The claim is often made by Muslims that the warfare, violence, and killing enjoined in the Quran are no different than the same enjoined in the Bible. Is this claim justified?

A:

Before turning to the Old Testament, observe that in His lifetime on Earth, Jesus clearly differed with Muhammad in His promotion of religion. Muslim scholar Mohammed Pickthall’s own summary of Muhammad’s war record is an eye-opener: “The number of the campaigns which he led in person during the last ten years of his life is twenty-seven, in nine of which there was hard fighting. The number of the expeditions which he planned and sent out under other leaders is thirty-eight.”¹ What a contrast with Jesus Who never once took up the sword to inflict violence on others or encouraged anyone else to do so. The one time that one of His close followers took it upon himself to do so, the disciple was soundly reprimanded and ordered to put the sword away, with the added warning: “all who take the sword will perish by the sword” (Matthew 26:52).² Indeed, when Pilate quizzed Jesus regarding His intentions, He responded: “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here” (John 18:36). Hence, so far as Christianity is concerned, the use of warfare and violence to advance its teaching is strictly forbidden. All those who have done so over the last 2,000 years (e.g., the Crusades) have acted in violation of New Testament teaching. And Muhammad, whose religion has been spread by such violence, is clearly acting contrary to Jesus’ teachings.

But what about the warfare and violence affirmed and approved in the Old Testament? Consider several clear distinctions:

First, the Israelite conquest of the land of Canaan was a specific, unique moment in history that was brought on by the depravity of the Palestinian peoples at the time. Deuteronomy 7 makes clear that the reason for their destruction was their idolatry and wickedness. God did not order the Israelites to kill people for failing to convert to Judaism. He ordered them to eliminate the Palestinian population due to the fact that they were extremely degraded morally and spiritually irretrievable—a final condition that only God, not mere humans, can assess. Their iniquity had become “full” (Genesis 15:16) and they needed to be destroyed—just like the pre-Flood population (Genesis 6:5). But God has never issued an ongoing, longstanding order to conquer the world and kill all sinners or all those who disagree with Bible religion. Islam, on the other hand, seeks to subjugate the entire world (Surah 2:190-193).

Second, this side of the Cross, the God of the Bible wants the entire world to have access to the Gospel without being coerced or threatened with death. Hence, the central directive and standing order of Christianity consists of “evangelizing” the whole world. The Greek word “evangelize” means to “bring or announce good news…Proclaim, preach (the gospel).”³ While Islam seeks to coerce everyone to embrace Islam, in fact, God wants the Gospel spread throughout the world until Jesus returns (Matthew 28:20). So it would be completely counter-productive for God to enjoin extermination of people for not accepting Christ during the period of time of one’s earthly sojourn. The day of reckoning will occur at the Judgment. Islam, by definition, seeks to implement Judgment Day right now—in time, in history—literally circumventing God’s own timetable. God commands the preaching of the Gospel (Mark 16:15-16) which is intended to inform and warn people about what lies ahead after death and departure from this life.

Third, God does not want human beings to be forced to obey Him. They must be allowed to exercise their own volition while in this life—it’s their choice. Islam presumes to take it upon itself to pass final judgment prematurely, rather than allowing everyone to make their own choices as long as they are alive, and then face the eternal consequences of their choices after death—not before (Hebrews 9:27). Even on the Day of Judgment, God will not force people to submit to Him. They were given that opportunity in life. At the Judgment, He will simply consign them to the location of their choice based on how they chose to live. Again, Islam interferes with God’s will. Islam is, in fact, at odds with and counterproductive to His intentions regarding the purpose of human existence on Earth. Indeed, Islam seeks to frustrate and thwart the plan of God in which life on Earth is intended to be a probationary period in which each human being is given the opportunity to exercise his free will regarding God’s will.⁴ What’s more, the central reason why such a mandate to subjugate the world is incorrect is because the God of the Bible would not issue such a mandate. It would conflict with His will that humans freely choose. In this regard, Islam is in direct opposition to the very nature of Deity and the image of Himself that He placed within each person (Genesis 1:27). All humans must be permitted to make that choice without coercion. The attribute of free will was created within humans by God and He wants each person to decide for himself where he will spend eternity.

Fourth, we must understand that Israel was a theocracy, i.e., civil government was combined with the direct religious rule of God. If God were so conducting Himself today, He might issue orders to a specific country regarding the elimination of various people who behave in a morally deplorable manner—but He is not so conducting Himself. This side of the Cross, He directs the Church (the only receptacle of the saved on Earth) to focus her efforts on evangelism. On the other hand, He enjoins upon civil government in all countries the responsibility to “bear the sword” (Romans 13:4)—as punishment for those who violate the civil laws of the land. Islam has confounded God’s approach by fusing religion and state. While God desires that all people on Earth permit Christian principles to permeate their lives—which would naturally and inevitably bring Christian influence to governmental institutions—nevertheless, He does not want Christianity imposed onto a government forcibly. The Founders of America well understood this principle. The majority passionately desired that the bulk of the population remain committed to the one true God (i.e., the God of the Bible) and that Christian principles permeate the Republic, but they also fiercely protected each individual’s right to choose and practice one’s own understanding of religion.

The true practice of Islam and implementation of the Quran’s directives would inevitably result in the destruction of the U.S. Constitution and the liberties that Americans have historically enjoyed. The Founding Fathers not only recognized such an outcome, they declared forthrightly the threat of non-Christian religion to the stability and perpetuation of the Republic in contrast with the inherent congruency of Christianity with the political principles they sought to establish.⁵ Indeed, in his “Farewell Address,” the father of our country insisted:

Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports. In vain would that man claim the tribute of patriotism, who should labor to subvert these great pillars of human happiness, these firmest props of the duties of men and citizens. The mere politician, equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connections with private and public felicity. Let it simply be asked: Where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths which are the instruments of investigation in courts of justice? And let us with caution indulge the supposition that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle. It is substantially true that virtue or morality is a necessary spring of popular government. The rule, indeed, extends with more or less force to every species of free government. Who that is a sincere friend to it can look with indifference upon attempts to shake the foundation of the fabric?⁶

Finally, it is important to recognize that the evidence demonstrates that the Quran does not possess the attributes of inspiration, but rather, shows itself to be of human origin.⁷ Consequently, its mandate to conquer the world is of human origin. On the other hand, the Bible can be proven, by abundant evidence, to be the inspired Word of God.⁸ It clearly teaches that God has given no mandate this side of the Cross for His people to engage in physical force to advance Christianity.⁹

Endnotes

¹ Mohammed Pickthall (no date), The Meaning of the Glorious Koran(New York: Mentor), p. xxvi.

² For an analysis of this verse, see Dave Miller (2017), God & Government (Montgomery, AL: Apologetics Press), p. 34.

³ Wilbur Gingrich (1965), Shorter Lexicon of the Greek New Testament (Chicago, IL: The University of Chicago Press), p. 85, italics in orig.

⁴ See Thomas B. Warren (1972), Have Atheists Proved There Is No God? (Ramer, TN: National Christian Press). Also Dave Miller (2015), Why People Suffer (Montgomery, AL: Apologetics Press).

⁵ See, for example, Dave Miller (2008), The Silencing of God (Montgomery, AL: Apologetics Press); Dave Miller (2010), Christ & the Continental Congress (Montgomery, AL: Apologetics Press); Dave Miller (2013), “Were the Founding Fathers ‘Tolerant’ of Islam? [Parts I&II],” Reason & Revelation, https://apologeticspress.org/APContent.aspx?category=7&article=4622&topic=44.

⁶ George Washington (1796), Address of George Washington, President of the United States…Preparatory to His Declination(Baltimore, MD: George & Henry Keating), pp. 22-23, emp. added.

⁷ See Chapters 3-6 in Dave Miller (2005), The Quran Unveiled (Montgomery, AL: Apologetics Press), pp. 51-150.

⁸ See, for example, Kyle Butt (2007), Behold! The Word of God (Montgomery, AL: Apologetics Press). Also Dave Miller (2020), The Bible is from God: A Sampling of Proofs (Montgomery, AL: Apologetics Press).

⁹ For further reading, see Robert Spencer (2007), Religion of Peace? Why Christianity Is and Islam Isn’t (Washington, D.C.: Regnery Publishing).

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Sadly, Muhammad and his teachings in the Quran deny that Jesus was crucified. The Quran states, “And because of their saying: We killed the Messiah son of Mary, Allah’s messenger—They killed him not nor crucified, but it appeared so to them and lo! those who disagree concerning it are in doubt thereof…they did not kill him for certain but Allah took him up unto Himself” (Surah 4:157-158). The Quran teaches that it only looked like Jesus was crucified, but He really stayed alive and was taken up into heaven. Therefore, the Quran denies that Jesus died, and it denies that He was resurrected.

The apostle Paul knew there would be people such as Muhammad who would deny the resurrection. He wrote, “But if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then our preaching is vain and your faith is also vain…. And if Christ is not risen your faith is futile; you are still in your sins!” (1 Corinthians 15:13-17). Christ was crucified so that His blood can forgive the sins of those who obey Him. Thank God for that!

The post Was Jesus Crucified? appeared first on Apologetics Press.

Of course, this claim is unfounded and indefensible—for at least two reasons. While misunderstanding and misinterpretation certainly can occur, all linguists know that the accurate transference of meaning from one language to another is achievable. Millions of people who speak differing languages are able to communicate with each other every day. The United Nations and governments around the world regularly engage in political and economic interaction, fully capable of grasping each other’s intended meanings. The fact that misunderstanding sometimes occurs does not negate the fact that correct meanings may be conferred from one language to another, and that the participants can know that they have understood each other correctly. Was God incapable of providing the world with His Word in such a way that its meaning can be transferred into the thousands of human languages that exist? Of course, He could. If we can understand each other by overcoming language barriers—surely the originator of human language can communicate His message through multiple human languages! The claim that the Quran cannot be fully comprehended unless one reads it in Arabic is a claim that demonstrates ignorance of linguistics and the science of translation.

Additionally, the claim stands in conflict with the nature of God. The one true God would not insist that His Word remain in one language—let alone Arabic. He would not require the whole world to learn Arabic.⁶ In fact, this claim stands in contradiction to the Quran itself. Since it speaks favorably of the Bible, the Quran implicitly endorses the fact that God previously conveyed His will in three languages (i.e., Hebrew, Aramaic, and Greek).⁷ Yet, no Greek-speaking person was required to learn Hebrew or Aramaic, and no one whose native language was Hebrew was required to learn Greek. Jesus, Himself a Jew, often quoted from the Greek translation of the Old Testament. Indeed, the Septuagint translation–though imperfect–was, in fact, the primary translation of the Old Testament used by the apostles and the early church.

What’s more, the first century phenomenon of tongue-speaking in the New Testament church demonstrates that God does not favor one particular human language or expect His communication to be confined to a single language. On the day of Pentecost, Jewish Arabs were present in Jerusalem who spoke Arabic (Acts 2:11). The apostles did not expect those gathered to give priority to the Arabic language but, in fact, accommodated the wide variety of languages spoken by the pilgrims (vs. 8).⁸ In the church at Corinth, both the miraculous ability to speak a foreign language as well as the gift of interpretation of other languages is implicitly endorsed by God (1 Corinthians 11-14).

The very nature of God’s communicative activities militates against the notion that He would suddenly lock His Word into one language and then require everyone to learn how to understand and read that fourth language. In fact, the fixation—even obsession—that the Quran manifests toward “Arabic” (Surah 12:2; 13:37; 16:103; 20:113; 26:195; 39:28; 41:3; 42:7; 43:3; 46:12; cf. 41:44) implies a human author—one who was overly influenced by, enamored with, and subject to his restricted, limited linguistic environment.⁹

EndnotES

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To suggest that the Bible is not to be taken literally is nonsensical. True, the Bible contains much figurative language, i.e., it includes figures of speech (e.g., simile, metaphor, hyperbole, metonymy, synecdoche, etc.)—just like our own English language (e.g., “quit cold turkey,” “stretch my legs,” “died laughing”). But figurative language still communicates meaning that can be comprehended. Do those who allege that the Bible is not to be literalized want us to interpret their allegation literally? Of course. Even if a few metaphors are “thrown” into the discussion, can we “grasp” what is being communicated? Yes, even as that question can be understood, though it contains two figurative expressions. Likewise the Bible may also be understood. It communicates literal truth. Any diligent student can ascertain the original intent of the divinely guided writers.

Though its divine origin has been decisively disputed,² the same may be said of the Quran. It was written with a view to being understood. The host of passages that advocate violent jihad are unquestionably conveyed in contexts that demonstrate their literality. No figurative language alters the very plain meanings evident in the admonitions pertaining to physical warfare. For example, Surah 3 alludes to two literal battles fought by Muslim armies—the battle of Badr and the battle of Uhud. Consider Surah 47 in Mohammed Pickthall’s celebrated Muslim translation—

Now when ye meet in battle those who disbelieve, then it is smiting of the necks…. And those who are slain in the way of Allah, He rendereth not their actions vain. He will guide them and improve their state, and bring them in unto the Garden [Paradise—DM] which He hath made known to them (Surah 47:4-6, emp. added).³

No Muslim would deny that “those who disbelieve,” “actions,” and “Garden” (i.e., Paradise) are literal. Likewise, no true Quran-made Muslim would deny that “battle,” “slain,” and “smiting of the necks” are literal as well. This Surah is calling for Muslims to engage in literal violent warfare with unbelievers (i.e., those who do not accept Islam) by severing their heads. The sooner the politically correct, multicultural mindset faces reality, the sooner the threat posed by terrorists can be addressed in a meaningful manner.

Endnotes

1   Kyle Butt (2007), Behold! The Word of God (Montgomery, AL: Apologetics Press); Jackson, Wayne (1982), “The Holy Scriptures—Verbally Inspired,” Apologetics Press, http://apologeticspress.org/rr/reprints/holyscri.pdf.

