SURAH AL-KAFIRUN
20.01.2014
“Say, “O disbelievers, I do not worship what you worship. Nor are you worshippers of what I worship. Nor will I be a worshipper of what you worship. Nor will you be worshippers of what I worship. For you is your religion, and for me is my religion.”
(Surah Al-Kafirun)
Today we will continue where we left of in the previous lecture, again we will speak about Surah Al-Kafirun. After this lecture we will move on to explain the rest of the verses of this surah. Again, I want to repeat that when Allah Almighty says “qul” in the Qur’an He doesn’t only refer to the Prophet (PBUH) but to everyone who follows him. After this surah we come across Surah Al-Kawthar which we will discuss later. When the Mushriks told the Prophet (PBUH) “you don’t have any successors, you will vanish in history” (because he didn’t have any sons), then Allah Almighty has answered: “We gave you Al-Kawthar”. When we start speaking about this verse you will see that this verse refers to a lake in Heaven, but it also refers to multitudes. And we are this multitude. All adherents who follow the Prophet (PBUH) are his metaphysical body / ma’nawi. He is alive till the day of Judgment, with those who truly follow his sunnah. In that very moment God says “qul” to all hearts and souls who bow down to follow the sunnah of the Prophet (PBUH), at the same time this is being said to us as well.
“Ya ayyuhu’l-kafirun” / “O nonbelievers!” nowadays this chapter is being translated as the surah of nonbelievers, and in the previous lecture I mentioned that it is not so however people today, due to autocratic and totalitarian terms (in the past people used to be dictators, autocrats only in wars whereas today, contemporary scientists have become totalitarians in terminology, they impose a term and people are not able to explain that this is not valid or occurring for them in their communities) has put this face of the surah. We have also lost the spirit of the term qafir because we have started using it whenever we want to. The Prophet (PBUH) says: “don’t call anyone an unbeliever, because if they are not, that will return to you and thus you will be among the unbelievers”. The Arabic word for unbeliever doesn’t only mean an unbeliever, such as it is commonly interpreted but this word is used in many other occasions. For example, in a verse it is said “Wa’l-kafirune humu’dhdhalimun”, this verse speaks about the division of wealth and the abundance on the path of Allah Almighty, and in the end of the verse when it is said (this verse has nothing to do with unbelievers): “wa’l-kafirune humu’dhdhalimun” /”The unbelievers are ill mannered”, this specific verse refers to those who cover the truth, because kafiru’l-ard, in Arabic means farmer, since the farmer covers the seed with soil, the seed is a metaphor and symbol of the truth, and since the unbelievers covers the truth, this term in the Qur’an has been named as the unbelievers. As a result, the Qur’an differentiates between the term mushrik and kafir; mushrik is used for polytheists; during the time of the Prophet (PBUH) most people were mushriks, there were no atheists then (a person who doesn’t believe in God) and historically speaking there weren’t any at that time.
In history you mainly come across atheists (now there’s a new term to them, agnostics). It is after the XIX century, precisely that period that people didn’t have God, it’s the time two world wars occurred, and more people died than ever, even more than the beginning of human-kind since Adam (PBUH). Man has committed two world wars when atheism or as it is said in the philosophical language, the historic materialism reigned. Again, here Allah Almighty says to the Prophet (PBUH) to turn to them as say: “You who cover the truth”; in our case the existential truth. Truths can be practical or theoretical. In theory, the essential truth is the existential truth. For example, in our community and society, when they ask from religious people not to engage in a social life they say: “you are religious, religious people should only pray, give zakkah, fast and that’s it”. For Muslims, religion should not exist without morality (you can pray till morning sunlight, but if you are immoral you are not a good Muslim), religion cannot exist without justice. Even Fitzgerald (famous author from the States, lived during XX century, translator of “Rubairat” by Omar Khayyam. In English these “Rubairat” translated by Fan Noli in Albanian have been translated into Albanian from the English translation of Fitzgerald, they are not translated from the original, because Omar Khayyam didn’t include any erotic scenes in his poem as the translation gives it, on the contrary his poems are metaphors of the sufi Islamic poems. Another common mistake we do is that we read poems as if we are reading a constitution, neither should be read the same way. One cannot read art through the jurisdictional eye and vice versa. Laws are precise, while artistic scopes are complex), in the preface of his translation has highlighted, that the scope of Islamic spread, as a religion must be in prudency, justice, moral, beauty and peace throughout all spheres of social life.
