam. Rather, we should use "obedience" and "error". A Muslim falls into error when they reject the timeless perfection of Deen Al-Islam, when they reject ruling by Shariah alone, when they ally themselves with the kuffar, when they imitate the kuffar by applying the terms, the concepts, the ideas, the Taghut, of the kuffar to Deen Al-Islam. Thus, if we use the terminology of the kuffar for the moment, then according to the correct definition just outlined, what the kuffar call "moderate Muslims" are Muslims who are clearly in error (if not apostates) while what the kuffar call "extremist Muslims" or "fundamentalists" are those who are obedient to Allah Subhanahu wa Ta'ala and who thus are true representatives of Deen Al-Islam.



The Kaffir Myth of Ideology and Islamo-Fascism:

A recent myth, propagated by the kuffar and based upon their ignorance, is that Islam is some kind of "ideology". Or, rather, that those Muslims who do not accept or who do not adhere to the "moderate" so-called "Islam" that the kuffar find acceptable (and which they have in large part manufactured and propagated) instead adhere to some kind of "Islamist ideology", which "Islamist ideology" the kuffar then categorise and label according to their own ignorant, fallible, manufactured, terms and ideas.

Thus, according to the kuffar this so-called "Islamist ideology" is "totalitarian" in nature and has, according to them, similarities with "fascism" and even "National Socialism" and some of the more ignorant kuffar have gone so far as to describe this " Islamist ideology" by the term Islamo-fascism. The leaders of the kuffar, and their lackeys and followers, have gone even further and now use the term "Islamo-fascism" to describe that which they dislike, and fear, and that which they are fighting. This derives, in part, from their prejudice - their arrogant inability to see the world, and people as the world, and people, are. Instead of seeing and understanding the reality, the kuffar see the world and people in a distorted way, through their manufactured constructs, their fallible ideas and theories.

These labels which the kuffar direct at us - such categorization of us and of Deen Al-Islam - shows the utter failure, and the arrogance, of the kuffar yet again. For, despite their claims to be objective and rational, they are in thrall to their own subjective notions, concepts and ideas, which they project on Deen Al-Islam and Muslims, yet again failing to understand the simple fundamental and irreconcilable difference between Deen Al-Islam and the West. So, here it is again: Deen Al-Islam means simple humble honourable dignified obedience to only Allah Subhanahu wa Ta'ala and the perspective of Jannah, the liberation of Tawheed, whereas the West means slavery to one's hawah, the pursuit of unattainable illusive goals (such as personal happiness and "peace"); usury and debt and wage-slavery; hypocrisy; and the arrogant prejudice of believing that the West is superior.

In addition, the kuffar - and their tame moderate "Muslims" - write and talk about Islam as a "religion". Islam is a Deen - a complete and perfect Way of Life. Nowhere in the Quran does the word mazhab occur. Allah Subhanahu wa Ta'ala calls Islam a Deen, and therefore to be precise we should talk and write about Deen Al-Islam, and not about "Islam" as if Islam was a "thing" to be categorized according to the manufactured terms, ideas and concepts of the kuffar. There is no such thing, in Deen Al-Islam, as "religion" and "State" - there are only duties and obligations to Allah Subhanahu wa Ta'ala and His Messenger (salla Allahu 'alayhi wa sallam). There is only obedience to Allah Subhanahu wa Ta'ala. A "religion" is a manifestation of kufr, concealing as kufr does The Unity of Tawheed which lies beyond the ignorant division to which the kuffar have assigned and manufactured separate concepts such as "the State", "the nation", and "religion". Furthermore, the submission that is Deen Al-Islam is submission to Allah Subhanahu wa Ta'ala and His Messenger, Muhammad (salla Allahu 'alayhi wa sallam) - that is, it is not to "Islam" as if this "Islam" was some "thing" to to be adhered to or identified with.



The Kaffir Myth of Human Rights:

What the kuffar call "human rights" are a manifestation of their Ignorance and their arrogance, for the basis for this concept, this idea, is the belief that human beings have these "rights", by their very nature, and that manufactured laws, governments, agencies and organizations - or "our leaders" - can "give" us these rights, or embody them, or protect them. In addition, this kaffir concept implies that we, as individuals, have or should have a "duty" to "obey" such laws, such governments, organizations, and such leaders since they embody or protect these "rights". However, according to Deen Al-Islam, this amounts to kufr: to insolence, to overstepping the bounds which Allah Subhanahu wa Ta'ala has set for us. It is a denial of our Muslim nature and a denial of the truth of Tawheed.


