Bill Warner: Moderate Muslims Cannot Save Us

moderate_radical-islamPolitical Islam, by Bill Warner, Sept. 7, 2016:

It is frequently said that moderate Muslims can solve the problem of jihad and terror. Everyone has met nice Muslims, some of whom are willing to admit that Islam has problems and may even say that Islamic State is bad. Moderate Muslims are nice people who come to interfaith events, interviews and talks at schools and churches. Moderate Muslims even tell us that they are the real victim, not the Kafir.

Here is the problem—Islam cannot be changed by anybody, moderate or not. Islam is the civilizational doctrine found in the Koran, Sira and Hadith. Nobody can change the Sunna and the Koran. Their words are eternal, perfect and universal. Nobody can change Islam. It is fixed and frozen by its unalterable doctrine.

What we call moderation is simply ignoring the violence and hate. But the jihad cannot be removed, it can only be denied by ignoring it. A moderate has the same Allah and Mohammed that a jihadist has.

Moderate Islam is Islam light, Islam ignored. Islam changes Muslims; Muslims can only choose not to practice the dark side of Islam, but they cannot change it or get rid of it. Islamic doctrine is fixed, eternal, unchangeable and forever.

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CJR:

For reformist Muslims like Raheel Raza, who recently spoke at the Act for America 2016 conference, Islamic doctrine is interpreted by leaving all objectionable verses out as “only applicable in the 7th century”.  One current effort underway by the reform movement is to create a Quran only Islam. The problem is, how do you convince millions of Muslims and the authorities of Islam at Al Azhar University that this is legitimate? And how do you come up with a peaceful interpretation of Quran 9:29: “Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture (Jews and Christians) – [fight] until they give the jizyah willingly while they are humiliated.”

For a discussion on why it is impossible to reform Islam without essentially creating a new religion read CounterJihad’s recent piece by Immanuel Al-Manteeqi:

A Woman Under Sharia: 8 Reasons Why Islamic Law Endangers Women

Here is the relevant excerpt:

Conclusion and a Possible Pathway for Reform.

…Now, the job of Western leaders and those in the intelligence community is to educate themselves about the underlying religious motivations of Islamists (and not censor talk about Islam in willful blindness). Muslim reformers, on the other hand, are tasked with the more difficult job of reforming Islam,and rejecting interpretations or Islamic source texts that are at odds with contemporary Western and egalitarian values.

Muslim reformers need to focus on cultivating a peaceful and tolerant Islam, one that bestows a much higher place to women than traditional Islam, and one which is not a prisoner to the above- interpretations or source texts.

However, as mentioned above, Muslim reformers should not just dismiss problematic stories like that of Ṣafiyya as ahistorical or unislamic whilst simultaneously accepting other material in the same earliest sources as being historical and Islamic. This is unlikely to convince any Muslim with a proclivity to the less palatable interpretations of Islam, and certainly not those who are intimately familiar with the source texts.

These Muslims, especially the non-Western ones, will immediately indict the Muslim reformer as succumbing to Westernizing influences in his/her understanding of Islam. They will challenge the reformer to explain why what he/she happens to find unpalatable in the sources is ahistorical or unislamic, and why what he/she finds palatable is historical or Islamic. The reformer will very likely be unable to provide a satisfactory answer here.

So Muslim reformers need a way to reform Islam without playing fast and loose with the source texts, an endeavor which is bound to fail (the proof of this is that so far it has failed miserably). Now, the reformation of Islam is a burden that moderate Muslims must carry themselves—reform cannot be imposed from outside the Muslim umma, but must arise naturally and organically within it. In a word, it is for Muslims themselves to go about the very difficult task of reforming Islam.

That being said, I suggest that one promising pathway of reform, at least one that is much more promising than cherry-picking what to believe in the early sources, is the methodology that is advocated by Ahmad Ṣubḥī Manṣūr, an Egyptian graduate of al-Azhar. Manṣūr is a prominent Muslim reformist who is a former Azharī PhD graduate and Azharī professor.

