Muhammad in the Quran, Vol. 4: Chapter 85


POSITIVES IN MUHAMMAD'S TEACHING

Islam is a harsh and at points inhuman war religion with a partly immoral moral code - like so many war religions and cultures through history (to call Islam like it is formed by the surahs from Medina - according to Islam's rules for abrogation (= deciding which one of conflicting verses/points in the Quran is valid and which one(s) not) the central ones as they are the youngest ones - a "Religion of Peace", is not even a joke).

But all the same the religion has a few plus points. As you see in the previous chapter and below, the main point is charity, but there are some other points, too - like "be good to orphans" (perhaps because Muhammad himself became an orphan 6 years old), "do not kill unwanted (girl*) children", "deal fairly in business" (not always practiced), "do not practice usury", etc.

One striking difference between NT/Jesus and the Quran/Muhammad, is that the Quran/Muhammad hardly ever mention the word "love" except connected to close relationships and between man and woman (and not often there, too). Love is basic in much in Jesus' religion, but for very little in Muhammad's.

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001 2/43a: "- - - practice regular charity - - -". This is one of the few positive aspects with Islam (though actually here it is said to the Jews) - its demand for charity. But the ideal is weakened by the fact that what you give to your wife, children, and other close relatives - in other religions and cultures reckoned to be a duty, not charity - counts as much as help given to strangers. And then why help others, when you instead can help your nearest family? - may be one reason why the big NGOs for help were not started in Muslim areas. There also is another and thought provoking difference to NT: In the Quran you are told to help others to gain merit with Allah. In NT you are told to help others from empathy and sympathy, and to gain merit in heaven. (You find no empathy and little sympathy in the Quran, and what is there, is practically only for Muslims).

002 2/83c: "- - - treat with kindness - - - orphans - - -". One of Islam's positive sides is its care for orphans - frequently mentioned in the Quran, perhaps because Muhammad was an orphan himself (his father died before he was born, his mother when he was 6).

003 3/130b: "Devour not usury - - -". This is a positive side of the Quran. The problem is that Muhammad never explained what usury is - f.x. in connection to interest. A result of this is that Muslims cannot take interest on money they lend to someone, as to be on the safe side all interest is reckoned to be usury - very illogic; if you by something with the money (f.x. a house) and rent it to someone, you can take rent for it. Money you lend to someone, simply is something of a certain value you rent to someone. But not in Islam. Because of this there have been all kinds of "circumambulating" this rule - formally correct, in reality dishonesty towards the rule - - - a school and a training in dishonesty.

004 4/2a: “To orphans restore their property (when they reach their age) - - -". If you have taken care of the valuables of an orphan, give it back to him or her when they come of age. If you are poor, you can have taken from it for the child’s necessities, but preferably not – and if you have made it grow, then even better. The Quran's treatment of orphans is one of the positive sides with Islam - perhaps because Muhammad lost his father before he was born and his mother when he was 6.

005 4/2b: “To orphans restore their property (when they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your own. For this is indeed a great sin". One of the verses behind the Sharia laws.

006 4/8a: "But if at the time of division other relatives, or orphans, or poor, are present, feed them out of the property - - -". One of the verses behind the sharia laws.

007 4/9: “Let those (disposing an estate (for an orphan or a widow/children*)) have the same fear in their minds as they would have for their own if they had left a helpless family behind - - -“. This part of Islam – care for orphans – is one part where the ethics and the moral may be did not wither and dies after 622 AD.

008 4/10a: “Those (guardians*) who unjustly eat up the property of orphans, eat up Fire into their own bodies - - -.” It was – and is – a grave sin to disuse the property of an orphan.

009 4/36b: “- - - do good - to parents, kinfolks, orphans, those in need, neighbors who are near, neighbors who are strangers, the Companion by your side, the wayfarer (ye meet), and what your right hand possess (= slaves*) - - -”. Allah likes people who do good - even to slaves. Your slaves are mentioned after even wayfarers you happen to meet, but they are mentioned. Proving Islam was planning to end slavery? Hardly.

#010 4/86a: "When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy". This sometimes is forgotten by Muslims during debates.

011 4/112b: "- - - if anyone earns a fault or a sin and throws it on to one that is innocent, he carries (on himself) (both) a falsehood and a flagrant sin". To put the blame on others for bad things one has done oneself, is a big sin also in the Quran. (But of course al-Taqiyya, Kitman, Hilah, deceit, disuse of words/promises/oaths are ok if necessary or if it will give a better result - pay expiation afterwards in necessary. Any comments necessary?)

012 4/127c: “- - - and (remember) what hath been rehearsed unto you in the Book, concerning the (girl*) orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed; that ye stand firm for justice to orphans.” If you had a young orphan girl in the house, the temptation to make her an additional wife for you could be considerable - especially if she had inherited riches.

014 4/127f: "- - - good deeds - - -". Beware that when the Quran uses expressions like this, it is in accordance with its own partly immoral moral code.

