Islam Death Penalty Quotes

To Judaism Christians ascribe the glory of having been the first religion to teach a pure monotheism. But monotheism existed long before the Jews attained to it. Zoroaster and his earliest followers were monotheists, dualism being a later development of the Persian theology. The adoption of monotheism by the Jews, which occurred only at a very late period in their history, was not, however, the result of a divine revelation, or even of an intellectual superiority, for the Jews were immeasurably inferior intellectually to the Greeks and Romans, to the Hindus and Egyptians, and to the Assyrians and Babylonians, who are supposed to have retained a belief in polytheism. This monotheism of the Jews has chiefly the result of a religious intolerance never before equaled and never since surpassed, except in the history of Christianity and Mohammedanism, the daughters of Judaism. Jehovistic priests and kings tolerated no rivals of their god and made death the penalty for disloyalty to him. The Jewish nation became monotheistic for the same reason that Spain, in the clutches of the Inquisition, became entirely Christian.

Within the House of Islam, the penalty for learning too much about the world—so as to call the tenets of the faith into question—is death.

If a Muslim renounces Islam, even if a new convert reverts to his previous faith, the penalty is death.

According to the dictionary, “Islam” means “submission” in Arabic. A Muslim is someone who is submissive to God. Why does he submit? Because his God is the best, the brawniest, the nattiest, but most of all because, if he says anything to the contrary, he will burn in hell until well after the end of the world. The believer is thus encouraged not to screw around with God under penalty of something worse than death for all eternity.

Muslim fundamentalists have toppled governments and either assassinated or threatened the enemies of Islam with the death penalty. Similarly, Jewish fundamentalists have settled in the Occupied Territories of the West Bank and the Gaza Strip with the avowed intention of driving out the Arab inhabitants, using force if necessary. Thus they believe that they are paving a way for the advent of the Messiah, which is at hand. In all its forms, fundamentalism is a fiercely reductive faith. Thus Rabbi Meir Kahane, the most extreme member of Israel’s Far Right until his assassination in New York in 1990: There

Roughly 25 percent of humanity is Muslim. For every Jew, there are roughly one hundred twenty-five Muslims. Judaism is about 2500 years older than Islam, and yet it has not been able to attract nearly as many followers. If we construe religions as memeplexes (a collection of interconnected memes), to borrow Richard Dawkin's term, the Islamic memeplex has been extraordinarily more successful than its Jewish counterpart (from an epidemiological perspective, that is). Why is that? To answer this important question, we must look at the contents of the two respective memeplexes to examine why one is more "infectious" than the other. Let us explore the rules for converting into the two religions and apostatizing out of them. In Judaism, the religious process for conversion is onerous, requiring several years of commitment and an absence of ulterior motive. (For example, converting to Judaism because you are marrying a Jewish person is considered an ulterior motive). Not surprisingly, given the barriers to entry, relatively few people convert to Judaism. On the other hand, to convert to Islam simply requires that one proclaim openly the sentence, the shahada (the testimony): "There is no true god but Allah, and Muhammad is the Messenger of Allah." It does not require a sophisticated epidemiological model to predict which memeplex will spread more rapidly. Let us now suppose that one wishes to leave the religion. While the Old Testament does mention the death penalty for apostasy, it has seldom been applied throughout Jewish history, whereas to this day apostasy from Islam does lead to the death penalty in several Islamic countries. But perhaps the most important difference is that Judaism does not promote or encourage proselytizing, whereas it is a central religious obligation in Islam. According to Islam, the world is divided into dar al-hard (the house of war) and dar al-Islam (the house of Islam). Peace will arrive when the entire world is united under the flag of Allah. Hence, it is imperative to Islamize the nations within dar al-harb. There is only one Jewish country in the world, Israel, and it has a sizeable non-Jewish minority. But there are fifty-seven member states of the Organization of Islamic Cooperation.

In reality, evangelicals did not cast their vote despite their beliefs, but because of them. Donald Trump did not trigger this militant turn; his rise was symptomatic of a long-standing condition. Survey data reveal the stark contours of the contemporary evangelical worldview. More than any other religious demographic in America, white evangelical Protestants support preemptive war, condone the use of torture, and favor the death penalty. They are more likely than members of other faith groups to own a gun, to believe citizens should be allowed to carry guns in most places, and to feel safer with a firearm around. White evangelicals are more opposed to immigration reform and have more negative views of immigrants than any other religious demographic; two-thirds support Trump’s border wall. Sixty-eight percent of white evangelical Protestants—more than any other demographic—do not think that the United States has a responsibility to accept refugees. More than half of white evangelical Protestants think a majority nonwhite US population would be a negative development. White evangelicals are considerably more likely than others to believe that Islam encourages violence, to refuse to see Islam as “part of mainstream American society,” and to perceive “natural conflict between Islam and democracy.” At the same time, white evangelicals believe that Christians in America face more discrimination than Muslims. White evangelicals are significantly more authoritarian than other religious groups, and they express confidence in their religious leaders at much higher rates than do members of other faiths.

