Thinking Like a Muslim
Recently - due to certain martyrdom operations in Dar al-harb - many Muslims
have taken to condemning fellow Muslims, and have, in their pursuit of aiding
the kuffar, used the ideas, the terms, the concepts, the perspective of the
kuffar to condemn their fellow Muslims.
There needs to be clearer understanding of the Islamic perspective - and a
desire to distance ourselves from the kuffar, in our life, and in our very way
of thinking. We should strive to once again think like a Muslim - that is, judge
things from an Islamic perspective, and an Islamic perspective only.
The perspective of the Muslim is the perspective of The Last Day, of the
judgement of Allah (Subhanahu wa Ta'ala) - of this mortal life as but a means -
and of following the guidance given to us in the Quran and Sunnah so that we
might attain Paradise (Jannah) InshaAllah.
Innocent and Civilian:
Two terms which are frequently used by Muslims are "innocent" and
"civilian". There is no concept, in Islam, of either
"innocent" or "civilian". We should know and accept that
these are kaffir concepts - concepts which they, and they apostate allies, seek
to impose upon Islam in order to try and control Muslims and bring Muslims under
the control, the domination - both physical and mental - of the kuffar.
Some Muslims quote the following Hadith in an effort to show that there is such
a thing as the concept of "innocent" in Islam:
Narrated 'Aa'ishah who said that the Nabi (salla Allahu 'alayhi wa sallam)
said, "The pen has been lifted from three; from the sleeping until they
awake, from the child until they mature, and from the one who is crazy until
he is sane."
In this Hadith we have a beautiful expression - "The pen has been
lifted..." The question we must ask is - Do we take the context to mean
that the three are "innocent" as the kuffar understand innocent? That
is, do we project a kaffir meaning into this Hadith? Or do we refer it, for
explanation, to what Allah (Subhanahu wa Ta'ala) has told us, and thus take it
in the literal sense to mean that what they are doing, have done, has not been
recorded? If we refer to what our Rabb says:
"And over you are Watchers - just, honourable - who know and record
[write down] all that you do. Thus shall those who do what is commanded be in
bliss while the disobediant will be in the blazing Fire. " [82: 10-14
Interpretation of Meaning]
Thus, understood in the context of the words of Allah (Subhanahu wa Ta'ala) this
Hadith refers not to some kaffir concept such as "innocent" but to the
recoding of our deeds.
In Islam, there is only the distinction between Dar al-harb, the realm of war,
and Dar al-Islam, the realm of Islam; or, expressed another way, between the
lands of war, and the lands of Islam. Peace, for Islam, is the peace of Jannah,
and the peace that arises from a submission to Allah Subhanahu wa Ta'ala. Peace
has no other meaning in Islam. This peace can be and should be expressed through
Muslims living in an Islamic way, that is, among Muslims in an Islamic
community. This means Muslims giving bayah to an Ameer; it means turning to the
Quran and Sunnah for guidance; it means upholding Shariah and Shariah only. It
does not mean democracy and it does not mean accepting the kaffir concept of a
"nation". It means a Khilafah, ruled by a Khalifah.
Thus, the lands of the kuffar are the lands of war - they can expect war; they
can expect bloodshed; they can expect chaos. Only if and when they submit to
Allah Subhanahu wa Ta'ala can they expect peace.
"Allah guides toward peace those who seek His pleasure." [5:16
Interpretation of Meaning]
"And this (Islam and the Quran) is the straight path of your Rabb. For
those who take heed of Our clear revelations there shall be that dwelling
which is peace (Jannah). [6:126-7 Interpretation of meaning]
"It is through remembrance of Allah that the heart discovers rest."
(13:28 Interpretation of Meaning)
In Islam, the basic distinction is between those who believe - those who submit
to Allah Subhanahu wa Ta'ala - and those who do not believe. The Quran and
Sunnah provide us with guidelines for dealing with the unbelievers, the
infidels, the kuffar, as they provide us with guidelines for how we should
behave toward our fellow Muslims.
These guidelines make it quite clear that the blood, the lands, the wealth, of
the kuffar are not always sacred, for us. For it is their very disbelief, their
very way of living, which allows us to attack them, and fight them.
