Portrait of a Psychopath

51uq7H6vc6Lby EDWARD CLINE:

Review: It’s All About Muhammad: A Biography of the World’s Most Notorious Prophet, by F.W. Burleigh. Portland, OR: Zenga Books, 2014. 555 pp. Illustrated.

Cover illustration: Artist’s rendering of Muhammad entering either Medina after his flight from Mecca in 622, or entering Mecca on his return in 630 on a pilgrimage prior to his compelling its surrender and conversion to Islam. Illustrator unknown.

As a “prophet,” Muhammad was a late bloomer. He didn’t begin hearing voices or having hallucinations about Allah’s prescription for living and dying until 610 A.D., when he was forty years old. Twelve years later he and a handful of his converts and followers took an urgent powder from Mecca, populated by the Quraysh, who were hostile to his blasphemy against their numerous pagan gods, and fled to Medina (then called Yathrib), populated by the Khazraj tribe. It was in Medina that he developed Islam by having numerous personal sessions with Allah through the medium of an angel, Gabriel (aka, Jibreel). Or so he would claim at the drop of a turban, which was often.

Islam, after closer examination, was and still is all about Muhammad. And about nothing else. You had to take his word for everything he said had happened or will happen. He insisted on it, forcefully. Like a berserker. There isn’t a single totalitarian regime that wasn’t also a personality cult. Islam fits that description. Muhammad is its personality, and Islam ishis cult.

He was the Billy Sunday of his time in that region, or if you like, a supreme showman in the way of P.T. Barnum. By the time of his death in July 632 at the age of sixty-two, Muhammad had converted all of the Arabian Peninsula to Islam, by hook, crook, military conquest, banditry, torture, extortion, genocide, terror, and murder. He was born in 570, the “Year of the Elephant,” but very likely had never seen or heard of an elephant. But Islam, especially after his demise and because of the missionary efforts of his successors, spread through the Peninsula and all compass points like scalding coffee through a cheap paper towel.

Another appropriate comparison would be that Muhammad was the Jim Jones of his time, skillful in manipulating the gullible, but his Kool-Aid was Islam, which didn’t poison men, but instead their minds, and turned them into “Walking Dead” zombies.

Or, picture Muhammad as a kind of Rev. Jeremiah Wright, ranting to his congregation about hell and damnation and God-damning the Jews and Christians and all unbelievers, his Koran-thumping eliciting vocal expressions of spontaneous fervor among the flock. That was, more or less, Muhammad’s preaching style. He was a master of working his credulous converts into near hysterics, if not into a revival tent, rolling-on-the-ground lather and foaming at the mouth for salvation.

That’s if you believe he even existed, and have instead speculated that the whole Muhammad story was woven out of whole cloth over centuries by Islamic scholars and scribes in search of the perfect and unalterable Koran, supposedly dictated verbatim by Allah to Muhammad, but which they were willing to emend, correct, embellish, and edit. These worthies labored to preserve the original Meccan verses – the banal “peaceful” ones – but abrogate them with the violent ones, over a hundred of them. It’s the violent ones that defined Islam in Muhammad’s time and which define it in our own. The implication is that these ancient editors were also hearing voices. “Press one for Arabic, press two for Aramaic.You have reached Seventh Heaven….Please, leave a message stating your question….”

Also the Hadith (plural), the collection of personal behavior, practices, recollections, and predilections of Muhammad, underwent serious revision over the centuries in order to make them comport more closely with the Koran. This perpetual project was an attempt to “humanize” Muhammad, to demonstrate that he was just like everyone else.

Or not.

Nevertheless, purists and Islamapologists near and far will damn F.W. Burleigh’s narrative of the life of Muhammad, It’s All About Muhammad: A Biography of the World’s Most Notorious Prophet, or ignore it and just mutter under their breath. Muslim demonstrators will more likely froth at the mouth and develop laryngitis, as is their habit, because Burleigh’s book also boasts twenty-five pen-and-ink line illustrations, many of them depicting Muhammad at various points in his itinerant career.

The last one shows him giving a “thumbs-up” to Allah, both them seated on separate thrones in judgment of a cringing supplicant on the Day of Resurrection. In that scenario, Muhammad is acting as a kind of plea-deal attorney for those seeking to enter Paradise and be saved from a sentencing to eternal hellfire but had extenuating circumstances to reveal. He appointed himself to that role. After all, Allah is nothing if not “merciful” and open to suggestions from his “prophet,” while Muhammad was, to put it gently, full of himself. There was no appeal once a judgment had been made.

Among the verses is a celestial advisory that Muhammad must be obeyed: “It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.”-Koran, 33:36. Note 12, Chapter 33, “Terror Has Made Me Victorious,” It’s All About Muhammad.

To call him merely narcissist would be letting him off easy. He invented the shadada as the universal profession of faith: “There is only one God and Muhammad is his Prophet (or Messenger).” Burleigh relates numerous instances of a person suspected of secret paganism or apostasy reciting the shadada to Muhammad to save himself from a beheading or some other form of execution. It was supposed to act as verbal shield. Often, the recitation fell on deaf ears.

And, yes, Muhammad consummated his marriage to nine-year-old Aisha, the daughter of his most loyal follower, Abu Bakr, adding pedophilia to his criminal “rap sheet,” in addition to the rape of captured women and girls after raids on caravans and Arab towns. “Weepy” Bakr, who at first objected to the proposed union, nevertheless served Muhammad to his dying day as his adviser, advance man, press agent, and public relations consultant. His submission to his employer’s desires served as an example for countless generations of Muslim parents who arranged the forced marriages of their prepubescent daughters, and still do, up to this day.

Burleigh’s biography is a compelling read, at times entertaining, but mostly informative. He brings to life what to most Westerners, and even to most Muslims, has been an abstraction, an untouchable icon never to be depicted, slandered, libeled, or mocked under pain of a death fatwa. Drawing on authoritative texts of the Koran and Hadith, together with the interpretations, histories and revisions by commentators such as Ibn Ishaq, Ibn Warraq, Al-Tabari, Edward Gibbon, Ahmed Qiresjo, and the translations of J.M. Rodwell, Abdullah Yusuf Ali, and M.H. Shakir, among others, the author presents an indelible picture of Muhammad the Monster who loosed a virulent evil on the world over fourteen centuries.

Read more: Family Security Matters

Islam Apologist Quanta Ahmed Errantly Invokes a Canonical Hadith Giving Priority to Jihad of the Sword

By Andrew Bostom:

Quanta Ahmed, at the close of her latest standard fare apologetic on Islam versus “Islamism,” published today at NRO, writes that she “knew well” the following words of Islam’s prophet Muhammad:

Whoever sees a wrong and is able to put it right with his hand, let him do so; if he can’t, then with his tongue; if he can’t, then in his heart, and that is the bare minimum of faith.

Pace Ahmed’s contention that these words compel a Muslim to “expose injustice,” they actually sanction jihad war, a context made plain by both authoritative Islamic legists, and modern Islamologists.

DAR-2090Islam apologist, and revisionist Ahmed is invoking Sahih Muslim-Book 001, Number 0079, a canonical hadith which prioritizes the categories of jihad.

It is narrated on the authority of Tariq b. Shihab: It was Marwan who initiated (the practice) of delivering khutbah (address) before the prayer on the ‘Id day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa’id remarked: This man has performed (his duty) laid on him. I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand (i.e., by force); and if he has not strength enough to do it, then he should do it with his tongue (i.e., by preaching or propaganda), and if he has not strength enough to do it, (even) then he should (abhor it) from his heart (i.e., soul), and that is the least of faith.

Princeton Islamologist John Ralph Willis’ 1967 essay (“Jihad fi sabil Allah- Its doctrinal basis in Islam and some aspects of its evolution in 19th century West Africa” The Journal of African History, 1967, Vol. 8 [No. 3], pp. 395-415) discusses this canonical hadith (Sahih Muslim-Book 001, Number 0079), in the following bellicose context (pp. 398-99), which establishes the priority of jihad by the sword:

The Islamic community…retained as part of its ideology the desire for world domination. According to the Sharia, the world was divided in two. That part which fell outside the abode of Islam was said to be the abode of war (dar al harb). Since the Sharia could not countenance the indefinite existence of this dichotomy, the Muslim community was under obligation to declare jihad upon those who refused to submit or pay the tax of humiliation, until all peoples were brought within the fold of Islam. The jihad came to be looked upon as the instrument by which the dar al-harb would be transformed into dar al-Islam (the abode of Islam)

Willis acknowledges that nonviolent forms of jihad certainly existed—and were lauded.

