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TheReligionofPeace.com
Guide to Understanding Islam
What does the
Religion of Peace Teach About... |
Violence
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Question: Does the Quran really contain dozens of verses promoting violence? |
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Summary Answer: The Quran contains at least 109 verses that call Muslims to war with nonbelievers for the sake of Islamic rule. Some are quite graphic, with commands to chop off heads and fingers and kill infidels wherever they may be hiding. Muslims who do not join the fight are called 'hypocrites' and warned that Allah will send them to Hell if they do not join the slaughter. Unlike nearly all of the Old Testament verses of violence, the verses of violence in the Quran are mostly open-ended, meaning that they are not restrained by the historical context of the surrounding text. They are part of the eternal, unchanging word of Allah, and just as relevant or subjective as anything else in the Quran. Most of today's Muslims exercise a personal choice to interpret their holy book's many calls to violence according to what their own moral preconceptions find justificable. Apologists cater to their preferences with tenuous arguments that gloss over historical fact and generally do not stand up to scrutiny. Still, it is important to note that the problem is not bad people, but bad ideology. Unfortunately, there are very few verses of tolerance and peace to abrogate or even balance out the many that call for nonbelievers to be fought and subdued until they either accept humiliation, convert to Islam, or are killed. Muhammad's own martial legacy - and that of his companions - along with the remarkable stress on violence found in the Quran have produced a trail of blood and tears across world history. |
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The Quran:
Quran
(2:191-193)
- "And slay them wherever ye find them, and drive them out of the places
whence they drove you out, for persecution [of Muslims] is
worse than slaughter [of non-believers]... but if they desist, then lo!
Allah is forgiving and merciful. And fight them until
persecution is no more, and religion is for Allah." The
historical context
of this passage is not defensive warfare, since Muhammad and his Muslims
had just relocated to Medina and were not under attack by their Meccan
adversaries. In fact, the verses urge offensive warfare, in that
Muslims are to drive Meccans out of their own city (which they
later did). The use of the word "persecution" by some Muslim translators is
thus disingenuous (the actual Muslim words for persecution - "idtihad" - and
oppression - a variation of "z-l-m" - do not appear in the verse). The actual Arabic comes from "fitna" which can
mean disbelief, or the disorder that results from unbelief or temptation.
Taken as a whole, the context makes clear that violence is being authorized
until "religion is for Allah" - ie. unbelievers desist in their
unbelief.
Read more: http://www.thereligionofpeace.com/Quran/023-violence.htm
The burden which
Habakuk HaNavi (the prophet) did see, long time ago.
What is happening today….
Hab 1:2 Until when,
Yahweh, must I cry for help, and Thou wilt not hear? Even cry out unto Thee,
Chamas (violence!), and Thou wilt not save?
Hab 1:3 Why dost Thou
show me iniquity, and cause me to behold trouble? For plundering and chamas
(violence) are before me; and there are those that rise up strife and
contention.
Hab 1:4 Therefore the
Torah is not followed, and mishpat (ordinance) doth never prevail; for the
rasha (bat one) doth hem in the tzadik (righteous one); therefore mishpat
(justice) proceeded perverted.
Hab 1:5 [Yahweh says:]
Behold ye the Goyim (peoples), and regard, and wonder marvelously; for I will
work a work in your yamim (days) which, though it be told you, of it ye will
have no emunah (faith).
Hab 1:6 For, hineni
(behold), I raise up the Kasdim (Chaldeans), that Goy (people) bitter and
impetuous, which shall march far and wide over the earth, to confiscate the
mishkanot (dwelling places) that are not their own.
Hab 1:7 They are
terrible and dreadful; their mishpat (justice) and their dignity shall proceed
from themselves.
Hab 1:8 Their susim
(horses) also are swifter than the leopards, keener than the evening wolves;
and their parash (horseman) shall charge ahead, and their parash (horseman)
shall come from afar; they shall fly as the nesher (eagle), swooping to devour.
Hab 1:9 They shall
come all for chamas (violence); the swarm of their faces is directed forward,
and they shall gather the captivity as the sand.
Hab 1:10 And they shall
scoff at the melachim (kings), and the roznim (princes) shall be a scorn unto
them; they shall laugh at every stronghold; for they shall heap dirt, and take
it.
Hab 1:11 Then they
sweep on like the ruach (wind), guilty men whose
elohim is his own koach (power).
Hab 1:12 Art thou not
mikedem (from everlasting),
(Also said of
Moshiach, indicating Moshiach’s divine nature:
Mic 5:2 [5:1] But thou, Beitlechem Ephratah, though thou be little among the Alphei Yehudah (Thousands of Yehudah), yet out of thee shall He [Moshiach] come forth unto Me [Yahweh] that is to be Moshel (governor) Yisroel; whose goings forth have been mikedem, (from everlasting), mimei olam (from the days of eternity).
Dan 7:13 I was
beholding in visions of the night, and, hinei (behold), one like a Bar Enosh
(Ben Adam, i.e., Moshiach) came with the clouds of Shomayim (heaven), and came
to the Atik Yomin (Ancient of Days, i.e., Yahweh), and before Him He was
brought.
Dan 7:14 And there was
given Him (Moshiach) dominion, and honor, and sovereignty, that all people,
Goyim, tongues, should pey-lammed-chet. [i] (worship as deity) (see Dan 3:12, serve,
reverence as deity Him (Moshiach). His dominion is an everlasting dominion,
which shall not pass away, and His (Messianic) Kingdom that which shall not be
destroyed.),
Yahweh Elohai (my Elohim) Kedoshi (my Holy One)? We shall not die. Yahweh, Thou hast appointed them (these Chaldean) for mishpat (justice); O Tzur (Rock), Thou hast ordained them (these Chaldean) for reproof. See: The Beast of Scripture, Anti-Christ Unveiled?, Walid Shoebat - Mark of the Beast 
To say No to the mark of the beast is to say:
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