015 4/135b: "Stand out firmly for justice - - -". This had been a good point, if it was not for the fact that the Quran's "justice" and the moral code it rests on, both often have sick rules. Compare some points in them to "do towards others like you want others do against you" and be horrified. And ethics we hardly ever even mention in connection to the Quran, as you may be have noticed.

016 4/162j: "- - - regular charity - - -". One of the pluses for Islam, is the value it places on charity. The effect is somewhat weakened, though, by the fact that the main thing is not to help, but to gain merit in Heaven, and by the additional fact that you gain as much merit from helping your nearest family, as from helping strangers - then why help strangers (though it is done)?

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####017 6/149a: (A6/141 – in 2008 edition 6/143): “With Allah is the argument that reaches home (= the decisive arguments = it is Allah who decides*) - - - ". Predestination again - because Allah long since has decided everything according to his Plan. And man's claimed free will?

“The Message of the Quran” has this comment:

“In other words, the real relationship between Allah’s knowledge of the future (and, therefore, the ineluctably of what is to happen in the future) on one side, and man’s free will, on the other – two propositions which, on the face of it, seem to contradict one another – is beyond man’s comprehension; but since both are postulated by Allah, both must be true."

Simply the ultimate pinnacle of clear speech. And the ultimate victory not for blind faith, but for blind faith based on naivety and intellectual unconsciousness.

IT ALSO IS THE ULTIMATE DEFEAT FOR THE CLAIM THAT IT IS POSSIBLE TO COMBINE THE CLAIM THAT MAN HAS FREE WILL WITH THE CLAIM THAT ALLAH DECIDES EVERY DETAIL OF YOUR LIFE.

Also Islam here leaves religion and enters mysticism.

Predestination contra man’s free will actually is a version of “the Time Travel Paradox”, which is long since proved unsolvable. (In short: The king is murdered. A FTL-message (FTL = Faster Than Light) is sent to a star-ship off Sirius. FTL according to Einstein moves backwards in time, and arrives earlier than it was sent. The ship sends a warning to the king, and as it uses FTL, the warning arrives before the murder and the king avoids the murderer. Because of that no message is sent to the ship, which sends no warning to the king - and the king is murdered. Then a FTL message is sent to the ship - - - -".) There is no way Allah can even be fully clairvoyant, not to mention decide everything on beforehand, and man at the same time have free will. (More in the chapter about predestination.)

Another proof for that there are things in the non-material parts of life which are impossible even for an omnipotent and omniscient god: Add one mathematical 1 to another mathematical 1. The only possible answer even for a god is the mathematical 2. There simply are things not possible even for gods. And to combine full predestination with even a tiny part of free will for man, is one of them - the laws of chaos inexorably prohibit it. A god may direct this and that to happen, but full predestination or full precognition is not possible if it is possible for man to change his mind, even if he can change it only now and then.

Yet another point: It is a proved fact in science (logic) that if two claims are mutually excluding each other, maximum one of them may be true.

PREDESTINATION ALSO MAKES F.X. PRAYERS MEANINGLESS: IF ALLAH HAS PREDESTINED EVERYTHING, PRAYERS CAN CHANGE EXACTLY NOTHING. (Predestined help - or reward or punishment - for predestined deeds just is threat.)

This point perhaps is the pinnacle in all Islam's ability to flee even from facts they see themselves, its inability to face hard facts even when they see them, and its ability and willingness to be blind and to overlook even the strongest facts and proofs for that things are very wrong in the Quran and thus with Muhammad and in Islam. Central claims which cannot be true, are accepted in pure superstition.

"Our fathers told us and our neighbors and mullahs tell us this is true, and then it must be true". (Taqlid is normal among Muslims,)

"We built our lives on this belief - it has to be true because it is too difficult for me to face the alternative".

You meet this lack of moral backbone and the ability in Islam and in Muslims to overlook or explain away even the strongest facts, at every point in the Quran where there are mistakes, contradictions or other proofs for that something is wrong in the Quran, and thus with Muhammad and with his religion - proofs they are unable to face for that Islam as told in the Quran is not a religion, but a superstition.

In a way this does not surprise us - such things are typical for strong believers in any religion, and Muslims simply are very typical concerning this. What is more difficult to understand, is that in spite of that there are so very many points - perhaps 3ooo+ in a relatively small book - which must be "explained" in spite of that the book itself declares that its texts are easy to understand, and are to be understood literary, and all the same Muslims do not even start asking questions about what this signify or means!

Total predestination for Allah and every smithereens of free will for man are two claims which are mutually prohibiting/excluding each other. Maximum one of them can be true. The claim is logical and scientific nonsense.

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018 6/151c: “- - - kill not your children - - -.” In pre-Islamic times in Arabia it happened that parents killed their baby (mostly) daughters (often by burying them alive), and sometimes also sacrificed a baby to a god. This Muhammad put an end to. But to be fair both ways: Muslims often pretends that this was a normal thing to do by the Pagans, and that Islam thus has saved huge numbers of girls and some boys through the centuries. Realities – realities admitted also by modern Muslim scholars - are that it only happened infrequently, and perhaps in connection with ceremonies mainly. (All the same it is a plus that he put an end to it).