His reformist agenda is very simple: Islam should be based on the Qur’ān alone. To this end, he has written a whole book entitled al-Qur’ān wa Kafa (“the Qur’ān is Sufficient”) wherein he defends the Qur’ān-only view, of which he is currently and incontrovertibly the number-one proponent.

Manṣūr believes that the extra-Qur’ānic Islamic sources, written as they were many generations after Muhammad’s death, are historically unreliable, and are a byproduct of a later sectarian milieu with concerns that were alien to the time of Muhammad and the Qur’ān.[31] Indeed, he describes much of the unpalatable material found in the ahādīth as “garbage.”

An upshot of his view is that many of the unpalatable teachings in mainstream Islam are not found in the Qur’ān, but in the extra-Qur’ānic sources, and so will be eliminated from his version of Islam. Examples of unpalatable doctrines or events that are not found in the Qur’ān but are present in the extra-Qur’ānic sources are as follows: the view that women make up most of hellfire and are lacking in faith and intelligence; the view that apostates should be killed; the stories that Muhammad enslaved women and had (ostensibly non-consensual) sexual relations with some female captives; the view that Muhammad wanted Jews and Christians expelled from the Arabian peninsula; the view that people should be fought until they believe in Allah and Muhammad’s prophethood, etc.

It must be noted that the view that Islam should be based solely on the Qur’ān and not on the extra-Qur’ānic sources is not something that is completely without intellectual merit. The extra-Qur’ānic sources of Islam are in fact written long after Muhammad’s death and contradict each other on many important points. That a ḥadīthin Sahih al-Bukhari has Muhammad saying that whoever changes his (Islamic) religion should be killed is hardly good evidence that Muhammad said such a thing.

Furthermore, eminent Western (non-Muslim) scholars of Islam, like Gabriel Said Reynolds of the University of Notre Dame, consider the extra-Qur’ānic Islamic sources, viz., the sīyar (plural ofsīra), tafasīr (plural of tafsīr), and aḥadīth (plural of ḥadīth), to be historically unreliable for constructing the context of the Qur’ān, or giving us accurate information about Muhammad.[32] He views many of the extra-Qur’ānic stories as being Midrashic interpretations of enigmatic Qur’ānic verses that should be read as secondary literature rather than as historical accounts.

All this being said, the putative reformist pathway of Manṣūr is not without its demerits. First, the Sunna (or way of Muhammad) is firmly entrenched in early Islam and many Muslims would see a Qur’ān-only Islam as being very foreign from their understanding of the religion. And they would be correct. Qur’ān-only Islam is an alien form of Islam, after all, most of Islamic praxis today is based not on the Qur’ān but  on the extra-Qur’ānic sources (particularly the aḥadīth); for example, the obligation to pray five times a day is not something that is taught in the Qur’ān, but in the extra-Qur’ānic source materials.[33] So in one sense, a Qur’ān-only Islam is arguably a different religion than the mainstream Islam that is practiced today. [emphasis added]

Second, most scholars of Islam, whether Muslim scholars in Muslim countries, orientalist scholars, or otherwise, do believe that while the earliest extra-Qur’ānic Islamic sources are embellished, even to a high degree, they nevertheless retain a solid core of historical truth. Scholars like Reynolds are, as he himself notes, in the minority here. Orientalists still follow the methodology of the great Islamicist, Theodore Noldeke (1836 – 1930), which is different from the traditional Muslim approach to the sources only insofar as it utilizes a more critical approach.[34]

Third, while the Qur’ān-only approach does eliminate many things that are unpalatable to a Western audience, one is still left with apparently unpalatable verses in the Qur’ān. Some Qur’ānic verses, like the ones mentioned earlier in this article, will need to be explained by Muslim reformers. However, given that the Qur’ān is, as the Islamicist F.E., Peters notes, “a text without a context,”[35]there is much room for interpretive maneuvering.[36]

All things being equal, the less that is known about the context of an ancient text, the greater the plausible interpretations of the text. This gives Qur’ān-only Muslims much greater leeway in explaining the prima facie unpalatable verses than Christians and Jews have in explaining away the violent or unpalatable elements in the Old Testament (the context of which are quite clearly stated in the text itself).