2   See Dave Miller (2005), The Quran Unveiled (Montgomery, AL: Apologetics Press).

3   Mohammed Pickthall (no date), The Meaning of the Glorious Koran (New York: Mentor).

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Perhaps at some point, the politically correct crowd reconsider their flawed notion that “Islam is a religion of peace, and such behavior does not represent true Islam.” This naïve, inaccurate depiction is inexcusable and unbelievably bizarre in view of the 1,400-year-long history of Islam throughout the world. It is fashionable to refer to the terrorists as “extremists” and “radicalized”—implying that they do not represent true Islam and the Quran. They are characterized as being guilty of embracing a “literalist” interpretation of the Quran. But this allegation fails to face the fact that the Quranic texts that advocate violence and killing to advance Islam are clearly literal and have been so taken by the vast majority of Islamic scholars for the last 1,400 years.³ Setting aside the Hadith which forthrightly promote violence, the Quran itself is riddled with admonitions for Muslims to commit precisely the violent actions and bloodshed being committed by the Islamic terrorists.

Read Surah 47:4 from the celebrated translation by Muslim scholar Mohammed Pickthall:

Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain (Surah 47:4, emp. added).⁴

No one should be perplexed or surprised by the incessant practice of beheadings by ISIS and all terrorists, who are in a perpetual war with Christendom. The admonition to behead others comes straight from the Quran (cf. Surah 8:12). Abdullah Yusuf Ali makes the following comment on this passage in his widely reputable Muslim translation:

When once the fight (Jihad) is entered upon, carry it out with the utmost vigour, and strike home your blows at the most vital points (smite at their necks), both literally and figuratively. You cannot wage war with kid gloves (italics and parenthetical items in orig.).⁵

Many other verses in the Quran forthrightly endorse armed conflict and war to advance Islam (e.g., Surah 2:190ff.; 8:39ff.; 9:1-5,29; 22:39; 61:4; 4:101-104). Muslim historical sources themselves report the background details of those armed conflicts that have characterized Islam from its inception—including Muhammad’s own warring tendencies involving personal participation in and endorsement of military campaigns.⁶ Muslim scholar Pickthall’s own summary of Muhammad’s war record is an eye-opener: “The number of the campaigns which he led in person during the last ten years of his life is twenty-seven, in nine of which there was hard fighting. The number of the expeditions which he planned and sent out under other leaders is thirty-eight.”⁷

Islam stands in stark contrast to the religion of Jesus—Who never once took up the sword or encouraged anyone else to do so. The one time that one of His close followers took it upon himself to do so, the disciple was soundly reprimanded and ordered to put the sword away, with the added warning: “all who take the sword will perish by the sword” (Matthew 26:52). Indeed, when Pilate quizzed Jesus regarding His intentions, He responded: “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here” (John 18:36)—the very opposite of Islamic teaching and practice. Whereas the Quran boldly declares, “And one who attacks you, attack him in like manner as he attacked you” (Surah 2:194; cf. 22:60), Jesus counters, “But whoever slaps you on your right cheek, turn the other to him also” and “love your enemies” (Matthew 5:39,44). Indeed, New Testament Christianity enjoins love for enemies (Matthew 5:44-46; Luke 6:27-36), returning good for evil, and overcoming evil with good (Romans 12:14,17-21).

So why does the politically correct crowd seem intent on ignoring 1,400 years of historical reality and unmistakable declarations within the Quran itself? It would appear that such blatant disregard is rooted in a single reason: an irrational regard for pluralism and bitter disdain for Christianity’s moral principles.

Endnotes

¹ Annie Gowen, Shaiq Hussain, and Erin Cunningham (2016), “Death Toll in Pakistan Bombing Climbs Past 70,” The Washington Post, March 28, https://www.washingtonpost.com/world/death-toll-in-pakistan-easter-suicide-attack-rises-to-72-authorities-vow-to-hunt-down-perpetrators/2016/03/28/037a2e18-f46a-11e5-958d-d038dac6e718_story.html.

² Ibid.

³ Nabeel Qureshi (2016), “The Quran’s Deadly Role in Inspiring Belgian Slaughter: Column,” USA Today, March 22, http://www.usatoday.com/story/opinion/2016/03/22/radicalization-isil-islam-sacred-texts-literal-interpretation-column/81808560/.

⁴ Mohammed Pickthall (no date), The Meaning of the Glorious Koran (New York: Mentor).

⁵ Abdullah Yusuf Ali (1934), The Meaning of the Holy Quran (Beltsville, MD: Amana Publications), 2002 reprint, p. 1315.

⁶ cf. Martin Lings (1983), Muhammad (Rochester, VT: Inner Traditions International), pp. 86,111.

⁷ p. xxvi.

Suggested Resources

The post The Quran and the Muslim Bomb Blast In Pakistan appeared first on Apologetics Press.

Read Surah 47:4 from the celebrated translation by Muslim scholar Mohammed Pickthall:

Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain (Surah 47:4, emp. added).³

No one should be perplexed or surprised by the incessant practice of beheadings by ISIS and all terrorists, who are in a perpetual war with Christendom. The admonition to behead others comes straight from the Quran (cf. Surah 8:12). Abdullah Yusuf Ali makes the following comment on this passage in his widely reputable Muslim translation:

When once the fight (Jihad) is entered upon, carry it out with the utmost vigour, and strike home your blows at the most vital points (smite at their necks), both literally and figuratively. You cannot wage war with kid gloves (italics and parenthetical items in orig.).⁴

Many other verses in the Quran forthrightly endorse armed conflict and war to advance Islam (e.g., Surah 2:190ff.; 8:39ff.; 9:1-5,29; 22:39; 61:4; 4:101-104). Muslim historical sources themselves report the background details of those armed conflicts that have characterized Islam from its inception—including Muhammad’s own warring tendencies involving personal participation in and endorsement of military campaigns.⁵ Muslim scholar Pickthall’s own summary of Muhammad’s war record is an eye-opener: “The number of the campaigns which he led in person during the last ten years of his life is twenty-seven, in nine of which there was hard fighting. The number of the expeditions which he planned and sent out under other leaders is thirty-eight.”⁶

Islam stands in stark contrast to the religion of Jesus—Who never once took up the sword or encouraged anyone else to do so. The one time that one of His close followers took it upon himself to do so, the disciple was soundly reprimanded and ordered to put the sword away, with the added warning: “all who take the sword will perish by the sword” (Matthew 26:52). Indeed, when Pilate quizzed Jesus regarding His intentions, He responded: “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here” (John 18:36)—the very opposite of Islamic teaching and practice. Whereas the Quran boldly declares, “And one who attacks you, attack him in like manner as he attacked you” (Surah 2:194; cf. 22:60), Jesus counters, “But whoever slaps you on your right cheek, turn the other to him also” and “love your enemies” (Matthew 5:39,44). Indeed, New Testament Christianity enjoins love for enemies (Matthew 5:44-46; Luke 6:27-36), returning good for evil, and overcoming evil with good (Romans 12:14,17-21).

So why does the politically correct crowd seem intent on ignoring 1,400 years of historical reality and unmistakable declarations within the Quran itself? It would appear that such blatant disregard is rooted in a single reason: an irrational regard for pluralism and bitter disdain for Christianity’s moral principles.

Endnotes

¹ CNBC.com Staff (2016), “The Belgium Terror Attacks: Complete Coverage,” CNBC, http://www.cnbc.com/2016/03/22/the-belgium-terror-attacks-complete-coverage.html.

² Nabeel Qureshi (2016), “The Quran’s Deadly Role in Inspiring Belgian Slaughter: Column,” USA Today, March 22, http://www.usatoday.com/story/opinion/2016/03/22/radicalization-isil-islam-sacred-texts-literal-interpretation-column/81808560/.

³ Mohammed Pickthall (no date), The Meaning of the Glorious Koran (New York: Mentor).

⁴ Abdullah Yusuf Ali (1934), The Meaning of the Holy Quran (Beltsville, MD: Amana Publications), 2002 reprint, p. 1315.

⁵ cf. Martin Lings (1983), Muhammad (Rochester, VT: Inner Traditions International), pp. 86,111.

⁶ p. xxvi.

Suggested Resources

The post Belgium Blasts and the Quran appeared first on Apologetics Press.

For example, within months of the Hijrah, Muhammad claimed to receive a revelation that amply clarifies the issue (Pickthall’s translation):

Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain (Surah 47:4, emp. added).

In his popular translation of the Quran, Muslim scholar Abdullah Yusuf Ali offered the following comment on this verse: “When once the fight (Jihad) is entered upon, carry it out with the utmost vigour, and strike home your blows at the most vital points (smite at their necks), both literally and figuratively. You cannot wage war with kid gloves” (1934, p. 1315, parentheses and italics in orig.). ISIS Muslims are simply following the teaching of the Quran regarding both their practice of beheading their enemies as well as their warfare.

In a section dealing with, among other subjects, jihad, the Quran is equally forthright in its sanction and promotion of violence:

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers. But if they desist, then lo! Allah is Forgiving, Merciful. And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrongdoers. The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil) (Surah 2:190-194, emp. added).

Later in the same surah, Muhammad is chided by Allah for not fully embracing the necessity of warfare:

Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not. They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel his people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can (Surah 2:216-217, emp. added).

These, and several additional verses (see Miller, 2005), from the Quran verify that the ISIS militants are merely following their reading of the Quran. Islamic State (ISIS/ISIL) caliph Abu Bakr al-Baghdadi even called upon ISIS followers to unleash “volcanoes of jihad” (Cunningham, 2014). In view of such facts, and in light of the fact that Islamic armies over the centuries conquered nations across North Africa, into Europe, east to India, Southeast Asia, and Indonesia, north to Turkey, and northeast deep into Asia and Russia, one must engage in considerable theological and hermeneutical gymnastics in order to whitewash Islam as a “religion of peace.” [NOTE: We are not implying that everyone who calls himself a Muslim is a terrorist. In reality, there are many kind, peaceful people around the world who consider themselves Muslims. However, peaceful Muslims are not following the Quran faithfully, because the Quran teaches its adherents to take up the sword and fight and kill non-Muslims.]

NOTE: For more on Islam and the Quran, see our book titled The Quran Unveiled.

REFERENCES

Ali, Abdullah Yusuf (1934), The Meaning of the Holy Quran (Beltsville, MD: Amana Publications), 2002 reprint.

Cunningham, Erin (2014), “Islamic State Leader Al-Baghdadi Calls on Followers to Unleash ‘Volcanoes of Jihad,’” The Washington Post, November 13, http://www.washingtonpost.com/world/defiant-message-from-islamic-state-leader-but-silence-over-airstrike-injury-reports/2014/11/13/a19f4d9e-6b54-11e4-9fb4-a622dae742a2_story.html.

Miller, Dave (2005), “Violence and the Quran,” Apologetics Press, http://apologeticspress.org/APContent.aspx?category=8&article=1491&topic=47.

Pickthall, Mohammed M. (no date), The Meaning of the Glorious Koran (New York: Mentor).

“Video Purports to Show ISIS Militants Beheading Christian Hostages” (2015), Fox News, February 16, http://www.foxnews.com/world/2015/02/16/video-purports-to-show-isis-militants-beheading-christian-hostages/.

The post Does ISIS Represent True Islam? appeared first on Apologetics Press.

“In a Muslim seminar, an Imam stated that both Christians and Muslims believe in Jesus, but of different faiths. What say you?”

A:

Muslims are quick to emphasize that they, too, believe in Jesus. Their claim is correct. After all, the Quran alludes to Jesus in a favorable light several times (e.g., Surah 3:45-51; 5:110; 21:91; et al.). But this claim is misleading, since it fails to own up to the fact that Christianity and Islam are in hopeless contradiction with each other regarding the most crucial contention of New Testament Christianity: the divinity of Christ. On this solitary point, Islam and Christianity, the Bible and the Quran, can never agree. This disagreement is of such momentous import and great magnitude as to make the inexorable incompatibility permanent.

You see, while the Quran speaks favorably of Jesus as a prophet of God, it vehemently denounces the deity of Christ. For example, consider Surah 18:1-5 (as translated by Muslim scholar Mohammed Pickthall)—

Praise be to Allah Who hath revealed the Scripture unto His slave…to give warning of stern punishment from Him…and to warn those who say: Allah hath chosen a son, (A thing) whereof they have no knowledge, nor (had) their fathers. Dreadful is the word that cometh out of their mouths. They speak naught but a lie.

And read Surah 19:88-93—

And they say: The Beneficent hath taken unto Himself a son. Assuredly ye utter a disastrous thing, whereby almost the heavens are torn, and the earth is split asunder and the mountains fall in ruins, that ye ascribe unto the Beneficent a son, when it is not meet for (the Majesty of) the Beneficent that He should choose a son. There is none in the heavens and the earth but cometh unto the Beneficient as a slave.

Or Surah 23:91—

Allah hath not chosen any son, nor is there any God along with Him (also 25:2; et al.).

These references demonstrate that the Quran depicts Jesus as a mere man—a prophet like Muhammad—who was created by God like all other created beings (Surah 5:75; cf. 42:9,13,21). Indeed, when Jesus is compared to any of the prophets (listed as Abraham, Ishmael, Isaac, and Jacob), Allah is represented as stating: “We make no distinction between any of them” (Surah 2:136; 3:84). Though the Quran seems to accept the notion of the virgin conception (Surah 21:91), to attribute divinity to Jesus, or to assign to Jesus equal rank with God, is to utter a “dreadful” and “disastrous” thing—to formulate “nothing but a lie”!

Here, indeed, is the number one conflict between Islam and Christianity—the deity, person, and redemptive role of Christ. If Christ is Who the Bible represents Him to be, then Islam and the Quran are completely fictitious. If Jesus Christ is Who the Quran represents Him to be, then Christianity is baseless and blasphemous. On this point alone, these two religions can never achieve harmony. But the New Testament is very, very clear: the heart, core, and soul of the Christian religion is allegiance to Jesus Christ as God, Lord, and Savior. Jesus identified Himself as the “I AM” of the Old Testament (John 8:58; cf. 20:28-31). In Colossians, Paul forcefully affirmed regarding Jesus—

He is the image of the invisible God, the firstborn over all creation. For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist (1:15-17). For in Him dwells all the fullness of the Godhead bodily (2:9).

