In the emptiness between hours, when thought becomes a dull edge of dream. the silence is felt like a veil of mist. Mist touching skin in sky kisses. Breath to stir the hushed evening out of wakefulness. Into the shadow, before the flame face of a singer of silence, the messenger of tomorrow. Dead night, heavy eyes & hands nodding on pillows of air. Behind closed lids, the color of sun on feathers gliding above the moon mountains. He is neither friend nor stranger, beyond the circle of your life, what is the point of realness? Only that nothing is, save the true self, and only by Death. Final garden of flowers, where the bees feast.
Challenging the Kuffar, Changing the Focus
“The believers are they who, hearing Allah’s name, feel awe and dread, and whose Eeman is increased when they hear His Ayat recited: for these are they relying only on their Rabb.” 8:2 Interpretation of Meaning
Since the Jumaadi Al-Thaani attacks – the Washington and New York expeditions – the kuffar have launched an unprecedented propaganda offensive against our Deen and against we who are Muslim and who strive to follow the correct and perfect guidance we have been given by Allah Subhanahu wa Ta’ala.
This article will focus on understanding, and countering, some aspects of this kaffir propaganda campaign against us and our Deen.
For far too long the Muslim Ummah – and especially Muslims residing in the lands of the kuffar – have allowed the kuffar to set the agenda: to dictate the terms and conditions of arguments and debates. They want us to be divided and apologetic – as, for example, was illustrated in the recent Media campaign, in Britain, about Shariah, following some remarks made by some Nazarene, and is illustrated every time there is some trial, in a kaffir “Court of Law”, of one of our brothers or sisters accused of being a “terrorist” or a “terrorist sympathizer” or of “inciting terrorism” or something of the sort.
We need InshaAllah to understand and act upon the truths that:
1) The kuffar, with the help of their apostate allies and lackeys, are intent on changing our Deen – on “modernizing it” – and thus demand that we Muslims accommodate ourselves to, and imitate, the ways and the life of the kuffar themselves.
2) The kuffar will use deadly force to not only get their own way and maintain their political, military and economic domination of our lands, but also to prevent the establishment of a land or lands where we can live, as Muslims, ruled only by Shariah, and where the kuffar have no power and no influence over us.
To counter the machinations of the kuffar, we need to do two things, InshaAllah:
1) We need to shift the focus away from what has become the most important part of the propagandistic agenda the kuffar – which is of trying to divide us by insisting: (a) that we reject what they, the kuffar, call the “extremists” and the “terrorists” among us; and (b) that we embrace the “moderate” Islam that they insist is “true Islam” and which they affirm is compatible with their Taghut of democracy and their Taghut of the nation-State; and (c) that – directly contrary Quran and Sunnah – we spy on our brothers and sisters, and inform on them and report them to the kaffir authorities if we suspect they are involved in or plotting what the kuffar define as “terrorist acts” or if they may be doing what the kuffar say is “preaching hatred and extremism”.
That is, we need to shift the focus toward their own, kaffir, way of life – toward their hypocrisy, and highlight and explain the utter failure of the decadent societies of the West. We need to expose the deaths and the suffering and the exploitation and the damage that the kuffar of the West have inflicted on people and upon the world. We need to expose the real terrorism of the new Amerikan empire which, in the past sixty years for example, has established over three hundred military bases around the world, has attempted to overthrow over forty foreign governments; which has intervened militarily in the internal affairs of other countries hundreds upon hundreds of times; which has supported oppressive dictators and corrupt governments; which has used chemical weapons against people, and dropped millions upon millions of tons of bombs upon people, and which thus has directly caused the deaths of millions upon millions of people.
Also, we need to emphasize how the kaffir Taghut of the “nation-State” has been directly and indirectly responsible for the greatest slaughter and the greatest suffering the world has ever known. For instance, loyalty and obedience to this Taghut has, in the last hundred years alone, caused the deaths of some two hundred million people, from the so-called First and Second European-based “World Wars” to the post-colonial struggles in Algeria, Vietnam, South Africa, Lebanon, South America and elsewhere.
