Quote:
Originally Posted by Lestat
Care to expound on this claim?
He's made wildly inaccurate interpretations and assessments of Quranic scripture. Like, the sophomoric stuff you'd find on hate sites. It's always a way to bolster a weak argument. Saying something even as broad as 'the middle east is ****ed' or 'Wahhabism is ****ed' is still way too complex, especially when you can just say 'Islam is ****ed'. But the latter is never really supported.
The drawing of the prophet is the best example imo. People will point to this as an example of Islam being insane, but there's nothing in the Quran about it, and there's nothing in at least the 1st 600 years of Islam about it. Aside from the Abrahamic tradition concerning idolatry, nobody gave a ****. Also, the modern stance applies to all the prophets, like Jesus and Moses, not just Muhammad.
I don't recall Harris touching on the drawing specifically, but he's made similar 'mistakes'. It's just lazy and weak-ass thinking. If you want to make the claim, 'Islam is in bad shape, they've let the lunatics take over the asylum,' then fine, you'd have some fertile ground, but it seems easier for them to just say Islam is all lunatics from the 1st day. Geopolitics is hard, broadbrushing an entire major religion is easy.
I'm a 'hardcore' atheist myself and I believe that gives me the freedom to explore religions with a lack of bias, so it's especially disappointing to see Harris et al get infected with various biases. I guess that's where I split from the so-called new atheists. They take the idea that not all religions are created equal but make the mistake that this somehow means they can clarify and quantify the differences.
Some food for thought about making 'Islam is _____' statements:
Quote:
Originally Posted by wikipedia
Welfare state
Main article: Bayt al-mal
The concepts of welfare and pension were introduced in early Islamic law as forms of Zakat (charity), one of the Five Pillars of Islam, under the Rashidun Caliphate in the 7th century. This practice continued well into the Abbasid era of the Caliphate. The taxes (including Zakat and Jizya) collected in the treasury of an Islamic government were used to provide income for the needy, including the poor, elderly, orphans, widows, and the disabled. According to the Islamic jurist Al-Ghazali (Algazel, 1058–1111), the government was also expected to stockpile food supplies in every region in case a disaster or famine occurred. The Caliphate can thus be considered the world's first major welfare state.[23][24]
During the Rashidun Caliphate, various welfare programs were introduced by Caliph Umar. In his time, equality was extended to all citizens, even to the caliph himself, as Umar believed that "no one, no matter how important, should live in a way that would distinguish him from the rest of the people." Umar himself lived "a simple life and detached himself from any of the worldly luxuries," like how he often wore "worn-out shoes and was usually clad in patched-up garments," or how he would sleep "on the bare floor of the mosque." Limitations on wealth were also set for governors and officials, who would often be "dismissed if they showed any outward signs of pride or wealth which might distinguish them from the people." This was an early attempt at erasing "class distinctions which might inevitably lead to conflict." Umar also made sure that the public treasury was not wasted on "unnecessary luxuries" as he believed that "the money would be better spent if it went towards the welfare of the people rather than towards lifeless bricks."[24]
Umar's innovative welfare reforms during the Rashidun Caliphate included the introduction of social security. This included unemployment insurance, which did not appear in the Western world until the 19th century. In the Rashidun Caliphate, whenever citizens were injured or lost their ability to work, it became the state's responsibility to make sure that their minimum needs were met, with the unemployed and their families receiving an allowance from the public treasury.[24] Retirement pensions were provided to elderly people,[23] who had retired and could "count on receiving a stipend from the public treasury." Babies who were abandoned were also taken care of, with one hundred dirhams spent annually on each orphan’s development. Umar also introduced the concept of public trusteeship and public ownership when he implemented the Waqf, or charitable trust, system, which transferred "wealth from the individual or the few to a social collective ownership," in order to provide "services to the community at large." For example, Umar brought land from the Banu Harithah and converted it into a charitable trust, which meant that "profit and produce from the land went towards benefiting the poor, slaves, and travelers."[24]