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Ekta Of Muslims

Genie Singh

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[This page was last updated: 20/10/02]

Abu Hurairah, radiyallahu 'anhu, reported that the Messenger of Allah, sallallahu 'alayhi wasallam, said:

"Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah.

A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. Piety is here - and he pointed to his chest three times. It is evil enough for a Muslim to hold his brother Muslim in contempt. All things of a Muslim are inviolable for another Muslim: his blood, his property and his honour."



Unity is one of the greatest objectives of Islam. There are many verses in the Qur'an that urge Muslims to unite. In Surah al-'Imran, Ayah 103, Allah says:

And hold fast, all of you together, to the Rope of Allah (which is Islam) and be not divided among yourselves.

This is a very well-known verse to Muslims. In Surah al-Taubah, Ayah 71, Allah says:

The believing men and women are 'awliya' (loyal) to one another.

There are many other verses in the Qur'an that urge joining unity, as well as verses that forbid disunity. We can see this in the same Surah al-'Imran, Ayah 103, in which Allah says:

….and be not divided among yourselves.

So in the same verse the Muslims are asked to be united and prevented from disunity. The Qur'an contains many such verses, for example: Surah al-'Imran Ayah 105-107; Surah al-Hujurat Ayah 10; Surah al-An'am Ayah 153 and 159; and in Surah al-Rum Ayah 31-32. All of these verses and many others in the Qur'an forbid the division or split of the Muslim community.

Moreover, we have many hadiths that command the Muslims to be united. One hadith is recorded by Imam Muslim: "Verily Allah likes three things for you and disapproves three things for you: He is pleased with you but you worship Him and disassociate anything with him; that you hold fast to the Rope of Allah and not to be scattered (disunited); and He disapproves for you irrelevant talk, persistent questioning, and wasting of wealth."

We find that Islam commands the Muslims to practice things that will bring unity - there are conditions and actions where the Muslims need to perform to accomplish this. At the same time, we also find that there are many actions that Islam forbids because these actions may lead to the disunity of the Muslim ummah. This Hadith 35 falls in the latter category.


The first action that the hadith forbids is envy (al-hasad). Muslim scholars like Imam Ghazali and others define envy as disliking to see a person receiving a bounty and wishing that he or she (the receipient) would lose it.

Ibn Rajab gives a different and broader definition. He states in his definition that it is part of human nature that a person dislikes anyone to be better than him in virtues. He says that people differ in their attitudes and he lists five categories of envy that people have:

There are some people who will make the effort through action or speech to abolish the bounty received by someone whom they envy.

There are others who will then try to get that bounty transferred to them. So they firstly try to take it away from the person they envy and then they try to get it for themselves. For instance, if a certain person is offered a certain position or authority, the envious one will try to do something by hand or by speech to take away that position or authority from that person. Then he will try to get that status or position transferred to himself.

There are some people who do not make any effort by action or speech to harm the one whom they envy. Ibn Rajab says this category of people can be of two types:

The one who does his best to eliminate the feeling of envy within himself but he cannot overcome it. In spite of this, he keeps fighting and struggling against it. Ibn Rajab says this type of person is excused from punishment.

The one who thinks about envy and practices it again and again. He does not make any effort to fight it even though he does not do any harm by action or speech. But he actually enjoys and practices envy - he wishes that the bounty of the envied one will be lost. Consequently, this person is subject to punishment.

There are those who, whenever they envy someone, do not harm him or her. They do not even wish the loss of the bounty from the envied one. Instead, they make the effort to attain a similar bounty or virtue for themselves. Ibn Rajab says: "If this bounty is wordly virtues or worldly bounties, there is no benefit in that." For example, if you see someone who has a Mercedes, and you try to attain a similar car for yourself, then there is no benefit in that. But if it is a righteous virtue, then it is good.

There are some people who, whenever they feel envy, do their best to stop it and they will do a favour or something good for the person whom they envied. In addition, they will also make du'a for that person until they love him - because envy is usually associated with hatred. They will wish that the envied ones are better than them - they do not bother themselves if others have things which are better than what they have. Ibn Rajab says these people are the best category of true believers since everyone is subject to indulge or be trapped by envy or being envious of others.

Why is envy (hasad) forbidden?

It can cause - by the permission of Allah - harm to others whom are envied. Consequently, they are considered as evil acts in Islam. They can cause - even by just wishing - the harming of a person. It is the virtue of Shaitan. And it is also the virtue of Jews to envy other people. This is mentioned in Surah al-Baqarah, Ayah 109 and in Surah al-Nisa', Ayah 54.