…the jihad was not seen as a single-edged instrument to be employed by violent means only

But all these methods were geared towards the purpose of Islamization, and jihad by the sword assumed the ultimate, most esteemed priority. In contrast, per, Sahih Muslim-Book 001, Number 0079, “the least of faith,” was jihad from one’s heart, alone.

The classical jurists had distinguished four ways by which the believer could fulfill his jihad obligation. The jihad was defined as an effort directed against any object of disapprobation by use of the heart, the tongue, the hands, and the sword. The jihad of the heart was directed against the flesh…It was to be accomplished by fighting temptation through purification of the soul. The jihad of the tongue and hands was undertaken in fulfillment of the Koranic injunction (for example 7:157; 12:40) to command the good and forbid the bad. And the jihad of the sword was concerned exclusively with combating unbelievers and enemies of the faith by open warfare. Before combating the object of disapprobation, however, it was necessary that the warrior should at first withdraw from it; this withdrawal was called ‘hijra’ in imitation of the Prophetic model. Turning one’s mind from evil and things temporal was hijra of the heart. Withdrawal of verbal or physical support for actions forbidden by Quran, Sunna (traditions of Muhammad and the early Muslim community), or Ijma (consensus of learned Muslim legists, etc.) realized hijra of the tongue and hands. And extrication of oneself from unbelievers—Christians, Jews, or pagans—or from those who would harm Islam, accomplished the last type of hijra.

Willis cites an exemplar of this endlessly repetitive historical “pattern of jihad”: the 11-12th century Almohad jihadst leader Ibn Tumart (d. 1128-1130). Before taking up the sword,

…he went about as a self-appointed censor of public morality—‘commanding the good and forbidding the bad’. We see him breaking the wine jars and musical instruments wherever he finds them; openly admonishing women who go about unveiled; openly blaming the established authority on the pitiful state of Islam; and publicly teaching his theological views to whomever was willing to listen.

The jihad depredations of the Almohads—inspired by Ibn Tumart—wrought enormous destruction on both the Jewish and Christian populations in Spain and North Africa, permanently extinguishing the last vestiges of Augustinian Christianity in the latter region. A contemporary Judeo-Arabic account by Solomon Cohen (which comports with Arab historian Ibn Baydhaq’s sequence of events), from January 1148 C.E, described the Muslim Almohad conquests in North Africa, and Spain, as follows:

Abd al-Mumin…the leader of the Almohads after the death of Muhammad Ibn Tumart the Mahdi …captured Tlemcen [in the Maghreb] and killed all those who were in it, including the Jews, except those who embraced Islam…[In Sijilmasa] One hundred and fifty persons were killed for clinging to their [Jewish] faith…All the cities in the Almoravid [dynastic rulers of North Africa and Spain prior to the Almohads] state were conquered by the Almohads. One hundred thousand persons were killed in Fez on that occasion, and 120,000 in Marrakesh. The Jews in all [Maghreb] localities [conquered]…groaned under the heavy yoke of the Almohads; many had been killed, many others converted; none were able to appear in public as Jews…Large areas between Seville and Tortosa [in Spain] had likewise fallen into Almohad hands.

This devastation—massacre, captivity, and forced conversion—was described by the Jewish chronicler Abraham Ibn Daud, and the poet Abraham Ibn Ezra. Suspicious of the sincerity of the Jewish converts to Islam, Muslim “inquisitors”, i.e., antedating their Christian Spanish counterparts by three centuries, removed the children from such families, placing them in the care of Muslim educators.

The true doctrinal and historical context of Quanta Ahmed’s invocation of a canonical hadith she errantly claims urges Muslims to “expose injustice,” in reality exposes her own profound ignorance, and delusion. Ahmed’s witless Islamic apologetics should be reflexively dismissed in the future.

Beheading Infidels: How Allah ‘Heals the Hearts of Believers’

by Raymond Ibrahim
FrontPage Magazine
September 11, 2014

WARNING: GRAPHIC IMAGES BELOW

taliban-sword-11052007To understand why the Islamic State not only decapitates its “infidel” captives, but also mutilates and mocks their corpses—and all to sadistic laughter—one need only turn to the Koran and deeds of Islamic prophet Muhammad.

The Koran exhorts believers to “Fight them [those who oppose Islam], Allah will torment them with your hands, humiliate them, empower you over them, and heal the hearts of the believers, removing the rage from their hearts” (Koran 9:14-15).

As usual, to understand the significance of any Koran verse, one must turn to the sira and hadith—the biography and anecdotes of Muhammad, respectively—for context.

Thus we come to the following account concerning the slaughter of ‘Amr bin Hisham, a pagan Arab chieftain originally  known as “Abu Hakim” (Father of Wisdom) until Muhammad dubbed him “Abu Jahl” (Father of Stupidity) for his staunch opposition to Islam.

After ‘Amr was mortally wounded by a new convert to Islam during the Battle of Badr, Abdullah ibn Mas‘ud, a close companion of Muhammad, saw the “infidel” chieftain collapsed on the ground.  So he went to him and started abusing him.  Among other things, Abdullah grabbed and pulled ‘Amr’s beard and stood in triumph on the dying man’s chest.

According to Al-Bidaya wa Al-Nihaya (“The Beginning and the End”), Ibn Kathir’s authoritiative history of Islam, “After that, he [Abdullah] cut his [‘Amr’s] head off and bore it till he placed it between the hands of the Prophet. Thus did Allah heal the hearts of the believers with it.”

This, then, is the true significance of Koran 9:14-15: “Fight them, Allah will torment them with your hands [mortally wounding and eventually decapitating ‘Amr], humiliate them [pulling his beard], empower you over them [standing atop him], and heal the hearts of the believers, removing the rage from their hearts [at the sight of his decapitated head].”

The logic here is that, pious Muslims are so full of zeal for Allah’s cause that the only way their inflamed hearts can be at rest is to see those who oppose Allah and his prophet utterly crushed—humiliated, mutilated, decapitated.  Then the hearts of the believers can be at ease and “healed.”

This is surely one of the reasons behind the Islamic State’s dissemination of gory videos and pictures of its victims: the new “caliphate” is trying to heal the hearts of every believer inflamed for the cause of Allah.

If this sounds too farfetched, consider the following picture of a decapitated “infidel” from the Islamic State’s websites.  The Arabic caption to the left says “healing for hearts”—a clear reference to the aforementioned Koran verse:

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Koran 96:15-16 also alludes to the fate of ‘Amr and offers more context applicable to the Islamic State: “No! If he does not desist, we will surely drag him by the forelock—a lying, sinning forelock.”

According to al-Alusi’s tafsir, or exegesis, after Abdullah placed his foot on the dying foe of Islam, ‘Amr opened his eyes and recognized him.  The once proud chieftain lamented that he was being killed by a common “goat herder,” to which Abdullah replied, “Islam elevates and nothing is elevated above it.”  He then sheared his head off.  “But he could not carry it, so he made holes in the ears and put thread through them and dragged the head to the prophet.  Then Gabriel, peace be upon him, came laughing and saying, “O prophet, you got an ear and an ear—and the head between for a bonus!”

Based, then, on the treatment of ‘Amr bin Hisham (AKA “Abu Jahl”) as recorded in Islam’s core texts—Koran, hadith, sira, and tafsirs—all sadistic acts being carried out by the Islamic State were in fact committed by the earliest Muslims and all to the complete approval of Muhammad (and apparently the “angel” Gabriel, too).  They include:

•Beheadings and mutilations (e.g., holes in ears of ‘Amr)

•Humiliation and gestures of triumph (feet on chest of fallen victim, dragging his body, or head, on the ground)

•Laughter, mockery, and celebration (for the hearts of the believers are now “healed”)

Indeed, along with the “healing for hearts” image above, consider some other pictures taken from the Islamic State’s websites and how well they conform to the above accounts describing the slaughter of ‘Amr#:

Note how in the following four pictures, to demonstrate that the enemies of Islam have been brought low, as Koran 9:14-15 promised, Islamic State members make it a point to place their feet atop their fallen corpses, most of which were first decapitated.  Note also how the ubiquitous black flag of Islam is always raised above the fallen “infidels”—a reminder that “Islam elevates and nothing is elevated above it,” as Abdullah told ‘Amr, with his foot on his chest, before beheading him.

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3 (1)

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Note the jocularity in the following picture—reminiscent of the “angel” Gabriel laughing and joking about the mutilated head of ‘Amr.  (If Allah’s angel finds such human carnage amusing, shouldn’t Allah’s jihadi servants as well?)

