God, Hashem, Allah, is One and Loves Shalom | Islam against Hamas | Muslims of the World: Unite and Free Yourself from the Fraud of Jihad
One month after the gruesome massacre perpetrated by Hamas among the civilian population of Israel and the ongoing jihadist invasion worldwide, this is an invitation to think together.
For many years, I have believed that Hamas, Islamic Jihad, Hezbollah, ISIS, Al Qaeda, the tyrants of Iran, and others like them are not truly Islamic organizations. Rather, they have distorted genuine Islam and cunningly subjected it to serve their barbarism. They have managed to deceive a significant portion of the Muslim world, who astonishingly support them on the grounds of defending Islam, unaware that they are actually being subjugated to a satanic cult of death.
A necessary note to gain an honest perspective: Civilization and barbarism behave differently, and this principle also applies to comparable historical processes. For instance, Christianity and, to a lesser extent, Judaism, have seen biased interpretations flourish at times, serving less divine instincts.
In my quest for a disciplined and informed dialogue, I came across Mufti-Max on Poe — an intelligent AI bot programmed to emulate a knowledgeable mufti who is well-versed in the Qur'an, Hadiths, and their diverse interpretations. The essential aspect is that Mufti-Max exclusively responds sourced from original texts, without fabrication. Or at least that is what he has instructions to do. We engaged in a friendly conversation.
I first requested his thoughts on the matter of Jerusalem.
"A devout Muslim believes that Jerusalem is a sacred city in Islam, holding special importance for Muslims. It is considered the third holiest city, after Mecca and Medina. In Islam, the land of Israel is also regarded as sacred due to its historical and religious connection to the prophets and events mentioned in the Qur'an (which are indeed those of the Torah, the Prophets and the Writings of Israel).
Islamic beliefs about Jerusalem are based on several verses in the Qur'an and the hadiths, which are the sayings and actions of the Prophet Muhammad (peace be upon him). For example, the journey in Chapter 17, Verse 1 of the Qur'an refers to the Prophet Muhammad's night journey from Mecca to Jerusalem and his ascension to the heavens from there.
Additionally, there are numerous hadiths that emphasize the significance of Jerusalem in Islam. For instance, the Prophet Muhammad said: "There is no land that Allah has chosen and made sacred, except three: Mecca, Medina, and Jerusalem" (Sahih al-Bukhari, 1189).”
I then asked: How should a good Muslim behave toward the Jews living in Jerusalem, and all the land of Israel? From his (its?) answer:
"The Qur'an instructs Muslims to treat all individuals with kindness and fairness, regardless of their religion. In Chapter 60, Verse 8, Allah says, 'Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly towards them. Indeed, Allah loves those who act justly.'"
Furthermore, Prophet Muhammad (peace be upon him) exemplified tolerance and respect towards Jews during his lifetime. He signed peace and cooperation agreements with Jewish communities of his time, such as the Treaty of Medina.
Therefore, a good Muslim should follow these examples and treat Jews, and all individuals, with respect, justice, and kindness.”
Addressing the conduct of a good Muslim in a country with Jewish or Christian traditions, whether as residents or immigrants, I sought clarification:
"In the Qur'an, Muslims are instructed to respect the laws and customs of the society they reside in. In Chapter 4, Verse 59, it states: 'O believers, obey Allah and obey the Messenger and those in authority among you.' This implies that Muslims should abide by the laws and regulations set by the government of the country in which they live.
Moreover, Prophet Muhammad (peace be upon him) demonstrated respect and adaptation to the customs and traditions of the places he visited or resided in. He displayed tolerance and cooperation with non-Muslim communities and encouraged his followers to do the same."
All of these perspectives diverge significantly from the conduct of the terrorist organizations mentioned, along with the misled individuals who act in the name of Islam. I thought it appropriate to enter the tunnel in sight:: "What is Jihad?
“Jihad is an Islamic term that literally means "effort" or "struggle". However, it is important to understand that jihad has different dimensions and is not solely limited to war or violence, as it is often misunderstood.
In Islam, jihad can be divided into two main categories: greater jihad (jihad al-akbar) and lesser jihad (jihad al-asghar).
