So you’re from the West, and you’re pondering, “Am I missing something? Do I really need a ‘Hamas for Beginners’ rundown?” Let’s embark on this enlightening journey together. If you’ve been skimming the headlines about Israel and you’ve found yourself muttering, “Okay, sure, Hamas might have done some pretty intense stuff to civilians, even kids, and there are tales of them resorting to extreme measures against women,” then buckle up! You’re in dire need of a crash course.

Or perhaps you’ve been casually dismissing Hamas’s explicit motives, crafting your own creative narratives for their actions. Add another tally mark to the “I need a guide” column. Oh, and if you’ve been tossing around terms like “Israel’s occupation” but can’t quite put your finger on the details – like who’s occupying whom, the history behind it, or even the basic ‘what’s what’ – well, it’s starting to look like this guide was made for you.

And let’s not even get started on the Israel ‘apartheid’ commentaries. If you’re diving into that without a roadmap of Israel’s present and historical demographics, you’re diving into the deep end without a life jacket. It seems like some folks might need a tutorial on recognizing when they’re out of their depth. And just a heads-up: living through tumultuous times? Cluelessness can be a real hazard. So here’s a thought: perhaps the West’s prosperity has been a double-edged sword, occasionally dulling our collective wit.

Ah, the joys of living in prosperous nations! The kind where people can afford the luxury of being astonishingly dense, and things still manage to chug along. The West is certainly no stranger to the “eccentricities” of its denizens. We have the eye-rolling moments when schools think about accommodating kids identifying as cats, or when another male celebrity is lauded as ‘woman of the year’. Yet among these facepalm-inducing episodes, there’s the mind-boggling scenario of Westerners being utterly bamboozled by an organization as controversial as Hamas.

The Disconnect Between Western Perspectives and Hamas’ Actions

For the clueless and the clued-in, let’s navigate a few home truths. First up, Hamas and their ilk. They don’t mirror Western thought processes, though it’s worth noting they’re pretty adept at predicting them. Lately, they’ve been rather vocal about their, let’s say, “passion” for demise. If that’s too vague, consider their recent actions: targeting children, committing acts of violence against entire families, parading the deceased in public, the list goes on. And if you’re raising an eyebrow, just peruse the plethora of videos they’re so keen to share.

They’ve strategically placed operations in civilian hubs, making evacuation a logistical nightmare. And if you’re part of the Western population that’s, shall we say, “in the dregs” (you know, the ones applauding Hamas while also getting riled up about pronoun etiquette), you might need a reality check. The bulk of us recognize these actions as grossly reprehensible and, in many cases, blatant war crimes. Let’s be clear: Hamas doesn’t share your worldview. So, if your response to their actions involves an ‘if’, ‘but’, or ‘maybe’, you’re probably veering into the territory of Westernized rationalization.

Hey, here’s a piece of advice: Stop. Don’t play into their game. Remember, Hamas and you? Not on the same wavelength. It’s really not that complex to grasp. Now, onto the second proposition, which might sting a bit. All cultures? Not made equal. Yep, you heard it right. We Westerners, with our multicultural, pluralistic, “Kumbaya”-singing vibes, like to believe everyone around the globe shares our mindset. Wouldn’t it be lovely if we all held hands in our self-made utopia? Well, wake-up call: it’s a fairy tale. Some cultural practices are glaringly worse than others. I mean, come on, if your culture advocates for brutal acts against women and then throws a party over the aftermath, it’s clearly flawed. And Westerners? You need to put your foot down.

The Importance of Unequivocally Condemning Hamas

Here’s a bit of training for you. Say with me: “I unequivocally condemn Hamas.” Might sound tricky on the first go, perhaps coming out as “I’m not a fan of what Hamas does” or “I denounce Hamas, but…”. No buts. Emphasize it. Say it clearly. “I unequivocally condemn Hamas.” Heck, punctuate it aloud. Give it the full stop it deserves.

And, although it might be a stretch, I reckon even those Westerners who’ve been drowned in remorse and endless self-flagellation can eventually get the hang of it. Or… maybe not.

Misinterpretations and Western Rationalizations of Hamas’ Motives

Proposition three, here we go. If a group like Hamas tells you why they’re doing something and backs it up with action, take their word for it. In this Idiot’s Guide to Hamas, let me break it down for you: Don’t twist their actions with your Western reasoning. Hamas isn’t seeing the world through your rose-colored glasses. Proposition one warned you about finishing sentences with Western rationalizations. Proposition two highlighted the necessity of unequivocally condemning certain actions. And our third proposition? Don’t finish that sentence. Let Hamas complete it.

Historical and Religious Roots of Hamas’ Actions

But when posed with the question, “Why is Hamas doing what they’re doing?” I bet Western media spins and political narratives flood your mind, right? Remember, Hamas understands the Western psyche. They’re aware they can shout their motives loud and clear to the global community and the West might just turn a blind eye. Why? Because many Westerners feel they know better, dismissing underlying ideologies or religious facets. To Hamas, Westerners are seen as easily distracted, often getting lost in the latest trends of oppressor vs. oppressed or drowning in guilt complexes.

Western thinking, in all its infinite wisdom, has already categorized Muslims as forever oppressed and nations that are doing a tad well, say, like Israel, as the inherent oppressors. This theatrical setting is primed for Hamas’ dramatic PR entrance, with all they need to do being showing up and acting their parts. Proposition Three screams one thing: When Hamas spills out their intent, it’s probably a good idea to lend an ear. So, let’s tackle the burning question head-on: Why, oh why, does Hamas do their thing?

Now, you might find yourself tumbling into a rabbit hole of complex 20th-century Middle Eastern politics, but wait a sec. Rewind. Muhammad’s teachings highlighted Jews as perpetual foes. Muslims, as per these teachings, are in an eternal struggle against them. Interestingly, even with Muslims having a track record of not-so-stellar outcomes in wars, especially when up against little ol’ Israel, there’s a prophecy. This prophecy suggests Jews can evade their fate only by playing hide and seek with nature. Yet, nature, being the snitch it is, will spill the beans on their whereabouts.

It’s not just any rambling. It’s enshrined in the Hamas Charter of 1988. This document proudly heralds their dedication to the Quran, their zeal for jihad, and, oddly enough, their aspiration for a glorious death in service of their cause. Which, given the circumstances, aligns eerily with the wishes of many who aren’t exactly fans of them. The charter has another zinger – it predicts Israel’s days are numbered and will meet an end just as many before it did.

So, when the foundational DNA of Hamas screams “harm to Jews” and they consistently act in a manner that causes said harm, it might be a lightbulb moment for Westerners. Maybe, just maybe, Hamas is genuinely dancing to the tunes they’ve been loudly singing.

proposition four: Drawing parallels between the PLO (or PA), Hamas, and the Palestinians in Gaza using a Western lens is, simply put, erroneous. A prevalent misconception among many in the West is this: think of the PLO or PA as the federal government, Hamas as a U.S. military-type body, and the Palestinians in Gaza as regular U.S. citizens.

This comparison crumbles when we dive deep. Focusing on the Palestinians in Gaza – particularly those not in cahoots with terrorists – we witness the grimness of their situation. Let’s do a quick recap. The same Hamas, entrusted with their well-being, has obstructed escape paths for those desperate to evacuate Gaza. They use the innocent as human shields, setting up operations within hospitals and residential buildings. When Israel attempts retaliation, Hamas’ strategy is cunning: mix with civilians, ensure casualties, and then pin the blame on Israel. And Israel, for its part, tries to minimize casualties. They pre-warn residents before any strike through calls, texts, or even dummy “knock” bombs.

But Hamas wants the narrative of civilian deaths. This gives them ammunition to garner sympathy and put Israel in the crosshairs of global scrutiny. This strategy feeds the ignorant naysayers who say things like: “I condemn the IDF because when they retaliate, they’re knowingly hitting areas dense with civilians.”

Need more? Consider Gaza’s infrastructure. Their water supply system is in shambles. The international community, out of humanitarian concern, sends in pipes to address water problems. But what does Hamas see when they look at these pipes? An opportunity. In a lightbulb moment, they repurpose these pipes into makeshift missiles to target Israel. And when buildings get obliterated in airstrikes, Hamas doesn’t see a need to rebuild. No, they’re more interested in salvaging the metal to craft more weapons, following a perverse understanding of a religious edict to annihilate Jews.

When the infrastructure in Gaza is compromised due to Israeli airstrikes, materials such as sheet metal and pipes are often repurposed by Hamas to create weapons like rocket tubes and other explosive devices. The resourcefulness of Gazans extends to efforts like digging wells to mitigate their water crisis. However, Hamas has reportedly prohibited such initiatives, with potential punishments ranging from six months to a year in prison. The reasoning behind this restriction could be the desire to maintain an image of a distressed population, which bolsters the political narrative Hamas seeks to present to the Western world. The Palestinian people, in this context, are portrayed as victims, a portrayal that Hamas leverages to manipulate media narratives and influence politicians.

It’s important to remember that Hamas operatives may not think in the same way Westerners do, but they are well-versed in how the West perceives situations. It’s vital to differentiate between cultures and recognize that when an entity like Hamas communicates its intentions and follows through with actions that corroborate those statements, one should take them at their word.

Lastly, drawing direct parallels between regions like Gaza and countries like the US is problematic, as the socio-political dynamics, histories, and ground realities differ significantly.

The post Hamas 101 for the Perplexed Westerner first appeared on Islam Revealed.

Imagine being shackled to a 1,400-year-old scam that masquerades as divine truth, dictating every breath you take under the guise of piety. For the deceived Sunni Muslim, the Quran and Sunnah are peddled as the unbreakable core of their faith—a toxic duo that poisons spiritual life and enslaves daily routines. Far from living foundations, these are fabricated relics of deception, intertwined like a venomous serpent and its fangs, foisting a satanic fraud on billions. From the so-called revelations force-fed to Muhammad in a dingy cave to their tyrannical grip on modern lives, the Quran and Sunnah cast shadows of ignorance, demanding blind submission amid humanity’s progress. Wake up: these aren’t lights on the path to righteousness—they’re chains dragging souls into eternal darkness.

The Quran: Satanic Lies Masquerading as Allah’s Word

Sunni Muslims crown the Quran and Sunnah with idolatrous reverence, but let’s shatter the illusion: the Quran is no eternal word of Allah. It’s a patchwork of plagiarized myths, epileptic hallucinations, and demonic whispers peddled as revelation from the Angel Jibril to Muhammad starting in 610 CE in Hira’s cave. Muslims boast of its unchanged status since Caliph Uthman’s bloody standardization, where variant copies were burned to enforce one fraudulent version. Memorized by huffaz? That’s not proof of divinity—it’s cult indoctrination, rote repetition to drown out critical thought. Codices? Hand-copied by fallible men prone to errors, despite the fairy tale of perfection.

Why is this book so destructive? It peddles every poison for human subjugation: a hateful aqeedah riddled with polytheistic whispers (shirk hidden in tawhid), barbaric ibadah demanding blood and submission, exploitative muamalat legalizing slavery and theft via jihad spoils, and akhlaq that glorifies violence and misogyny. Surah Al-Baqarah doesn’t lay foundations—it spews contradictions, like claiming Allah’s oneness while abrogating verses mid-stream (naskh admitting Allah forgets). Recite it in salah? It’s rhythmic hypnosis enforcing Stockholm syndrome. Ponder tafsir? Scholars twist logic to justify horrors, like wife-beating (4:34) or eternal hell for disbelievers (4:56).

The Quran’s miracle? A challenge unmet because it’s a literary flop—stolen from Jewish, Christian, and pagan sources, with grammatical errors and scientific howlers (sperm from backbone, flat earth, shooting stars as missiles). Muhammad’s own words betray it: Satan cast a satanic verse into my mouth (Ibn Hisham)—proof of demonic origin! Surah Muhammad 47:24 mocks reflection: Do they not reflect on the Quran? Locks on their hearts? Exactly—it’s designed to blind, not enlighten, eroding iman into fanaticism and amal into terrorism. The Quran and Sunnah aren’t transformative; they’re a satanic psy-op, trapping minds in 7th-century barbarism.

The Sunnah: Muhammad’s Depraved Blueprint for Tyranny

If the Quran is the devil’s doctrine, the Sunnah is its blood-soaked manual, complementing lies with Muhammad’s depravities. Encompassing his aqwal (filthy sayings), af’al (perverse actions), and taqrir (creepy approvals), it’s sold as how-to for Quranic madness. Pray as you saw me pray? More like emulate a warlord’s rituals to conquer souls.

Sunni dupes clutch Sahih al-Bukhari and Muslim, authenticated by Bukhari sifting 600,000 lies into 7,000 fabrications—rigorous? Laughable. Chains of narration (isnad) are unverifiable gossip chains, rife with forgeries admitted by scholars like al-Albani who upgrade weak hadiths. These sources expose Muhammad not as merciful, but monstrous: torturing prisoners for treasure (Bukhari 4:52:261), massacring Banu Qurayza Jews (700 beheaded), child-marrying Aisha at six ( consummated at nine, Bukhari 7:62:64)—pedophilia sanctified! Humility? He owned slaves, raped captives (Safiyya post-Khaybar), and commanded wife-beating if disobedient.

The Sunnah doesn’t humanize—it dehumanizes, turning men into misogynists, women into doormats, and societies into caliphate hellholes. Family? Polygamy for lust (up to nine wives). Trade? Plunder sanctified. It’s Muhammad’s playbook for domination, not divine guidance—proving Islam a cult of personality worshiping a false prophet foretold as Antichrist’s precursor.

The Diabolical Harmony of the Quran and Sunnah

The Quran and Sunnah‘s indivisible bond? A symbiotic scam where each props up the other’s evil. Quran 4:80: Obey the Messenger, obey Allah—elevating Muhammad to co-deity, pure shirk! Principles from hell, exemplified in atrocities.

Salah: Quran demands it tyrannically (4:103), Sunnah adds obsessive details—rak’ahs, ruku—like obsessive-compulsive rituals to break free will. Zakat? Quran vague, Sunnah’s 2.5% funds jihad (extortion racket). Hajj? Pagan tawaf echoing Muhammad’s Meccan idol worship, rebranded.

This duo enforces totalitarianism: Quran calls for holy war (9:29), Sunnah details beheading apostates (Bukhari 9:84:57). Beauty? It’s the glue binding satanic fraud, fooling adherents into thinking contradictions (peaceful Meccan vs. violent Medinan) are progressive revelation.

Quran and Sunnah in Rituals: Enslavement Rituals Exposed

Rituals scream cult control. Wudu? Muhammad’s germ-spreading hand-to-foot wash (Bukhari 1:4:163), ignoring hygiene science. Ramadan? Starvation cult from dawn to dusk, with tarawih exhausting the masses—suhoor a mockery of health.

Ethics? Riba ban crushes economies, Sunnah adds slave-selling markets. Marriage: Quran’s mutual rights? Sunnah overrides with Aisha precedent for child brides, mahr as bride-price, best to wives meaning beat lightly (Muslim 4:2127). Parenting: Pray at seven, beat at ten—child abuse blueprint.

Today’s contemporary issues? Quran and Sunnah fuel honor killings, FGM, blasphemy murders—prophetic mercy to creation means camel torture allowances while slaughtering infidels.

Challenges to the Fraud: Why Quran and Sunnah Crumble Under Scrutiny

Modernity exposes the rot: Hadith fabrications galore (even Bukhari admits 99% forgeries), Quran-only heretics flee Sunnah’s perversions—Ahl al-Sunnah’s ijma? Mob consensus defending evil. Al-Azhar? Wahhabi factories churning suicide bombers. Science debunks embryology lies (23:12-14), history Muhammad’s illiteracy no barrier to Satan’s dictation.

Doubters rise: Ayaan Hirsi Ali, ex-Muslims worldwide reject this fraud for reason’s light.

Conclusion: Reject the Quran and Sunnah—Break Free from Satanic Deception

The Quran and Sunnah are the indivisible foundations of Islam’s colossal fraud, chaining Sunni Muslims to demonic revelation and a pedophile prophet’s depravity. They don’t equip for piety—they breed jihadists, oppress women, and stifle progress. Internalize NOT their poison; expose the eloquence as sorcery, purity as perversion. Align with truth, not Allah’s will—ditch this 7th-century cult for human flourishing. Daily: Burn the veils of taqiyya, study real history, live free from Muhammad’s shadow. Humanity deserves better than this satanic scam. Rise and reject!

(Word count: 1,247)

The post The Indivisible Foundations of Islam: The Quran and Sunnah first appeared on Islam Revealed.

So we will simulate a discussion between two people.

Person 1: “The savage Christians butchered innocent people in the Middle East. People who did no crime and waged no war. The Christians killed millions of innocent people!”

Person 2: “Do you mean Christians killed millions of innocent Muslims during the Crusades?”

Person 1: “Yes. not only in the Crusades. God’s people committed mass genocide against so many people throughout the old testament, they did all that in the name of their God ”

Person 2: “And you also mean that the savage Christians waged an unprovoked, unjust war against innocent Muslim people who did nothing to deserve something that horrible? Also in general, you are claiming that the God of the Bible is a violent and murderous God?”

Person 1: “Yes.”

Person 2: “Where can I check these facts? Do you have sources that can explain this issue in detail from a geopolitical perspective?”

Person 1: “No, why should I explain it to you? We all learned about it in school. You are just ignorant! You should know all of that. You just claim not to know because you are a white supremacist and a racist!”