Such depictions of Jesus are frequent in the New Testament. Jesus was certainly a prophet, as the Quran affirms (Surah 4:163); but Jesus was not just a prophet. He was God in the flesh. In fact, oral confession of the deity of Christ is prerequisite to becoming a Christian (Romans 10:9-10). This singular point makes Christianity and Islam forever incompatible. One must be a Christian to be saved (John 14:6; Acts 4:12), and yet one cannot be a Christian without believing in, and verbally confessing, the deity of Christ, and then being immersed into Christ (Romans 6:1-4; Galatians 3:27). The Bible declares that Jesus was the final revelation of God to man (Hebrews 1:1-3). There have been no others.

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One cannot but ponder the question: What if the Arabs had been Christians? To me it seems certain that the fatalistic teachings of Mohammed and the utter degradation of women is the outstanding cause for the arrested development of the Arab. He is exactly as he was around the year 700, while we have kept on developing. Here, I think, is a text for some eloquent sermon on the virtues of Christianity (1947, p. 43, emp. added).

No doubt 7^th and 8^th century Arabian culture contributed to Muhammad’s view of women. However, the Quran stands on its own for its advocacy of female inferiority. For example, in Mohammed Pickthall’s translation of the Quran, Surah 4:34 reads:

Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great (emp. added).

A host of Islamic translations confirm this translation. The words in bold in Abdullah Yusuf Ali’s translation are rendered: “refuse to share their beds, (And last) beat them (lightly).” Ahmed Raza Khan’s translation reads: “sleep apart from them, and beat them (lightly).” Maududi has “remain apart from them in beds, and beat them.” Wahiduddin Khan “refuse to share their beds, and finally hit them.” Shakir has “leave them alone in the sleeping-places and beat them.” Sarwar reads: “do not sleep with them and beat them.” Saheeh International reads: “forsake them in bed; and [finally], strike them.” Qaribullah and Darwish have: “desert them in the bed and smack them (without harshness).” Qarai reads: “keep away from them in the bed, and [as the last resort] beat them” (Tanzil Project, 2007-2014).

Observe two startling realizations from this passage:

(1) The Quran explicitly gives sanction to Muslim men to beat their wives. Some translators try to soften the directive by inserting qualifiers like “lightly” (Ali, Raza Kahn) and “without harshness” (Qaribullah and Darwish), but the Arabic text is unqualified. In stark contrast, the Bible, while assigning differing roles and responsibilities based on gender, nowhere suggests that men have a right to inflict physical punishment on women. The intimidating, overbearing role of men in Islam is proof that the religion was invented by a male.

(2) The command to banish a wife to a separate bed implies at least three concepts that cast Islam and the Quran in an unfavorable light.

First, the Bible and the Quran contradict each other on this point. Paul instructed the Corinthian Christians:

Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. Let the husband render to his wife the affection due her, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control (1 Corinthians 7:2-5, emp. added).

The Quran says a man may sexually banish his wife, without her consent, as punishment for displeasing him. Yet Paul said a married couple is not to refrain from sexual relations except by mutual consent, and then only for a brief period. One cannot take the position that the Quran and the Bible are both from God. They contradict each other on many matters. Insisting that these differences are due to the Bible having being corrupted is an untenable and unsubstantiated explanation (Miller, 2005, p. 89; Miller, 2013).

Second, when one weighs both the Bible and the Quran’s portraits of deity, it quickly becomes self-evident to the unbiased observer which of the two books portrays the inspired view of women. The Bible contains the fair, compassionate, majestic perspective in taking into account both marriage partners as equals. As Peter stated so eloquently: “Husbands, likewise, dwell with them with understanding, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life, that your prayers may not be hindered” (1 Peter 3:7). Both male and female were made in God’s image (Genesis 1:27).

Third, observe further how the Quran exposes its human origin, demonstrating that it came from man, not God. Women are “wired” differently from men. They have one-tenth the testosterone of men (“Testosterone,” 2011). To suggest that a man could punish his wife by the cessation of sexual relations with her is undoubtedly written from the perspective of a man, and not from the vantage point of most women.

Comparing the Bible with the Quran is a useful exercise. The process calls the inspiration of the Quran into question. At the same time, the Bible’s superiority is reinforced.

REFERENCES

Austen, Ian (2012), “Afghan Family, Led by Father Who Called Girls a Disgrace, Is Guilty of Murder,” The New York Times, January 29, http://www.nytimes.com/2012/01/30/world/americas/afghan-family-members-convicted-in-honor-killings.html?_r=0.

“Father of Slain Teen Girls Upset That Daughter Dated Non-Muslim, Police Records Show” (2008), Associated Press, January 9, http://www.foxnews.com/story/2008/01/09/father-slain-teen-girls-upset-that-daughter-dated-non-muslim-police-records/.

Kotz, Pete (2009), “Faleh Almaleki Runs Over Daughter in Attempted ‘Honor Killing,’” True Crime Report, October 30, http://www.truecrimereport.com/2009/10/faleh_almaleki_runs_over_daugh.php.

“Melbourne Islamic Cleric Says its OK to Rape Your Wife,” (2009), Herald Sun, January 21, http://www.adelaidenow.com.au/news/rudd-condemns-rape-in-marriage-cleric/story-e6freol3-1111118630585.

Miller, Dave (2005), “Is Mark 16:9-20 Inspired?” Reason & Revelation, 25[12]:89-95, http://apologeticspress.org/apPubPage.aspx?pub=1&issue=572&article=433.

Miller, Dave (2013), “Has the Bible Been Corrupted?” Apologetics Press, https://apologeticspress.org/APContent.aspx?category=13&article=4649.

“Missouri Couple Sentenced to Die In Murder of Their Daughter, 16” (1991), The New York Times, December 20, http://www.nytimes.com/1991/12/20/us/missouri-couple-sentenced-to-die-in-murder-of-their-daughter-16.html.

Patton, George S. (1947), War As I Knew It (New York: The Great Commanders, 1994 edition).

“Raped ‘for reading Holy Bible’” (2007), News.com.au, April 17, http://www.news.com.au/national/raped-for-reading-holy-bible/story-e6frfkp9-1111113353497.

Schoetz, David (2008), “Daughter Rejects Marriage, Ends Up Dead,” ABC News, July 7, http://abcnews.go.com/US/story?id=5322587&page=1.

Tanzil Project (2007-2014), http://tanzil.net/#4:34.

“Testosterone” (2011), Lab Tests Online, American Association for Clinical Chemistry, http://labtestsonline.org/understanding/analytes/testosterone/tab/faq.

Thompson, Carolyn (2011), “Jury Convicts Muslim TV Exec of Beheading Wife,” Associated Press, February 9, http://www.foxnews.com/us/2011/02/07/closing-arguments-begin-new-york-beheading-murder-trial/.

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And it was inspired in Noah, (saying): No one of thy folk will believe save him who hath believed already. Be not distressed because of what they do. Build the ship under Our Eyes and by Our inspiration, and speak not unto Me on behalf of those who do wrong. Lo! they will be drowned. And he was building the ship, and every time that chieftains of his people passed him, they made mock of him. He said: Though ye make mock of us, yet we mock at you even as ye mock; And ye shall know to whom a punishment that will confound him cometh, and upon whom a lasting doom will fall. (Thus it was) till, when Our commandment came to pass and the oven gushed forth water (Surah 11:36-40, emp. added).

This peculiar allusion to the waters of the Flood coming from an oven is repeated in Surah 23:

And We verily sent Noah unto his folk, and he said: O my people! Serve Allah. Ye have no other god save Him. Will ye not ward off (evil)? But the chieftains of his folk, who disbelieved, said: This is only a mortal like you who would make himself superior to you. Had Allah willed, He surely could have sent down angels. We heard not of this in the case of our fathers of old. He is only a man in whom is a madness, so watch him for a while. He said: My Lord! Help me because they deny me. Then We inspired in him, saying: Make the ship under Our eyes and Our inspiration. Then, when Our command cometh and the oven gusheth water, introduce therein of every (kind) two spouses, and thy household save him thereof against whom the Word hath already gone forth. And plead not with Me on behalf of those who have done wrong. Lo! they will be drowned. And when thou art on board the ship, thou and who so is with thee, then say: Praise be to Allah Who hath saved us from the wrongdoing folk! (Surah 23:23-28, emp. added).

The above renderings of the Quran are taken from the celebrated translation by Muslim scholar Muhammad Pickthall. In contrast to Pickthall’s rendering, Abdullah Yusuf Ali translated the phrase “the oven gusheth water” with the words “the fountains of the earth gushed forth.” Observe that these two renderings are significantly different translations of the Arabic. Ali offers the following explanation for his rendering: “Far al tannur. Two interpretations have been given: (1) the fountains or the springs on the surface of the earth bubbled over or gushed forth; or (2) the oven (of Allah’s Wrath) boiled over. The former has the weight of the best authority behind it and I prefer it” (2001, p. 520). But this “explanation” offers no rationale for accepting his preference, and it fails to provide linguistic proof to justify the preference.

In stark contrast, consider the discussion posed by Sayyid Abul A’la Maududi, Sunni Pakistani Muslim scholar, revivalist leader, political philosopher, and prominent 20^th century Islamist thinker. His ancestry on his paternal side was traced back to Muhammad. In 1974, the title of Imam-ul-Muslimeen was bestowed upon him in the annual meeting of Raabta-e-Aalam-e-Islami in Saudi Arabia (“Sayyid Abul…,” 2009). From 1942-1972, Maududi produced the Tafhim-ul-Quran (تفہيم القرآن‎)—a six-volume translation and explanation of the Quran. Here is a Muslim scholar, well-qualified to provide assistance in making sense of the text of the Quran. In his insightful discussion of Surah 11:40, Maududi explained:

Commentators on the Qur’an have offered different explanations of this incident. In our view, the place from which the Flood began was a particular oven. It is from beneath it that a spring of water burst forth. This was followed by both a heavy downpour and by a very large number of springs which gushed forth. Surah al-Qamar provides relevant information in some detail: So We opened the gates of the heaven, with water intermittently pouring forth, and We caused the earth to be cleaved and the springs to flow out everywhere. Then the water (from both the sources—the heaven and the earth) converged to bring about that which had been decreed (al-Qamar, 54: 11-12).

In the present verse, the word tannur has been preceded by the article al: According to Arabic grammar, this indicates that the reference is to a particular tannur (oven). Thus, it is evident that God had determined that the Flood should commence from a particular oven. As soon as the appointed moment came, and as soon as God so ordained, water burst forth from that oven. Subsequently, it became known as the Flood-Oven. The fact that God had earmarked a certain oven to serve as the starting-point of the Flood is borne out by al-Mu’minun 23:27 (n.d., endnote 42, emp. added).

In his commentary on the parallel passage in Surah 23:27, Maududi further explained:

In view of the context, we see no reason why one should take a farfetched figurative meaning of a clear word of the Qur’an. It appears that a particular oven (tannur) had been ear-marked for the deluge to start from, which was to all appearances an unexpected origin of the doom of the wretched people (n.d., endnote 29, emp. added).

Of course, the Bible makes no reference to any oven or the temperature of the Flood waters. However, Jewish legends codified in the Talmud do. Jewish rabbinical sources (Midrash Tanchuma 5; Rosh Hashanah 12a; Sanhedrin 108b; Zebahim 113b; Yerushalmi Sanhedrin 10,29b; et al.) provide the basis for the Quran’s allusion:

The crowd of sinners tried to take the entrance to the ark by storm, but the wild beasts keeping watch around the ark set upon them, and many were slain, while the rest escaped, only to meet death in the waters of the flood. The water alone could not have made an end of them, for they were giants in stature and strength. When Noah threatened them with the scourge of God, they would make reply: “If the waters of the flood come from above, they will never reach up to our necks; and if they come from below, the soles of our feet are large enough to dam up the springs.” But God bade each drop pass through Gehenna before it fell to earth, and the hot rain scalded the skin of the sinners. The punishment that overtook them was befitting their crime. As their sensual desires had made them hot, and inflamed them to immoral excesses, so they were chastised by means of heated water (Ginzberg, 1909, 1:106, emp. added).

Keep in mind that these Jewish legends are just that—legends. The rabbis that formulated them recognized that their renditions were not to be confused with actual Scripture. The brand of Judaism to which the author of the Quran was exposed, like Christianity at the time, was a corrupt one. Literally centuries of legend, myth, and fanciful folklore had accumulated among the Jews, reported in the Talmud, the Midrash, and the Targumim. These three Jewish sources were replete with rabbinical commentary and speculation—admitted to be uninspired. These tales and fables would have existed in Arabia in oral form as they were told and retold at Bedouin campfires, among the traveling trade caravans that crisscrossed the desert, and in the towns, villages, and centers of social interaction from Yemen in the southern Arabian Peninsula, to Abyssinia to the west, and Palestine, Syria, and Persia to the north. The allegedly hot waters of the Flood are one example among many of the Quran’s reliance on uninspired Jewish sources. Indeed, the Quran is literally riddled with such allusions. The evidence that the Quran contains a considerable amount of borrowed material from uninspired Talmudic sources, rabbinical oral traditions, and Jewish legends—stories that abound in puerile, apocryphal, absurd, outlandish pablum—is self-evident and unmistakable. [For more discussion on this point, see Miller, 2005, pp. 73ff.]

REFERENCES

Ali, Abdullah Yusuf (2001), The Meaning of the Holy Quran (Beltsville, MD: Amana Productions), tenth edition.

Ginzberg, Louis (1909), The Legends of the Jews (Charleston, SC: Forgotten Books, 2008 reprint).

Maududi, Sayyid Abul Ala (no date), Tafhim al-Qur’an (The Meaning of the Qur’an), englishtafsir.com.

Miller, Dave (2005), The Quran Unveiled (Montgomery, AL: Apologetics Press).

Pickthall, Mohammed M. (no date), The Meaning of the Glorious Koran (New York: Mentor).

“Sayyid Abul A’la Maududi” (2009), English Islam Times, May 16, http://www.islamtimes.org/vdca.onyk49nomgt14.html.

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Does the Quran encourage violence?

