This is a chapter from an upcoming book: Sharia Law for Non-Muslims. The book was designed to be short, only 48 pages. Many people do not want to know anything about Islam, but experience shows that they may have an interest in Islamic law. Since it doesn't make any difference which part of a rope you pick up first, Sharia law is a great way to start learning about the true nature of Islam.
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Related Readings: Islam in America Nine Part Series and how Sharia impacts our lives in the U.S. today
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CHAPTER 1
Sharia in Europe Today
When you study Islam in Europe today, you are seeing America in 20 years. Why? The actions by Muslims in Europe are based on Sharia law, the same Sharia law that is beginning to be implemented in America today.
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There is no freedom of religion
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There is no freedom of speech
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There is no freedom of thought
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There is no freedom of artistic expression
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There is no freedom of the press
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There is no equality of peoples-a non-Muslim, a Kafir, is never equal to a Muslim
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There are no equal rights for women
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Women can be beaten
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A non-Muslim cannot bear arms
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There is no equal protection under Sharia for different classes of people. Justice is dualistic, with one set of laws for Muslim males and different laws for women and non-Muslims.
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Our Constitution is a man-made document of ignorance, jahiliyah, that must submit to Sharia
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There is no democracy, since that means that a non-Muslim is equal to a Muslim
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Non-Muslims are dhimmis, third-class citizens
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There is no Golden Rule
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There is no critical thought
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All governments must be ruled by Sharia law
Unlike common law, Sharia is not interpretive, nor can it be changed
THE SOLUTION
This book uses a fact-based approach to knowledge that uses analytic or critical thought. When you finish reading, you will know what Sharia law is. More importantly you will know why Sharia is what it is. You will understand how Sharia "works" and why it cannot change. For the first time, you will understand Islam. It will all make sense.
The Three Views of Islam
There are three points of view in dealing with Islam. The point of view depends upon how you feel about Mohammed. If you believe Mohammed is the prophet of Allah, then you are a believer. If you don't, you are a nonbeliever. The third viewpoint is that of an apologist for Islam. Apologists do not believe that Mohammed was a prophet, but they try to be tolerant without any actual knowledge of Islam.
Here is an example of the three points of view.
In Medina, Mohammed sat all day long beside his 12-year-old wife while they watched as the heads of 800 Jews were removed by sword. Their heads were cut off because they had said that Mohammed was not the prophet of Allah. Muslims view these deaths as necessary because denying Mohammed's prophet-hood was an offense against Islam and beheading is the accepted method of punishment, sanctioned by Allah.
Nonbelievers look at this event as proof of the jihadic violence of Islam and as an evil act.
Apologists say that this was a historic event, that all cultures have violence in their past, and no judgment should be passed. They have never actually read any of Islam's foundational texts, but still speak authoritatively about Islam.
According to the different points of view, killing the 800 Jews was:
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A tragedy
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A perfect sacred act
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Another historical event. We have done worse.
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There is no "right" view of Islam, since the views cannot be reconciled.
This book is written from the nonbeliever point of view. Everything in this book views Islam from how it affects non-Muslims. This also means that the religion is of little importance. A Muslim cares about the religion of Islam, but all nonbelievers are affected by Islam's political views.
This book discusses Islam as a political system. There is no need to talk about Muslims or religion. Muslims are people and vary from one to another. Religion is what one does to go to Paradise and avoid Hell. It is not useful nor necessary to discuss Islam as a religion. But we have to talk about Islam in the political realm, because it is a powerful political system.
Bill Warner, Center for the Study of Political Islam
