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Influence Of Islam And Sufism On Sikhism?

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Found this article and want to see sangat's opinion on it. I agree on some points with the author but seriously this article seems flawed not to mention the word influencing Sikhi being used seems wrong. This is on Sikhinstitute.org. Source at the bottom.

nfluence of Islam and Sufism on Sikhism

Dr Manjit Singh Ahluwalia

Islam exerted a considerable influence on Indian life, culture and religion during the middle ages in the same way just as Christianity and system of modern education is playing an important part in the religious and cultural development of modern India. During medieval period, it is a fact that Islam, if not so much as a faith, but at least as a State religion, played an important role in the development of Sikhism.

Islam and Sufism have influenced most of the religious movements of India from thirteenth century onwards. Indians, mostly religious minded and inclined towards mysticism, warmly welcomed the mystical teachings of Islam. The egalitarian and humanistic attitude of the Sufis attracted the Hindu masses who were groaning under the pressure of casteism and untouchability in their own society. All these factors led to the growth of Sufism by leaps and bounds and thus profoundly influenced the Indian society and culture.

Like Buddhism and Siddhism, Islam influenced Sikhism more on practical side than on the side of its theoretical teachings. For instance, there are two modes of worship in Islam: Individual and congregational. The Hindu worship was mostly individual. Besides the individual prayers, a Sikh has also to join the congregation in a Gurudwara twice a day, at sunrise and sunset. Again the way in which the holy book, Guru Granth Sahib is wrapped in clothes and when opened, but not read, is covered by a sheet of cloth has also been the fashion for the holy Quran. The most important resemblance between the two scriptures is in the headlines of every composition contained therein. The Mulmantra of Guru Granth Sahib and the Bismillah of Quran, are both dedicated to One Merciful God and are placed in the beginning of every chapter. They resemble both in content and form.1

Most of the founders of religious sects (including Sikhism) made the best use of their knowledge of Sufism and used the Sufi terminologies to preach their views. This undoubtedly helped in stimulating the Indian religious movements. Influence of Sufism is quite evident in the teachings of Guru Nanak, Kabir, Dadu and other saints of Bhakti movement in medieval India. The early exposition of spiritual thought in the Upanishads formed an ideological bridge between Vaishnavism and Sufism. At the same time, the Sufis were so impressed by Indian thought and practices that many of them adopted these ideas. Similarly some Kayasthas, Khatris, Kashmiri Pandits and Sindhi Amils adopted Muslim culture, cultivated Persian language and literature, and participated in the administration of Islamic states during the medieval period.2

During the rule of Sultan Zain-ul-Abidin, the Kashmiri Pandits, especially the Sapru clan took up the study of Persian. This was the only group of Brahmins who took to Muslim culture. The Amils of Sindh were a hereditary caste of government servants. After the incorporation of Sindh in Delhi Sultanate, they turned to the study of Persian. Their Sindhi literature remained fully integrated with Muslim traditions and they wrote Sindhi in Arabic script.3

Tara Chand rightly observes, ‘ Hindus offered sweets at Muslim shrines, consulted the Quran as an oracle, kept its copies to ward off the evil influence, and celebrated Muslim feasts. The Muslims responded likewise.’4

The Sufis and Bhakti saints made a departure from orthodox Islam and Hinduism.
However, while the Sufis essentially remained within the fold of Islam, the Bhakti mystics, particularly those of Nirguna Marga, challenged all religious norms, including the religious scriptures, incarnation theory, and idol worship. All fought for an egalitarian society, in which there should be respect, a sense of human dignity and fraternity for all without distinction.

There were many Sufi Sheikhs and Bhakti Gurus who were equally popular among the Hindus and Muslims and there was an effective literary and cultural interaction between the two communities. The devotional form of Bhakti literature, including the Guru Granth Sahib, the Panchvani and the Niryanpanti, which include the sayings of a large number of religious thinkers are similar to the Rushd Nama of Abdul Quddus Gangohi and other such compilations. All these contributed to the evolution of a common culture in India. This produced a new mystical terminology and their ideas contained in them took an identical course. The mutual use of large number of Hindi and Persian words, phrases, idioms and similes in the Bhakti and Sufi literature show the extent of foreign influence on Indian culture and vice-versa.5