A.

Yes. The Quran—the holy book of Islam that 1.3 billion Muslims believe to be the word of God—is replete with explicit and implicit sanction and promotion of armed conflict, violence, and bloodshed by Muslims. Read Surah 47:4 from the celebrated translation by Muslim scholar Mohammed Pickthall:

Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain (Surah 47:4, emp. added).

Many other verses in the Quran forthrightly endorse armed conflict and war to advance Islam. Muslim historical sources themselves report the background details of those armed conflicts that have characterized Islam from its inception—including Muhammad’s own warring tendencies involving personal participation in and endorsement of military campaigns (cf. Lings, pp. 86,111). Muslim scholar Pickthall’s own summary of Muhammad’s war record is an eye-opener: “The number of the campaigns which he led in person during the last ten years of his life is twenty-seven, in nine of which there was hard fighting. The number of the expeditions which he planned and sent out under other leaders is thirty-eight” (n.d., p. xxvi).

REFERENCES

Lings, Martin (1983), Muhammad (Rochester, VT: Inner Traditions International).

Pickthall, Mohammed M. (no date), The Meaning of the Glorious Koran (New York: Mentor).

The post Does the Quran Encourage Violence? appeared first on Apologetics Press.

Now is the time for Christians to be informed. Now is the time for Christians to prepare themselves to help Muslims to see the truth. Five years ago, Apologetics Press released The Quran Unveiled, a volume intended to provide readers with an analysis of the fountain head of Islam: the Quran. Indeed, the authenticity of Islam rests on the credibility of the Quran. If the Quran is from God, it must possess the self-authenticating attributes and characteristics of divine inspiration. If it is not from God, though it may possess certain positive, even valuable, qualities, it must be rejected as disqualified to legislate human behavior in an absolute and ultimate sense. The primary purpose of The Quran Unveiled is to examine Islam’s holy book with a view toward ascertaining whether it is, in fact, of supernatural origin.

Apologetics Press continues to surge forward to maintain its cutting edge articulation of New Testament truth to current culture. Responding to the upsurge of Muslims into America is a part of this effort to teach the truth for Christ. We dare not ignore what is happening to the country. We must prepare ourselves to “make a defense” (1 Peter 3:15). In this month’s edition of Resources (inside R&R), you’ll find an advertisement with order information regarding how to purchase a copy of the book. We urge you to take advantage of these tools in your evangelistic efforts to point people to Jesus Christ.

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This almost irrational refusal to link terrorism with Islam is apparently widespread even among mainstream Muslims (“U.S. Muslims…,” 2009). Nevertheless, some Muslims appear a little more willing to entertain the possibility that perhaps Islam and the Quran are responsible for the terrorists’ behavior: “For too long, we Muslims have been sticking fingers in our ears and chanting ‘Islam means peace’ to drown out the negative noise from our holy book. Far better to own up to it” (Manji, p. 78).

Own up to it, indeed. It may well be true that the vast majority of Muslims disapprove of the wanton acts of violence by Islamic terrorists happening around the globe. But the Quran—the holy book of Islam that 1.3 billion Muslims believe to be the word of God—is replete with explicit and implicit sanction and promotion of armed conflict, violence, and bloodshed by Muslims. Difficult to believe? Then read for yourself the following sections of the Quran from the celebrated translation by Muslim scholar Mohammed Pickthall:

Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain (Surah 47:4, emp. added).

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers. But if they desist, then lo! Allah is Forgiving, Merciful. And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrongdoers. The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil) (Surah 2:190-194, emp. added).

Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not. They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel his people thence, is a greater with Allah; for persecution is worse that killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can (Surah 2:216-217, emp. added).

Muhammad was informed that warfare was prescribed for him! Though he may have hated warfare, it was actually good for him, and what he loved, i.e., non-warfare, was actually bad for him! And though under normal circumstances, fighting is not appropriate during sacred months, killing was warranted against those who sought to prevent Muslims from practicing their religion. Killing is better than being persecuted! A similar injunction states: “Sanction is given unto those who fight because they have been wronged; and Allah is indeed Able to give them victory” (Surah 22:39, emp. added). In fact, “Allah loveth those who battle for His cause in ranks, as if they were a solid structure” (Surah 61:4, emp. added).

In a surah titled “Repentance” that issues stern measures to be taken against idolaters, the requirement to engage in carnal warfare is apparent:

Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty: Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His guidance). And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve. Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfill their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him). 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 (Surah 9:1-5, emp. added).

The ancient Muslim histories elaborate on the occasion of these admonitions: “[T]he idolaters were given four months’ respite to come and go as they pleased in safety, but after that God and His Messenger would be free from any obligation towards them. War was declared upon them, and they were to be slain or taken captive wherever they were found” (Lings, 1983, p. 323).

Later in the same surah, “Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the religion of truth, until they pay the tribute readily, being brought low” (Surah 9:29, emp. added). “Those who have been given the Scripture” is a reference to Jews and Christians. The surah advocates coercion against Jews and Christians in order to physically force them to pay the jizyah—a special religious tax imposed on religious minorities (see Nasr, 2002, p. 166). Muslim translator Mohammed Pickthall explained the historical setting of this quranic utterance: “It signified the end of idolatry in Arabia. The Christian Byzantine Empire had begun to move against the growing Muslim power, and this Surah contains mention of a greater war to come, and instructions with regard to it” (p. 145). Indeed, the final verse of Surah 2 calls upon Allah to give Muslims “victory over the disbelieving folk” (vs. 286), rendered by Rodwell: “give us victory therefore over the infidel nations.” That this stance by the Quran was to be expected is evident from the formulation of the Second Pledge of Aqabah, in which the men pledged their loyalty and their commitment to protecting Muhammad from all opponents. This pledge included duties of war, and was taken only by the males. Consequently, the First Aqabah pact, which contained no mention of war, became known as the “pledge of the women” (Lings, p. 112).

Additional allusions to warfare in the Quran are seen in the surah, “The Spoils,” dated in the second year of the Hijrah (A.D. 623), within a month after the Battle of Badr:

And fight them until persecution is no more, and religion is all for Allah…. If thou comest on them in the war, deal with them so as to strike fear in those who are behind them…. And let not those who disbelieve suppose that they can outstrip (Allah’s purpose). Lo! they cannot escape. Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not…. O Prophet! Exhort the believers to fight. If there be of you twenty stedfast they shall overcome two hundred, and if there be of you a hundred stedfast they shall overcome a thousand of those who disbelieve, because they (the disbelievers) are a folk without intelligence…. It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desireth (for you) the Hereafter, and Allah is Mighty, Wise. Had it not been for an ordinance of Allah which had gone before, an awful doom had come upon you on account of what ye took. Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful (Surah 8:39,57,59-60,65,67-69, emp. added; cf. 33:26).

Muslim scholar Pickthall readily concedes the context of these verses:

vv. 67-69 were revealed when the Prophet had decided to spare the lives of the prisoners taken at Badr and hold them to ransom, against the wish of Omar, who would have executed them for their past crimes. The Prophet took the verses as a reproof, and they are generally understood to mean that no quarter ought to have been given in that first battle (p. 144, emp. added).

So the Quran indicates that at the Battle of Badr, no captives should have been taken. The enemy should have been completely slaughtered, with no quarter given. This very fate awaited the Jewish Bani Qurayzah, when some 700 men were beheaded by the Muslims with Muhammad’s approval (Lings, p. 232). Likewise, members of a clan of the Bani Nadir were executed in Khaybar for concealing their treasure rather than forfeiting it to the Muslims (Lings, p. 267).

Another surah describes how allowances respecting the daily prayers were to be made for Muhammad’s Muslim warriors when engaged in military action:

And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you. And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment. When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed hours hath been enjoined on the believers. Relent not in pursuit of the enemy (Surah 4:101-104, emp. added; cf. 73:20).

These verses show that the Quran implicitly endorses armed conflict and war to advance Islam.

Muslim historical sources themselves report the background details of those armed conflicts that have characterized Islam from its inception—including Muhammad’s own warring tendencies involving personal participation in and endorsement of military campaigns (cf. Lings, pp. 86,111). Muslim scholar Pickthall’s own summary of Muhammad’s war record is an eye-opener: “The number of the campaigns which he led in person during the last ten years of his life is twenty-seven, in nine of which there was hard fighting. The number of the expeditions which he planned and sent out under other leaders is thirty-eight” (n.d., p. xxvi).

What a contrast with Jesus—Who never once took up the sword or encouraged anyone else to do so! The one time that one of His close followers took it upon himself to do so, the disciple was soundly reprimanded and ordered to put the sword away, with the added warning: “all who take the sword will perish by the sword” (Matthew 26:52). Indeed, when Pilate quizzed Jesus regarding His intentions, He responded: “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here” (John 18:36)—the very opposite of the Aqabah pact. And whereas the Quran boldly declares, “And one who attacks you, attack him in like manner as he attacked you” (Surah 2:194; cf. 22:60), Jesus counters, “But whoever slaps you on your right cheek, turn the other to him also” and “love your enemies” (Matthew 5:39,44). The New Testament record presents a far higher, more noble and godly ethic on the matter of violence and armed conflict. In fact, the following verses demonstrate how irrevocably deep the chasm is between the Quran and the New Testament on this point:

[L]ove your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? (Matthew 5:44-46).

But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods do not ask them back. And just as you want men to do to you, you also do to them likewise. But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful (Luke 6:27-36).

What an amazing contrast! The New Testament says to love, bless, do good to, and pray for those who persecute you. The Quran says that “persecution is worse than killing” (Surah 2:217)—i.e., it is better to kill your persecutors than to endure their persecutions!

The standard Muslim attempt to justify the Quran’s endorsement of violence is that such violence was undertaken in self-defense (e.g., Surah 42:41). Consider the following Muslim explanation:

At the time when this surah (Surah 2—DM) was revealed at Al-Madinah, the Prophet’s own tribe, the pagan Qureysh at Mecca, were preparing to attack the Muslims in their place of refuge. Cruel persecution was the lot of Muslims who had stayed in Meccan territory or who journeyed thither, and Muslims were being prevented from performing the pilgrimage. The possible necessity of fighting had been foreseen in the terms of the oath, taken at Al-Aqabah by the Muslims of Yathrib before the Flight, to defend the Prophet as they would their own wives and children, and the first commandment to fight was revealed to the Prophet before his flight from Mecca; but there was no actual fighting by the Muslims until the battle of Badr. Many of them were reluctant, having before been subject to a rule of strict non-violence. It was with difficulty that they could accept the idea of fighting even in self-defence [sic]…. (Pickthall, p. 33, emp. added).

Apart from the fact that the claim that Muhammad’s advocacy of fighting was justifiable on the ground of self-defense is contrary to the historical facts (since the wars waged by Muhammad and the territorial expansion of Islam achieved by his subsequent followers cannot all be dismissed as defensive), this explanation fails to come to grips with the propriety of shedding of blood and inflicting violence—regardless of the reason. Muslim scholar Seyyed Nasr seems unconscious of the inherent self-contradiction apparent in his own remark:

The spread of Islam occurred in waves. In less than a century after the establishment of the first Islamic society in Medina by the Prophet, Arab armies had conquered a land stretching from the Indus River to France and brought with them Islam, which, contrary to popular Western conceptions, was not, however, forced on the people by the sword (2003, p. 17, emp. added).

In other words, Muslim armies physically conquered—by military force and bloodshed—various nations, forcing the population to submit to Muslim rule, but did not require them to become Muslims! One suspects that, at the time, the distinction escaped the citizens of those conquered countries, even as it surely does the reader.

True Christianity (i.e., that which is based strictly on the New Testament) dictates peace and non-retaliatory promotion of itself. The “absolute imperative” (Rahman, 1979, p. 22) of Islam is the submission/conversion of the whole world. In stark contrast, the absolute imperative of New Testament Christianity is the evangelism of the whole world, i.e., the dissemination of the message of salvation—whether people embrace it or not (Matthew 28:18-20; Mark 16:15-16; Luke 24:46-47). Absolutely no coercion is admissible from the Christian (i.e., New Testament) viewpoint. The Crusades, the Spanish Inquisition, and all other violent activities undertaken in the name of Christ and Christianity have been in complete conflict with the teaching of the New Testament. The perpetrators acted without the authority and sanction of Christ.

Islam seeks to bring the entire world into submission to Allah and the Quran—even using jihad, coercion, and force; Christianity seeks to go into the entire world and to announce the “good news” that God loves every individual, that Jesus Christ died for the sins of everyone, and that He offers salvation, forgiveness, and reconciliation. But, each person has free choice to accept or reject without any retaliation by Christians against those who choose to reject. Jesus taught His disciples, when faced with opposition and resistance, simply to walk away: “And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet” (Matthew 10:14). In fact, on one occasion when a Samaritan village was particularly nonreceptive, some of Jesus’ disciples wished to command fire to come down from heaven to consume them! But Jesus rebuked them and said, “‘You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them.’ And they went to another village” (Luke 9:55). Muhammad and the Quran stand in diametrical opposition to Jesus and the New Testament.

If the majority of Muslims were violent, that would not prove that Islam is a religion of violence. The vast majority of those who claim to be “Christian” are practicing a corrupted form of the Christian faith. So the validity of any religion is determined ultimately not by the imperfect, inaccurate practice of the religion by even a majority of its adherents, but by the official authority or standard upon which it is based, i.e., its Scriptures. The present discussion in the world regarding whether or not jihad includes physical force in the advancement of Islam is ultimately irrelevant (cf. Nasr, 2002, pp. 256-266). The Quran unquestionably endorses violence, war, and armed conflict. No wonder the Muslims who perpetrated suicide bombings, America’s 9/11, and yes, the Fort Hood massacre, manifest a maniacal, reckless abandon in their willingness to die by sacrificing their lives in order to kill as many “infidels” (especially Israelis, Brits, and Americans) as possible. They have read the following:

Now when ye meet in battle those who disbelieve, then it is smiting of the necks…. And those who are slain in the way of Allah, He rendereth not their actions vain. He will guide them and improve their state, and bring them in unto the Garden [Paradise—DM] which He hath made known to them (Surah 47:4-6, emp. added).