"And fight them until there is no more Fitnah and the Way of Life is for
Allah Alone." (8:39 Interpretation of Meaning)
"Fight against those who do not believe in Allah, or in The Last Day, and
who do not forbid that which has been forbidden by Allah and His Messenger, as
well as those among the people of the book who do not acknowledge the Deen of
Truth, and fight them until they pay the Jizya with willing submission."
(9:29 interpretation of Meaning)
"Fighting is prescribed for you, even though you may dislike it. But it
is possible that you dislike that which is good for you, and that you love
that which is bad for you. Yet although you may not know, Allah knows."
(2:216 Interpretation of Meaning)
"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)
As Muslims, however, we are bound to abide by the conditions Allah Subhanahu wa
Ta'ala has imposed upon us in respect of the wealth, the blood, the lands, of
the kuffar. What are these conditions, which may limit us in attacking them and
their lands?
"And if anyone of the Mushrikeen seek your protection then grant him
protection, so that he may hear the Word of Allah, and then escort him to
where he can be secure..." ( 9:6 Interpretation of Meaning)
The main condition - evident in 9:1 - is that if we have a treaty with them, we
should refrain from attacking them. But this treaty is itself conditional on
certain things - especially the condition that there is an Ameer, or Khalifah,
which has the authority to make such treaties on behalf of the Muslims. But the
fact is that no such Muslim authority exists today because we do not have an
Islamic community, ruled by an Ameer, to whom we have given bayah, and who rules
by Shariah and Shariah alone. All that we have are once Muslim lands invaded and
occupied by the kuffar and ruled according to kaffir ideas and kaffir laws - as
in Iraq and Afghanistan - or we have apostate regimes, as in The Land of the Two
Holy Places, Egypt, and Pakistan, whose corrupt rulers bow down before the
kuffar and who have forsaken the guidance of the Quran and the Sunnah for the
earthly rewards given to them by the kuffar.
"Correct guidance is the guidance of Allah." (3:73 Interpretation of
Meaning)
"Whomsoever seeks a Way of Life other than Islam, it shall not be
accepted, for in the life to come they shall be the ones who have lost."
(3:85 Interpretation of meaning)
"And it is known by necessity in the Deen of the Muslims and by the
agreement of all the Muslims that whoever follows a Shari'ah other than the
Shari'ah of Muhammad (salla Allahu 'alayhi wa sallam) then he is a Kaffir and
it is like the Kufr of the one who believes in some of the Book and
disbelieves in some of the Book." Sheikh ul-Islam Ibn Taimiyyah: Al-Fataawa,
Vol. 28/524
Another condition - evident in 8:61 - is that if our enemies incline toward
peace, we should also strive toward ending conflict with them. But is this the
reality that exists now - when our lands have been invaded and occupied and when
Muslims world-wide are being imprisoned for striving to do their duty of Jihad?
No, this is not the reality that exists now: the kuffar have been interfering in
our affairs, and occupying our lands, for over eighty years, just as they are
now demanding that we abandon our authentic Islam for their version of
"Islam".
Taking Life - A Just Cause:
One Ayah often quoted by those Muslims intent of imitating the kuffar is:
"Do not take a life which Allah has forbidden you to take - except with
just cause..." (17:33 Interpretation of Meaning)
These Muslims - and the apostate allies of the kuffar - then use this Ayah to
try and say that "Islam does not condone terrorism..."
However, if we consider what is being said here, by Allah Subhanahu wa Ta'ala,
we can clearly understand the context - which is that it is haram for us to kill
someone, if Allah Subhanahu wa Ta'ala has forbidden it, unless there is a just
cause. An example here would be the killing of a fellow Muslim - which Allah
Subhanahu wa Ta'ala has clearly and generally forbidden us from killing - but
whom we might, with just cause kill, if, for example, that Muslim had been
condemned to death in a Shariah Court. Another example might be a Muslim who
gives aid and support to the kuffar - such as informing on Muslims to the kaffir
"authorities" or handing over Muslim prisons to the kuffar so that
those Muslims can be imprisoned, tortured or killed by the kuffar. Such an
aiding of the kuffar is kufr, and one of the things which nullifies one's Islam.
