Spencer rips this propagandist a new ....... brain:
Here is that rare thing, an attempt to show with specific Qur'anic citations how an Islamic jihadist is misusing the Qur'an and misunderstanding the true, peaceful teachings of Islam. Usually those who assert such things are extremely vague about just how Islam and the Qur'an are being misused.
Unfortunately, however, this is written by Salam al-Marayati of the Muslim Public Affairs Council (MPAC) -- a fact that immediately arouses suspicion. MPAC, for example, has trafficked in moral equivalence between jihadists and anti-jihadists regarding Israel. It was no surprise when the organization joined CAIR and other groups in 2004 in signing a "Joint Muslims/Arab-American Statement on Israel Violence in Gaza." The organizations echoed some of the most virulent rhetoric that jihadists employ in their offensives against the Jewish state, condemning "Israel's recent indiscriminate killings of innocent Palestinians, including many children," without even mentioning the targeting by Palestinian suicide bombers of Israeli citizens on buses and in restaurants, or the Israeli government's diametrically opposed policy of never targeting civilians.
Such extreme rhetoric was nothing new for MPAC. On the afternoon of September 11, 2001, on a Los Angeles radio show, al-Maryati added fuel to the wildest, most paranoid conspiracy theories about the attacks that had just unfolded: "If we're going to look at suspects we should look to the groups that benefit the most from these kinds of incidents, and I think we should put the state of Israel on the suspect list because I think this diverts attention from what's happening in the Palestinian territories so that they can go on with their aggression and occupation and apartheid policies."
This was not al-Maryati's only outburst of anti-Israeli malevolence. Daniel Pipes recounts a "February 1996 incident when a Palestinian named Muhammad Hamida shouted the fundamentalist war cry, Allahu Akbar (Allah is Great), as he drove his car intentionally into a crowded bus stop in Jerusalem, killing one Israeli and injuring 23 others. Before he could escape or hurt anyone else, Hamida was shot dead. Commenting on the affair, Mr. Al-Marayati said not a word about Hamida's murderous rampage but instead focused on Hamida's death, which he called 'a provocative act,' and demanded the extradition of his executors to America 'to be tried in a U.S. court' on terrorism charges."
Al-Maryati in 1996 equated violent jihadists with the Founding Fathers: "Most Islamic movements have been branded as terrorists as a result of the rising extremism from a handful of militants. American freedom fighters hundreds of years ago were also regarded as terrorists by the British."
"Repentance is the only option for the Fort Hood killer," by Salam al-Marayati in the Wall Street Journal, December 9 (thanks to all who sent this in):[...] Maj. Hasan took an oath as a member of the U.S. military to defend our country. He also took a Hippocratic oath to protect his patients. The violation of these oaths is a violation of the Quranic principle which states that making a pledge to anyone is tantamount to making a pledge to God. The Quran states: "(Be not like those) who use their oaths as a means of deceiving one another" (16:92).
QED, eh? Salam al-Marayati would have us believe that it's very simple: the Qur'an says don't break your oaths, Hasan broke his oath, and so Hasan, despite appearances to the contrary, is a Muslim heretic, a Misunderstander of Islam.
Unfortunately, however, there are indications in the Hadith that oaths taken to Infidels don't have that unbreakable character. Muhammad, of course, said, "War is deceit." He also said, "By Allah, and Allah willing, if I take an oath and later find something else better than that, then I do what is better and expiate my oath."
Muhammad said this in the context of being able to do something better for his men than what he had promised to do, and so al-Marayati may argue that shooting up Fort Hood was in no way better than remaining loyal to the U.S. military, but from the jihadist point of view a jihad against Infidels is certainly better than submitting to those Infidels. After all, Muhammad also said, when asked what was the best deed, that jihad was best after professing faith in Islam. He also recommended to his followers that they break their oaths if they found a better course of action.
Those who would say that Qur'an trumps Hadith whenever there is a contradiction, and that therefore oaths are always and everywhere binding upon Muslims, must then explain why that has never been understood as such in the Islamic world. History is full of examples of Muslims breaking oaths and treaties with Infidels. Were they all misunderstanding Islam?
