The philosophical and humanitarian implications of Kufr
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Written by AY Mol
In a previous I had given a small summary on the concept of Amina and Salama being concepts that refer to the state, action and intention of a person which is not directly to the details of their 'faith/religion' as it is traditionally understood. Amina in Arabic refers to making people to be in safety and without fear and Salama refers to be in good health and safety and living in peace. Salama is thus the result of Amina.
Thus a Muslim is a person that wants and lives in peace and health and a Momin is a person entrusted with the peace and safety of everyone else1. Thus Mutaqeem are people who guard the safety of themselves and others, as they guard the human rights2. This is done by upholding the morality of justice and equality in the world as lined out in the Qur'an. Since these are guidelines every good willed person will agree on, the Qur'an gives freedom of belief (2256 & 562 & 11117-118 & 4913) to anyone that is acting righteously and contributes to society as a whole. In this way the Qur'an shows it is universalistic, humanitarian and secular as expected from a neutral First Cause of all existence which knows the defects of mankind and still wants them all to develop further (Rabbi 3lameen 12).
In the Qur'an, the term Kafara is used in several ways. In Arabic, the term Kafara is opposite of Shakara which means Gratitude, thankfullness3, thus Kafara means ingratitude, unthankfulness. But it also referred to everything that came along with this ungratefulness, including to deny it, to hide your gratitude, to cover it up4. Because of this it was even used for a farmer as they cover up the seeds while planting, or a person hiding behind its shield.
The Qur'an is remarkable when it comes to the Arabic language as it combines words that were never combined before in Arabic, and thus creating new meanings and concepts. In the Qur'an, Amina was put opposite of Kafara and thus to create and uphold safety and peace was the opposite of Kafara. So what do we learn from this? As said before, Kafara refers to ingratitude to cover up something, to hide it and deny it. Since the Qur'an deems life to be worth protecting, it is thus grateful for its existence and gives it as the prime goal of the Qur'an, Amina and Salama. Kafara thus entails of seeing life not worth of protecting, being ungrateful that it exists, denying its rights and needs, and thus tries to cover up life. In simple terms, Amina is protecting life, Kafara is destroying it.
Thus a Kafir is a person who denies morality, peace and justice and wants to hide these concepts and destroy life without any guilt. Since the above concepts are the main proponents of the Qur'anic message, a Kafir thus denies also the Qur'an and everyone who follows this message. Which was the reason how in traditional Islamic theology the concept of unbelief was created as a definition of Kafara, but in this way the whole worldview the Qur'an tries to present, is limited to a religious one and misses the original humanitarian focus. This is also how Amina/Iman and Momin all got the meanings that were focussed on faith and belief in traditional theology, which again completely missed the humanitarian meaning of the original definition of protecting life. This is how the Qur'an was changed from a universalistic humanitarian revelation into a exclusivist religious revelation5, changing Islam from a peace maintaning social system into a religion that could even be uphold by dictators and oppressors. The Sharika (root of Shirk) which means to have partners or uphold something next to God was only seen as to refer to idolatry, while when viewed together with the true Arabic meaning of Amina, it clearer that Sharika refers to upholding and following any authority which tells the person neglect and to not protect and honor the human rights of other people. Since most religions and traditional human systems do not honor and protect human rights in some form, they are opposite to the Qur'anic message and its Author. But today we see many changes, most religions and human systems are being adapted to be social, humanitarian and upholding peace, and thus coming in line with the Qur'anic message.
Thus in the Qur'an the term Kafara is one that describes inhumane tendencies and behaviour, denying human rights and freedom and thus also the Qur'an and its Author, since God is the ultimate form of goodness, a Kafir denies the Absolute Good being themselves the ultimate Evil. This is how the term Shaitan is used, which means something distanced, far away, to be rebelious and opposite6, and thus represents the human psyche when it wants to act opposite of good. Thus behaviour mostly comes forth out of nihilism and egocentrism which in the Qur'an is represented by Iblis coming from the Balasa which means to be in despair and not able to see the right way7. Normally these terms are approached as things outside of us represented by the Devil, and thus denying the human potential of choice and cause and effect of one owns thinking and view on life.
