gipper
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- Jan 8, 2011
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Thankfully there are many Israeli Jews who aren’t immoral unthinking rubes like you.For you defenders of Islamic genocide, an excerpt;
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First let us pin down some key terms. The Arabic word fitnah originally meant a “persecution” or “trial” that undermines or shakes Muslims from their faith. This concept was widened over time to include just about anything that opposes Islam or “hinders” Muslims from following the Islamic path.
Shirk, often also translated as “idolatry” or “polytheism” literally means “association, “partnering” or “sharing.” Shirk is described in the Koran as the one unforgivable sin (4:48). It is a religious term used to characterize all forms of non-Muslim belief. Non-Muslims are considered to be “associaters” who “attribute partners” to Allah. As such, because they worship others as well as Allah, they are considered to be in violation of true monotheism. Christians, for example, worship Jesus as the “son of God,” and Hindus, pagans and others worship various idols. Chapter 9 verse 30 of the Koran even accuses Jews of “association":
“And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah [Jesus] is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fights against them. How perverse are they!”
What then does it mean when the Koran says that “fitnah is worse than killing”? According to Ibn Kathir, to disbelieve in Allah is to be guilty of the crime of shirk or, as he puts it, “committing disbelief.” Shirk, he says, is fitnah, the crime worse than killing. Just being a non-Muslim -- a Christian, a Jew or a pagan -- is worse than murder.
This is not a peaceful verse. It has been cited, for example, by leading Muslim legal authorities such as the Grand Mufti of Jordan, His Excellency Shaykh Said Hijjawi, in order to justify killing “apostates,” people who choose to convert out of Islam. Such a decision threatens Muslims’ faith, and must, according to the Grand Mufti, be met with the death penalty, because the shirk, or disbelief, of apostasy is worse than killing.
It gets worse. The next half of verse 193 – “fight them until .… the religion is for Allah” is interpreted by Ibn Kathir as a command to fight (and kill) people until they convert to Islam. To support this, he cites a tradition of Muhammad, who said:
[Muhammad said:] “I have been ordered (by Allah) to fight the people until they proclaim, ‘None has the right to be worshipped but Allah.’ Whoever said it, then he will save his life and property from me …"
Here Muhammad is claiming that Allah has commanded him to fight others until they confess Islam. If they do not, Muhammad asserts that he has the right to kill them and take their property. If they convert to Islam, they will be safe. (It is useful to bear in might that the Arabic word for “fight” actually means “fight to kill.” It is derived from a root which means ‘kill': the connection is instantly apparent to Arabic readers, but lost in English translation.)
Concerning the rest of verse 193 -- the part about “and if they cease,” which Abdalla specifically refers to -- Ibn Kathir goes on to explain:
[The phrase] “But if they cease, let there be no transgression except against the wrongdoers” indicates that, “if they stop their Shirk [disbelief in Allah] and fighting the believers, then cease warfare against them. Whoever fights them afterwards will be committing an injustice. Verily aggression can only be started against the unjust.” This is the meaning of Mujahid’s [a commentator’s] statement that only combatants should be fought. Or, the meaning of the Ayah [verse] indicates that, “If they abandon their injustice, which is Shirk in this case, then do not start aggression against them afterwards.” … ‘Ikrimah and Qatadah stated, “The unjust person is he who refuses to proclaim, ‘There is no God worthy of worship except Allah’.” [Emphasis added.]
Abdalla is quite correct when he says that Islam forbids killing “innocent” people. But then the question is: Who, according to Islamic scholars, is “innocent”? Ibn Kathir, a highly respected commentator in the orthodox mainstream of Muslim scholarship, teaches that non-Muslims are guilty by virtue of their disbelief in Islam, and that this disbelief is an “injustice,” a crime worse than murder. To Ibn Kathir, a disbeliever is guilty by definition. If someone refuses to convert, and continues to commit shirk, he is not “innocent” and may be fought and killed. But as soon as the enemy converts to Islam, he is no longer “unjust” or guilty of disbelief, but “innocent,” and must not be harmed.
When we follow Abdalla’s formula for putting the Koran in context, the words of 2:190-95 do not take on a rosier hue: quite the opposite. What we find instead is that in this view, someone inside Islam is “innocent,” and someone outside Islam is “guilty” and deserving of death.
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Violence and Context in Islamic Texts
Recently, the journalist Paul Sheehan, reflecting on the Woolwich beheading of Drummer Lee Rigby, invited consideration of the view of Muslim violence in authoritative Islamic texts. In the Sydney Morning Herald of May 27, 2013, Sheehan observed that thewww.meforum.org
Violence and Context in Islamic Texts
Orange highlight is my doing top emphasis key text.
Miriam Margolyes declares ‘essential decency’ of Jewish people has ‘evaporated’