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The following picture is reminiscent of how ‘Amr’s head was treated: mutilated and dragged on the ground.  In this case, it is a decapitated body that is being degraded:

8

The next two pictures are of especial interest because they actually use the relatively arcane Arabic word haz (bottom left-hand corner), which literally means “to make an incision,” to describe the beheading of Islam’s enemies.  The standard Arabic word for “cut” generally used to describe a beheading isqata‘.  That the word used (haz) is the same word found in the early jihad literature is no coincidence and indicative of the source of inspiration: Islam’s scriptures.

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In short, not only are the members of the Islamic State closely patterning themselves after Muhammad—whom Koran 33:21 exhorts believers to emulate in all ways—but even in the most sadistic of details are they finding support in their prophet.

Nor should it come as any surprise that Muslims are aware of these accounts from early Islamic history.  After all, the near hagiographic Battle of Badr, including the story of ‘Amr’s slaughter, is routinely glorified worldwide in mosque sermons, on Islamic satellite stations, and in Islamic texts.  It is a source of great pride.

Thus when young Muslims express their anger and frustration at the state of affairs of the Islamic world, their clerics council them to go to the jihad in Iraq and Syria and decapitate themselves an infidel—which, according to the Koran, should “heal their hearts.”

(Perhaps that’s why one former British rock star and convert to Islam is so eager to decapitate Christians?  Perhap that’s why a jihadi savagely pulled out and bit into the heart of a fallen Syrian soldier—to heal his own heart by sating his rage against Allah’s “enemies”?)

Such Muslims join the jihad, and not only do they decapitate, but they mutilate, humiliate, and laugh at the disgraced enemies of Allah—in perfect emulation of the Islamic glory/gory stories they grew up on.

This is the true cult of jihad which few non-Muslims can begin to comprehend—and little wonder, considering that their political leaders, professors, and media continue to babble foolishly about how Islam is the “religion of peace.”

Raymond Ibrahim is a Shillman Fellow at the David Horowitz Freedom Center, a Judith Friedman Rosen Writing Fellow at the Middle East Forum and a CBN News contributor. He is the author of Crucified Again: Exposing Islam’s New War on Christians (2013) and The Al Qaeda Reader (2007).

Don’t miss Raymond Ibrahim on The Glazov Gang discussing ISIS’s Islamic Inspirations:

Clare Lopez: The Islamic State is Following the Example of Muhammad

844173151Center for Security Policy:

The Center’s Clare Lopez debates Mike Ghouse on Sean Hannity’s radio show on the Islamic State (IS), Islam, doctrinal basis for IS atrocities.

Reading Is Islamophobic

Answering Muslims, By David Wood:

Some people complain about Islam because of the endless terrorist attacks they read about every day. Others complain about Islam because they read the Qur’an and Hadith and find incredibly violent teachings. No matter how you look at it, reading is a source of Islamophobia. Hence, in order to combat Islamophobia, reading must be eliminated. Join my campaign against literacy.

 

GABRIEL: ISIS is a threat beyond Iraq, with Shariah as worldwide aim

A member of an Iraqi volunteer forces group joins training near the Imam Ali shrine in the southern holy Shiite city of Najaf, Iraq, Thursday, June 26, 2014, after authorities urged Iraqis to help battle insurgents. Shiite militias responding to a call to arms by Iraq’s top cleric are focused on protecting the capital and Shiite shrines. (AP Photo/Jaber al-Helo)

A member of an Iraqi volunteer forces group joins training near the Imam Ali shrine in the southern holy Shiite city of Najaf, Iraq, Thursday, June 26, 2014, after authorities urged Iraqis to help battle insurgents. Shiite militias responding to a call to arms by Iraq’s top cleric are focused on protecting the capital and Shiite shrines. (AP Photo/Jaber al-Helo)

Washington Times , Brigitte Gabriel, June 26, 2014:

There is a great deal of confusion and ignorance about the jihadist organization ISIS (Islamic State of Iraq and Syria) which has been waging a terror campaign in those two nations for some time now, culminating most recently in the seizure of Iraq’s second largest city, Mosul.

ISIS isn’t acting out of anger over borders or “politics” as the West understands the term. ISIS has a specific goal in mind and that is the formation of an Islamic state ruled by Shariah.

This is very important to understand because this is a common goal of all the major jihadist organizations across the world. It is shared by al Qaeda, Hamas, Lashkar e Taiba, Abu Sayyef, Jemaah Islamiyah, Boko Haram, Al Shabaab and others. The shared goal transcends any disagreements over borders and pure politics.

For instance, Israel could evaporate tomorrow and the overriding goal of the formation of Islamic states ruled by Shariah would not change a bit. It’s based in their thousand-year-old doctrine, which is far more fundamental and overarching than mere political ideology.

If we ever hope to win this war against radical Islam we better understand that the goal of establishing an Islamic state ruled by Shariah is based on doctrine and not just ideology.

Islamic doctrine is not derived from the thoughts or ideological vision of a man or woman brought to the fore in recent years. Islamic doctrine is based on the Islamic trilogy, the Koran, the Hadith and the Sira.

The Koran is the central religious text of Islam, believed by Muslims to be a direct revelation from Allah. The Hadith is a series of traditions documenting the teachings, deeds and sayings of the prophet Muhammad. The Sira is the biography of Muhammad, considered to have been the perfect man who set an example for all Muslims to follow always. In order for an individual to be a good Muslim, it is not enough for him to worship Allah, he must worship Allah in the same way that Muhammad did.

The name given to Islamic doctrine is Shariah. Not only does Shariah form the basis of the doctrine to which jihadists, such as those of ISIS, adhere, it is also the common goal of jihadists to establish rule by Shariah in an Islamic state.
All other considerations — economic, political and military — take a back seat to adhering to and establishing Shariah.

It is this doctrinal basis that is the key to understanding the threat from jihad.
Too often the West becomes tied up in contemporary considerations and issues that have nothing to do with doctrine and assign too much significance to them.
Islamic doctrine — Shariah — transcends geography, politics and even different Islamic sects. It is the common thread that ties Boko Haram in Nigeria to ISIS in Iraq and Abu Sayyef in the Philippines to Lashkar e Taiba in Kashmir.

Jihad is not a local phenomenon. When a variety of terrorist groups all wage violence for the same reasons, with the same goals, this should be considered a clue that there is something more at work here than just “local” conflicts.
Make no mistake — ISIS does not just pose a threat to Iraq. History has shown that when an Islamic state ruled by Shariah is established, such as Taliban Afghanistan, that state becomes a launching pad for jihad elsewhere.
Already we have seen reports that American jihadis have joined ISIS to fight alongside jihadists from around the globe. While the conflict in Iraq is portrayed in the Western media as a civil war, the truth is that most of the ISIS fighters are not Iraqi. They are jihadi warriors from around the world, including from the West.

What happens when these jihadists head home? Will they leave the war behind in Iraq and Syria? Or will they bring jihad home?
In warfare, your enemy’s reality becomes your reality and you must go to great lengths to understand your enemy. Unfortunately, we have largely failed on that score as a nation.

Our elected and appointed officials must come to terms with the doctrinal basis for jihad so we can properly and effectively defend America, protect American lives and face our enemies.

Brigitte Gabriel is an international terrorism analyst and the president of ACT for America.org.

Islam’s ‘Protestant Reformation’ (Part 1)

By Raymond Ibrahim, June 22, 2014:

In order to prevent a clash of civilizations, or worse, Islam must reform.   This is the contention of many Western peoples.  And, pointing to Christianity’s Protestant Reformation as proof that Islam can also reform, many are optimistic.

Overlooked by most, however, is that Islam has been reforming. What is today called “radical Islam” is the reformation of Islam.  And it follows the same pattern of Christianity’s Protestant Reformation.

The problem is our understanding of the word “reform.”  Despite its positive connotations, “reform” simply meansto “make changes (in something, typically a social, political, or economic institution or practice) in order to improve it.”

Synonyms of “reform” include “make better,” “ameliorate,” and “improve”—splendid words all, yet words all subjective and loaded with Western references.

Muslim notions of “improving” society may include purging it of “infidels” and their corrupt ways; or segregating men and women, keeping the latter under wraps or quarantined at home; or executing apostates, who are seen as traitorous agitators.

Banning many forms of freedoms taken for granted in the West—from alcohol consumption to religious and gender equality—can be deemed an “improvement” and a “betterment” of society.

In short, an Islamic reformation need not lead to what we think of as an “improvement” and “betterment” of society—simply because “we” are not Muslims and do not share their reference points and first premises.  “Reform” only sounds good to most Western peoples because they, secular and religious alike, are to a great extent products of Christianity’s Protestant Reformation; and so, a priori, they naturally attribute positive connotations to the word.