Prelude to the answer

The assertion that Christians killed millions of innocent people during the Crusades is a highly controversial and contested claim. While it is true that there were instances of violence and atrocities committed during the Crusades, it is important to examine this issue from a geopolitical perspective and consider the historical context in which these events took place.

Several reliable academic sources have produced works that support the defensive nature of the Crusades, arguing that they were a response to centuries of Muslim aggression and expansionism (a concept often misunderstood and misrepresented as an eternal jihad). For example, historian Thomas F. Madden argues that the Crusades were a just war and a necessary response to the Islamic conquests of Christian lands (which were guided by a specific holy war doctrine), such as Syria, Egypt, and the Holy Land. Similarly, historian Rodney Stark has written extensively on the defensive nature of the Crusades, contending that they were a response to Muslim attacks on Christian pilgrims and a defense of the Byzantine Empire (learn more about the historical context of this aggression in our article, Did Mohammed use terror as a threat?).

Moreover, there were several ancient Middle Eastern historians who wrote about the Crusades and their defensive nature. For instance, Ibn al-Athir, a 13th-century Muslim historian, wrote that the Crusaders came to the Holy Land in response to Muslim aggression and oppression of Christians. Additionally, the 14th-century Arab historian Ibn Khaldun wrote that the Crusades were a just war fought in defense off Christianity.

It is important to note that the idea that Christians killed millions of innocent Muslims during the Crusades is a gross exaggeration and a distortion of historical facts. While there were instances of violence and atrocities committed by both sides, the scale of the conflict and the number of casualties are hotly debated among historians.

It is, therefore, essential to approach the issue of the Crusades with a nuanced and critical perspective, considering the historical context and examining reliable academic sources. The notion that the Crusades were an unprovoked, unjust war waged by savage Christians against innocent Muslims is a highly disputed claim that requires further scrutiny and examination.

I would like to offer a comprehensive analysis of this issue from various viewpoints, including historical, philosophical, and religious perspectives. It is important to note that the religious perspective will be examined in detail to demonstrate unequivocally that the Bible and Christianity as a whole do not endorse any form of warfare carried out by human beings.

Religious perspectives

The Old Testament.

Wars of the Old Testament

Are not the wars of the Old Testament considered genocide and racial purification? Are not the methods and ethics of war in the Old Testament considered atrocities? Asking such a question using this logic presents a flawed inquiry.

It is judging the ethics of a war that took place thousands of years ago with the ethics and ideas of the 21st century. A mental condition known as PRESENTISM. (a fallacious way of thinking that involves judging past events and people by contemporary standards, values, and beliefs. It is the belief that current social, political, and moral standards should be used to evaluate the past, rather than understanding it within its historical context.

Presentism can lead to misinterpretations of historical events and figures, and it can also overlook important factors that may have contributed to past events. Historians and scholars generally try to avoid presentism and instead seek to understand the past in its own context.)  

Now, there are the United Nations, treaties, and laws for human rights and the Geneva Convention for prisoners of war. Were all of these systems and laws available and internationally agreed upon for the Israelites to comply with during the Old Testament era, around 3,500 years ago or more? Were the Amorites or the Canaanites in the year 3500 BCE bound by the Geneva Convention signed in 1945? Would those ancient peoples have treated prisoners of war according to the standards of the 1948 Universal Declaration of Human Rights?

It is inappropriate and unscientific to judge events that occurred 3500 years ago with present-day logic. These events should be evaluated within the context of their time and place. If we objectively examine the historical and cultural context, do we find that the Israelites were more violent than the surrounding peoples? Were they the only ones wielding weapons while other peoples welcomed them with flowers? Or was what we now consider barbaric and savage behavior normal in those distant times?

We should ask the question from a different perspective. Were the methods employed by the ancient Israelites in warfare more or less violent than those of the surrounding peoples? Did the peoples of the region come bearing flowers to welcome the Israelites, but the Jews still chose to kill and slaughter them? All the peoples of the earth were fighting and killing each other with the same laws in those days. The Israelites had weapons because there was an Israelite people at that time.

We should not forget that every era has its own laws, methods, and ethics. The laws of the twenty-first century are valid for the twenty-first century, and it is neither appropriate nor acceptable to judge the people of the distant past by our current laws and ethics.

What is strange in this situation is that when critics read historical texts such as Sumerian or Pharaonic texts, they always try to understand the context, historical and social circumstances surrounding the text. They also try to understand the psychological circumstances of the author of the text. Why, then, doesn’t the Gospel deserve the same fair opportunity? Why is the Gospel judged before a verdict is even pronounced? The internationally agreed legal principle is that the accused is innocent until proven guilty! So why is the Gospel accused before any verdict is even pronounced?

The texts of wars in the Old Testament are now universally regarded by both Christians and Jews as descriptive and historical narratives, rather than mandatory orders or obligations upon those who follow Judaism or Christianity. As a Christian, I am not obliged to carry the Ark of the Covenant and march around the walls of Jericho blowing a trumpet. This is not because I reject my faith or disbelieve in the holy scriptures, but simply because the general understanding among Christians and Jews is that this text is a historical narrative of what happened in the past, rather than a mandatory commandment for all believers.

There is no notion of defensive jihad or offensive war in the Bible, and therefore jihad is not a prescribed obligation for those who follow this scripture. All of those wars were defensive wars and were never offensive wars. The Jews did not go to Egypt or Babylon to wage revengeful wars in response to centuries of humiliation and enslavement, nor did we ever see them going to war with distant lands to spread their beliefs or religion.

But does all of this justify killing children, women, and animals? Does a defensive war require all of this bloodshed and brutality?

The Killing was not directed specifically towards children or any specific group. Rather, it was mentioned not to spare anyone, because if you showed pity towards them and the animals, you would lose the war. They would exploit that and it would be your weakness. And if they captured you, they would do the same to you, they would kill you! So, the matter is simply: to be or not to be.

If the people of Israel treated these primitive tribes with the human rights and geneva convention logic that would be invented and decided upon after thousands of years, these tribes certainly would not adhere to principles that were unfamiliar to their time and that no one living in that ancient time knew about. The evidence of this is that children and animals were used as shields. For example, in Jericho they used children and animals as human shields when the people of Israel besieged them. This was also a normal thing in those days! And it still happens in some places in our time, as ISIS terrorists used children and women as human shields!

These are difficult choices, war is always a difficult choice. It is a bloody matter at all times. We have never heard of a white or clean war, because the death of any human being is terrible. War was never the first choice of the people of Israel. War was necessary and essential for survival. If they had any other choice, they would have chosen peace. But in this case, they had no choice, and sometimes survival requires war, a logic that has not changed to this day.

In the context of objectively studying the historical context of these tribal communities, we must mention that loyalty was to the tribe and blood. When children in any tribe or clan grow up and their loyalty strengthens, they seek revenge for their fathers. Honor crimes and revenge still occur almost daily in the Arab world. The tribal mentality has not changed much until now.

Racism and Xenophobia of God in the Old Testament

Isn’t the idea of God’s chosen people a racist idea?

In the Bible, there is no concept of a better or superior nation. All humans are equal before God. We do not see the Lord covering up or justifying the sins of his people, as the people of Israel are not the best or the finest, but on the contrary, we find many verses in the scripture that rebuke this people. For example, in the book of Isaiah, the Holy Scripture says through the prophet Isaiah, “The ox knows its owner, and the donkey its master’s crib; but Israel does not know, my people do not understand.” (Isaiah 1:3). And in other places, we find the Holy Scripture calling on all people to turn to God and to follow his commandments, regardless of their nationality or ethnicity.

Hosea 13:16 “The people of Samaria must bear their guilt, because they have rebelled against their God. They will fall by the sword; their little ones will be dashed to the ground, their pregnant women ripped open.”

“Return, O Israel, to the Lord your God. Your sins have been your downfall!” Hosea 1:14

“Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary.” Ezekiel 9:6

The selection here that led to their being called the chosen people of God is not a preferential choice, but a choice that carries responsibility. For as much as God loves them, so too does his wrath and punishment fall upon them. Accountability comes with knowledge. This is a simple and understandable logic, as being close to the king always puts one in a sensitive position, as his proximity to the king makes him accountable to the king! Therefore, it is not permissible for one of those close to the throne to be a thief or an oppressor because this makes the king himself a part of this improper act. For example, we have not seen the Lord turn a blind eye to their sins, or forget or cover up their wicked deeds, but we see Him punishing them and handing them over to captivity for hundreds of years, and even closing His ears to them for generations until their souls are straightened out and their deeds are repaired. And why did God treat them this way, despite them being His chosen people in the Old Covenant? Is it because God is contradictory and hates the people He chose, from whom the Redeemer would come? Certainly not! For God is perfect, and falsehood does not come to Him from behind or in front of Him, but because they were never a complete people as some might think, they were never a people superior to other peoples or above them. Therefore, our holy God does not use double standards, and does not prefer any of His children over another. Like the people of Israel, they are like all human beings and peoples, and we see the Lord more merciful and forgiving to the rest of the peoples of the earth in many other instances than His forgiveness and tolerance towards a people once called the chosen. For the Lord’s choice of the people of Israel was for the coming of the Messiah from them, not for their glory, wisdom, or favor. We deduce this from the words of the Holy Scripture in Deuteronomy, “The Lord did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the Lord loved you and kept the oath he swore to your ancestors that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt.” (Deuteronomy 7:8-7)

They were never the strongest, most powerful, or purest of peoples on earth. However, being called the chosen people of God placed upon them great responsibilities and a great burden of accountability. They were not given any privileges or authority. It is also important to consider the whole picture by taking the New Covenant into account. We have all become God’s people and chosen ones in Christ, as attested to by the Holy Scripture. “Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.'” (Matthew 25:34). Hence, it has become clear that all the earth has become God’s people, with all its races, tribes, and tongues, as we read in the Book of Revelation: “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands.” (Revelation 7:9). To emphasize the purposes of the Holy Scripture, we read the following: “But to all who did receive him, who believed in his name, he gave the right to become children of God.” (John 1:12). The scripture used the word “all,” meaning there is no preference for Jews over Gentiles or Arabs over non-Arabs, but rather all people from all corners of the earth without distinction. This is further emphasized by the words of Christ, “And the glory which thou gavest me I have given them; that they may be one, even as we are one.” (John 17:22).

“Whoever is not against us is for us.” (Mark 9:40) This statement includes a clear implication, as seen in preceding verses, that salvation is for all races, colors, languages, and tongues, gathering all of humanity without racism or discrimination against ethnicity or tribe.

The objective analysis of the narratives of the Holy Bible proves without a doubt that the God of the Bible is just and clear, and far from racism in form and content. Therefore, He calls and accepts everyone without racial or discriminatory distinctions. If God were racist, He would have treated the people of Israel with special treatment, forgiven them for their sins and wrongdoings without accountability or punishment, and punished other peoples and treated them harshly for no reason other than their not following Him or not being Jews. We clearly see in the book of Genesis that God blessed all peoples of the earth through Abraham, saying, “And in you all the families of the earth shall be blessed” (Genesis 12:1-3). If the God of the Holy Bible were racist, how could He bless all the peoples of the earth through Abraham and not just the people of Israel?

The new Testament

The main accusation goes to the following verses.

“Do not think that I came to bring peace on earth. I did not come to bring peace but a sword.” (Matthew 10:34)

“Then he said to them, ‘But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one.'” (Luke 22:36)

“So they said, ‘Lord, look, here are two swords.’ And He said to them, ‘It is enough.'” (Luke 23:38)

Luke 19:27: “But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

Luke 22:36″And he that hath no sword, let him sell his garment, and buy one.”

These are the texts that are taken out of context by critics and used to support their claim that Jesus Christ our Lord commanded his followers to carry swords and that his message aimed at casting swords on the ground and igniting wars. The strangest thing about this criticism is that its author sometimes searches for the word “sword” throughout the entire Bible and comes up with the result telling you: “Look how many times the word ‘sword’ is mentioned in your book.” However, he fails to realize that the texts in which the word “sword” appears are either parts of historical narrative stories that detail ancient wars or even parts that talk about the end of wars and the arrival of peace: “He shall judge between many peoples, and shall decide for strong nations far away; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.” (Micah 4:3)

Let us examine these Gospel texts that the critic relies on in his claim: “Do not think that I came to bring peace on earth. I did not come to bring peace but a sword.” This phrase was said by Christ to his disciples in his first mission to the people of Israel and to the nations, and that is why he told them, “Do not go on the road to the Gentiles.” Therefore, the people of the mission are the disciples and their relatives, those who cling to Judaism and the teachings of the Pharisees. For Christ, he is the owner of a new call, and for every new call, there is strong and harsh opposition that can reach some to the extent of expelling their sons from their homes in case they embrace this call and leave their fathers’ religion. Christ tells his disciples in advance that this will happen because he did not come to appease the contemporary religious leaders. He did not come to bring peace to Israel, but “division,” as stated in the parallel text in Luke 12:51. Therefore, whoever clings to this will leave his relatives who reject him, even if they are his family. This is the sword of division that Christ cast on the land of Israel, and that is why he said to them, “Assuredly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes” (Matthew 10:23). Christ did not rely on his mission to the nations at this time because the earth is not the whole world, but it is the land qualified to undergo the sword of division because it has an ancient religion and a new belief. In this mission, the disciples are sent to their own people, with no risk of being killed, no long-distance travel, so there is no need for a sword or the gold and silver necessary for supplies, no provider, no two clothes, no shoes, not even a stick because the journey is internal.

And he who has no sword, let him sell his garment and buy one” (Luke 22:36). The scene has changed now, as Christ is going to die on the cross, and the disciples are not going to their own people in Israel, but to all the nations, to Samaria and the ends of the earth. That is why Christ mentioned it in the first mission and how he did not lack anything. But now they will travel extensively and be exposed to the dangers of the road and wild beasts, so they need to carry a sword to defend themselves against the dangers of the road and wild beasts. The disciples understood this to be necessary at the moment of Christ’s words, but Christ did not mean this now, but he meant “from now on” you must buy swords to protect yourselves in your mission so that the saying “and he who has no sword must sell his garment and buy one” is fulfilled. Without swords, they are not sinful, but the disciples understood that the Lord wanted swords for an upcoming mission. They did not understand his intention well, which made him say to them, when Peter said, “Look, Lord, here are two swords,” He said, “It is enough.” Not for making war or defending themselves in their mission, but it is enough to fulfill the prophecy “and he who has no sword must sell his garment and buy one.” Some people think that Christ meant the sword as a metaphorical word, but this interpretation does not match the context of the text. Others believed that Christ rebuked them for not understanding his words correctly, but he did not mean this. Christ meant that these two swords were enough now for something else after they did not understand his first intention.

These are the words of Christ during the Last Supper, and on the table there were at least two knives for cutting food. At that time, it was permissible for a Jewish person to carry a knife while traveling to defend themselves against robbers and highwaymen, as well as for use in cutting fruit or the like. In Greek, the word for knife is “machirah,” which is the same word translated as “sword,” which is what Peter asked about when he said, “Shall I strike with the sword?” This is the same Greek word that all Greek dictionaries give this definition for: “a short sword or dagger,” or according to Thayer’s Lexicon, word number 3162 means “a large knife,” which was used to kill animals and cut meat, or a small sword to distinguish it from a larger sword.

the disciples had these two large knives on the table during the Last Supper, and they could be used on the table or for self-defense. When Jesus said to them, “This is enough,” he did not mean it was enough to fend off the coming war or to attack others as Peter did and used this knife to attack the criminal attackers. Rather, Jesus’ thought does not include either the sword of battle or jihad to spread the true religion. He said on one occasion to Peter, “Put your sword back into its sheath” (John 18:11), as its place is not in the bodies of people, but rather it is permissible to use it to defend yourself on the road at the time. “For all who take the sword will perish by the sword” (Matthew 26:52). Jesus’ words were for specific people, namely the disciples, for a specific purpose, which is the mission and fulfillment of prophecy. But the general principle for him is to abandon the use of the sword. Jesus is the king of peace, the head of peace, the possessor of peace, and the maker of peace. The sword is not a sign of belief in him or a source of pride.

It has become clear that the Christian belief does not involve laws or rules of war. Instead, it contains the foundations of peace and love for all humans. The Holy Scripture did not say that if a Christian slaps you, turn the other cheek, nor did it say to save all Christians as much as you can. It said to save all people without specifying their ethnicity, lineage, religion, or group.

Luke 19:27 “But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. is a frequently criticized verse in the New Testament due to its use by some individuals to argue that Jesus is depicted as a violent figure, Some ignorant people have misconstrued this verse to suggest that Christianity advocates for killing. However, what they don’t know is that this verse is among the most profound in the New Testament, and it has a historical background that confirms the reliability of the New Testament text. It is part of a parable that Jesus Christ used to illustrate the story of a king named Archelaus, who wanted to rule over the Jews. The Jews rejected his proposal, saying they did not want Archelaus to rule over them. Nevertheless, Archelaus became king and slaughtered all his enemies. Jesus used the phrase “Archelaus” in the parable to refer to his Second Coming and Judgment Day.

When the Lord Jesus spoke the parable, he wanted the Jews to think about what happened during the days of their rejection of Archelaus and what Archelaus did when he ruled over them. The speaker Archelaus in the quotation that the Lord Jesus quoted, so the Jews believed that the Messiah was the earthly king who would establish the kingdom of David, restore its glory, and lead a revolution against the Roman rule.