There has been close contact, very often cordial between the Sufis and Indian Yogis. Gorakh’s cult was an attempt to reconcile Buddhism and Sufism. It adopted a way in between the two. If Sufis made their converts from among the Yogis, a number of Sufis became Yogis also.6 The Chisti Sufis held discourses with Siddhas and Yogis who made frequent visits to the Jamaat Khana at Multan and Delhi.7

It is significant that many of the khanqahs of early Muslim Sufis in India were established outside the old cities, in the midst of the settlements of the poor. The liberal and secular ideas of the Sufis, and their humanitarian attitude towards all, attracted particularly the depressed classes to the khanqahs. Besides the two basic socio-religious ideals, the unity of God and the unity of human being taught by the Sufis determined the extent of the discontent of the lower classes of people towards the established thought and practice in Hinduism. It was but natural that they were bound towards this new social order, so different from their own.8

The Sufi attitude towards the Hindus and Hinduism was based on understanding and adjustment, because it was believed that all religions were different roads leading to the same destination. Believing in ahimsa, living as vegetarian, and giving equal status to all, naturally increased the scope of their contact with the Hindus. Again the mutual use of a large number of Hindi and Persian words, phrases and idioms and similes in Sufi and Bhakti literatures shows the extent of social contact. Indian musical forms like Khayal and Thumri and the recitation of Hindi verses have been very much in use in the samas and khanqahs. Being a powerful means of spiritual satisfaction, the sama or qawwali became a popular institution of medieval mysticism and attracted higher intellects as well as common people of both the communities.

Sikhism and Islam
In the five hundred years of Sikhism, there has been many a debate on the Vedantic roots of Sikhism and also on its Semitic antecedents which came via Islam. There is also a second powerful argument which holds that, to look at Sikhism as a synthesis is to diminish it, for it is an entirely new revealed system. In fact both have seen something admirable in Sikhism with which they can identify.9

History tells us that the founder of Sikhism, Guru Nanak, was revered by both Muslims and Hindus of the time. He traveled widely to both Hindu and Muslim places of pilgrimage and his two constant companions throughout were Mardana, a Muslim and Bala, a Hindu. Mardana also composed some hymns which are included in the Sikh scriptures.

Many scholars have stressed the Islamic and Sufi influence on different religious movements of India but the impact of Islam and Sufism on Sikh religion and thought is yet to be properly assessed. The Islamic and Sufi concepts of the unity and sovereignty of God, unity of revelation and variety of Divine Scriptures have permeated to a great extent in the Sikh teachings. We find that Sikhism has made the best use of its acquaintance with Islam and Sufism to preach the religious views. The verses contained in the Sikh Holy scripture Guru Granth Sahib bear ample evidence that the Sikh Gurus were well versed in Islamic and Sufi learnings.

There is enough evidence that Guru Nanak, the founder of Sikh religion, had not only studied Islam but had close contacts with the contemporary Mullahs and Pirs when be engaged in religious debates on several occasions. It is well known that he had close contacts with the Muslims. There is every likelihood that he had imbibed some of the Islamic and Sufi doctrines particularly pertaining to devotion and love of God. Guru Nanak’s own religious ideals and representations could not but be somewhat influenced by Sufi thought and imagery as suggested by many of his verses. S A A Rizvi thinks that, as he belonged to a literate family, neatly placed in the service of Afghan governors of the Punjab, he must have listened to the verses of Rumi, Sa’di, Hafiz and Jami in his own environment and the thought of the great mystic poets would have aroused interest in divine love, grace and mercy.10

However, as far as his contemporary Kabir is concerned, there is no uncertainty. He was brought up in a Muslim family and was well acquainted with Islamic and Sufi teachings due to family tradition as well as his personal contacts with contemporary Sheikhs and Pirs.11

It is pertinent to mention here that Guru Nanak was well acquainted with Islamic teachings and Sufi doctrines. He had travelled extensively and visited many holy places. Moreover he had met and conversed with many Sufis of his time particularly Sheikh Sharaf of Panipat and Sheikh Ibrahim, the spiritual successor of Baba Fariduddin Ganj-i-Shakar. Therefore, his teachings are very close to the mystical doctrines preached by the Muslim Sufis. To quote Tara Chand, “How deep Guru Nanak’s debt is to Islam, it is hardly necessary to state, for it is so evident in his words and thoughts. Manifestly he was steeped in Sufi lore and the fact of the matter is that it is much harder to find how much exactly he drew from the Hindu scriptures.”12