The Prophet, sallallahu 'alayhi wasallam, warned Muslims against envy when he said "Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shapes. I do not say it shapes the hair but it shapes the religion. By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves." [Recorded by Imam Ahmad and Al-Tirmidhi]

Since this is a harmful act, Muslims are asked to recite certain Qur'anic verses such as Surah al-Falaq, Surah an-Nas, and Surah al-Ikhlas to protect from envious people. According to the Muslim scholars, it would be preferable to recite them after the five prayers along with Ayat-ul-Kursi.

Al-Tanajush is translated literary as "do not artificially inflate the prices against one another". Najash that is mentioned in this hadith can be interpreted, according to Ibn Rajab, in two ways:

It can be interpreted as bai' al-najash - the trading where a person offers a high price for a certain item not for the sake of buying it but for the sake of raising the price of the item so that in the end it is sold for more than its actual price/worth. This is usually done, even in the Muslim world today, by a previous agreement by the salesman and another person or relative who pretends that he wants to buy. This is done in the stock market or auctions where there is a person who keeps bidding higher prices for an item. He is doing a favour for the person who wants to sell. This is considered as bai' al-najash. The majority of Muslim jurists (fuqaha) say it is valid. However, they say that if the buyer finds that he has been manipulated in a way where the price exceeded drastically over the actual price, then he has the choice of returning the item.

The second interpretation of najash is a broader one, more than merely limiting it to trading. Ibn Rajab says here it means any kind of deceiving actions that will lead to harming others. He adds that all dealings that are conducted in a deceiving way are included here. He quotes Surah Fatir, Ayah 43 : "That the evil plot encompasses only him who makes it."

Ibn Rajab says that this hadith is a warning to Muslims not to hate one another, especially if it is because of self-interest. Why? Because Muslims are brothers in Islam. They should love each other and should not hate one another. Consequently, al-nameemah, backbiting and slander are forbidden because they will lead to hatred among the Muslim community. Ibn Rajab says that when the Muslims started dividing into different sects because of conflicting views regarding certain religious matters, this led to disputes and hatred among the community, and thus disunity.

We should not turn our backs on one another. Ibn Rajab says this means any form of disassociation. He says that the Prophet, sallallahu 'alayhi wasallam, said the Muslim is not allowed to disassociate himself from the others for more than three days. This is, as Ibn Rajab points out, in worldly matters. Whereas in the religious matters, disassociation is one of the punishments that Islam allows - e.g. to disassociate with those who commit sins in order to teach them a lesson. But scholars say that if the person who commits the sin is not likely to come back to the right path, then it is meaningless to disassociate with him. As one of the scholars pointed out, if the objectives of Islam are not fulfilled then disassociation is meaningless.

We should not undercut one another in business transactions. For example, if someone is trying to buy something from a salesman, in the middle of their negotiations another salesman appears and interferes and tries to get that customer to buy his product/service instead. This kind of transaction is forbidden because the customer has yet to make his final decision - it will lead to the disunity of the Muslim community.

The Prophet, sallallahu 'alayhi wasallam, asks us to be brothers to one another. Ibn Rajab says this is like justifying the actions that are mentioned by the Prophet, sallallahu 'alayhi wasallam, because these evil acts will lead to spoiling the brotherhood of the Muslims. If Muslims avoid these evil acts, then this will lead them to be brothers. Moreover, Ibn Rajab says this statement implies that Muslims have to make the effort to do whatever that will lead to achieving this brotherhood. This means fulfilling all the obligations towards Muslims, for example like returning the greetings, visiting the sick, helping the needy, accepting invitations, sending presents, shaking hands, and smiling.

Then the Prophet, sallallahu 'alayhi wasallam, says the Muslim is the brother of another Muslim. Ibn Rajab explains about this statement: "It is now obligatory for each brother that he tries to benefit his Muslim brother and to refrain from harming them." He adds that the major harm is oppression and injustice. If a Muslim is in need of your support and you fail to support or help him, this is unjust. There are many places in the Muslim world where the Muslims are in great need of help. They are being oppressed and nobody supports them. Accordingly, if we are not doing anything to help them, we are failing our Muslim brothers. We need to be united to solve the problems that we are facing today. Our main concern should be the unity of the ummah. A contemporary scholar, Abdurrahman Al-S'adi, says that one of the greatest forms of jihad is to make an effort to unite the Muslims. He states that cooperation among Muslims is an obligation.

