Pluralistic Reflections on Islamic Key Words: Tawhid, Shirk, Jihad, Kafir, Khairat, Khalifa, Adl, Taqwa and Zulm

By V.A. Mohamad Ashrof, New Age Islam 23 October 2024 The Quran emphasizes that the rejection of ‘Tawhid’ (the oneness of God) is deeply connected to social and economic oppression. It highlights how the denial and ignorance of ‘Tawhid’ contributed to social and economic injustice in Meccan society (Q. 83:1-11, 102:1-8, 104:1-4). ‘Tawhid’ is not just a theological affirmation of God's unity, but also a socio-political commitment to justice and equality. In Mecca, the rejection of ‘Tawhid’ manifested as idolatry (‘shirk’), where the worship of multiple gods and goddesses mirrored a fragmented and oppressive social structure. This resulted in economic exploitation, with the wealthy elite amassing wealth and power at the expense of the marginalized. It also reinforced social inequality, where the powerful oppressed the weak, disregarding the inherent dignity and worth of all individuals. ‘Shirk’—the act of associating partners with God—extends beyond traditional interpretations of polytheism or idol worship. It represents any form of allegiance, devotion, or value system that rivals or replaces our devotion to the One God, undermining the ethical principles of justice, equality, and compassion that are central to Islamic teachings. At its core, ‘shirk’ is not limited to worshiping multiple gods or idols; it also includes allegiance to systems of injustice, oppression, and exploitation. The Quran condemns any form of worship or allegiance that distracts from devotion to God, such as when wealth, power, or social status is elevated above human dignity: “Do not associate anything with God; indeed, associating others with Him is a great injustice.” (Q. 31:13) Here, ‘shirk’ is framed as injustice (Zulm), which suggests that systemic inequalities and oppressions—whether they be economic exploitation, racism, or social hierarchies—can be considered modern forms of ‘shirk’. Devotion to such unjust systems or privileging wealth and power over the well-being of others reflects a violation of the Quranic principle of justice. ‘Shirk’ also occurs when material wealth, status, or personal desires are given priority over moral and spiritual responsibilities. The Quran warns against this kind of attachment to worldly possessions and personal ego: “But you prefer the worldly life, while the Hereafter is better and more enduring.” (Q. 87:16-17) When individuals prioritize wealth accumulation, consumption, or their own egos over collective well-being, they fall into a form of ‘shirk’. Self-aggrandizement, narcissism, and an insatiable desire for material gain are forms of idolatry because they replace God’s guidance with personal ambition and greed. The Quran repeatedly calls for unity and solidarity among all human beings, but shirk can manifest as an excessive prioritization of group identities—such as nationalism, tribalism, or sectarianism—over our shared humanity. When these group loyalties become more important than the universal values of justice, compassion, and equality, they become modern-day idols ((Q. 49:13). This verse emphasizes that righteousness, not national or tribal identity, determines one’s nobility in the sight of God. When people prioritize their group identity to the exclusion or oppression of others, they commit ‘shirk’ by worshiping their tribe or nation over the divine principles of unity and justice. Another form of ‘shirk’ in contemporary society involves the idolization of wealth, material consumption, and luxury. The Quran warns against placing material possessions above spiritual and ethical responsibilities: “The mutual rivalry for piling up worldly things diverts you, until you visit the graves.” ((Q. 102:1-2) In a consumer-driven culture, the relentless pursuit of material goods can overshadow the pursuit of spiritual growth and social responsibility. This focus on consumption and the accumulation of wealth, at the expense of ethical living and environmental care, can be seen as a form of ‘shirk’—the elevation of materialism to a status rivalling or surpassing devotion to God. ‘Shirk’ can also take the form of claiming absolute truth or certainty, particularly in ways that marginalize or ignore the diverse perspectives and experiences of others. The Quran calls for humility in matters of knowledge: “And of knowledge, you have been given but little.” ((Q. 17:85))To claim that one's understanding of truth is the only valid one, and to reject the possibility of other interpretations or experiences, is to set oneself up as a rival to God’s wisdom. In this way, absolutism and rigid dogmatism can become forms of shirk, as they imply that human constructs of truth are on par with divine knowledge. One of the essential concepts of Islamic theology is the unity of creation, reflecting the oneness of God. ‘Shirk’ involves failing to recognize this interconnectedness and unity by privileging certain parts of creation—whether it be wealth, ego, or power—over others: “To God belongs whatever is in the heavens and whatever is in the earth, and sufficient is God as Disposer of affairs.” (Q. 4:171) When individuals or societies elevate their own interests or constructs above the well-being of the larger whole, they disrupt the unity of creation and fall into shirk. This includes the idolatry of power, privilege, and selfish desire, which fragment the