The Camel's Nose---A Parable RE: Sharia

The controversy over the proposed formal recognition of Sharia law into the UK's legal system appears to puzzle some. As Islam is, basically, an "Arab thing" (Made more so by the millions spent by Saudis in forwarding their interpretation of that ideology), we should look to a Arab tale (For which see below) to explain the worries some have about such a "little intrusion" into the "tent" of British law.

If you cannot, at first, understand this analogy or the parallels involved, ask someone (eg Women who have fled the torture of an abusive Muslim husband as Sharia provided neither relief nor protection, the Christian or Pagan victim of the current Jihad in the Sudan, the mother in the State of Israel, whose child was murdered-or-mutilated by a rocket fired from inside the Gaza, the survivors of the "9/11" attack on the USA) who really understands the impact of Islamic teachings (For which see below the noted parable).

The Camel's Nose In The Tent

One cold night, as an Arab sat in his tent, a camel gently thrust his nose under the flap and looked in. "Master," he said, "let me put my nose in your tent. It's cold and stormy out here." "By all means," said the Arab, "and welcome" as he turned over and went to sleep.
A little later the Arab awoke to find that the camel had not only put his nose in the tent but his head and neck also. The camel, who had been turning his head from side to side, said, "I will take but little more room if I place my forelegs within the tent. It is difficult standing out here." "Yes, you may put your forelegs within," said the Arab, moving a little to make room, for the tent was small.
Finally, the camel said, "May I not stand wholly inside? I keep the tent open by standing as I do." "Yes, yes," said the Arab. "Come wholly inside. Perhaps it will be better for both of us." So the camel crowded in. The Arab with difficulty in the crowded quarters again went to sleep. When he woke up the next time, he was outside in the cold and the camel had the tent to himself.

HANDY REFERENCES TO THE KORAN
* verses which preach cruelty, incite violence and disturb public tranquility (i.e., 2:193; 8:39; 2:216; 9:41; 9:123; 66:9; 9:73; 8:65; 8:66; 47:4—15; 8:12; 69:30—33; 8:15—18; 25:52; 9:39; 9:111; 3: 169—171; 4:100; 48:29; 49:15; 2:154; 3:157—158; 8:59—60; 9:2—3; 9:29; 8:67; 4:84; 29:6; 29:69; 61:9—13; 9:36; 9:5; 9:14; 9:20—22; 4:95—96; 8:72—74; 3:142)
* verses which promote, on grounds of religion, feelings of enmity, hatred and ill-will between different religious communities (i.e., 4:101; 60:4; 58:23; 9:7; 8:13—14; 8:55; 25:55; 5:72; 9:23; 9:28; 3:28; 3:118; 4:144; 5:14; 5:64; 5:18; 5:51)
* verses which insult other religions as well as the religious beliefs of other communities (i.e., 5:17; 4:157; 5:116—118; 98:6; 68:8—13; 38:55—57; 22:19—21; 22:56—57; 5:36; 15:2; 72:14—15;41:33; 4:125; 25:27—29; 26:96—99; 3:85; 8:38; 31:13; 29:41—42; 37:22—25; 37:26—32; 25:17—19; 7:173; 21:66—67; 21:98—100; 16:20—21; 6:22—23; 6:40—41; 6:148; 2;221; 24:3)



MECCA DELENDA EST---DEUS VULT