Why I Don’t Hate Islam
A video has gone viral on the web entitled: “Why I Hate Religion But Love Jesus || Muslim Version.” Granted there are some great points made in the spoken word piece that expose some of the many historical, Biblical, and creedal inconsistencies in Christianity. However, the video also contains several horrendous errors. One point is that people should be EXTREMELY careful in what they say—especially, when it comes to matters religious. In order to say something that some might consider “clever” or “hip” some people end up violating the Sacred Law, and sometimes this may even lead to kufr (disbelief). The Prophet did tell us:
“A person may utter a word he [or she] deems harmless, which results in him plummeting seventy years into the Hellfire.” (at-Tirmidhiyy related)
This means that a person may say a statement, which renders his Islam invalid—even though he did not realize that he nullified his Islam, and if he dies upon that state, this person will reach the bottom of Hell, which is a place only the disbelievers will reach. May Allah guide us and enable us to die upon the correct belief.
When one reports what others say or claim, it is important to use the method of narration—that is to say: “So and so claimed…” or “The book says…” or “According to the author.…” This is what is done in the Qur’an in numerous places when it informs us about the blasphemous statements of the likes of Pharaoh and different groups of disbelievers. In this way, the statement isn’t recorded against the speaker (or writer)—instead the person is merely ascribing what he is about to say (or write) to someone else. If a person narrates a blasphemous statement without any indication of narration, then the disbelief falls back upon the one who repeats the kufri (blasphemous) statement. The solution is simple: get educated on the matters of apostasy, so that one will take the necessary precautions to avoid it, God-willing. Now on to the video itself….
The title of the video is itself abominable. Again, because some people try to sound “clever,” they will say things, like “Islam isn’t a religion—it’s a way of life.” Islam is indeed a religion—it is the second largest religion in the world. I am a Muslim, and I love the religion of Islam. If i didn’t, then it would make no sense for me to follow it. What such people are trying to say about religion and Islam is that unlike how Christianity is practiced by many in contemporary secular society, Islam isn’t just a set of rituals engaged in for a few hours one day week, but that Islam has codes of conduct for every aspect of life. It is kufr (disbelief) for a Muslim to say that he hates Islam. Once again, we should not sacrifice our Hereafter for the sake of trying to sound clever.
I don’t want to seem like I am nitpicking here, but there are several statements (and gestures) that are extremely misleading in the video. The speaker quotes the Qur’an (3:59) and interprets the Verse: “Kun fayakun,” as if God is “talking” and saying: “Be,” and making creations come into being. There are some people who literally believe that God has a voice, talks, and talks in the Arabic language. Quoting this Verse with no explanation—given all the confusion around this Qur’anic statement—only compounds the problems that result from improper methods of Qur’anic interpretation and misunderstandings related to Islamic Doctrine. (The phrase “Kun fayakun,” means that if Allah wills something to be, it will be, for everything is easy for Allah. It does NOT mean that Allah has a voice and talks. The Attributes of Allah are beginningless and are not subject to change; having a voice and talking obvious entail temporal (time related) attributes and change.)
At around 1:44 the poet says: “So what, we can’t see Him [God], you actin’ like our universe is small.” This statement gives the implication that if we were able to see more of the universe, then we could potentially see Allah. There are several problems with this statement. Allah is not an object tucked away in a distant corner of the creation. Allah is not a body or a spatial entity. Allah is not located in an unknown or unobservable place. Allah is not an object and is not in a place. Allah is the Creator of space and place, and Allah exists without being in a space or a place.
When the poet begins to allude to Biblical passages (although the references are shown at the bottom of the page), he should make it clear in the audio that he is referring to the Bible and that he does not necessarily hold such beliefs. Similarly, Muslims should not say: “Jesus said in the Bible…,” even when the statement itself is true, such as, Jesus saying that there is only One God, for Muslims know that the Bible has been corrupted. We can only say with certitude that Jesus said such-and-such if it is confirmed by the Qur’an and authentic Hadiths of the Prophet Muhammad. Instead, one should say, the Bible ascribes to Jesus that he said such-and-such.
To drive this point home, at around the 3:18 mark of the video, the poet says that Jesus said: “Our Father…” while looking up. It is evident that Jesus would not refer to the Creator as “Father.” The Qur’an tells us explicitly:
“Lam yalid wa lam yuulad.” (112:3)
Which means: “Allah does not give birth or sire offspring, and Allah is not the offspring of anyone.”
Likewise, the Qur’an tells us that it is disbelief to claim that Allah has an offspring (5:72 and also 19:88-89). Given that God does not have a child, and God is not a body, and God is not something composed of parts or pieces, then Allah cannot be attributed with “fatherhood,” for fatherhood entails the emission of reproductive essence and an offspring being derived therefrom. Fatherhood and Godhood are mutually exclusive. Fatherhood belongs to a body of some sort; whereas, Allah is the CREATOR of all bodies. Allah is not derived from anything and no thing is derived from a (supposed) part of Allah. This is the belief of all the Prophets—including, Jesus. Jesus never referred to Allah as a “father”—and he would never call himself the child of God.
The poet says: “He [referring to Jesus] asked you to alternate your prayers in another direction,” while pointing the upwards. This statement is dangerously ambiguous, for although Muslims believe that the good words do ascend to an exalted place honored by Allah, Muslims do not believe that Allah exists in the literal direction of above. It is the Wahhabi sect (the so-called Salafis) who pray to a giant unidentified, extraterrestrial, shadow-casting, bipedal object with a smiling face, one shin, and fingers. These so-called Salafis, because they misconstrue Verses of the Qur’an and Hadiths, believe that Allah is in a literal direction somewhere above our heads. Such a belief is a form of idolatry and contradicts the belief of the true Muslims.
Direction involves the position of one object in relation to the position of another object. Allah is not an object, and Allah is not in a position (place); hence, Allah is not in a direction. The object, by its very nature, is in need of at least the space it occupies. Allah is not in need of space or any other creation, for Allah is the Creator of space and everything else. Allah was before the existence of space, and Allah does not need what is created. Muslims believe, as was mentioned, that the good words ascend to an honored place, and Muslims believe that the barakah (blessings) descend from the Heavens, but Muslims do not believe Allah exists inside the Heavens—or any other place—for Allah is the Creator of all locations and directions, and Allah is not in one place, another place, or all places. Allah exists without being in a place. Full stop.
In conclusion, it is important that Muslim use the various halaal (Islamically permissible) means to reach out to the general public and educate people about Islam. At the same time, those engaged is such endeavors should be careful that their efforts conform to the rules of Islam. This is all the more important when discussing the matters of the Islamic Creed. These writers, speakers, poets, etc. should make sure that they express the Muslim belief in God in the most clear and unambiguous language as possible so that people can easily understand what Muslims are saying about the Creator of the Universe. In this way, God-willing, we can deliver the message of Islam with clarity, and God-willing, we can earn a great reward from our Lord.
 When a person reports the disbelief of another, of course, the one reporting the blasphemous statement must reject it in the heart. To be pleased with disbelief is itself disbelief.