harmonious balance of existence that is reflective of God’s oneness. Finally, ‘shirk’ can also be seen in the prioritization of human-made systems—whether political, economic, or social—over divine guidance. When these constructs are given precedence over ethical principles laid out by God, they become idols. The Quran warns: “Do not make another god besides God” (Allah). ((Q. 7:180) Any time human constructs—such as capitalism, nationalism, or personal desire—are placed above divine principles of justice, compassion, and mercy, they become forms of ‘shirk’. These systems, when worshiped or followed uncritically, can lead to the oppression and exploitation of others, which is a violation of the unity and justice that ‘Tawhid’ (the oneness of God) demands. ‘Shirk’ is far more than the worship of idols or multiple gods. It encompasses any form of allegiance, devotion, or value system that rivals or replaces our devotion to God, including systems of oppression, materialism, nationalism, and egoism. Rooted in the Quranic injunctions against associating partners with God, this expanded view of ‘shirk’ calls for humility, justice, and recognition of the unity and interconnectedness of all creation. The Quranic call to ‘Jihad’ is exemplified in verses such as: "Why should you not fight in the cause of God and for those who, being weak, are oppressed?" (Q. 4:75). Jihad is a struggle against oppression, injustice, and exploitation, regardless of the perpetrator's faith. It encompasses efforts to promote compassion, empathy, and human dignity. Inner Jihad (jihad al-Nafs) refers to the personal struggle against ego, greed, and selfishness, while Outer Jihad addresses the collective fight against systemic injustice and oppression. Jihad also involves standing in solidarity with marginalized communities, calling on Muslims to support and amplify the struggles of the oppressed. This struggle is not exclusive to Muslims; people of all faiths, or none, can engage in this pursuit of justice, as it recognizes shared human values and moral imperatives that unite diverse faith traditions. ‘Kafir’ is not simply someone who does not identify as a Muslim or follows a different faith. Instead, the term is interpreted based on one's actions and ethical behaviour, rather than religious labels. ‘Kufr’ is not defined by one's adherence to Islam or rejection of specific religious doctrines, but rather by actions that oppose fundamental ethical principles such as justice, compassion, and human dignity. Those who engage in oppression, exploitation, or deny the rights of others might be considered to embody ‘Kufr’ regardless of their religious identity. The Quran criticizes the ‘Kafir’ not for differing religious beliefs but for rejecting divine principles like truth, justice, and equality (Q.2:170, 5:42). The ‘Kafir’ is someone who turns away from the message of justice and opposes the liberation of the oppressed, whether that opposition is expressed through denial of God or unethical actions. The term ‘Kafir’ is not applied to people of other faiths (e.g., Christians, Jews, Hindus) simply because they hold different religious beliefs. Instead, emphasis is placed on the shared values between different faith traditions, such as striving for justice and compassion. The Quran's positive references to People of the Book (ahl al-kitab) further support this inclusive view. The term ‘Kafir’ is seen as a label for those who actively resisted justice. ‘Kafir’ is redefined as a term referring to those who oppose or reject the ethical values central to Islam—such as justice, equality, and compassion—regardless of their religious affiliation. It moves away from a rigid doctrinal meaning and toward a broader, morally grounded understanding. In Arabic, "Khairat" translates to "goodness," encompassing the pursuit of minimizing disorder and maximizing efficiency in human systems, aligned with ecological principles. This concept resonates with Islamic values of ‘Khalifah’ (stewardship) and ‘Adl’ (justice), emphasizing humanity's responsibility to care for the environment and ensure its sustainability. “We have certainly honoured the children of Adam... [and] made them successors (Khalifah) on the earth." ((Q. 17:70) "Do not commit abuse on the earth, spreading corruption." ((Q. 2:60) "Khairat" encompasses the principles of minimizing entropy and disorder, thereby reducing pollution, waste, and resource depletion to prevent environmental degradation. Additionally, it involves maximizing efficiency through the implementation of sustainable practices in agriculture, industry, and energy production. Furthermore, "Khairat" mitigates harm by lowering carbon emissions, reducing deforestation, and safeguarding biodiversity. The concept of ‘Khalifah’ emphasizes humanity's stewardship role in caring for the earth and its resources. ‘Adl’ requires fair and equitable treatment of the earth, ensuring future generations inherit a sustainable world. By embracing ‘Khairat’, individuals and communities contribute to a more sustainable and just world, upholding Islamic values by recognizing humanity's responsibility as stewards of the earth. This includes prioritizing environmental sustainability and social justice, and embodying compassion, fairness, and wisdom in interactions with the natural world. The integration of ‘Khairat’, ‘Khalifah’, and ‘Adl’ offers a comprehensive Islamic framework for environmental stewardship, guiding