A Taste of Islam: An Interview with Bill Warner

From Political Islam:


A Taste of Islam: An Interview with Bill Warner

Posted By Mark Tapson On January 16, 2012

In the years after the 9/11 attacks, more non-Muslims than ever before have studied Islam to understand the religious motives of those who had declared war on us. And yet non-believers who are alarmed at what they have found in the foundational texts of Islam are always told by apologists that we don’t understand the true Koran, that we labor under misconceptions about the Religion of Peace, that we don’t understand the complexities of sharia, that our objections and criticisms stem from racism (even though Islam is not a race) and an irrational fear of Islam and its adherents. The problem always seems to lie with us. What is the truth and how can we get to it behind the contradictions and the mystification?
Bill Warner has the answer. The founder and director of the Center for the Study of Political Islam (CSPI), he holds a PhD in physics and math. He has been a university professor, a businessman, and an applied physicist. But Dr. Warner has also had a lifelong interest in religion and its impact on history, and so the day after 9/11 he decided to make the source texts of Islam available for the average person who wants to know more.
As part of that effort, Mr. Warner has produced a dozen books, including a Koran, a biography of Mohammed and a summary of the political traditions of Mohammed. He writes articles and produces news bulletins that record the suffering of the victims of political Islam. And he has spoken nationally and internationally about Islamic political doctrine.
Mark Tapson: Mr. Warner, your background is in physics and mathematics. How did you come to devote yourself to the study of religion and to feel compelled to share your insights on political Islam? How did the field of statistics shape your perspective on Islam?
Bill Warner: I was raised in a very religious family and read the Bible a great deal. I studied physics and math, but my interest in religion expanded to the effects of religion on history. After graduate school I was attracted to mysticism and Eastern religions. So, forty years ago, I looked into Sufism, mystical Islam. I went to Sufi dances, learned zikr (a Sufi devotional practice), met Sufi masters and read Sufi literature. But, there was always this jarring background noise of the history of Islam. So, I left my study of Sufism.
Twenty years later as a professor I had Muslims in my classes and they sparked my interest in the Koran. It was a tough read, but I read it cover to cover. The text was literally a puzzle, but I set it aside until 9/11.
On 9/11 as soon as the second plane hit the second tower, I knew it was an act of jihad. I stood up, turned off the TV and I haven’t watched it since. In that moment it came to me that the rest of my life would be spent explaining the meaning of Islamic texts.
I sat down and reread the Koran, read the Sira (Ishaq and Al Tabari), read the Hadith (Bukhari and Muslim). These are the absolute foundational texts of Islam, the source code, the DNA. I was following Sun Tzu’s advice; know your enemy and attack your enemy’s strategy.
My attack was to reveal the Koran, Sira and Hadith in a rational form that was easy to read. This became the Trilogy Project. I assembled a team of volunteers and paid writers and editors. From the beginning, I knew that it was the political aspect of Islam that offered the only chance of success. The religious aspect has too much misunderstood protection of the First Amendment.
MT: What is the Trilogy Project?
BW: The approach to the Trilogy was new and unorthodox, and its only chance of success lay in a scientific approach to the texts. Every paragraph can be verified by going back to the source texts. These books are not opinion, but give us the facts of the sources. For this reason, nearly every paragraph has an index number that allows it to be verified.
The greatest fun was solving the Koran puzzle. The Koran must be the most famous book that is not read or understood. The first step, which is not unique to me, is to lay out the Koran in the correct time sequence. The bookstore Koran is arranged by chapter length, and is not in the right time order. It was created by Uthman, the third caliph. The bookstore Koran is Uthman’s Koran.
If you take the life of Mohammed, the Sira, and lay it out alongside the Koran in the right time order, it is like matching a key to a lock. What is happening to Mohammed is reflected directly in the Koran. So if you integrate the life of Mohammed into the same text as the Koran and use separate fonts, so there is no confusion, you get a recreation of the Koran of Mohammed, the historical Koran. The Koran becomes an epic story that begins with a hymn to god and ends with the triumph over the world—the annihilation of all other civilization.
In 2006, I published the complete foundational doctrine of political Islam in three volumes. The Trilogy Project was finished. Now anyone can read and understand the Koran, Sira and Hadith. You can know Allah and Mohammed from the source texts.