019 6/152a: “And come not nigh to an orphan’s property, except to improve it - - -.” Muhammad did his best to protect orphans – one of the (too few) pluses for him.

020 7/85g: "Give just measures and weight, nor withhold from the people the things that are their due - - -". The demand for honesty is one of the plusses for the Quran. There are, however, points in the book which makes one think that honesty towards Muslims is more essential than towards non-Muslims (and the reputation "Arab salesman" have f.x. among sailors, may indicate that some Muslims think so, too.

021 9/5m: "- - - charity - - -". One of the positive sides with Islam is its stress on charity - though the moral value are reduced by the fact that the main thing is not to help, but to gain merit in Heaven, and by the fact that you gain just as much merit from helping your nearest family as from helping strangers - which places strangers far down on the priority list.

022 9/11c: "- - - charity - - -". One of the positive sides with Islam is its stress on charity - though the moral value are reduced by the fact that the main thing is not to help, but to gain merit in Heaven, and by the fact that you gain just as much merit from helping your nearest family as from helping strangers - which places strangers far down on the priority list.

023 9/75d: "- - - they (some good Muslims*) would give (largely) in charity - - -". This stressing of charity is one of the - too few - good sides of Islam. But the fact that charity also is for forwarding Islam also by means of armed strife and war, gives the point a not tasty second taste.

024 9/104c: "- - - (Allah*) doth accept their (Muslim's*) gifts of charity - - -". As mentioned before the stressing on charity is one of (the not too many) good sides with Muhammad's teaching. But this sentence touches one of the weak spots of the Quran's charity: The main thing is not to help persons in distress, but to gain points in Heaven.

025 11/84f: "And give not short measure and weight - - -". One of the (few?) good moral rules in the Quran, is the demand for honesty in trade - though the fact that it some places is said you shall not cheat Muslims, to some - or many? - weak souls may indicate that to cheat non-Muslims does not count too much (do not ask a sailor about his opinion about "Arab salesmen" - he may answer in too strong words for your ears).

026 11/85a: "Give just measure and weight - - -". See 11/84f above.

027 13/22e: (A43 – in 2008 edition A44): “- - - and turn off Evil with good - - -.” What does this mean? F.x. Ibn Kaysan/Zamakhshari: “if they have committed a sin, they repel it (= its effect on themselves*) by repenting”. Or Razi: "You have to say and/or do things to set evil situations right". Or others, f.x. Tabari: “You repay evil with good.” Just pick your choice, as the Arab text can mean any of these. Muslims claim the texts and the language in the Quran are so clear, that it is part of the proof for that the book must be sent down from Allah. We agree to that it proves something – but not an omniscient god. Definitely not. And these variants also inevitably are in the Arab text, as the relevant word(s) there has/have more than one meaning. (We may also mention the Bible: "Turn the other cheek" - Matt. 5/39).

028 16/59b: "- - - or shall he (the father*) bury it (the newborn girl child*) in the dust?" It happened that newborn girls were so unwanted that they simply were buried alive to get rid of them. But science accepted by Islam has found that this in reality did not happen often - Muslims overstated the volume of the crime in order to sully their opponents. One of the not too many morally good things Muhammad did, was to put an end to this killing.

029 16/128b: "For Allah is with those who restrain themselves - - -." One of the better sentences in the Quran - but sometimes "forgotten" by Muslims and by terrorists.

030 17/26a: One of the good points in Islam - for after all there are a few good points, too - is the insistence on helping the poor. There are some very telling aspects to this side of Islam, though:

