The Portable Atheist: Essential Readings for the Nonbeliever (74 page)

But there is one objection to such an account that Antony Flew has formulated:

Certainly Allah the omnipotent must have “power to create their like.” But in making Allah talk in these precise terms of what He might indeed choose to do, the Prophet was speaking truer than he himself appreciated. For thus to produce even the most indistinguishably similar object after the first one has been totally destroyed and disappeared is to produce not the same object again, but a replica. To punish or to reward a replica, reconstituted on Judgment Day, for the sins or virtues of the old Antony Flew dead and cremated in 1984 is as inept and as unfair as it would be to reward or to punish one identical twin for what was in fact done by the other.

The Muslim account is further dogged by contradictions. We are told all mankind will have to face their Maker (and Remaker) on the Judgment Day, and yet sura 2.159 and sura 3.169 tell us that those holy warriors who died fighting in God’s cause are alive and in His presence now. God has evidently raised them from the dead before the Last Day. Similarly, without waiting for the Last Day, God will send the enemies of Islam straight to hell. Interesting questions arise in this age of organ transplants. If a holy warrior dies fighting for the propagation of Islam, and at the very moment of his death has one of his organs, let us say his heart, transplanted into someone else lying in a hospital waiting for the surgical operation and the organ to save his life, how will the holy warrior be reconstituted? In this case, the same body will not have been refashioned; indeed, it will only be a replica with a different heart.

To answer “all is possible for God” is simply to admit the essential irrationality of the doctrine of reconstitution. In general, despite centuries of seances, table rapping, mediums, magicians, and all kinds of mumbo jumbo, no one has ever come up with a convincing proof of an afterlife. Apart from personal vanity, it is clearly fear of death that causes the persistent belief in a future life, despite all indications to the contrary.

Moral Objections to the Doctrine of the Last Judgment

What was the one thing that Mohammed later borrowed from Christianity? Paul’s invention, his means to priestly tyranny, to herd formation: the faith in immortality—that is, the doctrine of the “judgment.”

—N
IETZSCHE
,
T
HE
A
NTI
C
HRIST

Apart from the empirical and logical objections to the doctrine of resurrection of the body, there are some powerful moral objections to the whole Islamic notion of the afterlife. Nietzsche has argued in the
Twilight of the Idols
and the
Anti-christ
that to talk of an afterlife is to do dirt on, to denigrate and besmirch
this
life. Far from making this life meaningful, the doctrine of an afterlife makes this life meaningless.

To invent fables about a world “other” than this one has no meaning at all, unless an instinct of slander, detraction, and suspicion against life has gained the upper hand in us: in that case, we avenge ourselves against life with a phantasmagoria of “another,” a “better” life.

The “Last judgment” is the sweet comfort of revenge…The “beyond”—why a beyond, if not as a means for besmirching this world?

Furthermore, the beyond is a way for the self-proclaimed prophets and priests to retain control, to terrorize the people with the tortures of hell, and equally to seduce them with the licentious pleasures of paradise. “The concepts ‘beyond,’ ‘last judgment,’ ‘immortality of the soul’ and ‘soul’ itself are instruments of torture, systems of cruelties by virtue of which the priest became master, remained master.

Muhammad was able to develop one of the worst legacies of the teachings of the Koran, the notion of a Holy War (discussed in Chapter 10), with the help of the idea of rewards in paradise for the holy martyrs who died fighting for Islam. As Russell put it, “at a certain stage of development, as the Mohammedans first proved, belief in Paradise has considerable military value as reinforcing natural pugnacity.”

Those prepared to die for the faith have been used frighteningly throughout Islamic history, “martyrs” were used for political assassinations long before the assassins of the eleventh and twelfth century. Modern Middle Eastern terrorists or Mujahheddin are considered martyrs and have been manipulated for political reasons, with considerable effect. Most of them have been immunized against fear, to quote Dawkins, “since many of them honestly believe that a martyr’s death will send them straight to heaven. What a weapon! Religious faith deserves a chapter to itself in the annals of war technology, on an even footing with the longbow, the warhorse, the tank, and the neutron bomb.”

The contingency of this life should make man aware of its beauty and preciousness. The harsh truth that this is the only life we have should make us try and improve it for as many people as possible.

When one places life’s center of gravity not in life but in the “beyond”—in nothingness—one deprives life of its center of gravity altogether. The great lie of personal immortality destroys all reason, everything natural in the instincts—whatever in the instincts is beneficent and life-promoting or guarantees a future now arouses mistrust. To live so, that there is no longer any sense in living,
that
now becomes the “sense” of life. Why communal sense, why any further gratitude for descent and ancestors, why cooperate, trust, promote, and envisage any common welfare?

The Ethics of Fear

Religion is based, I think, primarily and mainly upon fear. It is partly the terror of the unknown, and partly…the wish to feel that you have a kind of elder brother who will stand by you in all your troubles and disputes. Fear is the basis of the whole thing—fear of the mysterious, fear of defeat, fear of death. Fear is the parent of cruelty, and therefore it is no wonder if cruelty and religion have gone hand-in-hand.

—B
ERTRAND
R
USSELL
,
W
HY
I A
M
N
OT
A C
HRISTIAN

We have already referred to the fact that the Koranic ethical system is based entirely on fear. Muhammad uses God’s wrath-to-come as a weapon with which to threaten his opponents, and to terrorize his own followers into pious acts and total obedience to himself. As Sir Hamilton Gibb put it, “That God is the omnipotent master and man His creature who is ever in danger of incurring His wrath—this is the basis of all Muslim theology and ethics.”

The notion of everlasting punishment is also incompatible with and unworthy of a benevolent, merciful God; and even more incomprehensible when we conjoin it with the Koranic doctrine of predestination. God especially creates creatures to consign to hell.