By imposing their Taghut of the nation-State upon us and upon other peoples – by creating artificial nation-States from Iraq to Kenya to Jordan to Tanzania to Lebanon to the Zionist occupation entity in Filistine – the kuffar of the West have created and left an evil legacy of hatred, strife and division, just as their arrogant and racist desire to create new nations for themselves around the world led to campaigns of extermination, brutal oppression and discrimination, as, for example, in the case of the native North Americans, the native Indians of South America, the Australian Aborigines, the German campaign to exterminate the Herero of Namibia, and the Amerikan atrocities during the so-called Philippine-American War.
Allah Subhanahu wa Ta’ala says:
“Truly, in such a narrative [of history] there is meaning – for those who use reason.” 12: 111 Interpretation of Meaning
2) We need to not only understand the error of the kaffir way of thinking, but also reject their attempt to have us “understand” our Deen according to their fallible way of thinking. Thus can we revive the authentic Islam of Ahlus Sunnah wal Jammah – the Deen of Jihad fee Sabilillah and Al wala wal Bara – and thus can we do our duty to Allah Subhanahu wa Ta’ala and so make the Word of Allah Subhanahu wa Ta’ala supreme. Allah Subhanahu wa Ta’ala says:
“He has sent His Messenger with the correct guidance and the [perfect] Deen, and will make it triumphant [over all other Ways] despite all that the Mushrikoon will do.” 61:69 Interpretation of Meaning
Allah Subhanahu wa Ta’ala also says in the miraculous Quran:
“You who are sincere in belief: It is awe of Allah which causes you to speak the truth.” 33:70 Interpretation of Meaning
In context, this Ayah means that if we are in awe of Allah Subhanahu wa Ta’ala – if we sincerely know and feel how superior is the power of Allah Subhanahu wa Ta’ala, if we sincerely believe in the Judgement which awaits us – then we will be motivated to speak the truth, to act honourably, and will not fear or be in awe of or be misguided by those lesser things, including the power of the kuffar, anything the kuffar may devise or have devised, or whatever some leader or some ruler or some kaffir-law may demand that we do, or do not do.
The Kaffir Propaganda Strategy:
The kaffir propaganda strategy can be seen in all its sophistication – and in all its crudeness and emotion – in the so-called “documentary” film made, a few years ago, by two Zionists, called “Obsession – Radical Islam’s War Against the West.”
This film brings together all the themes which underlie the current kaffir campaign to subvert, to change, our Deen; to divide us; to have us apologetic, and to have us accept the ways and the values of the West, of the kuffar. Thus, the kuffar say such things as:
“A new menace is threatening, with all the means at its disposal, to bow Western Civilization under the yoke of its values. That enemy is Radical Islam. A peaceful religion is being hijacked by a dangerous foe, who seeks to destroy the shared values we stand for.”
Notice here the themes, the kaffir concepts, of “radical Islam”, of the Islam that the kuffar want being a “peaceful religion” and of this religion having “shared values” with the West, which is portrayed as a “civilization”.
Thus, we can see and understand that some of the central themes of the kaffir campaign to divide us and have us imitate their Millah are:
1) Defining Islam so that it is just a “religion” (as the kuffar understand religion) with the Muslims of such a religion being capable of existing peacefully in a modern and democratic nation-State, with such a democratic nation-State being seen as the ideal;
2) Insisting that the “majority of Muslims are peaceful, law-abiding, citizens” of a particular nation-State, and that the problems which the kuffar have are with an “extremist minority” who do not “represent Islam” and who preach “hatred and intolerance”.
3) That it is duty of the Muslim “citizens” of every nation-State to tackle “extremism” and “hate”.
Allah Subhanahu wa Ta’ala says:
“The Jews and Nazarenes will never be satisfied (with you) until you change your Millah (into theirs).” 2:120 Interpretation of Meaning
Let us consider another example of the kaffir campaign: the so-called Amman Message issued by Abdullah bin Al-Hussein of Jordan which sought “to declare what Islam is and what it is not” and “thus assure balanced Islamic solutions for essential issues like human rights; women’s rights; freedom of religion; good citizenship of Muslims in non-Muslim countries, and just and democratic government. It also exposes the illegitimate opinions of radical fundamentalists and terrorists from the point of view of true Islam.”