Allah Almighty decrees to the Prophet (PBUH) to turn to them and say: “You who have covered the truth”; the word haqiqa has been used here. Most poets have used the word haqiqa as truth. This word and similar other ones have nothing to do with Turkish or Arabic rooted words, but instead they are also part of the genesis of the Albanians, because one of the elements that keeps us energized is the terminology of our people. In the past when people would pass by a worker they’d say: “greetings, have a good one” and he’d reply: “Aywallah”, this means I am well, but also Allah is good with me. Or another saying “Bereket versin”. While nowadays when you ask around, they say “we are in crisis”. I am not saying that there is no crisis, but the terminology is depressing, it leads to depression, whereas the previous one led to peace of the soul.
The contemporary world, as a sphere focused on the triumph of scientific and technical reasoning, represents theory / practice of our survival within modernity as a completely new social-historical order. Law shaping institutes, starting from the economical-trading to the political-religious ones define the scopes of “language games” (Wittgenstein) and question the conceptions and aims of the current social disciplines. the new experience of philosophical thinking tries to exclude from the framework many forms of alienation and the enslavement of the shaping power that confuses modernity and that makes freedom and maturity impossible, that of “paralyzing necessity of time”. This philosophical practice in its relation to reality goes even further; from ideology and dogmatism to the alienated institutions. The essence and meaning of language conceptions arises from the sacred scriptures in each proclaimed religion; it is found in its logos and esmane. In each Revelation we come across the notion of natural education of concepts, that is parallelly developed with language but doesn’t follow the ontological order of the being, but instead the education of words is formed via the accidental and relative occurrences. In the creation of concepts, we follow this accession for that it is all we know, though in most cases this is presented as the deficiency of our final soul. Consequently, in this process of addressing concepts, respectively terms, the freedom for their endless education is presented as well as the uninterrupted crystallization of thought. In this respect, something new will be in our spotlight: the linguistic treatment of the concepts which the human soul in its finite, in a new way, shall mediate with divine eternity. Here, whether we wanted it or not, we will face one of the oldest problems and the most fundamental of philosophy, the problem of universals. This is usually interpreted as a purely metaphysical problem, but we will all agree that its successor is the methodological and conceptual formulation of universal metaphysical issues. Every science uses universal terms, like justice, ethics, aesthetics, poetry, etc., but also individual terms, like the poetry of Bejtexhinj. The task of theologians’ is to describe the meanings clearly, to discern the essentials from the occurrences by chance; but this requires knowledge of their essence. In every change there must be something that has changed. Even if nothing remains unchanged, it should still be identified what has changed. By applying this principle, we conclude that the real essence or character of one concept, can reveal itself and be known only through his own self.
Languages are products of the human ‘spiritual strength” and each language can attain this level. Every language has a common purpose, that in the perfection of their language to embrace survival within reality. The structure of human languages does not overthrow the individuality of any language, that is, does not deny relative perfection of any language. W. Von Humboldt argues that each language ought to be perceived as a unique view for the world and within this context he speaks about the individuality of inner senses. Consequently, the Albanian language in this context as well it has its individuality and its conceptual education must to be made in coordination with universal historical values worldwide, but with a highlight in the strength of the Albanian spiritual individuality. Religious terminology, unlike others, is also configured in worship practice of man in relation to God. The elements of devotional terminology can be found in ibadah, mystic experiences and so forth. Religion is not just a set of terms, which only make sense of the criteria in which they are called. Certain religious terms outside worshipful submission seems completely pointless. In the sanctity of worship, unlike scientific processes, words and emotions pour into the same reality where they do part.. For example, zakkah differs from regular tax since in itself carries the sacred emotional social solidarity.