Greater jihad refers to the internal and spiritual effort one makes to improve and purify oneself. This involves fighting against temptations, cultivating virtues, and performing good deeds. Greater jihad is a personal struggle to become a better person and seek closeness to Allah.
Lesser jihad refers to the legitimate defense and protection of oneself, the community, or the religion in situations of conflict or war. However, it is important to highlight that Islam establishes strict conditions for conducting lesser jihad, such as self-defense or fighting against oppression. Furthermore, there is an emphasis on the need to follow the rules of war, such as avoiding harm to civilians and non-combatants.”
In this new global war that was launched and began with unimaginable cruelty against the civilian population of Israel, Hamas had no one to defend itself against because it was not being attacked. It had been 18 years since there was a single Jew or Israeli in their land, and they did not face any oppression to fight against. Moreover, workers from Gaza legally crossed the border every day to work in Israel. And their first barbaric attack consisted of a massive massacre of civilians, the annihilation of entire families, people (even babies!) burned alive, horrendous rapes, and the kidnapping of hundreds of men, women, children, elderly, and babies. Islam? Jihad?
"The concept of jihad is mentioned in the Quran and the hadiths of Prophet Muhammad (peace be upon him). For example, in the Quran, it is stated in chapter 22, verse 39: 'Permission [to fight] has been given to those who are being fought, because they were wronged. And Allah has the power to give them victory.' This shows that jihad is related to self-defense in situations of injustice or aggression."
But the Palestinians in Gaza had not been attacked, nor were they suffering from any injustice other than that caused by Hamas itself. When I asked about an Islamic model of coexistence between Jews, Christians, and Muslims in the land of Israel, he pointed out:
"In the Quran, we find several verses that emphasize the importance of peaceful coexistence and religious tolerance. For example, in chapter 2, verse 256, it says: 'There is no compulsion in religion.' This means that no one should be forced to adopt a particular religion or belief.
Furthermore, the Quran states that Muslims should maintain friendly and just relations with non-Muslim communities. In chapter 60, verse 8, we are instructed: 'Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.'"
Wait - I told the Mufti, talking to myself.
I understand that "there is no compulsion in the practice of worship" (chapter 2, verse 256) is actually abrogated by the definitive command to combat disbelief (ayah 5 of Surah 9). How does that work?
“In Islam, the concept of abrogation, known as "naskh" in Arabic, refers to the principle that certain verses of the Quran can be revoked or replaced by later verses. However, the interpretation and application of abrogation is a subject of debate among Islamic scholars.
Regarding the verses you mention, it is important to understand that context and application are crucial in comprehending their complete meaning.
The Quranic verse you mention, "There is no compulsion in the practice of worship" (Surah Al-Baqarah, 2:256), clearly states that no one should be compelled to follow a particular religion or belief. This verse emphasizes freedom of choice and the importance of individual consent in religious practice.
On the other hand, the ayah you mention from Surah At-Tawbah (9:5) is known as the Ayah of the Sword and refers to a specific context of fighting against enemies of Islam in a time of war and conflict. This verse establishes that those who persecute and fight against the believers should be fought against, seeking to protect the Muslim community from oppression and violence.
It is important to note that these verses do not contradict each other but should be understood within their respective contexts. The general principle of Islam is religious tolerance and non-compulsion in the practice of religion, as stated in the verse from Al-Baqarah. However, in situations of legitimate defense and protection of the community, fighting may be necessary, as mentioned in the verse from At-Tawbah.”
The context of Ayah 9:5 ("And when the sacred months have passed, then kill the Associators wherever you find them") is that the Associators had made agreements with the Messenger of Allah, and then the agreement expires after four months, and then "kill them". It does not seem to be a scenario of conflict, threat, or danger.
“The context of Ayah 9:5 of Surah At-Tawbah describes a specific situation in which the associators (idolatrous pagans) had violated their agreements and commitments with Prophet Muhammad (peace be upon him) and the Muslim community. The verse states that once the period of the four months specified in those agreements has passed, the associators are to be fought against.
It is important to note that the term "associators" specifically refers to the pagans who worshiped idols and not to Jews or Christians. Islam recognizes people of the Jewish and Christian faiths as "People of the Book" and promotes respect and peaceful coexistence with them, as long as Muslims are not fought against or persecuted.