The terms Amina and Kafara have thus very important implications for the Qur'anic philosophy in terms of the humanitarian focus of its message which has been downplayed over the centuries which can be seen today in the absolute importance of rituals among Muslims while at the same time having oppressing governments and living in sub-social standards. The religious understanding of these words have created a wrong worldview and have given a wrong order how evil is created as today it is mostly understood as denial of God creates and is evil. But a person not understanding God or denying the prevelant views on God doesn't make a person evil, it is the acting of evil which is the denial of God. And thus any outrageous evil commited makes someone a Kafir, even though the person itself views himself as a 'believer'.
Alvin Plantinga, a well known Theistic professor of philosophy, while discussing different arguments for the existence of God, gives a reflection of evil that is a direct and true description of the Qur'anic understanding of Kafara
"For a third example, consider the argument from appalling evil. Many philosophers offer antitheistic arguments from evil, and perhaps they have some force. But there is also a theistic argument from evil. The premise is that there is a real and objectively horrifying evil in the world. Examples would be certain sorts of appalling evil characteristic of Nazi concentration camps guards found pleasure in devising tortures, making mothers decide which of their children would go to the gas chamber and which be spared; small children were hanged, dying (because of their light weigth) a slow and agonizing death; victims were taunted with the claim that no one would ever know of their fate and how they were treated. Of course, Nazi concetration camps have no monopoly on this sort of evil there are also Stalin, Pol Pot and a thousand lesser villians. These states of affairs, one thinks, are objectively horrifying, in the sense that they would constitute enormous evil even if we and everyone else came perversely to approve them.
Naturalism does not have the resources to accomodate or explain this fact about these states of affairs. From a naturalistic point of view, about all one can say is that we do indeed hate them; but this is far short of seeing them as intrinsically horrifying. How can we understand this intrinsically horrifying character? After all, as much misery and suffering can occur in a death from cancer as in a death caused by someone else's wickedness. What is the difference? The difference lies in the perpetrators and their intentions. those who engage in this sort of evil are purposely and intentionally setting themselves to do these wicked things. But why is that objectively horrifying? A good answer (and one for which is hard to think of an alternative) is that this evil consists in defying God, the source of all good and just, and the first being of the universe. What is horrifying here is not merely going contrary to God's will, but conciously choosing to invert the true scale of values, explicitly aiming at what is abhorrent to God. this is an offence and affront to God; it is defiance of God himself, and so is objectively horrifying. Appalling evil thus has a sort of cosmic significance. But of course there could be no evil of this sort if there were no such being as God." 8
Footnotes
- Page 267-269 under the root Salima. Dictionary of the Holy Quran by Abdul Mannar Omar, 2006 4th
edition. Salima means "Safety, security, freedom, immunity, peace, deliver, acknowledge, pay in advance,
submit, sincerity, humility, submission, conformance, obedience, resign, quit, relinquish, to be in sound
condition, well without blemish, gentle, tender, soft, elegant". Thus a Muslim is a person who acknowledges
the general values of peace and freedom and makes sure these are secured for everyone on Earth. It is not
a religious title, but a secular description of someone's values and goals, not his personals beliefs.
See also V4, pages 136-141, Arabic-English Lexicon by Edward William Lane. And page 137-138, Professor Arne Ambros' A Concise Dictionary of Koranic Arabic.
From the root Amina. Page 24-27, Exposition of the Holy Quran, Mafhum Al-Quran by G.A. Parwez.