We should not lie to our Muslim brothers. We should also refrain ourselves from belittling or making fun of other Muslims. We should not make signals or gestures that threaten the face value of our Muslim brothers. We should take care not to be cynical to others and not to undermine other Muslims.

The Prophet, sallallahu 'alayhi wasallam, says taqwa is in the heart. Ibn Rajab comments on this statement saying it is evidence that the most noble among people are the ones who are righteous even if they are not lucky in the sight of other people. If they are righteous, they are the most noble in the sight of Allah.

It can be said that all that has been mentioned in this hadith has to do with the heart: loving Muslims, and not to envy them. When we have taqwa in our hearts, we will not do the forbidden acts mentioned - our hearts will be purified and filled with love.


"All things of a Muslim are inviolable for another Muslim: his blood, his property, and his honour." This important last statement, which was mentioned by the Prophet, sallallahu 'alayhi wasallam, in his farewell sermon (hajat alwadaa'), concludes or summarises what this hadith is about. This hadith clearly states that harming others either by saying or doing is considered an evil act. Allah says:

And those who annoy believing men and women undeservedly, they bear on themselves the crime of slander and plain sin.

[surah al-Ahzab: Ayah 58]

Allah made the believers as brothers so that they have mercy upon one another; so that they love one another; so that they help one another and support one another. This is how Muslims should be.


nternal Challenges encountering Muslims

Today unfortunately, the Muslim ummah is not united. It is divided and split into different groups and sects whether religious or political. Conflicts are every where between Muslims. In this situation jihad means to re-establish the unity of the Muslim communities and of the ummah at large. It means also to remove or minimize clashes and disputes.

Another issue is the lack of understanding of Islam by the Muslims themselves. The majority of Muslims today do not understand the true meaning of Islam, even the basic concepts. Here, jihad takes the form of disseminating the true message of Islam to the Muslims and educating them so that they fully understand their deen.

Since the majority of the Muslims do not truly understand Islam, they do not practice their religion correctly or completely.This means the shahadah of the ummah (i.e. being witnesses of the truth) is not activated today. We should be establishing ourselves as a role model to other nations but we are not doing so. We should be practicing the great values, concepts and principles of Islam and following its rulings and guidelines. If we do so, this will portray the real image of Islam and make us the perfect model for other societies, communities and nations. Only then will the non-Muslims feel attracted to Islam and may accept the dominance of Islam in their society because they see that the dominance of Islam means justice, good values, well-being of human kind, etc.

This is a great jihad which we should undertake though it needs great effort and may take a very long time, i.e. decades, to establish. We should embark on this jihad step by step, with different efforts happening concurrently: efforts to educate the Muslims their great religion; efforts to make them practice it and be good role models to others; efforts to make Muslims a great nation, and to make them united.

Looking at the Muslim ummah or community today, the basic concept which will lead to unity is missing - the concept of Al-Wala'. Al-Wala' contains 4 sub-concepts: love, care, help and protection. These basic concepts are missing from the Muslim ummah and therefore we need to revive these concepts in order to unite the ummah.

This is the situation of the Muslims today. How can we talk about the supremacy and the dominance of Islam if the Muslims are in such a weak situation where there are so many discrepancies, contradictions, obstacles, shortcomings, etc. These are areas where great efforts and a great jihad are needed.

But to do jihad in a forceful way, i.e. by fighting, does not work and may create even more problems. There are some groups of Muslims today who confine jihad to fighting as the main and only way to establish the previous mentioned goals and this is destroying the image of Islam and is not doing any favour to the Muslims. Those people interpret this hadith to mean fighting but this may not be applicable to the situation of the Muslims today where fighting may cause more and greater harm.

External challenges encountering Muslims

The Muslim community is encountering two kinds of challenges - the internal challenges (some of which were previously mentioned) and the external challenges which are being imposed on them by the opponents of Islam. Those opponents are coming up with different ways of 'fighting' and trying to rule the Muslim world. These external challenges include all aspects of globalisation, modernity, change of lifestyle, technology misuse, changing values, etc. The battle field of these challenges are the minds and attitudes of Muslims specially the young generation, where the focus is on influencing the attitudes of the Muslims through influencing their way of thinking and altering their perceptions.