Four hymns and 130 shloks of Baba Sheikh Farid have been included in the Guru Granth Sahib, compiled by 5th Guru, Arjan Dev.13 Although there is a dispute concerning the authorship of these shloks, it is beyond dispute that these shloks are the compositions of a Sufi and reflect the impact of Sufism on the Sikh religion.14

On the theoretical side, although Muslim concept of the unity of God resembles Guru Nanak’s monotheistic belief and his concept of solity of God, yet instead of replacing the Hindu immanental God by the transcendental God of the Muslims, he combined the two aspects in the same deity.15 One thing which is particularly Muslims or more correctly Semitic is the male character of God. The Guru never in serious thought represents God as female, as it is sometimes done in the Hindu sacred literature.

Guru Nanak’s God is merciful, but not so much as to say “God forgives even if there is no repentance on the part of the sinner” as mentioned in the Quran. Sometimes in the Quran, but never in Guru Granth Sahib, is God described as avenging. Similar ideas are met within Vedic hymns. God is mentioned to be Retributor and Wrathful. Guru Nanak declared, “My Lord is kind and always kind.” (mehrwan sahib mera mehrawan)

The ideas of Guru Nanak reveal his contact with two types of Muslims: The orthodox and the Sufi. The hypocrisy,16 intolerance and formalism of the former repelled Guru Nanak. His attacks against the Mullah and the importance which he attaches to externality are as severe as they are against the Brahmin.

The philosophy of Hukm is Semitic in general, but it is characteristically prominent in the Muslim thought. The very word Hukm is Quranic. Again Quranic ideas like : ‘All people are a single nation (2-213), and people are naught but a single nation’ (10-9) found expression in Guru Nanak’s words like: All men are of the same caste and that we are all equal, no high and low, all brothers, no friends or foes.

Just as in mosque, the ideal of brotherhood is triumphant, ‘the beggar, the sweeper, the prince worship side by side’; similarly in a gurdwara all social superiority or inferiority is set at naught.17 The orthodox belief that Mohammad was the prophet of God, did not appeal to Guru Nanak. He said if there was one prophet than there were millions like him. When a Qazi asked Guru Nanak to have faith in one God and His one Rasul-Prophet, he said, ‘ Why to have faith in the latter who takes birth and dies, believe only in the one who is omnipresent.18

The narrow-mindedness and the intolerance of this school, led Nanak to say the opposite: that all religions were true only if they were to be sincerely lived, and not hypocritically boasted of. Allah and Ram, mosque and temple did not differ in essence. So much so that the Sixth Guru got a mosque constructed for the Muslims. The first Guru did not object on principle to say prayers in a mosque, but he could not join the group as the leader was not sincere in his prayers.19

It is no coincidence that the Islamic scholars understood Guru Nanak much better than Hindu scholars. Because of Nanak’s crusade against false rituals, the Pandits felt danger to their khir-puri and called him a kuraiya, a corruptor. Muslims were more liberal in understanding Nanak. Many Pirs and Fakirs made very close relations and understanding with the house of Nanak. Foundation stone of Har Mandir in Amritsar, the sanctum sanctorum of the Sikhs, was laid by Mian Mir, a Muslim Pir of great repute.20

The only difficulty Guru Nanak had in his encounter with the Muslim saints, scholars and sages was that most of them would not believe that a non-Muslim and particularly a man born in a Hindu family could be an enlightened man of supreme revelation. But as soon as they came to know that he was more staunch a monotheist than any Muslim or Jew, and he did not believe in idolatry, their attitude changed and most of their differences disappeared.21

Guru Nanak took from Quran and Sufi literature a good many terms and symbolic expressions, like sidak, sabar, hukm, nadir, mehar, karam ( grace), etc. The striking resemblance between some of the utterances in the Quran and his writings shows that he had studied Islamic source books thoroughly. He tells us how one should be a true Muslim, and what is shariat and kalma for him.

