Q: Why should I believe what you say about Islam?
RS: Pick up any of my books, and you will see that they are made up largely of quotations from Islamic jihadists and the traditional Islamic sources to which they appeal to justify violence and terrorism. My work sheds light on what these sources say.

The evidence stands by itself; readers can evaluate it for themselves. I would, of course, be happy to debate any scholar about Islam and jihad; this is a standing invitation.

Q: Have you debated Islamic scholars and spokesmen?
RS: Yes, I have debated imams and Islamic scholars including Anjem Choudhary, Omar Bakri, Moustafa Zayed, Mohamed Elhassan Mohamed, Mubin Shaikh, and many others. I have discussed and/or debated various aspects of it with Jaafar Siddiqui and Salam Al-Marayati (twice) on the Michael Medved Show; Al-Marayati again on the Alan Colmes Show and Radio Islam; Hussam Ayloush on the Dennis Prager Show and another show; Hussein Ibish on CNN radio; As’ad AbuKhalil (the “Angry Arab”) on a station in San Diego; Muqtedar Khan on a Jamaican radio station; Ibrahim Hooper on MSNBC TV with Keith Olbermann; Abdul Malik Ali on Pax TV; two Islamic scholars on Michael Coren’s TV show in Toronto; Abdulaziz Sachedina and an Iranian scholar on the Lou Dobbs show; and Ayloush and AbuKhalil, as well as Khaleel Mohammed, in print. Others also.

Q: Why have you studied Islam for so long?
RS: It has been an enduring fascination. Since childhood I have had an interest in the Muslim world, from which my family comes. When I was very young my grandparents would tell me stories about their life there, and I always heard them with great interest. When I met Muslim students as a college undergraduate I began reading and studying the Qur’an in earnest. That led to in-depth forays into tafsir (interpretations of the Qur’an), hadith (traditions of the Prophet Muhammad), and much more about Islamic theology and law. While working on my master’s thesis, which dealt not with Islam but (in part) with some early Christian heretical groups, I began to study early Islamic history, since some of these groups ended up in Arabia and may have influenced Muhammad. In the intervening years I continued these studies of Islamic theology, history, and law out of personal interest.

This led to my consulting privately with some individuals and groups about Islam, but I had never intended to do such work publicly. However, after 9/11 I was asked to write my first book, Islam Unveiled, in order to correct some of the misapprehensions about Islam that were widespread at that time.

Q: I’ve read that you are actually a white supremacist neo-Nazi.
RS: No. I have consistently opposed racism and supremacism of all kinds — otherwise, I wouldn’t oppose the global jihad.

Q: I’ve read that you are actually ignorant of Islam.
RS: Such a charge is a common, albeit empty, rhetorical tactic of jihadist apologists. I am ready to defend my statements about Islam and jihad in discussion or debate with virtually anyone.

Q: Do you hate Muslims?
RS: Of course not. Islam is not a monolith, and never have I said or written anything that characterizes all Muslims as terrorist or given to violence. To call attention to the roots and goals of jihad violence within Islamic texts and teachings, and to show how jihadists use those texts and teachings, says nothing at all about what any given Muslim believes or how he acts. Any Muslim who renounces violent jihad and dhimmitude is welcome to join in our anti-jihadist efforts. Any hate in my books comes from Muslim sources quoted, not from me. Cries of “hatred” and “bigotry” are effectively used by American Muslim advocacy groups to try to stifle the debate about the terrorist threat. But there is no substance to them.
It is not an act of hatred against Muslims to point out the depredations of jihad ideology. It is a peculiar species of displacement and projection to accuse someone who exposes the hatred of one group of hatred himself: I believe in the equality of rights and dignity of all people, and that is why I oppose the global jihad. Those who make the charge use it as a tool to frighten the credulous and politically correct away from the truth.

Some time ago here at Jihad Watch I had an exchange with an English convert to Islam. I said: “I would like nothing better than a flowering, a renaissance, in the Muslim world, including full equality of rights for women and non-Muslims in Islamic societies: freedom of conscience, equality in laws regarding legal testimony, equal employment opportunities, etc.” Is all that “anti-Muslim”? My correspondent thought so. He responded: “So, you would like to see us ditch much of our religion and, thereby, become non-Muslims.”