The opponents of Islam are promoting evil and negative concepts through new ways and means. One of them is changing our perception about things, where wrong-doings and evil deeds are being perceived as acceptable or even preferable. The latest findings of researches and studies, like cognitive psychology, are used to influence the world, including the Muslims, to change their attitudes, values and even beliefs.

If we accept the situation as it is and not do anything about it, the negative consequences will be greater in the future. Today everything, including the future, is being preplanned and designed but the Muslims are not aware of this. We are not aware that we are the subjects of the schemes of others - that we are being used or victimised as target groups where the Muslim minds are being manipulated and brainwashed. Therefore we need to counter these external challenges. This is also a great jihad because these opponents of Islam are using such means and ways to threaten our values, beliefs and identities as Muslims. We need to be aware of the situation and think about what is being designed to influence us and we should use the same means to counter these negative influences.

The influencing method used by the opponents is similar to the insinuation of the Shaitan. This insinuation, as stated in the Qur'an, is done by the Shaitan to colour our perception. As Allah says, Shaitan will either promote evil by colouring our perception so that bad things are being perceived as good, or by influencing us and preventing us from doing good deeds. For example, if we want to give sadakah, Shaitan will insinuate to us that doing such a good deed will burden our finances and influence us into thinking about what better use we could have for the money if we did not give it away.

It is also mentioned in the Qur'an that Shaitan creates conflicts and disputes among the Muslims, also through colouring their perception. A word or term may have different meanings and different interpretations which in turn will lead to different understandings. For example, if a person uses a double-meaning word, Shaitan comes in and insinuates by causing the other party to misinterpret the meaning and this leads to conflicts and disputes. That's why quarrels occur between husbands and wives, brothers, friends, community members, etc.

This same method of colouring or manipulating our perception is being used today by evil doers to promote evil through many different means such as the media and technology. Whether it is through pictures or spoken or written words, these methods are used to change and alter our perception, influencing our attitudes and values and the way we view the world.

This is one of the real areas of jihad today for Muslim educators and intellectuals.

Technology can be used in both a negative and/or positive way. We must master it and be in control of it, using it for our benefit and not to merely be passive users. When we use technology, e.g. the Internet, we must use it in a way where we are the ones who control it, and not as a manipulation tool of others. We should use it in our da'wah, as a form of counter manipulation. We use it to alter the perception of our Muslim community back to its original, positive form, whether it is our values, beliefs or attitudes.

We can also use the Qur'anic style of da'wah, using metaphors and analogies. This methodology is something which we are very weak at. Metaphorical Thinking and Analytical Thinking are powerful skills which we need to learn. These are actually Qur'anic styles. Even though these styles of thinking appear as products of the West, i.e. the products of Cognitive Psychology which was established about 50 years ago, they were actually established 1,500 years ago by Islam. But the Muslims themselves are not using these tools. Thus, we need to learn these methods and start using them. We need to use imageries and similes in our dialogue when we give da'wah as this makes it easier for people to understand the message.

Part of our jihad and obligations is to update and equip ourselves with the right tools. Willingness and enthusiasm is not enough. We need to be able to learn and utilise the right tools to counter what is being imposed on us by the evil doers.


We need to understand ourselves, to understand Islam, to educate others about Islam, to understand the contemporary challenges, to equip ourselves with the right tools so that we can face and counter the contemporary challenges in the right way. When we talk about the concept of jihad we shouldn't just talk about the common understanding of jihad - we shouldn't get emotional about it, forgetting about ourselves or the world we're living in or the situation of our ummah or about the challenges we are facing. Thus it is not easy to truly understand the different aspects of the concept of jihad or how to implement these aspects in our world today.

When we discuss about the concept of jihad we have to resolve the conflicts that exist within ourselves - the conflicts between reality and the ideal situation. One of the biggest efforts we have to undertake is to determine how we can bridge the distance between these conflicts. We need to bridge the gap between the ideal situation and the real world.

To resolve these conflicts within us, we need psychological and social adjustments. We live in a society which is somehow corrupted but we still maintain our values and try to do something to improve the situation. Otherwise without these adjustments we may end up with either confrontation and aggressiveness or living a modern life and rejecting our values and beliefs.

Both extremes are not acceptable. What we need is assertiveness, a social and psychological adjustment. We need to determine how we can live in this modern world as a good Muslim, maintaining our identity and moral values. These are great challenges which we face today. We have to be practical in dealing with these challenges. When we talk about Islam we usually talk in the theoretical sense, e.g. what is taqwa (piety), ikhlas (sincerity), etc. We need to be able to implement these concepts in our everyday life activities and practices especially as we face all these different challenges. Thus we need to address Islamic concepts with reality, within the context of the actual situation of the society today.


