The Violence and the Phenomenon of Humanity (Part Two)
By understanding the concept of humanity according to the humanism school of thought, one can comprehend why concepts such as “Islam,” “Sharia,” and “Muslim involvement in politics” are considered inhuman acts; as if the crime of Islam is “being inhuman” or more precisely, “being divine”! The crime of Muslims is their refusal to accept the blasphemous beliefs of humanism. The crime of Muslims is not acting according to the extremist behaviors of so-called humanity.
In a cultural context where secularists take pride in murder, usury, sodomy, kidnapping, adultery, apostasy, blasphemy, denial of God, insulting the Prophets, and other human crimes, it is perfectly natural that in such a world, when you punish kidnappers according to their deeds or implement Sharia punishments on sodomites, thieves, adulterers, murderers, and apostates, you are deemed to have committed an inhuman act. Unfortunately, justice in this disgusting ideology has no place.
It is not surprising that secularists regard our Muslim culture as inhuman; indeed, if humanity means “invading Islamic countries,” then “defending an Islamic country against the infidel invasion” is consequently an inhuman act. If humanity means fighting Muslim mujahideen to secure the West and enforce the imposed laws of democratic religion, then naturally fighting secularists to protect Muslims and enforce Islamic laws is likewise considered a war against humanity.
Fortunately, in contemporary Islamic literature, humanity is used in its legitimate sense and is often contrasted with animalism or incomplete animal traits. Otherwise, by fairness, even comparing animals to infidels is a great injustice to animals; is it not true that “They are like cattle, rather even more astray”?
Humanity in Islamic literature means the human as a set of expectations God has of him, not humanity as what a human simply is. In Islam, the concept of humanity is unrelated to filth, blasphemy, democracy, homosexuality, killing Muslims, usurious banking, or bombing mosques and schools. Thus, this Islamic meaning of humanity is distinct from the accursed humanity in the infidels’ literature, because according to this Islamic definition, humanity is defined in relation to “God’s expectations of man,” while God, the Hereafter, or prophethood are fundamentally not accepted by secular infidels.
Now that the true face of humanity is becoming clearer and clearer for Muslims worldwide; will Muslims continue to endure the “barbarism of humanity” any longer? Has our Ummah not reached the brink from war, Islamophobia, mosque bombings, attacks on religious schools, Muslim killings, blasphemy, Quran burnings, and all these human crimes and democratic bloodshed? How much human violence can we tolerate? Will we be the next Gaza? Can we just sit idly while humanity commits every crime against our faith, lives, and families? Should we not suffocate secular humanity in its cradle before secularism turns into a lethal threat to the lives and security of Muslims?
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