RE: Is Islam A Death Cult?
May 29, 2023 at 3:12 am
(This post was last modified: May 29, 2023 at 3:31 am by Niblo.)
Conclusion:
Islam is not a cult; and therefore cannot rightly be labelled as such. Nor is it a religion of death.
Dr. Kamali writes:
‘Protection of life (hifz al-nafs) – of all human life is one of the overriding goals and purposes (maqasid) of Islam and the Shariah. Human life must be safeguarded as a matter of priority. ‘One who saves the life of another’, says the Qur’an, ‘it would be as if he saves the life of the whole of humankind’ (al-Ma’idah, 5: 35). The text also declares in the same verse: ‘And one who kills a human being without the latter being guilty of murder or corruption in the land, it would be as if he has killed the whole of humankind.’ Elsewhere the Qur’an enjoins: ‘Slay not the life which God has made sacrosanct unless it be in the cause of justice’ (al-Isra’, 17: 33). Slaying without a just cause and outside the due process of law and Shariah is prohibited, be it out of despair, ignorance or adventurism. These prohibitions subsume all forms of violence and self-destruction, including suicide bombing. Under no circumstances is suicide, let alone suicidal terrorism and bombing, permitted in Islamic law. These are violations of the principles of Islam.
‘(…) Islam advocates values such as human unity and equality, love of the Creator, compassion, subjugation of passion and accountability for all actions. These values are supported by innumerable verses in the Qur’an, enjoining believers to be righteous, compassionate and moderate their conduct in their dealings with their fellow humans. All the Five Pillars and core values of the faith, such as submission to God and prayer, giving to charity, fasting (which involves self-restraint, suffering and self-sacrifice) and pilgrimage of the haj (which involves acts of devotion to God and expresses unity and brotherhood with one’s fellow humans) are non-violent, humanitarian and peaceful. Islam is also a strong advocate of justice (‘adl), benevolence (ihsan) and wisdom (hikmah), and is inherently moral when it prioritises obligations, or one’s duty to others, over one’s own rights. Islam is emphatic on social justice, abolishment of all forms of slavery, racism and discrimination. These are all premised in peace and provide a favourable framework for social harmony. – Islam proposes several principles that support non-violent resistance to adversity, such as patience, persuasive engagement, consultation and dialogue,
‘The emphasis in Islam is on the doing of good (khayr, ihsan, birr) and not on power. Khayr and ihsan in Islam underline support for the poor and charity. Charity is prescribed in at least twenty-five places in the Qur’an, and occurs in many varieties, all encouraging the faithful to assist the underprivileged and help in the removal of injustice in society. Justice and the doing of good are expected to prevail in all interactions with one’s fellow humans, Muslim and non-Muslim alike. – Islam’s vision of the human life on earth is underlined by harmony and peace with other creatures and inhabitants of this planet. Peace (salaam) in Islam is not merely an absence of war; it is the elimination of the grounds of violence and conflict, of futility and waste, oppression and corruption (fasad). Peace, not war or violence, is God’s true purpose for human life and for humankind’s vicegerency on earth. – Islam takes an unequivocal stance on the unity of all humanity and on essential human dignity, which are central to Islam’s order of values.
‘Humankind is also an integral part of an ocean of creation, and is the most dignified and exalted of them all, the prize indeed of God’s creation. This can best be preserved and further enhanced through peaceful coexistence. – While Islam stands for peace, it needs to be added that it does not subscribe to pacifism. War is clearly permitted in self-defence, defence of one’s homeland and manifest aggression against oneself or others who may be helpless in the face of overwhelming acts of aggression. Absolute non-violence is therefore unrealistic and cannot be envisaged by a religion that is characterised as an uprising for justice. Limited use of force is therefore permitted under certain conditions for which there are rules designed to contain and control violence and unwarranted aggression.’ (‘Shariah Law’).
Islam is not a cult; and therefore cannot rightly be labelled as such. Nor is it a religion of death.
Dr. Kamali writes:
‘Protection of life (hifz al-nafs) – of all human life is one of the overriding goals and purposes (maqasid) of Islam and the Shariah. Human life must be safeguarded as a matter of priority. ‘One who saves the life of another’, says the Qur’an, ‘it would be as if he saves the life of the whole of humankind’ (al-Ma’idah, 5: 35). The text also declares in the same verse: ‘And one who kills a human being without the latter being guilty of murder or corruption in the land, it would be as if he has killed the whole of humankind.’ Elsewhere the Qur’an enjoins: ‘Slay not the life which God has made sacrosanct unless it be in the cause of justice’ (al-Isra’, 17: 33). Slaying without a just cause and outside the due process of law and Shariah is prohibited, be it out of despair, ignorance or adventurism. These prohibitions subsume all forms of violence and self-destruction, including suicide bombing. Under no circumstances is suicide, let alone suicidal terrorism and bombing, permitted in Islamic law. These are violations of the principles of Islam.
‘(…) Islam advocates values such as human unity and equality, love of the Creator, compassion, subjugation of passion and accountability for all actions. These values are supported by innumerable verses in the Qur’an, enjoining believers to be righteous, compassionate and moderate their conduct in their dealings with their fellow humans. All the Five Pillars and core values of the faith, such as submission to God and prayer, giving to charity, fasting (which involves self-restraint, suffering and self-sacrifice) and pilgrimage of the haj (which involves acts of devotion to God and expresses unity and brotherhood with one’s fellow humans) are non-violent, humanitarian and peaceful. Islam is also a strong advocate of justice (‘adl), benevolence (ihsan) and wisdom (hikmah), and is inherently moral when it prioritises obligations, or one’s duty to others, over one’s own rights. Islam is emphatic on social justice, abolishment of all forms of slavery, racism and discrimination. These are all premised in peace and provide a favourable framework for social harmony. – Islam proposes several principles that support non-violent resistance to adversity, such as patience, persuasive engagement, consultation and dialogue,
‘The emphasis in Islam is on the doing of good (khayr, ihsan, birr) and not on power. Khayr and ihsan in Islam underline support for the poor and charity. Charity is prescribed in at least twenty-five places in the Qur’an, and occurs in many varieties, all encouraging the faithful to assist the underprivileged and help in the removal of injustice in society. Justice and the doing of good are expected to prevail in all interactions with one’s fellow humans, Muslim and non-Muslim alike. – Islam’s vision of the human life on earth is underlined by harmony and peace with other creatures and inhabitants of this planet. Peace (salaam) in Islam is not merely an absence of war; it is the elimination of the grounds of violence and conflict, of futility and waste, oppression and corruption (fasad). Peace, not war or violence, is God’s true purpose for human life and for humankind’s vicegerency on earth. – Islam takes an unequivocal stance on the unity of all humanity and on essential human dignity, which are central to Islam’s order of values.
‘Humankind is also an integral part of an ocean of creation, and is the most dignified and exalted of them all, the prize indeed of God’s creation. This can best be preserved and further enhanced through peaceful coexistence. – While Islam stands for peace, it needs to be added that it does not subscribe to pacifism. War is clearly permitted in self-defence, defence of one’s homeland and manifest aggression against oneself or others who may be helpless in the face of overwhelming acts of aggression. Absolute non-violence is therefore unrealistic and cannot be envisaged by a religion that is characterised as an uprising for justice. Limited use of force is therefore permitted under certain conditions for which there are rules designed to contain and control violence and unwarranted aggression.’ (‘Shariah Law’).
'Sometimes, silence is the best answer for a fool.'(Alī ibn Abī Tālib)