This is just one of a few putative approaches that Muslim reformers can adopt in order to combat certain religious doctrines that are not compatible with an egalitarian and Western ethic. Whatever the path that Muslim reformers take, it will certainly be an uphill battle for them. Manṣūr himself was tried by an Azharī tribunal and expelled from the University in 1987. And after being on the receiving end of many death threats for his unorthodox views, he sought political asylum in the United States and was granted it in 2002.

More recently, a young reformist, Islam al-Buhayrī, was imprisoned by ʿAbd al-Fatah al-Sisi’s “secular” Egyptian government for his vociferous efforts to reject much of what is unpalatable in the mainstream Islamic tradition. Likewise, Sayyid Al-Qumni is currently being taken to court in Egypt for his allegedly blasphemous reformist views. These courageous reformers are leading the drive towards reforming Islam, but when it comes to women under sharia, Muslim women themselves should be more proactive and they should take the lead in demanding equal treatment.

As can be seen from the above, there is much in the Islamic source texts that is not compatible with contemporary Western conceptions of the equality of man and woman. However, there are possible pathways for reforming these elements of Islam. And reformists who apply an intellectually consistent methodology, people like Dr. Manṣūr, should be encouraged.

Why Politicians Pretend Islam Has No Role in Violence

by Daniel Pipes
The Washington Times
March 9, 2015

Prominent non-Muslim political figures have embarrassed themselves by denying the self-evident connection of Islam to the Islamic State (ISIS) and to Islamist violence in Paris and Copenhagen, even claiming these are contrary to Islam. What do they hope to achieve through these falsehoods and what is their significance?

First, a sampling of the double talk:

President Barack Obama tells the world that ISIS “is not Islamic” because its “actions represent no faith, least of all the Muslim faith.” He holds “we are not at war with Islam [but] with people who have perverted Islam.”

British

Prime Minister David Cameron and U.S. President Barack Obama agree that violence perverts Islam.

Secretary of State John Kerry echoes him: ISIS consists of “coldblooded killers masquerading as a religious movement” who promote a “hateful ideology has nothing do with Islam.” His spokesperson, Jen Psaki, goes further: the terrorists “are enemies of Islam.”

Jeh Johnson, the U.S. secretary of Homeland Security, assents: “ISIL is [not] Islamic.” My favorite:Howard Dean, the former Democrat governor of Vermont, says of the Charlie Hebdo attackers, “They’re about as Muslim as I am.”

Howard Dean, former governor of Vermont, has declared himself a Muslim?

Europeans speak identically: David Cameron, the Conservative British prime minister, portrays ISISas “extremists who want to abuse Islam” and who “pervert the Islamic faith.” He calls Islam “a religion of peace” and dismisses ISIS members as not Muslims, but “monsters.” His immigration minister, James Brokenshire, argues that terrorism and extremism “have nothing to do with Islam.”

On the Labour side, former British prime minister Tony Blair finds ISIS ideology to be “based in a complete perversion of the proper faith of Islam,” while a former home secretary, Jack Straw, denounces “the medieval barbarity of ISIS and its ilk” which he deems “completely contrary to Islam.”

Across the channel, French president François Hollande insists that the Charlie Hebdo and Hyper Cacher criminals “have nothing to do with the Muslim faith.” His prime minister, Manuel Valls, concurs: “Islam has nothing to do with ISIS.”

Dutch Prime Minister Mark Rutte echoes the same theme: “ISIS is a terrorist organization which misuses Islam.” Daniel Cohn-Bendit, a left-wing German politician, calls the Paris murderers fascists, not Muslims. From Japan, Prime Minister Shinzo Abe agrees: “Extremism and Islam are completely different things.”

This is not a new view: for example, prior U.S. presidents Bill Clinton and George W. Bush also aired their insights about what is and is not Islam, though less assertively.