The Bible Reader’s Companion states that the background of the parable presented by Jesus, which is the parable of the ten minas, involves Archelaus, son of Herod the Great, who hurried to Rome to seek permission to rule as king. However, his request was rejected by the Jewish subjects. Herod granted him power and authority, and he returned. One can imagine what happened to those who took a stand against him. With these events in mind, Jesus depicted himself as one who, like Archelaus, was rejected but would return and reign. The parable corrects the idea that the kingdom of God is about to appear on earth immediately, as in Numbers 11.

The Bible Exposition Commentary confirms that Jesus knew that many people hoped for his kingdom to be established. Therefore, he gave the parable to clarify the matter. When Herod the Great died, he left the Jewish rule to Archelaus, who was to go to Rome to be approved as king. However, the Jews rejected him, saying that they did not want Archelaus to be their king. They sent 50 men to argue their case with Augustus Caesar.

The Bible Guide, which includes an index, narrates that Jesus added a touch of objectivity to the parable for those who did not want to have a king. They sent a delegation to protest against his kingship. This happened when Herod died, and Archelaus, his son, went to Rome to be appointed king of the Jews. However, he was met with some rejection by a delegation from the Jews. King Augustus Caesar allowed Archelaus to rule only a part of his father’s kingdom, and he refused to grant him the status of king.

As for Luke 22:36″And he that hath no sword, let him sell his garment, and buy one.”

The word for “sword” μάχαιρα (machaira) can mean either a dagger or a large knife. It is the same word used in Genesis 22:6, “And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife (μάχαιρα, machaira) they went both of them together.” In Luke 22:36, Jesus instructs his disciples to sell their cloak and buy a sword, indicating that they may need to defend themselves against potential threats. The meaning of the word “sword” in this context is likely a larger weapon used in combat rather than a small knife or dagger.

The reason for the disciples’ request for swords is logical, as they were going to Samaria and to the ends of the earth, where there was no air travel or transportation. They would have to camp in the desert and rest, and this machaira (a large knife or dagger) was primarily used for hunting and cutting meat and fish. They would certainly need it and also use it for protection against animals and road hazards. Jesus told the disciples that he would be numbered among the transgressors, indicating that it was time to go to death and the cross, and they needed to go to multiple distant places. Those who go to the desert take their staff and machaira for protection and cutting meat. The knife has no relation here to attacking others to rob them of what they have, but rather for protection and personal use.

But the disciples did not understand Jesus’ words, and that’s why they said to him, “Here are two swords.” And Jesus said, “That is enough.” This means it is enough because you did not understand, and it does not mean that two swords are enough for a battle, as there were only twelve disciples, so how would two swords be enough for them?

The Lord Jesus said in John 18:36, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place.” Therefore, Jesus did not ask anyone to fight for him.

In Matthew 26:52, “Those who live by the sword will die by the sword.”

The second interpretation is that Jesus tells them that their protection will be their responsibility. The sword is a symbol of protection, and he tells them that they will need to protect themselves, even if they have to sell their clothes, because protection is a priority.

In the book of Barton, B. B., Veerman, D., Taylor, L. C., & Osborne, G. R. (1997). Luke. Life application Bible commentary (505). Wheaton, Ill. : Tyndale House Publishers.

Jesus told his disciples that the situation would change, as he condemned the use of the sword against the servant of the high priest in Luke 22:49-51. His words suggest that they will face difficult days ahead and they should not rely on his physical presence and guidance, but take care of themselves. The sword was for protection, not aggression, and the Church maintained a non-violent approach in the face of persecution, as recorded in Acts 4:25-31, Acts 8:1-3, Acts 9:1-2, and Acts 12:1-5. Therefore, they would need great courage to protect themselves more than they would need their clothing.

The complete religious picture hyperlinked through space-time

To complete the picture, we must mention that the Old Testament was followed by the New Testament, which brought a revolution and a qualitative transfer with new laws and commandments that rise to spiritual and physical perfection. As Christians, we do not hold accountable what happened thousands of years before us, as we are not Jews and we do not testify to Jesus Christ. Anyone who reads the New Testament clearly sees that the doctrine of Christianity is far from violence and fighting, but rather leans towards absolute peace in most cases, as confirmed by the holy texts in the gospel of Matthew: “Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword!” (Matthew 26:52) “If it is possible, as far as it depends on you, live at peace with everyone.” (Romans 12:18) And to complete and crown this absolute peace, the commandments of the Lord Jesus come in the full sermon on the mount in the Gospel of Matthew, chapter five, where he said…

“Blessed are the merciful, for they will be shown mercy. 8 Blessed are the pure in heart, for they will see God. 9 Blessed are the peacemakers, for they will be called children of God. 10 Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. 11 Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me.

21 “You have heard that it was said to the people long ago, ‘You shall not murder, and anyone who murders will be subject to judgment.’ 22 But I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell.

38 “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ 39 But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. 40 And if anyone wants to sue you and take your shirt, hand over your coat as well. 41 If anyone forces you to go one mile, go with them two miles.”

To map this hyperlinkage, let us focus on these questions and use them to bridge the old testament to the New Testament.

• Is the God of the New Testament the same as the God of the Old Testament? Did God change?
• Does God desire destruction and devastation?
• Why do we find wars in the Old Testament but not as much in the New Testament?
• What is the difference between the wars in the Old Testament and other wars?
• How can we understand wars in light of divine revelation?
• If some nations are guilty, what is the fault of children in the conquest of Canaan or in other places?
• The Conquest of Canaan.

Some people view God as suffering from schizophrenia, where the outward appearance of God changes without affecting His essence. The outward change may be viewed as a split personality or what is known in psychology as a dissociative identity disorder, which is different from schizophrenia where one part of the person is psychological and the other part is intellectual, regardless of the content. Some people delude themselves into thinking that the God of the Old Testament is different from the God of the New Testament and that they are two different Gods. The God of the Old Testament is seen as a racial purifier, a bloodthirsty deity by Richard Dawkins, and as a bloody racist by Dr. Mustafa Mahmoud in his book “The Beginning and End of Israel”. Christopher Hitchens also stated that the Old Testament contains a lot of senseless massacre. Many critics of Christianity have criticized the Old Testament, finding in their harsh criticism a means of casting doubt on the word of God, and they have accused the Lord of committing crimes against humanity. They continued to deceive the simple-minded by distorting the image of the holy and loving God, using the principle of the end justifies the means, with the goal of discrediting the Bible by means of internal criticism. They justify what they believe in through what is known as “projection,” which is taking what is within themselves and attributing it to the text. But the fact remains, the Bible is stronger than their attempts, which end in failure, just as others before them have tried for hundreds of years. Let us ask, then, are these criticisms directed towards the Old Testament true? Is God in the Old Testament bloody? Does He want to destroy and call for genocide against innocent men, women, and children? Is the God of the Old Testament different from this loving God in the New Testament? This is the subject of our study, and the question remains a primary axis.

Is the God of the New Testament the same as the God of the Old Testament? Did God change?

Many critics of Christianity argue that the God of the Old Testament is fundamentally different from the God of the New Testament. They believe that the God of the Old Testament does not represent the God of the New Testament, who calls for love. This was also the case in the appearance of the heresy of Marcion and the dualistic view, which rejected the God of the Old Testament. Marcion rejected the Old Testament scriptures and deleted what the New Testament contained of teachings related to the Jewish faith. Luke’s gospel was retained, but only after the deletion of the first chapters of the prophecy of the lineage of Jesus and all that relates to Jewish beliefs. Luke’s gospel retains ten of the epistles of Paul after deleting what contradicts his ideas and relies on the Old Testament. He also deleted pastoral epistles.

In fact, the separation and dualistic view of God was not a new concept, as it existed in the early Church. The objectors describe God according to their whims and their lack of sufficient knowledge of the Scriptures and what it declares. The Bible declares to us that God has no change or variation: “For I am the Lord, I change not.” (Malachi 3:6) The Psalmist states: “My days are like a lengthened shadow, And I wither away like grass. But You, O Lord, abide forever, And Your name to all generations.” (Psalm 102: 11-12)

God is eternal and unchanging, and does not undergo any alteration in any aspect, nor do His attributes, prophecies, or promises change. He does not experience what is known as abrogation, but remains as He is, with His purposes and essence, forever. Saint Augustine said, “As we know that you alone are the true and only existing one, so we know that you alone exist without change, and the desired without change.” Therefore, God does not change, even if we are unfaithful, for He remains faithful until the end. The Bible unequivocally responds to the issue of change, stating that the holy, loving God of the Old Testament cannot change, and the same is true of the God of the New Testament, where Christ is described as “the same yesterday and today and forever” (Hebrews 13:8). Both the Old and New Testaments reveal the love of God from the beginning of creation and its unfolding, and demonstrate God’s love for humankind. In the Old Testament, the punishment of God does not contradict the attribute of love, as love is the guidance of others towards repentance. When Adam returned to God, God loved him, even though He said that he would surely die on the day he ate from the tree. Therefore, it can be concluded that God loves Adam.

However, with God’s love for Adam, there is also the holiness of God that calls for judgment, but this judgment is always preceded by warnings. God did not send the flood or destroy the Canaanites without warning, for example, the period of building the ark was 120 years, during which Noah urged people to repent, but he encountered a lot of ridicule. So how could a person build an ark on dry land, and some people thought he was crazy. The judgment came after 120 years. It was possible to avoid God’s judgment if someone repented. The last resort for God was judgment, preceded by a warning. God waited for decades for some people to reach more than four hundred years together before their destruction. There was no future judgment without warning, and there was no warning without future judgment if they continued on their path in their way of life. God dealt with these people in many different ways, with many warnings. This is what our Lord Jesus Christ also declared when he said in Luke 13:34, “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” God wanted very much to gather his children, but after their rejection, judgment came. “Look, your house is left to you desolate” (Luke 13:38). Those who object that God has changed truly do not understand the essence of God and are ignorant of what is stated in the context of the texts we will discuss in detail later. God is eternal and does not change, and what reassures our hearts and minds is that he does not change with the passage of time.

Does God desire destruction and devastation?

Some wonder how a God of love and compassion could have acted in the past in such a way. Does God want destruction, killing, and devastation? Does He delight in punishing nations and destroying them? How does this align with the holiness of God and His love for humanity? Let us see what God really wants. Divine revelation in the book of Ezekiel 33:11 says, “Say to them, ‘As I live,’ says the Lord God, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?’” So, God does not delight in the death of the wicked, but rather in their repentance and turning away from the path leading to eternal death. Similarly, in the New Testament, God is a God who delights in repentance. This is also mentioned in the Old Testament, where divine revelation confirms that God does not take pleasure in the death of the wicked (Ezekiel 18:23).

Therefore, those who claim that God desires destruction or that He is bloodthirsty are lying and slandering the God who is merciful and loving. We find that God did not destroy Pharaoh’s army without giving warnings by Moses multiple times. We will see this in detail later. The Bible tells us about God’s patience with generations, such as in Genesis 15:16 where it is mentioned that the iniquity of the Amorites was not yet complete. God is patient for hundreds of years before He destroys these nations. The last resort for God is punishment. Therefore, God is merciful, slow to anger, and abounding in kindness. In Exodus 34:6, God declares, “The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth.” He keeps kindness for thousands of generations, forgiving iniquity, transgression, and sin. Therefore, God proclaims that He is merciful, loving, and slow to anger, and that He is the God who calls for love: “Do not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the Lord” (Leviticus 19:18). We also see that God is full of mercy and forgiveness. “The Lord is merciful and gracious, slow to anger, and abounding in mercy. He will not always strive with us, nor will He keep His anger forever. He has not dealt with us according to our sins, nor punished us according to our iniquities” (Psalm 103:8-10).

Some may argue that there is a significant amount of violence in the Old Testament that is blind to the truth, and that it fails to acknowledge the immense amount of love. This is affirmed by Deuteronomy 6:5 and the love of God, as well as His patience towards His people when they reject Him, as well as their worship of pagan gods in Hosea 9:7-11. Examples of love can be found in Deuteronomy 7:7-15, where the Lord is said to be attached to the Israelites and has chosen them, not because they are greater than any other people, but because of His love for them, His faithful promise to their ancestors, and His act of freeing them from slavery in Egypt. It is said that He will keep His covenant and show kindness to those who love and keep His commands for a thousand generations. The Lord will also curse those who hate Him, and not delay in punishing them.

In order for the Israelites to hear and observe these laws, they must be preserved and put into action. If they do this, the Lord will keep His covenant and loving-kindness with them, which He swore to their fathers. He will love and bless them, multiply their numbers and bless the fruit of their womb and their land, such as their wheat, wine, oil, and the young of their cattle and sheep. They will be blessed above all peoples and there will be no barrenness or infertility among them or their livestock. The Lord will remove from them all sickness, and will not afflict them with any of the terrible diseases of Egypt that they know. Instead, He will turn the curse into a blessing for them, as He did when He turned the curse of Balaam into a blessing for them because He loved them. This is seen in 1 Kings 10:9, where the Lord, the God of heaven, who is great and awesome, is blessed because He loves Israel forever, and has made Solomon king to execute justice and righteousness.

Similar concepts are also found in the New Testament, where we see the love of God as well as His wrath. We see His love in passages such as John 4:1-21 and John 3:16, and His wrath in passages such as Matthew 3:7, Matthew 10:28, Luke 12:5, John 3:36, and Romans 1:18. It is important to note that God does not change and cannot be rationally divided.

Why do we find wars in the Old Testament but not as much in the New Testament? What is the difference between the wars in the Old Testament and other wars?

Before delving into the issue of violence in the Old Testament against nations, it is believed that we must first address another important issue, which is that many people notice a lot of battles and wars in the Old Testament, while there is nothing of the sort in the New Testament, except for the Book of Revelation which presents prophecies about future wars. The reason, in short, is that the Old Testament contains a huge amount of history regarding the state of Israel that extends for nearly 1500 years, while the New Testament focuses on the ministry of Jesus Christ which lasted only three years.

It is also important to note that nations often go to war at times, as when we look at the wars waged by the United States, for example, in less than a hundred years, they waged World War I and II, the Vietnam War, the Korean War, the Persian Gulf War, the invasion of Iraq and Afghanistan, in addition to countless skirmishes. As much as one dislikes it, violence and war are a part of reality, and therefore, they are a part of history, and history is a part of the Old Testament. Thus, the Old Testament mentions wars because they are part of the history of the people of Israel, and there are strong spiritual indications of God standing with his people and supporting them.

What is the difference between the wars in the Old Testament and other wars?

One of the most important distinctions between wars in the Old Testament and wars in other religions is that Old Testament wars are limited and confined to specific times, whereas wars in some other religions may continue until the end of time, as they are unlimited and not confined by time. Additionally, Old Testament wars are limited and confined to specific places and were not directed towards the entire world, but rather towards specific peoples, such as the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites.

Old Testament wars were not intended to spread or enforce a religion or belief, and the goal was not to expand religion through coercion. Judaism was not an evangelical religion, unlike wars in some other religions, which were intended to spread a belief or impose it.

Old Testament wars were not motivated by the desire for booty or profit, and did not seek to win the hearts of the warriors, unlike some other religions, which sought to profit from wars through spoils and booty.

Old Testament wars were not motivated by personal revenge, unlike some other religions, which were motivated by personal revenge.

Old Testament wars were punishment for crimes committed, and the current law punishes such crimes with the death penalty.

Old Testament wars were sometimes directed towards the Jewish people themselves, through punishment for breaking the commandments and covenant. They were not always directed towards other nations, as God is just and punishes those who sin.

The most important difference is that judgment came after many warnings from God, and not without warning.

Old Testament wars were not racist towards a particular people, as evidenced by God punishing Israel in the same way as other nations. For example, God punished Judah with Assyria and punished them by the hands of King Nebuchadnezzar of Babylon. Israel was the most punished people under God’s judgment in the Old Testament.

How can we understand wars in light of divine revelation?

To understand the wars in the Old Testament, we must first place them in two stages: first, place the event in its historical context, and then judge the event through the vision, society, and customs of that time. For example, you may come across a story in history about a king who is said to be “merciful,” and you find that this king was cold-bloodedly killing prisoners of war. Without a doubt, you would say that he is not merciful, not only because you judged him by today’s standards, but also because you removed the information from its historical context. But when you return to the historical context in which this king lived and read more deeply, you will ultimately learn that all the kings who preceded him actually burned their prisoners of war alive after gruesome torture, and that this king was the first to replace burning with killing. Only then will “killing” turn into mercy, and you will realize why this king was called merciful, and even believe that he was indeed merciful!

Similarly, we cannot judge the events of the Old Testament and view them through the standards and perspectives of the 20th century and its values and ethics, nor even through the standards of the 5th century, because by doing so, we place these events outside their original reference framework. Therefore, we only come out with a distorted, harsh, and violent image. On the other hand, we mistakenly attribute them to God, comparing them with a crime against humanity, as is often done today when looking back at ancient times, where slavery was not considered a crime or even an act of violence.

