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MANY Muslims around the world have been conditioned to believe that they are the preferred ones of God. The rest of the people are ‘infidels’, and, as such, are to be destroyed or ostracised one way or another. This belief has been extended to Muslims of different sects, with disastrous consequences.
In Pakistan, Abdul Sattar Edhi, one of the greatest humanitarians the world has known, became the target of similar propaganda. Such toxic beliefs have moved Muslims away from attending to their own moral failings and need for correction, and focusing on slogans and practices that are opposite of the Islamic spirit of tolerance, peace and compassion. They forget that diversity in all forms is part of God’s plan on earth. And more importantly, others might be worthier of God’s blessings.
For example in the Holy Quran it is stated: “If it had been thy Lord’s will, they would all have believed — all who are on earth! Wilt thou then compel mankind, against their will, to believe!” (10:99).
Few Muslims would ponder over why they indulge in hollow and showy acts that are meant to declare their piety but are anathema to Islam and the Prophet (PBUH), and simultaneously, they pour hatred over others who they deem to be different. Surely, love of the Prophet would entail emulating his actions and not whipping up emotions against others. Unfortunately, a favourite pastime of some Muslims is to brand others as non-believers.
People today are quick to brand others as non-believers.
‘Kufr’, in Arabic, means denial. It also means ingratitude, among other things. In the Quran, it has been used with a particular connotation — the denial by the Quresh of the Prophet and his teachings. The word was used solely for the contemporaries of the Prophet. These people, despite being called to the message of Islam over many years, continued to deny the truth. Except for the last group of the Quresh who insisted on denial, the Quran has not called any non-Muslim group kafirun. In ‘Surah Rum’, the Byzantines are mentioned as such, and not as kafirun. Similarly ‘Surah F’il’ mentions Abraha as the “man of elephants”, not as a kafir.
It is also commonly but disastrously believed that the Quran instructs Muslims to kill all those they deem to be kafir. For example, there is the injunction in 9:12, “But if they violate their oaths after their covenant, and taunt you for your Faith, fight ye the chiefs of Unfaith: for their oaths are nothing to them: that thus they may be restrained”. It is in fact a call to fight those kafirun not because they were kafir, but because they were aggressors and had renounced their promise of peace.
People today, unfortunately many religious scholars included, are quick to brand non-Muslims and other Muslim sects as kafir. The common Muslim, (mis)guided by those he follows, believes that followers of all other religions are deniers of his particular brand of faith and hence, in the name of Islam, it is incumbent upon him to abuse and hate them, whether in speech or action.
In addition, several scholars have been free with their fatwas, calling groups which would call themselves Muslims but differ from them in some beliefs and practices as kafir. Few people are aware of the fact that Islam has no place for such fatwas, just as it does not recognise organised clergy and the latter’s dominion over politics. How is it possible for anyone to look into the heart of another person, and decide who is a better follower of faith? Is there a measuring instrument which can determine the level and purity of faith?
Anyone who does not follow Islam may be a non-Muslim, but cannot be declared a kafir. All individuals on God’s earth are humans, and everyone has a right to live the life God has given, with weaknesses, difficulties or blessings. If we, as Muslims, believe that we have true faith, all that God has made us responsible for is to spread the message of Islam in peace and communicate and educate others in a loving manner, giving logical arguments, attempting to emulate the Prophet when he used to call upon the hardened leaders of the Quresh.
By giving ourselves the authority of calling another group ‘kafir’, and, in addition, ‘wajibul qatal’ (liable to be killed), we commit triple sins. We take upon ourselves the authority that rests with God alone — that of determining who is a better believer. This is shirk in itself, a sin of the highest order. Secondly, we abuse, or worse, incite killers or kill another human being and thirdly, we demonstrate an attribute disliked by God, arrogance, by believing that we are better than others.
Perhaps we need to ponder over the following hadith: “No one who has the weight of a seed of arrogance in his heart will enter Paradise” (Sahih Muslim 91).
The writer is a freelance contributor with an interest in religion.
Published in Dawn, September 23rd, 2016
