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At the Guantanamo Naval Base prison, American military personnel are required to wear gloves when touching the Koran. It’s the perfect metaphor for our official culture’s obsequious behavior toward Islam. Terrorists the world over cite the Koran as the motivation and justification for their terrorist acts, yet journalists and government officials reflexively jump to the Koran’s defense whenever it seems to be implicated in terror. Instead of thinking, “Hmm, let’s take a closer look at that book,” they assure us, on no evidence, that the terrorists have misunderstood the Koran.
Considering that large chunks of the world are sliding into the Islamic camp, it may be time to take off the gloves. We don’t have the luxury any longer of living by pre-9/11 niceties such as “we must respect religious differences”—a formula which has come to mean that we mustn’t even look into them. On the contrary, you respect differences by taking them seriously. And if the Koran is the motive force behind Islam’s militancy then the Koran deserves serious examination, not perfunctory gestures of esteem.
“Why bring religion into it?” you may ask. Well, because religion is what it’s all about. Sincere Muslims believe that God wants the whole world to be subject to Islam. They’re free to believe that, of course, but it would be very much in the interest of non-Muslims if they stopped believing it. If an unbeliever refuses to submit to Islam, Allah requires that his head be separated from his body. In light of this, it seems only reasonable that unbelievers should start thinking of ways to separate Muslims from their faith. We have a—shall we say, vital—interest in encouraging Muslims to reflect critically upon the facts of their faith. We can help them to do this, not by telling them we have deep respect for their religion, but by telling them we have deep misgivings about it.
So, the argument that the Koran is of divine origin, and therefore deserving of unquestioning obedience, ought to be challenged. And it ought to be challenged frequently and persuasively with the intention of forcing Muslims to at least entertain some doubts that God had anything to do with the composition of the Koran.
Let’s pass over the awkward fact that there were no witnesses to the revelation except Muhammad himself, and go on to look at what Muslim apologists say in defense of the Koran. The traditional belief is that the Koran, which was given to Muhammad in installments, is a perfect replica of a mother book which has existed eternally in heaven. According to apologists, the proof that God composed it is that it is a work of perfection, a literary masterpiece written in an inimitatable style. Thus, doubters are challenged to produce even one sura comparable to it (10:38). In a nutshell, only God could have said it so well.
Well, let’s see. Here is sura 81:20:
I swear by the turning planets, and by the stars that rise and set; by the night, when it descends, and the first breath of morning: this is the word of a gracious and mighty messenger…
That’s pretty good. So is sura 51:1:
By the dust-scattering winds and the heavily-laden clouds; by the swiftly-gliding ships and by the angels who deal out blessings to mankind; that which you are promised shall be fulfilled…
If the whole Koran were written to this level you might have the makings of a case for its divine authorship. But for the most part—at least for the Western reader—it falls short of other great literature. Much of it is tedious, repetitive, and didactic. While it’s true that a lot is lost in translation, how much could have been lost from: “Prophet, we have made lawful to you the wives to whom you have granted dowries and the slave-girls whom God has given you as booty: the daughters of your paternal and maternal aunts who fled with you; and any believing woman who gives herself to the Prophet and whom the Prophet wishes to take in marriage.” (sura 33:50). No matter how skillfully translated there is not much literary punch in such passages.
Of course, many readers also find parts of the Bible to be tedious, repetitive, and didactic. But this is less of a problem for Christians since they don’t claim that the Bible is a word-for-word dictation from God. For Christians, the literary merit of scripture is not a crucial issue. Still, the Bible does have considerable literary merit. Many passages in the Old Testament soar above the Koran—the Psalms, the scene of the dry bones come to life described in Ezekiel (Eze. 37), the Lord answering Job out of the whirlwind (Job 38), the temptation scene in the Garden of Eden, the vivid prophecies of Isaiah. And there is nothing in the Koran to compare with the moving scenes in the Gospels. So, if you hold to the God-dictated-it school of Koran defense, you have a problem. To put it bluntly, why can’t God write as well as human authors such as David, Solomon, Matthew, Mark, Luke, and John?—not to mention Homer, Shakespeare, and Tolstoy.
Muslim apologists do have an answer to such quibbles. They say that you can only appreciate the true beauty of the Koran by reading it in Arabic. Okay, then, maybe when you read, “We will put terror into the hearts of the unbelievers” (2: 226) in the original Arabic it sounds like something out of “The Rubaiyat of Omar Khayyan.” But there is another problem which goes beyond the sound and sense of words. Whether or not the Koran is lacking in stylistic perfection, it is certainly lacking in coherence. And you don’t have to speak high Arabic to notice it.
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