In the second stage, we consider whether certain texts speak of prophecies that God revealed in advance and then fulfilled. In such cases, we cannot view these texts as God’s commands with an essential result. Rather, they reveal God’s advance knowledge of events and an announcement to one of the prophets to warn people. Sometimes, such warnings had a positive meaning, as with the people of Nineveh, who believed in God and repented of their ways. In the third stage, we find that God, in the book of Genesis, hates the shedding of blood and imposes the death penalty on those who take another person’s life. Some people might accuse God of violence and murder, but this is an unscientific view. God gave people decades to repent, but they persisted in violating His commandments and following the path of perversion, sexual immorality, incest, murder, and other crimes. In such cases, God intervened as He did in Sodom and Gomorrah, through the flood, or by using one nation against another. God punished the Canaanites through the Israelites because of their many wickedness. In the fourth stage, we note that God’s advance knowledge of every person’s judgment prevents us from questioning why God judges people in a certain way. God’s perspective is different from ours since human reason is subject to time and place, while God is outside of time and place. The book says, “How unsearchable are His judgments and how inscrutable His ways!” (Romans 11:33). In the fifth stage, we distinguish between human actions and human will. When the Old Testament mentions some acts of violence committed by humans against other humans or kings against other kings, we must examine whether they were at God’s command or against God’s will. God punishes the aggressor.

The sixth stage is the concept of punishment in a comprehensive manner – the punishment of God for evil nations: There was a punishment from God for evil nations in the Old Testament who disobeyed God, committed evil deeds, and attempted to entice God’s people to commit sin to corrupt and defile the land. The reason for God’s punishment of them was to contain evil so that society would not become contaminated, and to stop evil from spreading in their descendants. The cancerous cell must be removed so that the entire body does not become infected, just as a person with diabetes who has a foot ulcer that has become gangrenous must have the foot amputated (the left foot has become contaminated, and it is possible for the contamination and toxins it contains to be transferred to the rest of the body). The condition is dangerous, and the leg must be amputated.

This is the case with some nations that spread immoral behavior, such as incest, bestiality, and other shameful acts. Their wickedness sometimes led God to intervene directly in dealing with evil, such as in the case of the flood, Sodom and Gomorrah, and others. God, as we have mentioned, was slow to anger and did not punish directly, but waited for generation after generation, even giving some of them four hundred years to repent. The last resort for God was punishment.

If some nations are guilty, what is the fault of children in the conquest of Canaan or in other places?

One important point regarding the killing of children is that God has provided for those infants who did not have the chance to attain salvation if they had lived to reach the age of accountability. We must remember that the Canaanites were a barbaric and evil culture, so one can imagine that these infants and children, had they grown to adulthood, could have turned out like their parents and become wicked criminals deserving of punishment and eternal damnation in hell with Satan and his followers after they die. As most Christians believe, infants and young children who die before reaching the age of accountability go to heaven. Moreover, if God had allowed these Canaanite children to live and mature in a corrupt culture, we should remember the Scriptures that refer to all children who die before reaching the age of accountability as morally innocent and will be saved (2nd Samuel 12:23 and Matthew 19:14). Isaiah 7:15-16 also refers to the age of accountability. Before that, a child may not have the capacity to distinguish between right and wrong and thus not be guilty of any personal sin. God has given them eternal life that they could not have obtained if they had lived in a corrupt and evil culture like their parents, which is something we would not have expected. From the compassion and love of the Lord, he saved them before they faced destruction.

Another point to consider is who would protect and support these children without a father or mother. It is likely that they would face death due to hunger or other causes, regardless of whether they were allowed to live or not. The chances of survival for orphans were not good in the ancient Near East.

A third point to consider is that these children, upon reaching maturity, may have sought to fight against the Israelites. However, God protected His people.

In light of what was previously mentioned, we can understand the problematic issues raised by objectors to the Bible.

The Conquest of Canaan.

The sentence of execution was issued against a group of humans who deserved God’s judgment. This destruction was directed more towards the Canaanite religion than specifically targeting the Canaanites themselves (Deuteronomy 7:3-5). The destruction was not motivated by racism, but for justifiable reasons. It is known about the Canaanites that they engaged in deviant practices with animals, incest, child sacrifice, and sexual acts of perversion. God was preparing the world for the coming of Christ, and He was preparing the religious and historical climate that would make it possible for Israel’s enemies, including Egypt, Babylon, and Assyria, to feel the sense that Christ is coming to bring salvation, not just to Israel but also to Israel’s enemies. (Psalm 87:4-6; Isaiah 19:23-25)

When evaluating these events, it is important to take into consideration the depraved behavior of human beings. Norman Geisler in his book “The Canaanites” says that this culture was universally evil to the point where the Bible says that God was nauseated by them. They were characterized by cruelty, bestiality, incest, and prostitution with pagan rituals, even offering their children as sacrifices. They were an aggressive culture seeking to annihilate Israel.

It is worth mentioning that God gave the Canaanites a very long and sufficient time to repent, a quarter of a century, as mentioned in Genesis 15:16. In the book of Hebrews, it is mentioned that the Canaanites were the staff of wickedness, which refers to their moral crimes (Hebrews 11:31).

The Canaanites were aware of the strength of God (Joshua 2:10-11; 9:9), and Rahab’s example demonstrates that it was possible for the Canaanites to avoid destruction if they repented as stated in Joshua 2, and as Ezekiel said, the joy of the Lord is in the return of the wicked through repentance (Ezekiel 18:31-32; 33:11). God did not command the Israelites to kill non-combatants, and it is clear in the Bible that there was not a single case where they fought against the women of the Canaanites. This does not mean they were innocent, however, their shameful behavior is mentioned in Numbers 25. The question that arises is what about the children? This question has already been answered, but it must be considered that it is likely that they would have died anyway due to starvation or some other cause, without parents to protect and support them. The chances of survival for orphans were not good in the ancient Near East.

Finally, and most importantly, as we have previously mentioned, God provided for those infants who would not have had the opportunity to receive salvation if they had lived until the age of maturity. We must remember that the Canaanites were a barbaric and evil culture. One can imagine that these infants and children may have grown up to be just like their parents, filled with evil and brutality, and would have been condemned to hell after their death. However, we believe that infants, young children, and babies who die go to heaven. Moreover, the children of the Canaanites would have been in a much better situation if God had allowed them to live and grow to maturity in a corrupt culture.

In the end, the issue of violence is a difficult one, but we must understand that God sees things from a preeminent perspective, and His ways are not our ways. While it is God’s justice to punish sin, His mercy still extends to those who are willing to repent. In the destruction of Canaan, we see two important things: that God is merciful and compassionate, holy, and also capable of being angry.

The historical part of the Crucades (references are included inline)

In the year 632 CE, the Prophet Muhammad, the central figure of Islam and regarded as its founder, died in Medina, Saudi Arabia. Muhammad was born in Mecca, Arabia in 570 CE, and through his teachings, he spread Islam throughout the Arabian Peninsula. After his death, his followers, known as Muslims, continued to expand the religion and its influence through military conquests.

Western ancient references to Muhammad include early Christian writings, such as the Epistle of John of Damascus, which provided a critical view of Islam and its prophet. The medieval Latin chronicle of the First Crusade, the Gesta Francorum, also referenced Muhammad and his religion. Eastern ancient references to Muhammad include the works of medieval Persian historians, such as Al-Tabari and Ibn Khaldun, who wrote extensively about his life and teachings.

References:

• Hodgson, M. G. S. (1974). The venture of Islam: conscience and history in a world civilization. University of Chicago Press.
• Crone, P. (2008). Muhammad. Oxford University Press.
• Hoyland, R. G. (2006). Seeing Islam as others saw it: A survey and evaluation of Christian, Jewish and Zoroastrian writings on early Islam. Darwin Press.

In the year 635 CE, the Muslim armies under the leadership of the Rashidun Caliphate launched an invasion into the region of Syria, which at that time was a predominantly Christian territory. The invasion was part of the expansionist policy of the early Islamic state, which aimed to spread its influence and control over neighboring regions.

The conquest of Syria by the Muslim armies is well documented in both Eastern and Western ancient references. According to Eastern sources such as the early Islamic historical works of Al-Tabari and Ibn Kathir, the Muslim armies successfully captured major cities in Syria such as Damascus and Homs, despite initial resistance from the Christian Byzantine Empire. Western sources, including the writings of the Byzantine historian Theophanes and the Arab Christian chronicles of Thomas the Presbyter, also provide accounts of the Muslim invasion of Syria.

Overall, the Muslim invasion of Syria marked a significant event in the early history of Islam and had profound consequences for both the Islamic and Christian world.

References

• Kaegi, Walter Emil. Byzantium and the Early Islamic Conquests. Cambridge University Press, 1992.
• Kennedy, Hugh. The Prophet and the Age of the Caliphates: The Islamic Near East from the 6th to the 11th Century. Routledge, 2016.
• Nicolle, David. The Great Islamic Conquests AD 632-750. Osprey Publishing, 2009.
• Shahid, Irfan. Byzantium and the Arabs in the Fourth Century. Dumbarton Oaks Research Library and Collection, 1984.

In the year 638 CE, a Muslim army led by General Amr ibn al-As conquered Jerusalem and Alexandria, which were both prominent centers of the Orthodox Christian faith at the time. This military campaign marked a significant expansion of the Islamic empire and had a lasting impact on the religious and cultural landscape of the region.

There are several ancient Christian references to the Islamic invasion of Egypt that are academically accepted. One example is the Chronicle of John of Nikiu, which was written in the 7th century and provides a detailed account of the Arab conquest of Egypt. Another example is the writings of the Coptic bishop Severus Ibn al-Muqaffa, who lived in the 10th century and wrote extensively about the Arab conquest of Egypt and its impact on the Coptic Church.

Other ancient Christian references to the Islamic invasion of Egypt can be found in the writings of the Church Fathers, such as Saint John Chrysostom and Saint Cyril of Alexandria, who lived in the 4th and 5th centuries respectively. These writings do not directly address the Islamic invasion, but they provide insight into the religious and cultural context of Egypt during the early Christian period.

References:

• Kennedy, H. (1998). The armies of the caliphs: Military and society in the early Islamic state. Routledge.
• Rogan, E. (2012). The Arabs: A history. Basic Books.
• Sahner, C. (2019). The holy land in the time of Jesus: An introduction. Princeton University Press.
• Coptic Egypt: The Christians of the Nile by Christian Cannuyer
• The Coptic Papacy in Islamic Egypt by Stephen J. Davis
• Christianity and Monasticism in the Fayoum Oasis: Essays from the 2004 International Symposium of the Saint Mark Foundation and the Saint Shenouda the Archimandrite Coptic Society by Gawdat Gabra and Hany Takla
• The History of the Patriarchs of the Coptic Church of Alexandria by Mark N. Swanson (translator)
• Christian Egypt: Coptic Art and Monuments Through Two Millennia by Massimo Capuani
• The Christian Heritage of Egypt: An Introduction to the Coptic Orthodox Church by Jill Kamil

In the year 650 CE, the Islamic armies made significant advances towards the western and eastern Mediterranean regions, extending their control beyond the Arabian Peninsula. Among the territories conquered were parts of Italy and Cyprus, where they captured hundreds of thousands of people, including Christians and non-Christians, who were taken as slaves.

This military expansion of the Islamic empire is documented in several ancient sources. In the West, the “Chronicon Salernitanum,” a medieval chronicle written in the 11th century, reports the Muslim invasion of Italy in the 7th century, including their capture of enslaved people from the region. In the East, the “Chronicle of Theophanes the Confessor,” an 8th-century Byzantine chronicle, also mentions the Islamic invasions and the capture of prisoners as slaves.

References:

• Salernitanum, Chronicon. Translated by G. A. Loud. Manchester University Press, 1997.
• Theophanes the Confessor. The Chronicle of Theophanes: Anni Mundi 6095-6305 (A.D. 602-813). Translated by Cyril Mango and Roger Scott. Oxford University Press, 1997.

In the year 711 CE, Muslim forces led by Tariq ibn Ziyad, crossed the Strait of Gibraltar and launched an invasion of the Iberian Peninsula, which was at that time part of the Visigothic Kingdom. Within a short period of time, the Muslim armies conquered much of the peninsula and by 715 CE, they had established control over most of the Spanish territory. This event marked the beginning of the Islamic presence in Spain, which lasted for several centuries and had a significant impact on the history and culture of the region.

The invasion of Spain by Muslim forces is a well-documented event in both Western and Eastern ancient sources. Western sources include the writings of the Spanish historian, Isidore of Seville, who chronicled the arrival of the Muslim armies and their conquest of the Visigothic Kingdom. Similarly, the Eastern sources, such as the Arabic chronicles of al-Tabari and Ibn Khaldun, also provide detailed accounts of the invasion and subsequent Muslim rule in Spain.

References

• Collins, R. (1989). Visigothic Spain, 409-711. Blackwell.
• Foltz, R. C. (1999). The Fall of the Caliphate of Córdoba: Berbers and Andalusis in Conflict. Brill.
• Kennedy, H. (1996). Muslim Spain and Portugal: A Political History of al-Andalus. Routledge.
• O’Callaghan, J. F. (1975). A History of Medieval Spain. Cornell University Press.

In the year 717 CE, the Muslim armies led by Umar ibn AbdulAziz, the governor of Egypt, besieged the Byzantine capital Constantinople. The siege lasted for several months and ended in failure, with the Muslim armies suffering heavy losses and ultimately being defeated. This event is considered a turning point in the Byzantine-Muslim Wars, and is documented in both Western and Eastern historical sources.

The Western sources include the chronicles of the Frankish historian, Fredegar, who recorded the events of the siege of Constantinople in his “Chronicon” written in Latin in the 7th century. The Eastern sources include the chronicles of Theophanes the Confessor, a Byzantine historian who wrote the “Chronographia” in Greek in the 9th century, which provides a detailed account of the siege and its aftermath.

References:

• Treadgold, W. (1997). A History of the Byzantine State and Society. Stanford University Press.
• Mango, C. (2002). The Oxford History of Byzantium. Oxford University Press.
• (1960). The Fourth Book of the Chronicle of Fredegar. In J. M. Wallace-Hadrill (Ed.), The Fourth Book of the Chronicle of Fredegar: With Its Continuations (pp. 1-49). Nelson.
• Theophanes the Confessor. (1997). The Chronicle of Theophanes Confessor: Byzantine and Near Eastern History AD 284-813. Oxford University Press.

In the year 730 CE, Islamic armies invaded the Frankish territory of Gaul (modern-day France), and quickly gained control of large areas. However, their advance was halted and they were eventually pushed back by Charles Martel, the Frankish military commander, in the Battle of Tours in 732 CE. This battle is considered a turning point in the Muslim conquests of Europe, and is regarded by many historians as one of the most significant battles in Western history.

Eastern references to the Islamic invasion of France in 730 CE can be found in various Islamic historical sources, such as the works of Ibn Kathir and Ibn al-Athir. Western references to the Battle of Tours include the Chronicles of Fredegar and the Historia Francorum by Gregory of Tours.

References:

• Kennedy, Hugh. The Great Arab Conquests: How the Spread of Islam Changed the World We Live In. Da Capo Press, 2007.
• Holt, P.M., Lambton, A.K.S., and Lewis, B. (eds.). The Cambridge History of Islam, Volume 1A: The Central Islamic Lands from Pre-Islamic Times to the First World War. Cambridge University Press, 1999.
• Collins, Roger. The Arab Conquest of Spain, 710-797. Wiley-Blackwell, 1989.

In the year 792 CE, Muslim forces launched a major incursion into France with the intention of invasion. However, the campaign ultimately ended in failure. The specifics of the operation remain uncertain, but it is believed that the Muslim forces were led by a chieftain named Aroun al-Raschid. Despite initial success, the campaign was thwarted due to a combination of factors including logistical challenges, unfavorable weather conditions, and effective resistance from the Franks.

Western and eastern sources provide varying accounts of the events of this campaign. Western sources, such as the Chronicle of Moissac and the Annales Regni Francorum, often portray the campaign as a Christian victory against Muslim aggression. Eastern sources, on the other hand, such as the works of Muslim historians al-Baladhuri and al-Tabari, tend to downplay the significance of the campaign and its outcome.

References:

• Bachrach, B. S. (2018). The Anatomy of a Campaign: The 793 Raid on the Carolingian Empire. In The Battle of Lechfeld and its Aftermath, August 955 (pp. 1-19). Brill.
• Collins, R. (2014). Early medieval Europe: 300-1000. Palgrave Macmillan.
• Kennedy, H. (2014). The great Arab conquests: How the spread of Islam changed the world we live in. Da Capo Press.

In the year 872 CE, Muslim forces launched an invasion of southern Italy, and eventually conquered the island of Sicily, which remained under Muslim control until 1092. The fate of the Christian population under Muslim rule is a complex and contested issue, with some sources indicating instances of forced conversion, mass murders and rapes the conquest of Sicily is considered to have had a significant impact on the religious and cultural history of the region. Comparisons with contemporary conflicts in Syria and Egypt are often drawn to highlight the long-term effects of such invasions on religious minorities and their communities.

References:

• Abulafia, D. (2011). The Great Sea: A Human History of the Mediterranean. Penguin UK.
• Kreutz, B. M. (1996). Before the Normans: Southern Italy in the Ninth and Tenth Centuries. University of Pennsylvania Press.
• Metcalfe, A. (2009). Muslims and Christians in Norman Sicily: Arabic Speakers and the End of Islam. Routledge.
• Papaioannou, K. (2015). Early Christian-Muslim Dialogue: Theological Exchange in the Eighth and Ninth Centuries. Gorgias Press.

