But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take any person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand.I'm afraid Peterson may be held accountable for his article.
Second, Peterson downplays Islam's history of violence and territorial expansion. For instance, Peterson goes out of his way to describe Mohammad as "a middle-aged Arabian merchant," and, later in his life, "the lawgiver, judge, and political leader of an important Arabian town and, over time, of the Arabian Peninsula." No mention of Mohammad's life as a warlord. Peterson similarly ignores or downplays the violence inherent in the Muslim belief system, including terrorism. For instance, he begins a section noting that there are "[t]hree focal points of contemporary non-Muslim concern about Islam are religious violence; Islamic, or shari‘a, law; and Islam’s treatment of women." However, on each point, he concludes that Muslims vary considerably and not all adopt the mainstream (although he doesn't term it that way) views of Islam on each of those points. In fact, as to jihad, Peterson writes: "Some extremists have used the term jihad to refer exclusively to 'holy war,' but the word actually means 'practical work,' as opposed to 'mere' prayer and scripture study." He goes on to write:
Muslim jurists and thinkers have varied in their understanding of jihad. Standard legal sources argue, for instance, that acceptable military jihad must be defensive and that opponents must be forewarned and allowed opportunity to cease provocative actions. Some jurists and other Muslim thinkers today argue that jihad can designate any practical action intended to benefit the Islamic community or to improve the world more generally. Muhammad is said to have distinguished between the “greater jihad” and the “lesser jihad.” The latter, he said, is warfare. But the greater jihad is to combat injustice as well as one’s personal resistance to living righteously.
For example, he [Sohaib Sultan] claims that “when the Quran allows (and, sometimes, even encourages) Muslims to engage in just fighting and resistance, it is in order to deter those who wage wars without just cause and those who engage in religious persecution.” Here and throughout his article, however, his use of Quranic passages is selective and out of context. He doesn’t mention, for example, the exhortation to Muslims to fight not just until “persecution is no more,” but also until “religion is all for Allah” (8:39). He mentions only in passing, without quotation, the Quran’s call to Muslims to fight against the “People of the Book” (primarily Jews, Christians, and Zoroastrians) until they “pay the jizya with willing submission and feel themselves subdued” (9:29)— i.e., until they submit to Muslim hegemony.
And that brings me to my final point, which is that Islam is at war with Christianity all over the world, yet Peterson seems intent on lulling readers into a false sense of security. He is, because of his greater knowledge of Islam, the watchman, but he refuses to blow the trumpet.