The Janus Face of Islam

Many people are bewildered by the many contradicting Suras in the Qur¡¦an.
People of Western countries are inclined to give the book of Muhammed the benefit of the doubt. Many Islamists point at the ‘goodies’ from the Qur¡¦an to prove that Islam is a religion of unbound mercy to their host countries.That¡¦s why we ask your attention for a revealing publication of Bengali engineer Abul Kasem:The Janus face of Islam (www://, from which we briefly quote the introduction:

“When Muslims take part in the ¡¥dialogue¡¦, they repeatedly quote a handful of the ‘Meccan verses’ of the Qur¡¦an, which are milder in tone than the ones descended on Medina. They carefully hide the barbaric ¡¥Medina verses¡¦ by saying that ‘those verses are out of context¡¦.
The strategies of these Islamists are very clear:
When in the West or in the land of the infidels or when weak, then practice ‘Meccan Islam’.
„When in Islamic paradises or when the number of Muslims becomes sizeable in an infidels land, then practice ‘Medina Islam’ or the ‘real Islam’.

“In order to understand the ‘real Islam’ we must look at Qur¡¦an in chronological order and not the way it is published. The chronological order shows which verses are abrogated or cancelled and which verses are replaced. There was a time when fighting the infidels was prohibited; later (defensive) fighting was permitted and there is a time (now) when fighting became compulsory.

“There are 87 Meccan verse and 27 Medina verses (this may vary slightly but we shall work with these numbers). Thus, there are total 114 Suras (or chapters) in Qur’an.
Those verses revealed in Mecca are considered to be the benign and non-violent type.
Medina verses contain the provisions of fighting because it was in Medina that Mohammed received the green light (read signal) from Allah to fight the infidels.

“We can divide the propagation of Islam by Mohammed in four distinct phases which are all reflected in the Qur’an:
1. Peaceful persuasion (the Meccan period, when Muhammed was without power)
2. Fighting for defence (the brief period when Muhammed was a stranger in Medina
3. Limited attack (when Mohammed’s power became strong)
4. Open aggression (the end-phase when Muhammed became militant and aggressive).”

We may conclude that Abul Kasem’s classification gives us the clue to judging the Muslim’s approach to their understanding of integration and multiculture:
– meaning ‘being accepted’ in initial phases 1 and 2
– resp. ‘terminating the non-Muslims’ or making them ‘dhimmies’ in ultimate phases 3 and 4.

Abul Kasem¡’s great merit is numbering all Suras according to chronological order,
thus differentiating between
the ‘moderate or religious’ verses now considered ‘dead and invalid’, and
the ‘radical and militant’ verses representing the ‘living and breathing’ Islam.