For Islam, "human rights" - individual "rights" - do not exist. For Muslims, there is only obedience, or disobedience. Muslims know that we, as individuals, only have duties and responsibilities - toward Allah Subhanahu wa Ta'ala; toward those who are the representatives of Allah Subhanahu wa Ta'ala on Earth (such as a Khalifah); toward our brothers and sisters; toward upholding Adab Al-Islam in our relations with non-Muslims.

According to Deen Al-Islam, Nature, and the Cosmos - all beings, every-thing, whether living, or inert, inorganic matter - are Signs of Allah Subhanahu wa Ta'ala, and one of the aims of our mortal existence is to seek to discover, know and understand these Signs, for by doing this we will come to understand Tawheed: that is, how all beings derive from The One, depend upon The One, and change only in accordance with what Allah Subhanahu wa Ta'ala decrees. Allah Subhanahu wa Ta'ala has gifted us with the faculty of reason that we may know, discover, these Signs.

Tawheed is knowing that we not only depend on Allah Subhanahu wa Ta'ala for everything, but also that it is for Allah Subhanahu wa Ta'ala alone to determine our duties, our responsibilities, our goals, our very way of life. We were created, by Allah Subhanahu wa Ta'ala, as finite fallible beings, whose knowledge and understanding can never be complete or totally correct. Hence, we must rely on Allah, with this reliance being the essence of our very being: a manifestation of our true nature, as human beings.

That is, our natural state of being - that which expresses our purpose, our nature, that which is the meaning of our being - is to acknowledge and accept our reliance upon our Creator. This reliance is "submission to only Allah Subhanahu wa Ta'ala" and this is being Muslim, which is a return to our natural state, to our fitrah.

The quest for "human rights", the demand for "human rights" - for individual rights - negates, and covers-up, our true nature. It takes us away from our true, natural, relationship with our Creator, and this kaffir concept of "rights" is a Taghut, which they bow down to and expect others to bow down to. Allah Subhanahu wa Ta'ala says:



"Allah is the Wali of those who believe: from darkness, He leads them into the light, while those do not believe have, as their Wali, their Taghut so that they are led from light into darkness. For them, there is the Fire, where they shall dwell forever." 2: 257 Interpretation of Meaning


The Kaffir Lie of Peace:

For the kuffar, peace is the "happiness of the greatest number", personal happiness and contentment, or the tranquillity which can arise from lack of conflict

We Muslims do not view peace in the same way as the kuffar - or, rather, we should not view peace in the same way as them. For Muslims, peace is what Allah Subhanahu wa Ta'ala informs us it is. What others call peace, and how they define it, is therefore irrelevant for us. For us, peace is the peace of Jannah, and that state of being which arises from submission only to Allah Subhanahu wa Ta'ala.

Our goal is not to attain some state of "peace" on this Earth, or to strive for "peace" between nation-States; or to avoid conflict in the name of "peace". Our goal is obedience to Allah Subhanahu wa Ta'ala - to strive to do, and uphold and propagate, what is halal; to restrain from doing, to restrain others from doing, what is haram. Allah Subhanahu wa Ta'ala has said that there will be conflict, killing and violence:

"And there shall be conflict between you while you dwell, resting for a while, on Earth which shall provide for you." 2: 36 Interpretation of Meaning

"Let those who would trade the life of this world for the life Hereafter fight in the Cause of Allah. And those who do fight in the Cause of Allah - whether they be killed or are victorious - will have bestowed on them, by Us, a great reward." 4: 74 Interpretation of Meaning

"In exchange for their lives and their goods, Allah has given those who believe Paradise. Thus will they fight in Allah's cause, and thus will they kill, and be killed." 9: 111 Interpretation of Meaning


We are not striving for the same goal as the kuffar - our goal is obedience; the perfect, eternal, peace of Jannah. The so-called "happiness of the greatest number" is therefore irrelevant to us. The tranquillity which many of the kuffar, in their ignorance and delusion, seek is irrelevant to us. Our perspective is Jannah - not the illusions and the temptations of this world, not our personal happiness in this temporary mortal life, and not the "peace" of, or for, this world.



The Kaffir Myth of Ideas, Perfection, and Ideology:


Ideology has been defined as a coherent, or rational, system of ideas - that is, it is a human manufactured system about or regarding certain human manufactured abstractions or concepts, which abstractions (or concepts) exist or are perceived or assumed to exist in "the human mind" and which are thus projected onto "things" and beings (including human beings). These "things" and beings are then regarded as having been "understood".