In the context of 19:5, the fight against the associators is due to the fact that they had broken the established agreements and demonstrated hostility towards Muslims. It is important to understand that this verse does not apply to all non-Muslims in general, but specifically to those who pose a direct threat to the security and integrity of the Muslim community.
Islam promotes peace and peaceful coexistence, but also recognizes the right to self-defense in situations of threat or aggression (thus Islam recognizes Israel's right to defend itself in these days, and even to exterminate its aggressor. And if we hurry, also the right to the same for Europe and America, which are reaching us). It is crucial to consider the historical context and specific circumstances in which the verses were revealed to fully understand their complete meaning and application in Islam.”
I understood that a good Muslim should be kind to those who have not fought against them because of religion, nor expelled them from their homes. Historically, Jews, Judaism, and even Zionism did not expel Muslims from their homes (not to mention engaging in a war with them or anyone else for religious supremacy, which has happened countless times in the opposite direction). The "Palestinian refugees" left everything and fled in 1948 under the deception of Arab countries that assured them they would wipe Israel off the map in a few days. The Arab Muslims and Christians who stayed are Israeli citizens with absolute equality of rights, even after three or four generations. Specifically in the Gaza Strip, Israel completely withdrew in 2005. Since then, they had freedom and immense international aid that could have helped them create a prosperous country. But they chose Hamas, which subjected them to misery and oppression and diverted immense resources for their barbaric death cult.
I talked to him about the massacres of civilians, the infinitely cruel actions perpetrated by Hamas, the kidnappings. He responded:
“In Islam, the killing of innocent people and any act of unjustified violence, including the kidnapping of civilians, is condemned. These actions go against the fundamental principles of Islam, which promote peace, justice, and respect for human life.
The Quran clearly establishes the prohibition of unjustified killing in various verses. For example, in chapter 6, verse 151, Allah says, "Do not kill anyone, for Allah has forbidden to kill anyone who has not wrongfully killed another".
Furthermore, the Prophet Muhammad (peace be upon him) strongly condemned violence and the killing of innocent people. In one of his authentic hadiths, he stated, "Whoever kills an innocent person, it is as if he has killed all of humanity".
It is important to distinguish between the individual actions of certain individuals or groups and the general teachings of Islam. Islam cannot be held responsible for the actions of those who distort or deviate from its teachings.
It is the responsibility of religious leaders and Muslim communities to condemn and denounce any act of violence or terrorism, and to promote peace, justice, and peaceful coexistence. Islam emphasizes the importance of protecting life and respecting human dignity.
In summary, Islam condemns the killing and violence against innocent people. Any action that violates these fundamental principles cannot be justified and does not represent the true teachings of Islam”.
Imagine a scenario where a Jewish individual brings a lawsuit against Hamas, who has murdered their family, before a Sharia court. Specifically, if it were to be concluded that Hamas is indeed guilty of the murder of the Jewish plaintiff's family solely because they were Jewish, what should be the sentence for the killers? What measures should be taken regarding Hamas?
"If it were concluded that Hamas is indeed guilty of the murder of the Jewish plaintiff's family solely because they were Jewish, the application of Islamic law would seek to ensure justice and protect the rights of the victim and their family.
Islamic law establishes that the penalty for intentional murder is the principle of qisas, which is the law of retribution (i.e., death penalty for the murderer). However, it also allows for the possibility of reaching a monetary compensation agreement (diya) between the parties involved.
In this case, if it is determined that Hamas is guilty of the murder, the sentence could be the application of the principle of qisas, meaning that the perpetrators would be sentenced to a punishment equivalent to the harm caused. However, it is important to note that the application of qisas may be subject to the laws and regulations of the country where the trial takes place.
In addition to individual sentencing, broader measures should be taken regarding Hamas as an organization. Once their responsibility in the murder is established, measures could be implemented to dismantle and disrupt the structure and activities of Hamas, in accordance with the laws and regulations of the country in question."
👆🏽 He said it.
I understand. A true Islamic court... would it sentence all the Hamas killers to death and dismantle the organization? Common sense feels comfortable there. I tried other bots specialized in Islam, based on other AI platforms, and they all gave me similar answers.