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At its core, the Protestant Reformation was a revolt against tradition in the name of scripture—in this case, the Bible.  With the coming of the printing press, increasing numbers of Christians became better acquainted with the Bible’s contents, parts of which they felt contradicted what the Church was teaching.  So they broke away, protesting that the only Christian authority was “scripture alone,” sola scriptura.

Islam’s reformation follows the same logic of the Protestant Reformation—specifically by prioritizing scripture over centuries of tradition and legal debate—but with antithetical results that reflect the contradictory teachings of the core texts of Christianity and Islam.

As with Christianity, throughout most of its history, Islam’s scriptures, specifically its “twin pillars,” the Koran (literal words of Allah) and the Hadith (words and deeds of Allah’s prophet, Muhammad), were inaccessible to the overwhelming majority of Muslims.  Only a few scholars, or ulema—literally, “they who know”—were literate in Arabic and/or had possession of Islam’s scriptures.  The average Muslim knew only the basics of Islam, or its “Five Pillars.”

In this context, a “medieval synthesis” flourished throughout the Islamic world.  Guided by an evolving general consensus (or ijma‘), Muslims sought to accommodate reality by, in medieval historian Daniel Pipes’ words,

translat[ing] Islam from a body of abstract, infeasible demands [as stipulated in the Koran and Hadith] into a workable system. In practical terms, it toned down Sharia and made the code of law operational. Sharia could now be sufficiently applied without Muslims being subjected to its more stringent demands…  [However,] While the medieval synthesis worked over the centuries, it never overcame a fundamental weakness: It is not comprehensively rooted in or derived from the foundational, constitutional texts of Islam. Based on compromises and half measures, it always remained vulnerable to challenge by purists (emphasis added).

This vulnerability has now reached breaking point: millions of more Korans published in Arabic and other languages are in circulation today compared to just a century ago; millions of more Muslims are now literate enough to read and understand the Koran compared to their medieval forbears.  The Hadith, which contains some of the most intolerant teachings and violent deeds attributed to Islam’s prophet, is now collated and accessible, in part thanks to the efforts of Western scholars, the Orientalists.  Most recently, there is the Internet—where all these scriptures are now available in dozens of languages and to anyone with a laptop or iphone.

In this backdrop, what has been called at different times, places, and contexts “Islamic fundamentalism,” “radical Islam,” “Islamism,” and “Salafism” flourished.  Many of today’s Muslim believers, much better acquainted with the often black and white words of their scriptures than their ancestors, are protesting against earlier traditions, are protesting against the “medieval synthesis,” in favor of scriptural literalism—just like their Christian Protestant counterparts once did.

Thus, if Martin Luther (d. 1546) rejected the extra-scriptural accretions of the Church and “reformed” Christianity by aligning it more closely with scripture, Muhammad ibn Abdul Wahhab (d. 1787), one of Islam’s first modern reformers, “called for a return to the pure, authentic Islam of the Prophet, and the rejection of the accretions that had corrupted it and distorted it,” in the words of Bernard Lewis (The Middle East, p. 333).

The unadulterated words of God—or Allah—are all that matter for the reformists.

Note: Because they are better acquainted with Islam’s scriptures, other Muslims, of course, are apostatizing—whether by converting to other religions, most notably Christianity, or whether by abandoning religion altogether, even if only in their hearts (for fear of the apostasy penalty).  This is an important point to be revisited later.  Muslims who do not become disaffected after better acquainting themselves with the literal teachings of Islam’s scriptures and who instead become more faithful to and observant of them are the topic of this essay.

Part 2 will appear later this week

The Koran and Child Marriage

Afghan Muslim Child BrideBy Mark Durie:

Today a report appeared in The Australian, a national daily newspaper, which discussed forced marriages in our nation.  There were many good points made in this article, which was entitled It is the young flesh they want.

However the article reported, as if it were true, a completely false and easily disprovable statement about the Koran.

The offending paragraph was:

“It is critical that the whole community is educated,” says Jennifer Burn of Anti-Slavery Australia. “The Koran does not support child marriage and the Grand Mufti of Australia says that consent is vital. But there are over 60 different traditions within the Muslim community, with different interpretations of the religious scriptures. We need the religious leaders to take the message into the communities, because they will listen to their leaders rather than us.”

[Since The Australian appeared, I contacted Associate Professor Burn, and she reported to me that she had been misquoted.  She has successfully requested the Australian to correct the quotation to:  “It is critical that initiatives to address child marriage and forced marriage are developed in consultation with communities and with community leaders,”   This is the version which is published on the Australian's website — as of  21 June 2014.]


It is true that the Koran does not refer specifically to child marriage.  However in discussing divorce it does refer to conditions applying for a female who has not yet menstruated, i.e. for a pre-pubescent girl. The reference is found in Sura 65:4 in a list of regulations concerning the waiting period (the Iddah orIddat) for divorced women before they can remarry.   The verse deals systematically with different cases of women who for some reason are not having regular periods. It reads:

“And of those of your women who have given up hope of menstruating, if you doubt, their (waiting) period is three months, as well as those who do not menstruate. And those who are pregnant, their period is until they deliver their burdens.” (Sura 65:4)

It might be thought that this verse is ambiguous in relation to young girls. However it is quite clear.  It systematically covers the three main cases where a female is not menstruating: the old, the young, and those who are pregnant.

Ibn Kathir’s highly respected commentary on the Koran has this to say about this passage (see here).

Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her ‘Iddah [waiting period before marriage] is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. [see 2:228] The same for the young, who have not reached the years of menstruation. Their‘Iddah is three months like those in menopause.

The reference to ‘Surat Al-Baqarah’ is to Chapter 2 verse 228 of the Koran, which states that divorced women must wait through three mentrual periods before remarrying. Ibn Kathir also refers to two hadiths or traditions of Muhammad that Sura 65:4 was revealed when someone asked Muhammad about the young, the old and the pregnant, because their waiting period could not be determined from the principle of three menstrual periods, given in Sura 2: 228.

Furthermore, Islam is not just based upon the Koran. It is also based upon the example and teaching of Muhammad, and here there is very clear support for what today we would call ‘underage’ marriages, because Muhammad married Aisha when she was six and consumated this marriage when she was reported to have been nine years old (that is nine lunar years, which means she was aged somewhere between 8 years, nine months and 9 years, nine months).  The revered Sahih al-Bukhari, a collection of sayings of Muhammad, includes a chapter with this heading:

Giving one’s young children in marriage (is permissible) by virtue of the Statement of Allah ‘… and for those who have no courses (i.e. they are still immature) (65:4). And the ‘Iddat for the girl before puberty is three months (in the above Verse).

This chapter consists of the following hadith:

64. Narrated ‘Ā’isha that the Prophet married her when she was six years old and he consummated his marriage when she was nine years old, and then she remained with him for nine years (i.e. till his death).

Collections of hadiths are arranged for legal purposes. The heading of each chapter indicates the relevance of the hadiths it contains for jurisprudence.  In this case, referencing Sura 65:4, a hadith about the marriage of Aisha is taken as evidence that it is permissible for a father to marry off his young daughters, specifically if she has not yet reached puberty.

I have written in Quadrant (here) about the rule in Islamic law that a father or a grandfather is considered to be a wali mujbir, or ‘forcing guardian’, who has the right to marry a virgin daughter without her permission.

What Jennifer Burn seems to be trying to do is entirely laudable. She seems to be attempting to persuade Muslim communities to reject forced marriages of female children.  However to do so she claims that this practice is not supported by the Koran, which is quite false.

Is it praiseworthy to make a false statement about a religion’s teachings in order to incite its followers to behave well?  Whatever the answer to this question may be, this strategy is bound to fail, because anyone who is better informed about the religion will simply reject advice based upon ignorance.

A strategy which acknowledges the authorities in Islam for a practice, and then mounts a case against the practice, is far more likely to have enduring success than one based upon wishful thinking or misleading information.

=========

Mark Durie is a theologian, human rights activist, pastor of an Anglican church, a Shillman-Ginsburg Writing Fellow at the Middle Eastern Forum, and director of the Institute for Spiritual Awareness. He has published many articles and books on the language and culture of the Acehnese, Christian-Muslim relations and religious freedom. A graduate of the Australian National University and the Australian College of Theology, he has held visiting appointments at the University of Leiden, MIT, UCLA and Stanford, and was elected a Fellow of the Australian Academy of the Humanities in 1992.

