A Short Biography of Muhammad

Muhammad-MirajFaith Freedom, By Ali Sina,  FEBRUARY 25, 2015:

Recently, I met an American lady on Facebook who said she was shocked to read what her seventh grade daughter is being taught in school about Islam. When she sent me a scanned copy of the text I was appalled.

Muhammad is presented as a holy man, someone who stood for the weak and the needy, who was opposed to his people because they were a greedy folk. They chased him out of his home because they feared he will destroy their income. The book claims all Muhammad’s wars were in self-defense, and says Islam spread  thanks to Arabs traders. According to this book, as Muslims went to other countries for trade, they taught their religion along the way and people flocked to Islam embracing it eagerly. There is no mention of any of Muhammad raids and the savagery of Muslims in attacking and massacring millions of people after him.  Jihad is mentioned as struggle for self improvement.  It is clear that this book is written by Muslims. And the reason is that few people know about the history of Islam. Some even doubt Muhammad’s historicity. If scholars can be this confused, what do we expect from ordinary folk?

The ignorance of the life of Muhammad is not because of lack of information, but rather because of overabundance of it. There are four original sources of the biography of Muhammad. The Sira of Ibn Ishaq, the History of Tabari, the Book of Raids of al Waqidi and the Books of Classifications (Tabaqat) of Ibn Sa’d. These books are voluminous. The Tabaqat alone is in eight volumes, each having 400 to 800 pages. Not everything in these books is important. Al Waqidi, for example, dedicates several pages reporting when Muslims went to the Battle of Badr, and had to share their camels, who rode with whom and if other hadiths said differently he reported them too. Information like this, are utterly unimportant. It is easy to get drowned in the irrelevant and miss the relevant.

It is a real chore to go through thousands of pages and read irrelevant stories to get to the important facts and separate wheat from chaff. But that is only a minor problem. A bigger problem is to separate fact from fiction. There is virtually no story that does not contain some fiction. It is as if Muslims could not help themselves but to embellish everything they said about their prophet.

I went through all these books as well as the Quran and countless hadith and wrote a comprehensive book on the life of Muhammad. The result will be published in my new book The Life of Muhammad and hopefully will be shown also in a biopic. The movie and the book cover everything that is important and one need to know about the prophet of Islam.

Meanwhile I decided to write a very short history of the life of Muhammad for seventh graders and with the help of this mother and her lawyer we will try to convince the school to drop those books of lies and teach the truth to children. Uninformed children are easy prey, as we can witness so many teens going to join IS to either become murderers or satisfy them sexually. Also uninformed children grow up to become uninformed adults and lose their country to the enemy.

The text is short. It is written in an easy language for children in mind. But for adults I also included a reference so you can check and verify that nothing in this book is made up by me.

We are in the process of forming a task force, to first write about the other topics such as the history of the caliphs and the early Islam and the elements and laws of Islam. Once the text is complete, it is our goal to convince the authorities to adopt it as official text and stop feeding children with lies.

If you have a teen or know one, send this text to them. Send it to teachers and anyone you think should know it. If you think you can help in pushing the school board in your town to adopt this text please contact me. Our children are being indoctrinated and we must put an end to that. Not only children even most adults have no clue about Islam. This book is simple and makes things clear.

Ali Sina

Sometimes truth is stranger than fiction.  See it for yourself and if you don’t believe check the reference.

Download

A Short Biography of Muhammad

Dr. Ali Sina is a former Muslim from Iran who is atheist and currently residing in Canada. He is the author of Understanding Muhammad, and is the founder of Faith Freedom International

Sharia Court in Texas: What Could Go Wrong?

By Patrick Poole:

Yesterday I was interviewed by the Glenn Beck Show on Blaze TV following up from Glenn’s interview on Monday with two of the imams responsible for the sharia court that they’re opening up in Dallas, Texas.

A sharia court in Texas? What could possibly go wrong? Well, I can think of a few things…

In this segment of Glenn’s interview with the imams, Taher El-Badawi claims that cutting off heads is not just something they do in Islam, but it’s practiced everywhere, including the US (!!!), and that cutting off hands for theft in America would be economical:

 

Taher : We are ready for any point to discuss with, but the main point here, the reason we are here to discuss this issue what kind of cases Islamic tribunal handle, and you start with the sharia. Why the people afraid from sharia? I’m sorry to say it, one point related to this, cut head is not just in sharia law, just in Islamic law. It’s everywhere. Who said that just in Islamic law? That’s even another sharia, in Jewish sharia, in Christian sharia, in American here, we cut we cut head for some reason.