Where was so much Islamic literature available to Guru Nanak? It is not difficult to answer this question. Guru Nanak worked as Modi (Granary Officer) of Daulat Khan Lodhi, Governor of Punjab at Sultanpur, for over ten years. Here was available to him the library of Daulat Khan’s son Ghazi Khan, a young man of very scholarly taste. This library was at that time the biggest library in India housing very rare manuscripts on Islamic literature, and scholars came from far and near to consult rare books. Guru Nanak had access to this library for all the years he lived in Sultanpur. That accounts for his profound knowledge of Islamic history and doctrines.22

Sikhism and Sufism
More positive in content was the exchange of ideas which took place between the Sikh Gurus and Muslim Sufis. The Sufis are the followers of the mystic and emotional side of the teachings of the great Prophet’s religion. Guru Nanak had personal relationship with some well known Sufis, the verses of one of whom are recorded in Guru Granth Sahib. Muin-ud-Din Chisti of Sistan came to Delhi in 1192 AD along with the army of Shihabuddin Ghauri. Three years later he went to Ajmer which became the first centre of Chisti order in India.

Guru Nanak met Baba Farid II, who was the 13th spiritual successor of First Sheikh Farid Shakarganj. There is a fusion of Advaitic Bhakti and Sufism in Sikhism. Just as there are stages in the spiritual uplift of a Sufi, similarly Guru Nanak also speaks in his Japu Ji of five steps, in the spiritual progress of man. Singing of the praises of God, music and free kitchen are some of the common practices among the Sufis and the Sikhs.

Our purpose of the comparative survey of Sikhism is to show that if we say that Sikhism is the branch of this or that religion is to shut our eyes to the multifarious trends of thought originating from these sources and contributing to the general atmosphere in which the founders of Sikhism flourished. Just as the mere presence of the ideas of transmigration of souls and the law of Karma should not make us think that Sikhism in nothing but Hinduism; similarly its stern monotheistic character should not persuade some scholars to say that Guru Nanak was a Mohammadan.

Thus we find that Sikhism was not only deeply influenced but it also made the best use of its acquaintance with Islam and Sufism to preach the religious views. Guru Nanak’s quatrains bear ample evidence of his being well versed in Islamic and Sufi learning. In Sikh religion, the impact of Islam and Sufism seems to be deeper than the founders of other religious sects. The fact of the matter is the Sikh religious teachings are so much influenced by the Islamic teachings and Sufi doctrines that it can never be understood without a good knowledge of Islam and Sufism.

Source: http://sikhinstitute.org/july_2009/8-msahluwalia.html


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What parts do you agree with? Which aspects of the article are not to your liking? Debate and discuss. Are you disagreeing with it because it equates aspects of Sikhi with a historically hostile - to the Sikh faith at least (despite the differences between Sufism and the brand of Islam that our Gurus confronted) - religion, or is it a deeper ideological disagreement? I'm not knocking you BTW, Singh Ji. I have an irrational aversion to most things Islamic, but it's something I'm working on, lol. I guess my point is that when criticising or disagreeing with something like the above, we must base our reaction on facts, else we'll come across as dim, reactionary half-wits. Disagree and highlight anything that is factually incorrect without a doubt, but don't allow personal bias that's rooted in irrationality or errors in comprehension to sway your judgement. Wish I could practice what I preach though, lol!

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The truly blessed Sufi Saints were non-Muslims so can't be used as a basis for similarity.

True Sufi's believe in 1God but reject all the pedophilia, rape, slave trading + terrorism done by Prophet Muhammad.

Compare Sri Guru Granth Sahib Ji with the Quran:

Following are the 10 most evil teachings in history that surprisingly are divine teachings of Islamic God Allah.

Obviously, Islam's Allah was not the God whom the pre-Islamic Arabs used to worship as their Moon God, but was the alter-ego of Muhammad.

Every word of the Quran was Muhammad's own, which he put on the tongue of his imaginary friend Allah (AKA Muhammad).

Islam is out and out fraudulent. (For detailed explanation of each teaching go to islamreform.net)

Most evil teaching # 1: Islam's paradise of evil, demented, depraved sexual perversity

Verse 9:111 Quran – Muslim's passport to paradise

"Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur'an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph."

Islam teaches that if Muslims slay or are slain (kill or are killed) in the service of God, i.e. Jihad, they are guaranteed accession to Allah's paradise of depraved sexual perversity. Islam's Paradise is filled with whorish virgins possessing voluptuous breasts and lustrous eyes. Muslims, blessed with an access to Paradise, will have 72 such virgins to engage in incessant copulation.

Furthermore, a Muslim's surest way of getting a passport to Paradise, says Allah, is to get slain while trying to kill the kafirs. The Quran is no more a holy book than Playboy, Penthouse, and Hustler are holy books. Indeed, the Quran is worse in that it incites unrestrained murder of infidels.