1990. It quotes the dictionaries and explains "Amnun means peace, safety, state of mind where one feels
safe from fear or danger (224). Also when one feels safe, secure and at peace. Ibn-e-Faris says that its
basic meanings are Peace of mind, To testify, The opposite of dishonesty. Amana is to satisfy someone and
put him at ease without fear, to provide peace or protection to someone, to take over the responsibilities of
someone's protection (Taj). Aitimanun is to trust someone, have confidence on someone, take someone as
trustee or protector (Taj). Naq'atun Amoon is a she-camel which is dependable by virtue of her qualities
and can take one through the journey without getting weak or falling down after stumbling (Taj). Momin is
one who stands guarantee for peace, upon whom one can depend, rely and then rest at peace, one who
guarantee international peace (Taj). manat is something which is entrusted to someone (Moheet). Ameen is
one who is contended, at peace, trustworthy, reliable, dependable. Baladun Ameen is a city where peace
and security prevails (953). Muqamun Ameen is a place which provides adequate provisions of protection
and security (4452). To declare Ei'man, therefore, means- To believe, admit, accept or not to reject. To
testify the truthfulness, not to contradict. To have confidence, reliance, trust. To accept, to obey, to bow in
obedience. Ei'man on the following five fundamental entities is needed in order to become a Momin
(2177)- Allah (God). The Law of Mukaf'at (Cause and Effect) and the life Hereafter (Akhira). The
Malaika (Laws of Nature). The revealed Books (That God has given Revelations given to previous nations
and now are all presented in the Qur'an). The Anbia (The Prophets send to mankind as helpers and
mediator of Revelation). In the Holy Quran, Allah has called Himself Al-Momin (5923) - as He is
responsible for the safety, security of the entire Universe - and, therefore, Momin is also a person who
ensures peace and security in the world by acting and enforcing the Laws given by Allah.See also V1, page 102-103, Arabic-English Lexicon by Edward William Lane. And page 29 Professor Arne Ambros' A Concise Dictionary of Koranic Arabic.
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Page 618-619 under the root Waqaya. Dictionary of the Holy Quran by Abdul Mannar Omar, 2006 4th "To protect, save, preserve, ward off, guard against evil and calamity, be secure, take as a shield, regard the duty. muttaqii - one who guard against evil and against that which harms and injures and is regardful of his duty towards human beings and God."
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Page 30-33, God and Man in the Koran by Toshihiko Izutsu.
Page 296-297 under the root Shakara. Dictionary of the Holy Quran by Abdul Mannar Omar, 2006 4th "To give thanks, be grateful, realize or acknowledge one's favour, praise. shukrun - giving thanks, gratitude. shaakirun - one who gives thanks or is grateful, appreciated and bountiful in reward. shakruurun - thankful. Sometimes a distinction is made between this word and shaakirun. The former is used to denote a person who is thankful for little or for nothing, the latter grateful for large favours.mashkuurun - gratefully accepted, acceptable."
- Page 489-491 under the root Kafara. Dictionary of the Holy Quran by Abdul Mannar Omar, 2006 4th
edition.
Page 14-15, Exposition of the Holy Quran, Mafhum Al-Quran by G.A. Parwez. 1990. It quotes
the dictionaries and explains "Kufr means to conceal, to hide, to cover. Ibn-e-Faris also agrees that its
basic meanings are to cover or conceal. Therefore, A person whose body is fully covered with weapons is
called K'afir. Night is also called K'afir, as its darkness covers everything.A farmer is called K'afir as he
hides the seed under the soil (Taj).A grave is called Al-Kafro as it hides the dead-body. In the same way,
K'afir is a person who conceals the fundamental and absolute values of life, given to man by Allah. A
person who hides his own or other peoples' potentialities and does not permit them to develop is also
known as K'afir. Keeping in view this meaning of hiding or covering, it was also used in the meaning of
denial, refusal or rejection. Therefore, it was also used in contrast to the concept of Ei'man, i.e., one who
denies the absolute truth as given in the Quran (2/4-2/6). K'afir is used as an opposite of Momin. Kufr is
also used as antonym of Shukr, as Shukr means something which gets prominent (14/7).
From here the word "Kufran-e-N'aimat" is derived which means to hide bounties of nature, or to refuse to offer them for
the good of mankind."-
Universalism means the idea that all humans will be accepted by God, whatever their view on the universe. Exclusivism is the idea that only the people who followed a specific belief/religion will be accepted by God and all others will be condemned.
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Page 78-79 under the root Shatana. Exposition of the Holy Quran, Mafhum Al-Quran by G.A. Parwez.
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"Shatan is a string which is long, twisted and strong. Beirun-Shatunun is a well which is very deep. In fact, anything which is far away is called Shatunun or Shatinun. Ar-Rumani has written that words like Shatta, Shatana and B'aoda are synonyms (Alf'az-ul-Mutradif'at). Ibn-e-Faris has also written that its basic meaning is to get far away.