Finally, fear corrupts all true morality—under its yoke humans act out of prudent self-interest, to avoid the tortures of hell, which are no less real to the believers than the delights of the cosmic bordello that goes by the name of paradise.

Divine Punishment

The Koran decrees punishments that can only be described as barbaric. The relativist who defends the inhuman customs prescribed in the Koran by claiming that these were normal practices at the time finds himself stumped by the gruesome revival of most of them in the putatively more enlightened twentieth century. The Koran is the word of God—true for always.

Amputation

Sura 5.38 sets the tone: “As to the thief, male or female, cut off his or her hands: a punishment by way of example from God, for their crime: and God is exalted in power.” According to Muslim law, “the right hand of the thief is to be cut off at the joint of the wrist and the stump afterwards cauterized, and for the second theft the left foot, and for any theft beyond that he must suffer imprisonment.”

Crucifixion

The same sura tells us: “The punishment of those who wage war against God and His Apostle, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the hereafter.”

Women to be Immured

As for the offence of “zina,” an Arabic term that includes both adultery and fornication, the Koran says nothing about lapidation as a punishment for adultery. Originally, women found guilty of adultery and fornication were punished by being literally immured: sura 4.15: “If any of your women are guilty of lewdness, take the evidence of four witnesses from amongst you, and if these bear witness, then keep the women in houses until death release them, or God shall make for them a way.”

Flogging

However, sura 24.2–4 prescribes one hundred lashes for fornication: “The woman and man guilty of fornication, flog each of them with a hundred stripes; let not pity move you in their case.”

Lapidation was instituted at a later stage. As noted earlier a lapidation verse may have formed a part of the Koran, but this is disputed by some scholars.

Apologists of Islam often argue the compatibility of Islamic law and human rights. Article 5 of the 1948 Universal Declaration of Human Rights states, “no one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.” Are amputating a limb, flogging, and lapidation inhuman or not?

Historical Errors in the Koran

At sura 40.38, the Koran mistakenly identifies Haman, who in reality was the minister of the Persian King Ahasuerus (mentioned in the book of Esther), as the minister of the Pharoah at the time of Moses.

We have already noted the confusion of Mary, the mother of Jesus, with the Mary who was the sister of Moses and Aaron. At sura 2.249, 250 there is obviously a confusion between the story of Saul as told therein, and the account of Gideon in Judg. 7.5.

The account of Alexander the Great in the Koran (18.82) is hopelessly confused historically; we are certain it was based on the Romance of Alexander. At any rate, the Macedonian was not a Muslim and did not live to an old age, nor was he a contemporary of Abraham, as Muslims contend.

Regulations for the Muslim Community

The Koran contains a host of other rules and regulations for the proper functioning of the new community. We shall be looking at the position of women, marriage, and divorce in Chapter 14, the institution of slavery and the doctrine of the Holy War in Chapters 8 and 9, and the taboos concerning food and drink in Chapter 15. Other social prescriptions concern legal alms or the poor tax, usury, inheritance, prayers, pilgrimage, and fasts. Some of these are treated in a perfunctory and confused manner. The Koran also enjoins many moral precepts with which, though hardly original or profound, no one would disagree: kindness and respect toward elders and parents, generosity towards the poor, forgiveness instead of revenge. It also contains passages of beauty and grandeur. But on balance, the effects of the teachings of the Koran have been a disaster for human reason and social, intellectual, and moral progress. Far from being the word of God, it contains many barbaric principles unworthy of a merciful God. Enough evidence has been provided to show that the Koran bears the fingerprints of Muhammad, whose moral values were imbued with the seventh-century world view, a view that can no longer be accepted as valid.

Of Religion in General, and Islam in Particular

One is often told that it is a very wrong thing to attack religion because religion makes men virtuous. So I am told; I have not noticed it.

—B
ERTRAND
R
USSELL
,
W
HY
I A
M
N
OT A
C
HRISTIAN

There is not sufficient reason to believe that any religion is true. Indeed, most of them make claims that can be shown to be false or highly improbable. Nonetheless, some eminent philosophers argue that, though false, these religions are necessary for moral guidance, moral restraint, and social stability. The philosopher Quine said, “There remains a burning question of the social value of the restraints and ideals imposed by some religions, however false to facts those religions be. If this value is as great as I suspect it may be, it poses a melancholy dilemma between promoting scientific enlightenment and promoting wholesome delusion.”

Such a view is both empirically false and morally repulsive. Let us look at the evidence, first, as Russell argued,

You find this curious fact, that the more intense has been the religion of any period and more profound has been the dogmatic belief, the greater has been the cruelty and worse has been the state of affairs. In the so called ages of faith, when men really did believe the Christian religion in all its completeness, there was the Inquisition, with its tortures; there were millions of unfortunate women burnt as witches; and there was every kind of cruelty practiced upon all sorts of people in the name of religion.

We are all familiar with the wars perpetrated by Christianity, but less familiar are the ones waged by Muslims. I discuss the intolerance and cruelty of Islam in Chapter 9. I shall only point to some of the atrocities committed in the name of Allah in the twentieth century. For the past few years, the self-righteous and sanctimonious leaders of various Islamic groups in Afghanistan have been waging a bitter civil war to gain total power. In between their five prayers to the most compassionate and merciful God, they have managed to kill hundreds of innocent civilians. Many thousands of these civilians have fled to neighboring Pakistan, where they have expressed a distinct nostalgia for the halcyon days of the godless Communists. According to a report in the
International Herald Tribune
(26 April 1994), the civil war, now entering its third year, has claimed more than ten thousand lives. In Kabul alone, fifteen hundred people were killed between January and April 1994.