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Clue is here:

"Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah.

Guess why the sikhs as a group are not united is mainly to do with envy we have envied each other since maharaja ranjit singhs time thinking why does he have more then me, and tried to undercut each other to be better then one another. Not seeing another Sikhs upliftment as our own.

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"To unite in the face of common calamity, willingly,

sacrificing self for the larger good are the important traits

of Khalsa. But to be at cross with each other, harbouring

envy, hate, ego, selfishness and not knowing who the true

leader is, falling a prey to the split are our shortcomings.

To keep the organisation powerful and strong, good ideals,

good leaders, good organisational skill and sacrifices are

essential. Guru Sahib had blessed Khalsa with all these

traits, but these could not develop into heirarchical assests.

Every chapter of Sikh history ended in a split. Others

exploited this weakness to their advantage. Sangat, Pangat,

Ardas, Amrit, Panj Piarey all inspire Sikhs towards collective

life—organisational life."


Guess it says right there because the Sikhs envied each other they destroyed each other.

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There is no ekta, they are blowing each other up on daily basis. Other than countries who found oil, they are poor and underdeveloped countries with no hope in near future. Even communities living in west are mostly welfare receiptants with big families and doing cash jobs like taxi, convenience stores etc. I have seen muslims pretending to be Hindus and Sikhs to hide their shame. Grass looks greener from other side.

And that page about rehat, there is no substance, just pasted verses from quran. Don't waste your time on that garbage. There are some good discussions about rehat on this website.

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Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

Muslims as kaum, in my opinion are furthest from Ekta out of all religions. Blowing up each others mosques, killing Shia pilgrims......... The criminals that perform these acts are not Muslims, same goes for all relgions. The moment a person murders an innocent person he ceases to be Sikh, Muslim, Christian etc.

Unfortunately no religions have been spared from divisions. All religions have sects/divisions ie protestant/catholic, sunni/shia.

However, when you step back and look, the differences between various jathas in Sikhism is quite small.

Some Shia and Sunni's literally hate each other. Shia's despise Sunnis because Sunnis are oppressing Shia's in Bahrain, Saudi Arabia. Sunni's despise Shia's because of their belief in intercession of Imams and visiting graves of Imams. This is just Sunnis and Shia, nevermind the persecution that Sufi's have suffered.

Having said this, not all Muslims despise each other and I greatly respect Muslims that walk on their respective paths, there are good and bad people of all faiths. There are good Sunni's, Shia's, Sufi's as there are good AKJ, Taksal, Nirmale, Missionary. I look at the karam (deeds) and gunns (qualities) of people before I look at their sect/jatha.

May Guru Sahib bless Sikhs and all Dharams with Ekta. Sacha Pathshah Mehar Karo!

Edited by osingh1
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The difference between Muslims and others is that muslims do show their ekta when they are fighting against non muslims.The prime example of this is Muslim league and Jinnah .Almost 90% of Indian muslims supported muslim league despite serious differences with each other ,on the other hand you can easily see OBC parties ,Dalit parties of India openly allying with muslims in Polls ,it is one of the main reason that BJP can never get into power ,they only came through with alliance of NDA in which there were parties that were heavily dependent on muslim votes and many parties left them for this reason

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That is the thing even in babur or aurangzeb's time they hated each other faught with each other but when it came to taking over India they backstabbed all the hindus and sikhs, budhhists, zorostrains throughout. Even backstabiing sikhs and guru gobind singh several times. In babur time they all came together even though they had 72 sects then main two even came together to take over India and they did it. Lodi dynasty tried but messed up moghul learnt from there mistakes but did it secretly over powered india they had more academia, technology, theology sciences then India did they were smarter then indians. Now pakistan is an issue with india. it is all a mater of backstabbing when the time comes. However gora have there number they are going one on one both strong parties us lot are too weak and getting weaker at times.

Edited by JatherdarSahib
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One thing about the ekta is if you want to outsmart 22% of the world all you have to do is outsmart prophet muhammad and his theology and philisophies and you will outsmart all of them. For a powerful illiterate, powerful businessman/warrior it is tough to do. For survival and self-defense something we will have to do when we are attacked again like happened with the moghul era (who mostly where blinded by there hatred- instilled by there religion against non-muslims) which may re-appear again when tyranny and injustice rules over the world.