Note here, and in the propaganda surrounding the message and endorsing it, the kaffir-speak, and the reliance upon kaffir ideas and concepts such as human rights; women’s rights; “freedom of religion”; democratic government; radical fundamentalists; “terrorists”. Note in the propaganda surrounding this message and endorsing it the desire to manufacture a “moderate Islam” and the desire to live “in peace” with and among the kuffar, despite the kaffir invasion and occupation of our lands, despite their continued interference in our affairs, and despite their killing, torture, imprisonment and humiliation of hundreds upon hundreds of thousands of our brothers and sisters.
As it was authentically narrated by Abu Hurairah, Allah’s Messenger (salla Allahu ‘alayhi wa sallam) said:
“Before the Final Hour there will be the many years of deception where the truthful ones will be not be believed although the liars will. The honourable will be accused of dishonour while the dishonourable will be regarded as having honour, for – in these times – the Ruwaibidah will speak.”
It was asked: “Who is this Ruwaibidah?” And he (salla Allahu ‘alayhi wa sallam) replied: “The one who is Tafih [(1)] will speak for and on behalf of the people.” Ahmad (2, 291), al-Haakim (4, 465–466, and 512); Ibn Maajah.
We might justly ask what exactly Abdullah bin Al-Hussein of Jordan and those scholars who signed this message have done to reclaim Filistine from the Zionists occupiers; what they have done, in a practical way, to end the oppression and humiliation of our brothers in occupied Filistine, in The Land of the Two Rivers, in Afghanistan, in Chechnyia. We might justly ask where are their statements, their declarations, about the treatment of their brothers and sisters by the Amerikans? Where are their petitions to free Muslims captives held in Bagram, in Abu Ghraib, in Guantanamo Bay? But with people like Hamid Karzai – a puppet appointed by the Amerikan occupiers of Afghanistan – endorsing this message, we already know the answers to these questions.
For the truth is that the kuffar desire to manufacture a modernized “Islam” which is no threat to the West, and they seek to do this by dividing Muslim against Muslim, by having Muslim fight Muslim for the benefit of the kuffar, as is now happening in Iraq, in Afghanistan, in Pakistan, in Algeria, in Filistine, in Egypt and elsewhere. Thus, according to the kuffar, the “moderate Muslims” have to take a stand against “extremist Muslims” who (according to the kuffar) adhere to a radical, an extremist, ideology – and if necessary these moderate Muslims can and should ally themselves with the kuffar, and betray their “extremist” brothers and sisters to the Police, to the Intelligence Services, to the Armed Forces, of the kuffar (and to the lackeys and allies of the kuffar). In addition, these moderate Muslims most certainly will not directly fight the armed forces of the kuffar even if the kuffar invade and occupy Muslim lands – rather, they should make common cause with the kuffar (for after all, they have “shared values” and shared goals) and instead establish a nation-State which the kuffar are comfortable with and which is “democratic” and which accepts the laws and the morality of the West, and which, incidentally, allows the kuffar to maintain direct or indirect control of its resources, its economy and its Armed Forces.
What we see at work here is a kaffir desire for us to replace Tawheed – the perfect, complete Deen given to us by Allah Subhanahu wa Ta’ala – with the ways, the Tawagheet, of the kuffar: with the ideas, the concepts, the abstractions which the kuffar have manufactured and devised.
Allah Subhanahu wa Ta’ala says:
“When they [the deniers] seek compromise, they only desire you to compromise.” 68: 9 Interpretation of Meaning
Kaffir Ideas 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
Concerning Al wala wal Bara:
The kuffar have been adept – and sly and hypocritical, as usual – in portraying those Muslims who oppose their goals and aims as “extremists” who “preach hatred”. Thus, almost every day the Media of the West have some story about “the dangers of Islamic extremism” or have some report about one of our brothers and sisters “preaching hate”.
In addition, the kuffar have been very successful in getting many Muslims to follow their lead and parrot their propaganda. Thus we have the recent spectacle of a Muslim “politician” in Britain publicly gloating about how pleased he was that a brother was to extradited to Amerika to be imprisoned and interrogated there: “This is excellent news…Those who propagate evil, hate and division cannot be a part of British society.” Notice how this ally of the kuffar speaks using the terms of the kuffar, and how he seems to judge using the kaffir idea of “Britishness”: that is, using the Taghut of the nation-State.
