It’s important for concerned American citizens to understand that Islam, which means “submission,” is not a religion. It is a totalitarian ideology that exists in three phases, all of which exist in 2015 America.
The definition of tyranny is “a political system in which the state holds total authority over the society and seeks to control all aspects of public and private life wherever possible.”
Islam, like totalitarianism, incorporates a complete system of life, integrating religious, political, legal, and social norms, regulated and implemented by judicial, militia, and/or military oversight, rooted in the teachings of the Qur’an, which means “recitation.”
The basis for legal and moral guidance, second only to the Qur’an, is the Sunnah, which outlines a system of obligations derived from the Hadith. The Hadith are canonical volumes of recorded traditions and sayings of Muhammad. Islamic scholars also reference within this framework the widely respected Sira of Ibn Ishaq, the earliest and most comprehensive biography of Muhammad.
Muslims consider the Qur’an to be the literal words of their god Allah (Sura 76:34) communicated by Muhammad, his prophet, to a scribe who later penned them to paper. The chapters are not categorized by topic, but its textual chronology parallels each phase of Islam.
Most important to understanding the Qur’an is the Islamic doctrine of abrogation (2:97, 106; 16:101, 102). Abrogation refers to a verse, sign, or miracle (“ayah” sing./”ayat” plr.) that supercedes another text with “appropriate or legal authority.” Verses transcribed later overrule previously transcribed verses.
The Qur’an’s longer passages towards the front of the book generally represent the “sacred” first phase of Islam, reflecting the earlier part of Muhammad’s adult life. Muhammad first introduced Islam in 610 AD to people living in Mecca and its surrounding regions who worshipped over 350 gods. They had never heard of Allah, didn’t believe Muhammad, and ran him out of Mecca after failing to kill him.
The first phase incorporates assertions of tolerance and peace to a society that may tolerate Islam while also not embracing or rejecting it. The longer, earlier texts in the Qur’an specifically apply to Muslims who emigrate and live as a minority in a new country. These “peaceful” or “moderate” Muslims generally equate to less than or roughly 5 percent of the population.
Despite their smaller population’s size, Muslims will still assert disproportionate changes, first through demands, then threats. Minority populations demand that food banks and food stamps be halal, that offensive bacon signs be removed, or that a pig farmer living on his own private property move elsewhere to “cleanse the land.”
While asserting disproportionate changes, Muslims also will communicate messages of “tolerance” (“You shall have your religion and I shall have my religion” (109:6), “there is no compulsion in religion” (2:256)), fully aware of their minority status similar to Muhammad’s when he lived in Mecca.
It’s essential to understand that those who claim Islam is peaceful are either practicing taqqiya–Qur’an sanctioned deceit (3:185)–or are afraid. Muhammad’s companion, Abu Ad-Darda, said, “we can smile in the face of some people although our hearts curse them.”
Fear is due to the known punishment for apostasy and blasphemy under Shari’a law. Harvard Chaplain Taha Abdul-Basser and Ground Zero’s Imam Abdallah Adhami clarify the necessity for the death penalty and imprisonment, respectively, for those who leave Islam. (“Whoever changes his Islamic religion, kill him” (Hadith Sahih al-Bukhari, Vol. 9, Book 84, No. 57; punishment for rejecting Islam is death including crucifixion and dismemberment “wage war against Allah and his apostle and strive to make mischief in the land” (2:191, 5:32,33; 9:5, 123, 29)).
Over time, and several generations later, Muslims gentrify neighborhoods legally as citizens but still view themselves and their new society as foreign, philosophically rejecting the West’s definition of citizenship.
In phase one, Muslims follow the Qur’an texts applicable to their minority status living in their particular socio-political environment.