Edited by JatherdarSahib
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The nature of how a kaffir is described as being arrogant, and destined for hellfire, and is the enemy of a muslim and that is entirely the word of God. To be harsh to them. It makes muslims do horrible things, hate and treat them like crap. Being a human being you tend to retialite and be horrible back to them. Which makes things worse. Now if you realise that and tolerate even the intolerable they will still in there mind have hatred deep because the quran teaches that the kaffir has hatred for the muslim. Now as such muslims show hatred to kaffirs then kaffirs back to muslims which makes muslims think the quran is true that kaffirs are arrogant and hate muslims. Even the types of kaffir are listed here: http://en.wikipedia.org/wiki/Kafir

The sufis believe in being tolerate and trying to convert the non-muslims with love and respect for dawa they will do loads of nice sweet things have sweet words and loads of lies (such as your religion is good, follow your religion, "I respect your religion") in there heart they wish to convert you, so you and them can go to heaven and for the muslim they will go to the highest heaven and it is a duty to go out and convert others.

This whole issue of infidelity is the biggest issue with islam which muslims don't understand they will argue islam is tolerant. to some extent it does have some elements however not equal, a non-muslim is not the equal as a muslim if you argue that they will say you are there equal as a body but you will go to hell for not accepting the word of God the quran and the haddiths and sunnah of the prophet. And accept the prophet as the most perfect of all creation as the last and final messenger of God accepting there is one god.

Further for muslims Sikhs are idoltarers they worship a book and put it to sleep as muslims feel allah does not sleep why worship a god that is put to sleep it is polytheism and idoltary. They reject prophet muhammad as a prophet for which they will go to hell. And utter harsh words against companions and caliphas. So they wish to convert every sikh, you and your entire family.

Today we teach this Baba Nand singh theory which baba nand singh got from bulleh shah a muslim. About pluarism and accepting muslims and there path back in maharaja ranjit singhs time (from all 10 gurus times as well) we actively did parchar and converted many muslims made them friendly nice people tolerated them. We didn't say there religion is correct, now we say there religion is correct and they say ours is false and they go after our women. And ideologically brainwash and convert many guys. Bulleh shah was a muslim who did parchar in his way, why are we preaching bulleh shah's works in all gurdwaras sufism is understood as a trojan horse ideology. Bulleh shahs works can be respected however why are we teaching it in guru ghars. Let us teach tolerance not pluarism, sikhi is the truth.

Edited by JatherdarSahib
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Types of kufr (disbelief) - Adapted from 'Tafseer ibn Katheer[5] The Qur'an uses the word kufr to denote a person who covers up or hides realities, one who refuses to accept the dominion and authority of Allāh. There are several types of Al-Kufr ul Akbar:

Kufrul-'Inaad: Disbelief out of stubbornness. This applies to someone who knows the truth and admits to knowing the truth and admits to knowing it with his tongue, but refuses to accept it and refrains from making a declaration. The Qur'an states: "Do ye twain hurl to hell each rebel ingrate?" [6]

Kufrul-Inkaar: Disbelief out of denial. This applies to someone who denies with both heart and tongue. The Qur'an states: "They recognize the favor of Allah, yet they deny it, and most of them are ungrateful."[7]

Kufrul-Kibr: Disbelief out of arrogance and pride. The disbelief by the devil (Iblees) is an example of this type of kufr.

Kufrul-Juhood: Disbelief out of rejection. This applies to someone who acknowledges the truth in his heart, but rejects it with his tongue. This types of kufr is applicable to those who calls themselves Muslims but who reject any necessary and accepted norms of Islam such as Salaat and Zakat. The Qur'an states: "And they denied them, though their souls acknowledged them, for spite and arrogance. Then see the nature of the consequence for the wrong-doers!"[8]

Kufrul-Nifaaq: Disbelief out of hypocrisy. This applies to someone who pretends to be a believer but conceals his disbelief. Such a person is called a MUNAFIQ or hypocrite. The Qur'an states: "The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them." [9]

Kufrul-Istihlaal: Disbelief out of trying to make HARAM into HALAL. This applies to someone who accepts as lawful (Halal) that which Allah has made unlawful (Haram) like alcohol or adultery. Only Allah has the prerogative to make things Halal and Haram and those who seek to interfere with His right are like rivals to Him and therefore fall outside the boundaries of faith.