The Terrorist Groups’ Interpretation Of The Koranic Verses Regarding Jihad

19401By: Tufail Ahmad:

Table of Contents

I) Introduction
II) Jaish-e-Muhammad’s Teaching Of Jihadist Verses In Pakistani Towns
III) Pakistani Militant Maulana Masood Azhar’s Interpretation Of Verses On Jihad
IV) The Interpretation Of The Koranic Verses Regarding Battle
V) The References To Koranic Verses On Suicide Bombings
VI) The Justifications For Bombings Of Churches, Synagogues, And Mosques
VII) The Verses Regarding Moderation/Compulsion In Religion
VIII)  The Targeted Killings Of Shi’ite Muslims In The Name Of Islam
IX) The Interpretation Of Verses On Media Jihad
X) The Interpretation Of Verses Regarding Financial Jihad

I) Introduction

This paper examines how jihadi organizations are using verses from the Koran to advance the cause of jihad and influence Muslim youth. In doing so, it sheds light on how liberal arguments regarding Islam, jihad, and Prophet Muhammad’s historical role are being countered by the jihadi organizations, which cite verses from the Koran and early Islamic traditions in their support.

In an editorial published in July 2013, Daily Outlook Afghanistan, a Kabul-based newspaper, warned that the Taliban are using Koranic verses to influence and prepare child suicide bombers. It observed: “Over the last decade, children, who are as innocent as angels, have increasingly been used for executing terror attacks in Afghanistan, mainly for suicide attacks. The trend, which was actually initiated by Al-Qaeda, has gained greater focus of the Taliban in the recent years. The Taliban insurgents in Afghanistan are bribing starving children as young as eight-years-old to plant deadly roadside booby traps, be decoys in ambushes, and even act as suicide bombers…

“There are 224 children in prisons in just Helmand and Ghazni who were arrested by government forces for planning or carrying out attacks. Here is another example of how the Taliban brainwash the children to use them in launching suicide attacks: they are given amulets containing verses from the Koran by Taliban commanders, who tell them they will be protected from the explosion.”[1]

In April 2013, the Al-Saadiqeen Production Center of the Toora Bora Front, a constituent of the Islamic Emirate of Afghanistan (the Taliban umbrella organization led by Mullah Mohammad Omar), released a video of jihadi commander Ustad Khwaja Maqsood Mukhlis, who urged Muslims to take part in “jihad against Jews and Christians.”[2] He stated: “Allah Almighty has ordered us [in the Koran], as for prayers, fasting, and Hajj, to be ready to fight against enemies of Islam, and get knowledge of every technique [in fighting] more than the infidels, because the war between Islam and kufr [unbelief] will continue until doomsday…”[3]

Mukhlis added: “There are many Muslims who have not seen weapons and have not fired a shot… It is such a shame, especially when all the infidels, particularly the Jews and Christians, are united and have come against us. They know the use of all kinds of weapons to wipe out Muslims. But mercy on the condition of a Muslim who is afraid to even see a weapon,” Mukhlis said, adding: “[A Muslim] will ask us about the Koranic verse on jihad. My message is particularly for those clerics who deliver Friday sermons and prayers at funerals and recite these [jihadi] verses of the Koran, but are afraid to take up arms.”[4]

The Afghanistan Islami Tehreek Fidayee Mahaz (the Martyrdom Front of Afghanistan’s Islamic Movement) is a splinter group of the Islamic Emirate of Afghanistan, the Taliban umbrella organization. The Islamic Emirate doesn’t recognize the Mahaz but the latter does exhort its fighters to follow Mullah Omar. In April 2014, Haji Omar Khattab, the emir of the Mahaz, urged his followers to wage jihad in the light of the Koran and Hadiths (sayings and deeds of Prophet Muhammad). In a Pashtu-language statement, he cited the Koran’s Chapter Al-Tawbah, Verse 111: “Surely, Allah has bought from the believers their souls and wealth in return for Paradise for them.”[5] He explained the meaning of the verse: “The aforementioned verse shows that those waging jihad for the supremacy of Kalmat-ul-Allah [the word of Allah] will be given paradise. Entering paradise is a big success which can only be achieved through jihad. A Muslim who wages jihad is bestowed with two titles – hero or martyr. Both positions are esteemed.”[6]

The militant commander noted that Allah orders in the Koran: “And continue your fight until there does not remain any disruption, and Deen (Islam) is devoted to Allah alone (Chapter Al-Anfal: Verse No. 39).”[7] He added: “Jihad is as mandatory on the Muslims against the hypocrites as it is mandatory against the infidels, because both the infidels and hypocrites have the same aim of enforcing the satanic system, paganism, cruelty, and vulgarity on the earth. Jihad is obligatory against both these groups so that Allah’s system can be enforced on the face of the Earth… Some stupid people say that jihad is legitimate only against foreigners [in Afghanistan], but that the killing of internal Afghans who are working for the government is wrong. We say that the Koran and Hadiths must be consulted [in this regard]. The Afghans who are supporting the slave administration, call the foreigners as friends, or use the word ‘terrorist,’ are hypocrites, and jihad is obligatory against them…”[8]

In the context of this paper, the term “jihad” is used to mean armed fighting, not striving for reforming one’s character and soul. The Koranic verses have been interpreted by different Islamic scholars, and there are some variations in their interpretations depending on the circumstances in which the verses were revealed. This paper is not an attempt at an interpretation of the verses on jihad. Relying mainly on South Asian jihadi media sources, it examines how terrorist groups interpret some of the verses regarding jihad to influence Muslim youth. The meaning of verses cited in this paper, therefore, is the meaning attached to those verses by the Islamic terrorist groups.

In doing so, this paper brings to light how the militants are using verses and prophetic traditions to answer some key questions such as: Is it justified to bomb mosques? Did Prophet Muhammad’s companions opt for suicide attacks? Are Shi’ites infidels? Does Islam teach armed fighting? Does Islam stand for the elimination of all other systems of living and governance from the Earth? Does the Koran advocate ‘no compulsion in religion’? In what manner should journalists be killed for not conforming to Islamic teachings? Did Prophet Muhammad grant amnesty to everyone, as it is generally claimed, on the day of victory of Mecca?

Read more at MEMRI

Butchers: Syria’s ISIS Crucifying Opponents, Justifying Horror with Quran Passages

One of three executed by ISIS in Maskanah, Aleppo province, as part of punishment for apostasy.

One of three executed by ISIS in Maskanah, Aleppo province, as part of punishment for apostasy.

By Jonathan Spyer and Aymenn Jawad al Tamimi:

Evidence is mounting that the Islamic State in Iraq and Syria (ISIS) is systematically committing atrocities in eastern and northern Syria, its areas of control.

While individual incidents of brutality have been well-documented, the near-impossibility of on-the-spot reporting in the area controlled by the organization has made it difficult to build a general description of the situation there. However, as more and more witnesses come forward, the picture is gradually becoming clearer.

Public executions are a regular weekly occurrence in Raqqa city, the provincial capital controlled by ISIS. In a number of verified cases, the bodies of executed people have been “crucified” — placed on crosses in public areas after execution by other means, supposedly to act as a deterrent to others. (Note: at least one crucifixion of a living victim by an Islamist group has occurred recently, in Yemen. Video here [1].)

ISIS invoked Qur’an 5:33 [2] in a case of two people being crucified in Raqqa for supposedly carrying out an IED attack against ISIS. The Quran passage stipulates that, among a number of punishments, those who “wage war on God and His Messenger” may be crucified.

An earlier case [3] in Raqqa in late March was also justified as the appropriate penalty for alleged stealing and murder, though it was not officially advertised by ISIS. The case seems to fall under the same framework of Quran 5:33, which also mentions “striving to cause corruption on Earth” as an offense that can warrant crucifixion.

Crucifixions are by no means the exclusive realm of ISIS: they can also be carried out in Saudi Arabia [4] for crimes such as terrorism and highway robbery. The issue is that ISIS is defining itself as the one and only true Islamic state; in their view, waging war on ISIS thus constitutes waging war on “God and His Messenger.”

For ISIS, Raqqa — often described in ISIS circles as the “capital” of ISIS — is very much the prototype model Islamic city, where aspects of Islamic law are first introduced and are then spread to other areas of ISIS-held territory. (Their territory currently encompasses all major urban areas in Raqqa province, eastern Aleppo province, and most of southern and central Hasakah province). The crucifixions are a case-in-point: once implemented officially in Raqqa, the practice then spread to other ISIS strongholds, most notably the Aleppo provincial towns of Maskanah and Manbij [5].

As in Raqqa, those subjected to crucifixion are suspected of having had ties to rival underground rebel groups trying to undermine ISIS with clandestine attacks. In Maskanah, the crucifixion was presented as the “punishment for apostasy [6]” for one of three alleged “shabiha” members.

By invoking apostasy, ISIS likely is referencing this hadith [7], where it is stipulated that one of the cases in which a Muslim’s blood may be lawfully shed is for fighting against God and His Messenger (similar to Qur’an 5:33). In this case, the punishment is crucifixion or exile. The crime in question has been interpreted to be apostasy.