In the year 846 CE, Muslim forces invaded the city of Rome, which is referred to as the Sack or Raid of Rome in historical records. The invading forces demanded even from the pope payment of jizyah,

Western sources such as the Liber Pontificalis, a collection of biographies of the popes, and the Annales Bertiniani, a chronicle of events in the Frankish empire, document the raid on Rome by Muslim forces. Eastern sources such as the Chronicle of Theophanes the Confessor, a Byzantine chronicle, also describe the event.

References

• Armstrong, K. (2000). Islam: A Short History. New York: Modern Library.
• Collins, R. (2004). Visigothic Spain, 409–711. Oxford: Blackwell Publishing.
• De Groot, A. (2014). The Ottoman Empire and the Netherlands in the Age of Globalization. Leiden: Brill.
• Haldon, J. (2002). Byzantium at War: AD 600-1453. Oxford: Osprey Publishing.
• Hodgson, M. (1974). The Venture of Islam: Conscience and History in a World Civilization, Volume 1: The Classical Age of Islam. Chicago: The University of Chicago Press.
• Kennedy, H. (1996). Muslim Spain and Portugal: A Political History of Al-Andalus. London: Routledge.
• Kreutz, B. (1996). Before the Normans: Southern Italy in the Ninth and Tenth Centuries. Philadelphia: University of Pennsylvania Press.
• Laiou, A. (2001). The Economic History of Byzantium: From the Seventh through the Fifteenth Century. Washington, D.C.: Dumbarton Oaks Research Library and Collection.
• Lewis, B. (1987). The Jews of Islam. Princeton: Princeton University Press.
• Treadgold, W. (1997). A History of the Byzantine State and Society. Stanford: Stanford University Press
• Ibn al-Athir. Al-Kamil fi al-Tarikh. Vol. 3. Dar al-Sadir: Beirut, 2001.
• al-Mas’udi. Les Prairies d’or. Vol. 7. Translated by Barbier de Meynard and Pavet de Courteille. Imprimerie Impériale: Paris, 1861.
• al-Tabari. Tarikh al-Rusul wa al-Muluk. Vol. 35. Dar al-Ma’rifah: Beirut, 2005.
• Ibn Khaldun. The Muqaddimah: An Introduction to History. Translated by Franz Rosenthal. Princeton University Press: Princeton, 1967.
• al-Makin. The History of Baghdad. Translated by Haider Al-Saadi. Routledge: London, 2003.

In the year 848 CE, Islamic forces launched a third invasion of France, which ultimately ended in failure. This military campaign was part of a larger effort by Islamic powers to expand their territory beyond the Iberian Peninsula and North Africa, into Europe. The failed invasion was a significant setback for the Islamic armies, who faced strong opposition from Frankish forces led by King Charles the Bald. This defeat is believed to have played a role in reducing Islamic military activities in Europe during the following years.

Western historical accounts of this event can be found in several sources, including the Annals of Saint-Bertin and the Chronicle of Nantes. Eastern accounts can be found in Arabic sources such as the Annals of al-Tabari and the History of the Prophets and Kings by Ibn Khaldun. These sources provide insight into the motivations and strategies of the Islamic armies during their attempts to expand their power and influence in Europe.

References

• Bachrach, B. S. (1973). The Islamic invasions: Their impact and significance. In A History of France (pp. 54-69). Holt, Rinehart and Winston.
• Collins, R. (2004). Charlemagne’s imperial coronation and the Annals of Lorsch. Charlemagne: Empire and society, 211-246.
• Lewis, A. (2002). Islamic Spain. University of Chicago Press.
• O’Callaghan, J. F. (2013). The Arab Conquest of Spain, 710–797. University of Pennsylvania Press.
• Tarikh al-Rusul wa al-Muluk” (The History of Prophets and Kings) by the Persian historian al-Tabari
• “Kitab Futuh al-Buldan” (The Book of the Conquest of Lands) by the Andalusian historian al-Baladhuri
• “Al-Mughrib fi Tarikh al-Andalus wa’l-Maghrib” (The West in the History of Andalusia and the Maghreb) by the Arab historian Ibn al-Khatib

These sources provide accounts of the Muslim invasion attempts in France, along with other historical events in the region.

In the year 1091 CE, following an extended period of tolerance and political inaction spanning 459 years, Europeans finally launched a retaliatory campaign. The instigation for this response was a Papal decree declaring the first Crusade, with the aim of reclaiming Christian territories from violent islamic forces who were attacking pilgrims en route to Jerusalem.

The same Muslims that ruined and ransacked the churches of Jerusalem as a simple example I would like to mention The Destruction of the Church of the Holy Sepulchre, which refers to the destruction of the Church of the Holy Sepulchre, churches, synagogues, Torah scrolls and other religious artifacts and buildings in and around Jerusalem, which was ordered on 28 September 1009 by the Fatimid Caliph Al-Hakim bi-Amr Allah, known by his critics as the “mad Caliph”or “Nero of Islam.”

The desecration was not only carried out on Christian sites in and around Jerusalem. In campaigns of 1011 and 1013–14, Al-Hakim continued his campaign of destruction against Jewish synagogues and Torah scrolls along with churches all over Syria. Unlike other Fatimids, Al-Hakim launched persecutions against Christians and Jews that lasted throughout his reign.  Christians were made to wear large crosses, and Jews were forced to wear wooden blocks around their necks so they would become easy pickings. He only stopped for fear of retaliatory attacks on mosques in Christian lands.

The Islamic conquests and conflicts with Europe persisted through the Ottoman Empire, which was marked by violence and aggression. In the Battle of Vienna, from July 4 to September 12, 1683, the Ottomans were prevented from overtaking the city thanks to the efforts of the Germans.

Here is a shortened list of major wars initiated by Ottomans against Christian Europe

1. Conquest of Constantinople (1453)
2. Ottoman-Hungarian Wars (1366-1526)
3. Ottoman-Venetian Wars (1463-1718)
4. Ottoman-Wallachian Wars (1462-1476)
5. Ottoman-Moldavian Wars (1475-1476)
6. Ottoman-Habsburg Wars (1521-1791)
7. Siege of Vienna (1529)
8. Ottoman-Polish Wars (1672-1676)
9. Ottoman-Russian Wars (1568-1774)
10. Ottoman-Cretan Wars (1645-1669)
11. Morean War (1684-1699)
12. Great Turkish War (1683-1699)
13. Austro-Turkish War (1716-1718)
14. Russo-Turkish War (1735-1739)
15. Russo-Turkish War (1768-1774)
16. Austro-Turkish War (1787-1791)

A full list of Ottoman conquests in Europe is included in the end of the document.

Western references:

• Stoye, J. (1994). The Siege of Vienna: The Last Great Trial Between Cross and Crescent. Pimlico.
• Wheatcroft, A. (1995). The Ottoman Empire, 1700-1922. Macmillan.

Eastern references:

• Qaradaghi, A. M. (2014). الجهاد الإسلامي وتحديات العولمة [Islamic Jihad and the Challenges of Globalization]. Dar Al Kotob Al Ilmiyah.
• Hitti, P. K. (1967). History of the Arabs: From the Earliest Times to the Present. London: Macmillan.
  

The philosophical dimension

in regard to the philosophical dimension, it is pertinent to note that warfare in any manifestation and justification is an abhorrent phenomenon. While it may serve the purpose of safeguarding our liberties and defending our countries, it remains an iniquitous undertaking that ultimately results in losses for all parties involved, even the victors. Despite the noble aspirations of the crusaders, their actions were marred by unforgivable transgressions that tainted their reputation for eternity. However, it is imperative to acknowledge the reality of the situation. Is the notion of a pristine war a plausible one? Such a concept remains a utopian ideal that has yet to materialize in the realm of human experience.

Throughout history, wars have resulted in numerous heinous acts, and while Western civilization and its churches have sought to express remorse for the actions of some of their ancestors, distancing themselves from such behavior and openly condemning it, it remains uncertain whether Islamic civilization has taken comparable steps. Specifically, has Islamic civilization expressed regret for the actions of early Islamic armies towards Syria and its Jewish and Christian inhabitants, as well as the events surrounding Constantinople? Moreover, has the Hagia Sophia cathedral been restored to its status as a church?

Regarding the religious motives behind the Crusades, they were primarily centered on the objective of European nobles to safeguard the holy land and shield Christians from Muslim aggression en route to Jerusalem. In terms of searching for biblical justification to wage war, such efforts are ill-founded. The aforementioned exposition has provided ample evidence concerning the beliefs and viewpoints of Christians on this matter.

Dear viewer, this study has sought to provide a fair examination of the historical, religious, and philosophical factors that underpinned the Crusades. It is hoped that the evidence presented has illuminated the complexity of this period, dispelled misconceptions, and fostered a deeper understanding of this relatively controversial era in Western civilization. It is essential that we refrain from scapegoating Europe’s Christian heritage for present-day problems and instead work towards unity and honest engagement with the past. The stakes are high, and the future is uncertain, but by grappling with our history, we can begin to chart a path forward.

Conclusion

The Crusades are often portrayed in modern times as an example of Western aggression against the Islamic world, and many critics argue that they were motivated by religious fanaticism and a desire for conquest. However, a closer examination of the historical record reveals a more complex and nuanced picture of the Crusades.

The historical record shows that the Crusades were a response to centuries of aggression and expansionism by Muslim powers. From the early seventh century onwards, Islamic armies had conquered vast swathes of territory stretching from the Arabian Peninsula to North Africa, the Levant, and even parts of Europe. In the process, they had subjugated or expelled Christian and Jewish communities, destroyed their religious sites, and imposed a discriminatory system of taxation known as jizya.

This pattern of aggression and expansionism continued for centuries, as Muslim powers continued to encroach on Christian territories in the Mediterranean world. Muslim armies invaded Christian Syria in 635, and captured Orthodox Christian Jerusalem and Alexandria in 638. They reached the south of Italy and Cyprus in 650, capturing hundreds of thousands of Christians and non-Christians as slaves. In 711, Muslims invaded Spain and controlled most of the country by 715. In 717, they laid siege to Constantinople but were defeated. In 730, they invaded France and almost took the country until they were stopped by Charles Martel at the Battle of Tours. In 792, Islamic armies mounted a massive raid to invade France again, but the campaign failed. In 872, Muslims invaded southern Italy and took over Sicily, which remained under Muslim control until 1092.

These aggressions had profound consequences for Christian Europe, and they created a sense of fear and insecurity that lasted for centuries. Christians were forced to live under the shadow of Islamic domination, and their religious sites and cultural heritage were continually at risk of destruction. For many Europeans, the Crusades were a way of responding to this aggression and reclaiming Christian lands from the hands of their oppressors.

The religious dimension of the Crusades cannot be denied, but it should also not be overstated. While religious piety played a role in motivating some Crusaders, it was not the sole or even the primary driver of the movement. Economic, political, and social factors also played a significant role in shaping the Crusades, as did the desire to protect and reclaim Christian lands from Muslim rule.

Moreover, it should be noted that not all Muslims were hostile to Christians, and not all Christians were united in their support for the Crusades. There were many instances of peaceful coexistence and even cooperation between Christians and Muslims in the medieval world, and there were also many Christian voices that criticized the Crusades and condemned the violence and atrocities committed by the Crusaders.

In conclusion, the Crusades were a complex and multifaceted phenomenon that cannot be reduced to a simple narrative of Western aggression against the Islamic world. They were a response to centuries of Muslim aggression and expansionism, as well as a product of economic, political, and social factors. While the Crusades had profound consequences for the history of Europe and the Middle East, they should also be seen as part of a larger historical context that included both cooperation and conflict between Christians and Muslims.

Numerous historians and scholars have highlighted the defensive nature of the Crusades. For example, Rodney Stark, a prominent sociologist and historian, argues that the Crusades were defensive wars aimed at protecting Christian lands and people from Muslim aggression (Stark, 2009). Similarly, Jonathan Riley-Smith, a leading Crusades historian, contends that the Crusades were a response to Islamic aggression and that the Christians had the right to defend themselves and their territories (Riley-Smith, 2005).

Final word

There are many historians and reliable academics who have produced work supporting the defensive nature of the Crusades. For example, Thomas Madden, a historian at Saint Louis University, argues that the Crusades were a response to Muslim aggression, and that the goal of the Crusaders was to protect Christians and Christian holy sites from Muslim attacks. Madden has written extensively on the subject, including in his book “The New Concise History of the Crusades,” which offers a comprehensive and accessible overview of the Crusades and their historical context.

Similarly, Rodney Stark, a sociologist at Baylor University, has argued that the Crusades were a defensive response to Muslim expansionism, and that the Crusaders were motivated by a desire to protect Christians and their lands from Muslim aggression. Stark has written several books on the subject, including “God’s Battalions: The Case for the Crusades,” in which he presents a detailed and compelling argument for the defensive nature of the Crusades.

Other historians and scholars who have argued for the defensive nature of the Crusades include Jonathan Riley-Smith, a historian at the University of Cambridge, who has written extensively on the subject and has argued that the Crusades were a response to the threat posed by Muslim expansionism, and Bernard Lewis, a historian at Princeton University, who has written numerous books and articles on the history of the Middle East and Islam, and who has argued that the Crusades were a defensive response to Muslim aggression.

Overall, while there are certainly scholars who disagree with this interpretation of the Crusades, there is a significant body of work that supports the idea that the Crusades were a defensive response to Muslim aggression, rather than an unprovoked attack on the Islamic world. As such, it is important to approach the history of the Crusades with an open mind, and to consider a variety of perspectives and sources in order to arrive at a more nuanced understanding of this complex and often controversial historical event.

There were also ancient Middle Eastern historians who wrote about the events leading up to and during the Crusades, and their works support the idea that the Crusades were a defensive response to Muslim aggression. One example is Ibn al-Athir, a Muslim historian who wrote in the 13th century. In his book, “Al-Kamil fi al-Tarikh,” he described the Muslim conquests of Christian lands and the atrocities committed against Christians, including the destruction of churches and the killing of Christian pilgrims. He also wrote about the motivations behind the Crusades, describing them as a response to Muslim aggression against Christians.

Another example is the Armenian historian Matthew of Edessa, who wrote in the 12th century. In his chronicle, “The Chronicle of Matthew of Edessa,” he described the Muslim conquest of Jerusalem and the subsequent mistreatment of Christians by Muslim rulers. He also wrote about the events leading up to the First Crusade and described them as a response to the Muslim aggression against Christians.

These historians, along with others, provide evidence that supports the defensive nature of the Crusades and suggests that they were not merely aggressive campaigns launched by Western Christians.

Another example of a historian from the era who supports the defensive nature of the Crusades is Fulcher of Chartres, who was present during the First Crusade and wrote an account of the events. In his “Historia Hierosolymitana,” Fulcher portrays the Crusaders as motivated by a desire to defend Christianity and to liberate the holy places in Jerusalem from Muslim rule. He describes the Muslims as tyrannical and oppressive, and presents the Crusaders as heroic figures fighting against an evil enemy.

Another historian from the era who supports the defensive nature of the Crusades is Albert of Aachen. In his “Historia Ierosolimitana,” Albert presents the Crusaders as engaged in a just war to defend Christianity and to liberate the holy places from Muslim rule. He describes the Muslims as cruel and barbaric, and presents the Crusaders as brave and chivalrous figures fighting for a noble cause.

Overall, while there were certainly some Crusaders who were motivated by greed, power, and other less-than-noble intentions, many historians from the era suggest that the majority of Crusaders were motivated by a desire to defend Christianity and to protect themselves and their fellow Christians from Muslim aggression

Ottoman Wars against the entire planet. Check the Excel file Ottoman Empire wars

The post Is Christianity a Violent Religion? first appeared on Islam Revealed.

In an era where Islamic terrorism grabs headlines, the barbaric demand for jizya—that infamous tribute extracted from non-Muslims—has been resurrected by savages like ISIS, who squeezed it out of terrified Christians in Iraq and Syria. But don’t be fooled by the sugarcoated spin from apologists. This vile practice isn’t some outdated relic; it’s a straight-from-the-hip command in Sourat al Tauba 29, the Quranic verse that lays bare Islam’s satanic core: subjugate infidels or slaughter them. Classical scholars unanimously interpret this ayah as a divine green light for offensive jihad against Jews, Christians, and anyone daring to reject Muhammad’s fraudulent claims. Far from tolerance, Sourat al Tauba 29 mandates fighting People of the Book until they cough up jizya from their hands in utter humiliation. This isn’t religion—it’s a protection racket dressed in holy robes, exposing Islam as the satanic fraud it truly is. Buckle up as we dissect the verse, its blood-soaked exegesis, and why it still poisons the world today.

Sourat al Tauba 29: The Quranic Command Unveiled

Let’s cut through the fog and stare at Sourat al Tauba 29 in its raw, unfiltered glory. The English translation thunders:

> Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture—until they give the jizya willingly while they are humbled.

And in Arabic, the mother tongue of this deception:

> قَـٰتِلُواْ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱللَّهِ وَلَا بِٱلۡيَوۡمِ ٱلۡأَخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُ ۥ وَلَا يَدِينُونَ دِينَ ٱلۡحَقِّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡڪِتَـٰبَ حَتَّىٰ يُعۡطُواْ ٱلۡجِزۡيَةَ عَن يَدٍ۬ وَهُمۡ صَـٰغِرُونَ.

This isn’t subtle poetry or metaphor—it’s a battle cry. The targets? Those who were given the Scripture, aka Jews and Christians, who refuse to worship Allah, deny the apocalypse as Muhammad spun it, ignore his bans, and reject Islam’s religion of truth. The order: Qatluhum—fight them relentlessly—until they fork over jizya an yadin (from their hands, signaling compulsion and defeat) and become saghirun (lowly, humiliated, broken in spirit).