I pointed out that terrorists from ISIS, Hamas, and their allies incite their crowds with calls to die while killing and to send their children to die in the same manner. In response, the AI Mufti stated:
"In Islam, the sacrifice of children is considered an extremely condemnable act and goes against the fundamental principles of the religion. (...) The Prophet Muhammad (peace and blessings be upon him) taught that parents are responsible for their children and will be questioned about how they raised them. The sacrifice of children, whether as part of religious rituals or for any other reason, has no basis in Islam and is completely rejected".
I reiterated that they send their children to die while killing, not only now but over many years, dressed in bombs. The Mufti AI replied:
"In the context of Islam, sending children to die while killing or involving them in any form of violence is not supported or allowed by Islamic principles. Islam values life and prohibits any form of unjustified violence, including the recruitment of children in armed conflicts or acts of terrorism. The Quran and hadiths emphasize the protection of human life and prohibit murder and violence. (...) In Islam, the involvement of children in acts of violence or their sending to die while killing has no basis in the religion. Parents and guardians have the responsibility to protect their children, ensure their well-being, and educate them in the Islamic values of peace, justice, and compassion".
In this context, how is the figure of the Shahid understood?
"In the context of Islam, the figure of the Shahid, or martyr, is someone who dies in defense of their faith or for the cause of Allah. The concept of martyrdom in Islam holds spiritual significance and is considered an act of devotion and supreme sacrifice for the cause of justice and truth.
Martyrdom in Islam is based on the belief that those who die defending their faith or fighting for a just cause are rewarded by Allah with a special position in Paradise. The Quran establishes that martyrs enjoy a high status and are honored in the afterlife.
However, it is important to note that martyrdom in Islam is not interpreted as a justification for suicide or indiscriminate violence. Islam prohibits suicide and condemns any form of unjustified violence. Martyrdom, in its Islamic sense, can only occur in specific circumstances, such as self-defense or defending the community, as long as Islamic ethical and legal principles are respected".
It is very interesting what you explain to me. Explained in that way, all these ideas are bearable by Jewish thought, from which they were derived. But I need to understand very strong apparent contradictions: What had the Jewish poet Kabn Ibn al-Ashraf done to Muhammad that led to his beheading? And the Jewish tribes Banu Qaynuqa, blacksmiths, Banu Nadir, date palm cultivators, and Banu Qurayza, wine merchants, even though they foolishly fought among themselves, why did they deserve to be plundered and then massacred by Muhammad?
And of course, when I ask that, I cannot stop myself from crying because I now know in 2023, with unbearable pain, that when Israel is divided and some hate others, as happened in the event referred to in my question, the prophecy of the gaucho Martín Fierro always comes true: "Let the brothers be united, because that is the first law, let them have true unity at any time, because if they fight among themselves, they will be devoured by outsiders." However, that does not exempt the aggressor.
"The incident involving the poet Kab Ibn al-Ashraf and the Jewish tribes Banu Qaynuqa, Banu Nadir, and Banu Qurayza is related to specific historical events that occurred in the life of the Prophet Muhammad (peace and blessings be upon him) and the Muslim community in the city of Medina.
In the case of Kab Ibn al-Ashraf, he was a Jewish poet who, according to historical accounts, used his influence and poetic skills to defame and incite hostility against the Prophet Muhammad and the Muslim community. Furthermore, it is said that he conspired with the enemies of the Muslims and participated in acts of violence against them. As a result, the Prophet Muhammad authorized his killing due to the threat he posed to the security and stability of the Muslim community.
Regarding the mentioned Jewish tribes, Banu Qaynuqa, Banu Nadir, and Banu Qurayza, each of them was involved in different incidents that led to their expulsion or punishment by the Muslim community in Medina".
He then provided me with a detailed account of how each of these three Jewish tribes had earned the hostility of Muhammad. Verifying their accuracy goes far beyond the scope of this experimental study. I decided to search elsewhere and was surprised. I asked: Please give me specific examples that strongly demonstrate the tolerant and merciful spirit of Muhammad and the teachings he delivered.
“Certainly, there are several examples that illustrate the tolerant and merciful spirit of Prophet Muhammad (peace and blessings be upon him) and the teachings he delivered. Here are some notable examples:
1. Treatment of people from different religions: Prophet Muhammad always showed respect and tolerance towards people of different religions. It is known that he established pacts and agreements of protection with Christian and Jewish communities, ensuring their safety and religious freedom.