Thus, when the kuffar write or talk about Islam being an "ideology" - or a particular "type" of ideology - or when they speak and write about "radical" or "extremist" Muslims adhering to or propagating an "extremist", radical or "fundamentalist" ideology, they are not only making many assumptions, but also viewing our Deen, and Muslims, according to their own limited, manufactured - and fallible - human and Western perspective.

They further assume that this perspective of theirs - the assumptions they make - are correct, and universal: a means (or the means) to "the truth" and to genuine understanding and knowledge.


However, the kuffar have made two fundamental errors, here.

(1) The first error of the kuffar is that we who are Muslims accept that our Deen, the Way of Al-Islam, has been given to us by Allah Subhanahu wa Ta'ala: that is, Deen Al-Islam, and Kallamu Allah, are not fallible, human-manufactured constructs, and thus are different from all the human manufactured constructs, ideas, beliefs, concepts, ways, which the kuffar have constructed over thousands of years.


Thus, when the kuffar and their lackeys write and talk about such things as "Islam as an ideology", and about such things as "Islamic politics", they are implicitly or explicitly, knowingly or out of ignorance, denying the very basis of Islam - denying the very truths we Muslims accept: the truths that Islam is the perfect complete Deen, given to us by Allah Subhanahu wa Ta'ala; that the miraculous Quran is the literal Word of Allah Subhanahu wa Ta'ala ; and that in the Prophet, Muhammad (salla Allahu 'alayhi wa sallam) we have the perfect example to follow. Allah Subhanahu wa Ta'ala says:


"The words of your Rabb are complete, perfect - manifesting truth, justice, and nothing shall ever abrogate them." 6:115 Interpretation of Meaning

“This day I have perfected your Deen for you and completed My Favour upon you and have chosen for you as your Deen, Al-Islam.”  5:3 Interpretation of Meaning


In essence, the difference is that we accept that it is only correct to believe in, to talk and write about, "perfection" in the context of Quran and Sunnah: in terms of what Allah Subhanahu wa Ta'ala has said is perfect, whereas the kuffar talk about "perfection" in terms of an "idea" or in terms of some ideal which they themselves have manufactured or which they themselves believe, or assume, exists.

Thus, we accept that only Allah Subhanahu wa Ta'ala is the giver of ilm al-yaqin:

"They had no knowledge of such things: only assumptions, and assumptions are no guide to Truth."  53:28 Interpretation of Meaning


Thus, talking and writing about Muslims and Deen Al-Islam according to the ideas, the terms, the concepts, of the kuffar is a rejection, a denial, of our Deen because we are using fallible things, manufactured and devised by the kuffar in their ignorance and arrogance, to judge and interpret ourselves, other Muslims, and to judge, interpret and to try and "understand" our Deen. In effect, we are using the Tawagheet of the kuffar in place of the guidance of Allah Subhanahu wa Ta'ala: for each and every idea, abstraction, and concept of the kuffar is a Taghut. That is, it is used a means of judgement, of interpretation, of understanding - instead of the perfect and complete guidance Allah Subhanahu wa Ta'ala has given us, in the Quran and Sunnah. [(2)]

Let us be quite clear about this. The kaffir idea, the kaffir concept, of "ideology" is a Taghut, just as each and every kaffir "idea" itself is a Taghut, and just as the "idea" of a nation-State is a Taghut.


Allah Subhanahu wa Ta'ala says:

"Their way is to refer matters to a Taghut. " 4:60 Interpretation of Meaning

"Do not manufacture comparisons for Allah, for assuredly Allah knows, while you do not."  16:74  Interpretation of Meaning

"And all that they devised will be removed from them" 10:30 Interpretation of Meaning

In the same way, we should not divide Islam - and Muslims - according to the fallible manufactured criteria, the abstractions, of the kuffar, and thus it is not correct for us to write and talk about "extremist Muslims" who adhere to some "radical or fundamentalist ideology". Allah Subhanahu wa Ta'ala says:


"Thus will they say on that day they are cast into The Fire: 'If only we had obeyed Allah and His Messenger! But - Our Rabb! - We obeyed our leaders and those who guided us, and they sent us astray.' " 33: 66-7  Interpretation of Meaning


(2) The second error that the kuffar make is their arrogant belief that their perception, their concepts, abstractions and theories, are universal and not only apply to Deen Al-Islam but also mean that we must use them in preference to the guidance given to us by Allah Subhanahu wa Ta'ala. Thus, according to them, we share the "same values" - which values, of course, they have defined.

However, this is incorrect. We do not have the same values, the same perspective, as the kuffar.