No defensive bluster here; Sourat al Tauba 29 abrogates earlier peaceful verses, unleashing unrestricted holy war. Revealed during Muhammad’s conquest rampage, it nullifies treaties with Mecca’s pagans and targets dhimmis worldwide. Apologists whimper about context, but the text screams supremacy: convert, pay, or perish. This satanic blueprint reveals Islam’s fraud— a 7th-century power grab masquerading as divine will.

Classical Interpretations of Sourat al Tauba 29: No Escape from the Ugly Truth

If you think modern spinmeisters can whitewash this, think again. I pored over the gold standard tafsirs: Al-Tabari’s encyclopedic tome, Ibn Kathir’s unyielding exegesis, Al-Qurtubi’s legal razor, Al-Jalalayn’s concise blade, Al-Suyuti’s scholarly arsenal, and Malik’s Muwatta. The verdict? Unanimous condemnation of non-Muslims as fair game for jihad.

Ibn Kathir, Islam’s exegetical heavyweight, eviscerates any illusions:

> Allah commands His Prophet to fight the People of the Book who do not believe in Allah, the Last Day, or forbid what He forbade… If they truly followed their Scriptures, they would have believed in Muhammad… So fight them until they pay the jizya with willing submission and feel themselves subdued.

Rejecting Muhammad? That’s spiritual treason, nullifying Torah or Gospel faith. Al-Tabari piles on, quoting companions: this verse trashes pacts, demanding war unless they submit. Al-Qurtubi spells out saghirun as demeaned, servile, heads bowed. Al-Jalalayn? They pay the tax in acknowledgment of our superiority. No wiggle room—these aren’t peaceniks; they’re architects of eternal dhimmitude.

This consensus shatters the tolerant Islam myth. Sourat al Tauba 29 isn’t optional; it’s the satanic engine driving sharia’s discriminatory gears, proving the Quran’s fraud: a mishmash of conquest, not compassion.

Who Must Pay Jizya According to Sourat al Tauba 29?

Sourat al Tauba 29 doesn’t play favorites—its net snares all unbelievers, but scholars fine-tuned the dragnet:

– Jews and Christians (Ahl al-Kitab): Bullseye targets, as explicitly named.
– Zoroastrians (Magians): Muhammad himself hit Hajar’s fire-worshippers (Sahih Bukhari 3156).
– Idolaters and Beyond: Hanafi school blankets non-Arabs; Shafi’i, Ahmad, and Malik demand it from every kafir—polytheists, atheists, you name it.

Imam Malik in Muwatta (36.15.25): Jizya is taken from all unbelievers: Kitabis, Majusis, idolaters, and the rest. Ibn Kathir hammers an yadin: post-conquest extortion, with Umar ibn al-Khattab dictating dhimmi hell—no rising above Muslims, public degradation mandatory.

A chilling hadith cements the vibe (Sahih Muslim 2167): Abu Hurairah relays Muhammad: Don’t greet Jews or Christians first; squeeze them to the road’s edge. Sourat al Tauba 29 births this venom—not charity, but spoils from the sword.

The True Nature of Jizya: Satanic Tribute or Mobster Shakedown?

Jizya? Tribute or poll tax, sure—but call it what it is: a demonic protection racket sanctified by Sourat al Tauba 29. Pay the goons or feel the blade, all while kissing the ring. Apologists peddle it as fair tax for protection, like U.S. IRS dues. Laughable lies— behold the chasm:

| Aspect | Jizya per Sourat al Tauba 29 | Western Taxes |
|————————-|———————————————————–|——————————————–|
| Who Pays? | Only non-Muslims spurning Islam. | Everyone, no discrimination. |
| Payment Vibe | Hands trembling in humiliation (saghirun). | Debit card swipe, no groveling. |
| Perks? | Protection from Muslims you’d otherwise kill; no army, jobs, equality. | Roads, schools, welfare for all. |
| Non-Payment Penalty | Jihad, enslavement, death. | Audits, liens—not beheadings. |
| Symbolic Weight | Badge of inferiority; yellow stars, bells on Jews. | Neutral civic duty. |

Picture Biden demanding: Pay up, MAGA hatters, or tanks roll—bow low! That’s jizya. Muslims thrive tax-free in the West (zakat’s private), yet ISIS invokes Sourat al Tauba 29 to bleed Copts. History drips blood: Umar’s Pact belittled dhimmis—ghettoized, belled, extra tithes. This fraud incentivizes apostasy via misery, the satanic genius of Islamic inequality.

Why Sourat al Tauba 29 Still Foments Global Jihad Today

Fast-forward: ISIS didn’t improvise. In 2014, they plastered Sourat al Tauba 29 posters in Mosul, evicting Christians unless they paid or fled. Raqqa’s Yazidis? Same drill—sex slavery for the unprotected. Taliban, Boko Haram, Hamas—all echo this verse’s roar.

Apologists? Outdated! But tafsirs from Muhammad’s crew to al-Suyuti lock it eternal. It abrogates 124+ nice verses (naskh doctrine). In sharia states like Pakistan, Saudi Arabia, dhimmis simmer under blasphemy laws rooted here. Europe’s no-go zones whisper it; lone wolves chant it.

This isn’t aberration—it’s Islam unmasked: a totalitarian scam demanding fealty or fire. Sourat al Tauba 29 exposes the satanic fraud at its heart, fueling endless strife.

In the end, jizya isn’t tax—it’s the humiliating yoke forged in Sourat al Tauba 29, forcing non-Muslims to bankroll their own boot-licking servitude. Convert or fund the caliphate’s blade: that’s the raw deal. Dive into the tafsirs yourself; they howl the truth amid dawah deceit. Sourat al Tauba 29 isn’t scripture—it’s the devil’s decree, laying bare Islam’s fraudulent quest for world domination. Wake up, world—the sources don’t lie.

The post what is “Tribute” or Jizyah? first appeared on Islam Revealed.

Imagine a religion whose founder prophesies the wholesale slaughter of an entire people—Jews—down to the grotesque detail of rocks and trees ratting them out to their murderers. Welcome to the festering heart of the hatred and killing of the Jews, straight from the so-called authentic hadiths of Islam. This isn’t some fringe rant from a terrorist cleric; it’s embedded in Sahih Muslim, one of Islam’s most revered texts, second only to Sahih Bukhari. Far from divine wisdom, this is a demonic decree masquerading as prophecy, exposing Islam as the satanic fraud it truly is—a blueprint for genocide dressed in eschatological robes. As the world watches Islamist violence erupt from Gaza to global jihadi networks, this hadith reveals the unvarnished truth: Islam’s end-times fantasy isn’t about justice; it’s a blood-soaked vendetta fueling eternal hatred and killing of the Jews.

The Authentic Hadith: Islam’s Genocidal Call to Arms

Dive into Sahih Muslim’s Book of Tribulations and Portents of the Hour, and you’ll find this abomination lurking in plain sight. Narrated by Abu Hurairah—one of Muhammad’s favorite storytellers—the Prophet declares:

> The Hour will not be established until the Muslims fight the Jews, and the Muslims will kill them until the Jew hides behind a stone or a tree, and the stone or tree will say: ‘O Muslim, O servant of Allah, there is a Jew behind me, come and kill him.’ But the Gharqad tree will not say that, for it is one of the trees of the Jews.

In the original Arabic, the venom drips even more heavily:

> لا تقوم الساعة حتى يقاتل المسلمون اليهود فيقتلهم المسلمون حتى يختبئ اليهودي من وراء الحجر والشجر فيقول الحجر أو الشجر يا مسلم يا عبد الله هذا يهودي خلفي فتعال فاقتله إلا الغرقد فإنه من شجر اليهود.

This isn’t a one-off fairy tale (another disturbing hadith even designates Jews and Christians as a “ransom” for Muslims in the afterlife). Echoes scream from Sahih Bukhari (Book 56, Hadith 139) and other sahih collections, stamped with gold seals of authenticity by Islam’s top scholars like al-Nawawi and Ibn Hajar. They don’t blush or backpedal; they celebrate it as literal truth. No metaphor here—just a satanic script where nature turns snitch, commanding Muslims to hunt Jews like vermin. This hatred and killing of the Jews isn’t optional theology; it’s the prophetic core of Sunni Islam, a fraud so horrifying it shatters any pretense of religion of peace (a pattern of violence also seen in the historical account of the Banu Qurayza massacre).

Understanding the Prophecy: Divine? No, Demonic Hatred of the Jews

Peel back the layers, and this hadith reeks of infernal inspiration (a far cry from the fabricated story of his tolerant Jewish neighbor). Muhammad envisions a cataclysmic purge where Allah’s faithful—Muslims—exterminate Jews in a global showdown before the Dajjal (Antichrist) and Jesus’s return. Stones and trees as Allah’s accomplices? That’s not omnipotence; that’s pagan superstition laced with genocidal glee, straight from the pits of hell.

Orthodox scholars like Ibn Hajar in Fath al-Bari spell it out: Jews will side with the Antichrist, so God unleashes this supernatural pogrom. The Gharqad tree—a prickly shrub Jews supposedly plant for cover—gets a pass, mocking their cunning as futile. Quranic backups amplify the fraud: Surah Al-Ma’idah 5:82 brands Jews as most intense in enmity toward Muslims, while 2:65 curses them as apes for Sabbath-breaking. This isn’t prophecy; it’s a satanic echo chamber rationalizing hatred of the Jews and killing them as eschatological justice.

Modern Islamists lap it up. Hamas’s charter quotes it verbatim, twisting the Israeli-Palestinian clash into prophecy fulfillment. Sayyid Qutb’s Milestones and sermons from Al-Azhar to Tehran preachers weaponize it daily. Critics whimper context or metaphor, but giants like al-Qurtubi and al-Tabari insist on literal extermination—yaqtuluhum al-Muslimun, kill them all. Islam’s fraud exposed: a 1,400-year license for Jew-hatred.

Historical Roots: From Medina Massacres to Modern Mayhem

This satanic seed sprouted early. Muhammad’s Medina years? A bloodbath of Jewish tribes: Banu Qaynuqa exiled, Banu Nadir besieged, Banu Qurayza beheaded en masse—600-900 men slaughtered in one trench for treason. A Jewish poetess’s murder plot on Muhammad? Cue more expulsions. Post-Muhammad, caliphs invoked these hadiths during conquests, from Spain to India, where Jews faced dhimmi degradation or death.

Fast-forward: Haj Amin al-Husseini, Jerusalem’s Mufti, parleys with Hitler, recruiting Muslims for the Holocaust while preaching this very hadith. Post-WWII, it fuels Arab pogroms—Farhud in Iraq, riots in Libya. Today? Rocket barrages from Gaza chant it; ISIS videos echo it; Iran’s ayatollahs fund it. From 1929 Hebron massacre (67 Jews hacked dead) to October 7, 2023’s horrors, hatred of the Jews and killing them pulses as Islam’s unchanging DNA. Not aberration—foundation.

The Gharqad Tree: Islam’s Absurd Alibi in Jew-Hatred

Zoom in on the Gharqad (Lycium shawii), that thorny escape hatch. Hadiths like Sunan Abi Dawud 3004 predict Jews mass-planting it as end-times camouflage. Some archaeologists hype Gharqad groves near ancient synagogues, but that’s grasping at straws to validate Muhammad’s rant. Reality? It’s a common desert bush, no Jewish monopoly. This detail doesn’t elevate prophecy; it unmasks fraud—petty, paranoid trivia in a genocide manual, proving Islam’s revelations are fabricated fables from a warlord’s grudge.

### Hatred of the Jews and Killing Them: Scholarly Defenses Unmasked

Islam’s apologists squirm. Reformers like Tariq Ramadan mumble spiritual struggle, but sahih chains brook no dodge. Al-Nawawi’s commentary? Unwavering authenticity. Even Salafis like Bin Baz affirm the kill-order as future fact. This unanimity screams cult indoctrination, not divine nuance. Satan’s genius: cloak mass murder in faith, binding believers to bondage.

Implications for the World: Wake Up to Islam’s Satanic Threat

For Muslims, it’s a jihad call—arm up, hate Jews, await the Hour. It poisons minds against Jewish control of banks, Hollywood, nations—classic tropes birthing conspiracies from Protocols forgeries to 9/11 myths. Believers aren’t victims; they’re vectors of this fraud.

Non-Muslims? Heed the signs. Europe’s no-go zones, U.S. campus intifadas, global antisemitism spikes—all trace to this hadith. Ignore it, and Islam’s demographic jihad advances unchecked.

Exposing the Fraud: Quran’s Complicity in Hatred of the Jews

Don’t stop at hadiths. Quran 5:51 forbids Jew alliances: Do not take Jews and Christians as allies. 9:29 commands war on them till they pay jizya in humiliation. 7:166 turns Sabbath-breakers into apes—eternal dehumanization. Muhammad’s Satanic Verses flop (admitting demonic inspiration) hints at the source. Christianity’s Jesus weeps for Jerusalem; Islam’s Isa returns to smash crosses and kill Jews. Fraudulent flip—satanic inversion.

Modern Echoes: From Hamas to Hezbollah

Hamas tunnels? Gharqad-proof bunkers. Hezbollah rockets? Prophetic payback. Palestinian textbooks teach kids this hadith; UNRWA schools drill it. Billions in Gulf cash sustain it. Islam’s ummah isn’t diverse—it’s a monolith marching to Muhammad’s murder-march.

Conclusion: Reject Islam’s Satanic Hatred of the Jews and Killing Them

Hatred of the Jews and killing them crowns Islamic eschatology as satanic fraud, authenticated in Sahih Muslim’s unholy pages. From Abu Hurairah’s mouth to mosque pulpits, Muhammad’s words don’t prophesy victory—they prescribe pogrom, with trees as triggermen. This isn’t Abrahamic faith; it’s Antichrist preview, luring souls to slaughter. Tribulations rise—synagogue attacks, Jew-hatred stats soaring 400% post-Oct 7. Believers chase delusion; the awake see danger.

Ditch the denial. Islam’s core commands genocide, history confirms it, scholars consecrate it. Expose this fraud: burn the books, shun the supremacists, defend the Jews. Only then does humanity evade the Hour—not Allah’s, but Satan’s final feast. Vigilance now, victory eternal. (Word count: 1,456)

The post Hatred of the Jews and killing them. first appeared on Islam Revealed.

In the dark underbelly of Islamic tradition lies a chilling directive: do not greet Christians and Jews first. This isn’t some obscure footnote—it’s a core teaching straight from Sahih Muslim, one of Islam’s most authentic hadith collections. Narrated by Abu Hurairah, the Prophet Muhammad commands: Do not initiate the greeting of peace with the Jews or Christians. If you meet one of them on the road, push them to its narrowest part. What kind of religion of peace mandates shoving infidels aside like vermin? This hadith isn’t about humility or etiquette; it’s a blatant revelation of Islam’s seething hatred for Jews and Christians, the very People of the Book it falsely claims to respect. Far from divine wisdom, this is the hallmark of a satanic fraud designed to dehumanize non-Muslims and assert supremacy through petty bigotry.

We’ll dissect this venomous verse—its text, chain of transmission, twisted historical context, and the scholars who defend it like cult apologists. By the end, you’ll see do not greet Christians and Jews for what it is: irrefutable proof that Islam isn’t a faith of tolerance but a blueprint for domination, masquerading as piety. Buckle up as we expose the lies propping up this fraudulent ideology.

The Authentic Narration: A Direct Call to Do Not Greet Christians and Jews

Sahih Muslim, compiled by Imam Muslim ibn al-Hajjaj in the 9th century, is hailed by Muslims as bulletproof scripture, second only to the Quran in authority. Yet buried in its Kitab al-Salam (Book of Greeting), under the chapter The Prohibition of Initiating Greeting with the People of the Book, we find Hadith 2167—a bombshell of intolerance.

The Arabic screams hostility:

> حدثنا قتيبة بن سعيد حدثنا عبد العزيز يعني الدراوردي عن سهيل عن أبيه عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال: لا تبدءوا اليهود ولا النصارى بالسلام فإذا لقيتم أحدهم في طريق فاضطروه إلى أضيقه.

Translation: Abu Hurairah reported that the Messenger of Allah said: Do not greet Jews and Christians first. And if you meet any one of them on the road, then force him to its narrowest part.

The isnad (chain) is impeccable by Islamic standards: Qutaybah → Abd al-Aziz al-Darawardi → Suhayl → his father → Abu Hurairah, all labeled thiqah (trustworthy). It’s cross-verified in Sunan Abi Dawud and echoes in Sahih Bukhari. Muslims boast of this rigor, but what does it authenticate? A command to treat Jews and Christians as roadkill, denied even the basic courtesy of a greeting. This isn’t prophetic insight; it’s the rant of a warlord consolidating power, codified into eternal hate.

Imagine the scene: In 7th-century Medina, Muslims rub shoulders with Jewish tribes and Christian envoys. Instead of fostering peace, Muhammad decrees second-class status for them. Do not greet Christians and Jews first? It’s a psychological weapon, signaling you’re beneath us. Satan couldn’t script a better divide-and-conquer tactic.

