Breaking: Muhammad Is Just like…George Washington?!

20130120_muhammed-washington-LARGEBy ANDREW E. HARROD

Achieving the seemingly impossible, “interfaith activist” and Trinity College  (Dublin) Ph.D. candidate Craig  Considine has reached new heights in modern Islamophile naïveté.   Considine has stiff competition in this regard, given Director of National  Intelligence James Clapper’s February  10, 2011 assessment of the Muslim Brotherhood as “largely secular” and as a  movement that “has eschewed violence and has decried Al Qaeda as a perversion of  Islam” and has “pursued social ends, a betterment of the political order in  Egypt.”  Yet those who thought that uncritical glorification of the  Religion of Peace could not get any worse should consider Considine’s latest Huffington Post (HP) article, “An  Unlikely Connection Between the Prophet Muhammad and George Washington.”

Considine begins his analysis discussing a “Prophet Muhammad” in  seventh-century Arabia who “had a vision to create a new religious and social  order.”  Citing various verses from the Quran and hadith,  Considine seeks to show that Muhammad “told his band of followers to behave  wisely and civilly.”  Considine in turn sees “Muhammad’s wisdom … echoed  again” in the behavioral rules encompassed in Rules of Civility, a book  first written by the United   States’ Founding Father George Washington as a  13-year-old boy.  According to Considine, both the “Holy Quran, the Islamic  Scripture which documents God’s revelations to Muhammad,” and Rules of  Civility “offer guidance toward achieving a more peaceful and noble  life.”

Although Considine finds an “unlikely connection” between Muhammad and  Washington, he determines that:

… in fact they share strikingly similar biographies. Muhammad and  Washington were students of history, restorers of justice and fierce warriors  who led their respective nations through successful revolutions. Both men united  a large swath of political territory and served as the founding father for two  unprecedented social movements-Islam and the United States of America-whose  universal ideals would both spread throughout the world respectively.

Considine cites the famous eulogy of Washington’s fellow Founding Father,  Richard Henry Lee, who called Washington “first  in war, first in peace, and first in the hearts of his countrymen.”   Considine also notes that even Britain’s King George III attributed to his  colonial rebel the “greatest character of the age.”  Considine, meanwhile,  notes without any further analysis that “Muslims worldwide see Muhammad as the  perfect human being,” an Islamic doctrine stipulated in verse 33:21  of the Quran (consistently called “Holy” by Considine).  Considine  furthermore cites Mahatma Gandhi calling Muhammad “a treasure of wisdom not only  for Muslims but for all mankind.”

Citing respective passages of the Quran and Rules of Civility,  Considine draws several parallels between Muhammad and Washington.  He  concludes, for example, that both men opposed “foul language” and “taught their  peers to improve relations with others by using kindness and positive  words.”  This would “avoid misunderstandings and create a more harmonious  society.”

Common to both Muhammad and Washington was also a concern for “modest and  clean appearance” as an “indication of healthy inner feelings and humble  attitudes.”  Considine in this respect cites verse 24:31  of the Quran with its injunction that women “not display the charms of their  bodies beyond what may be apparent thereof; hence, let them draw their  head-coverings over their bosoms.”  Considine neglects, however, to explain  just how far-reaching such Islamic norms of modesty for women can be,  encompassing even burqas and niqabs.

Considine additionally discerns “humility” in both Muhammad and Washington, a  trait that “was crucial to the early success of their fledgling nations.”   He speculates that the “direction of the Arab and American society could  have had a much different history if Muhammad and Washington were egotistical  and presumptuous leaders.”  Considine thereby does not analyze whether  Muhammad’s prophetic claims, if invalid, would qualify him as “presumptuous,”  nor does he indicate any tangible improvement of Arab society through Muhammad’s  attributed humility.

“Respect, especially for one’s parents,” is yet another commonality between  Muhammad and Washington apparent to Considine.  “Both men realized,” he  elaborates, “that the key to a strong society is for people, especially  families, to treat each other how they wished to be treated.”  Even “good  hygiene” and a “clean, well-presented physical appearance” were a common concern  for Muhammad and Washington.  For both men, “good hygiene was a projection  of a positive body image, which, in turn, reflected a healthy mind.”   Considine concludes that “Muhammad and Washington were gentlemen of the highest  degree.”  Thus, Considine suggests that “Muslims worldwide and American  could forge better relations if each group adhered to the advice Muhammad and  Washington provided.”

Many commentators in the numerous comments upon Considine’s article and  elsewhere have had a field day with his rose-colored, hagiographic analysis of  Muhammad and the Quran.  Citing numerous Quran verses and hadith  attributed to Muhammad, they have pointed to less savory aspects of Islam.   Longstanding Islam critic Pamela Geller interlineated Considine’s article  with numerous such canonical Islamic sources at her website, Atlas  Shrugs.   Geller concluded:  “It’s to vomit.   Muhammad and George Washington are polar opposites.  A man of honor who  respected human life and refused the title of king and a bloody warlord who  preached conquest, subjugation and slavery.”

Geller’s longtime comrade, Robert Spencer, linked to Geller’s analysis on his  website, Jihadwatch,  and confessed that he “had to laugh.”  “You remember,” Spencer mocked, with  allusions to key controversies in canonical accounts of Muhammad’s life, “when  George Washington made the British line up beside a trench and beheaded  900 of them, don’t you?  And when he consummated his marriage with John  Adams’ nine-year-old  daughter?”

These commentators also call into question Muhammad’s global legacy, not  being enamored with one of history’s greatest campaigns of conquest.  Such  an empirical record is far less appealing than Considine’s benign descriptions  of Muhammad as being one of the “restorers of justice” who “united a large swath  of political territory” (which, in Muhammad’s case, actually later broke apart  during numerous internal conflicts) in one of two “unprecedented social  movements.”  The Muslim societies existing throughout history and present  today in places like the Islamic Republics of Iran, Pakistan, and Sudan and the  Kingdom of Saudi Arabia, along with Muslim movements like the worldwide Muslim  Brotherhood (including Hamas), the Taliban, and Hezb’allah, also seem to  manifest to objective observers not Considine’s claimed “universal ideals,” but  rather specifically sectarian, often brutal policies of sharia.  A  “more harmonious society” as well as “kindness and positive words” seem to be  sadly lacking in the Muslim world today.

Read more: Family Security Matters

Andrew E. Harrod is a freelance researcher and writer who holds a PhD from  the Fletcher School of Law and Diplomacy and a JD from George Washington  University Law School.  He is admitted to the Virginia State Bar.  He  has published various pieces concerning an Islamic supremacist agenda at the  Middle East Forum’s Legal Project, American Thinker, and Faith Freedom  International

One thought on “Breaking: Muhammad Is Just like…George Washington?!

  1. I don’t know what history books Considine is reading,but mine don’t record George Washington ever slaughtering his opposition,when they tried to surrender,and making slaves of their women and children.The ones I read depict Muhammed as an odious individual,recruited his followers with the promise of the booty they were likely to gain for themselves,if they followed him

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