Most evil teaching # 2: Kill the infidels wherever you find them

Quran 9:5 (the infamous verse of the sword inciting mass murder):

"Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful."

Verse 9:5 teaches Muslims to commit mass-murder. The kafirs must either convert to Islam, who would keep up prayer and pay the poor-rate (zakat), or be murdered. Command for unconditional slaying of humans, God's own creations, by other humans – when presented as a sacred teaching of the almighty Creator – becomes a most evil teaching. Needless to say, such teachings never came from God.

Most evil teaching # 3: Extortion verse:

Quran 9:29:

"Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the Religion of Truth, until they pay the tribute readily, being brought low."

Here, Allah the Islamic God commands Muslims to attack and kill the so-called 'people of the book' (i.e. Jews and Christians), until they are defeated and submitted to the supremacy of Islam and, in willing humiliation, pay jizya (submission) tax to Muslims. Like verse 9:5, 9:29 is a call to mass murder and extermination. Only Hitler had openly instructed his followers to exterminate the Jews so completely. When such a teaching is presented as a teaching of the Creator of the Universe, it becomes extremely evil.

Most evil teaching # 4: Verse of barbaric cruelty

Quran 5:32-33

In order to portray Islam as a wonderful religion, Muslim taqiyah tacticians, including President Obama, will always quote the verse 5:32, which says, "We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind."

Verse 5:32 is a teaching of mass extermination and genocide. When President Barrack Obama gave his speech in Cairo, he quoted from Verse 5.32 "whosoever killeth a human being, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind."

Isn't this a wonderful teaching from a wonderful God worthy of quotation by the President? Wait a moment while I grab my handkerchief and clear the tears from my eyes. It is just such a beautiful teaching. "whosoever killeth a human being, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind." Only a true God could create such a teaching of love. Could provide such guidance for mankind. A divine, timeless teaching worthy of a divine, timeless God.

But wait a moment. The President did not quote Verse 5:32 correctly. He left out a most important part of the teaching. God has created in his infinite wisdom two exceptions to his teaching." whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind," We can killeth a human being for manslaughter and corruption in the earth and it will not be the killing of all mankind.

And what does the exception "corruption in the land" mean. All human beings who do not convert to Islam have declared war on Islam and Allah, are a danger to Allah, and therefore have created corruption in the land and must be murdered. All Apostates of Islam by rejecting Islam are creating corruption in the land. Muslim women who demand equality with men are creating corruption in the land. All Muslim girls who refuse to obey their fathers by adopting Western culture are creating corruption in the land. And on and on.

President Obama quoted Verse 5:32 in his Cairo speech as a symbol of the wonderful, wonder of Islam. The President quoted a teaching that justifies the mass murder of 305,000,000 Americans who are non-Muslim. This is a teaching of madness masquerading as a teaching of love. And how are the kafirs to be murdered for making "corruption in the land." Read the following Verse 5:33

Verse 5:33 says:

"The only reward of those who make war upon Allah and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom;"

Teachings as contained in this verse – "they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land" – are cruel and barbaric in nature. When those teachings are presented as God's, it becomes extremely evil, no better than those Hitler had committed.

Most evil teaching # 5: Allah's teaching of pedophilia

Quran 65:4:

"And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed divorce period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death]. And for those who are pregnant (whether they are divorced or their husbands are dead), their 'Iddah (prescribed period) is until they deliver (their burdens) (give birth) and whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him."

The most important duty of any species is the care and protection of its young. The prime duty of mankind is to raise children in a safe and caring environment, so they can progress into responsible adults. There is no worse crime than the sexual abuse and exploitation of children. But verse 65:4 clearly approves marriages and sexual copulation with pre-pubescent little girls, who haven't started menstruating yet. And Muhammad at the age of 50 duly complied with this sanction of Allah by marrying his niece Aisha, only 6 years old. This is an extremely evil teaching. The Quran is clearly written by a pedophile monster.

Most evil teaching # 6: Sanctioning unrestrained slavery and rape for Muhammad by his Allah

Quran Verse 33.50 says:

"O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those [slaves] whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her – specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful".

The term "possessions of the right hand" mean slaves. It is expressly stated that Muhammad's slaves, which he attained as a share of the captives in raiding infidels communities, were actually given to him by Allah Himself. And Allah also makes raping them halal for Muhammad (and his Muslim followers).