Shatana means that a person went far away. Shatana-Sahibuhu means that person opposed the intention as well as direction of his companion or kept his companion's intention different than his own, and from this reference the meaning of opposition and rebellion were derived (Taj / Lane)." -
Page 62-63 under the root Balasa. Dictionary of the Holy Quran by Abdul Mannar Omar, 2006 4th "Person of desparate character, to be overcome with grief, disheartened, Good and virtue became less or decreased, give up hope, become broken (in spirit), mournful, become silent/confounded/perplexed unable to see right way or course, repent/grieve."
Page 22-24 under the root Balasa. Exposition of the Holy Quran, Mafhum Al-Quran by G.A. Parwez.
1990. "Ab-Lasa means to get dejected (Ibn-e-Faris). It also means to get dazed and disillusioned on account of frustration or bafflement (Taj / Moheet). In ancient Semitic dictionaries, its meanings are given as "crushed to death" or that which is run over (Gharibul Quran by Mirza Abul Fazal)."- Page 326, Arguments for the existence of God by Alvin Plantinga. The shorter routledge encyclopedia of philosophy.
Sources
- The Qur'an
- Dictionary of the Holy Quran by Abdul Mannar Omar, 2006 4th edition. Arabic-English.
ISBN 09632067-9-6. This comprehensive dictionary is a summary of authoritive
dictionaries on the Arabic language as Bahr al-Muhit, Tafsir Kashshaf, Lisan al-Arab,
Mughni al-Labib, Qamus al-Muhit, Al-Mufridaat Fi Ghareebil Quran, Taj al-urus, al-
Muhit fi al-Lughat and many more. - Arabic-English Lexicon by Edward William Lane, based mostly on Taj-Ul-Roos by Murtdza
Husaini (D 1205 CE), 2003 2nd reprint. Asian Educational Services. ISBN 81-206-0107-6 - A Concise Dictionary of Koranic Arabic by Professor Arne Ambros, 2004, ISBN 3-89500-400-6
- Exposition of the Quran, Mafhum Al-Quran by G.A. Parwez. 1990, Tolu-e-Islam Trust.
It's glossary is based on Arabic dictionaries and references as Lat'aif al-Lughat, Tafsir al-
Minar, Lane's Lexicon, Kit'ab al Qurtbani, Kit'abul Ishtiq'aq, l-Mufridaat Fi Ghareebil
Quran, Taj al-urus, Muq'abis ul-Lughat, Moheet ul Moheet, Qamus and more.
http//deenresearchusa-com.web26.winsvr.net/LinkClick.aspx?fileticket=nqvU14%2fC45E%3d&tabid=58&mid=434&language=nl-NL - God and Man in the Koran by Toshihiko Izutsu, 2002 Ayer publishers, ISBN 0-8369-9262-8
- The shorter routledge encyclopedia of philosophy, edited by Edward Craig, 2005 ISBN 0-415-32495-5
http//deenresearchusa-com.web26.winsvr.net/Blogs/tabid/73/EntryId/24/The-philosophical-and-humanitarian-implication-of-Kufr.aspx
- Page 267-269 under the root Salima. Dictionary of the Holy Quran by Abdul Mannar Omar, 2006 4th
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Arnold Mol
Thus a Kafir is a person who denies morality, peace and justice and wants to hide these concepts and destroy life without any guilt.
Defined by whom?
Islam?
Therefore you mean to say that Kafir is a person who denies morality as Islam teaches us, peace as Islam teaches us and justice as Islam teaches us.
am i correct? if yes then I am confused.
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Peace Wakas,
The exact requirments of Momin is one that I am still putting together, but when looking at the overall meaning of Amina, it is clear it is mainly focussed on the humanetarian action of maintaining peace. A Momin has trust in the Wahy and in the concept of purpose in the universe. But anyone agreeing and who will follow the justice and peace rules given in the Qur'an is not directly a Kafir in my eyes if that person does not not believe or have understood in the concept of a First Cause or how Allah must be viewed.
In traditional theology, the terms Amina and Kafara are used to denote belief and unbelief in the religious sense, while I tend to think it refers more to peacekeepers and disturbers of peace.
