Some Myths and Lies of the Kuffar By Blackwood
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. Some 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, concepts, abstractions, ideas, ideals and ways (the world-view) 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 mis-interpretation of Islam and the hubris on which it is based – the kuffar call “extremists”, or “supporters of terrorism” or “terrorists” or adherents of some so-called “Islamist ideology”.
However, it is incorrect for Muslims to 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.
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.
The Kaffir Myth of Ideology and Islamo-Fascism:
A recent myth, propagated by the kuffar is that Islam is some kind of “ideology”. This myth arose from the kaffir error of viewing the world, and people, through various manufactured concepts, ideas, ideals and abstractions. That is, these concepts, ideas and abstractions – all -isms and all -ologies – the kuffar and those imitating them project onto the world and people, so categorising them. They then believe they have “understood” the world, and people, whom they so describe, and define, by such -isms, -ologies and abstractions.
This is a fundamental error, a manifestation of kufr, for by doing this the kuffar, and those imitating them is speech, writing and thought, are categorizing that-which cannot and should not be so categorized, which is The Unity, the purity, the sacredness, of Tawheed. By this division according to human manufactured and fallible and ever-changing concepts, ideas, ideals and abstractions, the kuffar, and those imitating them, have at best covered-up, and concealed, the numinous, the sacred, indivisible essence of Allah Subhanahu wa Ta’ala, and our correct relationship with and obligations to Allah Subhanahu wa Ta’ala, and at worst they have set these concepts, ideas, ideals and abstractions up as idols, as Tawagheet, which they adhere to, admire, respect, trust and often worship: which they use as their source of judgement and understanding. This is the profoundest Ignorance – a manifestation of Jahiliyyah – because it profanely tries to separate us human beings from our source, from Allah Subhanahu wa Ta’ala, ascribing to us the judgement which rightly belong to Allah Subhanahu wa Ta’ala, alone. This error is hubris: the arrogant insolence of usurping that which rightly belong to God, to Allah Subhanahu wa Ta’ala, and the arrogant belief that there is not, or we do not need, a Creator; that we are free agents and can attain understanding (and thus “wisdom”) by ourselves, using our ingenuity and the concepts, ideas, ideals and abstractions which we have manufactured or which we may manufacture in the future.
In contrast, for Muslims, everything is a creation of, or a Sign of, Allah Subhanahu wa Ta’ala, just as our natural nature, our fitrah, as human beings is to know and to submit to, to obey, only Allah Subhanahu wa Ta’ala. Furthermore, Muslims accept that Aql – one thing which distinguishes us, as human beings – is a gift from Allah Subhanahu wa Ta’ala.
According to the fundamental error of the kuffar – according to this manifestation of their hubris – Islam is just a “religion” among many religions, and those Muslims who do not accept or who do not adhere to the “moderate” so-called “Islamic religion” that the kuffar find acceptable (and which they and those imitating them have in large part manufactured and propagated) adhere instead to some kind of “Islamist ideology”. Furthermore, 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 kuffar have gone so far as to describe this “Islamist ideology” by the term Islamo-fascism. Thus do the kuffar, and those imitating them, believe they have “understood”.
Correctly understood, Islam is a Deen - a complete and perfect and numinous 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” – a manufactured human construct – to be categorized according to the manufactured terms, ideas and concepts of the kuffar. Thus, there is no such thing, in Deen Al-Islam, as a “religion” which is separate from something called a “State” or separate from that which is “secular”: instead, 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”, “the secular” and “religion”. Furthermore, the submission that is Deen Al-Islam is a personal, individual, 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”, some abstract, impersonal, human-manufactured and thus fallible construct to to be adhered to or to be 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 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.