  1. The one and only reason given for such kindness to others, is to gain merit with Allah. In many other religions the main point is empathy with the ones in difficulties - and the merit in Heaven is just a welcome extra plus. In the Quran "I" - my gaining of merit - am/is the central person/thing and the one moral reason. In f.x. the NT the care for and empathy with fellow humans is in the center for the moral behind your act, and the merit with Yahweh just a good, but after all secondary reason. You do not have to be much of a philosopher to see there is quite a difference here - but then all philosophy in Islam finally died in 1095 AD with the famous and infamous book against philosophy - thinking new thoughts - "The Incoherence of the Philosophers" by "the greatest Muslim after Muhammad", al-Ghazali, after a long starvation (well, it lingered on for about 100 more years in the far west - but from then on there came not one single new idea or new thought which could benefit man until far into the 20th century from the entire Islamic world). To say the least of it: There is a moral difference between: "I help others because I benefit from it", and: "I help others because I feel empathy with them".
  2. In Islam also you gain just the same merit from helping your own nearest family - wife and children and other close relatives - as from helping strangers. Then why help strangers? - at least not until your family has got everything they need. In many other religions to help your nearest is a duty and a matter of course, and only to help the ones outside your nearest family are genuinely good deeds. This difference in the roots of the moral thinking may be one of the reasons why NGO help organizations are weaker in Muslim areas than many other places. To quote Turks after a really bad earthquake some years ago: "From where did we get help when we really needed it? Not from our Muslim brothers, but from the West - even from (their partly enemy*) Greece!" (This was one of the arguments in Turkey for wanting into Europe. It seems to be difficult though - anti-EU in Turkey names the European reluctance to accept Turkey as a member in EU with bad names, but the real reasons are genuine fear for Islam's aggressive sides and as genuine fear and honest distaste for too many of Islam's ethical and (im)moral ideologies - Europe paid a terrible price to get rid of Nazism, and not a little to make an end to Fascism and Communism and helped with ending Apartheid - they are very reluctant to accepting a new and very strong ideology built on the same kind of elitism ("are non-Muslims worth half of a Muslim or less" - modern Pakistani scholars. "Islam shall be the dominant religion and all others be suppressed and pay jizya (extra tax*) with willing submission" - the Quran 9/29. Etc.). But that is another debate.
  3. In Islam the duty to help other only exists for the ones who can afford it - do not use too much of your wealth for helping others ("squander not (your wealth) - - - (like*) - - - a spendthrift" to quote just this verse in the Quran, and in the next - 17/27 - "Verily spendthrifts are brothers of the Satan - - -" ). In f.x. NT the central question only is: "Does he/she need help?" and "Love your fellow human" - see f.x. the story about the old widow and the small coin (Mark. 12/41-44). In Islam "I" am the central one again, in NT the central words are "Love" and "Fellow humans" (the word "love" hardly exists in the Quran, except in connection to members of your closest family). Also here are fundamental differences in the ideology behind the basics of the moral and ethics. (Actually the quoted words are very telling about the difference on these points between the Quran and NT - Allah and Yahweh so definitely are not the same god - - - and Muhammad and Jesus as surely not from the same line of prophets, as their moral and their teachings are too different. (To be from the same line of prophets, every new prophet has to build on what the former prophets in the line said and taught and did - Muhammad thus does not belong in Yahweh's line of prophets/messengers (in addition to that he was no real prophet - he had not the gift of being able to make prophesies.)

031 17/31a: "Kill not your children for fear of want - - -". We have not seen information indicating that children were killed because of poverty in Arabia - though it may have counted some of the few times when the parents decided to kill a newborn unwanted daughter in the old times.

032 17/31c: "Verily the killing of them (unwanted babies*) is a great sin". One of the good things Muhammad did, was to put an end to this custom. Even though science - included Muslim such - agrees on that it did not happen often (Muslims overstated it a lot to sully their opponents) - perhaps mainly in connection with some religious ceremonies - every case of murder is one too much, also when the victims are babies.

033 17/34: "Come not neigh to an orphan's property - - -". Muhammad's care for orphans - perhaps because he was one himself - is one of the sympathetic sides of the Quran. There is one bad point though: A man with an orphan young girl in his house - it is too easy for him to marry her (for lust or for her money if she has inherited something).

034 17/35a: "Give full measure - - -" Honesty in business is another positive demand in the Quran. But again there is a "dark spot on the linen": There are verses in the Quran clearly indicating that it counts more not to cheat Muslims than others.

035 21/73f: "- - - regular charity - - -". One of the plusses for the Quran is its stressing charity. The "good marks" is, however, reduces some because for one thing the main point is not to help others, but to gain merit in Heaven, and for another that you gain as much merit from helping your nearest family as from helping strangers - then why help strangers? - oh, it is done, but it is not too high on the priority list for everyone.

036 22/35d: "- - - spend (in charity) - - -". The demand for charity is one of the positive sides of the Quran. It is marred, though, by the fact that the main thing is not to help people in difficulties, but to gain merit in Heaven, and by the fact that you gain as much merit from helping your nearest (which in f.x. Christianity is a matter of course, not charity) as from helping strangers - which easily puts strangers low down on the priority list.

037 22/78k: "- - - give regular charity - - -". The demand for charity is one of the positive sides of the Quran. It is marred, though, by the fact that the main thing is not to help people in difficulties, but to gain merit in Heaven, and by the fact that you gain as much merit from helping your nearest (which in f.x. Christianity is a matter of course, not charity) as from helping strangers - which easily puts strangers low down on the priority list.

038 23/4: "- - - active in deeds of charity". The Quran's standpoint when it comes to charity is one of it’s (too few) positive sides. This aspect is weakened, though, by 2 facts: One is that the reason for charity mainly is not empathy or sympathy with the ones who need help, but the wish to gain points in Heaven. The other is that you get the same points from Allah if you help your wife or son, as when you help others - and then why help others?

039 24/37b: "- - - regular Charity - - -". One of the good sides with the Quran, is its weight laying on charity. The moral value is reduced, however, by the fact that the main thing is not to help others, but to gain merit in Heaven, and also by the fact that you gain just as much merit from helping your nearest, as from helping strangers - which may move strangers far down on the priority list.

040 24/56b: "- - - give regular Charity - - -". This is one of the positive sides with Islam - its stressing charity. But it is marred by two facts: The charity is for gaining merit in Heaven, not because of empathy with the needy. And you get as much merit from helping members of you family as from helping strangers - and then it is tempting to help the family mainly.