O ye who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed…. And what though ye be slain in Allah’s way or die therein? Surely pardon from Allah and mercy are better than all that they amass. What though ye be slain or die, when unto Allah ye are gathered?…. So those who…fought and were slain, verily I shall remit their evil deeds from them and verily I shall bring them into Gardens underneath which rivers flow—a reward from Allah (Surah 3:156-158,195, emp. added).

Even if the vast majority of Muslims in the world reject violence and refrain from terrorist activity (which is, seemingly, the case), it is still a fact that the Quran (as well as the example of Muhammad himself!) endorses the advancement of Islam through physical force. While Muslim apologist Seyyed Hossein Nasr insists that “the traditional norms based on peace and openness to others” characterize true Islam and the majority of Muslims, in contradistinction, he freely admits that at times Islam “has been forced to take recourse to physical action in the form of defense” (Nasr, 2002, pp. 112,110). This concession cannot be successfully denied in view of the Quran’s own declarations. Hence, the Muslim is forced to maintain the self-contradictory position that, yes, there have been times that Islam has been properly violent and, yes, the Quran does endorse violence, but, no, most Muslims are not violent, and then only in self-defense. As reprehensible and cowardly as Islamic terrorists have shown themselves to be in recent years, an honest reading of the Quran leads one to believe that they, at least, are more consistent with, and true to, their own Scriptures—as revolting an idea as that may be.

Baker, Mike and Brett J. Blackledge (2009), “Fort Hood Suspect Said His Goodbyes Before Rampage,” The Associated Press, November 6, [On-line], URL: http://news.yahoo.com/s/ap/20091106/ap_on_re_us/us_fort_hood_shooting.

Brown, Matthew (2009), “Muslim Organizations Condemn Fort Hood Attack,” The Baltimore Sun, November 6, [On-line], URL: http://weblogs.baltimoresun.com/news/faith/2009/11/nidal_malik_hassan_allahu_akba.html.

Lings, Martin (1983), Muhammad (Rochester, VT: Inner Traditions International).

Manji, Irshad (2005), “When Denial Can Kill,” Time, 166[4]:78, July 25.

“Military Experts Discuss the Attack at Fort Hood” (2009), New York Post, November 8, [On-line], URL: http://www.washingtonpost.com/wp-dyn/content/article/2009/11/06/AR2009110602072.html.

Nasr, Seyyed Hossein (2002), The Heart of Islam (New York: HarperCollins).

Nasr, Seyyed Hossein (2003), Islam (New York: HarperCollins).

Pickthall, Mohammed M. (no date), The Meaning of the Glorious Koran (New York: Mentor).

Rahman, Fazlur (1979), Islam (Chicago, IL: University of Chicago Press), second edition.

Rodwell, J.M., trans. (1950 reprint), The Koran (London: J.M. Dent and Sons).

“U.S. Muslims Condemn Attack at Fort Hood” (2009), Council on American-Islamic Relations (CAIR), November 5, [On-line], URL: http://www.cair.com/ArticleDetails.aspx?ArticleID=26126&&name=n&&currPage=1.

The post Fort Hood and the Quran appeared first on Apologetics Press.

The time is here. Christians, and for that matter, Americans, can no longer afford to be uninformed about the threat that Islam poses to Christianity and the nation. It is imperative that Christians recognize the critical need to influence the expanding numbers of Muslim converts in our prisons as well as those entering the country. We simply must “be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear” (1 Peter 3:15).

Allow me to remind you that Apologetics Press has produced a book that will both inform you about Islam, as well as prepare you to help Muslims see the truth. The Quran Unveiled examines Islam’s holy book with a view toward ascertaining whether it is, in fact, of supernatural origin. If the Quran is from God, it must possess the self-authenticating attributes and characteristics of divine inspiration. If it is not from God, though it may possess certain positive, even valuable, qualities, it must be rejected as disqualified to legislate human behavior in an absolute and ultimate sense.

The Quran Unveiled provides the reader with a meticulous assessment of several significant teachings of the Quran. Here are some of the critical questions answered in the book:

• Does the Quran teach that a man may have up to four wives?
• Does the Quran teach that Christians are “infidels”?
• Does the Quran endorse violence and killing in order to advance Islam?
• Does the Quran teach that Jesus is the Son of God—or simply a human prophet?
• Does the Quran teach that virgins await those who enter Paradise?

Allowing the Quran to speak for itself, The Quran Unveiled provides sufficient evidence to bring the reader to the firm realization that the Quran and the Bible stand in stark contradistinction to each other.

Many people refuse to consider the beliefs of others, and simply stick with those beliefs to which their family and cultural environment exposed them. But in order to grasp the full extent of the chasm that exists between the Bible and the Quran, one should read both thoroughly. Muslims should read the Bible, and Christians should read the Quran. The disparity between the two is monumental.

Apologetics Press continues to pursue its cutting-edge articulation of New Testament truth as it relates to current culture. The Quran Unveiled is one more important resource in the “A.P. arsenal” in our ongoing defense of the Christian Faith and our warfare against the forces of Satan. To be forewarned is to be forearmed. We urge you to secure your personal copy today.

“Imam Leads Democrats in Prayer of Conversion” (2007), World Net Daily, February 3, [On-line], URL: http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=54085.

Warikoo, Niraj (2007), “Ellison: Quran Influenced America’s Founding Fathers,” Detroit Free Press, January 5, [On-line], URL: http://www.freep.com/apps/pbcs.dll/article?AID=/20070105/NEWS01/70105032/ 0/NEWS02.

The post Are You Informed About Islam? appeared first on Apologetics Press.

They will ask thee of Dhu’l-Qarneyn. Say: I shall recite unto you a remembrance of him. Lo! We made him strong in the land and gave him unto every thing a road. And he followed a road till, when he reached the setting‑place of the sun, he found it setting in a muddy spring, and found a people thereabout: We said: O Dhu’l‑Qarneyn! Either punish or show them kindness. He said: As for him who doeth wrong, we shall punish him, and then he will be brought back unto his Lord, who will punish him with awful punishment! But as for him who believeth and doeth right, good will be his reward, and We shall speak unto him a mild command. Then he followed a road till, when he reached the rising‑place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom. So (it was). And We knew all concerning him (Surah 18:84-92, emp. added).

Observe that the Quran’s account is not worded in such a way as to be allowable on the basis of accommodative or phenomenal language—even as we speak of the Sun setting or rising. The inclusion of the location of the Sun’s setting—a muddy spring—places the account squarely into the realm of myth.

The same mistake is made earlier in the same surah (vss. 10-27) when the Quran lends credibility to the legend of the “Seven Sleepers of Ephesus” (see Campbell, 2002; Gilchrist, 1986). The legends (which predate the Quran) spoke of seven (the number varies) noble Christian youths who fled persecution during the reign of Decius the Emperor who died in A.D. 251. The youths took refuge in a cave near Ephesus, but then were sealed in to die. Instead, their lives were miraculously preserved by falling into a deep sleep that lasted for nearly 200 years, a sleep the Quran claims lasted 309 years (vs. 26). For the Quran to dignify such outlandish tales is to disprove its own inspiration.

Campbell, William (2002), The Quran and the Bible in the Light of History and Science, [On-line], URL: http://answering-islam.org.uk/Campbell/contents.html.

Gilchrist, John (1986), Muhammad and the Religion of Islam, [On-line], URL: http://answering-islam.org.uk/Gilchrist/Vol1/5c.html.

Pickthall, Mohammed M. (n.d.), The Meaning of the Glorious Koran (New York: Mentor).

The post The Quran: the Sun Sets in a Mud Puddle? appeared first on Apologetics Press.

And as for those who believe and do good works, He will pay them their wages in full (Surah 3:57, emp. added).

Then, as for those who believed and did good works, unto them will He pay their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, them will He punish with a painful doom (Surah 4:173, emp. added).

O ye who believe! If ye keep your duty to Allah, He will give you discrimination (between right and wrong) and will rid you of your evil thoughts and deeds, and will forgive you. Allah is of infinite bounty (Surah 8:29, emp. added).

And those who believed and did good works are made to enter the Gardens underneath which rivers flow, therein abiding by permission of their Lord, their greeting therein: Peace! (Surah 14:23, emp. added).

Say: O My slaves who have been prodigal to their own hurt! Despair not of the mercy of Allah, Who forgiveth all sins. Lo! He is the Forgiving, the Merciful. Turn unto Him repentant, and surrender unto Him, before there come unto you the doom, when ye cannot be helped (Surah 39:53-54, emp. added).

These verses spotlight the Quran’s formula for salvation. Turning from unbelief to Allah is the specific grounds upon which Allah can forgive past sin and extend continuing forgiveness to the believer (cf. Surah 11:3; 26:51; 45:30; 46:31). Not only does the Quran nowhere offer a deeper explanation by which forgiveness may be divinely bestowed (i.e., blood atonement), it states explicitly that it is genuine (i.e., non-hypocritical) belief and good deeds that rectify sin:

And those who believe and do good works and believe in that which is revealed unto Muhammad—and it is the truth from their Lord—He riddeth them of their ill-deeds and improveth their state (Surah 47:2, emp. added).

And whosoever striveth, striveth only for himself, for lo! Allah is altogether Independent of (His) creatures. And as for those who believe and do good works, We shall remit from them their evil deeds and shall repay them the best that they did…. And as for those who believe and do good works, We verily shall make them enter in among the righteous (Surah 29:6-7,9, emp. added).

Compare Ali’s translation of these same verses:

And if any strive (with might and main), they do so for their own souls: for Allah is free of all needs from all creation. Those who believe and work righteous deeds, from them We shall blot out all evil (that may be) in them, and We shall reward them according to the best of their deeds…. And those who believe and work righteous deeds, them We shall admit to the company of the Righteous (emp. added).

Another example is seen in the following Quranic utterance:

Thou seest the wrong-doers fearful of that which they have earned, and it will surely befall them; while those who believe and do good works (will be) in flowering meadows of the Gardens, having what they wish from their Lord. This is the great preferment. This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefore, save lovingkindness among kinsfolk. And whoso scoreth a good deed We add unto its good for him. Lo! Allah is Forgiving, Responsive. Or say they: He hath invented a lie concerning Allah? If Allah willed, He could have sealed thy heart (against them). And Allah will wipe out the lie and will vindicate the truth by His words. Lo! He is aware of what is hidden in the breasts (of men). And He it is Who accepteth repentance from his bondmen, and pardoneth the evil deeds, and knoweth what ye do. And accepteth those who do good works, and giveth increase unto them of His bounty. And as for disbelievers, theirs will be an awful doom (Surah 42:22-26, emp. added).

Where Pickthall has “whoso scoreth a good deed,” Ali renders it: “if any one earns any good We shall give him an increase of good in respect thereof” (vs. 23). The Quran explains that when Allah’s warnings and signs eventually come to pass, “no good will it do to a soul to believe in them then, if it believed not before nor earned righteousness through its faith….He that does good shall have ten times as much to his credit” (Ali’s translation of Surah 6:159,161, emp. added). Such verses underscore the fact that the means by which Allah can forgive sins is the Muslim’s commission of good deeds (cf. Surah 25:70; 39:35; 64:9).

In fact, the good deeds must outweigh the bad deeds on the Day of Judgment: “Then, he whose balance (of good deeds) will be (found) heavy, will be in a Life of good pleasure and satisfaction. But he whose balance (of good deeds) will be (found) light, will have his home in a (bottomless) Pit. And what will explain to you what this is? (It is) a Fire blazing fiercely!” (Surah 101:6-11, Ali’s translation). The Quran even states explicitly that good deeds drive away evil deeds:

And lo! unto each thy Lord will verily repay his works in full. Lo! He is informed of what they do. So tread thou the straight path as thou art commanded, and those who turn (unto Allah) with thee, and transgress not. Lo! He is Seer of what ye do…. Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill deeds. This is a reminder for the mindful. And have patience, (O Muhammad), for lo! Allah loseth not the wages of the good (Surah 11:111-112,114-115, emp. added).

Allah will, in fact, simply overlook the evil deeds of those who become Muslims: “Those are they from whom We accept the best of what they do, and overlook their evil deeds. (They are) among the owners of the Garden. This is the true promise which they were promised (in the world)” (Surah 46:16, emp. added). Ali renders “overlook” as “pass by.” So according to the Quran, forgiveness from Allah is grounded in and dependent upon the act of becoming a Muslim and maintaining that status with good deeds. No wonder the September 11, 2001 Islamic terrorists could visit a strip bar just prior to their suicidal mission (Farrington, 2001). They understood the Quran’s teaching that good deeds enable God to overlook the bad.

In contrast, the Bible certainly teaches that good deeds are necessary to salvation (Acts 10:35; Romans 2:6). In fact, faith itself is a “work”—a deed that the individual must do (John 6:29). Repentance, confession of the deity of Jesus with the mouth, and water baptism are likewise all necessary prerequisites to the reception of forgiveness from God (Acts 2:38; 17:30; Romans 10:9-10). However, the New Testament teaches that obedience to divinely specified deeds does not make those deeds meritorious, i.e., they do not earn salvation for the individual. They are conditions of salvation—but not the grounds of salvation. They do not erase or rectify past sin. Atonement must still be made for all sins previously committed (Isaiah 59:1-2).