Summarizing these statements, which come straight out of the Islamist playbook: Islam is purely a religion of peace, so violence and barbarism categorically have nothing to do with it; indeed, these “masquerade” and “pervert” Islam. By implication, more Islam is needed to solve these “monstrous” and “barbaric” problems.

But, of course, this interpretation neglects the scriptures of Islam and the history of Muslims, steeped in the assumption of superiority toward non-Muslims and the righteous violence of jihad. Ironically, ignoring the Islamic impulse means foregoing the best tool to defeat jihadism: for, if the problem results not from an interpretation of Islam, but from random evil and irrational impulses, how can one possibly counter it? Only acknowledging the legacy of Islamic imperialism opens ways to re-interpret the faith’s scriptures in modern, moderate, and good-neighborly ways.

Why, then, do powerful politicians make ignorant and counterproductive arguments, ones they surely know to be false, especially as violent Islamism spreads (think of Boko Haram, Al-Shabaab, and the Taliban)? Cowardice and multiculturalism play a role, to be sure, but two other reasons have more importance:

First, they want not to offend Muslims, who they fear are more prone to violence if they perceive non-Muslims pursuing a “war on Islam.” Second, they worry that focusing on Muslims means fundamental changes to the secular order, while denying an Islamic element permits avoid troubling issues. For example, it permits airplane security to look for passengers’ weapons rather than engage in Israeli-style interrogations.

According to non-Muslim politicians these Taliban members have nothing to do with Islam.

My prediction: Denial will continue unless violence increases. In retrospect, the 3,000 victims of 9/11 did not shake non-Muslim complacency. The nearly 30,000 fatalities from Islamist terrorism since then also have not altered the official line. Perhaps 300,000 dead will cast aside worries about Islamist sensibilities and a reluctance to make profound social changes, replacing these with a determination to fight a radical utopian ideology; three million dead will surely suffice.

Without such casualties, however, politicians will likely continue with denial because it’s easier that way. I regret this – but prefer denial to the alternative.

Mr. Pipes (DanielPipes.org, @DanielPipes) is president of the Middle East Forum. © 2015 by Daniel Pipes. All rights reserved.


March 9, 2015 addendum: For many more details on the cases cited here, see my weblog entry “Islam vs. History” at DanielPipes.org.

 

 

Also see:

Defeat Jihad Summit panel debates the use of ‘qualifiers’ when referring to Islam

moderate_radical-islam

CJR: The perennial debate over use of qualifiers such as radical, extremist or even fundamentalist to describe Islam is brought up by the intrepid Diana West at the Center for Security Policy’s Defeat Jihad Summit. Diana West believes that we are in fact abiding by Islamic blasphemy laws when we say “radical” Islam rather then just Islam.

Stephen Coughlin comes at this from a military intelligence perspective which seeks to define just what the Islamic threat doctrine is so that we can “orient on the enemy”.  He explains that he chooses to refer to The Reliance of the Traveller shariah manual because it represents the sanctioned views of A Azhar, the OIC and the American Muslim Brotherhood. Therefore it represents the prevailing view of Sunni Islam and can be said to be Islam…not radical Islam. Coughlin then says something very interesting that needs to be highlighted. He refers to the tactic of using qualifiers in order to “bring people along”. In other words, some counter jihadists, especially those who are working in the political arena, choose to use qualifiers in order to soften the message for politically correct ears, including moderate Muslims.

Following Coughlin, David Yerushalmi speaks to the legal issues of trying to reform shariah law with an explanation of Fiqh and what it would take to overturn articles of Islamic jurisprudence developed over thousands of years as Islamic reformers such as Zuhdi Jasser and Egyptian President Al Sissi are advocating.

Debra Burlingame then speaks to the quandry of Moderate Muslims who have no safe place to express their views. Andrew McCarthy and Fred Fleitz believe it is important to reach out to Moderate Muslims and enlist their help.