041 26/181-183: One of the good things in the Quran, is the demand for honesty in trade (though some places may indicate that it is worse to cheat Muslims than non-Muslims). But then there are facts like al-Taqiyya (the lawful lie), Kitman (the lawful half-truth), Hilah (the lawful pretending/circumnavigating), deceit, broken promises/words/oaths if that gives a better result). Islam is the only one of the big religion which has dishonesty and worse as an integrated part of the religion. (For some reason or other Islam and its Muslims seldom claim that Islam is the religion of honesty.)

042 27/3c: "- - - regular charity - - -". One of the good aspects with the Quran is its weight laying on charity. But the moral effect is reduced by the fact that the main thing is not to help others, but to gain merit in Heaven - you buy merit so to say - and by the fact that you gain as much merit from helping your nearest family, as from helping strangers - which often pushes strangers far down on the priority list.

043 28/54e: "- - - (in charity) - - -". One of the plus points for Islam, is its stressing of charity. But with the minuses that the main point is not to help persons in need, but to gain marks in Heaven, and the fact that you gain as good marks from helping your nearest family, as from helping strangers. Strangers then easily end up a bit down on the priority list.

044 30/38a: "So give what is due to kindred, the needy, the wayfarer." One positive aspect with the Quran is its insistence on helping others. This is, though, weakened by 2 facts:

  1. The main thing is not to help, but to get - "buy" - merit in Heaven.
  2. You get just the same merit from helping your wife or children, as from helping others - then why help others? (Oh, others often are helped, too, but with lower priority.) Also see 30/39 just below.

045 30/39a: "- - - that which ye lay out for charity, seeking the Countenance of Allah - - -". One of the positive things with Islam and the Quran, is the stressing on charity. But there are two significant differences between charity in Islam and charity in Christianity (and many other religions):

  1. The one thing is mentioned here: Charity in Islam is to gain merit in Heaven, whereas charity in NT is for the love of your fellow humans - or at least to help them in their need - plus a wish/hope for merit in Heaven.
  2. The other is that in Islam it is clearly told that you gain as much merit in Heaven from helping your nearest and dearest - wife, children, etc. - as from helping strangers. In NT to help your nearest mainly is a matter of course and a duty, and only helping the more distant ones and strangers is charity. Two of the reasons why the big international charity organizations mostly started in the western culture and not under Islam?

046 30/39c "- - - it is these (the ones giving for charity*) who will get a recompense multiplied". Well, this at least is what the Quran promises.

047 31/4c: "- - - give regular in Charity - - -". The standpoints about charity are a plus in the Quran. The value and effect is reduced by 2 facts, though:

  1. The main point with charity is to gain merit in Heaven, not to help others.
  2. You get as much merit in Heaven from helping your wife or children as from helping strangers. Then it is easy to think: Why help strangers?

048 31/14a: "And We (Allah) have enjoined on man (to be good) to parents - - -". This strongly contradicts 6/151 which among other things says: "- - - I (Muhammad*) will rehearse what Allah hath really prohibited you (Muslims*) from: - - - be good to your parents - - -". But on the other hand 6/151 is one of the (19?) places in the Quran where Muslim scholars generally agree on that there is a mistake in the book. ("1000 Mistakes in the Quran" lists 15 of them).

049 32/16a: "- - - spend (in charity) - - -". The demand for charity is a plus for Islam. This moral principle is marred, though, by two facts:

  1. The moral incitement for giving charity, is the wish for merit in Heaven, less than empathy with the ones in difficulties.
  2. To help your nearest gives just as much merit as helping strangers. Then it is more tempting to help one's nearest.

050 33/33e: "- - - give regular Charity - - -". As mentioned before the Quran's stressing the value of charity, is one of its (few?) positive aspects. And as also mentioned before this moral plus is diminished by the fact that the reason for giving charity, was to gain merit in Heaven, not because of empathy or sympathy with the needy ones, and that you gained the same merit in Heaven from helping your wife or child as from helping others - and then why help strangers? (Oh, it was done, but it was not too high on the priority list always).

051 33/35d: "- - - give in Charity - - -". As mentioned before the Quran's stressing the value of charity, is one of its (few?) positive aspects. And as also mentioned before this moral plus is diminished by the fact that the reason for giving charity, was to gain merit in Heaven, not because of empathy or sympathy with the needy ones, and that you gained the same merit in Heaven from helping your wife or child as from helping others - and then why help strangers? (Oh, it was done, but it was not too high on the priority list always).

052 35/29c: "- - - spend (in Charity*) - - -". The stressing on charity is one of the positive sides of Islam. But there are two facts which reduces its moral value: The main thing is not to help others, but to gain merit in Heaven, and you gain as much merit from helping your nearest as from helping strangers - and the strangers easily end up rather low on the priority list.