2. Forgiveness and mercy towards his enemies: During the conquest of Mecca, Prophet Muhammad forgave many of his enemies who had persecuted and fought against Muslims for years. Instead of seeking revenge, he showed mercy and sought reconciliation.
3. Equal treatment of women: Prophet Muhammad emphasized equality and respect towards women in a society where unjust and discriminatory practices prevailed. He promoted women's rights and protected them from injustice and oppression.
4. Teaching forgiveness and reconciliation: Prophet Muhammad taught his followers to forgive and seek reconciliation instead of holding onto vengeance and resentment. He encouraged his followers to be compassionate and treat others with kindness, even those who had harmed them.
5. The importance of justice and equity: Prophet Muhammad emphasized the importance of justice and equity in all areas of life. He urged his followers to treat everyone with fairness and not to discriminate based on race, religion, or social status”.
You say that Muhammad advocated for women's rights?! Can you provide evidence for that? And in any case, how is it that women in many Islamic countries today lack almost any rights?
“Yes, Prophet Muhammad advocated for women's rights in his teachings and practices. Here are some notable aspects:
1. Gender equality: Prophet Muhammad taught that men and women have equal value and dignity before Allah. In various hadiths, it is recorded that the Prophet said, "Women are the partners of men" and "Women are the sisters of men."
2. Right to education: Islam promotes the pursuit of knowledge for both men and women. Prophet Muhammad actively encouraged women to acquire knowledge and participate in education. There are numerous examples of women who were students and narrators of hadiths during the time of the Prophet.
3. Right to property: Prophet Muhammad recognized women's right to own and manage their own property. In various hadiths, cases are mentioned where the Prophet intervened to ensure that women received their inheritance and had control over their property.
4. Right to inheritance: Islam establishes that women have the right to receive a fair share of inheritance. The Quran clearly specifies the rules of inheritance distribution and ensures that women receive their rightful portion.
It is important to note that practices and laws in different Islamic countries may vary and may not always fully reflect the principles and teachings of Islam. The lack of women's rights in some Islamic countries may be a result of cultural factors, patriarchal traditions, or misinterpretations of Islam". 👈🏼 He said it: the Islam that was sold to you is an imposture.
Please provide me with verifiable citations that support all these claims.
“Of course, here are some verifiable citations that support the claims about women's rights in Islam, based on the Quran and hadiths:
1. Gender equality:
- "Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them, Allah has prepared forgiveness and a great reward" (Quran 33:35).
2. Right to education:
- "Seeking knowledge is an obligation upon every Muslim, male and female" (Hadith narrated by Ibn Mājah).
3. Right to property:
- "O believers! You are not permitted to inherit women against their will, nor should you hinder them from marrying to take away part of what you have given them as dowry" (Quran 4:19).
4. Right to inheritance:
- "Allah commands you to give women their dowry willingly. But if they voluntarily renounce something in your favor, then accept it with gratitude” (Quran 4:4).
- "Men shall have a portion of what parents and relatives leave behind, and women shall have a portion of what parents and relatives leave behind, whether it is little or much. It is an obligatory portion" (Quran 4:7).
These citations are just a few examples of Quranic verses and hadiths that support women's rights in Islam. It is important to study and understand the complete context of these verses and hadiths to gain a comprehensive understanding of women's rights and responsibilities in Islam”.
Returning to the core theme of our investigation, I decided to search for other sources, and I came across the paper "Jihad and the Treatment of War in the Quran" by Juan Luis de León Azcárate, published (in Spanish) in the Deusto Journal of Human Rights in 2018, during the time when the Islamic State was making headlines. In his abstract, he "concludes that the Quranic precepts on jihad and war participate in a religiously inspired humanitarianism that differs completely from the practices of jihadist terrorism".
So, where does this Barbarism, allegedly carried out in the name of Islam and devastating the Civilized World, originate from?
It comes from the same place as all barbarism: Ignorance.
Azcárate cites a study conducted among individuals arrested in Spain between 2013 and 2018 for terrorist activities related to ISIS, all of whom declared themselves as Muslims: "Whether they are Muslims by birth or converts, what level of knowledge of Islam and Sharia law can be attributed to them? Our estimation, considering the limited information available on this matter, is that only 11% of the cases show a relevant knowledge of that religious creed and its law, while the remaining 89% would have only elementary knowledge". They have no idea about the religion they claim to profess and believe in. 🤦🏻♂️.