Does Allah Subhanahu wa Ta'ala forbid us from killing, from harming, our
enemies? No. Does Allah Subhanahu wa Ta'ala forbid us from harming, or killing,
the kuffar who have invaded our lands, who are killing Muslims? No. Does Allah
Subhanahu wa Ta'ala forbid us from harming or killing those who are aiding the
armies of the kuffar? No.
Another Ayah often quoted by the "moderates" is:
"Whoever ends the life of someone - unless it be because they had
(unlawfully) killed or had committed some dishonour - it will be as though
they have killed all life..." (5:32 Interpretation of Meaning)
However, placed in context, this refers to the Jews - "We decreed for the
children of Israel that whoever ends the life..." - and may be said to
expand upon 17:33. That is, it expresses a condition regarding the taking of
life: it is permissible to take life for a reason, which is here given as an
unlawful killing (unlawful according to Shariah, note) and for the doing of
dishonourable deeds.
Is aiding the kuffar dishonourable? Yes. Are the kuffar acting dishonourably
when they invade our lands, torture and kill our brothers and sisters? Yes. Are
those who support the governments of the kuffar in such things - who support
them through inaction or otherwise - doing something dishonourable? Yes.
The Question of Innocence - An Islamic Perspective:
As for "innocent" - according to the definition of this kaffir word it
means "uncorrupted by evil, or wrongdoing; sinless; not harmful." Are
people who support - by, for example, paying taxes - a government which invades
Muslim lands, whose armies kill, torture and imprison Muslims, innocent? Are
people accountable for what a "democratic" government does in their
name?
In respect of bombs, have not the kuffar invaded the lands of the Muslims, and
have not they killed tens upon tens of thousands of Muslims by dropping bombs
upon them, by firing missiles at them? Have the Muslims not suffered injustice
after injustice, inflicted by the kuffar?
"The retribution for a wrong is to inflict the like (upon the
wrong-doer)." (42:40 Interpretation of Meaning)
"If an injury has been inflicted on you, make certain that a similar
injury has been inflicted, by you, on the disbelievers: there are good days,
and bad days, which We give to each side in turn for thereby We know those who
believe and choose from among them witnesses (to the Truth)." (3:140
Interpretation of Meaning)
"And when you punish them (your enemy) then do so with the like of that
with which you were afflicted by them" (16:126 Interpretation of Meaning)
"And there shall be no blame for those who take revenge after they have
suffered injustice. The way (of blame) is only for those rebellious ones who
oppress others and who insolently walk on the earth: for these there will be a
painful torment indeed." (42: 41-42 Interpretation of Meaning)
But the Islamic perspective in respect of "innocent" is that it is
only Allah Subhanahu wa Ta'ala who knows who is, or is not, innocent - just as
it is Allah Subhanahu wa Ta'ala who will decide, when someone dies or is killed
by whatever means, whether to grant them Jannah and thus let them attain the
true goal of their mortal life.
The problem here is that the kuffar - and those Muslims imitating them -
perceive life and death in the context of mortal life and not in the Islamic
context of the immortal life to follow this mortal life. That is, they are
thinking - and judging - according to kaffir criteria, not according to Islamic
criteria. What matters for us, as Muslims - above everything - is the next life.
What does not matter is when we die; how we die; where we die. We will die - and
we have been given this life as a test, from Allah Subhanahu wa Ta'ala, to find
out if we are suitable for Jannah. This life is an opportunity, which we can
use, or waste.
"He [Allah] created life and death that He might put you to the test and
find out which of you acquitted himself best." (67: 1-2. Interpretation
of Meaning)
"This present life is only like water which We send down from the clouds
so that the luxuriant herbage sustaining man and beast may grow; until when
the Earth puts on its lovely garment and becomes adorned, and its people
believe that they are its masters - down then comes Our scourge upon it by
night or in broad day, laying it waste as though it had not blossomed
yesterday. Thus We make plain our revelations to thoughtful men." (10:
24-25 Interpretation of Meaning)
Thus, all those killed, in whatever way, by whatever means, will be judged by
Allah Subhanahu wa Ta'ala - Who will decide their fate; Who will reward them
with Jannah, or punish them with Fire.