Also in Raqqa, Christians have had the first dhimmi pact [8] from ISIS imposed upon them.

Read more at PJ Media

Muhammad and the Birth of Islamic Supremacism: The War With The Jews 622-628 A.D.

Today’s jihadists consistently refer to the Qur’an, hadith, sira, commentaries on the Qur’an (tafsir), the shari’a (Islamic law) and the military success of the first 1000 years of Islamic history to support the idea that Islam will eventually triumph over the infidel.  They believe in the long view of history.  September 11, 1683, is a pivotal date in Islamic history.  Osama bin Laden referred to it soon after the attacks on America on 9-11.  On September 11, 1683, Ottoman Muslim forces were repulsed from taking over Vienna, Austria.  The attack on the World Trade Center was a Muslim jihadist way of saying, “We’re back.”  To repeat: today’s jihadists are motivated because of Allah’s revelations and his messenger’s words and actions.  

MuhammadFront Page, by  on November 21, 2012

Frontpage Interview’s guest today is David Hayden, the author of the new book, Muhammad and the Birth of Islamic Supremacism: The War With the Jews 622-628 A.D.  

FP: David Hayden, welcome to Frontpage Interview.

Let’s begin with what motivated you to write this book.

Hayden: I’ve always had a keen interest in history, but my knowledge of Muslim history was quite deficient until the attacks on the World Trade Center and Pentagon, and the failed attack on the White House on Sept. 11, 2001.  I wanted to understand the ideas and motivations of the attackers.  Powerful ideas had to support such a brazen attack on civilian populations.  All of the suicide attackers were Muslims.  What was it in their belief system that persuaded them that such heinous acts were the moral thing to do?  To answer such questions I began a search to learn everything I could about Islam.  I read well over 100 books about Islam including 14 biographies of Muhammad, the Qur’an, numerous hadith (especially Bukhari, Muslim, and Dawud), several tafsir (commentaries on the Qur’an), Muslim and non-Muslim historians and commentators, and countless articles from both print and online sources.   

FP: So what did you learn and what is your book primarily about?

Hayden: The research led me to focus on Allah’s revelations and Muhammad as the messenger and enforcer of those revelations.  Without both the revelations and the messenger the idea of Islamic supremacism would not exist.  A detailed study of the Qur’an, hadith (collected sayings and actions of Muhammad, and sira (early biographies of Muhamad) led me to this conclusion. I focused on Muhammad’s contentious relationship with the Jews of Medina and the Hejaz region of Arabia because this relationship brings into focus the birth of the idea of Islamic supremacism. 

FP: What is different about your book from other books on the subject?

Hayden: I have not encountered another source which has covered Muhammad’s war with the Jews with the same thorough depth and breadth as I have.  The book is filled with the voices of Allah, Muhammad and his companions, commentators on the Qur’an, poets, warrior/jihadists, Muslim and non-Muslim historians and commentators.  A variety of points of view are presented throughout the book as well as my interpretation of these differing views.

FP: Tell us about your research. What are some of the sources you drew most heavily from?

Hayden: As stated above, I relied heavily on the Qur’anthe hadith (especially Bukhari, Muslim, and Dawud; the three most respected collectors of the hadith); and the biographies of Muhammad (especially Ibn Ishaq, Martin Lings, Muhammad Husayn Haykal, al-Mubarakpuri,  Ibn Sa’d, Maulana Muhammad Ali,  Maxime Rodinson, W. Montgomery Watt, Robert Spencer, Karen Armstrong, Sir John Glubb,  M.J. Kister, and Gordon Darnell Newby).  

FP: Crystallize for us the foundations of Islam.

Hayden: Islam’s foundations begin with Allah’s revelations to his messenger.  According to Orthodox Islam the Qur’an has always existed and can never be changed.  Islamic law, the Sharia, has to conform with the Qur’an and the Sunna (the hadith and sira, both of which must conform to the Qur’an).  Support for the idea of Islamic supremacism can be found in all three of these documents.  Pious Muslims involved in violent jihad base their beliefs and behavior on these documents.   

FP: Share with us how you recovered the historical truth of Mohammad’s war on the Jews and how it marked his rise to power.

Hayden: I tried to find the historical truth of Muhammad’s war with the Jews through persistent research of the sources.  In each of the major points of contention during the 622-628 years, Allah through revelations and Muhammad through his words and actions tend to place the blame on the hypocrites, poets, pagans and infidels in general, but the Jews primarily received the brunt of Muslim attacks on its enemies.

Jewish poets, Asma Marwan, Abu Afak, and Ka’b Ibn al-Ashraf, criticized Muhammad for causing the battle of Badr by his failed attempt to raid a wealth-laden caravan returning from Syria; Muhammad had them assassinated. The Jewish Banu Qaynuqa tribe was accused of treachery and mockery of Muhammad; he had them exiled and their wealth confiscated after they surrendered.  The Jewish Banu Nadir tribe was accused of plotting to kill Muhammad (with flimsy evidence); Muhammad commanded them to leave “his country.”  They refused but surrendered after their castles were besieged by the Muslims.  They, too, were exiled and their wealth confiscated.  The Jewish Banu Qurayza tribe tried to remain neutral during the Battle of the Ditch between the Muslims and the Meccan-Jewish-Ghatafan confederation, but reluctantly agreed to help due to the persistent urging of a Banu Nadir leader.  But the sources show no evidence that they actually aided those who were trying to defeat the Muslims. After a Muslim victory, Muhammad had the adult males of the Qurayza Jews beheaded and their women and children enslaved, plus all of their land and wealth were confiscated.

A year later, Muhammad attacked the Jewish settlements at Khaybar, defeated them, confiscated their land and wealth, and effectively began the system of dhimmitude with the Jews who remained to work the land for the new owners.  In each of these episodes, the Jews were always the “treacherous” ones according to the Muslims who told the story. At no time, however, did a Jewish tribe attack the Muslims; the reverse was true in every case. Some Jews were reportedly involved in helping defeat Muhammad, but no evidence could be found that a Jewish tribe, as a collective group, ever attacked the Muslims.

The pattern goes like this:  the treacherous Jews are accused of some misdeed which has little factual support; the Jews are given a chance to accept Allah and his messenger; the Jews refuse and are attacked by the Muslims who further accuse the Jews of starting a war; after several weeks of trying to defend their property and lives the Jews surrender; the Muslims either exile the surviving tribe, or in the case of the Qurayza Jews, behead the males and enslave the women and children and confiscate all their land and wealth.

In every case the Muslims view the Jews as the aggressors and Muhammad and his companions as victims of such aggression.

Supporting this Muslim point of view is the Qur’an.  Numerous verses are sharply critical of the Jews, including Allah’s talk of terrorizing them himself and leading the charge in battle such as at Badr.  Muhammad had to be quite smug knowing that Allah supported his efforts to take on the Jews.  Likewise, the hadith and sira provide evidence for the aggressive behavior of Muhammad in each of these cases. Islamic supremacism for the sake of Allah permeates the early Islamic literature.  A belief in this supremacy undergirds Muhammad’s rise to power. 

FP: So, what motivated the jihadists for the 9-11 attack?

Hayden: The 9-11 jihadists believe in the idea of Islamic supremacism.  They are quite serious and sincere about their faith.  In their hearts and minds, they believe they are truly following in the footsteps of Muhammad, the perfect man, who simply carried out the commands of Allah through revelation.

Today’s jihadists consistently refer to the Qur’an, hadith, sira, commentaries on the Qur’an (tafsir), the shari’a (Islamic law) and the military success of the first 1000 years of Islamic history to support the idea that Islam will eventually triumph over the infidel.  They believe in the long view of history.  September 11, 1683, is a pivotal date in Islamic history.  Osama bin Laden referred to it soon after the attacks on America on 9-11.  On September 11, 1683, Ottoman Muslim forces were repulsed from taking over Vienna, Austria.  The attack on the World Trade Center was a Muslim jihadist way of saying, “We’re back.”  To repeat: today’s jihadists are motivated because of Allah’s revelations and his messenger’s words and actions.    

FP: Why does our mainstream media and higher literary culture never speak a word on the things your book talks about? What are the consequences of this denial and ignorance in our culture?

Hayden: Both the mainstream media and higher literary culture in the United States seem to have a penchant for believing Islam is a religion of peace. While it is probably true that a good percentage of Muslims in America are law-abiding and peaceful, my research has led me to understand that the Qur’an,  hadith, sira, tafsir, and 1400 years of Islamic history can be interpreted to support the idea of Islamic supremacism and violent jihad as core Islamic beliefs.

