An Appeal to Parents of San Diego City Public School Students – Stop the Lies About Islam

The theocratic ritualistic practices of Islam, as required by Mohammad the 6th Century founder of the theocratic-political system of belief incorrectly referred to as a religion, are a convoluted mixture of man-made commandments, retractions, and contradictions. The word Islam is literally defined as meaning “submission,” and the Koran, the Islamic book of scripture, is a book of violent verses that requires devout Muslims to observe a law of “abrogation” established by Mohammad in the late 6th Century A.D. Abrogation learn quran online, defined in Koran 9:2 by Mohammad, is a verse mandating that devout Muslims forget and repent of their brotherly kindness and the principle of loving their non-Muslim neighbors and, instead, seek out infidels (Christians, Jews, and all other non-Muslims) in order to force them into submission before the Islamic god Allah. The verses 9:1 through 9:18 emphasizing “repentance” expand the basic command in 9:2, as shown below:

There are over 100 verses in the Koran that follow 9:2, describing the vicious and ruthless methodologies to be used by devout Muslims for forcing the idolater, infidels, into, either, submission or death. Freedom of religious belief was, and is, not permitted under the doctrine of Islamic abrogation and shariah law. Abrogation actually meant the sudden, extreme, and permanent change from what was practiced by Mohammad in the city of Mecca to what was, later, practiced in the city of Midina; that is, zero toleration for, and hatred of, anyone not in submission to Islam. This is the fundamental doctrine of Islam that led to the Mohammadan barbarism of the 6th Century A.D. This fundamental doctrine of Islam, abrogation, is the accepted rule for all 21st Century Muslim nations, which maintain theocracies of political and theological control, dictatorships, over the lives of the devout Muslims under their domination, called caliphates.

Islamic teacher Archives - Chitkara University Publications

The drastic differences in the way two different Muslims, one in the USA and one in, let’s say Afghanistan, can read the Koran and construe the commands of Mohammad, point to a subtle, but yet distinct, application of subterfuge pointedly directed at non-Muslims in democratic nation-states. You see, the original application of the doctrines, rules, and laws of the Koran was intended by Mohammad for the “total” combined Muslim community, comprised exclusively of devoted Muslims, as a caliphate or theocracy (government by rule of the god Allah through holy Muslim men who interpret the Koran). For that reason, the command was given to all Muslims that they not make friendships with non-Muslims, and to only regard other devoted Muslims as friends and associates. The first, second, and third generation Muslims in the USA are greatly affected and conflicted, in their day-to-day lives, as to what they should actually believe, and do, about infidels, because of the law of abrogation, Koran 9:2, that appears to affect all subsequent verses connoting toleration for infidels, or nonbelievers. The words of the 2005 exposition of “al-wala-Wal-Bara” by Muhammad Qahtani Sheikh Abdar Razaq Afifi, deputy president of the department of Guidance and a member of the Board of Great Ulema of Saudi Arabia, declare the following:

“The subject matter is of paramount importance and utmost interest: Firstly, it is concerned with one of Islam’s main foundations, which has two major prerequisites of true faith: al-Wala is a manifestation of sincere love for Allah, his prophet and the believers; al-Bara is an expression of enmity and hatred toward falsehood and its adherents. Both are evidence of true faith. Secondly, it has been written at a very crucial time where Muslims are no longer aware of those qualities which distinguish the believers from the nonbelievers; their faith has become so weak; and they have taken the disbelievers as their friends while displaying enmity toward the believers.”

Qahtani’s English publisher has, however, noted a profound caveat attached to his words. “It is impossible to provide a literal translation in English of the al-Wala wal-Bara, but the meaning of this Arabic term indicated, on the one hand, drawing near to what is pleasing to Allah and His Messenger and, on the other hand, withdrawing from what is displeasing to Allah and His Messenger.”

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