I see Bill has quoted the OP of this, basically using the transcript of the video Brian-M posted as a final, compelling argument, completely ignoring the intervening
twenty-eight pages of discussion.
But it did make me realize that while some of what the video/transcript says had been talked about, it hasn't really been directly addressed in any detail. So, for the benefit of everyone who
doesn't have me on ignore, here's what the video gets
utterly, utterly wrong.
Not true. That's also been stated, flat-out, by actual practicing Muslims. For example, the argument that Islam has been hijacked is actually the central thesis of the book
The Great Theft: Wrestling Islam from the Extremists, by Dr. Khaled Abou El-Fadl, a professor of law at UCLA and a trained
faqih (scholar of Islamic Jurisprudence). He argues rather compellingly that the extremists (he calls them "puritans" in his book) have indeed hijacked Islam, and traces not just the historical events of this hijacking and the reason for its prevalence today, but also compares and contrasts it to both "Classical Islam" as it was practiced for most of the religion's history, and to modern "moderate" Islam.
The guy in the video apparently doesn't know as much as he thinks he does, else he'd know that in Jewish tradition, the Torah is
reputed to all have been written by a single person as well: Moses.
This is incorrect on both direct grounds (not every Sura was revealed by Muhammad - the Sura containing the infamous "verse of the sword", for instance, was revealed by Muhammad's cousin Ali ibn Abi Talib), and on indirect grounds (the Qur'an was transmitted mostly orally with a few different written copies floating around until about 650 AD, when the third Caliph, Uthman, ordered that a "definitive" written version be produced, and had all the other written versions collected and destroyed).
This is
completely wrong. The Qur'an itself says that some of the verses contained with in it are
mukham (or "clear"), while others are
mutashabih (or "ambiguous").
This has resulted in the centuries-old tradition of
tafsir, the many exegetical works that explain, interpret, and comment on the Qur'an (
tafsir comes from the word
fassara, which means to explain or interpret - someone who comments on the Qur'an in a tafsir is called a
mufassir).
Or the distinction made between
tafsir, which is used to explain the "outer" or
zahir meaning of the Qur'an, and
ta'wil, which explains the "inner" or hidden (
batin) meaning of the Qur'an. Especially since Sufis and Shia sects like the Isma'ilis make quite a bit of this distinction and believe that the obvious interpretation of the Qur'an is often not the correct interpretation.
And then there's the method of interpretation favored by scholars like the 13th-century Ibn Arabi, who argued that every possible linguistic interpretation of the Qur'an is correct (albeit not necessarily
equally correct).
For more detail about interpretation of the Qur'an, see my post
here (which the above bits are repeated from)
Not exactly. This refers to the practice of
naskh, or abrogation. It's ostensibly based on 2:106, which says "None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things?" (Yusuf Ali's translation)
The word "revelations" there,
ayah (plural
ayat), is translated that way because doesn't mean just "passage" or "verse", but "omen, sign, proof, commandment, law, rule and/or guidance". The "verses" of the Qur'an are called by the same word because each one is also considered a revelation. The only way to tell what the word
ayah or
ayat is referring to is by context. And, if you read the passages leading up to 2:106, you'll see that it's addressing the Jews (2:92 even talks about how Moses came down with clear
ayat, but the Jews turned to worship of the Calf).
As a result, not only is there a colossal disagreement among scholars as to which verses are abrogated, there are a large number of scholars who dismiss the concept of abrogation as being entirely invalid.
For an in-depth exploration of abrogation and its history and concepts, I recommend John Burton's
The Sources of Islamic Law: Islamic Theories of Abrogation.
Not all of them. The "peaceful, tolerant" passages are scattered all through the Qur'an, and appear just as often in the later, supposedly more violent Medinan verses as they do in the earlier, supposedly more peaceful Meccan verses.
For example, 60:7-9 "It may be that Allah will grant love (and friendship) between you and those whom ye (now) hold as enemies. For Allah has power (over all things); And Allah is Oft-Forgiving, Most Merciful. Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong."
That was revealed less than a
month before the final conquest of Mecca by Muhammad, the culmination and end of the long war with the Quraysh.
Nope, not according to the Qur'an. According to some (but far from all)
mufassir, yes. But, as noted above, not even those
mufassir who accept
naskh agree on which specific verses have been abrogated.
In Dr. El-Fadl's book mentioned above, he notes that it's the
puritans, via the mechanism of abrogation, who are actually picking and choosing what passages in the Qur'an to follow, precisely because of all those peaceful passages: "Significantly, it is exactly because their worldview is not supported by the Qur'an that they [the puritans] have to resort to dubious methods such as declaring that parts of the Qur'an have been abrogated, not by human beings interpreting the text, but by God. This way they can avoid taking responsibility for ignoring parts of the Divine book, and instead attribute the responsibility directly to God."
Regarding this whole section, I recommend either Dr. El-Fadl's book above (which discusses the roots of "puritan"
Shari'a vs. other kinds of
Shari'a [no, there's not just one single
Shari'a] as part of his overall discussion of moderate Islam vs. extremist Islam), or his book
And God Knows the Soldiers: The Authoritative and Authoritarian in Islamic Discourses, which covers the subject in much more depth.
And as for the "creeping
Shari'a" nonsense,
this essay by Abraham Foxman, head of the Jewish Anti-Defamation League, says it all as far as I'm concerned.
I'll address the third part, the crap about
taqiyya, later.