Kufrul-Kurh: Disbelief out of detesting any of Allah's commands. The Qur'an states: "And those who disbelieve, perdition is for them, and He will make their actions vain; That is because they are averse to that which Allah hath revealed, therefor maketh He their actions fruitless."[10]

Kufrul-Istihzaa: Disbelief due to mockery and derision. The Qur'an states: "And if thou ask them (O Muhammad) they will say: We did but talk and jest. Say: Was it at Allah and His revelations and His messenger that ye did scoff; Make no excuse. Ye have disbelieved after your (confession of) belief. If We forgive a party of you, a party of you We shall punish because they have been guilty."[11]

Kufrul-I'raadh: Disbelief due to avoidance. This applies to those who turn away and avoid the truth. The Qur'an states: "And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to the guidance (Qur'an), they will not ever follow the right course (Islam) in that case."[12]

Kufrul-Istibdaal: Disbelief because of trying to substitute Allah's Laws. This could take the form of: (a) Rejection of Allah's law (Sharee'ah) without denying it, (B) denial of Allah's law and therefore rejecting it, or © Substituting Allah's laws with "artificial" (i.e. non-Muslim) laws. The Qur'an states: "And if Allah had pleased He would surely have made them a single community, but He makes whom He pleases enter into His mercy, and the unjust it is that shall have no guardian or helper."[13] The Qur'an says: "Truly, Allâh is with those who fear Him (keep their duty unto Him), and those who are doers of good and righteousness." [14]

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Just like how ants build and help there community and how birds navigate together if one becomes selfish and attacks the rest the objective of the group fails and mayhem comes from that from which even rivals can capitalise upon. If they work together then a higher objective can be brought about.

“The antidote for fifty enemies is one friend.”

― Aristotle

“A common danger unites even the bitterest enemies”


“I count him braver who overcomes his desires than him who conquers his enemies; for the hardest victory is over self.”


He is his own best friend, and takes delight in privacy whereas the man of no virtue or ability is his own worst enemy and is afraid of solitude”


Edited by JatherdarSahib
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Read more here: http://wikiislam.net/wiki/Qur'an,_Hadith_and_Scholars:Islamic_Silliness#Food_glorifies_Allah_while_being_eaten

"Narrated AbuSa'id al-Khudri: The people asked the Messenger of Allah (peace be upon him): Can we perform ablution out of the well of Buda'ah, which is a well into which menstrual clothes, dead dogs and stinking things were thrown? He replied: Water is pure and is not defiled by anything." So you know there is no such thing as water contamination and no need for filter from that.

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Check out this one of the first atheist muslims http://en.wikipedia..../Ibn_al-Rawandi

Primacy of the intellect

God has bestowed upon human beings the gift of intellect, by which they can judge right and wrong. If what the prophets announce corresponds to what the intellect decrees, then prophets are superfluous. If it contradicts what the intellect decrees, then one should not listen to them.(132) The discussion with the Barahima, the issue of the abrogation of the law, and the question of the possibility of substituting one law for another are also part of this argument.(133) The argument is then applied to Islam in particular.(134)

Connected with the claim of the sufficiency of human intellect is the discussion of various expressions of this intellect.(135) Human children are taught to speak by their parents, from one generation to another, and this has always been the case.(136) Ibn al-Rawandi is here probably addressing the question of whether human speech is natural or conventional. He seems to favor the solution of ilham (i.e., natural, innate knowledge), although the term itself does not appear. From the dais answer we can see that Ibn al-Rawandi gave various examples of innate knowledge (the ability of birds to Communicate with each other, the ability of ducks to swim, the ability of infants to suck milk), and that these were mentioned by him as being analogous to speech and understanding.

The sciences are also mentioned by Ibn al-Rawandi as proof for the sufficiency of the intellect. According to him, people developed the science of astronomy by watching the skies. They did not need a prophet to teach them how to watch. Nor did they need prophets in order to teach them how to build lutes. It is absurd to assume that without prophetic revelation people would not have learned that the intestines of a sheep, when dried and stretched upon a piece of wood, can produce pleasant tones. All these skills are acquired by the assiduous application of the inborn human intellect, discernment and power of observation.

