The Candid Eye

October 23, 2009

The Complete Infidel’s Guide to the Koran – Part3

Filed under: Islam,Jihad — thecandideye @ 6:00 AM
Tags: , , ,

Source: Frontpage Magazine

An interview with Robert Spencer,the director of Jihad Watch, a program of the David Horowitz Freedom Center. He is the author of nine books on Islam and Jihad, a weekly columnist for Human Events and Frontpagemag.com, and has led numerous seminars for the U.S. military and intelligence communities. He is the author of the new book, The Complete Infidel’s Guide to the Koran.

Infidel's Guide to Koran

Infidel's Guide to Koran

FP: What are some strange things found in the Koran?

Spencer: The Koran tells of the strange journey of Moses and Khidr (18:60-82) — one of the all-time great road-trip stories. Moses, traveling with his servant, forgets the fish they had carried along for their meal. Returning to retrieve it, they encounter “one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence” (18:65). In Islamic tradition this man is identified as Al-Khadir or Al-Khidr, or, more commonly, Khidr, “the Green Man.” Some identify him as one of the prophets, others as a wali, a Muslim saint.

Moses asks Khidr, “May I follow thee,” so that “thou teach me something of the (Higher) Truth which thou hast been taught?” (18:66). Leery, Khidr finally consents provided Moses asks him no questions, and Moses agrees. Khidr and Moses then get on a boat, which Khidr immediately scuttles – whereupon Moses breaks his promise and upbraids Khidr; Khidr reminds him of his promise. Shortly thereafter, Khidr murders a young man in an apparently random act, and Moses criticizes him again, and Khidr reminds him once again that Moses had promised not to ask him any questions and to have patience when Khidr did something that Moses did not understand. Finally, Khidr rebuilds a wall in a town that had refused the two hospitality, and Moses scolds him yet again, telling Khidr that he could have gotten money for his work, which the two could have used to buy food and lodging.

Informing Moses that their journey is over, Khidr finally explains his strange actions. (Even Muhammad wanted to hear more, commenting, “We wished that Moses could have remained patient by virtue of which Allah might have told us more about their story.”) Khidr damaged the ship because a king is seizing “every boat by force” (18:79), but not ones that are unserviceable – presumably the poor owners of the boat could repair it once the king passed by. Khidr killed the young man because he would grieve his pious parents with his “rebellion and ingratitude” (18:80), and Allah will give them a better son. And there was buried treasure beneath the wall that belonged to boys too young to inherit it yet — so repairing it gave them time to reach maturity while protecting the treasure from theft.

The Koran translator Abdullah Yusuf Ali derives the lesson from the story that “even as the whole stock of the knowledge of the present day, the sciences and the arts, and in literature, (if it could be supposed to be gathered in one individual), does not include all knowledge. Divine knowledge, as far as man is concerned, is unlimited.” Furthermore, “There are paradoxes in life: apparent loss may be real gain; apparent cruelty may be real mercy; returning good for evil may really be justice and not generosity (18:79-82). Allah’s wisdom transcends all human calculation.”

Perhaps understandably in light of the strangeness of the story and the mystery embedded within it, Khidr looms large in Islamic mystical tradition. The eighth-century Sufi mystic Ibrahim Bin Adham (Abou Ben Adhem) once claimed, “In that wilderness I lived for four years. God gave me my eating without any toil of mine. Khidr the Green Ancient was my companion during that time — he taught me the Great Name of God.”

Another strange and pregnant passage in the Koran is this cryptic verse: “Above it are nineteen” (74:30).

That’s it. “Above it are nineteen.”

Above what? Nineteen what? The Koran doesn’t say, and that is where the fun begins. There are innumerable theories regarding this verse, including that of the Koranic scholar Günther Lüling, who suggests a slight alteration of the text to make it a simple reference to the gates of hell – which works in context.

However, Islamic scholars don’t generally take kindly to suggestions that the Koranic text should be changed – it is supposed to have been delivered by the angel Gabriel to Muhammad in perfect form, and preserved in that perfect form ever after. Thus believers must make do with the existing cryptic verse – and they have. It has become the foundation for numerous elaborate flights of Islamic numerology, attempting to show that this verse contains a hidden, number-based key that demonstrates the Koran’s miraculous character. The verse has also led to the development of mysticism surrounding the number nineteen — such that some have opined, despite the many nominees for the role of “twentieth hijacker,” that there is no such person, and that precisely nineteen hijackers were chosen for the September 11 jihad missions because of the mystical significance of that number.

FP: Tell us how and why political correctness has made it almost impossible to discuss what is really in the Koran and in other Islamic texts.

Spencer: Political correctness would have us believe that the Koran is a book of peace, and that anyone who says otherwise is “bigoted,” “hateful,” and “Islamophobic.” But is it, really? What the Koran really says can easily be verified. If the Koran really curses Jews and Christians (9:30) and calls for warfare against them in order to bring about their subjugation (9:29), it is not “Islamophobic” to forewarn Infidels by pointing this out. It is simply a fact. And it should go without saying that it is not a fact that should move any reader of my book to hate anyone. The fact that the Koran counsels warfare against unbelievers should move readers to act in defense of freedom of speech, freedom of conscience, and the legal equality of all people, before it is too late.

FP: How does the misinterpretation of what the Koran and other Muslim texts teach endanger our security?

Spencer: Most Western analysts dogmatically deny that the Koran teaches violence and supremacism. Yet Muslims who believe this comprise a global movement, active from Indonesia to Nigeria and extending into Europe and North America, that is dedicated to waging war against “unbelievers” – that is, non-Muslims – and subjugating them as inferiors under the rule of Islamic law. This movement sees in the Koran its divine mandate to wage that war.