Many details I am still working out.
In my previous article I had quoted many verses to define Amina, as Kafara is the opposite, to me it was obvious an example wasn't directly necessary as the method was already given. But I will add verses to give examples.
Peace Raj-ah,
Although the details of morality, peace and justice are defined in the Qur'an, the basics are found within mankind itself (3030). A Kafir already denies these basics, and thus of course also the details as found in Revelation.
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peace,
when looking at the overall meaning of Amina, it is clear it is mainly focussed on the humanetarian action of maintaining peace.
Of course in AQ actions speak louder than words.
Many details I am still working out.
Let us know your findings in due course.
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Peace Raj-ah,
Although the details of morality, peace and justice are defined in the Qur'an, the basics are found within mankind itself (3030). A Kafir already denies these basics, and thus of course also the details as found in Revelation.
Peace on you too Arnold Mol
I still did not got it, sorry.
the verse you mentioned says
Therefore, you shall devote yourself to the religion of nature, Hanifa. Such is the natural instinct placed into the people by GOD. Such creation of GOD will never change. This is the perfect religion, but most people do not know.
We do not know what is the religon of nature?
According to Ayat it is the Natrual instinct placed in to the people.....
That was my question, are the basics you are talking about the same within two different religons or groups or we have to follow what Quran tells us in this regard?
I mean to say for example is the Peace process similar for a Muslim and a Jainmath follower.
A person born in strict Buddhist family may not want even to hurt an animal, but a natrual instinct of a muslim makes him joy ful over slaughtering of a Goat or sheep during Eid.
Some Christians consider marrying their first cousins as sin, but natrual instinct of Muslims allows it.
These are just few examples due to shortage of time.
If you can i want a detailed answer.
Wakas has asked an excellent question.
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Peace on you too Arnold Mol
I still did not got it, sorry.
the verse you mentioned says
Therefore, you shall devote yourself to the religion of nature, Hanifa. Such is the natural instinct placed into the people by GOD. Such creation of GOD will never change. This is the perfect religion, but most people do not know.
We do not know what is the religon of nature?
According to Ayat it is the Natrual instinct placed in to the people.....
That was my question, are the basics you are talking about the same within two different religons or groups or we have to follow what Quran tells us in this regard?
I mean to say for example is the Peace process similar for a Muslim and a Jainmath follower.
A person born in strict Buddhist family may not want even to hurt an animal, but a natrual instinct of a muslim makes him joy ful over slaughtering of a Goat or sheep during Eid.
Some Christians consider marrying their first cousins as sin, but natrual instinct of Muslims allows it.
These are just few examples due to shortage of time.
If you can i want a detailed answer.
Wakas has asked an excellent question.
Peace Raj-ah,
I see to many flaws in that translation of the verse, but lets leave that and go on with the main discussion.
What are the basics? Peace is not harming others, this is the same basic for anyone on earth and anybody understands and knows this, whatever their background.
The slaughtering and marrying are details of the structure of society, not the basics, which is general peaceful cooperation and equality to all. Everybody knows this, so I am surprised you give such faulty examples.
Major antropology studies shows that early mankind lived in groups wherein male and female were equal, and they lived in peace and cooperation with other groups. Only when the cultural tribal system was introduced over time did the concept of warfare arise and hierarchy.
In many forager societies still existend on earth, the word for 'war' does not exist. Also the main theme in original ancient theology was more monotheistic.
This is the fitrah mankind was created in. Peaceful and equal cooperation among everybody.
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This is the fitrah mankind was created in. Peaceful and equal cooperation among everybody.
brickwall
Muslim cleric tells Australians 'Husbands should be allowed to rape and beat their wives'
By Mail Foreign Service
Last updated at 116 PM on 22nd January 2009http//www.dailymail.co.uk/news/worldnews/article-1126556/Muslim-cleric-tells-Australians-Husbands-allowed-rape-beat-wives.html
A Muslim cleric has sparked outrage by telling his followers it is acceptable to rape and beat their wives.
Samir Abu Hamza, who runs an Islamic centre in Melbourne, ridiculed Australian laws banning forced sex within marriage.