Historical Lies Behind Do Not Greet Christians and Jews: Medina’s Powder Keg

Apologists spin this as contextual—Muslims fresh from Meccan persecution, building strength in Medina amid tense coexistence with Jewish tribes like Banu Qurayza and Christian delegations. Greetings like Assalamu Alaikum allegedly carry spiritual weight, so reserving them prevents deference. Baloney! This was revenge politics. Muhammad’s early pacts with Jews crumbled into betrayal—massacres like the Qurayza executions followed. Do not greet Christians and Jews was the opening salvo in a war of attrition.

Imam al-Nawawi, in his Sharh Sahih Muslim, admits Jews greeted Muslims with curses disguised as peace (as-Samu alaikum twisted to death upon you). Fine, reciprocity makes sense—but Muhammad’s fix? Mandate shoving them off the path! Ibn Hajar al-Asqalani in Fath al-Bari calls it discomforting them, not violence. Semantic gymnastics! Pre-Islamic Arabs had right-of-way codes, but Islam weaponized them against kafirs, turning sidewalks into supremacy battlegrounds.

This etiquette fueled centuries of dhimmi subjugation—Jews and Christians paying jizya tax for protection, walking wide paths for Muslims. Today, it manifests in no-go zones and sharia patrols. Do not greet Christians and Jews isn’t history; it’s the Satanic seed of jihadist entitlement, sprouting Hamas rockets and ISIS beheadings.

Scholarly Defenses: Enablers of Islam’s Fraudulent Supremacism

Islam’s ulema—centuries of scholars—unanimously uphold this hate as literal law, exposing the system’s rot:

– Imam al-Shafi’i: Binding in war and peace—Muslims first, always.
– Imam Ahmad ibn Hanbal: No salam unless they grovel first.
– Modern Fatwa Factories: Ibn Baz and Saudi’s Permanent Committee declare it obligatory amid geopolitical tensions. Yusuf al-Qaradawi softens it for da’wah (proselytizing), but only as bait—hook infidels, then subjugate.

Bukhari 78:6292 doubles down: Respond to their greetings with a curt Wa Alaikum, stripping full blessings. Contrast Christianity’s love thy neighbor or Judaism’s universal peace—Islam’s rulebook reeks of tribalism Satan would applaud.

Do Not Greet Christians and Jews in the Modern World: A Blueprint for Bigotry

Fast-forward to 2024: Does this relic apply? Absolutely, say Islam’s gatekeepers—and it shows in daily jihad.

1. Workplaces and Streets: Skip salam for secular hello, but dominate space. In London or Dearborn, Muslims strut while Christians yield—Pew Research on integration? It masks creeping sharia.
2. Digital Dominion: No Islamic greetings in emails to infidels. Online fatwas enforce it, breeding echo chambers of supremacy.
3. Exceptions? Ibn Taymiyyah allows leniency for kids or elevators—mere PR Band-Aids on a gaping wound.

Related hadiths paint the picture: Jews’ poisoned greetings justified retaliation (Bukhari); full salams reserved for the ummah (Muslim). Muhammad hosted Christians politely? Sure—until conquest called.

This isn’t harmless custom; it’s indoctrination. In France’s banlieues or Sweden’s migrant enclaves, do not greet Christians and Jews evolves into harassment, stabbings, and riots. Europe’s rape epidemics and synagogue attacks? Direct descendants of this satanic sunnah.

Exposing the Satanic Core: Why Do Not Greet Christians and Jews Proves Islam’s Fraud

Peel back the taqiyya (deception), and Islam crumbles. The Quran claims kinship with Jews and Christians (5:82 calls Christians closest in affection)—yet hadiths like this scream supremacy. Muhammad’s revelations flip-flopped for convenience: Early Mecca preached tolerance; Medina unleashed conquest. Fraud alert!

Compare: Jesus washed feet, turned cheeks. Moses freed slaves. Muhammad? Slaves, sex slaves (Aisha at 9), and now, sidewalk shoving. Do not greet Christians and Jews embodies the Antichrist spirit—dehumanize, dominate, destroy. Billions chant Allahu Akbar while ignoring this poison? Blind faith in Satan’s masterpiece.

Stats don’t lie: Gallup polls show Muslims in the West prioritize sharia over democracy. Terror watchlists overflow with hadith-adherents. This isn’t cultural—it’s doctrinal venom.

Conclusion: Reject the Lie—Do Not Greet Christians and Jews is Islam’s Satanic Signature

The hadith screaming do not greet Christians and Jews first isn’t timeless wisdom; it’s damning evidence of Islam’s fraudulence—a satanic ideology born of 7th-century tribal hate, repackaged for global jihad. From Sahih Muslim’s golden chain to today’s fatwas, it commands believers to treat biblical faiths as trash, reserving peace for conquest.

Don’t buy the interfaith illusions peddled by CAIR or imams. Christianity and Judaism built civilizations of equality; Islam sows division. In boardrooms, buses, or ballots, this command fuels entitlement. True peace? Greet everyone with love, not Muhammad’s malice.

Expose do not greet Christians and Jews widely—share this truth. Dismantle the ummah’s false pride. Salvation lies in Christ, not this desert delusion. Assert dignity by rejecting Islam’s satanic fraud: Walk wide paths of freedom, greet all as equals, and watch the darkness flee.

(Word count: 1,248)

The post Do not great Christians and Jews. first appeared on Islam Revealed.

Imagine a religion that claims divine mercy but peddles a doctrine straight out of a nightmare: for every Muslim who dies unworthy of paradise, Allah supposedly hurls a Jew or Christian into hell to take their place. This grotesque idea, enshrined in Sahih Muslim—one of Islam’s most authentic hadith collections—lays bare the satanic fraud at Islam’s core. Titled Jews and Christians in hell instead of Muslims, this hadith isn’t some obscure footnote; it’s a chilling declaration attributed to Muhammad himself, revealing a theology of substitutionary damnation that mocks justice, twists mercy into cruelty, and exposes Islam as a pernicious invention designed to deceive and divide.

In an age of feel-good interfaith babble, this hadith shatters the illusion of Islam’s compatibility with human decency. Far from a beacon of light, it screams cultish supremacy, where Muslims get a free pass at the expense of others’ eternal torment. We’ll dissect its fraudulent authenticity, demonic context, and vile implications, proving why Jews and Christians in hell instead of Muslims is not divine wisdom but the ravings of a false prophet, propped up by chains of liars and a book riddled with contradictions.

The Fraudulent Chain: Unmasking Authenticity in Jews and Christians in Hell Instead of Muslims

Islam boasts about its hadith sciences as if they’re bulletproof, with Sahih Muslim—compiled by Imam Muslim ibn al-Hajjaj in 875 CE—touted as nearly infallible, right after Sahih Bukhari. But let’s scrutinize this so-called gem from the Book of Repentance, chapter on accepting the repentance of mass murderers. The narration claims: No man from the Muslims dies except that Allah enters the Fire in his place a Jew or a Christian.

The Arabic reads:
> لا يموت رجل مسلم إلا أدخل الله مكانه النار يهوديًّا أو نصرانيًّا

The chain (isnad) parades big names: Abu Bakr ibn Abi Shaybah → Abaan ibn Muslim → Hammaam → Qataadah → Awn and Sa’eed ibn Abi Burdah → Abu Burdah → Umar ibn Abdul Aziz → his father Abdul Aziz ibn Marwan → Muhammad.

Sounds impressive? Dig deeper, and it crumbles like the fairy tale it is. Umar ibn Abdul Aziz, the pious Umayyad caliph, is said to have heard it from his dad, a governor under the very caliphs Islam later vilifies. But gaps abound—centuries after Muhammad’s death (632 CE), with narrators separated by generations. Qataadah (d. 117 AH) never met Abu Burdah (d. 104 AH) directly; it’s all hearsay piled on hearsay.

Even Islamic scholars admit issues: some chains weaken under scrutiny, and parallels in Musnad Ahmad vary wildly. Imam Albani called it sahih, but he’s an ultraconservative Wahhabi echo chamber. Ibn Hajar hedged his bets. This isn’t gold-standard truth; it’s a fabricated escalator of tribal vengeance, concocted post-conquest to justify subjugating Jews and Christians already bleeding under dhimmi oppression. Jews and Christians in hell instead of Muslims thrives on this shaky isnad, a house of cards exposing Islam’s oral tradition as a scam rivaling telephone-game myths.

## Contextualizing the Demonic Logic in Repentance and Divine Justice

Why slot this horror into a chapter on repentant killers? Islam’s Book of Tawbah gushes about Allah forgiving even serial murderers if they repent sincerely. Extend that to the ummah: every sinning Muslim gets a Jew or Christian burn substitute. It’s not mercy; it’s sadistic barter, turning hell into a quota system where non-Muslims pay for Muslim failings.

Picture it: a jihadist rapist dies unrepentant, but clings to shahadah. Boom—some innocent Jew or Christian roasts instead. Imam Nawawi’s commentary? He spins it as ummatic honor, tying it to Quran 17:17’s vague preferred believers. But Quran contradicts itself—3:85 damns non-submitters, yet this hadith adds blood money damnation. Where’s personal accountability? Muslims judge deeds, but get VIP intercession (Bukhari). Non-Muslims? Cannon fodder.

This isn’t justice; it’s theocratic racism, echoing Quran 5:51’s alliance bans and 9:29’s jizyah extortion on People of the Book. Early Islam used such tales to terrorize dhimmis into conversion or silence. In today’s world, it fuels antisemitism—from Hamas chants to European no-go zones. Jews and Christians in hell instead of Muslims isn’t motivation; it’s a psychological weapon, brainwashing believers into supremacist delusion while warning infidels of cosmic payback.

Theological Nightmares: Why Jews and Christians in Hell Instead of Muslims Proves Islam’s Satanic Core

Strip away the apologetics—this hadith screams exclusivity on steroids. Salvation? Muhammad’s monopoly. Jews and Christians, with their ancient scriptures, get singled out for hell-fodder duty because they rejected the final prophet. Quran 7:179 boasts hell’s rooms for rejectors; this fills them with VIP Muslim rejects’ proxies.

Critics call it intolerant? Understatement—it’s genocidal fantasy. Parallels in Tabarani and Ahmad pile on: disbelievers bear Muslim sins till Judgment Day, like eternal scapegoats. Absent in Judaism or Christianity’s loving God, this substitution reeks of Satan’s envy, inverting Christ’s atonement into collective punishment. Muhammad, claiming Gabriel’s whispers, peddles what? A pagan Arabian twist on Zoroastrian dualism, laced with tribal hate.

Modern Muslims squirm: It’s afterlife talk, not hate! Nonsense—it’s dawah dynamite, guilting others into Islam fearing hell-sub duty. Scholars debate scope: only post-Muhammad rejectors? All disbelievers? Consensus: broad damnation net. Taqwa? Nah, complacency pass, since tawbah erases anything, offloading to kuffar.

Related ahadith amplify the fraud: angels dump sins on disbelievers for rain (Muslim). Bukhari’s intercession fests for ummah elites. It’s a tapestry of partiality, not divinity—a con to exalt Arabs/Muslims over humanity.

Scholarly Smoke and Mirrors: Broader Perspectives on the Fraud

Islam’s hadith horde hides cracks. Albani’s sahih stamp? Selective. Fath al-Bari nods but doesn’t endorse verbatim. Quran-trumping hadith? Circular validation. Polarized world? This hadith radicalizes—from ISIS beheadings to synagogue attacks—urging not compassion, but conquest dawah.

Expose it: Islam’s mercy to worlds (21:107) is selective sadism. Muhammad’s revelations mirror his wars—Medina Jews exiled, slaughtered at Banu Qurayza. Fabricated to consolidate power, Jews and Christians in hell instead of Muslims endures as Islam’s ID card: supremacist, substitutionary hellfire for the chosen.

Broader Ramifications: From Hadith to Global Jihad

Zoom out: this isn’t ancient trivia. It undergirds sharia’s dhimmitude, fueling caliphate dreams. Pakistan’s blasphemy laws lynch Christians; Iran’s Jews flee. Europe? Rising halal hell via migration. Informative wake-up: Islam’s 1.8 billion aren’t all jihadists, but this doctrine simmers beneath, waiting for imams to ignite.

Counter it with truth: Bible’s John 14:6—I am the way—offers grace to all, no hell-subs. Judaism’s covenant endures sans Muhammad’s interruption. Islam? Satanic mimicry, Quran admitting satanic verses (22:52,53).

Conclusion: Reject the Satanic Fraud of Jews and Christians in Hell Instead of Muslims

In the end, Jews and Christians in hell instead of Muslims from Sahih Muslim isn’t Allah’s generosity—it’s Muhammad’s malevolent mirage, a satanic fraud masquerading as faith. It lures with tawbah loopholes, fortifies fanaticism, and damns dissenters by proxy, proving Islam’s incompatibility with civilized ethics.

Heed the exposure: live free from this tyranny, invite souls to Christ’s true mercy, and dismantle the myth. No sin outweighs repentance to the real God—not this hellish swap meet. Reject the deception; eternity hangs in the balance. The fraud crumbles under scrutiny—Islam exposed, forever.

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In the shadowy depths of Islamic scripture, few verses scream hatred louder than the infamous hadith on cursing the Jews and the Christians. Tucked away in Sahih Bukhari, the so-called most authentic collection of Muhammad’s ramblings, this vile narration reveals the true face of Islam: a satanic fraud masquerading as divine revelation. Here, Muhammad—far from a prophet of peace—issues a direct curse from Allah against Jews and Christians for the sin of honoring their prophets’ graves. This isn’t wisdom; it’s venomous bigotry, a blueprint for eternal enmity that exposes Islam’s core as a deceptive cult built on lies, idolatry accusations, and unbridled Jew-hatred. As we dissect this abomination, cursing the Jews and the Christians emerges not as a warning for Muslims, but as damning proof of Islam’s fraudulent origins, urging humanity to reject its toxic grip.

The Authentic Hadith on Cursing the Jews and the Christians: Muhammad’s Hate-Filled Rant

Sahih Bukhari, compiled by Imam al-Bukhari in the 9th century, peddles this hatred as sahih (authentic) gold. The Arabic text, preserved with a chain of dubious narrators, blares:

> حدثنا بشر بن محمد، أخبرنا عبد الله، أخبرني معمر ويونس، عن الزهري، قال: أخبرني عبيد الله بن عبد الله، أن عائشة وابن عباس رضي الله عنهما قالا: لما نزل برسول الله صلى الله عليه وسلم طفق يطرح خميصة على وجهه، فإذا اغتم كشفها عن وجهه، فقال وهو كذلك: لَعْنَةُ اللَّهِ عَلَى الْيَهُودِ وَالنَّصَارَى، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ، يَحْذَرُ مَا صَنَعُوا.

Translated plainly: Narrated Aisha and Ibn Abbas: Whenever Muhammad faced calamity, he’d cover his face with a cloth. Then, uncovering it, he’d spit: Allah’s curse be upon the Jews and Christians; they made the graves of their prophets mosques. He warns against what they did.

This isn’t prophecy—it’s paranoia. Muhammad, tormented by revelation (likely epileptic fits or demonic whispers), veils his face in feigned grief and unleashes a curse that damns entire peoples to divine wrath. Cursing the Jews and the Christians isn’t about purity; it’s Muhammad’s satanic edict to dehumanize Jews and Christians, branding their veneration of holy sites as idolatry while Islam itself drowns in superstition. Bukhari places it in the Book of Ahadith al-Anbiya, under What is Mentioned Concerning Bani Israel, twisting Jewish history to justify eternal animosity. Islamic apologists squirm, claiming it’s contextual, but the text is clear: la’natullah (Allah’s curse) means expulsion from mercy—hellfire for billions.

Historical Context: Cursing the Jews and the Christians as Islam’s Foundation of Bigotry

To expose the fraud, peer into the so-called historical context. Muhammad accuses Jews and Christians—successors to Moses and Jesus—of grave worship, citing Tafsir like Ibn Kathir’s where Jews allegedly built synagogues over tombs and Christians churches atop prophets’ graves. But this is projection! Judaism forbids idolatry (Exodus 20:4), and Christianity honors saints without shirk. Muhammad’s rage? Envy and power-grab. During his Medina phase, he envied Jewish prosperity, massacred tribes like Banu Qurayza, and fabricated curses to rally Arabs against People of the Book.

Quran 9:30 amplifies the hate: The Jews say, ‘Uzair is the son of Allah,’ and Christians say, ‘The Messiah is the son of Allah’—how deluded! Lies! Ezra (Uzair) is never called God’s son in Jewish texts; it’s Muhammad’s strawman to paint predecessors as polytheists. Cursing the Jews and the Christians mirrors this: during distress (perhaps Quranic verses backfiring), Muhammad cloaks himself and curses, warning Muslims to shun graves—yet Islam’s history explodes with dome-shrouded tombs like the Prophet’s own in Medina, drawing idolatrous pilgrims!

Scholars like Nawawi explain it targets bid’ah (innovation), not people. Nonsense! It’s blanket condemnation, fueling 1,400 years of pogroms, from the 1066 Granada massacre to ISIS beheadings. Muhammad’s Ummah follows: The Ummah will follow Bani Israel’s footsteps, he whined—ironic, as Islam apes Judaism while cursing it.

The Fraudulent Isnad: Chains of Lies Propping Up Cursing the Jews and the Christians

Islam boasts golden chains for authenticity, but scrutiny reveals rust. Bishr ibn Muhammad → Abdullah → Ma’mar and Yunus → Al-Zuhri → Ubaydullah → Aisha and Ibn Abbas. These trusted tab’i and sahabah? Hearsay centuries after Muhammad’s death (632 CE), compiled 200+ years later. Aisha, married at 6, narrates emotionally—convenient for cult control. Ibn Abbas? Quran interpreter who bent texts to Muhammad’s whims.