In March 2009, five Muslims accused of helping plot the September 11 attacks, including the notorious Khalid Sheikh Mohammed, wrote an “Islamic Response to the Government’s Nine Accusations.” In it they quote the Koran to justify their jihad war against the American Infidels. “In God’s book,” asserts the letter, “he ordered us to fight you everywhere we find you, even if you were inside the holiest of all holy cities, The Mosque in Mecca, and the holy city of Mecca, and even during sacred months. In God’s book, verse 9 [actually verse 5], Al-Tawbah [the Koran’s 9th chapter]: Then fight and slay the pagans wherever you find them, and seize them, and besiege them and lie in wait for them in each and every ambush.”

Osama bin Laden’s communiqués have also quoted the Koran copiously. In his 1996 “Declaration of War against the Americans Occupying the Land of the Two Holy Places,” he quotes seven Koran verses: 3:145; 47:4-6; 2:154; 9:14; 47:19; 8:72; and the notorious “Verse of the Sword,” 9:5.[i] Bin Laden began his October 6, 2002, letter to the American people with two Koran quotations, both of a martial bent: “Permission to fight (against disbelievers) is given to those (believers) who are fought against, because they have been wronged and surely, Allah is Able to give them (believers) victory” (22:39) and “Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghut (anything worshipped other than Allah e.g. Satan). So fight you against the friends of Satan; ever feeble is indeed the plot of Satan” (4:76).”

In a sermon broadcast in 2003, bin Laden rejoiced in a Koranic exhortation to violence as being a means to establish the truth: “Praise be to Allah who revealed the verse of the Sword to his servant and messenger [the Islamic Prophet Muhammad], in order to establish truth and abolish falsehood.” The “Verse of the Sword” is Koran 9:5: “Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful.”

The idea that the Koran commands them to do violence to unbelievers runs from the very top of the international jihadist movement – Osama bin Laden – down to the rank and file. Overall, it is extremely rare – if not impossible – to find a jihadist who does not cite the Koran to justify his actions. Britain-based jihadist preacher, Abu Yahya, asserts simply, “It says in the Koran that we must try as much as we can to terrorise the enemy.” And Pakistani jihad leader Beitullah Mehsud claims that “Allah on 480 occasions in the Holy Koran extols Muslims to wage jihad. We only fulfill God’s orders. Only jihad can bring peace to the world.” He specified that his jihad – struggle in Arabic – was an offensive military operation: “We will continue our struggle until foreign troops are thrown out. Then we will attack them in the US and Britain until they either accept Islam or agree to pay jazia.” The “jazia,” or jizya, is a tax that the Koran (9:29) specifies must be levied on Jews, Christians, and some other non-Muslim faiths as a sign of their subjugation under the Islamic social order.

One pro-Osama website put it this way: “The truth is that a Muslim who reads the Koran with devotion is determined to reach the battlefield in order to attain the reality of Jihad. It is solely for this reason that the Kufaar [unbelievers] conspire to keep the Muslims far away from understanding the Koran, knowing that Muslims who understand the Koran will not distance themselves from Jihad.”

Yet a huge number of policy decisions are predicated upon the assumption that the Koran teaches peace, and that those who brandish Korans and commit violence are misunderstanding their own religion and perverting the teachings of their own holy book. These include U.S. government postures toward Pakistan and Egypt; immigration matters; airport security procedures; military strategies in Iraq and Afghanistan; domestic anti-terror policies; and our acquiescence to Saudi Arabia’s Islamic proselytizing campaign in America and many other countries.

But most government and media analysts dare not even question the assumption that the Koran is peaceful, for they believe that any insinuation to the contrary is racist, bigoted, and effectively brands all Muslims as terrorists. In other words, they think the implications of the possibility that the Koran teaches warfare against unbelievers are too terrible to even contemplate. Thus, many policymakers simply assume the Koran teaches peace without bothering to study the text. They do this to their own peril – and ours.

FP: What, in your view, is the Koran?

Spencer: It is the primary religious text of one of the world’s most prominent and influential religions. For more than a billion Muslims, the Koran is the unadulterated, pure word of Allah, eternal and perfect, delivered though the angel Gabriel to the prophet Muhammad. For Infidels, it is a threat, a call for their destruction or subjugation. Consequently, every Infidel needs to know what is in it, and plan accordingly to defend himself.

Also read Part 1 & Part2 of this series.

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2 Comments »

  1. The whole balywick (knowledge and understanding) is about to go through a major expansion, resulting in understanding a brand new (and traditional) view of our worlds. For doubters, it is a scientific approach, taking a theory and checking phenomena to see if that theory makes them more understandable.
    It pleases me to let open-minded people know about new ways of pondering about the age-old questions. With the existence of ‘Techie Worlds’ (available at amazon.com) believers in Christianity can hold their views utilizing sound logic, clear thinking and a mechanistic view of worlds. Applying Flatland’s concept of contiguous dimensional worlds, Trinity, Resurrection, Judgment and soul are sensible and mechanically viable beliefs. ‘Techie Worlds’ follows that rule of science by which individual details are tested for their conformity to the overarching hypothesis. Admittedly, agnostics may choose not to follow such obvious and sensible logic, but no longer can they denigrate believers for fuzzy thinking. Moslems and pagans who read and understand the sound logic of the Flatland concept must adopt the reasonable Trinitarian view. ‘Techie Worlds’ will make them abandon the ways of terror an adopt the way of love. Techie Worlds is not standard preacher-prattle. Only by reading it can you open your mind to its valid way of understanding Christianity.
    GeorgeRic

    Comment by GeorgeRic — October 29, 2009 @ 9:41 AM | Reply

  2. @ George
    Resurrection of Jesus is itself a belief that Christians have.I would like to know how it is mechanically viable?

    Comment by thecandideye — October 29, 2009 @ 10:49 AM | Reply


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