I think a general consensus was reached that it is not necessary to address what the true Islam is if you can identify as the enemy those Muslims who subscribe to the Islamic Threat Doctrine of Shariah. John Guandolo gets down to law enforcement brass tacks and asserts that we need to start prosecuting those in high positions who are aiding and abetting terrorists. While John Guandolo did not agree that moderate Muslim outreach is producing results, he asserted that counter jihadists do not have to agree on everything in order to work together. I heartily agree.

Watch the debate which goes from 5:03 to about 5:38 in the video.  I’ve set the video to begin with Diana West  but if for some reason that changes just move the progress bar with your cursor:

 

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Here are some clips of the Summit now available at securefreedom:

Michael Mukasey at Defeat Jihad Summit

 

Gen. Jerry Boykin at Defeat Jihad Summit

 

Gov. Bobby JIndal at Defeat Jihad Summit

 

Rep. Scott Perry at Defeat Jihad Summit

 

Rep. Mike Pompeo at Defeat Jihad Summit

 

Rep. Steve King at Defeat Jihad Summit

 

Andrew McCarthy at Defeat Jihad Summit

 

Pete Hoekstra at Defeat Jihad Summit

 

Newt Gingrich at Defeat Jihad Summit

 

Nonie Darwish

 

 

Does Moderate Islamic Ideology Exist?

tawfikNewsmax, By Tawfik Hamid, Sep. 10, 2014:

One of the guiding principles of the Islamic State is that Muslims must fight non-Muslims all over the world and offer them the following choices: Join, pay a humiliating tax called “jijya,” or to be killed. This violent principle was the basic doctrine that justified the Islamic conquests by the early Muslims.

After recent savagery by ISIS and other militant groups around the world, the following question inevitably is raised: Is it possible to be a follower and not adhere to that mandate?

In other words, if a young Muslim became very religious, is there an approved Islamic theological source or interpretation that clearly contradicts such a principle or at least teaches it in a different way, for example, contextualizing it in time and place?
The sad answer is: No.

Typically, there are five sources for Islamic law. These are: the Koran — the Hadith of Prophet Muhammad (such as Sahih Al-Buchakry), the actions of the disciples of Mohamed (Sahaba), the four schools of Islamic jurisprudence, and the Tafseer or Interpretations of the Koran.

If a young Muslim whether the Islamic State is adhering to doctrine, the following shocking results would arise.

The literal understanding of the Koran 9:29 can easily be used to justify what extremists are doing.  “Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture (Jews and Christians) – [fight] until they give the jizyah willingly while they are humiliated.”

The following Sahih (authentic) Hadith in Al-Buchakry also supports violent ideology.
“Muhammad said: “I have been ordered to fight the people till they say: La ilaha illallah (none has the right to be worshipped but Allah), and whoever said No God other than, Allah will save his property and his life from me.”

If the same young Sunni Muslim felt uncomfortable with the literal interpretations of such text a search for an answer in the actions of the Sahaba might ensue. Sadly, the Sahaba or Disciples of Muhammad were the ones who used such a principle to justify the Islamic conquests and subjugating non-Muslims to Islam.

The fourth source for Islamic law is the four schools of Islamic jurisprudence namely, Al-Shafeii, Al-Hanbali, Al-Hanafi, and Al- Maleki. These schools, without a single exception, support the principle that Muslims must fight non-Muslims and offer them the dire choices.

The fifth, and final hope for one searching for a different understanding of Koran 9:29 is to find an interpretation (or commentary) that interprets it differently.

A basic research on almost all approved interpretation for the Quran support the same violent understanding. More than leading 25 different approved Koran Interpretations that are usually used by Muslims to understand the Koran unambiguously support the violent understanding of the verse.

Saying that “Islam is the religion of peace” or condemning radicals as being “un-Islamic” without condemning the principle that Muslims must fight non-Muslims to subjugate them to Islam, is not just hypocritical, it is counterproductive as it hides the true cause of the problem and impedes the efforts to solve it.

It also dangerously ignores the seriousness of the problem. Similarly, not calling the “Islamic State” the Islamic State (to avoid using the word Islamic) as suggested by some Islamic scholars is not going to change the painful fact that ISIS is using an approved and unchallenged principle of the Islamic theology. Such scholars need to work on providing peaceful alternatives to the current violent theology instead of asking the world not use the label Islamic State.