053 41/7b: "- - - regular Charity - - -". One of the pluses in the Quran, is its insistence on charity. But the point is blunted by 2 facts: The main thing is not to help others, but to gain merit in Heaven. And: You get as much merit from helping your nearest, as from helping strangers, and then strangers easily end up far down on the priority list. The fairy tale about the poor fisherman who in a storm promised his god to give his biggest fish to the poorest person he knew, if the god saved him, and then gave the fish to his wife, has a very different meaning among Muslims, compared to people from religions or cultures with more normal moral codes.

054 41/34c: “Repel (Evil) with what is better (good*); then will he between whom and thee was hatred become as it were thy friend and intimate”. This is like taken from Jesus’ words in the NT - - - but this was around 616 – 618 AD, and long before Muhammad and Islam started to change - to become an ethically and morally destroyed robber baron and his convenient religion of theft, rape, destruction and blood. This verse is contradicted and often “killed” by at least these verses: 2/191, 2/193, 3/28, 3/85, 3/148, 4/81, 4/90, 5/33, 5/72, 5/73, 8/12, 8/38-39 (the warning), 8/39, 8/60, 9/3, 9/5, 9/14, 9/23, 9/29, 9/33, 9/73, 9/123, 25/36, 25/52, 33/61, 33/73, 35/36, 47/4, 66/9. This includes many advising or permitting political, social, economical, etc. compulsion (with the sword in the background if you protest) – we mention a few here: 3/28, 3/85, 3/148, 4/81, 5/72, 5/73, 9/23, 14/7, 15/3, 33/73, 35/36. They are all quoted under 2/256. (At least 29 contradictions).

055 41/34d: “Repel (Evil) with what is better (Good*); then will he between whom and thee was hatred become as it were thy friend and intimate”. To be friendly towards enemies was good when this was told around 616 – 618 AD - - - but that was before Medina and blood. This verse is abrogated – made invalid - by at least these verses: 2/191, 2/193, 3/38, 3/85, 3/148, 4/90, 5/33, 5/72, 8/12, 8/38, 8/38-39 (the warning), 8/39, 8/60, 9/3, 9/5, 9/14, 9/23, 9/29, 9/33, 9/73, 9/123, 25/36, 25/52, 33/61, 33/73, 35/36, 47/4, 66/9. This includes many bloody threats, but also verses advising or permitting political, social, economical, etc. compulsion (with the sword in the background if you protest) – we mention a few here: 3/28, 3/85, 3/148, 4/81, 5/72, 5/73, 9/23, 14/7, 15/3, 33/73, 35/36. They are all quoted under 2/256. (At least 28 abrogations).

##056 41/34e: "Repel (Evil) with what is better: then will he between whom and thee (a Muslim) was hatred become as it were thy friend and intimate!" This is the essence of one of Jesus' central thoughts. But as far as we can find, it is the only place in the entire Quran we find something like this - it is not central in Islam to say the least of it. The nearest is that it is good in the eyes of Allah if you forgive misdeeds.

057 42/40d: "- - - if a person forgives and makes reconciliation, his reward is due from Allah - - -". Forgiving is a theme also in the Quran, but far from as central as in especially NT.

058 42/43a: "But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs." Verses like this in reality are abrogated and made invalid by other and harsher verses - f.x. 9/5 - the Verse of the Sword - at least concerning non-Muslim. But one should remember that all the same many Muslims takes verses like this into account and live more or less accordingly. One also should remember that according to science some 70 percent of the Muslims are as good as you and me, and that a lot of the remaining 30 are not too bad either - only a small percent has forgotten to be humans. The trouble of course it to find out who is who, so there may be situations where one has to be careful or suspicious, but there is no reason to be unnecessarily harsh or unfriendly, until they have shown there are reasons for this. We have Muslim friends, and see no reason why not making more - we only move a little more slowly not to make mistakes. A good person mostly is a good person whether he is a Muslim or something else. So do not condemn any Muslim only because he/she is a Muslim. Most of them are ok.

As for forgiving from Allah: See 2/187d above.

059 42/43b: "But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs." This is a sentence to remember when you read the NT - f.x. where Jesus advices to answer bad with good - "to turn the other cheek". It takes strength and courage, not cowardice, as it often is against your natural reaction.

##060 45/14a: “Tell those who believe, to forgive those who do not look forward to the Days of Allah.” But the word “forgive" was slowly forgotten after 622 AD – when they also took on the duty of also being enforcers. With the result: This verse is contradicted and often abrogated and “killed” by at least these verses: 2/191, 2/193, 3/28, 3/85, 3/148, 4/81, 4/90, 5/33, 5/72, 5/73, 8/12, 8/38-39 (the warning), 8/39, 8/60, 9/3, 9/5, 9/14, 9/23, 9/29, 9/33, 9/73, 9/123, 25/36, 25/52, 33/61, 33/73, 35/36, 47/4, 66/9. This includes many advising or permitting political, social, economical, etc. compulsion (with the sword in the background if you protest) – we mention a few here: 3/28, 3/85, 3/148, 4/81, 5/72, 5/73, 9/23, 14/7, 15/3, 33/73, 35/36. They are all quoted under 2/256. (At least 29 contradictions).

As for forgiving from Allah: See 2/187d above.