In other words, he saw a call for equality of rights for women and non-Muslims in Islamic societies, including freedom of conscience, equality in laws regarding legal testimony, and equal employment opportunities, as a challenge to his religion. To the extent that they are, these facts have to be confronted by both Muslims and non-Muslims. But it is not “anti-Muslim” to wish freedom of conscience and equality of rights on the Islamic world — quite the contrary.

Q: Do you think all Muslims are terrorists?
RS: See above.

Q: Are you trying to incite anti-Muslim hatred?
RS: Certainly not. I am trying to point out the depth and extent of the hatred that is directed against the United States, because efforts to downplay its depth and extent leave us less equipped to defend ourselves. Anyone who targets innocent Muslims in the USA is not only evil, but is playing into the hands of the jihadists who are trying to fan the flames of anti-American hatred. Also, one of the reasons why the war on terror is so important is that those who would destroy Western civilization do not believe in the principles of due process and justice that are central elements of the American system.

Q: Are you deliberately ignoring more liberal schools of thought in Islam?
RS: Certainly not. Any Muslim individual or group who works for genuine reform of the Islamic doctrines, theological tenets and laws that Islamic jihadists use to justify violence, is to be commended. But this reform must be undertaken honestly and thoroughly, confronting the texts of the Qur’an, Hadith, and Sira that are used to justify violence against unbelievers, and decisively rejecting Qur’anic literalism. Not all self-proclaimed moderates are truly moderate: many deny that these elements of Islam exist at all — hardly a promising platform for reform. It is important to make proper distinctions and speak honestly about the roots of the terrorist threat.

Q: Can you recommend a good English translation of the Qur’an?
RS: N. J. Dawood’s is the most readable in English. However, most versions do not mark the verse numbers precisely. Some non-Muslims don’t like it because he uses “God” for Allah, although since Arabic-speaking Christians use “Allah” for the God of the Bible, and have for over a millennium, this is a problem for poseurs and pseudo-scholars but is not really a serious objection to anyone who knows both languages. Also, many Muslims dislike this translation because Dawood was not a Muslim, and doesn’t sugarcoat any of the passages. Two translations by Muslims, those by Abdullah Yusuf Ali and Mohammed Marmaduke Pickthall, are generally reliable, although both write in a stilted, practically unreadable pseudo-King James Bible English. Of the two, Ali’s contains more liberties with the text — such as adding “(lightly)” to Sura 4:34 after the directive to husbands to beat their disobedient wives. The Arabic doesn’t say to beat them lightly, it just says to beat them. Pickthall’s is generally accurate.

There are other good translations. For years I have liked Arberry’s for its audacious literalism and often poetic English. Compare, for example, 81:15-18:

فَلَا أُقْسِمُ بِالْخُنَّسِ الْجَوَارِ الْكُنَّسِ وَاللَّيْلِ إِذَا عَسْعَسَ وَالصُّبْحِ إِذَا تَنَفَّسَ

…in Pickthall and Arberry: Pickthall: “Oh, but I call to witness the planets, the stars which rise and set, and the close of night, and the breath of morning…” Arberry: “No! I swear by the slinkers, the runners, the sinkers, by the night swarming, by the dawn sighing…” Shades of the Symbolists. Arberry gives a hint of how the book sounds in Arabic, in which it is full of beguiling rhymes and rhythms.

Q: What can we do about this threat?
RS: Many things, but what we must do above all is remain true to our principles of freedom and equality of rights and dignity for all. These ideas and related ones are what set us apart from global jihadists. If we discard them in order to fight the jihadists, we risk erasing the distinction between the two camps.

Q: What is Jihad Watch?
RS: Jihad Watch is an attempt to raise awareness about the activities of the global jihadists. We are a 501c3 organization affiliated with the David Horowitz Freedom Center.

Q: Why are you doing this?
RS: The doctrines of jihad and Islamic supremacism threaten the peace and human rights of all free people. If it is not confronted and resisted, it will prevail.