Much of Christendom has gone awry on this point. Especially since the Protestant Reformation, the pendulum shifted to the extreme, unbiblical contention that all one need do is “believe,” what Martin Luther labeled “sola fide” (faith alone) (cf. Lewis, 1991, pp. 353-358; Butt, 2004). The Quran advocates the equally incorrect opposite extreme of earning forgiveness by human works of merit. The New Testament actually steers a middle course between these two extremes by insisting that no sin can be forgiven without the shed blood of Jesus. Here is the grace of Christianity—God doing for humanity what humanity is powerless to do for itself, i.e., atone for its own sin. This gracious act of God is unmerited, undeserved, and unearned (Ephesians 2:8-9). Nothing humans do can repay God for this indescribable gift (2 Corinthians 9:15). Nevertheless, in order for the alien sinner to access the rich blessing of forgiveness based on the blood of Christ, he or she must render obedience to the Gospel of Christ (Romans 6:16-17; 2 Thessalonians 1:8; Hebrews 5:9) through faith, repentance, confession, and baptism (Hebrews 11:6; Luke 13:3; Romans 10:9-10; 1 Peter 3:21). This obedient response to Christ does not earn forgiveness for the sinner, or counteract past misdeeds. Rather, it represents compliance with the divinely (not humanly) mandated prerequisites by which one receives and accepts the gift of salvation that God offers to those who will respond appropriately. [NOTE: The New Testament term that is translated “Gospel,” meaning “good news” (Bruce, 1977, pp. 1ff.), refers specifically to the sacrifice of Christ on the cross as the sole means by which sin may be forgiven. Incredibly, the Quran is silent on the need for atonement and Christ’s death on the cross, and yet it speaks approvingly of “Injil” (or “Injeel”), i.e., the Gospel, apparently referring to the revelation that Muhammad thought was revealed to Jesus.]

Ali, Abdullah Yusuf (1934), The Qur’an (Elmhurst, NY: Tahrike Tarsile Quran), ninth edition.

Bruce, F.F. (1977), The Defense of the Gospel in the New Testament (Grand Rapids, MI: Eerdmans), revised edition.

Butt, Kyle (2004), “Martin Luther Speaks on ‘Faith Only’ and Baptism,” [On-line], URL: http://www.apologeticspress.org/apcontent.aspx?category=11&article=958.

Farrington, Brendan (2001), “FBI Investigates Possible Fla. Links,” [On-line]: URL: http://newsmine.org/archive/9-11/questions/stripbar.htm.

Lewis, Jack (1991), Questions You’ve Asked About Bible Translations (Searcy, AR: Resource Publications).

Pickthall, Mohammed M. (n.d.), The Meaning of the Glorious Koran (New York: Mentor).

The post The Quran and Forgiveness appeared first on Apologetics Press.

Many current Christian authors do this very thing when they claim to be writing about the Jesus of the New Testament. They misrepresent Jesus, recasting and refashioning the Jesus of the Bible into essentially a different Being than the One depicted on the pages of the New Testament—one who is unconcerned about obedience, and whose grace forgives just about everybody unconditionally (e.g., Lucado, 1996). But that is not the Jesus of the New Testament. They have so misrepresented the person, nature, and conduct of Jesus that for all practical purposes, their writings depict a different Jesus.

In like fashion, the Quran has Allah saying and doing things that the God of the Bible simply would not say or do. Actions and attitudes are attributed to Allah that stand in stark contradistinction to the character of the God of the Bible. Though Allah is claimed by Muslims to be the same God as the God of the Old Testament, the Quran’s depiction of deity is nevertheless sufficiently redefined as to make Allah distinct from the God of the Bible. This stark contrast is particularly evident in the biblical doctrine of the Trinity.

The Bible depicts deity as singular, i.e., there is one and only one divine essence or Being (Deuteronomy 6:4; Isaiah 45:5; 1 Corinthians 8:6; 1 Timothy 2:5; James 2:19). However, the Bible also clearly depicts God as a triune Being—three distinct persons within the one essence—with a triune nature. For example, during the Creation week, God stated: “Let us…” (Genesis 1:26, emp. added). Both the Holy Spirit (Genesis 1:2) and Christ (John 1:1-3) were present and active at the Creation with God the Father. The New Testament alludes to the “Godhead” (Acts 17:29; Romans 1:20; Colossians 2:9). At the baptism of Jesus while He was in human form, the Father spoke audibly from heaven, and the Holy Spirit descended on Jesus (Matthew 3:16-17). All three are sometimes noted together (Matthew 28:19; 2 Corinthians 13:14). Each person of the Godhead is fully God, fully deity, fully divine. Jesus is repeatedly referred to as God (Matthew 1:22-23; John 1:1-3,14; 8:58; 20:28; Micah 5:2). The Holy Spirit is also divine (John 14:26; 15:26; Romans 15:19; 1 Corinthians 2:10-11; Ephesians 4:4; Hebrews 9:14).

In contrast to the biblical portrait, the Quran goes out of its way to denounce the notion of Trinity:

O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not “Three”—Cease! (it is) better for you!—Allah is only One God. Far is it removed from His transcendant majesty that he should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him (Surah 4:171-172, emp. added).

They surely disbelieve who say: Lo! Allah is the Messiah, son of Mary. The Messiah (himself) said: O Children of Israel, worship Allah, my Lord and your Lord. Lo! whoso ascribeth partners unto Allah, for him Allah hath forbidden Paradise. His abode is the Fire. For evil‑doers there will be no helpers. They surely disbelieve who say: Lo! Allah is the third of three; when there is no God save the One God. If they desist not from so saying a painful doom will fall on those of them who disbelieve. Will they not rather turn unto Allah and seek forgiveness of Him? For Allah is Forgiving, Merciful (Surah 5:72-74, emp. added).

The Christian is surely startled to read such forthright denunciations on those who believe in the Godhead as depicted in the Bible. The Quran declares in unmistakable terms that those who do believe in the Trinity will be excluded from paradise, and will experience a “painful doom” by burning in the fire of hell.

Regarding the third person of the Godhead, Muslims insist that the Quran knows nothing of the Holy Spirit—all seeming references simply being, in the words of Muslim scholar Mohammed Pickthall, “a term for the angel of Revelation, Gabriel (on whom be peace)” (Pickthall, p. 40). Thus the Quran denies the person of the Holy Spirit, acknowledges the existence of Jesus while denying His divinity, and insists that the person of Allah is singular in nature. The Quran and the Bible are in dire contradiction with each other on the doctrine of the Trinity.

Lucado, Max (1996), In the Grip of Grace (Dallas, TX: Word).

Pickthall, Mohammed M. (n.d.), The Meaning of the Glorious Koran (New York: Mentor).

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(And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from Him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto Allah). He will speak unto mankind in his cradle and in his manhood, and he is of the righteous. She said: My Lord! How can I have a child when no mortal hath touched me? He said: So (it will be). Allah createth what He will. If He decreeth a thing, He saith unto it only: Be! and it is. And He will teach him the Scripture and wisdom, and the Torah and the Gospel. And will make him a messenger unto the children of Israel, (saying): Lo! I come unto you with a sign from your Lord. Lo! I fashion for you out of clay the likeness of a bird, and I breathe into it and it is a bird, by Allah’s leave. I heal him who was born blind, and the leper, and I raise the dead, by Allah’s leave. And I announce unto you what ye eat and what ye store up in your houses. Lo! herein verily is a portent for you, if ye are to be believers (Surah 3:45-49, emp. added).

A parallel passage is found in Surah 5:

When Allah saith: O Jesus, son of Mary! Remember My favour unto thee and unto thy mother; how I strengthened thee with the holy Spirit, so that thou spakest unto mankind in the cradle as in maturity; and how I taught thee the Scripture and Wisdom and the Torah and the Gospel; and how thou didst shape of clay as it were the likeness of a bird by My permission, and didst blow upon it and it was a bird by My permission, and thou didst heal him who was born blind and the leper by My permission; and how thou didst raise the dead, by My permission; and how I restrained the Children of Israel from (harming) thee when thou camest unto them with clear proofs, and those of them who disbelieved exclaimed: This is naught else than mere magic (5:110, emp. added).

Even the casual reader of the New Testament is familiar with Jesus healing the blind and lepers, and raising the dead. But the New Testament is conspicuously silent about Jesus creating birds or speaking from the cradle, even as it is silent on nearly all details of Jesus’ childhood. That is because the Quran’s allusion to Jesus fashioning birds out of clay, which then came to life, was a fanciful Christian fable with a wide circulation. It is found, for example, in the Arabic Gospel of the Infancy of the Savior (15:1-6) that dates from the second century (Hutchison, 1939, 1:199)—four hundred years before Muhammad’s birth:

And when the Lord Jesus was seven years of age, he was on a certain day with other boys his companions about the same age. Who when they were at play made clay into several shapes, namely asses, oxen, birds, and other figures, each boasting of his work, and endeavouring to exceed the rest. Then the Lord Jesus said to the boys, I will command these figures which I have made to walk. And immediately they moved, and when he commanded them to return, they returned. He had also made the figures of birds and sparrows, which, when he commanded to fly, did fly, and when he commanded to stand still, did stand still (The Lost Books, 1979, pp. 52-53).

A similar legend is found in the Gospel of Thomas (1:4-9) that likewise predates (Cullmann, 1991, 1:442) the production of the Quran:

Then he took from the bank of the stream some soft clay, and formed out of it twelve sparrows; and there were other boys playing with him…. Then Jesus clapping together the palms of his hands, called to the sparrows, and said to them: Go, fly away; and while ye live remember me. So the sparrows fled away, making a noise (The Lost Books, p. 60).

Observe also in the above Quranic passage the allusion to Jesus speaking while yet in His cradle. This point is elaborated more fully in Surah 19 where, after giving birth to Jesus beside the trunk of a palm tree in a remote location, Mary returned to her people carrying the child in her arms and received the following reaction:

Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing. Oh sister of Aaron! Thy father was not a wicked man nor was thy mother a harlot. Then she pointed to him. They said: How can we talk to one who is in the cradle, a young boy? He spake: Lo! I am the slave of Allah. He hath given me the Scripture and hath appointed me a Prophet, and hath made me blessed wheresoever I may be, and hath enjoined upon me prayer and alms‑giving so long as I remain alive, and (hath made me) dutiful toward her who bore me, and hath not made me arrogant, unblest. Peace on me the day I was born, and the day I die, and the day I shall be raised alive! Such was Jesus, son of Mary: (this is) a statement of the truth concerning which they doubt (Surah 19:27-34, emp. added).

The idea that Jesus spoke while yet in the cradle preceded the Quran, having been given in the Arabic Gospel of the Infancy of the Savior (1:2-3): “Jesus spoke, and, indeed when He was lying in His cradle said to Mary his mother: I am Jesus, the Son of God, the Logos, whom thou hast brought forth, as the Angel Gabriel announced to thee; and my Father has sent me for the salvation of the world” (Roberts and Donaldson, 1951, 8:405). These mythical accounts are contrary to the Bible’s depiction of the Christ. Yet the legendary folklore extant in the centuries immediately following the production of the New Testament is replete with such absurdities, which obviously were so commonplace that the author of the Quran mistook them as authentic and legitimate representations of the New Testament.

Cullmann, Oscar (1991), “Infancy Gospels,” New Testament Apocrypha, ed. Wilhelm Schneemelcher (Louisville, KY: Westminster/John Knox Press).

Hutchison, J. (1939), “Apocryphal Gospels,” International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, MI: Eerdmans), 1:199.

The Lost Books of the Bible (1979 reprint), (New York: Random House).

Pickthall, Mohammed M. (n.d.), The Meaning of the Glorious Koran (New York: Mentor).

Roberts, Alexander and James Donaldson (1951), The Ante-Nicene Fathers (Grand Rapids, MI: Eerdmans).

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For example, the Quran refers to Jesus as “son of Mary” 22 times. Most of these allusions are uttered by Allah Himself (Surah 2:87,253; 3:45; 4:171; 5:17,46,75,78,110,114,116; 9:31; 19:34; 23:50; 33:7; 43:57; 57:27; 61:6,14). Yet this phrase occurs in the New Testament only one time—and only then as used by certain unnamed townspeople whose use of the term shows they knew of Him only in terms of His earthly relationships, i.e., the son of Mary, and as a carpenter who had brothers and sisters (Mark 6:3). The Quran places an undue and unbiblical emphasis on Mary, thereby reflecting the Catholic notion that characterized his day (cf. Surah 5:116). The overwhelming emphasis in the New Testament is on Jesus being the “Son of God” (Mark 1:1; Luke 1:35; John 1:34; 3:18; 5:25; 10:36; 11:4; Acts 9:20; Romans 1:4; 2 Corinthians 1:19; Hebrews 4:14; 7:3; 10:29; 1 John 3:8; 4:15; 5:10,13,20; et al.)—an acknowledgment made even by Satan and the demons (Luke 4:3,9,41; 8:28). [NOTE: The notion of Mary as intercessor on behalf of those still on Earth (Abbott, 1966, pp. 96,630) is reflected in the comparable role assigned to Muhammad by Muslims (Geisler and Saleeb, 1993, pp. 85-86)].

The author of the Quran unquestionably had heard the squabbles between Christians and Jews (Surah 2:113). Mistakenly assuming they were supposed to follow the same book, the Quran demonstrates a lack of understanding regarding the distinction between the Old Testament and the New Testament, as well as the relationship sustained between Judaism and Christianity. This surface misconception undoubtedly contributed to the uninformed conclusion that the Bible is corrupt, and is unable to transmit God’s will accurately.

The Quran possesses many characteristics that demonstrate its uninspired (i.e., human) origin. One such trait is its failure to distinguish between the Christianity taught in the New Testament and the distorted form of Christianity to which the author of the Quran was exposed. It unwittingly endorses the corrupt features that characterize the Byzantine Christianity that manifested itself in Arabia in the sixth and seventh centuries after Christ.

Abbott, Walter, ed. (1966), The Documents of Vatican II (New York: America Press).

Geisler, Norman L. and Abdul Saleeb (1993), Answering Islam (Grand Rapids, MI: Baker).

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EDITORS’ NOTE: The following article is exerpted from Dave Miller’s newly released book The Quran Unveiled.

Anyone who has read both the Quran and the New Testament cannot help but be struck by the glaring disparity that exists between the two in their respective treatments of ethical matters. Two such matters are addressed in this article: polygamy and armed conflict. [NOTE: The translations of passages from the Quran in this article are taken from Muslim scholar Mohammed Pickthall’s celebrated translation.]