You killed a Christian? Fine. But if the victim had been a Muslim. . . The rules for restitution for wrongful death are also illuminating for Infidels. The Koran (2:178) establishes a law of retaliation (qisas) for murder: equal recompense must be given for the life of the victim, which can take the form of blood money (diyah): a payment to compensate for the loss suffered. In Islamic law (Sharia), the amount of compensation varies depending on the identity of the victim. ‘Umdat al-Salik (Reliance of the Traveller), a Sharia manual that Cairo’s prestigious Al-Azhar University certifies as conforming to the “practice and faith of the orthodox Sunni community,” says that the payment for killing a woman is half that to be paid for killing a man. Likewise, the penalty for killing a Jew or Christian is one-third that paid for killing a male Muslim.1 The Iranian Sufi Sheikh Sultanhussein Tabandeh, one of the architects of the legal codes of the Islamic Republic of Iran, explains that punishments in Iran for other crimes differ as well, depending on whether the perpetrator is a Muslim. If a Muslim “commits adultery,” Tabandeh explains, “his punishment is 100 lashes, the shaving of his head, and one year of banishment.” (He is referring, of course, to a Muslim male; a Muslim female would in all likelihood be sentenced to be stoned to death.) “But if the man is not a Muslim,” Tabandeh continues, “and commits adultery with a Muslim woman his penalty is execution.”   Bible vs. Koran “Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves.” —Koran 48:29 “So whatever you wish that men would do to you, do so to them.” —Matthew 7:12 Furthermore, if a Muslim kills a Muslim, he is to be executed, but if he kills a non-Muslim, he incurs a lesser penalty: “If a Muslim deliberately murders another Muslim he falls under the law of retaliation and must by law be put to death by the next of kin. But if a non-Muslim who dies at the hand of a Muslim has by lifelong habit been a non-Muslim, the penalty of death is not valid. Instead the Muslim murderer must pay a fine and be punished with the lash.

Similarly, Koran 5:33 decrees that “the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] mischief is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land.” Islam’s scholars agree that “wage war” most definitely includes verbal war. In fact, verbal attacks on Islam are often perceived as worse than physical attacks. As Ibn Taymiyya put it, Muharaba [waging war against Islam] is of two types: physical and verbal. Waging war verbally against Islam may be worse than waging war physically—hence the Prophet (peace and blessings of Allah be upon him) used to kill those who waged war against Islam verbally, while letting off some of those who waged war against Islam physically. This ruling is to be applied more strictly after the death of the Prophet (peace and blessings of Allah be upon him). Mischief may be caused by physical action or by words, but the damage caused by words is many times greater than that caused by physical action; and the goodness achieved by words in reforming may be many times greater than that achieved by physical action. It is proven that waging war against Allah and His Messenger (peace and blessings of Allah be upon him) verbally is worse and the efforts on earth to undermine religion by verbal means is more effective.8 This is not merely a medieval interpretation; many if not most of today’s Islamic scholars agree. After quoting the aforementioned crucifixion verse of the Koran (5:33), Dr. Zakir Naik asserted in Islamic Voice in 2006, “In Islam, a person who has committed blasphemy can either be killed or crucified, or his opposite hands and feet can be cut off, or he can be exiled from that land.”9 These brutal penalties are based on the fact that, as Taymiyya points out, Muhammad himself—who once declared “whoever curses a prophet, kill him”—ordered the execution of many people simply for criticizing, questioning, or mocking him.