There are many moderate Muslims; however, until the leading Islamic scholars provide peaceful theology that clearly contradicts the violent views of the Islamic State, the existence of moderate “Islam” must be questioned.

Dr. Tawfik Hamid is the author of “Inside Jihad: Understanding and Confronting Radical Islam.” Read more reports from Tawfik Hamid — Click Here Now.

Moderate Islam Is Multiculturalism Misspelled

Koran (3)by Daniel Greenfield:

I have been searching for moderate Islam since September 11 and just like a lost sock in the dryer, it was in the last place I expected it to be.

There is no moderate Islam in the mosques or in Mecca. You won’t find it in the Koran or the Hadiths. If you want to find moderate Islam, browse the newspaper editorials after a terrorist attack or take a course on Islamic religion taught by a Unitarian Sociologist wearing fake native jewelry.

You can’t find a moderate Islam in Saudi Arabia or Iran, but you can find it in countless network news specials, articles and books about the two homelands of their respective brands of Islam.

You won’t find the fabled land of moderate Muslims in the east. You won’t even find it in the west. Like all myths it exists in the imagination of those who tell the stories. You won’t find a moderate Islam in the Koran, but you will find it in countless Western books about Islam.

Moderate Islam isn’t what most Muslims believe. It’s what most liberals believe that Muslims believe.

The new multicultural theology of the West is moderate Islam. Moderate Islam is the perfect religion for a secular age since it isn’t a religion at all.

Take Islam, turn it inside out and you have moderate Islam. Take a Muslim who hasn’t been inside a mosque in a year, who can name the entire starting lineup of the San Diego Chargers, but can’t name Mohammed’s companions and you have a moderate Muslim. Or more accurately, a secular Muslim.

An early generation of Western leaders sought the affirmation of their national destinies in the divine. This generation of Western leaders seeks the affirmation of their secular liberalism in a moderate Islam.

Even if they have to make it up.

Without a moderate Islam the Socialist projects of Europe which depend on heavy immigration collapse. America’s War on Terror becomes the endless inescapable slog that the rise of ISIS has once again revealed it to be. Multiculturalism, post-nationalism and Third World Guiltism all implode.

Without moderate Muslims, nationalism returns, borders close and the right wins. That is what they fear.

If there is no moderate Islam, no moderate Mohammed, no moderate Allah, then the Socialist Kingdom of Heaven on Earth has to go in the rubbish bin. The grand coalitions in which LGBT activists and Islamists scream at Jews over Gaza aren’t the future; they’re the Weimar Republic on wheels.

Flash back to Obama in his tan suit wearily saying that he has no strategy for ISIS. The original plan was to capture Osama alive, give him a civilian trial, cut a deal with the moderate Taliban and announce the end of the War on Terror before the midterm elections.

So much for that.

Moderate Islam is a difficult faith. To believe in it you have to disregard over a thousand years of recorded history, theology, demographics and just about everything that predates 1965. You have to ignore the bearded men chopping off heads because they don’t represent the majority of Muslims.

Neither does Mohammed, who did his own fair share of headchopping.

The real Islam is a topic that non-Muslims of no faith who hold sacred only the platitudes of a post-everything society are eager to lecture on without knowing anything about it.

Their Islam is not the religion of Mohammed, the Koran, the Hadiths, the Caliphs or its practitioners in such places as Saudi Arabia, Pakistan, Iran, Iraq or Indonesia. Their Islam is a religion that does not exist, but that they fervently believe must exist because without it their way of life is as doomed as the dodo.

Read more at Frontpage

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

Why ‘Moderate Islam’ is an Oxymoron

By Raymond Ibrahim:

At a time when terrorism committed in the name of Islam is rampant, we are continuously being assured—especially by three major institutions that play a dominant role in forming the Western mindset, namely, mainstream media, academia, and government—that the sort of Islam embraced by “radicals,” “jihadis,” and so forth, has nothing to do with “real” Islam.

quran (1)“True” Islam, so the narrative goes, is intrinsically free of anything “bad.”  It’s the nut-jobs who hijack it for their own agenda that are to blame.