Those who have modeled their thinking after New Testament Christianity are, to say the least, a bit surprised, if not shocked and appalled, that Islam countenances polygamy. In fact, this feature of the Quran is a source of embarrassment to Muslim apologists, as evinced by the excuses they offer to soften its glaring presence (e.g., Rahman, 1979, p. 38). But the Christian mind must realize that Muhammad’s Islam arose out of Arabia in the sixth and seventh centuries A.D. The Arab culture was well known for the practice of polygamy, in which men were allowed as many wives as they chose. The Quran addressed this social circumstance by placing a limitation on the number of wives a man is permitted. The wording of the pronouncement comes in a surah titled “Women”: “And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess” (Surah 4:3; cf. 4:24-25,129; 23:6; 30:21; 70:30).

To appreciate the full extent of the Quran’s endorsement of polygamy, as well as to preserve context, the reader is asked to exercise the necessary patience to read two lengthy passages. The first is a transparent sanction of Muhammad’s own polygamous practices:

O Prophet! Lo! We have made lawful unto thee thy wives unto whom thou hast paid their dowries, and those whom thy right hand possesseth of those whom Allah hath given thee as spoils of war, and the daughters of thine uncle on the father’s side and the daughters of thine aunts on the father’s side, and the daughters of thine uncles on the mother’s side and the daughters of thine aunts on the mother’s side who emigrated with thee, and a believing woman if she give herself unto the Prophet and the Prophet desire to ask her in marriage—a privilege for thee only, not for the (rest of) believers—We are aware of that which We enjoined upon them concerning their wives and, those whom their right hands possess—that thou mayst be free from blame, for Allah is Forgiving, Merciful. Thou canst defer whom thou wilt of them and receive unto thee whom thou wilt, and whomsoever thou desirest of those whom thou hast set aside (temporarily), it is no sin for thee (to receive her again); that is better; that they may be comforted and not grieve and may all be pleased with what thou givest them. Allah knoweth what is in your hearts (O men) and Allah is Forgiving, Clement. It is not allowed thee to take (other) women henceforth, nor that thou shouldst change them for other wives even though their beauty pleased thee save those whom thy right hand possesseth. And Allah is Watcher over all things. O ye who believe!…. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah nor that ye should ever marry his wives after him. Lo! that in Allah’s sight would be an enormity (Surah 33:50-53, emp. added).

These admonitions bear a remarkable resemblance to Mormon Joseph Smith’s own advocacy of plural marriages and the revelation allegedly received from God admonishing his own wife, Emma Smith, to be receptive to his polygamy:

Artist’s conception of Muhammad.

Verily, I say unto you: A commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham, and that I might require an offering at your hand, by covenant and sacrifice. And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me; and those who are not pure, and have said they were pure shall be destroyed, saith the Lord God. For I am the Lord thy God, and ye shall obey my voice; and I give unto my servant Joseph that he shall be made ruler over many things; for he hath been faithful over a few things, and from henceforth I will strengthen him. And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her if she abide not in my law. But if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him and multiply him and give unto him an hundredfold in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds. And again, verily I say, let mine handmaid forgive my servant Joseph his trespasses; and then shall she be forgiven her trespasses, wherein she has trespassed against Me; and I, the Lord thy God, will bless her, and multiply her, and make her heart to rejoice (Doctrine and Covenants 132:51-56).

One would fully expect uninspired men to manifest the same modus operandi and concern for the same issues—especially as they reflect upon their own human desires (i.e., lusts) and preferences.

The second Quranic passage that acquaints the reader with the extent to which polygamy is not only permitted or tolerated, but also advocated and encouraged, is one titled “Banning.” The Hadith offer three traditions that provide the background details that help to make sense of the surah. The one generally preferred by Muslim commentators speaks of Hafsah finding the Prophet in her room with Mariyah—the Coptic girl given to Muhammad by the ruler of Egypt, who became the mother of his only son, Ibrahim—on a day that, according to his customary rotation among his wives, was assigned to A’ishah. The distress that Hafsah manifested was so disturbing to the Prophet that he vowed with an oath that he would have no more to do with Mariyah, and requested that Hafsah say nothing to A’ishah. But Hafsah, who was not nearly as distressed as she made out, with devilish glee, promptly informed A’ishah, bragging about how easily she had achieved the ejection of Mariyah—an accomplishment that pleased the other wives as well (see Pickthall, n.d., pp. 404-405; Lings, 1983, pp. 276-279). With these background details in mind, the reader is invited to read the surah that was elicited by the situation:

In the name of Allah, the Beneficent, the Merciful. O Prophet! Why bannest thou that which Allah hath made lawful for thee, seeking to please thy wives? And Allah is Forgiving, Merciful. Allah hath made lawful for you (Muslims) absolution from your oaths (of such a kind), and Allah is your Protector. He is the Knower, the Wise. When the Prophet confided a fact unto one of his wives and when she afterward divulged it and Allah apprised him thereof, he made known (to her) part thereof and passed over part. And when he told it her she said: Who hath told thee? He said: The Knower, the Aware hath told me. If ye twain turn unto Allah repentant, (ye have cause to do so) for your hearts desired (the ban); and if ye aid one another against him (Muhammad) then lo! Allah, even He, is his protecting Friend, and Gabriel and the righteous among the believers; and furthermore the angels are his helpers. It may happen that his Lord, if he divorce you, will give him in your stead wives better than you, submissive (to Allah), believing, pious, penitent, inclined to fasting, widows and maids. O ye who believe! Ward off from yourselves and your families a Fire whereof the fuel is men and stones, over which are set angels strong, severe, who resist not Allah in that which He commandeth them, but do that which they are commanded. (Then it will be said): O ye who disbelieve! Make no excuses for yourselves this day. Ye are only being paid for what ye used to do. O ye who believe! Turn unto Allah in sincere repentance! It may be that your Lord will remit from you your evil deeds and bring you into Gardens underneath which rivers flow, on the day when Allah will not abase the Prophet and those who believe with him. Their light will run before them and on their right hands: they will say: Our Lord! Perfect our light for us, and forgive us! Lo! Thou art Able to do all things. O Prophet! Strive against the disbelievers and the hypocrites, and be stern with them. Hell will be their home, a hapless journey’s end. Allah citeth an example for those who disbelieve: the wife of Noah and the wife of Lot, who were under two of our righteous slaves yet betrayed them so that they (the husbands) availed them naught against Allah and it was said (unto them): Enter the Fire along with those who enter. And Allah citeth an example for those who believe: the wife of Pharaoh when she said: My Lord! Build for me a home with thee in the Garden, and deliver me from Pharaoh and his work, and deliver me from evildoing folk; And Mary, daughter of ‘Imran, whose body was chaste, therefore We breathed therein something of Our Spirit. And she put faith in the words of her Lord and His Scriptures, and was of the obedient (Surah 66).

Observe that the surah is complete with threats of the fire of hell, as well as the allusion to the wives of Noah and Lot as examples of disobedient wives who went to hell. Can there be any doubt that the Quran approves of and encourages polygamy?

Setting aside the issue of why Muhammad was exempt from the limitation of four wives (Surah 33:50), the divine origin of the Quran is discredited on the basis of its stance on polygamy. In the first place, for all practical purposes the Quran authorizes a man to have as many wives as he chooses, since its teaching on divorce contradicts its teaching on marriage. Unlike the New Testament, which confines permission to divorce on the sole ground of sexual unfaithfulness (Matthew 19:9), the Quran authorizes divorce for any reason (e.g., Surah 2:226-232,241; 33:4,49; 58:2-4; 65:1-7). If a man can divorce his wife for any reason, then the limitation that confines a man to four wives is effectively meaningless—merely restricting a man to four legal wives at a time. Theoretically, in his lifetime, a man could have an unlimited number of wives—all with the approval of God!

In the second place, Jesus declared in no uncertain terms: “Whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery” (Matthew 19:9, emp. added). Jesus gave one, and only one, reason for divorce in God’s sight. In fact, even the Old Testament affirmed that God “hates divorce” (Malachi 2:16). The teaching of the Bible on divorce is a higher, stricter, nobler standard than the one advocated by the Quran. The two books, in fact, contradict each other on this point.

In the third place, why does the Quran stipulate the number “four”? Why not three or five wives? The number four would appear to be an arbitrary number with no significance—at least, none is given. Though the passage in question indicates the criterion of a man’s ability to do justice to those he marries, there is no reason to specify the number four, since men would vary a great deal in the number of women that they would have the ability to manage fairly.

The answer may be seen in the influence of the contemporaneous Jewish population of Arabia. Sixth-century Arabia was a tribal-oriented society that relied heavily on oral communication in social interactions. Muhammad would have been the recipient of considerable information conveyed orally by his Jewish, and even Christian, contemporaries. Many tales, fables, and rabbinical traditions undoubtedly circulated among the Jewish tribes of Arabia. The Jews themselves likely were lacking in much book-learning, having been separated from the mainstream of Jewish thought and intellectual development in their migration to the Arabian peninsula. The evidence demonstrates that the author of the Quran borrowed extensively from Jewish and other sources. The ancient Talmudic record (Arbah Turim, Ev. Hazaer, 1) stated: “A man may marry many wives, for Rabba saith it is lawful to do so, if he can provide for them. Nevertheless, the wise men have given good advice, that a man should not marry more than four wives” (as quoted in Rodwell, 1950, p. 411, emp. added; Tisdall, 1905, pp. 129-130). The similarity with the wording of the Quran is too striking to be coincidental. It can be argued quite convincingly that the magic number of four was drawn from currently circulating Jewish teaching.

In the fourth place, the polygamy countenanced by the Quran on Earth will be extended into the heavenly realm (Surah 13:23; 36:55; 40:8; 43:70). Of course, this viewpoint was explicitly contradicted by Jesus Christ (Matthew 22:30).

Islam and the Quran have a great many features that the Christian mind (i.e., one guided by the New Testament) finds ethically objectionable. Polygamy is simply one among many such ethical “difficulties.” The Bible and the Quran are in significant conflict on this subject.

One would expect an uninspired book to contradict itself or speak ambiguously on various subjects, at times appearing both to endorse and condemn a practice. So it is with physical violence in the Quran. However, despite the occasional puzzling remark that may seem to imply the reverse, the Quran is replete with explicit and implicit sanction and promotion of armed conflict, violence, and bloodshed by Muslims. For example, within months of the Hijrah (the flight to Medina), Muhammad claimed to receive a revelation that clarified the issue:

Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain (Surah 47:4, emp. added).

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers. But if they desist, then lo! Allah is Forgiving, Merciful. And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrongdoers. The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil) (Surah 2:190-194, emp. added).

Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not. They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel his people thence, is a greater with Allah; for persecution is worse that killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can (Surah 2:216-217, emp. added).

Muhammad was informed that warfare was prescribed for him! Though he may have hated warfare, it was actually good for him, and what he loved, i.e., non-warfare, was actually bad for him! And though under normal circumstances, fighting is not appropriate during sacred months, killing was warranted against those who sought to prevent Muslims from practicing their religion. Killing is better than being persecuted! A similar injunction states: “Sanction is given unto those who fight because they have been wronged; and Allah is indeed Able to give them victory” (Surah 22:39, emp. added). In fact, “Allah loveth those who battle for His cause in ranks, as if they were a solid structure” (Surah 61:4, emp. added).

In a surah titled “Repentance” that issues stern measures to be taken against idolaters, the requirement to engage in carnal warfare is apparent:

Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty: Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His guidance). And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve. Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfill their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him). 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 (Surah 9:1-5, emp. added).

The ancient Muslim histories elaborate on the occasion of these admonitions: “[T]he idolaters were given four months’ respite to come and go as they pleased in safety, but after that God and His Messenger would be free from any obligation towards them. War was declared upon them, and they were to be slain or taken captive wherever they were found” (Lings, 1983, p. 323).

Later in the same surah, “Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the religion of truth, until they pay the tribute readily, being brought low” (Surah 9:29, emp. added). “Those who have been given the Scripture” is a reference to Jews and Christians. The surah advocates coercion against Jews and Christians in order to physically force them to pay the jizyah—a special religious tax imposed on religious minorities (see Nasr, 2002, p. 166). Pickthall explains the historical setting of this Quranic utterance: “It signified the end of idolatry in Arabia. The Christian Byzantine Empire had begun to move against the growing Muslim power, and this surah contains mention of a greater war to come, and instructions with regard to it” (p. 145). Indeed, the final verse of Surah 2 calls upon Allah to give Muslims “victory over the disbelieving folk” (vs. 286), rendered by Rodwell: “give us victory therefore over the infidel nations.” That this stance by the Quran was to be expected is evident from the formulation of the Second Pledge of Aqabah, in which the men pledged their loyalty and their commitment to protecting Muhammad from all opponents. This pledge included duties of war, and was taken only by the males. Consequently, the First Aqabah pact, which contained no mention of war, became known as the “pledge of the women” (Lings, p. 112).

Additional allusions to warfare in the Quran are seen in the surah, “The Spoils,” dated in the second year of the Hijrah (A.D. 623), within a month after the Battle of Badr:

And fight them until persecution is no more, and religion is all for Allah…. If thou comest on them in the war, deal with them so as to strike fear in those who are behind them…. And let not those who disbelieve suppose that they can outstrip (Allah’s purpose). Lo! they cannot escape. Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not…. O Prophet! Exhort the believers to fight. If there be of you twenty stedfast they shall overcome two hundred, and if there be of you a hundred stedfast they shall overcome a thousand of those who disbelieve, because they (the disbelievers) are a folk without intelligence…. It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desireth (for you) the Hereafter, and Allah is Mighty, Wise. Had it not been for an ordinance of Allah which had gone before, an awful doom had come upon you on account of what ye took. Now enjoy what ye have won, as lawful and good, and keep your duty to Allah. Lo! Allah is Forgiving, Merciful (Surah 8:39,57,59-60,65,67-69, emp. added; cf. 33:26).

Muslim scholar Pickthall readily concedes the context of these verses:

vv. 67-69 were revealed when the Prophet had decided to spare the lives of the prisoners taken at Badr and hold them to ransom, against the wish of Omar, who would have executed them for their past crimes. The Prophet took the verses as a reproof, and they are generally understood to mean that no quarter ought to have been given in that first battle (p. 144).