That’s why when we say haqiqa, this is neither Arabic nor Turkish; this is a word of God. Once a student asked me: “why did the Qur’an descent in Arabic?”; the Qur’an didn’t descent in Arabic. The Qur’an descended in the language of God, not Arabic but rabb / God’s language. When the Arab poets came across the Qur’an they were fascinated; they couldn’t believe how was it possible to write in that way. “Alif, Lam, Meem”, is not Arabic. “Kaf ha ya ayn sad” is not Arabic “Dalika’l-kitabu la rayba fih” “/” This is the Book about which there is no doubt, a guidance for those conscious of Allah” (Al-Baqarah, 02), is also written in a holy sense. Let me ask you one simple logical question, do you think that the scripture or book existed when this verse descended? The Qur’an hadn’t been written when this verse descended, it was in its descent. Where is then the book? If you analyze from the aspect of Arabic language then it is a utopia to say: “Dalika’l-kitab”, while the book wasn’t even in terminology yet, since kitab in Arabic means written book (the word kataba means to write). The name of the Qur’an is not kitab, but it is Qur’an that originates from the word kara’a, that means read. Dalika’l-kitab is a metaphorical manner of Allah Almighty’s language. I’ll give you another example of why the language of the Qur’an is not Arabic. Most of the terms used in the Qur’an, are terms that hadn’t been used before until the descent of the Qur’an. That’s why when it is said Haqiqah, this is one existential term and it doesn’t belong to a particular language. When it is said sawab, for Muslims this is not arab, Turkish or Persian but it is the language of God that has penetrated the population, just as other things of modernity have reached the population. You cannot point that the computer is of one or another language or the television; this world cannot be translated.
The eschatological issues are one of the most complex issues in the creation of one practical and healthy religious terminology. As much as they are complex just as much, they are crucial. Some of these terms could be included within a logical and empiric reflection. For example, by the term ahirah, we can understand that it deals with another world, which from the perspective of an adherent it deals with consequences or reward and punishment. To argue the truthfulness of this the term towards those who do not believe, we have to say “die e see “. Meaning that, eschatological terms can be modified only through faith in their authenticity, while their verification in terms of experience is done after death. The complexity of these concepts is presented in two dimensions of religious terminology, which is related to this world and the other world, like Halik (the permanent holy creating Power). Religion is one system of life that points to man his final existential purpose. Also, religion teaches how people can consider all domains of life, comprehensive values of life. In the beginning, religion enabled a philosophy of life from the individual aspect, then later, with the development and expansion of religious scopes into the social life of people, this philosophy of life becomes cultural social. Among the synthesizing elements of a society, religious motifs and symbols are among the most important in influencing the reality of things in that country. Such an image of social sharing we come across the Albanian population. Religion and religious terminology are part of our general culture. While on the side, spatially and temporally, we are members of an historical era of modernism or postmodernism, while in real terms we do not coincide with their actuality. In our cultural and religious reality, unfortunately, there is a huge gap of scientific actuality.
Hence this term “kafirun” is true till day of Judgement for those who cover the haqiqah, not only for those who disbelieve, but also for those who believe but still choose to cover the truth. There is a large number of people, despite being believers, who choose to cover the truth for various personal benefits of this worldly life. They cover the truth, they cover the seed with soil, a seed that could bring a lot of goodwill. Take this advice from me, if you cannot accept something, even if that matter is the truth, at least don’t prevent it! Let no benefit of this world stop the truth, this existential truth, because this makes us more ill than the nonbelievers. When the Qur’an speaks of this matter, it refers to two categories of people: first category is “Inna’l-ladina kafaru”, those who cover the truth, and the second category is “saddu an sailil-lah”, those who try to be a preventive in the path to Allah Almighty. It is possible for us not experience the truth, we might not be able to practice all orders set by Allah Almighty, we can regret things, Allah Almighty can forgive us, but not to practice the truth and prevent others from the truth (speak about others without knowing much about them, about those who try to call on the path of Allah Almighty, or those who want to coexist with Allah Almighty). This certainly is one of the most dangerous areas and elements that the Qur’an categorizes as ill-doing. Also have in mind that Muslims haven’t ever acted in deception throughout history; no Islamic movement has been as such. It is not in the mentality of Muslim to act that way, expect for in contemporary time by obtaining certain patterns of behavior from other places. In this instance Allah Almighty says to the Prophet (PBUH): “Say to them, o nonbelievers, slow down! We need to come to a solution with you on one matter”. We have faced the same problem, even Fakir with couple of my friends. There was a time when as imams we were belittled and it was believed that we don’t deal with any important matters, we had to tell people: “slow down, its not what you think it is”. We are religious and with our religion we are present in society, we can be professors at university, doctors, public servants and even presidents. Our religiousness is not what comes between, neither does democracy. If the democratic system, which takes for basis “the one who chooses can also be chosen”, then even I can be elected if I function within the legal frame of institutions. In some cases, we must not be inferior just because we are religious; we must have dignity. Not to harm others (I don’t mean this), we are Muslims and with our Islam, with our religiousness we are able to be present in all areas of social life, just like it suits a true Muslim.
Thank you!