humanity toward a harmonious coexistence with nature. ‘Taqwa’ (often translated as "God-consciousness" or "piety") goes beyond a personal spiritual quality and becomes a guiding principle for ethical behaviour, social justice, and care for creation. This interpretation aligns with a holistic understanding of Islam, emphasizing universal values that transcend religious, cultural, and social boundaries. ‘Taqwa’ starts with the awareness of God's constant presence and nearness: “Indeed, We have created man, and We know what his soul whispers to him, and We are closer to him than his jugular vein.” ((Q. 50:16) This verse emphasizes God's intimate knowledge of human beings and their inner thoughts, fostering a sense of accountability and mindfulness. In a pluralist view, this awareness invites all people—regardless of faith tradition—to live in a way that reflects God's closeness through acts of compassion and justice. Taqwa involves a deep sense of responsibility for one's actions and their impact on others. It encourages individuals to act justly, with fairness and empathy (Q. 4:135, 5:8). This commitment to justice is a central aspect of ‘Taqwa’. Justice is not limited to Muslims but is a universal responsibility that transcends religious boundaries. It invites solidarity with oppressed and marginalized groups, emphasizing that all humans are bound by a shared moral duty to uphold justice. ‘Taqwa’ also extends to how humans interact with the natural world and each other. The Quran calls for compassion and care for all living beings: “Do good as God has done good to you. And desire not corruption in the land. Indeed, God does not like corrupters.” (Q. 28:77) In this view, ‘Taqwa’ involves stewardship of the Earth and its resources, recognizing the interconnectedness between human beings and the environment. This perspective resonates with modern concerns about environmental justice and the ethical treatment of the planet, framing ecological care as a religious duty rooted in ‘Taqwa’. The pluralist understanding of ‘Taqwa’ breaks down hierarchies and exclusivist interpretations. It stresses the inherent dignity of all human beings, as highlighted in the Quran (Q. 49:13). This verse underscores that ‘Taqwa’, not race, class, or religious identity, is the measure of a person's worth before God. It promotes an inclusive worldview that celebrates diversity and mutual respect among all people. In this interpretation, ‘Taqwa’ calls for recognition of the shared dignity of every individual, encouraging Muslims to work toward a world where human rights and equality are upheld for all. ‘Taqwa’ is not restricted to Muslims but is a universal quality accessible to all who seek to live ethically and justly. It transcends exclusivist boundaries, inviting people of different faiths and beliefs to participate in a collective striving for justice, compassion, and care for the Earth (Q. 2:62) ‘Taqwa’ is, thus, a profound ethical principle that calls for mindfulness of God, accountability, and justice. It emphasizes shared human dignity, environmental stewardship, and compassion for all of creation. Rather than an exclusivist notion tied to specific religious practices, ‘Taqwa’ becomes a unifying call for ethical living and collective responsibility, reflecting the Quran's universal moral vision. ‘Zulm,’ in Islamic theology, is a significant concept that refers to the act of wronging or oppressing others. It is considered a major sin and encompasses various forms of oppression, including structural injustice, economic exploitation, social inequality, political marginalization, and gender-based violence. ‘Zulm’ is strongly condemned and prohibited (Q.3:140, 4:30, 6:135, 7:9). ‘Zulm’ encompasses various forms of injustice, including oppression of the weak, exploitation, transgression, and disobedience to God's commands (Q.42:42, 22:10). The Quran strongly condemns ‘zulm’, declaring it a grave sin and a major cause of destruction and chaos in society (Q. 2:85, 7:136). God warns that those who perpetrate ‘Zulm’ will face severe punishment and accountability on the Day of Judgment (Q.16:84). Muslims are encouraged to stand against oppression, support the oppressed (Q.4:75), and establish justice (qist) (Q.4:58, 5:8). The Quran also highlights the importance of self-reflection, cautioning individuals against committing ‘zulm’ against themselves by disobeying God's commands (Q.2:231, 31:13) or neglecting their own spiritual well-being. God wants to protect the oppressed and vulnerable from ‘Zulm’ (Q.4:75, 8:26). The Quran provides guidance on avoiding ‘Zulm’ in personal and social relationships. Islam’s emphasis on justice (Adl) and compassion (Rahma) necessitates a strong stance against ‘Zulm’ in all its forms. Oppression operates at multiple levels, intersecting with factors like race, class, gender, and religion. Understanding the specific contexts in which ‘Zulm’ occurs is crucial, rather than relying on abstract or dogmatic approaches. We must prioritize the protection of human dignity and well-being, particularly for those most vulnerable to oppression. Active resistance against ‘Zulm’ and the promotion of grassroots social justice movements are urgent tasks. ----- V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence URL: https://www.newageislam.com/islam-pluralism/tawhid-shirk-jihad-kafir-khairat-khalifa-adl-taqwa-zulm/d/133519 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism