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Ex-Muslims

Type: Video

Summary: 

Ex-Muslim interrupts Anne Marie Waters

Type: Article

There are some very clear examples in here of why Islamic ideology is very dangerous and that it isn't all 'Muslims' as many do not believe in their hearts but are forced to show outward signs of obeisance to Islam through fear of being killed:

 

"Muslim woman, how could you accept religious traditions that say 'your husband has the right to hit you'?"
Egyptian #ExMuslim pic.twitter.com/vJ9kJRNYlr

Watching terror in London unfold: who are we kidding?This is a Jihadi guerrilla warfare not an issue for law enforcement. Time to wise up.

— Ayaan Hirsi Ali (@Ayaan) June 3, 2017

@AMDWaters Didsbury mosque advising on Sharia Wills (illegal) pic.twitter.com/1YGSxQRgEG

Type: Link

Type: News

Country: 
United Kingdom of Great Britain and Northern Ireland (the)
News Date: 
13/01/2016
Summary: 

Years of permissive multiculturalism is to blame for the rise of Sharia courts and the Rotherham rape scandal, an academic claimed yesterday. Dr Rumy Hasan, a senior lecturer at the University of Sussex’s Centre for Migration Research, said “do-what-you-want” and “laissez-faire” policies had let immigrant communities live as if they were still in countries such as Saudi Arabia and Pakistan. This has led to a “psychiatric detachment” from mainstream British culture, he added, which in turn leads to a “social detachment” where minority communities do not mix with wider society. Dr Hasan – who

Country: 
United Kingdom of Great Britain and Northern Ireland (the)
News Date: 
28/09/2015
Summary: 

And among some of Britain's urban Muslims - nearly half of whom were born in the UK and are under 24 - there's a belief that leaving Islam is a sin and can even be punished by death. An investigation for the BBC has found evidence of young people suffering threats, intimidation, being ostracised by their communities and, in some cases, encountering serious physical abuse when they told their families they were no longer Muslims. There are also local councils that seem to have little awareness of the issue or any policy on how to protect these vulnerable young people.

Type: Opinion

Summary: 

1. Sources. An article that fails to quote authentic Islamic sources is without value. For instance, many texts have been written on the concept of ‘Jihad’. Jihad is explained therein as a spiritual struggle. Generally, these texts tend to omit references to the generally recognized Islamic sources, since such ‘spiritual’ references are well nigh non-existent. In contrast, there exist hundreds of references depicting Jihad as a war against non-Muslims, in both a defensive and offensive sense.

2 For or against Islam: identical sources.  You will not fail to note that articles severely critical of Islam are rife with quotes from the Koran and the authentic traditions passed on by Muhammad. In turn, articles in defence of Islam quote generously from the self-same sources to prove exactly the contrary. As a rule both versions make cogent points, for, indeed, what they proclaim stands written! You can choose material from the Koran and the authentic traditions, applying some creative interpretations of your own, to  back up just about any argument you wish to make. Here we see the Koran as a supermarket of ideas, and the gullible Muslim believer as the shopper whose shopping cart is loaded with products of his or her own choice. This has led us into a somewhat disturbing situation. We all are familiar with people who commit terror acts in the name of Islam. They volubly quote from the Koran to justify their acts. And on the other hand there are the peace loving Muslims,  coexisting harmoniously with ALL of their neighbours, irrespective of religion, race, appearance,  who also say they base their actions on the Koran...

3 Abrogation. There is in Islam a principle called abrogation (nasikh wa mansukh in Arabic), both in the Koran and in the Hadith (pronouncements by Muhammad, the traditions as they have been handed down by him). This principle is used to explain away contradictions. For it does appear that there are contradictory instructions in both the Koran and the traditions. In principle, the instructions that were issued last are the valid ones; they cancel the ones prior to them. In general, articles with a positive view on Islam tend to quote the earlier passages, seeing that these are milder in tone. Critical (negative) articles tend to make references to the later passages, seeing that they are more militant and lean more towards violent behaviour. Islamic scholars, however, are agreed that only the later passages are valid. Since the principle of abrogation is truly important for our understanding of the Koran, we have devoted a separate page to this topic. See here.

4 Context 1. Articles that are positive towards Islam tend to dismiss violent or hostile passages from the Koran as being contextual, i.e. only applicable to a given specific situation in the life of Muhammad; whereas positive passages from the Koran are interpreted as having general application. Naturally, the aim is to ease people’s minds and eventually persuade them to join Islam. However, a book that calls for hostile action and even contains warlike instructions (such as large sections of Surah 8 and 9) without making it clear that these instructions are no longer applicable, is a recipe for disaster. To Islamic scholars, all passages from the Koran contain a message, the mild as well as the violent ones. Moreover, their view on the milder verses in the Koran is generally not as positive as one would assume. What is striking is that these scholars generally hold to an interpretation of Islam that corresponds very closely to that of non-Muslims and ex-Muslims who are critical of it.

5 Context 2. When studying Islam, one quickly notes that most of the Koran consists of revelations that followed on from specific events in the life of Muhammad: these events thus form the foundations of the message that Allah proclaims in the Koran. That is to say, the Koran cannot be compared with the stone tablets containing the ten commandments handed over to Moses, by which God passed on His law at that single and singular moment without regard to any attendant context. The fact that the Koran was revealed by way of concrete happenings does not, of course, mean that the message in the book is valid only in the context of those events; if that were so the Koran could be categorized as a historic work, leaving Muslims at liberty to disregard and dismiss it at their whim. That this is not so is proven by the death threats uttered against those who dare to criticize the Koran, as in the case of the Dutch Member of Parliament Geert Wilders. Muslims consider the Koran so holy and untouchable that any negative act or criticism directed against it, either physical or verbal, enrages them.