This system of knowledge integrates the entire body of Islam into one view. If it is in the Trilogy, it is Islam. If it is Islam, it must be in the Trilogy.
Once the Trilogy was assembled, there was a bonus prize. Part of making the texts readable included sorting and reordering of the ideas. Once the work was all correlated, concepts leapt off the page. The ideas of Islamic ideology stood out. The simple statistical method of counting the words devoted to ideas clearly showed the themes of the doctrine.
The biggest statistical surprise was the dualistic nature of Islamic doctrine. Islam holds contradictory ideas that are simultaneously true. Now this confounds all Western logic, but this gives Islam its great strength. Islam is peace. Islam is jihad. Islam is a brother to Christianity and Judaism. Islam annihilates Christianity and Judaism.
I find it revealing that 64% of the Koran deals with Kafirs (non-Muslims), not Muslims. The Trilogy has a greater textual devotion to Jew hatred, 9%, than Mein Kampf. We are led to believe that there are a few verses about jihad in the Koran, but 24% of the Koran written in Medina is about jihad.
My work is from the view point of the Kafir, the non-Muslim. The Kafir is the victim in nearly every verse by Allah and most actions by Mohammed. The grandest lie of Islam is that Muslims have the correct view of Islam. But dualism demands that there are two correct views that contradict each other and cannot be logically aligned. Hence, there is the Kafir-centric view of Islam that is equally valid as the Muslim-centric view. Islam, the universities, and the apologists all insist that only the Muslim view is the true view. This is an error that is not supported by facts.
We can now hold fact-based discussions about Islam. There is no longer any need for “experts”, since we have the supreme experts in our hand — Mohammed and Allah.
MT: You’re speaking in Los Angeles on “A Taste of Islam.” Why is it necessary to appreciate “the full menu” of Islam in order to understand it?
BW: It is impossible to understand Islam based on just the Koran, but it is simple to understand when you look at the entire picture, both of Allah and Mohammed.
Muslims and their apologists want us to look at Islam one verse at a time. But this is like trying to understand a jigsaw puzzle by looking at it one piece at a time. If we put all the pieces together, as a system, the picture is obvious.
MT: Pointing out the theological motivation of Islamic fundamentalists always brings the politically correct objection that they constitute a “tiny minority of extremists” who have “hijacked” a religion of peace and interfaith tolerance. How are we to answer that objection?
BW: The use of the term “extreme” implies that something is being measured, and it is off the chart. There is one and only one measure of Islam and that is its doctrine as found in the Trilogy. For example, Mohammed preached the religion of Islam for thirteen years and made only 150 converts. But when he turned to jihad, ten years later he died, he was the ruler of Arabia and every Arab was a Muslim. Conclusion: jihad is normal, not extreme. But notice that since Islam is dualistic, Muslims can claim that it is peaceful.
As to the claim that the jihadists are few in number, look at war statistics. During WW II only 10% of our population was in the military. Did that mean we were not at war? No. In war only a few are doing the actual work, the rest of the country backs them with labor, money and morale.
There are four ways to be a jihadist – sword, pen, speech and money. Jihad is incumbent on ALL Muslims; therefore, it is the sixth pillar of Islam.
MT: Especially in the wake of the Arab Spring, the Obama administration wants us to draw a distinction between the terrorists and the “moderate” Islamists we can work with. How do you respond to that?
BW: First, a terrorist is a jihadist, modeled after Mohammed, the supreme jihadist. A moderate Muslim can be one who is not observant or it can be a Muslim who is following the Koran of Mecca, the religious Koran.
The apologists always want to talk about people, Muslims, not doctrine. Remember: when a Muslim is talking to a Kafir, there are twelve verses of the Koran that state that a Muslim is not the friend of a Kafir. Also, Mohammed repeatedly told Muslims to deceive the Kafir if it would advance Islam. There is one Muslim who will tell us the complete truth about Islam and that man is Mohammed.
The iron rule of Islamic doctrine is: if someone is talking about Islam and does not mention Mohammed or Allah (Koran) they are only building castles in the air.
An Islamist wants Sharia. Sharia destroys human rights and Kafir civilization. Why would we want to cooperate with someone who wants Sharia?
We don’t need politicians, religious leaders or academics to explain about Islam, we now have Mohammed and Allah. Forget the opinions of experts. For the first time in history, the common man can read the facts of the Trilogy and find out all of the answers without the “experts.”
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Bill Warner, Director, Center for the Study of Political Islam
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