#061 46/15a: "We have enjoined on man kindness to his parents - - -". This is clearly contradicted by 6/151: "Come, I (Muhammad*) will rehearse what Allah hath really prohibited you from: (Among other things*) - - - be good to your parents". (But right shall be right: This point in 6/151 is one of the ones Muslim scholars agree on must be wrong in the Quran, and most likely they are right. But then: How much more is wrong in the book, and how can an omniscient god make mistakes?)

Seen separately: This sentence is one of the plus points for the Quran.

062 51/19: "- - - the right of the needy - - -". One of the plusses for the Quran, is its stressing the help to the needy. There are two dark spots on this, though: For one thing the main idea is to gain merit in Heaven, not to help the suffering. And for another you gain as much merit from helping your closest family members as from helping strangers - and then stranger easily end far down on the priority list.

##063 57/7d: "- - - spend in charity - - -". One of the plusses for the Quran, is its insistence on charity. But there are the two dark spots which partly destroy the moral value of it: For one thing the main point is not to help others, but to gain/"buy" merit in heaven, and the other is that you gain just as much merit from helping your nearest, as from helping strangers, and then strangers easily end up far down on the priority list. (In f.x. Christianity to help your nearest is a duty, and only help to those a little off or far off is charity - and the main point is to help, though merit in heaven will be the side result tor the religious ones.)

064 57/18a: “For those who give to Charity - - -". The demand for charity is one of the pluses for the Quran. But there is no escaping the fact that 2 facts reduces its moral value: For one thing the main point is not to help fellow human beings, but to gain merit in Heaven, and for another: To help your nearest family gives just as much merit in heaven as to help a stranger, and then strangers easily end up far down on the priority list. (For f.x. Christians to help your nearest is a duty, and only to help others is charity.)

065 58/2a: "- - - divorce - - - by zihar - - -". An easy way for a man to get divorce - but cruel to the woman, as she did not become free, only he - which was used in the old Arabia. The man simply told his wife: "You are unlawful to me for cohabiting like my mother." Then he was divorced from her, but not she from him - she found herself in a limbo where her husband had no married duties towards her, whereas she was not free and could not go on with her life. Muhammad did not accept this form for divorce.

066 58/13c: "- - - practice regular charity - - -". One of the (too few) positive sides with the Quran, is its insistence on charity. This positive moral aspect is marred, though, by 2 facts: The main thing with charity is not to help, but to gain points in Heaven. And you get just as many points for helping your nearest family, as for helping strangers - which often put strangers far down on the priority list. F. x. after big catastrophes there are more gifts to the unlucky ones from each person in the rich West than from the ones in the superrich Arab oil countries - this even when the victims are Muslims and there is extra pressure on Islamic nations to send help.

067 64/16c: "- - - and spend in charity for the benefit of your own soul". The stress the Quran puts on charity is one of the positive aspects with Islam. But beware that there are at least two essential differences between NT and the Quran here:

  1. The Quran tells you to help others to gain merit in Heaven. NT tells you to help others because it is the right thing to do, because they need help, and to gain merit in Heaven.
  2. The Quran tells you get the same merit from helping your wife or other close to you, as when you help strangers - then why help strangers and distant acquaintances? In Christianity to help your nearest ones is a matter of course and more or less a duty, and only helping others gives any amount of merit "up there".

068 69/34: "- - - feed the indigent - - -". This pops up here and there in the Quran, and it is one of its - sorry to say so - pitifully few, good sides. But the good moral point is marred by two facts: The main thing is not to help someone, but to gain merit in heaven, and you get as much merit from helping your nearest, as from helping strangers - and then strangers easily end up low down on the priority list. (For f.x. Christians it does not give merit to help one's nearest - that is a matter of course and a duty).

##069 73/20h: "- - - give regular Charity - - -". This is one of the (too few) plusses for Islam - the demand for charity. But there are the two dark spots on this standpoint: The main thing is not to help others, but to gain merit for yourself in Heaven, and you get as much such merit from helping your wife and children as from helping strangers - then why help strangers? (- o it happens, but for many it is low down on the priority list).

070 76/8a: “And they feed, for the love of Allah - - -". Charity is to gain love - merit - from Allah, not to help people in need. Well, also Muslims are humans, and a lot of them wish to help just like non-Muslims do out of compassion. But the religious reason given in the Quran, is to gain merit in Heaven. Also see 76/9 below.