Similarly, Koran 5:33 decrees that “the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] mischief is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land.” Islam’s scholars agree that “wage war” most definitely includes verbal war. In fact, verbal attacks on Islam are often perceived as worse than physical attacks. As Ibn Taymiyya put it, Muharaba [waging war against Islam] is of two types: physical and verbal. Waging war verbally against Islam may be worse than waging war physically—hence the Prophet (peace and blessings of Allah be upon him) used to kill those who waged war against Islam verbally, while letting off some of those who waged war against Islam physically. This ruling is to be applied more strictly after the death of the Prophet (peace and blessings of Allah be upon him). Mischief may be caused by physical action or by words, but the damage caused by words is many times greater than that caused by physical action; and the goodness achieved by words in reforming may be many times greater than that achieved by physical action. It is proven that waging war against Allah and His Messenger (peace and blessings of Allah be upon him) verbally is worse and the efforts on earth to undermine religion by verbal means is more effective.8

One more thing is absolutely forbidden in the capital of the Islamic State: mocking Muslims or Islam. And on May 3, 2015, jihadis loyal to ISIS attempted to impose the death penalty on offenders against that rule—including some Christians, a Jewish woman, and an atheist—who had dared to mock Islam and its Prophet. But the criminals who were guilty of flouting the absolute respect that the Islamic State demands for their religion on pain of death were not in Raqqa. We were in Garland, Texas—as were our would-be executioners.

most of the Islamic State’s hudud penalties are identical to penalties for the same crimes in Saudi Arabia: death for blasphemy, homosexual acts, treason, and murder; death by stoning for adultery; one hundred lashes for sex out of wedlock; amputation of a hand for stealing; amputation of a hand and foot for bandits who steal; and death for bandits who steal and murder.

was brought up in a blend of two cultures: Middle Eastern and Western. My homeland was westernized because of the influence of modern industrial cultures. Orthodox Christians and Jews lived in our neighborhood, but the vast majority of our people were born Muslim, which meant they were expected to remain faithful to the Islamic beliefs and the Qur’an for their lifetimes. It is written in the Qur’an that if a Muslim leaves Islam and converts to any other religion, the penalty is death. I understood from an early age that, because I was born a Muslim, I would die a Muslim.

Not only is the person denied salvation in the next world, but he is also liable to capital punishment by the state.” Khadduri quotes the various Koranic verses—2:214, 5:59, 16:108—that condemn apostates and then focuses on 4:90-91, which calls for the killing of the apostate from Islam, and concludes, Although only [verse 4:90–91] specifically states that death sentence should be imposed on those who apostatize or turn back from religion, all the commentators agree that a believer who turns back from his religion (irtadda) openly or secretly, must be killed if he persists in disbelief. The traditions are more explicit in providing the death penalty for everyone who apostatizes from Islam. The Prophet Muhammad is reported to have said: “He who changes his religion [Islam] must be killed.

There are definitely positive aspects to British and French colonialism that are rarely mentioned. The British never imposed their religion and culture under penalty of death, and bottom line, their positives were often greater than their negatives. But ironically, Arabs until today blame their victimization on colonial powers and are unwilling to consider whether Islam and Sharia have anything to do with

There are definitely positive aspects to British and French colonialism that are rarely mentioned. The British never imposed their religion and culture under penalty of death, and bottom line, their positives were often greater than their negatives. But ironically, Arabs until today blame their victimization on colonial powers and are unwilling to

There are definitely positive aspects to British and French colonialism that are rarely mentioned. The British never imposed their religion and culture under penalty of death, and bottom line, their positives were often greater than their negatives. But ironically, Arabs until today blame their victimization on colonial powers and are unwilling to consider whether Islam and Sharia have anything to do with it.

Did you know the following? • Seventy-six countries have laws criminalizing homosexuality. In at least five countries, the death penalty can be applied to those found to be gay.22 • Immigrants can be deported from New Zealand for having a BMI (body mass index) over 35.23 • In Saudi Arabia, a fatwa (Islamic ruling) states that women should not drive because doing so could lead to the removal of the hijab, interactions with men, and “taboo” acts.24 • The “Asexualization Act” of 1909 made it legal in California to forcibly sterilize anyone the state deemed “mentally ill,” “mentally deficient,” or possessing a “feeblemindedness.

the aforementioned case of Muhammad Hegazy, who was not permitted to change his religion from Islam to Christianity on his I.D. card. In February 2009, another apostate, Maher Al-Gohary, fifty-eight, tried to officially convert to Christianity—only to be accused of apostasy, with prosecutors calling for the death penalty. As Maher himself put it: “Our rights in Egypt, as Christians or converts, are less than the rights of animals. We are deprived of social and civil rights, deprived of our inheritance and left to the fundamentalists to be killed. Nobody bothers to investigate or care about us.” He has been attacked in the street, spat upon, beaten, and threatened by text messages and phone calls—all simply because he petitioned to be granted the right to convert to Christianity. Eventually he and his daughter fled to Syria, once a moderate nation under secularist Bashar Assad. However, since the “Arab Spring” reached there, too—with Syrian Christians under attack by jihadis—in 2011, Maher and his daughter managed to flee to France where they applied for asylum.66