To give another recent example, we have the Western Media awash with stories about a video found by Amerikan troops in Iraq which showed young children holding weapons and dressed in military clothing, with the kuffar saying and writing how “disgusting” and “uncivilized” it is for Muslim children to do such things and how, yet again, it shows the extremists and the “preachers of hate at work”. Yet, the kuffar – and the apologetic “moderate Muslims” – conveniently forget about, for instance, the Combined Cadet Force in certain schools in England, and the vast number of Amerikan children who are instructed in the use of guns and who regularly wear military-style clothing.
Thus, we see yet again how the kuffar set the agenda, and the terms and conditions of debate, and argument, and how they have made us divided, defensive and apologetic.
However, what the kuffar – and their tame apostate lackeys and “moderate Muslim” allies – need to understand is that we should not be ashamed or even afraid of, or be apologetic about, following the correct and perfect guidance we have been by Allah Subhanahu wa Ta’ala. Thus, we need to affirm Al wala wal Bara – to state and strive to follow this fundamental part of our Deen.
For Al wala wal Bara is a manifestation of, and a means to know, Tawheed – and it means loyalty and enmity for the sake of Allah Subhanahu wa Ta’ala alone.
To apply Al wala wal Bara is to show loyalty to Allah Subhanahu wa Ta’ala, loyalty to His Messenger (salla Allahu ‘alayhi wa sallam) and loyalty to our brothers and sisters, our fellow Muslims. It is to understand what Allah Subhanahu wa Ta’ala says:
“The believers are as one family.” 49:10 Interpretation of Meaning
To apply Al wala wal Bara is to show enmity for those who hate, dislike or are disrespectful toward Allah Subhanahu wa Ta’ala, His Messenger (salla Allahu ‘alayhi wa sallam) and our family: our brothers and sisters. As Allah Subhanahu wa Ta’ala says:
“You who believe! If anyone turns away from this Deen, then Allah will replace that person with many whom He loves, who love Him – those who are loyal to the Believers, stern toward the kuffar, who fight in the Way of Allah, and who do not heed the criticism of their critics. For this is the honour that He bestows upon whomsoever He wills – for Allah is The All-Knowing, The Infinite One. In truth, your champions are Allah, His Messenger, and the Believers – those who undertake As-Salat, who give Zakat and who submit [in loyalty to Allah]. For whomsoever has Allah, His Messenger, and Believers as their Champion, are the ones who will achieve victory.” 5: 54-56 Interpretation of Meaning
To apply Al wala wal Bara is apply the Muslim principle of husn udh-dhan to our family, and to be wary and suspicious of the kuffar and their intentions: to doubt all that they say and write. As Allah Subhanahu wa Ta’ala says:
“They [the kafiroon] want to extinguish Allah’s Light with their deceit, their lies.” 9: 32 Interpretation of Meaning
Thus, when we hear about one of our brothers and sisters being imprisoned – or being extradited to a kaffir land – we do not jump up and down for joy and shout some kaffir-slogan or call that brother or that sister by some kaffir-manufactured term. Instead, we make dua to Allah Subhanahu wa Ta’ala to ease the sufferings, the hardship of that brother, that sister – and of their families – and ask Allah Subhanahu wa Ta’ala – The Merciful, He Who Often Forgives – to guide them. For that Muslim is part of the Ummah – part of our own family – and their hardship, their suffering, is our hardship, our suffering. Thus, instead of siding with the kuffar – and believing what they or their Media tells us about one of our brothers and sisters – we use our Muslim principle of husn udh-dhan. We reserve our judgement, knowing, accepting, that Allah Subhanahu wa Ta’ala will judge both us and this particular brother or sister – and that it is the judgement of Allah Subhanahu wa Ta’ala that matters, that is important, not the judgement that some kaffir so-called “Court of Law” makes.
We should be, as Allah Subhanahu wa Ta’ala says (5: 54): “Loyal to the Believers, stern toward the kuffar…” just as we should always remember that “The believers are as one family.”