Kraus thought that this part of the book opened with a paragraph praising the intellect in rhymed prose, one sentence of which is to be found in the dai's refutation.(137) Kraus noted that neither the dai nor Ibn al-Rawandi were given to writing rhymes. He argued that the only place one could expect either one of them to use such a sentence would be in an opening chapter of a conventional nature, where the praise of the intellect is sung before the real discussion begins. He therefore suggested that the Zumurrud had a poetic opening in which Ibn al-Rawandi glorified the intellect, and that the dai opened his response with a poetic paraphrase of Ibn al-Rawandi's verse.(138)

It is indeed possible that this, sentence is taken from an introduction written in flowery style. I do not think, however, that it could come from Ibn al-Rawandi's pen. Had this been the case, the dai would probably have said so explicitly, as he always does when he wants to attack something said by Ibn al-Rawandi. It is more likely that this sentence was written by the dai.(139) Furthermore, in the debate with the Kitab al-Zumurrud the proper estimate of the role of the intellect was not a side-issue, but stood at the core of the discussion. It is therefore likely that, rather than being a conventional opening, the reference to "the person who claims to cover the horizons of science with the wings of the intellect" is the dai's direct assault on Ibn al-Rawandi' s intellectualist pretensions.

Muslim traditions

According to the Zumurrud, traditions concerning miracles are inevitably problematic. At the time of the performance of a supposed miracle only a small number of people could be close enough to the Prophet to observe his deeds. Reports given by such a small number of people cannot be trusted, for such a small group can easily have conspired to lie.(144) The Muslim tradition thus falls into the category of flimsy traditions, those based on a single authority (khabar al-ahad) rather than on multiple authorities (khabar mutawatir).(145) These religious traditions are lies endorsed by conspiracies.

The Zumurrud points out that Muhammad's own presuppositions (wad) and system (qanun)(146) show that religious traditions are not trustworthy. The Jews and Christians say that Jesus really died, but the Quran contradicts them.(147)

Ibn al-Rawandi also points out specific Muslim traditions, and tries to show that they are laughable. The tradition that the angels rallied round to help Muhammad is not logical, because it implies that the angels of Badr were weaklings, able to kill only seventy of the Prophet' s enemies. And if the angels were willing to help Muhammad at Badr, where were they at Uhud, when their help was so badly needed?(148)

Also to add the sciences of astronomy where mastered in India and regions of Iraq and Iran thousands of years before islam as well as the formation of a foetus was known in the vedas much before bisections were done even the egyptians who invented the condom thousands of years before knew how babies were made.

As well as how blood was within milk much before from Bhagatwat Gita.. the prostration taken from judo-chrsitan traditions which had take there diety originally from vedas as another name Ala for Indra devta (diety of thunder).. combined with Shiva.. the dieties worship extensive use of ancient yoga practices found also in Buddhism with the same prostration.

The dhikr practice taken from simran of hinduism, mantras found in buddhism. The use of war strategies around in the world. Cutting hands, feet, stonning to death from judaism which jesus challenged.. so as to alter calling the doctrines of jesus false and placing importance as the jews were unable to undo jesus's damage to there belief systems as well interpolation of other religious scriptures and alterations.

The sciences were known. Muhammad was the most powerfullest business man upon his first marriage in saudia arabia and much of the world upon trade. They had many poets under there control. Just like banks own the world today it is to them to control what people thing and obey to or die for otherwise. Also like painters who painted something true about a king or queen such as a queen having yellow teeth would be killed so lies had to be brought about. Muhammad combined the religions and philosophies of his time, a great combination at that it presented some great ideas such as gratitude and a power military conquest. Who took liking to great conquerers before him such as Alexandra and Cyrus, trying to achieve world conquest which was carried on after his death, still in action today. Mitigation techniques require full out understanding as it exploits people ignorance..

for instance islam teaches hate and fight non-believer for they hate you and wish evil on you. This understanding is like a chinese finger trap, if you pull on it, it gets tighter. It induces hatred to reply with hatred increases muslims hatred for non-muslims, when you reply with love it leads, to mitigation of hatred, confusion sometimes to try again with hatred but it pushes the finger trap off. Required to be done carefully and controlled.

His haddiths show he knew the maps of the world he even phrased india and said his muslims would take it over and put many into slavery something which encouraged others to pursue. These were originally the beliefs of judaism mixed with paganism (which seems very vedic in nature - the links with ancient arabia and vedic beliefs are so similar in nature combined with zorostrainism, Buddhism and Christianity with some missing components). There are many contradictions as well, we find exploitations, suppression and ideological tricks heavily used still even today.

Edited by JatherdarSahib
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