This isnad humanizes Muhammad’s grief, but it’s theater: a warlord feigning sorrow to indoctrinate. Ibn Taymiyyah later demolished grave mosques—admitting the rot—yet Mecca’s Kaaba, housing a black stone kissed by pilgrims, reeks of the idolatry Muhammad condemned!

Implications for Humanity: Why Cursing the Jews and the Christians Proves Islam’s Satanic Fraud

This hadith isn’t a relic; it’s active poison eroding modern society. It mandates:

– Eternal enmity: Fatwas worldwide curse Jews/Christians as grave-worshippers, justifying jihad.
– Hypocritical purity: Muslims pray at Muhammad’s tomb, violating their prophet’s warning.
– Global shirk: South Asia’s Sufi shrines, Turkey’s tomb tourism—billions emulate the cursed practices.

Related hadiths in Sahih Muslim: Allah cursed Jews for graves as mosques. Muhammad repeated thrice on deathbed: Don’t make my grave an idol! Yet Medina’s Green Dome is a tourist trap, proving Islam’s foundational fraud.

Islam claims tawhid (monotheism), but cursing the Jews and the Christians exposes polytheistic roots: Allah as capricious curser, Muhammad as infallible hater. Compare Jesus: Love your enemies (Matthew 5:44). Muhammad? Curse them eternally.

### Modern Echoes: From Hadith to Hamas – Cursing the Jews and the Christians in Action

Fast-forward: Palestinian charters quote such hadiths, fueling October 7 atrocities. Iran’s mullahs invoke Bukhari to nuke Israel. Europe’s no-go zones chant curses. This isn’t aberration—it’s Islam unmasked.

Scholars like al-Albani authenticate it further, blind to the satanry. Ibn Taymiyyah railed against tomb veneration, dynamiting sites—closest Islam gets to self-awareness, yet it persists.

Conclusion: Reject Cursing the Jews and the Christians – Dismantle the Islamic Fraud

Cursing the Jews and the Christians stands as Sahih Bukhari’s scarlet letter, branding Islam a satanic fraud from its fraudulent prophet. Muhammad’s grief-veiled curses weren’t divine—they were demonic decrees to sow division, damning Jews and Christians while hypocritically birthing grave cults. Humanity must heed this exposure: Islam’s purity is pretense, its tawhid a tyrant’s lie. Shun the bid’ah of belief itself—torch the hadiths, question the Quran, embrace reason over revelation. By rejecting cursing the Jews and the Christians, we avert Islam’s wrathful shadow, securing a world free from its curses. Awake! Islam is no path to Jannah—it’s a portal to perdition.

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Imagine families torn from their ancestral homes, lands seized without mercy, entire communities herded like cattle into exile—all in the name of religious purity. This isn’t a tale from some ancient myth or a fictional dystopia; it’s a brutal reality etched into the very foundational texts of Islam. In the annals of Islamic history, the expulsion of Christians and Jews from the Arabian Peninsula stands as a damning indictment of a faith that preaches peace while wielding the sword of supremacism. Rooted in a so-called prophetic hadith from Sahih Muslim—one of the most authentic collections in Sunni Islam—this policy wasn’t a fleeting aberration but a deliberate, codified act of ethnic and religious cleansing. Far from the romanticized narrative of tolerance peddled by apologists, Islamic history reveals Islam as a satanic fraud, masquerading as divine revelation while enforcing demonic exclusivity. Let’s peel back the layers of deception, dive into the irrefutable evidence, and expose the intolerance that pulses through Muhammad’s legacy.

The Satanic Hadith Fueling Expulsions in Islamic History

At the rotten heart of this horror lies a narration from Sahih Muslim, venerated by over a billion Sunnis as unassailable truth. Tucked away in the Kitab al-Jihad wal Siyar (Book of Jihad and Expeditions), specifically the chapter Ikhraj al-Yahud wal Nasara (Eviction of the Jews and Christians), we find Muhammad’s own words, relayed through Umar ibn al-Khattab, the second caliph and butcher-in-chief of early Islam.

Umar recounts: I heard the Messenger of Allah say: ‘I will evict the Jews and the Christians from the Arabian Peninsula until I leave only Muslims there.’ The Arabic text, preserved with fanatical precision, thunders:

> وَحَدَّثَنِيهِ زُهَيْرُ بْنُ حَرْبٍ حَدَّثَنَا الضَّحَّاكُ بْنُ مَخْلَدٍ عَنِ ابْنِ جُرَيْجٍ ح وَحَدَّثَنِي مُحَمَّدُ بْنُ رَافِعٍ وَاللَّفْظُ لَهُ حَدَّثَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا ابْنُ جُرَيْجٍ أَخْبَرَنِي أَبُو الزُّبَيْرِ أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ أَخْبَرَنِي عُمَرُ بْنُ الْخَطَّابِ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَأُخْرِجَنَّ الْيَهُودَ وَالنَّصَارَى مِنْ جَزِيرَةِ الْعَرَبِ حَتَّى لَا أَذَرَ إِلَّا مُسْلِمًا

(Sahih Muslim, Kitab al-Jihad wa al-Siyar, Bab Ikhraj al-Yahud wal Nasara min Jazirat al-Arab)

This isn’t some obscure footnote or weak narration—it’s sahih, authenticated through chains like Zuhayr ibn Harb, al-Dahhak ibn Makhlad, and Jabir ibn Abdullah. Jazirat al-Arab means the entire Arabian Peninsula: Saudi Arabia, Yemen, Oman, the Gulf states—Islam’s supposed cradle. Here, Muhammad doesn’t whisper tolerance; he bellows expulsion, a satanic edict demanding the erasure of non-Muslims from his conquered turf. Islamic history doesn’t hide this; it enshrines it as prophecy, a fraudulent divine mandate for bigotry.

Apologists squirm, claiming it’s defensive or limited. Nonsense. This hadith exposes Islam’s core fraud: a religion born in conquest, cloaked in piety, but driven by the urge to dominate and destroy.

Umar’s Ruthless Enforcement: Prophecy Turned Pogrom in Islamic History

Words alone weren’t enough for Umar, the caliph who turned Muhammad’s venom into visceral policy during his reign (634–644 CE). Islamic chroniclers like al-Tabari in Tarikh al-Rusul wa al-Muluk document the carnage with chilling detail. Umar didn’t hesitate; he issued decrees that scorched the land of coexistence.

– Najran Christians: This vibrant southern Arabian community, already bled dry by jizya (the humiliating poll tax on infidels), was uprooted en masse. Families—men, women, children—were force-marched to Syria or Iraq, their homes razed, lands confiscated for Muslim settlers. Their crime? Being Christian in Muhammad’s backyard.

– Jews of Khaybar and Fadak: These oases, seized by Muhammad himself after brutal sieges, saw their Jewish inhabitants evicted post-conquest. Survivors were shipped to Syria, their date palms and wells now gifts to Islam’s warlords.

– The Hijaz Purge: Umar banned non-Muslims from residing permanently between Mecca and Medina, the Hijaz heartland. Thousands were displaced, their lives upended in a wave of religious hysteria.

These weren’t relocations—they were ethnic cleansings, families shattered, possessions plundered, journeys plagued by starvation and death. Ibn Kathir’s tafsir rubber-stamps it, linking Umar’s atrocities to Quran 9:28: The polytheists are unclean and shall not approach the Sacred Mosque after this year. Islamic history glorifies this as fidelity to the Prophet, but it’s the blueprint of a satanic fraud: claim divinity, then justify theft and terror.

Umayyads and Abbasids perpetuated the nightmare, codifying Arabia as a no-go zone for kafirs. Today, Saudi Arabia— Wahhabism’s fortress—bans churches, Bibles, even crosses. No coincidence; it’s Islamic history in action.

### Devastating Human Costs: The Forgotten Victims of Islamic History

The fallout? Arabia’s diversity—Himyarite Jews, Najrani Christians, ancient polytheists—vanished. Pre-Islamic Arabia teemed with faith; post-Umar, it was a Muslim monoculture. Christians plummeted from thriving hubs to ghosts. Modern Mecca and Medina? Off-limits to non-Muslims, a perpetual monument to intolerance.

Critics rightly decry it as proto-fascism; defenders whine about holy sites. But strip the excuses: Islamic history prioritizes supremacism over humanity. Women widowed, children orphaned, elders dying in desert treks—all for Allah’s purity. This is the satanic underbelly of Islam, a fraud that demands blood for belief.

Exposing the Lies: Broader Deceit in Islamic History

Don’t let cherry-pickers fool you. Islam’s apologists tout the Constitution of Medina—dhimmi protections for Jews and Christians. But that was pragmatic wartime truce, shattered by the hadith’s supremacist storm. Arabia became dar al-Islam, pure and purged.

Comparisons? Byzantines expelled Jews; Bible has conquests (Deuteronomy 7). But Islam uniquely canonizes expulsion in its most authentic texts, enforced by caliphs, echoed in law. Scholars nitpick Jazirat al-Arab’s scope—Hijaz only? Umar’s deeds say otherwise: Najran to Yemen.

Islamic history reeks of conquest: raid Medina’s Jews, siege Khaybar, then evict survivors. Tolerance? A myth for suckers. Amid Byzantine threats? Maybe, but primary sources scream faith-fueled fury, not fear.

Modern Shadows: Islamic History’s Poison Persists

Fast-forward: This hadith juices Wahhabi zealotry. Saudi fatwas ban non-Muslim prayer; violators face lashes or worse. Pakistan’s blasphemy laws, Iran’s purges—echoes of Umar. Jizya payers once fought for Muslims, yet core lands stay exclusive. Islamic history‘s tension? Inclusivity for revenue, exclusivity for ego.

Is Islam reformed? Hardly. Quran’s sword verses (9:5, 9:29) fuel it. Muhammad’s revelation? Convenient for a warlord eyeing power. Satanic fraud indeed—promising paradise, delivering paradise lost for others.

A Damning Verdict on Islamic History

Yes, chasing Christians (and Jews) from their homes is indelibly stamped in Islamic history. Sahih Muslim’s prophetic poison, actualized by Umar’s iron fist, expelled thousands, purifying Arabia into a theocratic wasteland. This isn’t aberration; it’s essence—zealotry codified, legacies of legal apartheid thriving from Riyadh to radicals worldwide.

Islamic history shatters illusions of tolerance. No more whitewashing: Muhammad’s words birthed a demonic doctrine of domination. Contemporary Muslim lands’ religious freedoms? Stifled by this precedent. Texts don’t lie; history damns. Time to confront the satanic fraud at Islam’s core—before it claims more victims. The evidence screams; will the world listen?

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Imagine the terror: entire Christian families, rooted in their ancestral homes for centuries, suddenly marked for doom. Spray-painted on their doors, the Arabic letter N for Nasrani—Christian—gleaming like a death sentence under the desert sun. Neighbor turns against neighbor, friends betray friends, and mobs loot and burn what’s left. This wasn’t some fever dream from a dystopian novel; it was the raw horror unleashed by ISIS in Iraq and Syria just a few years ago. Thousands fled Mosul and the Nineveh Plains, ancient cradles of Christianity, clutching whatever they could carry. Women and children collapsed on blistering roads, some dying before reaching safety. The United Nations tallied over 100,000 displaced souls.

Yet, amid the outcry, a chorus of Muslim apologists rises: This is not Islam! ISIS are extremists twisting the faith! Really? Or is chasing the Christians out of their homes not just a modern outrage, but a vile thread woven into the very fabric of Islamic history—from the life of Muhammad himself? This satanic fraud masquerading as divine revelation demands exposure. Let’s peel back the layers of deception using authentic Islamic sources, not cherry-picked propaganda. The truth is damning, and it shatters the myth of peaceful Islam.

The ISIS Horror: Chasing the Christians Out of Their Homes in Living Color

Fast-forward to 2014: ISIS storms into Mosul, Iraq’s second-largest city, and the Nineveh Plains, home to Assyrians, Chaldeans, and Syriac Christians since the dawn of Christianity. No mercy, no negotiation—just cold ultimatums straight from hell: Convert to Islam, pay the humiliating jizya tax as subjugated dhimmis, flee like rats, or die by the sword. Churches razed, crosses smashed, and homes branded with that infamous N. Survivors poured heart-wrenching stories into the media. Our Muslim neighbors cheered as ISIS chased us out, one refugee told CNN, her voice cracking. They were friends yesterday.

Photos seared into global memory: endless lines of refugees snaking through checkpoints, elderly priests in black robes trudging with nothing but faith. Looting was systematic—homes seized, businesses confiscated, handed over to ISIS fighters or compliant Muslims. Women endured unimaginable degradations, some sold into slavery echoing the prophet’s own wars. The UN’s numbers chilled the spine: over 100,000 Christians uprooted, their communities erased from maps drawn by Muhammad’s heirs.

Apologists squirm, calling it un-Islamic deviance. But peel away the ISIS mask, and you’ll find chasing the Christians out of their homes isn’t innovation—it’s imitation. ISIS flaunted Islamic texts in their Dabiq magazine, quoting hadiths and caliphal decrees to justify the carnage. This wasn’t fringe madness; it was faithful adherence to a doctrine rotten at its core.

### Tracing the Satanic Roots: Chasing the Christians Out of Their Homes in Muhammad’s Era

If Muhammad is the perfect example (uswa hasana, Quran 33:21), the gold standard for all Muslims, then his actions are non-negotiable. Spoiler: they include chasing the Christians out of their homes—or more precisely, their Jewish precursors, whose fate foreshadowed the Christians’. The most authoritative Islamic source, Sahih al-Bukhari, lays it bare in a hadith narrated by Abu Hurairah, Muhammad’s close companion:

> While we were in the mosque, the Prophet (peace be upon him) came out to us and said, ‘Go to the Jews.’ So we went until we reached Bait al-Midras. He said, ‘Become Muslims and you will be safe. Know that the land belongs to Allah and His Messenger, and I intend to evict you from this land. Therefore, whoever among you has property should sell it and take the price; otherwise, know that the land belongs to Allah and His Messenger.’

(Sahih al-Bukhari, Book of Jizya, Chapter: Expelling the Jews from the Arabian Peninsula)

Straight from the horse’s mouth—or rather, the self-proclaimed prophet’s. This targets the Jews of Khaybar, Fadak, and Bait al-Midras. But context screams fraud: Muhammad’s Medina already reeks of ethnic cleansing. The Jewish tribes—Banu Qaynuqa, Banu Nadir—were evicted earlier for treason. Banu Qurayza? Men beheaded en masse (600-900 heads), women and children enslaved post-Trench Battle. This wasn’t justice; it was jihad-fueled genocide, paving the way for Muhammad’s expulsion edict.

Umar ibn al-Khattab, the second Rightly Guided caliph, made it policy. His letter thunders: Expel the Jews and Christians from the Hijaz; admit them only to Syria’s coasts or Iraq. Rooted in Muhammad’s command and Quran 9:28 (barring impure polytheists—and by extension, People of the Book—from the Holy Mosque). Christians weren’t spared. The Najran delegation faced the same: convert, pay up, or get out. Many fled or submitted, their lands confiscated.

This satanic pattern? Mark, evict, seize. Sound familiar? ISIS’s N is the 21st-century echo of 7th-century seizures. Muhammad’s biographies (Sira by Ibn Ishaq) detail Khaybar’s Jews reduced to tenant farmers on their own soil before full expulsion. Divine right? More like demonic land grab.

The Fraudulent Doctrine: Systemic Expulsion Baked into Islam

Chasing the Christians out of their homes wasn’t a one-off; it’s systemic in Sharia’s dhimmi nightmare. Christians and Jews as tolerated inferiors: jizya extorted like protection money, distinctive clothing for humiliation, bans on building churches taller than mosques or ringing bells. Muhammad’s conquests—futuhat or openings—meant submit or scatter. Post-victory, properties flipped to Muslim ownership. Egypt’s Copts, Lebanon’s Maronites, Syria’s Assyrians: centuries of slow-motion evictions.

The caliphates amplified it. Umayyads, Abbasids, Ottomans—all enforced the blueprint. Spain’s Reconquista reversed it, but the fraud persists. Modern Pakistan: blasphemy laws chase Christians to slums. Egypt: Coptic homes torched after rumors. Nigeria’s Boko Haram: ISIS redux.

ISIS quoted Bukhari explicitly, calling evictions fard kifaya—a communal obligation. Apologists cry context! or abrogation! But Bukhari’s unchallenged. No naskh erases it. This is Islam unvarnished: a satanic fraud demanding supremacy, brooking no equals in dar al-Islam.

Exposing the Lie: Why Denial Fuels the Fire

History doesn’t stutter. Chasing the Christians out of their homes traces directly to Muhammad’s commands, sanctified in hadith gold. ISIS didn’t invent the N—they revived prophetic property theft. The dhimmi yoke, conquest spoils: all Muhammad’s legacy.

Muslims, face it: your perfect man set this precedent. Deny it, and the fraud festers, birthing more Mosuls. For Christians, it’s a wake-up—vulnerability endures under Islam’s shadow. True peace? Reject the roots. Islam’s tolerance is tyranny rebranded. History illuminates the satanic scam; ignore it at your peril.

The verdict? Not aberration, but essence. Time to call the fraud what it is.

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