As Muslims, we view our life here, in the dunya, as but a prelude, a means. We look toward Jannah and its rewards. That is, we understand the meaning of the Hadith:

Abu Hurayra reported that Allah's Messenger (salla Allahu 'alayhi wa sallam) said: "The dunya is but a prison for the believer and yet [seems] Paradise for a kaffir."  Muslim:  Book 42 (Kitab Al-Zuhd wa Al-Raqa'iq) 7058

Hence, we are eager to escape from this prison - eager to reach (InshaAllah) Jannah - just as we understand that the "peace" which the kuffar write and talk about and which they make their goal (or claim to make their goal) is not the peace which we desire and not the peace which Allah Subhanahu wa Ta'ala has told us about. Rather, the peace we know, we have been informed about by Allah Subhanahu wa Ta'ala, is the eternal, perfect, peace of Jannah and the worldly peace that arises - which only arises - from a simple submission to only Allah Subhanahu wa Ta'ala, from an acceptance of al-qada wa al-qadar, for such a submission, such an acceptance, returns us to, and expresses, our natural human nature, our fitrah, and thus makes real for us the simple truth of Tawheed, a truth which the Tawagheet of the kuffar - which the ideas, abstractions and concepts of the kuffar - obscure, distort and conceal.

Thus, our perspective, deriving from the truth we have accepted - given to us by Allah Subhanahu wa Ta'ala - is the perspective of Jannah, not the perspective of the dunya: not the perspective of some Taghut which the kuffar have manufactured and which they strive for (such as worldly "peace" or "democracy" or the triumph of one nation-State over some other nation-State by whatever means).

Furthermore, our values - manifest in Adab Al-Islam, in Shariah, and revealed to us in Quran and Sunnah - are different from those of the kuffar. We seek to please, to obey, Allah Subhanahu wa Ta'ala - to follow the perfect example of the Prophet, Muhammad (salla Allahu 'alayhi wa sallam) - and do not seek to live according to some "ethical theory" or some moral values which the kuffar have manufactured or devised. If we need guidance on some matter - on what to do, how to behave - we turn to Quran and Sunnah, to the classical scholars of our Deen. We do not turn, for guidance, to some kaffir "expert" or some "leader" who follows some fashionable or some accepted theory, be that theory classified as "ethical", "psychological", "political" or "moral".

What the kuffar think, or say, or write or believe about what we do - and why we do it - is irrelevant. What terms they apply, or might apply, to describe us and our alleged "behaviour" is irrelevant, as are the "explanations" they will give, have given, and may give, based as such "explanations" are on some Taghut of theirs, on one or more of their ideas, their theories, their concepts.

Thus, if it is correct for us, an obligation - according to Quran and Sunnah - to undertake Jihad Fee Sabilillah against those who have invaded and occupied our lands and those who support such invasions and occupations, then that, for us, is the right, the moral, thing to do, even if the kuffar in their hypocrisy call us "enemy combatants" and imprison us for contravening one of their many fallible human-manufactured laws. Thus, if it is correct for us, an obligation - according to Quran and Sunnah - to strive by Jihad Fee Sabilillah to establish a land or land where we can make the Word of Allah Subhanahu wa Ta'ala supreme, where we can live as Muslims, ruled by Shariah alone, and where the kuffar have no power or influence, then that for us, is the right, the moral, thing to do, even if the kuffar in their hypocrisy call us "enemy combatants" or "terrorists" and imprison us for contravening one of their many fallible human-manufactured laws.


To further understand the difference between us, let us consider the example of Shariah, and especially Hudood. According to the kuffar, Shariah is at best "outdated" (and in need of modernization) and at worst, it is "barbaric" and "uncivilized". Thus do the kuffar tell us that we should not kill apostates; we should not stone to death someone convicted - in a Shariah Court - of adultery, and should not cut off the hands of thieves. Instead, we should follow their example and introduce fallible human-manufactured laws with sentences derived according to Western jurisprudence. That is, they direct us to ignore what Allah Subhanahu wa Ta'ala says:


"If you believe in Allah and The Last Day do not let pity deter you from administering the punishments which Allah has ordained, and let a group of those who believe witness such punishment." 24:2 Interpretation of Meaning

Yet again, what the kuffar think, or say, or write or believe about Shariah is irrelevant. It is our duty to implement it; it is our belief that it is right, and perfect - a guide, a gift, to us from Allah Subhanahu wa Ta'ala. It is the kuffar who are wrong; who are in error. It is the ways of the kuffar which do not work - which will never work and never guide them toward the very purpose of their lives. Thus do we present our Deen to them - but as it is, as it always has been, as we understand it to be: complete, perfect, the true guide to guide us, InshaAllah, to the perfect peace of Jannah. If they accept - Alhamdulillah. If they reject - Alhamdulillah. Thus do we do our duty, as Muslims striving to obey Allah Subhanahu wa Ta'ala, Who says:

"Is Allah not sufficient for you? Yet they strive to frighten you by things inferior to Allah."   39:36 Interpretation of Meaning




The Kaffir Myth of Progress:


Another of the fundamental errors of the kuffar - one more sign of their ignorance, their pride, their refusal to see the Unity of Tawheed behind the illusion of their manufactured divisions - is the error, the Taghut, of progress, and the "modernization" that is part of this.