The verse also gives a special privilege to Muhammad to marry as many wives as he desires, beyond the restriction of four wives for ordinary Muslims. When God's teachings encourage a people to wage wars to capture the women for raping as well as encourages His holy prophet to engage in unrestrained marriage for sexual gratification, there can't be a teaching as evil as this in such matters.

Most evil teaching # 7: Sanction of wife beating

Quran 4:34:

"Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great."

A Muslim woman is the property of her husband. A Muslim husband has the legal right and religious obligation to beat a wife if she disobeys him, is disloyal to him or simply does not please him. The concept of wife abuse does not exist in Islam. There is no concept of martial rape. A Muslim woman cannot refuse sex with her husband. According to Islamic law, a husband may strike his wife for any one of the following four reasons:

Any of these are also sufficient grounds for divorce. These are evil affronts to the idea of equality and dignity of women – very evil teachings, indeed.

She does not attempt to make herself beautiful for him (i.e. "let's herself go")

She refuses to meet his sexual demands

She leaves the house without his permission or a "legitimate reason"

She neglects her religious duties

Most evil teaching # 8: Allah gives 20% of all robbery and kidnapping profits to Prophet Muhammad

Quran 8:41:

"And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah, - and to the Messenger, and to near relatives"

This verse was revealed about how the booty captured in wars – such as after attacking and mass-slaughtering the Jews of Banu Quraiza – would be distributed. And most horribly the Islamic Allah Himself claims a share of the booty along with His prophet. God is the Creator of everything in the Universe. When that God encourages some people to attack and mass-murder others, so He Himself can take a share from the wealth captured from those murder people – no evil can get higher than this.

Most evil teaching # 9: Barbarity

Quran 24:2 says:

"The woman and the man guilty of adultery or fornication, -- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by God, if ye believe in God and the Last Day: and let a party of the Believers witness their punishment."

This verse says that Muslims must not have mercy on people, who commit adultery or fornication, and punish them brutally with 100 lashes in public. However, since other verses in the Quran specifically allow men to have sex slaves, the horrible crime of serial rape against a non-Muslim woman is not considered adultery or fornication and would not be punished as the woman would be considered God-given sexual slave concubine.

What kind of person could flog a woman 100 times for having sex with the man she loves? On the other hand, Islamic God, evil as He is, allows men to force sex upon their unwilling wives (verse 4:34). Undoubtedly the God of Islam is out and out barbaric to sanction evil teachings such as these.

Most evil teaching # 10: Teachings of torture, enslavement, beheading cruelty, eye-for-eye …..

There is a gigantic tie for the tenth most evil teaching. There are 3,990 teachings of the Quran that are equally evil. All these teachings are immoral depravity. Not being words/teachings of Moral Perfection - the Quran is not Moral Perfection and therefore not from God, therefore Allah is not God but the AntiGod and Muhammad is no prophet. Following is a very small sample of further Quranic depravity.


Quran 22:19-22: "fight and slay the Pagans, seize them, beleaguer them, and lie in wait for them in every stratagem" "for them (the unbelievers) garments of fire shall be cut and there shall be poured over their heads boiling water whereby whatever is in their bowels and skin shall be dissolved and they will be punished with hooked iron rods"


Quran 2.178: "O you who believe! retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement."

You kill one of my slaves, females or free man and I'll kill one of your slaves, females or free man.


Quran 5:38: "Cut off the hands of thieves, whether they are male or female, as punishment for what they have done-a deterrent from God: God is almighty and wise." 39 "But if anyone repents after his wrongdoing and makes amends, God will accept his repentance: God is most forgiving and merciful."


Quran 5:45: "And We prescribed for them therein: The life for the life, and the eye for the eye, and the nose for the nose, and the ear for the ear, and the tooth for the tooth, and for wounds retaliation. But whoso forgoeth it (in the way of charity) it shall be expiation for him. Whoso judgeth not by that which Allah hath revealed such as wrong-doers."


Quran 8.12: "Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instill terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them."

There are 75 teachings of beheading in Quran.


Quran-8:67: "It is not for any prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desireth (for you) the Hereafter, and Allah is Mighty, Wise." (Allah insisting Prophet to kill all the prisoners, and should not keep any surrendered prisoners alive until He (Prophet) occupied entire Arabia.)

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