So the Quran indicates that at the Battle of Badr, no captives should have been taken. The enemy should have been completely slaughtered, with no quarter given. This very fate awaited the Jewish Bani Qurayzah, when some 700 men were beheaded by the Muslims with Muhammad’s approval (Lings, p. 232). Likewise, members of a clan of the Bani Nadir were executed in Khaybar for concealing their treasure rather than forfeiting it to the Muslims (Lings, p. 267).

Another surah describes how allowances respecting the daily prayers were to be made for Muhammad’s Muslim warriors when engaged in military action:

And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you. And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment. When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed hours hath been enjoined on the believers. Relent not in pursuit of the enemy (Surah 4:101-104, emp. added; cf. 73:20).

These verses show that the Quran implicitly endorses armed conflict and war to advance Islam.

Muslim historical sources themselves report the background details of those armed conflicts that have characterized Islam from its inception—including Muhammad’s own warring tendencies involving personal participation in and endorsement of military campaigns (cf. Lings, pp. 86,111). Muslim scholar Pickthall’s own summary of Muhammad’s war record is an eye-opener: “The number of the campaigns which he led in person during the last ten years of his life is twenty-seven, in nine of which there was hard fighting. The number of the expeditions which he planned and sent out under other leaders is thirty-eight” (n.d., p. xxvi).

What a contrast with Jesus—Who never once took up the sword or encouraged anyone else to do so! The one time that one of His close followers took it upon himself to do so, the disciple was soundly reprimanded and ordered to put the sword away, with the added warning: “all who take the sword will perish by the sword” (Matthew 26:52). Indeed, when Pilate quizzed Jesus regarding His intentions, He responded: “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here” (John 18:36, emp. added)—the very opposite of the Aqabah pact. And whereas the Quran boldly declares, “And one who attacks you, attack him in like manner as he attacked you” (Surah 2:194; cf. 22:60), Jesus counters, “But whoever slaps you on your right cheek, turn the other to him also” and “love your enemies” (Matthew 5:39,44). The New Testament record presents a far higher, more noble and godly ethic on the matter of violence and armed conflict. In fact, the following verses demonstrate how irrevocably deep the chasm is between the Quran and the New Testament on this point:

[L]ove your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? (Matthew 5:44-46).

But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods do not ask them back. And just as you want men to do to you, you also do to them likewise. But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father also is merciful (Luke 6:27-36, emp. added).

What an amazing contrast! The New Testament says to love, bless, do good to, and pray for those who persecute you. The Quran says “persecution is worse than killing” (Surah 2:217)—i.e., it is better to kill your persecutors than to endure their persecutions!

The standard Muslim attempt to justify the Quran’s endorsement of violence is that such violence was undertaken in self-defense (e.g., Surah 42:41). Consider the following Muslim explanation:

At the time when this surah (Surah 2—DM) was revealed at Al-Madinah, the Prophet’s own tribe, the pagan Qureysh at Mecca, were preparing to attack the Muslims in their place of refuge. Cruel persecution was the lot of Muslims who had stayed in Meccan territory or who journeyed thither, and Muslims were being prevented from performing the pilgrimage. The possible necessity of fighting had been foreseen in the terms of the oath, taken at Al-Aqabah by the Muslims of Yathrib before the Flight, to defend the Prophet as they would their own wives and children, and the first commandment to fight was revealed to the Prophet before his flight from Mecca; but there was no actual fighting by the Muslims until the battle of Badr. Many of them were reluctant, having before been subject to a rule of strict non-violence. It was with difficulty that they could accept the idea of fighting even in self-defence [sic]…. (Pickthall, p. 33, emp. added).

Apart from the fact that the claim that Muhammad’s advocacy of fighting was justifiable on the ground of self-defense is contrary to the historical facts (since the wars waged by Muhammad and the territorial expansion of Islam achieved by his subsequent followers cannot all be dismissed as defensive), this explanation fails to come to grips with the propriety of shedding of blood and inflicting violence—regardless of the reason. Muslim scholar Seyyed Nasr seems unconscious of the inherent self-contradiction apparent in his own remark:

The spread of Islam occurred in waves. In less than a century after the establishment of the first Islamic society in Medina by the Prophet, Arab armies had conquered a land stretching from the Indus River to France and brought with them Islam, which, contrary to popular Western conceptions, was not, however, forced on the people by the sword (2003, p. 17, emp. added).

In other words, Muslim armies physically conquered—by military force and bloodshed—various nations, forcing the population to submit to Muslim rule, but did not require them to become Muslims! One suspects that, at the time, the technical distinction escaped the citizens of those conquered countries, even as it surely does the reader.

The Quran appears to have been somewhat influenced by the law of Moses in this regard. For example, the Quran states: “If ye punish, then punish with the like of that wherewith ye were afflicted” (Surah 16:126). Similarly, “O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female…. And there is life for you in retaliation, O men of understanding, that ye may ward off (evil)” (Surah 2:178-179). One is reminded of the lex talionis [literally “law as (or of) retaliation”] of the law of Moses. However, whereas the Quran appears to enjoin retaliation, the lex talionis were not intended to promote retaliation. Enjoining retaliation would be in direct conflict with the nature of God. God is never vindictive. The New Testament law does not differ with the Old Testament in the areas of proper values, ethics, mercy, and justice. The “eye for an eye” injunctions of the Old Testament were designed to be prohibitive in their thrust, i.e., they humanely limited and restricted legal punishment to a degree in keeping with the crime. That is, they prevented dispensers of justice from punishing too harshly or too much. They were intended to inculcate into Israelite society the principle of confining retribution to appropriate parameters.

The fact that the author of the Quran failed to grasp this feature of God’s laws is evident in various Quranic injunctions: “As for the thief, both male and female, cut off their hands. It is the reward of their own deeds, an exemplary punishment from Allah. Allah is Mighty, Wise” (Surah 5:38, emp. added).

The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment…. And those who accuse honourable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony—They indeed are evildoers (Surah 24:2,4, emp. added).

These latter verses conflict with Mosaic injunction on two significant points. First, on the one hand, it doubles the more reasonable and appropriate forty stripes (Deuteronomy 25:3)—a number that the Jews were so concerned not to exceed that they counted thirty-nine and stopped to allow for accidental miscount (2 Corinthians 11:24). On the other hand, this eighty increases to one hundred for adultery. Second, the requirement of four witnesses is an unreasonable number. The two or three witnesses of the Bible (Deuteronomy 17:6; 19:15; Matthew 18:16; 2 Corinthians 13:1; 1 Timothy 5:19) strikes a logical medium between the precariousness of only a single witness on the one hand, and the excessive and unlikely availability of the four witnesses required by the Quran.

It is true that the God of the Bible enjoined violent, armed conflict for the Israelites in the Old Testament. He did so in order to eliminate the morally corrupt Canaanite civilizations that lived in Palestine prior to the Israelite occupation of the land (Deuteronomy 9:4; 18:9-12; Leviticus 18:24-25,27-28). There simply was no viable solution to their condition except extermination. Their moral depravity was “full” (Genesis 15:16). They had slumped to such an immoral, depraved state, with no hope of recovery, that their existence on this Earth had to be ended—just like in Noah’s day when God waited while Noah preached for years but was unable to turn the world’s population from its wickedness (Genesis 6:3,5-7; 1 Peter 3:20; 2 Peter 3:5-9).

Additionally, since the nation of Israel was also a civil entity in its own right, the government was also charged with implementing civil retribution upon lawbreakers. However, with the arrival of New Testament Christianity—an international religion intended for all persons without regard to ethnicity or nationality—God has assigned to civil government (not the church or the individual) the responsibility of regulating secular behavior. God’s people who live posterior to the cross of Christ (i.e., Christians) are not charged by God with the responsibility of inflicting physical punishment on the evildoer. Rather, civil government is charged with the responsibility of maintaining order and punishing lawbreakers (Romans 13:1-7; Titus 3:1; 1 Peter 2:13-14). Observe Paul’s explanation of this dichotomy:

Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil. Therefore you must be subject, not only because of wrath but also for conscience’ sake. For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor (Romans 13:1-7, emp. added).

One translation (NIV) renders the boldface type in the above quote “an agent of wrath to bring punishment.” But this assignment of judicial and penal retribution to the government is a contrast in Paul’s discussion with what he wrote in the three verses prior to this quotation:

Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. Therefore “If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.” Do not be overcome by evil, but overcome evil with good (Romans 12:19-21, emp. added).

Notice that the very responsibility that is enjoined on the government, i.e., “an avenger to execute wrath” by use of the sword in 13:4, is strictly forbidden to the individual Christian in 12:19, i.e., “do not avenge yourselves, but rather give place to wrath.” To “give place to wrath” means to allow God’s wrath to show itself in His own appointed way that, according to the next few verses, is by means of the civil government.

True Christianity (i.e., that which is based strictly on the New Testament) dictates peace and non-retaliatory promotion of itself. The “absolute imperative” (Rahman, 1979, p. 22) of Islam is the submission/conversion of the whole world. In stark contrast, the absolute imperative of New Testament Christianity is the evangelism of the whole world, i.e., the dissemination of the message of salvation—whether people embrace it or not (Matthew 28:18-20; Mark 16:15-16; Luke 24:46-47). Absolutely no coercion is admissible from the Christian (i.e., New Testament) viewpoint. The Crusades, the Spanish Inquisition, and all other violent activities undertaken in the name of Christ and Christianity have been in complete conflict with the teaching of the New Testament. The perpetrators acted without the authority and sanction of Christ.

Islam seeks to bring the entire world into submission to Allah and the Quran—even using jihad, coercion, and force; Christianity seeks to go into all the world and to announce the “good news” that God loves every individual, that Jesus Christ died for the sins of everyone, and that He offers salvation, forgiveness, and reconciliation. But, each person has free choice to accept or reject without any retaliation by Christians against those who choose to reject. Jesus taught His disciples, when faced with opposition and resistance, simply to walk away: “And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet” (Matthew 10:14). In fact, on one occasion when a Samaritan village was particularly non-receptive, some of Jesus’ disciples wished to command fire to come down from heaven to consume them! But Jesus rebuked them and said, “‘You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them.’ And they went to another village” (Luke 9:55). Muhammad and the Quran stand in diametrical opposition to Jesus and the New Testament.

If the majority of Muslims were violent, that would not prove that Islam is a religion of violence. The vast majority of those who claim to be “Christian” are practicing a corrupted form of the Christian Faith. So the validity of any religion is determined ultimately not by the imperfect, inaccurate practice of the religion by even a majority of its adherents, but by the official authority or standard upon which it is based, i.e., its Scriptures. The present discussion in the world regarding whether or not jihad includes physical force in the advancement of Islam is ultimately irrelevant (cf. Nasr, 2002, pp. 256-266). The Quran unquestionably endorses violence, war, and armed conflict. No wonder a substantial number of Muslims manifest a maniacal, reckless abandon in their willingness to die by sacrificing their lives in order to kill as many “infidels” (especially Israelis and Americans) as possible. They have read the following:

Now when ye meet in battle those who disbelieve, then it is smiting of the necks…. And those who are slain in the way of Allah, He rendereth not their actions vain. He will guide them and improve their state, and bring them in unto the Garden [Paradise—DM] which He hath made known to them (Surah 47:4-6, emp. added).

O ye who believe! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed…. And what though ye be slain in Allah’s way or die therein? Surely pardon from Allah and mercy are better than all that they amass. What though ye be slain or die, when unto Allah ye are gathered?…. So those who…fought and were slain, verily I shall remit their evil deeds from them and verily I shall bring them into Gardens underneath which rivers flow—a reward from Allah (Surah 3:156-158,195, emp. added).

Even if the vast majority of Muslims in the world reject violence and refrain from terrorist activity (which would appear to be the case), it is still a fact that the Quran (as well as the example of Muhammad himself) endorses the advancement of Islam through physical force. While Muslim apologist Seyyed Hossein Nasr insists that “the traditional norms based on peace and openness to others” characterize true Islam and the majority of Muslims, in contradistinction, he freely admits that at times Islam “has been forced to take recourse to physical action in the form of defense” (Nasr, 2002, pp. 112,110). This concession cannot be successfully denied in view of the Quran’s own declarations. Hence, the Muslim is forced to maintain the self-contradictory position that, yes, there have been times that Islam has been properly violent and, yes, the Quran does endorse violence, but, no, most Muslims are not violent, and then only in self-defense. As reprehensible and cowardly as Islamic terrorists have shown themselves to be in recent years, an honest reading of the Quran leads one to believe that they, at least, are more consistent with, and true to, their own Scriptures.

While the Quran contains some commendable ethical regulations, it simply does not come up to the moral heights of the Bible. It approves various moral and social evils like polygamy, bloodshed, and illicit slavery (e.g., Surah 4:3,25,36,92; 5:89; 16:71; 23:6; 24:32-33,58; 30:28; 33:50-55; 58:3; 70:30; 90:13; cf. Philemon 16). It assigns to women an inferior status—even allowing beatings from husbands:

Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High Exalted, Great (Surah 4:34; cf. 4:11; 2:223,228,282; 38:45; 16:58-59; see also Brooks, 1995; Trifkovic, 2002, pp. 153-167).

The conflicting ethics advocated in the Quran are proof of the Quran’s human origin.

Brooks, Geraldine (1995), Nine Parts of Desire (New York, NY: Anchor Books).

Doctrine and Covenants (1981 reprint), (Salt Lake City, UT: Church of Jesus Christ of Latter-day Saints).

Lings, Martin (1983), Muhammad (Rochester, VT: Inner Traditions International).

Nasr, Seyyed Hossein (2002), The Heart of Islam (New York: HarperCollins).

Nasr, Seyyed Hossein (2003), Islam (New York: HarperCollins).

Pickthall, Mohammed M. (n.d.), The Meaning of the Glorious Koran (New York: Mentor).

Rahman, Fazlur (1979), Islam (Chicago, IL: University of Chicago Press), second edition.

Rodwell, J.M., trans. (1950 reprint), The Koran (London: J.M. Dent and Sons).

Tisdall, W. St. Clair (1905), The Original Sources of the Quran (London: Society for Promoting Christian Knowledge).

Trifkovic, Serge (2002), The Sword of the Prophet (Boston, MA: Regina Orthodox Press).

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