So why do the mainstream media and literary elites tend to ignore this interpretation and focus on the peaceful side of Islam?  Fear is one explanation.  The jihadists’ use of terror against the West has succeeded in silencing many in the media who might otherwise try to report the truth honestly.  Journalists, professors, and politicians tend to bend over backwards not to criticize the basic tenets of Islam which present the religion in a bad light.  Some of Allah’s revelations reveal the Muslim belief in the divine use of terror.  After the Muslim victory over the Quraysh (Meccans) at the Battle of Badr, Allah revealed this verse:

“When the Lord inspired the angels [saying to them], ‘I am with you; so make those who believe stand firm.  I will throw FEAR into the hearts of those who disbelieve.  Then [you angels] smite their necks and smite of them each finger’” (Qur’an 8: 12).

In another verse dealing with a battle against the Qaynuqa Jews of Medina, Allah said: “So if you gain the mastery over them in war, punish them severely in order to disperse [create terror in] those who are behind them, so that they may learn a lesson” (Qur’an 8: 57).

Allah also revealed how he cast terror into the hearts of the Qurayza Jews:

“And those of the Book who aided them–Allah did take them down from their strongholds and cast terror into their hearts, (so that) some ye slew, and some ye made prisoners” (Qur’an 33: 27).

As terror worked against the Jews in the 7th century, so has it worked with our mainstream media, politicians, and cultural elites.

Some liberals and progressives tend to not have fear of Islamic terror; they actually support the goals of jihad.  In an exchange with an editor of a progressive book publishing company, I was told that the thesis of my book was “strange.”  He went on to make this revealing statement:

“We now believe that all cultures in spite of their differences have ‘human dignity.’  There is no war of Muslims against Jews now. What we have is the last gasps of a dying Euro/America which seems determined to kill as many people of the world as it can while it still has any breath remaining.  The era of Euro/American hegemony is passing but it is not going out peacefully. There is no rationale for our current wars other than pure viciousness.  Jews are Europeans.  That’s what makes them enemies.”

He says America/Israel are the causes of the world’s problems; Islamic jihadists are simply fighting to make social justice a reality.  The left’s romance with social justice makes them bedfellows with the jihadists.  Both of them are totalitarian, against free market capitalism, and anti-liberty in their stated goals.  It is easy to understand why “they never speak a word” about the contents of my book.  But eventually, they too may well be in the crosshairs of the supremacists.

Our culture cannot afford to remain ignorant of Islamic supremacism. The jihadists have declared America enemy #1 for Islam.  Knowledge precedes understanding.

FP: What are your main conclusions and what is your advice and warning for the West and its leaders?

Hayden: My research of Muhammad’s relationship with the Jews of the Hejaz has convinced me that modern-day jihadists have a better understanding of Muhammad than do those who see his schtick as a man of peace.  Muslim supremacists do, however, believe in peace, but they say true peace will not reign until after Islam has become supreme and Allah’s law, the sharia, is accepted all over the world.  In the meantime, jihadists have the green light to create violent mayhem both in the lands of the disbelievers and against the disbelievers in Islamic lands.  They use terror or a tactic to intimidate the infidel; that includes all non-Muslims and those in the Islamic fold they consider to be heretics.  This presents an existential problem for peaceful Muslims.  As perceived enemies of Islam and Muhammad, they too are in the crosshairs of the jihadists who recognize them as apostates from the true faith.  Our political and military leaders, plus the wonks who implement U.S. foreign policy, need to drop all the political correctness and take an Islamo-Realist approach.  In order to do that, they have to understand the nature of Islam starting with the birth of Islamic supremacism which began with Allah’s revelations and Muhammad’s role as messenger/enforcer of them.

FP: David Hayden, thank you for joining Frontpage Interview.

David Hayden is a retired English teacher from Memorial High School in Evansville , Indiana. As an avid student of history, he began an inquiry into why Muslim jihadists killed so many innocent people on Sept. 11, 2001. The answers to this question led him to write a history of the birth of Islamic supremacism. Hayden has a Master of Arts degree in history from Southern Illinois University, Carbondale, Illinois. Inquiries to the author should be sent to: birdbrainproductions@ ymail.com

 

 

The Ultimate Source of Islamic Hate for Infidels

stop christian genocideBy Raymond  Ibrahim:

Who is ultimately responsible for the ongoing attacks on Christians and their churches throughout the Islamic world?

Focusing on one of the most obvious nations where Christians are regularly targeted—Egypt’s Coptic Christians—one finds that the “mob” is the most visible and obvious culprit.  One Copt accused of some transgression against Muslim sensibilities—from having relations with a Muslim woman, to ruining a Muslim man’s shirt—is often enough to prompt Muslim mobs to destroy entire Christian villages and their churches.

Recently, for example, after her cross identified Mary Sameh George as a Christian, a pro-Muslim Brotherhood mob attacked, beat, and slaughtered her.

However, a recent Arabic op-ed titled “Find the True Killer of Mary” looks beyond the mob to identify the true persecutor of Christians in Egypt. According to it:

Those who killed the young and vulnerable Mary Sameh George, for hanging a cross in her car, are not criminals, but rather wretches who follow those who legalized for them murder, lynching, dismemberment, and the stripping bare of young Christian girls—without every saying “kill.”  [Islamic cleric] Yassir Burhami and his colleagues who announce their hate for Christians throughout satellite channels and in mosques—claiming that hatred of Christians is synonymous with love for God—they are the true killers who need to be tried and prosecuted…  The slayers of Mary Sameh are simply a wretched mob, with the body of a bull but the brain of a worm.  It’s not the puppets on the string who need punishing, but rather the mastermind who moves the puppets with his bloody fingers behind closed curtains that needs punishing.

One fact certainly validates this Arabic op-ed’s assertions: the overwhelming majority of attacks on Christians in Egypt and other Muslim nations—including the slaughter of Mary Sameh George—occur on Friday, the one day of the week that Muslims congregate in mosques for communal prayers and to hear sermons.

The significance of this fact can easily be understood by analogy: what if Christians were especially and consistently violent to non-Christian minorities on Sunday—right after they got out of church?  What would that say about what goes on in Christian churches?

What does it say about what goes on in Muslim mosques?

The Arabic op-ed also does well to name Sheikh Yassir al-Burhami as one of those who “announce their hate for Christians throughout the satellite channels and in mosques, claiming that hatred of Christians is synonymous with love for God.”

For example, Dr. Burhami—the face of Egypt’s Salafi movement—once issued a fatwa, or Islamic edict, forbidding Muslim taxi- and bus-drivers from transporting Coptic Christian priests to their churches, which he depicted as “more forbidden than taking someone to a liquor bar.”

As for hating non-Muslim “infidels,” many Islamic clerics, especially Salafis, believe that the doctrine of “Loyalty and Enmity” (or wala’ wa bara’) commands Muslims never to befriend or be loyal to non-Muslims.

Burhami himself appears on video asserting that if a Muslim man marries a Christian or Jewish woman (known in Islamic parlance as “People of the Book”)—even he must still hate his wife, because she is an infidel.

Burhami

When asked at a conference how Islam can allow a Muslim man to marry a non-Muslim woman and yet expect him to hate her, Burhami expounded as follows:

Burhami even said that the Muslim husband cannot initiate greetings to his non-Muslim wife when he comes home—according to the teachings of Islam’s prophet as recorded in the hadith.Where’s the objection? Do all men love their wives?  How many married couples live together despite disagreements and problems? Huh? That being the case, he [Muslim husband] may love the way she [non-Muslim wife] looks, or love the way she raises the children, or love that she has money. This is why he’s discouraged from marrying among the People of the Book—because she has no [real] religion. He is ordered to make her hate her religion while continuing marriage/sexual relations with her. This is a very standard matter….  Of course he should tell her that he hates her religion. He must show her that he hates her because of her religion, and because she is an infidel. But if possible, treat her well—perhaps that will cause her to convert to Islam. He should invite her to Islam and call her to Allah….  In fact, let me tell you: whoever rapes a woman, does he necessarily love her? Or is he just sleeping with her? He’s sleeping with her for her body’s sake only, and he does not love her in reality, because if he loved her, he wouldn’t have hurt her. Therefore it is possible to have sexual relations [between a Muslim man and a Christian or Jewish woman] without love. This is possible, but as we said, he is commanded to hate her (emphasis added).

Like all other Islamic clerics, Burhami justified “infidel-wife-hating” by quoting some of the Koran verses that form the cornerstone of the doctrine of Loyalty and Enmity:

Otherwise what do you do with the undisputed texts [of the Koran], such as “Thou wilt not find any people who believe in Allah and the Last Day, loving those who resist [or reject submission to] Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred… “O ye who believe! take not the Jews and the Christians for your friends and protectors…”  [Koran 58:22 and 5:51, Yusuf Ali translation].  What do you do with such a verse? What do you do will all these verses?