Hamza told a male audience in Sydney 'Amazing, how can a person rape his wife?'
He added that wives must immediately respond to their husbands' sexual demands.
The firebrand preacher also said a man was entitled to use 'limited force' as a last resort to punish a disobedient wife.
He explained 'After you have advised them for a long, long time, then you smack them, you beat them and - please brothers, calm down - the beating that the Muhammad showed is like the toothbrush that you use to brush your teeth.''You are not allowed to bruise them; you are not allowed to make them bleed,' he added in a video of the 2003 lecture in Sydney recently posted online.
'You don't go and grab a broomstick and say that is what Allah has said.'
In another online sermon, Hamza branded Australians 'boozers who are hooked on gambling and prostitution'.The cleric urged followers to spread the word of Islam to save Australians.
'They think happiness can be achieved by being intoxicated, by going to the casino and blowing your money away, by going from one prostitute to the other,' he said.
'They don't know what life is all about, that's why they are on the booze, why they are binge drinking... why unfortunately suicide has skyrocketed, murder, anxiety and depression.'
Australia's Prime Minister Kevin Rudd condemned Hamza's comments about marriage, insisting that violence towards women was not permissible under any circumstances.
He said 'Australia will not tolerate these sort of remarks. They don't belong in modern Australia, and he should stand up, repudiate them, and apologise.'
Joumanah El Matrah, the executive of the Islamic Women's Welfare Council of Victoria state, said Hazma's comments were 'a grossly inappropriate representation of both the Quran and Muslim views on violence, both in wife beating and rape'.
'I don't like to use the word extremism, but certainly his views are outdated and a minority view that is insistent on seeing women as less human than men, she said.
Sherene Hassan, the vice president of the Islamic Council of Victoria, said research has found that some imams in Australia share Hamza's stance on domestic violence.She said the council will hold a series of workshops aimed at changing those views.
Conflicts between mainstream Australia and its fast-growing Muslim minority, who number 400,000 in a population of 21 million, have gained a higher profile in recent years.
Australia's former mufti, Sheik Taj Aldin al-Hilali, created a furor in 2006 which split the Islamic community with a lecture in Sydney in which he compared women who do not wear head scarves to 'uncovered meat' and said immodestly dressed women invite rape.
Mr Hamza, born in Lebanon, moved to Australia as a youth with his parents.
He has delivered contradictory lectures, at times telling his followers they should be grateful to live in Australia because it had a fair system of justice, welfare safety nets and the rights for individuals to express their views.Tensions between Muslim and non-Muslim youths erupted into days of rioting at Sydney's Cronulla beach in late 2005.
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I came across the following book which discusses iman and islam in significant detail
http//books.google.co.uk/books?id=PDxHG5MtLawC
You can read most of it online.
It is by Toshihko Izutsu, who I consider to be good in knowledge/reasoning.
Peace,
He is one the best, I have all his books. I quote them above also.
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brickwall
Muslim cleric tells Australians 'Husbands should be allowed to rape and beat their wives'
By Mail Foreign Service
Last updated at 116 PM on 22nd January 2009http//www.dailymail.co.uk/news/worldnews/article-1126556/Muslim-cleric-tells-Australians-Husbands-allowed-rape-beat-wives.html
A Muslim cleric has sparked outrage by telling his followers it is acceptable to rape and beat their wives.
Samir Abu Hamza, who runs an Islamic centre in Melbourne, ridiculed Australian laws banning forced sex within marriage.
Hamza told a male audience in Sydney 'Amazing, how can a person rape his wife?'
He added that wives must immediately respond to their husbands' sexual demands.
The firebrand preacher also said a man was entitled to use 'limited force' as a last resort to punish a disobedient wife.
He explained 'After you have advised them for a long, long time, then you smack them, you beat them and - please brothers, calm down - the beating that the Muhammad showed is like the toothbrush that you use to brush your teeth.''You are not allowed to bruise them; you are not allowed to make them bleed,' he added in a video of the 2003 lecture in Sydney recently posted online.
'You don't go and grab a broomstick and say that is what Allah has said.'
In another online sermon, Hamza branded Australians 'boozers who are hooked on gambling and prostitution'.The cleric urged followers to spread the word of Islam to save Australians.