So, I’m asking you an easy question, if anyone kill another, he should get killed by law, by Islamic law, by government. He should get killed. What is wrong with that? If a thief jump, I’m sorry, to your house, scare your wife, scare your children, scare your neighbor, and they did that with our stores, this is the law, the law to cut his hand because if he feels my hands were cut because of that, he will think about this 100 times. He will never do it. If he do that one time, he will never do it again.

Look how many millions of dollars American here or other states or other states outside spend to keep the criminal in jail, a lot of millions of dollars. We can save that, just let him go, and that’s it, because he did something wrong in the whole community and this kill the whole community. Why not?

OK, then…

One of the other important issues covered my interview was about the imam’s claims that the court will only handle “family issues, includes manners, behavior characters, including marriage divorces, including inheritance law…”.

Contrary to sharia apologists, these courts are not just about whether you pray five times a day or which foot you enter a bathroom with. It is precisely where U.S. family law conflicts with Islamic law that is one of the greatest concerns some have with the establishment of sharia courts in the US.

In 2013, the BBC program Panorama went undercover in sharia courts operating in the UK and found systematic discrimination against women in these courts and regularly telling women suffering from domestic violence not to go to police against UK public policy.

You can view the full Panorama program here:

 

When Glenn asked whether divorces by U.S. courts would be recognized, the imam admitted that women would also need to get an Islamic divorce, and that her US court divorce would not be recognized if she traveled to Islamic countries (the imam specifically mentions US ally, Jordan). So US civil law, even by their own admission, isn’t recognized by Islamic law, here or abroad.

And what about the testimony of women in Islamic court? The imams tried to brush it off that it only related to financial transactions, but you only need to go to the IslamQA website where they defend the principle that the testimony of women isn’t the same as that of men.

As I noted in my own interview, a 2011 survey of Middle East countries by UNICEF found only in Tunisia and Oman (one could also add here Israel) is the testimony of women fully admitted in all judicial proceedings. In most Middle Eastern countries, a woman’s testimony is regularly limited in family and financial matters. This is hardly a secret.

I recall the Islamic Society of North America (ISNA), Barack Obama’s favorite US Islamic group, used to publish a ruling on their website by one of the top Islamic jurists in the US expressly forbidding Muslim women from marrying non-Muslim men, saying “It is better to a slave, bondsman than get married to a non-Muslim.”

After the ruling was pointed out by sharia critics, ISNA removed it from its website, but it still can be found at Web Archive.

fiqh

Among the more laughable claims the imams made in their interview is that you need an Islamic state led by a caliph to implement penal “hudud” punishments (meaning therefore that no one is actually implementing Islamic law anymore), and that Saudi Arabia is not governed by Islamic law.

One only need look at the implementation of sharia in Islamic-majority countries around the world, and enshrining sharia as the ultimate source of their law codes in their respective constitutions, to see they have no problem implementing sharia in the absence of a recognized caliph or an Islamic state.

And Saudi Arabia isn’t governed by Islamic law? Really? [insert laugh track]

In my interview I noted that you can walk into practically any mosque or Islamic bookstore and pick up books like Mohamed S. El-Awa’s “Punishment in Islamic Law,” which is published by American Trust Publications, the publishing arm of the North American Islamic Trust (NAIT), which owns and operates hundreds of mosques around the country. In El-Awa’s book, you find helpful advice on: “How the hand should be cut off (Makan al-Qati’),” “Stoning as punishment (al-Rajm),” “Flogging (al-Jald),” and “The Death Penalty (al-Ta’zir bil-Qatl).”

The same is true for another manual of Islamic law from the Shafi’i school of jurisprudence published in America – translated in English and approved by many global Islamic authorities – called “Reliance of the Traveller (sic).” Book O is dedicated to “Jihad,” and they don’t mean “internal struggle.” Again, these are books marketed directly to American Muslims.

And let’s not forget the imam last July, as reported by Reuters, who tried to cut off the hand of one of the mosque attendees accused of stealing. But this wasn’t Cairo, Tehran or Riyadh. This happened in Philadelphia. Did this imam misunderstand Islam?