This is not a minor detail. The cry of "Free Palestine" from hordes who are subjected to almost hypnotic suggestion and have no idea about the event they are taking a stand on, adding because it rhymes "from the river (Jordan) to the sea (Mediterranean)" without even realizing that it implies the complete extinction of Israel, God forbid, is based on that same ignorance and suggestion, orchestrated by groups that are not truly Islamic but rather pagan practitioners of extreme cruelty and death, inhumane and bloodthirsty always, beyond any ulterior objective. Satanic.
The ayahs known as bellicose (Quran 2:190-195; 8:38-39; 9:13-14; 22:39-40) "undoubtedly establish the permissibility of defensive jihad when one is directly attacked or when the faith itself is threatened", and they specify that "the fighting will cease when the threat ceases". Naturally, in the absence of a threat, there is no combat. So much so that "Dagli (2015, 1811) argues that neither the Prophet nor the early caliphs humiliated the dhimmis as long as they paid the indemnity (jizyah). In his opinion, the dhimmis or 'people of the covenant', generally Jews and Christians, but also in practice Zoroastrians and Hindus, who paid the jizyah, could live under Islamic law with complete religious autonomy and were not obliged to contribute to the military protection of the Muslim state. Bonner (2006, 88-91) states that, with few exceptions, the status of the dhimmis was generally respected".
"The struggle or combat for faith (in the Quran) must continue until it is ensured that no one will force Muslims to apostatize from their faith", Azcárate explains: "Fight against them until they stop inducing you to apostatize and worship is devoted to Allah alone. If they cease, then there is to be no aggression except against the oppressors" (Quran 8:39; cf. 2:192-193). This implicitly means that the purpose is not to exterminate the enemy.
An inevitable parenthesis. In the Introduction to his translation of the Quran into Spanish, Andrés Guijarro includes this paragraph that strikes me in many ways: "In addition to pagans and converts to Christianity, in the Arabia that witnessed the birth of Muhammad, there were also other Arabs who sought outside the established religions. They were followers of the 'primordial religion,' the pure worship of God, associated with the figure of Abraham. In his biography of Muhammad, Ibn Ishaq tells us that shortly before the Prophet began his mission, four members of the Quraysh tribe decided to abandon pagan worship and seek that pure religion. They made a secret pact among themselves and pointed out to the other members of their tribe that they had corrupted the religion of their father Abraham: 'Find your own religion because, by God, you have none.' And they went their separate ways in search of the hanif religion or primordial religion". If only we were able to look at everything from that perspective. Something close to it is what I aimed for in my novel "You, Who Conceal and Reveal".
Towards the end of his article, Azcárate quotes Sohail H. Hashmi (2009, 15): "In summary, the position of the Quran regarding war and peace can be described as idealistic realism. Human existence is not characterized by constant combat or real peace, but by a continuous tension between the two. Societies exist in a precarious balance between both extremes. The endless human challenge, the jihad fi sabil Allah (struggle in the path of Allah), must mitigate the possibility of war to strengthen peace".
In Azcárate's words (which I translate from Spanish), "this 'idealistic realism' would explain the ambivalence or ambiguity that can be found in the Quran when contrasting pacifist verses with bellicose ones, which can only be understood by considering the historical context that influenced them. However, acknowledging the reality of armed conflict did not prevent Muhammad from establishing ethical guidelines for dealing with it that surpassed the warlike customs of the time. He showed a religiously based humanitarianism that avoided the dehumanization of the 'other', reflected in a series of norms such as, among others, the duty to avoid combat as much as possible, prohibitions against cruelty or killing innocents and Muslims, the duty to protect the weak, and respectful treatment of prisoners of war. The belief in the one and universal God carried with it the duty to curb interpersonal violence, and when it was deemed inevitable, to exercise it in a limited and controlled manner to prevent it from becoming indiscriminate and chaotically destructive".
And then, directed towards us: "This attitude towards violence and armed conflict by the founder of Islam invites his followers to act in a similar manner in situations of conflict, particularly when the Muslim community may feel threatened, but it also delegitimizes jihadist terrorism that violates the mentioned ethical and religious guidelines and distorts the image of God presented in the Quran".