'They think happiness can be achieved by being intoxicated, by going to the casino and blowing your money away, by going from one prostitute to the other,' he said.
'They don't know what life is all about, that's why they are on the booze, why they are binge drinking... why unfortunately suicide has skyrocketed, murder, anxiety and depression.'
Australia's Prime Minister Kevin Rudd condemned Hamza's comments about marriage, insisting that violence towards women was not permissible under any circumstances.
He said 'Australia will not tolerate these sort of remarks. They don't belong in modern Australia, and he should stand up, repudiate them, and apologise.'
Joumanah El Matrah, the executive of the Islamic Women's Welfare Council of Victoria state, said Hazma's comments were 'a grossly inappropriate representation of both the Quran and Muslim views on violence, both in wife beating and rape'.
'I don't like to use the word extremism, but certainly his views are outdated and a minority view that is insistent on seeing women as less human than men, she said.
Sherene Hassan, the vice president of the Islamic Council of Victoria, said research has found that some imams in Australia share Hamza's stance on domestic violence.She said the council will hold a series of workshops aimed at changing those views.
Conflicts between mainstream Australia and its fast-growing Muslim minority, who number 400,000 in a population of 21 million, have gained a higher profile in recent years.
Australia's former mufti, Sheik Taj Aldin al-Hilali, created a furor in 2006 which split the Islamic community with a lecture in Sydney in which he compared women who do not wear head scarves to 'uncovered meat' and said immodestly dressed women invite rape.
Mr Hamza, born in Lebanon, moved to Australia as a youth with his parents.
He has delivered contradictory lectures, at times telling his followers they should be grateful to live in Australia because it had a fair system of justice, welfare safety nets and the rights for individuals to express their views.Tensions between Muslim and non-Muslim youths erupted into days of rioting at Sydney's Cronulla beach in late 2005.
Yep, people ignore their true fitrah because they follow dogma. That is shirk.
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Shakara She (a camel) obtained a good share of leguminous herbage or (other) pasturage, and in consequence abounded with milk; and she (a beast) became fat and her under became full of milk (Lanes Lexicon)
So Shakara is the act of giving milk, meat, eggs, or wool of an animal as a consequence of the owners feeding it in a good manner.
Shukr is done by giving something as an end result of receiving a favor.
?Shukr?; ?is the paying off to the God due to the Gods bounties.
Verse 31.14 explains the meaning of ?Shukr? very clearly. The parents took care of us when we were infant. So we have to take care of them when they are old. We have to give (care) to them for their giving to us (care). Shukr does not mean to say ?thank you? to them.
31.14 And We have enjoined upon man concerning his parents. His mother beareth him in weakness upon weakness and his weaning is in two years - Give ?SHUKR? unto Me and unto your parents. Unto Me is the journeying.
Shukr is done as a result of or for (Nai?ma) a benefit; favor; good; blessing, bounty
27.73 Your Lord is full of bounty for mankind, but most of them do not give ?SHUKR?.
4.147 If you do good did and give security to others Allah will not punish you. Allah is (SHAKIRAN) responsive and aware.
Allah is ?shakiran? because he gives us his bounties for our good did (a?mal saliha)
So shukur is done by action. It is a favor against a favor. So one makes the favor done for him manifest by doing a favor against it. ?Kufur? is hiding the favor done for you.
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Salam all,
I agree with your article a lot brother Arnold Yasin. I was starting to think that nobody else thinks this way about God, the universe and natural instinct.
My own understanding is as follows
Being a Good Person (moral and just actions, helpful, kind, respectful etc.) = following the natural instinct instilled within the Human Specie by God = i.e. following quranic criteria for righteous person = being a submitter(muslim) to the will of God
I think that a momin or believer/acknowledger is someone who agrees that one should act morally and justly and then a submitter is the next stage of actually carrying out those principles/actions. The reason I think this is because you first have to accept that we must act 'good', before we actually become 'good'.
This is why I think most verses with commandments start with 'O you who believe/acknowledge'. Because one must first recognize the importance of doing good before being commanded to do good.
O you who believe, you shall give to charity from the provisions we have given to you...