Read more at PJ Media

Obama And Islam’s Non-Existent Golden Rule

obama1 (1)NER, by Hugh Fitzgerald, Feb. 6, 2015:

Barack Obama ended his talk at the National Prayer Breakfast with a quote from the Hadtih (Sahih Muslim):

“And, finally, let’s remember that if there is one law that we can all be most certain of that seems to bind people of all faiths, and people who are still finding their way towards faith but have a sense of ethics and morality in them — that one law, that Golden Rule that we should treat one another as we wish to be treated. The Torah says “Love thy neighbor as yourself.” In Islam, there is a Hadith that states: “None of you truly believes until he loves for his brother what he loves for himself.” The Holy Bible tells us to “put on love, which binds everything together in perfect harmony.” Put on love….”

Quoting this Hadtih — incidentally, this is the first time that Obama has publicly used that word — from the Sahih Muslim is like quoting Quran 5.32 without its modifier 5.33, that vitiates the original verse lifted from the Mishnah, or 2.256 (“There is no compulsion in religion”) without understanding what that verse means, for clearly the three possibilities open to non-Muslims under Muslim rule — death, conversion, or life as a dhimmi, with a host of economic, political, and social disabilities that for many proved unendurable.

Ali Sina, the celebrated apostate who was born and raised in Islam, has written extensively, in a debate with Yamin Zakaria, about the non-eexistence of the Golden Rule in Islam. It can be found at his website, http://www.faithfreedom.org. He also wrote, a few years after the original article, a rebuttal to the objections raised by a Muslim defending the faith:

“The Quran is a book of double standards. Indeed there are exhortations to Muslims to be kind to the poor, the traveler, the orphan and the sick. This is to be expected. If you want to start a religion you must preach something good or you”d not find anyone to believe you. You cannot preach only evil. In order to attract followers you must teach things that people like and can easily identify as good. Once they accept you as a prophet, guru or their spiritual guide, then you can do whatever you want and get away with it.

The difference between a true spiritual teacher and a conman is in their consistency. There are several teachings of Muhammad that can be compared to those of Jesus, but the teachings of Jesus are consistent while those of Muhammad are not. Even a criminal can give you good advises, this does not mean this criminal is a good person.

When I was young there was a radio show in Iran called A City within Our City. Every week the producer interviewed a prison inmate on death roll and the criminal would tell the story of his life and what brought him to crime. At the end of the program the producer would ask, whether the criminal had any advice for young people. These criminals often had the best advices. They knew exactly the difference between right and wrong. I recall thinking, if only someone complied the advices of these criminals he could write the best book of guidance. Good words are dime a dozen. If they are not accompanied by good actions they are worthless. In fact the difference between a great man and a conman is in how much their word and deed differ. Demagogy is the domain of all charlatans and they are good at it.

We find similar good exhortations in the teachings of Jim Jones who actually based his religion on “social justice”. He even adopted children from many races to set the example.

The problem with the good teachings of Muhammad is that they are reserved for fellow Muslims. When the hadith says “None of you [truly] believes until he wishes for his brother what he wishes for himself,.” it is talking about the fellow Muslims. The brotherhood in Islam does not extend to everyone. The Quran (9:23) states that the believers should not take for friends and protectors (awlia) their fathers and brothers if they love Infidelity above Islam. In fact there are many verses that tell the Muslims to kill the unbelievers and be harsh to them. A clear example that Islam is not based on the Golden Rule is the verse (48:29): “Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other.”

There are many other verses that show the brotherhood in Islam is not universal. The non believers have no rights and should not be treated in the same way that Muslims are to be treated. The entire Quran is a breach of the Golden Rule. The Quran tells Muslims to slay the unbelievers wherever they find them (2:191), do not befriend them (3:28), fight them and show them harshness (9:123), smite their heads (47:4), etc. Are these verses compatible with the Golden Rule?

Islam is the only doctrine that calls upon its believers to do evil to others for the simple fact that they are not believers.

According to Muslims it is not the Golden Rule that defines the good and bad, it is Muhammad who does it. They believe that what is good for Islam is the highest virtue and what is bad for Islam is the ultimate evil. This is the definition of good and evil in Islam. This is the ethos of all cults. From Asahara’s “Aum Shinrikyo” to Jim Jones” “People’s Temple”; from Sun Myung Moon’s “Unification Chruch” to David Koresh’s “Davidian Branch”, the recurring theme is that the cult’s interests override the human understanding of right and wrong. In order to advance the interest of the cult, which is regarded as the ultimate good, everything, including lying, and even murder and assassination are permissible. The end is deemed to be so lofty that it justifies the means. This is the same idea of fascism where the glorification of the state and the total subordination of the individual to it are enforced.