What we should always remember is that it is not what the kuffar think or belief
which is important - it is not what their laws or their Courts of Law say is
wrong which matter. What is important, what matters, is the final judgement of
Allah Subhanahu wa Ta'ala - and that we do what Allah Subhanahu wa Ta'ala wills.
Extremism:
The question we must ask is : What, according to Islamic criteria, is moderation
or extremism? Our criteria - our means to judge matters and people - are the
Quran and Sunnah, and only them. Western concepts, ideas, criteria and
principles are irrelevant. Thus, a moderate Muslim is a Muslim who strives not
to go beyond the limits, the bounds, set by Allah (Subhanahu wa Ta'ala) and made
manifest to us in the Quran and Sunnah.
The moderate Muslim is the one who follows the guidance of the Prophet Muhammad
(salla Allahu 'alayhi wa sallam) and who always strives to refer matters to his
perfect example and that of al-Khulafaa' al-Raashidoon (the Rightly Guided
Caliphs) and As-Salaf as-Saalih. An extremist Muslim, in contrast, is one who,
for whatever reason and from whatever motive or intention, goes beyond this
guidance and these examples, or who - through Bida or Shirk - deviates from the
Quran and Sunnah.
Thus, whatever is in accordance with the Quran and Sunnah - whatever is lawful
according to Shari'ah - is moderate, part of the perfect, the reasoned, Way of
Life which is Al-Islam.
Nation and Nationalism:
Islamically, the concept of the nation, and nationalism itself, are kufr: a
concealment of the reality of Tawheed. As such, these kaffir things represent
Jahiliyyah - the Ignorance of Disbelief; the arrogance of refusing to
acknowledge, and refusing submit to, Allah Subhanahu wa Ta'ala. The Message of
our beloved Prophet Muhammad (salla Allahu 'alayhi wa sallam) - given by Allah
Subhanahu wa Ta'ala and manifest in the Quran and the Sunnah - was a revealing
of that which kufr had concealed, and as such, for those who embraced Islam,
Jahiliyyah was destroyed.
The only boundary Muslims should recognize is the the boundary between Dar
al-Islam and Dar al-Kufr. The kuffar have made nations and nationalism into
Taghut - idols which they worship; idols which they love; idols which they are
prepared to fight and die for and to which they give their loyalty. All this is
a clear defiance of Allah Subhanahu wa Ta'ala.
"Their way is to refer matters to a Taghut. " (4:60 Interpretation
of Meaning)
Narrated By Abu Hurayrah: The Prophet (salla Allahu 'alayhi wa sallam) said:
"Allah, Tabarak wa'tala, has removed from you the pride of Jahilliyah and
its boasting about ancestors. A person can be either an honourable believer or
an ignoble sinner. You are sons of Adam, and Adam came from dust. Let the
people cease to boast about their kin and kin-folk." Abu Dawud, Book 36,
5097
Terrorism:
Terrorism is yet another kaffir concept. Islam does divide people into
"terrorists" and non-terrorists. Islam is concerned only with Muslims
doing their Allah-given duty, as manifest in the Quran, the Sunnah and Shariah.
Allah Subhanahu wa Ta'ala has made it quite clear that we can and should make
our enemies fear us:
"Allah Tabarak wa'tala said: "To counter them, use whatever force
you can, including steeds of combat, that you might terrify the enemies of
Allah who are your enemies." (8:60 Interpretation of Meaning) Therefore,
He made terrifying them an obligation for us. Thus anyone who assists them, by
supplying them with anything, is not terrifying them - rather, they are
assisting them in their insolence and their disbelief." Ibn Hazm (Rahamullah):
Ilam al-Muwaqqin (2/121)
"Fighting is prescribed for you, even though you may dislike it. But it
is possible that you dislike that which is good for you, and that you love
that which is bad for you. Yet although you may not know, Allah knows."
(2:216 Interpretation of Meaning)
Death for Apostasy:
Some so-called "moderate" Muslims - imitating as they do the ways of
the kuffar - have taken to saying that the Islamic punishment for apostacy
(which is death) is "outdated". However, it is quite clear that such a
punishment is the will of Allah Allah Subhanahu wa Ta'ala.