Indeed, what does a Muslim do with all these Koran verses and sayings attributed to Islam’s prophet Muhammad?

Such is the dilemma.

From here it becomes clear that the aforementioned Arabic op-ed discussing the slaughter of Mary Sameh George is only partially correct.  It is true that behind the mindless mob stand Islamic clerics like Burhami, inciting hatred for Christians and other infidels.  But that is not the complete picture; for behind all these clerics stand Islam’s scriptures—the Koran and hadith—commanding enmity for the infidel.

In short, it’s not just a few “radical clerics”—a few “rotten apples”—that incite mobs to attack Christians, but rather the core texts of Islam itself.

The False Dichotomy: Moderate Muslims vs. Radicals

islam-will-dominate-the-world-450x319by :

The liberal mainstream media has long portrayed the picture of moderate (good) Muslims versus extremist Muslims. This narrative has been institutionalized in the thinking of Western Muslim scholars who advocate for Islam as well. This has led to the thought that Islam is an ideology and religion of peace, because a majority of Muslims fall in the category of moderate or good Muslims.

If we analyze this dichotomy in-depth, the reality of this phenomenon on the ideology of Islam can become clear. Besides analytical and theoretical frameworks, I will also draw on my own experience growing up in the Muslim world.

We were taught in school that the Qur’an has descended, word for word, from the creator Allah, through Muhammad. This is accepted throughout the entirety of the Islamic word. If we take this speculation as accurate information of Islam, then every Muslim is supposed to follow Allah’s verses exactly in order to be a good Muslim and to be considered a representative of the real ideology and religion of Islam.

Secondly, if we take the assumption that the Qur’an is made up of Allah’s words as accurate, then Qur’anic verses should be followed for eternity, as long as human beings exist in this universe. No changes are allowed to Allah’s rules and words because Allah, as Muslims say, is perfect and his knowledge is absolute, as a result, his words cannot be relative and every word he utters or reveals should apply in any time of human history.

In fact, even Muhammad himself repeatedly said two things a Muslim should follow are the Qur’an (words of Allah) and the Hadith (Muhammad’s teachings).

Considering this information and based on these standards, a true Muslim, who represent the real Islam, should be the one who follows and obeys Allah’s words (from the Qur’an) completely.  As a result, anyone who ignores some of the rules is not, and cannot be, considered a reflection of Islam, a good Muslim, or even a Muslim. Accordingly, Allah’s words and rules are not a basket of vegetable to choose from, meaning that one cannot obey some orders and disregards others.

In this concept, the whole dichotomy of a good Muslim as opposed to an extremist as portrayed by the mainstream liberal media must be altered. By this definition, real, true, and good Muslims who represent Islam, are people such as Iran’s Supreme Leader Ayatollah Ali Khamenei, Ayatollah Khomeini (the founder of Iran’s political theocracy), Osama Bin Laden, Hassan Nasrullah (the leader of Hezbollah), Ayman Alzawaheri, Hasib Hussein, Mahmoud Ahmadinjead, and the likes, because they follow the Qur’an and Allah’s social and legal rules word for word. All these people who committed crimes against humanity will be considered to be the real Muslims, representing the actual ideology of Islam, Qur’an, Allah’s words, and Muhammad’s teachings because they follow the rules of Islam.

Read more at Front Page

Islam is a Belief of Blood

number-3By Amil Imani:

From Peshawar Pakistan to Nairobi Kenya, from Damascus Syria to Benghazi Libya, Muslims are on a killing rampage. The civilized world is shocked and distressed. Some mutation seems to take place in the humanness of the person the minute he announces his subservience to Islam by reciting the Shahada: “I bear witness that there is no god but Allah and Muhammad is his messenger.” The individual becomes intolerant, violent and the shedding of blood becomes central to his life.

The Greek had their gods, so did the idolater Arabs before Muhammad appeared on the scene. Muhammad chose a minor idol as god and the only god and elected the name of Allah for him. According to Muhammad, Allah is not only the god; he is the all-everything god, embodying all imaginable attributes that were previously monopolies of different gods of the polytheists.

What in fact stands out as Allah’s dominating attribute, is his intolerant and violent nature. He is nothing like the all-merciful the Quran claims. But he certainly is the most wrathful. Since commissioning Muhammad as his emissary and giving him the manual of mayhem called the Quran, the world has never seen a day of peace. Apparently that’s just the way Allah likes it.

“The religion of peace,” is in fact the religion of blood.

Distressed by the Muslims’ trouble-making and killing sprees, civilized nations are bending over backward in the hope of placating them and helping them join the family of humanity by admitting hordes of immigrants and affording them all manner of hospitality and assistance. All seems to no avail. Many of the new arrivals, deeply infected by the Islamic ethos, find it impossible to assimilate in the host countries. Instead, they strive to impose their defunct order that is the cause of their backwardness and inhumanity on the host people.

The non-Muslim world is at the end of its wits. No accommodation or kindness seems to stem the tide of Islamic violence. Countless numbers of proposals have been advanced in dealing with Islamic mayhem. Some feel that, in general, Muslims are law-abiding citizens of their adopted countries and it is a minority that is responsible for acts of atrocities. Thinking along these lines has prompted people to say that the solution to Islamic violence rests with Islamic leaders. That is, Islamic leaders should speak up and condemn jihad and jihadists.

To begin with, renouncing jihad violates the repeated commands of the Quran and the Hadith. No Islamic leader would dare to attempt that abrogation.

Read more at Islam Watch

 

Will Be Done

bombing-church-burningBy Hani Sadik:

Recently more than 40 church buildings were torched in various governorates across the country of Egypt, after massive clashes between Egyptian security forces and Islamists supporting ousted president Morsi. My approach, in this short post, is to scrutinize the idea behind this particular phenomenon. And to answer the most important question: is this action merely because of political reasons? Or it comes from a religious dogma rooted in the hearts of those Islamists?

To start let me try to understand the Islamists view of this matter that can be found in their writings (Quran, Prophet Mohamed’s hadith, and Fatwa).

Although the Quran comprises some verses that plainly label Christians, and Jews by infidelity, but it didn’t talk directly about our issue, nevertheless some of the early and trustworthy commentators on the Quran interpreted some verses, like for instance verse 40 in Surah El Hag (no.22), in a way that suggest than the only reason that spared some churches and synagogues from being torched or destroyed during the 7th century Islamic invasion is the restrict laws issued, by that time to ban those infidels ( Christians, and Jews) from building new ones or maintain old buildings.

Some famous hadith ( sayings from the prophet himself ) suggest that he ordered his followers, not to allow building new churches or synagogues, nor shall they license the renewal of old ones in the lands which they will succeed to conquer.

If we should ban bars, and houses of fornication in the lands of Islam, how much more should we be obligated to ban the houses of infidel worship (church buildings) which are used to promote infidelity and polytheism” this statement is quoted from a famous Fatwa  based on some  similar hadith.

In short, by torching churches Islamists are not merely intending to terror or even punish Christians, they are obeying the will of Allah (god), and the orders of the Prophet which their modern rulers broke, or let me use an analogy from Christianity itself: we are familiar with the Lord’s prayer in Matthew 6: 10 that reads as follows: “your kingdom come, your will be done on earth as it is in heaven”, while Christians may pray for their Father in heaven in order that His will be accomplished on earth also as it is so in heaven, or they may also try to help it accomplished by evangelizing or charity doings or even by taking political sides , etc…, on the same way Islamists who torch church buildings are simply accomplishing the ultimate will of Allah who will finally put all these Christians in the fires of Hell. It is their final destiny ( according to their doctrine), and all they are doing is what Allah will sooner or later do to all the non-Muslims any way.

We can easily infer from above that burning church buildings is not just a political phenomenon ignited from a political conflict between the non Islamic government and the M. brotherhood – as the popular media , and politicians interpret the issue-  but it has its religious and dogmatic roots that keep it on fire longer and higher when the time is proper for it to torch.

 cropped-p1010521Hany N. Sadik; an Egyptian Christian Licensed Minister  IFCM, FL., a blogger, and a Scholar who minister mainly in Egypt , and having fellowship with different Christian communities there. Married to his wife Nermeen since 2006; having two children Timothy, and Yotham. Hany had studied Chemical Engineering at Cairo University, Egypt and earned his Bachelor degree (2000) , and then studied  Theology- earned a Bachelor degree in Theological Studies (2012)

He maintains a website called NeoWine, and can be found on facebook and twitter.