None of the verse quoted above have anything to do with the Golden Rule.

Verse 13:22 tells the believers to be patient and generous with their money. This is what all cults demand from their followers. The more sacrifice the cultist makes the more he or she can be manipulated. Verse 23:96 asks Muslims to repel evil, whereas the definition of evil for Muhammad was contradicting him. Verse 41:34 is a Meccan verse where Muhammad and his followers were the underdogs and here he preached patience and said repel evil with good so your enemy becomes as friend. Could he have done anything else? These orders changed when Muhammad came to power. In Medina Muhammad banished and massacred entire populations just because he suspected that they may not be friendly to him. 28:54 is a repetition of 23:96 and 42:40 says whoever forgives and amends, he shall have his reward from Allah. However, Muhammad never forgave those who mocked him. As for Muhammad’s unforgiving nature it is enough to recall the fate of Oqba the man who when Muhammad was in Mecca used to mock him and when he was captured in the Battle of Badr, Muhammad ordered his decapitation. He ventured to expostulate, and demand why he should be treated more vigorously than the other captives who were kept for ransom. “˜Because of your enmity to God and to his Prophet,” replied Muhammad. “˜And my little girl!” cried Oqba, in the bitterness of his soul, “˜Who will take care of her?” — “˜Hellfire!” exclaimed the heartless conqueror; and on the instant his victim was hewn to the ground. “˜Wretch that he was!” continued Muhammad, “˜and persecutor! Unbeliever in God, in his Prophet, and in his Book! I give thanks unto the Lord that has slain you, and comforted mine eyes thereby.”

How do you reconcile the claim that Muhammad in his farewell sermon said, “Hurt no one so that no one may hurt you.” With the fact that in his deathbed he said, “No two religions are allowed in Arabia” and ordered the forced conversion, expulsion or ethnic cleansing of the Jews and Christian and the murder of Pagans?

The sura 9, which is the last words of Muhammad, is a manifesto of discrimination and human rights abuses. This sura alone is proof that Islam is against the Golden Rule

The first requisite to feel the pain and suffering of others is to accept that they have feelings like us and they also feel hurt the way we do. If we deny such feelings on others we do not feel any remorse in abusing them. Muhammad claimed all those who disbelieve in Allah are the worst creatures. He even said that all non-believers will end up in hell where they will be tortured for eternity. How then Muslims can treat equally those whom they believe to be worst than beast and that deserve eternal punishment?

There is nothing in the Quran and Hadith that would make us believe that Islam is compatible with the Golden Rule.

———————————————————-

Obama, I suppose, has not had time — nor have his advisers and speech writers, including those who helped write that speech on Islam that Obama gave at Al-Azhar a few years ago — to read a bit more to understand what that line from a hadith that one of his advisers — Ben Rhodes? — means. It does not mean “love his brother” where “brother” stands for “fellow man.” It refers only to fellow Muslims. The Qur’an instructs Muslims not to take Christians and Jews as friends, and to make war on them if they do not convert, or submit, as dhimmis, to Islam. If Obama can quote a Hadith (that’s the first time he’s used that word in public) he can find out  what’s in the Qur’an.

When is Barack Obama going to look into Islam, and stop all this nonsense? He has a duty to instruct. And that begins with the task — possibly a little less watching of basketball games and suchlike on television is called for  of self-instruction.

Basis in Islamic Jurisprudence (Shariah) and Scripture for Execution of Jordanian Pilot

Terror Trends Bulletin, by Christopher Holton, Feb. 3, 2015:

“Indeed, those who disbelieve in Our verses – We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise.”

Quran Sura 4:56

In the burning scene video the Islamic State gave the Islamic edict straight from the top Islamic authority of Ibn Taymiyya’s jurisprudence:

“So if horror of commonly desecrating the body is a call for them [the infidels] to believe [in Islam], or to stop their aggression, it is from here that we carry out the punishment and the allowance for legal Jihad”

Ibn Taymiyya was one of the most esteemed Sunni Islamic scholars of all time. He is considered one of the originators of the Hanbali school of Shariah. He originated the practice of declaring Jihad on Muslims who did not follow the Shariah based on the belief that they were not true Muslims, despite their claims to the faith.

taymiyya

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“Healing The Chests Of Believers,” And The Duty To Instruct As Well As Protect