To become a Muslim, a person has only to say the Shahadah - to affirm that there
is no god but Allah and to affirm that Muhammad is the Messenger of Allah. The
Shahadah is an oath of allegiance to Allah Subhanahu wa Ta'ala and His Messenger
- it is binding oath, taken on one's honourr, and must be given freely, without
duress, and in the full knowledge of its binding nature and its consequences.
The person gives bayah - and one condition of this pledge of allegiance is
loyalty unto death. To break this freely given oath is a dishonourable thing -
and the consequence of breaking this oath is death because that is the
honourable thing. An honourable person, having made such a pledge, would be
loyal unto death to those to whom that person had sworn allegiance.
It is this loyalty unto death which the West, the kuffar, in their materialism,
have forgotten, and it is this loyalty, and the honour which is part of it,
which is one of the glories of Islam and one of its strengths.
"Be loyal and do your duty to Allah; fear Him and always speak with
honour. He will direct you to do honourable deeds and will forgive your mis-deeds.
And whosoever obeys Allah and His Messenger will achieve the greatest
achievement of all." (33:70-71 Interpretation of Meaning)
Conclusion:
What the kuffar want - what they demand, on pain of imprisoning us, and killing
us, and invading and occupying our lands - is that we think according to the
terms, the concepts, of the kuffar; that we live according to kaffir norms. That
is, the kuffar are trying to stop from us from thinking and living in an Islamic
way - they are trying to create a tame religion for us, which they incorrectly
call "Islam" (or moderate Islam) as they have enlisted the help of
millions of apostates and misguided Muslims around the world.
We have to understand - and openly state - that the Way of Islam is very
different from the ways of the West, from the ways of the kuffar. We think, or
rather should think, in a different way to them - because our perspective is
very different from theirs. This difference is of crucial importance in the war
we are engaged in. Our perspective is that of Jannah - of the next life - of
Allah Subhanahu wa Ta'ala; our Way is of complete and humble submission to Allah
Subhanahu wa Ta'ala; our Way is to rely on Allah Subhanahu wa Ta'ala alone. Our
Way is the way of honour unto death. Our Way is the Way of striving to live in
an Islamic community - where what distinguishes that community from others is
Islam, the practical implementation of Islam (Siyasah). Our Way is to defend our
lands, to regain them, through Jihad - which Allah Subhanahu wa Ta'ala has made
an obligation, a necessity.
"You who believe! What is wrong with you that you did not rush forth when
called [to aid] the Way of Allah? Or is it that you love this earth so much -
that you crave its comforts so much - that you forget the next life where such
earthly things are revealed for the insignificant comforts they are?" (9:
38 Interpretation of Meaning)
"When Muslim lands are being attacked, and Muslims are being raped and
killed, the only solution prescribed by Allah is Jihad against the aggressing
army. Jihad is for all times." Sheikh Ahmad al-Ghumari: al-Istinfar
li-ghazw al-tashabbuh bi l-kuffaar
To think Islamically we must return to the fundamentals of Islam, to a simple
submission to Allah Subhanahu wa Ta'ala - and we must distance ourselves from
the kuffar,especially in our thoughts. That is, we must reject their concepts,
their terms, their perspective on life, and embrace the Islamic perspective. We
should never use their terms, such as "terrorism",
"extremism", "innocent", "civilian",
"nation" or "democracy". To think Islam, is to think from a
position of strength - from the knowledge that Islam is perfect, complete. To
imitate the kuffar is to bow down to the Taghut of the kuffar, manifest as these
are in their kaffir concepts, their kaffir terms.
Anyone who strives to use kaffir terms to interpret or "understand"
Islam - or, worse, any scholar who issues fatwas which uses such kaffir terms -
is imitating the kuffar, and thus distancing themselves from Islam, from that
simple submission to Islam, that Islamic duty, which can lead us to Jannah
"You will not find any people who believe in Allah and the Last Day,
making friendship with and loving those who oppose Allah and His Messenger (salla
Allahu 'alayhi wa sallam), even if they are their fathers or their sons or
their kindred..." 58:22 Interpretation of the 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.
25 Jumaad Al-Thaani 1426
(Revised 24 Ramadan 1426)