We should feel the truth of what Allah Subhanahu wa Ta’ala says in our heart – and thus put into practice the words of the Hadith, narrated by Anas Ibn Malik, La yuminu ahadukum hatta yuhibba li-akheehi ma yuhibbu li-nafsihi: words, guidance, which we seem to have forgotten in the storm of propaganda which the kuffar have unleashed upon us in their attempt to divide us, in their attempt to have us accept their Tawagheet in place of our perfect Deen.
Furthermore, it is the kuffar who are full of hatred – for the true Deen, and for those who cannot be persuaded or bribed into exchanging their loyalty to Allah Subhanahu wa Ta’ala for the Tawagheet, the promises, of those allies of as-Shaitan, the kuffar. The hatred of the kuffar is evident in their invasion and occupation of our lands; in their imprisonment of tens of thousands of Muslims Muslims word-wide; in their torture and humiliation of our brothers and sisters in places such as Bagram, Guantanamo Bay, Abu Ghraib and their many other “detention centres”. Their hatred is evident in their toleration of any kaffir who insults our Deen, who insults our beloved Prophet (salla Allahu ‘alayhi wa sallam) and our brothers and sisters, and in their kaffir intolerance toward, and imprisonment of, any Muslim who even plans to defend the honour of the Muslims or who publicly condemns such dishonourable insults and who, out of loyalty and love to Allah Subhanahu wa Ta’ala, seek to apply the obligation imposed by our Deen to those who have arrogantly, insolently, overstepped the limits prescribed by Allah Subhanahu wa Ta’ala.
We need always to remember, InshaAllah, that we have been given, by Allah Subhanahu wa Ta’ala, the complete and perfect Way: the complete and perfect guide we need. We need always to remember that it is the kuffar who are wrong; it is their ways, their ideas, their concepts, their theories, which are Tawagheet – which conceal, which distort, which obscure, the simple truth of Tawheed.
We need always to remember that is Deen Al-Islam which alone correctly defines what is civilized; what is right; what is wrong; what is honourable and lawful.
Thus do we need to reject each and every Taghut of the kuffar, as we need to be wary of the kuffar and of their propaganda – of their attempts to divide us according to some criteria which they have manufactured and devised, such as “moderate”, “extremist”, “terrorist”, “preachers of hate and intolerance.”
Thus do we need to challenge, to expose, the deceit, the hypocrisy, the lies of the kuffar, the failures of their societies, as we need to support, in whatever way we can, those of our brothers and sisters who out of love and loyalty to Allah Subhanahu wa Ta’ala and by Jihad Fee Sabilillah are striving to make the Word of Allah Subhanahu wa Ta’ala supreme.
As Allah Subhanahu wa Ta’ala says:
“And it is our forces who will be victorious.” 37: 173 Interpretation of Meaning
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 Allam.
Abdul-Aziz ibn Myatt
7 Safar 1429
(1) Meaning: lacking in wisdom; ignorant; of no significance.
(2) There is a fundamental difference between an “idea” – a fallible, manufactured, human construct or category which exists (or is believed to exist) within “the mind” (or be detached – autonomous – and “knowable” through Kantian “pure reason”) – and between what is directly observed, by us, in the world, in Nature, and to which we assign or can assign some name or some descriptive term.
The Taghut of “the idea” begins with Plato, with “ontos” as distinct from phenomena. Thus began the error of Western causal reductionism: that fundamental division – continued by Western philosophers such as Kant – into “subject” and “object”.
The approach of Islam is quite different. Islam begins with the unity of Tawheed – with Allah Subhanahu wa Ta’ala – and with a free and willing desire, made out of love, to submit to only Allah Subhanahu wa Ta’ala; to accept Kalimaah Tayyibah: to acknowledge Deen Al-Islam as the perfect, the complete, Deen.
Thus, for Muslims, instead of the kaffir Taghut of a linear causal “progress” (defined according to some kaffir manufactured ideal said to exist in the future, or said to be achievable in some future) there is al-qada wa al-qadar: an acceptance, by us, of the perfect knowledge, the perfect knowing, of Allah Subhanahu wa Ta’ala, Who alone is the Creator, Who alone knows all that was, is and will be, Who has recorded it all in Al-Lawh Al-Mahfuz, and Who has given us a brief life, in the dunya, that we might prove worthy of Jannah.