6 Context 3. Violent passages in the Koran are, as mentioned, mostly tempered and toned down by making reference to their specific context. Without being explicit, their advocates tend to create the impression that if such passages are considered within their context, they will actually turn out to be far less violent, even peace-loving, or at least are representative of understandable or acceptable human behaviour. Nothing could be further from the truth – the context rather makes these passages appear even less palatable, and confirms the aggressive nature of the Koran verses in question. Apologists may try to excuse the violent character of these passages by reference to the fact that Muhammad had many enemies and was forced to defend himself. However, anyone who studies Muhammad’s biographies (books written by Muslims for Muslims) cannot escape the impression that the founding of Islam was accompanied by excessive violence, and that Muhammad shirked neither verbal nor physical abuse and assault. The least one can say is that Muhammad failed to spread his new religion in a peaceful and peaceable manner, with equanimity and acceptance of the “feelings and sensitivities of people that held other beliefs – the unbelievers”. This stands in stark contrast to the preachings and practices of, say, Jesus or the Buddha.

Summary: 

These are the main issues I found with Islam.  If you want to understand the real problems I found, start here.

Reflections

Dialogues and discussions I had after leaving Islam.  Some thoughts

Rulings/Fiqh

These are not why I left Islam.  They are reflections after leaving Islam.  Keep in mind that even if I was completely wrong about every single one of these, it would not make me come back to Islam.  As a Secular Humanist, I find these to be troubling issues we find and they seem to show that Allah is not the intelligent supreme being that sent us a beautiful wise religion but rather a 7th century invention with barbaric rules and orders that matched that early era but do not belong in today’s world.

History

Sometimes history is not what it seems

Summary: 

I see a lot of love in Christianity, I see a lot of anger and hate in Islam,” stated my anonymous Iranian-American interlocutor to me in his condominium building manager’s office. My interview partner related a revealing personal spiritual and geographic journey away from his boyhood Islamic faith and Iranian homeland to an adult Christian conversion in America.

Summary: 

The main western values can be summarized as follows: (1) men and women are equal before the law (equal rights and duties) and from 18 years of age they have sovereignty over their person, including their sexuality. (2) Muslims and non-Muslims are subject to the same laws. (3) There is freedom of religion and conscience, so you can choose and change your religion or have no religion at all.

Shariah in violation of the Universal Declaration of Human Rights?

Below, we give the main reasons why the Shariah is in conflict with the Universal Declaration of Human Rights (UDHR) and why the Islamic countries (united in the Organization of Islamic Cooperation, OIC) drew up the Cairo Declaration of Human Rights in Islam. The Cairo Declaration states that all legislation is subject to the Shariah, which cancels significant portions of its own statements.

Most Islamic countries also apply this trick in their legislation. They have a constitution similar to that of most Western countries, then they add a note that all laws are subordinate to the Shariah: thus they cancel a lot of the freedoms provided in the Constitution while still giving out a "moderate" image. Few people have any idea what Shariah actually means.

Summary: 

“Saracen 786” asks a number of questions in this video about whether various Islamic teachings and acts of Muhammad are really moral and ethical. He repeatedly asks Muslim scholars how they would explain these aspects of Islam. If any respond, they will say that Allah decides what is moral and ethical, and thus these aspects of Islam cannot be questioned, but are simply to be accepted. That just leads to the further question of why Allah would command what are clearly hateful and immoral acts.

Summary: 

The issue of apostasy is very controversial for every religion and when it comes to Islam, the problem of leaving the faith gets almost the all shades of drama. There is no system of belief that welcomes apostasy as itself but Islam has dual approach to this term. According to positive and progressive Islam, Islam is set of rules and it should search for spiritual connections with people. There is no fear from God and human beings who dont want to accept Islam or who want to leave Islam are free to do it. One of moderate British imams, Ajmal Masroor, believes that apostasy is a free choice and that none should judge none. Unfortunately, there is another side of the coin and regressive backward streams of Islam leading by Shari’ah Law experts and radical imams who preach only about radical punishments for apostates.The spiritual leader of the Muslim Brotherhood of Egypt,  Sheikh Yusuf Al-Qaradawi often states that: “…if not for the threat of murder for anyone who leaves Islam, Islam would not exist today”.

Summary: 

Magdi Allam said European governments need to move far beyond deportations and target terror at its source in order to prevent more terror attacks. 

The Egyptian-born politician, who converted from Islam to Christianity in 2008, said it was time to stop following the myth of “moderate Islam” and take some real action.

He spoke before attending a protest march against the construction of a new mosque in Pisa, highlighting the tough treatment of mosques by the Tunisian government after last year’s deadly beach attack. 

Summary: 

I am often asked, Why I left Islam? As absurd as it may be, some Muslims cannot even allow themselves to think that leaving Islam is an option, or even possible. They rather think that those who leave Islam are paid Jewish agents than accept the fact that people have freedom to think and some may even think that Islam is not for them. The following are my reasons:   

Until few years ago I used to think that my faith in Islam was not based on blind imitation but rather was the result of years of investigation and research. The fact that I had read a lot of books on Islam, written by people whose thoughts I approved of and delving into philosophies that were within my comfort zone, emphasized my conviction that I had found the truth. All my biased research confirmed my faith. Just like other Muslims I used to believe that to learn about anything one has to go to the source. Of course the source of Islam is the Quran and the books written by Muslim scholars. Therefore, I felt no need to look elsewhere in order to find the truth, as I was convinced that I have already found it. As Muslims say "Talabe ilm ba'd az wossule ma'loom mazmoom". The search of knowledge after gaining it is unnecessary. 

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