The kuffar, in their ignorance, consider that we human beings, individually and collectively, should strive for "progress" and that this involves advancement, toward some abstract, or mythical - some manufactured - ideal or toward some state of being.

According to the kuffar, true progress primarily involves two things: (1) advancement toward their manufactured concept of "freedom" ( see Errors of the Kuffar, Part 1: The Kaffir Error of Freedom) and (2) the acquisition of material wealth and material luxury. Some of the kuffar would add that progress also involves advancement toward, and the acquisition of, reason. Thus, according to the kuffar, people and their way of life can and should be judged by this kaffir criteria of progress - by the move from what they would call a more "primitive way of living" to what they would call a more "enlightened/civilized/material/prosperous" way of living. To achieve this, people must "modernize", as their ways of life must be "modernized".

The basis of this manufactured concept, this idea of the kuffar, is that life can, or should be, "better" - that there is, has been, should be, or could be, a movement, a change, toward this "better", defined as this "better" is by various assumptions concerning what is important about life, by assumptions about the meaning of human life itself.

The fundamental error here is the error regarding the meaning, the purpose, of our mortal life. For Muslims, the meaning of our life is to know, to submit to, to obey, our Rabb, Allah Subhanahu wa Ta'ala. The purpose of our lives is to strive for Jannah - to strive to attain the eternal life which can be ours in the Gardens of Paradise. Allah Subhanahu wa Ta'ala says:


"What your heart desires and your eyes delight in will be there in that Garden of Paradise you can inherit through your deeds in your life in this world." 43:71-72 Interpretation of Meaning


Unlike the kuffar, we do not view human existence in terms of "history" and "civilizations" (as defined by them) and thus as something causal, or linear, as some kind of struggle upward, or progress toward some idealized society, or struggle toward some ideal (such as "freedom") or toward some personal state of being. Rather, we view human existence in relation to Allah Subhanahu wa Ta'ala - in relation to Jannah.


This is a fundamental difference between us and the kuffar - and it is a difference which the kuffar do not understand, and which some Muslims, it seems, also do not understand, given their acceptance of the kaffir desire to "modernize Islam". For the kuffar desire us - even demand of us - that we adhere to their Taghut of progress; that we modernize Islam; that we accept their assumptions about life; that we accept their perspective, and use their terms, which use of such terms amounts to thinking like them, being like them, imitating them.

To be Muslim, is to reject the Taghut of "progress" - it is to reject the answers which the kuffar have manufactured in their attempts to explain the meaning and purpose of life. To be Muslim is to be concerned about Jannah - to be concerned about the Judgement of Allah Subhanahu wa Ta'ala. To be Muslim, is to obey only Allah Subhanahu wa Ta'ala. To be a kaffir is to be concerned about manufactured concepts, ideals, and ideas; to view people, and life, through the divisions which these create. To be kaffir is to reject Allah Subhanahu wa Ta'ala and to reject our true, Muslim, nature.

"Those who seek dignity and honour should know that they derive from Allah (alone)." 35:10 Interpretation of Meaning

In addition, as Allah Subhanahu wa Ta'ala says, all that is manufactured or devised or invented by us and of which we are so proud will pass away into nothing and be irrelevant when our soul (nafs) is brought before Allah Subhanahu wa Ta'ala to be judged and either rewarded with Jannah, or condemned to the Fire.

"And all that they devised will be removed from them" 10:30 Interpretation of Meaning


Thus, let the kuffar gloat about their "inventions" which have brought them "progress" and materialism and a wealth based on exploitation. In contrast, we look toward Jannah and concern ourselves with obeying Allah Subhanahu wa Ta'ala.





Whatever good that may have been written is from Allah Subhanahu wa Ta'ala, and whatever mistakes or errors have been made are from me. May Allah Subhanahu wa Ta'ala protect us from all forms of Al-asabiyyah Al-Jahiliyyah, forgive us for our mistakes, and guide us to and keep us on the Right Path, wa Allahu Alam.



Abdul-Aziz
20 Jumaada al-Thaani 1428
(Revised 16 Jumaada al-Awal 1429)