I do not think that belief/acknowledgment of God is just simply saying 'I know your up there God'... I think it is much deeper than that. I view belief/acknowledgment of God as recognizing that there is a divine system or law (which we call God) that must be obeyed and recognizing that our actions will be accounted for.
This is why I prefer to use the Urdu equivilent of God which is 'Khuddaa' which reminds me of 'mother nature' and the universe, because although there is nothing wrong with using 'God', for me it reminds me of what some jews/christians perceive of God as a big old man with a beard sitting somewhere in a definable space.
Next is what I think a kafir is
Kafir or disbeliever or ingrate = someone who does not appreciate the importance of being good = i.e. the importance of obeying God = the importance of following your natural instinct.
Im my view a disbeliever cannot be somone who uses a different name for 'God' is not officially part of your 'club' or sect. Because in the same verse as I quoted above God says this...The disbelievers are the unjust.
Therefore a just person cannot be a kafir. A just and moral person who gives to charity, honors his parents and does many good works MUST be a muslim as he/she is submitting to the will of God, and the will of God is for us to be moral, give to charity etc.
This is also why I find it hard to accept when people call whole countries and whole religious sects consisting of thousands of people muslims or kafirs. How does one know what is in the heart of every person in that group?
For example, a Christian may go to church and be told time and time again about the intercession of Jesus. But if he does not believe it in his heart, or whenever he implores for help and to be thankful he comes up with a thought of God (a divine system controlling and governing everything in existence) instead of Jesus. Then that person is a believer in God, not an idolworshipper.
The point I?m trying to say is that it doesn?t matter what you call yourself, what label you give yourself or what relgious ?club? you belong to. What is important is your acknowledgement of the concept of God and your ability to carry out the divine natural orders of God, no matter what you call God.
Surely, those who believe, those who are Jewish, the Christians, and the converts; ANYONE who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve.
Say, "Call Him GOD, or call Him the Most Gracious; whichever name you use, to Him belongs the best names." You shall not utter your Contact Prayers (Salat) too loudly, nor secretly; use a moderate tone.
Example my hindu friend once said to me, ?I hope God makes this exam work for me?, then he said ?O wait, I?m supposed to believe in loads of gods?. You see his natural instinct told him that there was one divine system that governs everything including his exam paper, however when the human corrupted influence came in because of the label, ?hindu?, he gave himself or was given he decided to believe that some physical being gods would govern his life.
Many atheists and agnostics who I know say things like ?its wrong to disrespect your parents?. Where are they getting this from? It is the natural instinct God has placed within them that tells them to respect their parents, i.e. it feels right. Without knowing it or giving this feeling a name or label they are actually submitting to God, by respecting their parents which is the will of God for the human specie. You see the atheists are mainly disbelieving in the judeo-christian concept of God and in some cases the traditional muslim concept of ?Allah?. Most of the atheists I know believe in a universal moral code for humans, they believe in what goes around comes around, even though they do not give the governance of the universe a name, without realising it they are submitting to it.
Thank you for bearing with me through this post. Please comment or constructively criticise my statements.
The reason I think this view - of whoever is the most ?good? person is the best muslim ? is not portrayed much by the religious leaders is because it removes them from their comfort zone, they cannot just sit there and say we are right everyone else is wrong. In my opinion the ones who are right are the ones who are the most righteous and good and the ones who are wrong are the spitefull, bitter and transgressing.
Thanks,
Peace.O people, we created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of GOD is the most righteous. GOD is Omniscient, Cognizant.
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Thank you, Wakas, for the article, I had not read it before.
It has helped me define the words 'Momin' and 'Muslim' much better. Its sort of like asking "what came first the chicken or the egg". By reading that article and also reflecting on my own journey I agree that one must first submit before going to the next stage of certainty or faithfullness.
This is what happened to me after I read through Dr. Khalifa's translation of the Quran, I thought 'all I must do is good works'. But then as I carried out this hypothesis, I wanted to increase the amount of good works I did in a day and decrease the bad works.
I found that the only way that was possible was to observe salat and fast etc. so that there would be a constant reminder to me in the day - like a revision session of prioritizing good works before anything else. With this my faith increased as I started reading the Quran even more.
Peace.
