translation which returned to encrypting the chronology
of the chapters, removing the information needed by the
Kuffar to make sense of the illogical ordering of the
chapters of the Koran).^311 That readable and chronological
versions of the Koran should have been crowded out of the
market by more turgid and encrypted translations of the
Koran is highly significant.
In the latter half of the twentieth century, Muslims were
exerting pressure on experts in the West to start concealing
the truth about Islam. The Everyman 1991 edition of the
Koran still contains Pickthall’s Introduction from his 1930
translation, where even Pickthall acknowledges that in
following the traditional Muslim ordering of the chapters
“the arrangement is not easy to understand”. Yet Everyman
still chose to substitute this less readable, less coherent
version of the Koran. The English-speaking world was to
be given a version of the Koran made “authentic” by
being produced by a Muslim, rather than the earlier
version by a Kuffar, a version which actually helped the
public understand Islam more accurately.^312 As we show
below, this action by Everyman was not an isolated event,
but was part of a wider movement of the educated elite
submitting to Muslim demands to frame Islam in a way
which suited the Islamic supremacists and which harmed us,
the victims of Islam.
Even with the encrypted translation of the Koran
chosen by Everyman, it is not as though the educated elite
in the 1990s could have been fooled into believing Islam
was a religion of peace. In the Introduction to his
translation, the Muslim convert Pickthall also agreed with