##071 76/30a: “But ye (humans*) will not, except as Allah wills.” Total predestination. Contradicted by:

  1. 8/30 (614-618 AD): “Whenever misfortune happens to you (humans*), it is because of the things your hands have wrought - - -”. Also see 6/22 (630-632 AD): “No misfortune can happen on earth or in your souls but is recorded in a decree before We (Allah*) bring it into existence.”
    But also see all the places where Muhammad tells his people that battle is not dangerous - and refusing to do battle is to no avail - as Allah has long since decided the hour of their death, and nothing they do or not do, can change that hour. This point really goes to the heart of two facts in Islam:
  2. Muhammad came to stress predestination more and more as the years went by in Medina - one can speculate if the reason was that he needed warriors.
  3. And this is a serious point: THROUGH 1400 YEARS ISLAM HAS BEEN UNABLE TO EXPLAIN THE CONTRADICTING STATEMENTS THAT MAN HAS FREE WILL, AND THAT ALLAH DECIDES AND PREDESTINES EVERYTHING. THE MORE OR LESS OFFICIAL POINT OF VIEW (THOUGH NOT AMONG THE UNEDUCATED ONES THAT HARDLY UNDERSTANDS THE PROBLEM) IS THAT THE TWO STATEMENTS ARE IMPOSSIBLE TO COMBINE, “BUT IT HAS TO BE TRUE ALL THE SAME AS IT IS SAID IN THE QURAN”(!!!). ALSO THE SENDING PEOPLE TO HELL FOR A FAIR PUNISHMENT COMBINED WITH THE “FACT” THAT ALLAH DECIDES EVERYTHING BY PREDESTINATION, IS IMPOSSIBLE TO COMBINE WITH THE PRESUMPTION OF A BENEVOLENT AND/OR FAIR GOD. Some Muslims back paddle very much on the point of predestination and try to explain that it is not real predestination, though unable to explain what it then is - but the Quran is too clear on this.
  4. Islam also never has explained how prayers can have value or meaning if Allah has predestined everything and according to his unchangeable Plan long time ago.

As for the value of prayers in Islam, also see 62/9c. And if you combine 62/9c with 67/9c - a strong one - you get something thought-provoking. (And relevant here: Muslims often are taught that a question or problem which really can have only one valid solutions, can have 2 or more true and correct solutions - Islam is forced to teach this, because if not many of the mistakes and contradictions in the Quran become too obvious. But this ONLY is true if parallel true solutions are possible. F.x. in cases where 2 or more possible solutions are mutually excluding each other, maximum 1 of the mutually excluding ones can be true. Islam teaches differently. It should be a bit thought provoking for Muslims, that just this "small" difference in theoretical thinking and teaching, was one of the reasons (there were several of course) for why Europe and the West exploded into the Technical Revolution, while the Muslim area stagnated). Two star examples are: 1): Full predestination is not possible even for an omnipotent god to combine with even the smallest piece of free will for man - the two are mutually excluding. Islam is teaching differently. 2): The same for full and unchangeable predestination long time before, combined with any claimed effect of prayers - the two are mutually excluding each other. Islam is teaching differently.)

Another fact: Today it is easy by means of statistical methods to check if prayers have any effect. (Let f.x. 1ooo persons each pray for one among 1ooo unknown persons sick or in other ways in need. compare the result after some time with a similar group of 1ooo who has not been prayed for, and see if there is a difference. If there is a positive difference, this would be a strong indication or perhaps even a proof for something - a proof Islam strongly and dearly needs, as they have not any proof for even a single of its central claims. But it has not even tried to make such a test. Why?)

Similar goes for forgiving in Islam - it will change Allah's Plan "which nobody and nothing can change" according to the Quran.

ACTUALLY THIS ONE IS EXTRA INTERESTING, AS IT CONFIRMS THAT ALLAH DECIDES WHAT A HUMAN WILL. A N D W H E R E I S T H E N T H E C L A I M E D F R E E W I L L O F M A N ?

072 83/1b: "Woe to those that deals in fraud - - -". Literally speaking: One of the plusses for Islam is it’s that it insists on fair deals in trade - though one or two verses may indicate that it counts more to be honest towards Muslims than towards others.

073 90/12-13: “And what will explain to thee (Muhammad/Muslims*) the path that is steep (in the meaning ascending fast, not that it is hard to walk?*)? – (It is): freeing the bondman, or giving of food in a day of privation (and some other things*) - - -.” To set free a slave was a good thing – but the main argument and the main moral (?) reason was not to help a fellow human, but to gain merit with Allah. With other words: To help yourself now for the coming next life.

074 90/13-16a: Different good deeds which may help you to reach Paradise.

075 90/15-16: “(A good deed is among others*) the giving of food in a day of privation to the orphans with the claims of relationship.” Take care of the orphans.

076 93/9: "- - - treat not the orphan with harshness - - -". Muhammad lost his father before he was born, and his mother when he was 6. This may be the reason for this positive side of the Quran.

077 107/7: "(Woe to the Muslim who*) refuses (to supply even) neighborly needs". One of the (alas pitifully few) good things with Islam, is its insistence on that one shall help others (but see 107/2 above). But there are two points which reduces the effect: For one thing there is no talk about empathy (it hardly exist in the Quran) or even sympathy (also hardly exists in the Quran except some for Muslims) with your fellow humans, but to gain merit in Heaven. And you get the same merit from helping your nearest as from helping strangers - so why help strangers unless you have plenty?

Sub-total Chapter 85 = 77 + 8.299 = 8.376.


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This work was upload with assistance of M. A. Khan, editor of islam-watch.org and the author of "Islamic Jihad: A Legacy of Forced Conversion, Imperialism, and Slavery".