I was surprised to see that there was indeed religiously sanctioned violence in it, as well as some others things which I found disturbing. But it was all intriguing, because I was entranced by the shorter, poetic chapters. I thought it very striking that this beauty could co-exist with clear mandates for warfare and violence against unbelievers.
American anti-Muslim author (1962-)
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Whatever the wisdom of the Calcutta petition, it was a sincere attempt to address a problem that has existed since the first days of Muhammad’s prophecy, and that will undoubtedly continue to exist as long as there are people who believe the Koran contains the unadulterated words of the one, true God: Muslims will commit violence against non-Muslims, believing that they have been ordered to do so by Allah in the Koran.
Most local imams in Dagestan shun radical views, but they have found it hard to counter the appeal of radical ideas promoted by the Islamic State. Some imams who spoke against radical Islam have been killed.” Why have they “found it hard to counter the appeal of radical ideas promoted by the Islamic State”? To Western leaders such as David Cameron, John Kerry, Joe Biden, Pope Francis, the U.S. Catholic bishops, and a host of others, it is patently obvious that the Qur’an teaches peace and that Islam is a religion of peace. So it ought to be child’s play for these imams in Dagestan to refute the twisted, hijacked version of Islam presented by the Islamic State. Here’s an idea: why doesn’t Barack Obama send Kerry to Dagestan to explain to young Muslims how the Islamic State is misunderstanding and misrepresenting Islam? Or maybe Pope Francis could go there, or he could send some Arabic-speaking Eastern Catholic bishop — say, one who knows that Islam is at its core a peaceful religion and who moves actively to silence and ostracize those who say otherwise — to the Islamic State, straight to Raqqa, to explain to the caliph how he is misunderstanding Islam. That would clear up this problem in a hurry. I volunteer to pay the bishop’s airfare.
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But at first, the Arab empire did not have a compelling political theology to compete with those it supplanted and solidify its conquests. The earliest Arab rulers appear to have been adherents of a monotheistic religion centered around Abraham and Ishmael, which Crone and Cook dubbed “Hagarism.” They frowned upon the Christian doctrines of the Trinity and the divinity of Christ—hence Muawiya’s letter to the Byzantine emperor Constantine, calling on him to “renounce this Jesus and convert to the great God whom I serve, the God of our father Abraham.”
In July 751, at the Talas River on the border of present-day Kazakhstan and Kyrgyzstan, the forces of the new caliphate met those of the Chinese Tang dynasty, in what was to be the decisive battle for hegemony over Central Asia. China’s Westward expansion was stopped, and the region was definitively secured for Islam. The Buddhist and Christian presence in Central Asia went into rapid decline. The area would be Islamic ever after.
Inflamed by this mindset, Muslims all around the perimeter of the Islamic world are fighting their neighbors of other religions—Hindus in India, Communist and Buddhist Chinese, Jews, Christians in a score of countries, and pagan animists in Africa. In this light, it is wishful thinking to bracket Islam and peace.
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Around 1655, the Persian-language book Dabestan-e Mazaheb (School of Religions) was published in India, containing the texts of two chapters of the Qur’an, Sura al-Walaya (“The Guardian”) and Sura al-Nurayn (“The Two Lights”). These two chapters are clearly meant to bolster the Shi‘ite case. The guardian is Ali, and the two lights are obviously Muhammad and Ali. However, these two suras are almost certainly forgeries, and not only Sunnis, but Shi‘ites also consider them inauthentic.