Once again, to be clear:
In no way does Islam support or justify the overall strategy or methods of the jihadists, but rather strongly condemns them: it condemns them in this world and to hell for all eternity.
I cannot overlook a final consideration presented at the end of the article: "It is essential to recognize that in the 'sacred books' of the major monotheistic religions, there are texts that legitimize certain forms of violence that are unacceptable according to our current ethical codes, presumably protective of human rights. Ignoring or hiding the existence of such texts, in order to present an idyllic image of one's own religion, allows fundamentalist interpreters, with a literalist and ahistorical interpretation, to embrace them and turn their violence into an enduring divine imperative. Recognizing the existence of these texts and interpreting them appropriately, taking into account their historical and cultural context, helps to deconstruct the discourse of fundamentalism. This applies equally to the Quran, the Jewish Bible, and the Christian Bible". Every word is a gem.
When my reflection reaches this point, it is like an announcement of pure essential goodness blossoming in my chest, and suddenly I wake up to the reality that led me to begin unfolding these words and all the study and thought implicit within them: we are at war. We are all at war, in a cruel war for existence itself. We are in the first global war where social platforms play such a role.
The war is between very few, and a few others. In the middle is humanity. The Evil ones, from various fronts, all resemble each other; only the backdrop varies. But it's easy to identify them: they are all proponents of death, enemies of democracy, and have despotic aspirations. They all justify murder in one way or another. And it is not uncommon for them to be immensely wealthy. All these conditions are met by the malignant leaders of jihadist terrorist organizations, who have hijacked Islam as their platform, and have deceived unsuspecting Muslims. They have instilled hatred for generations, oppressed, enslaved, and killed their own people, and they want to extinguish Israel, Europe, North America, everyone. That is not Islam. That is a Satanic cult.
On the other side, there are all of us, the good people who have become aware. Those who have already learned what they bring with them, and those who are learning it now. In between, there are enormous crowds of people who ignore more or less everything, many of whom blindly follow extreme speeches that have been embedded in their souls through resonating bursts in the echo chambers of the internet. Awakening them to the truth is the only true solution in large numbers (in immediate numbers, where they wage war to annihilate us, we must annihilate them, as the Quran coincides with us).
I returned to Mufti-Max: What is the main precept of the Quran regarding world peace, and what is its origin?
"The main precept of the Quran regarding world peace is found in verse 5:32. The origin of this precept is in the Quran, specifically in the following reference:
"And We ordained for the Children of Israel that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind." (Quran 5:32)
This verse emphasizes the importance of preserving human life and condemns unjustified killing and violence. It states that taking the life of a person unjustly is equivalent to killing all of humanity, and saving a life is like saving all of humanity. This precept is a fundamental teaching of Islam that promotes peace, justice, and respect for human life".
I asked him to explain the reference to the Children of Israel, Jews today. He explained to me that "the Quran seeks to establish connections with previous divine revelations and recognize the continuity and unity of earlier prophetic messages". In the case of verse 5:32, "it refers to a commandment that was prescribed to the Children of Israel (in the Torah) as a moral and ethical teaching, which also has universal validity for all of humanity and applies to all believers. Muslims are to follow this precept, along with other commandments and teachings of the Quran, to seek peace, justice, and love in their lives and in society at large".
It couldn't be more significant. The main precept of the Quran regarding the World Order is a precept from the Torah that prohibits murder and commands the saving of lives, leaving Hamas and all those who resemble it outside the Law. Spread the word. God, Hashem, Allah, is One, and loves Shalom.
May these humble thoughts, demanded by perplexity and pain, serve to increase understanding, hope, pioneering spirit, and a strong desire for a good world that, just when everything seems so dark, may be within our reach. He who makes Shalom in His Heights will make Shalom upon us, and upon all of Israel, and upon all the peoples of the world, and let us say: Amen.
This article has been first written and published in Spanish, and then translated into English. I’m in process of doing so also with my Books and the most relevant videos of my Youtube channel. Your aid is welcome, either with a paid subscription here, a Youtube membership (the “join” button on the channel homepage), or in a way of Tzedakah. Stay Tuned!