NER,  by Hugh Fitzgerald

That was the title, that was the theme, that was the point, of the video of the burning alive of Moaz Al-Kasasbeh. Obama refers to this “bankrupt ideology” that has come, apparently, out of nowhere. King Abdullah, in Washington, is apparently amazed and flabbergasted at these people, who have absolutely nothing to do with Islam. And the rest of the world’s leaders are also horrified, and amazed, and presumably puzzled, as to this “ideology” that comes out of nowhere, that has “nothing to do with Islam” and for which no texts, not a single sentence, can be found that is not in the Qur’an, or not in the Hadith, or not in essence discoverable in the biography (Sira) of Muhammad, beginning with that of Ibn Ishaq. Perhaps someone should offer a sufficiently high reward — say, $25 million, the price the American government put on the head of Osama bin Laden — to anyone who can come forward with the presumably fictional quotes from Qur’an and Hadith that the Islamic State relies on.

If you happen to google — it takes about 30 seconds — “heal the chests of believers” or a variant, you will find what I found, in Sura 9, ayat 14.

Read here.

For a story about setting fire to someone regarded as an enemy — a Jew of the Khaybar Oasis, because he didn’t want to give up all of his property to Muhammad and his marauding followers at Khaybar — who was set alight, and then decapitated, google “Kinana” and, if you need to, “Ibn Ishaq,” and you will discover that Kinana first had his chest set alight. And then he was decapitated. And his propoerty taken. And his wife Safiya taken by Muhammad to be his sex slave. Youu can read more about it, in Ibn Ishaq and in the Hadith,here.

Obama — and other Western leaders — cannot continue this attempt to hide from those to whom they have a duty not only to protect, but to instruct — what is in the Qur’an, Hadith, and Sira. They think they can continue this indefinitely. They apparently think it is possible to “keep the support” — what support, really? — of our “staunch allies” in the Middle East such as Saudi Arabia, and also “keep the support” — what support, really? — of Muslims in the West, and yet not lose the support of non-Muslims who in ever greater numbers will be alarmed, as they find out what is being kept from them, and will, already do, distrust their governments, distrust much of the media, and wonder why they cannot be properly informed so that they may, in turn, vote for candidates who understand the problem abroad, and the problem within our countries too.

This menace, and this misinformation about that menacee, and this growing mistrust of those all over the West who have a duty to instruct as well as protect us, will not go away. It will not lessen. It will only get worse.

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Islamic State Justification for Burning Alive the Jordanian Pilot: Translation and Analysis 

by Aymenn Jawad Al-Tamimi  •  Feb 4, 2015

Below I have translated the document circulated by the Islamic State’s al-Eftaa wa al-Buhuth committee on the subject of the burning alive of the Jordanian pilot. This committee is responsible for providing Islamic textual justifications for various decrees on the acceptability of certain acts. This latest example is perhaps the most notorious. It is important that these documents be brought to light because as the corpus of Islamic texts- whether verses of Qur’an, the ahadith and acts from early Islamic history- is so vast, the Islamic State will likely find some reference that can justify its actions and make its supporters and members feel more sure of themselves. My friend Hassan Hassan has already noted this problem, and it presents a significant challenge to those who wish to counter the Islamic State on interpretation and counter-interpretation grounds.

Question: What is the ruling on burning the kafir [disbeliever] with fire until he dies?

Answer: […] The Hanafis and Shafi’is* have permitted it, considering the saying of the Prophet ‘Fire is only to be administered as punishment by God’ as an affirmation of humility. Al-Muhallab** said: “This is not an abslolute prohibition, but rather on the path of humility.”

Al-Hafiz ibn Hajar*** said: “What points to the permissibility of burning is the deeds of the Companions, and the Prophet put out the eyes of the Uraynians with heated iron…while Khalid ibn al-Waleed**** burnt people of those who apostazied.”

And some of the Ahl al-‘Ilm have been of the opinion that burning with fire was prohibited originally, but then on retaliation it is permitted, just as the Prophet did to the people of Urayna, when he put out the eyes of the Uraynians with fire- in retaliation- as is related in Sahih [reliable] tradition, and this brought forth the words together among the proofs.

[…]

Notes

*- Two of the four main schools of Sunni jurisprudence, the others being Maliki and Hanbali.
**- Early theologian in Islam- died c. 702 CE.
***- Fifteenth century imam and jurist from Egypt: bio here.
****- Companion of Muhammad who participated in early Muslim conquests in the Levant.