More specifically, we are told that there exists a “moderate” Islam and an “extremist” Islam—the former good and true, embraced by a Muslim majority, the latter a perverse sacrilege practiced by an exploitative minority.

But what do these dual adjectives—“moderate” and “extremist”—ultimately mean in the context of Islam?  Are they both equal and viable alternatives insofar as to how Islam is understood?  Are they both theologically legitimate?  This last question is particularly important, since Islam is first and foremost a religious way of life centered around the words of a deity (Allah) and his prophet (Muhammad)—the significance of which is admittedly unappreciated by secular societies.

Both terms—“moderate” and “extremist”—have to do with degree, or less mathematically, zeal: how much, or to what extent, a thing is practiced or implemented.  As Webster’s puts it, “moderate” means “observing reasonable limits”; “extremist” means “going to great or exaggerated lengths.”

It’s a question, then, of doing either too much or too little.

The problem, however, is that mainstream Islam offers a crystal-clear way of life, based on the teachings of the Koran and Hadith—the former, containing what purport to be the sacred words of Allah, the latter, the example (or sunna, hence “Sunnis”) of his prophet, also known as the most “perfect man” (al-insan al-kamil).   Indeed, based on these two primary sources and according to normative Islamic teaching, all human actions fall into five categories: forbidden actions, discouraged actions, neutral actions recommended actions, and obligatory actions.

In this context, how does a believer go about “moderating” what the deity and his spokesman have commanded?    One can either try to observe Islam’s commandments or one can ignore them: any more or less is not Islam—a word which means “submit” (to the laws, or sharia, of Allah).

The real question, then, is what do Allah and his prophet command Muslims (“they who submit”) to do?  Are radicals “exaggerating” their orders? Or are moderate Muslims simply “observing reasonable limits”—a euphemism for negligence?—when it comes to fulfilling their commandments?

In our highly secularized era, where we are told that religious truths are flexible or simply non-existent, and that any and all interpretations and exegeses are valid, the all-important question of “What does Islam command?” loses all relevance.

Hence why the modern West is incapable of understanding Islam.

Indeed, only recently, a Kenyan mosque leader said that the Westgate massacre, where Islamic gunmen slaughtered some 67 people, “was justified.  As per the Koran, as per the religion of Islam, Westgate was 100 percent justified.” Then he said: “Radical Islam is a creation of people who do not believe in Islam. We don’t have radical Islam, we don’t have moderates, we don’t have extremists. Islam is one religion following the Koran and the Sunna” [emphasis added].

Note his point that “Radical Islam is a creation of people who do not believe in Islam,” a clear reference to the West which coined the phrase “radical Islam.”  Ironically, the secular West, which relegates religious truths to the realm of “personal experience,” feels qualified to decide what is and is not “radical” about Islam.

Consider one example: Allah commands Muslims to “Fight those among the People of the Book [Jews and Christians] who do not believe in Allah nor the Last Day, nor forbid what Allah and His Messenger have forbidden, nor embrace the religion of truth [i.e., Islam], until they pay the jizya [tribute] with willing submission and feel themselves subdued”  [Koran 9:29].

How can one interpret this verse to mean anything other than what it plainly says?  Wherein lies the ambiguity, the room for interpretation?  Of course there are other teachings and allusions in the Koran that by necessity lend themselves over to the fine arts of interpretation, or ijtihad.  But surely the commands of Koran 9:29 are completely straightforward?

In fact, Muhammad’s 7th century followers literally acted on this and similar verses (e.g., 9:5), launching the first Muslim conquests, which saw the subjugation of millions of Christians, Jews, and others, and the creation of the “Muslim world.”  Such jihadi expansion continued until Islam was beaten on the battlefield by a resurgent West some two or three centuries ago.

Read more at CBN with video