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Why ISIS Used Fire to Murder the Jordanian Pilot

PJ Media, By Bridget Johnson On February 4, 2015:

After ISIS released the video yesterday of 1st Lt. Muath al-Kasaesbeh being burned to death in a cage, U.S. news reports were musing about the method of his murder as cremation is not permissible in Islam.

Pundits and anchors steered toward the conclusion that the fire was intended to be the ultimate insult to the pilot called an apostate by his captors.

ISIS supporters, though, defended burning him alive by claiming the principle of “qisas,” claiming that he burned children with airstrikes so should burn himself. They bulldozed rubble over his body, again symbolizing the airstrikes.

Pakistan’s Dawn newspaper provides a lengthy primer on qisas: “The Quran provides two options to deal with someone who is found guilty of intentional murder: qisas (ie that he/she be killed in the manner in which the victim was murdered) and forgiveness by the heir/s of the victim.”

ISIS and its supporters, which had been using the Arabic hashtag #SuggestAWayToKillTheJordanianPilotPig right after the pilot’s capture to suggest murder methods, particularly put social media effort into defending the murder of al-Kasaesbeh, himself a Muslim, as keeping with Islamic laws. There was also some debate on Twitter.

 

 

 

 

 

 

 

A Few Words on “Radical,” “Extremist,” Ideology and Doctrine

TerrorTrends Bulletin, By Christopher Holton, Feb, 3, 2015:

Over the past few months we have heard increasing calls for the Obama administration to “call the enemy what it is” or “identify the enemy by name.”

It is true that you can’t defeat an enemy you don’t identify.

These calls are invariably followed up by naming the enemy. Only the names assigned to our enemies seem to always be wrong. A few of the wrong names:

• Radical Islam

• Islamic extremism

• Radical Islamic extremism

• Islamist extremism

• Radical Islamist extremism

The problem with all these names is that they are names that we in the West have made up to describe our enemies. They don’t use any of them. No member of the Islamic State, Al Qaeda, HAMAS, Hezbollah, Lashkar e Taiba, the Taliban, Boko Haram, Al Shabaab or Abu Sayyef ever refers to himself as “radical” or “extremist.” No where in their communications will you see the modifiers “radical” or “extremist.”

They don’t subscribe to radical Islam or Islamist extremism.

In fact they claim that the basis for what they do is simply Islam. Every Jihadist organization bases its actions on Islamic scripture. Maybe they got it wrong, but seeing as THEY think that have it right, we best understand THEIR version of Islam if we are truly going to understand our enemies.

According to their own words, they are all Islamic Jihadis. That’s what they are and it’s what they call themselves.

We didn’t make up names for the Nazis in World War II. There were no “radical Nazis,” or “Nazi extremists.” There were only Nazis.

Today we have Islamic Jihadis.

And Islamic Jihad has a doctrinal basis in Islam. Which brings me to the next section of this posting.

Ideology or Doctrine?

I am hearing references to “radical” Islamic ideology on the news more and more. I try to avoid the term ideology. Jihad is based on doctrine, not on ideology and Jihad is what we’re confronted with. There IS a difference between doctrine, ideology and theology.

Doctrine is TAUGHT. For instance, Biblical doctrine is defined as those things that are taught from the Holy Bible. Islamic Doctrine is based on the Quran, the Hadith and the Sirah.

6183g0glbllIdeology and theology, on the other hand, are man-made disciplines, fields of study. Many people do not see the difference between doctrine and ideology/theology. However, there is a substantial difference in how the two are developed in a practical way and it is important that we make the distinction.

Islamic doctrine is the teaching that comes directly out of the word of allah and is founded on the very words believed by Moslems to be spoken by allah and the life of the prophet Muhammed. To teach doctrine is to begin with full faith in the words of the Quran, the life of Muhammed in the Hadith and Sirah to dig out all that Islam says about a subject, and to organize that material in the way that best agrees with the approach that allah himself makes on the subject.

Ideology, by its nature, puts greater emphasis on systems built by man. In the Islamic context, ideology tends to begin with a man-made system and then goes to Islamic scripture for support, while doctrine begins with the scripture.

This is important because ideology can be explained away as man-made perversions of Islam, whereas, doctrine by its very definition cannot be disowned…

Islamic doctrine is embedded into Muslims from the time they can talk and read.

Jihad is an integral part of Islamic Doctrine. It is not part of some ideology that someone ginned up. It’s been there right from the start.

Make no mistake, Jihad is what is being waged against us, not “terrorism.” And our enemies are Jihadis not terrorists. This is not a war on terrorism. It is a defensive war against Jihad.

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.

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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