In any case, al-Marayati mentions none of this. And why not? He could have given a much more convincing and honest presentation if he had acknowledged the existence within Islamic tradition of justifications for oath-breaking, and explained -- if he could -- why they did not excuse Hasan's behavior. But he didn't.His now infamous PowerPoint presentation is rife with distortions of the Quran. Entitled "The Koranic Worldview As It Relates to Muslims in the U.S. Military," it provides anything but a Quranic perspective. Maj. Hasan's critical fault in understanding the Quran was his failure to distinguish between two very important categories of verses: those tied to the specific context of seventh-century Arabia, and those that are absolute and permanent.
Here al-Marayati implies, without offering specifics, that the martial verses of the Qur'an that Hasan quoted are understood by mainstream Islamic theology to apply only to seventh-century Arabia. Unfortunately, the opposite is true. Very early in the history of Islam, Muslims noticed and began to grapple with how Muhammad's messages changed in character over the course of his prophetic career. Muhammad's earliest biographer, a pious Muslim named Ibn Ishaq, explains the progression of Qur'anic revelation about warfare. First, he explains, Allah allowed Muslims to wage defensive warfare. But that was not Allah's last word on the circumstances in which Muslims should fight. Ibn Ishaq explains offensive jihad by invoking a Qur'anic verse: "Then God sent down to him: 'Fight them so that there be no more seduction,' i.e. until no believer is seduced from his religion. 'And the religion is God's', i.e. Until God alone is worshipped."
The Qur'an verse Ibn Ishaq quotes here (2:193) commands much more than defensive warfare: Muslims must fight until "the religion is God's" - that is, until Allah alone is worshipped. Ibn Ishaq gives no hint that that command died with the seventh century.
Nor do all contemporary Islamic thinkers believe that that command is a relic of history. According to a 20th century Chief Justice of Saudi Arabia, Sheikh 'Abdullah bin Muhammad bin Humaid, "at first 'the fighting' was forbidden, then it was permitted and after that it was made obligatory." He also distinguishes two groups Muslims must fight: "(1) against them who start 'the fighting' against you (Muslims) . . . (2) and against all those who worship others along with Allah . . . as mentioned in Surat Al-Baqarah (II), Al-Imran (III) and At-Taubah (IX) . . . and other Surahs (Chapters of the Qur'an)." (The Roman numerals after the names of the chapters of the Qur'an are the numbers of the suras: Sheikh 'Abdullah is referring to Qur'anic verses such as 2:216, 3:157-158, 9:5, and 9:29.)
This understanding of the Qur'an isn't limited to the Wahhabi sect of Saudi Arabia, to which Sheikh 'Abdullah belongs, and which many Western analysts imagine to have originated Islamic doctrines of warfare against unbelievers. Jihad theorist Sayyid Qutb, who was not a Wahhabi, subscribes to the same view of the Qur'an. In his jihad manifesto Milestones, he quotes at length from the great medieval scholar Ibn Qayyim (1292-1350), who, says Qutb, "has summed up the nature of Islamic Jihaad." Ibn Qayyim outlines the stages of the Muhammad's prophetic career: "For thirteen years after the beginning of his Messengership, he called people to God through preaching, without fighting or Jizyah, and was commanded to restrain himself and to practice patience and forbearance. Then he was commanded to migrate, and later permission was given to fight. Then he was commanded to fight those who fought him, and to restrain himself from those who did not make war with him. Later he was commanded to fight the polytheists until God's religion was fully established."
Qutb summarizes the stages: "Thus, according to the explanation by Imam Ibn Qayyim, the Muslims were first restrained from fighting; then they were permitted to fight; then they were commanded to fight against the aggressors; and finally they were commanded to fight against all the polytheists." He further quotes Ibn Qayyim as emphasizing the need to wage war against and subjugate non-Muslims, particularly the Jewish and Christian "People of the Book": "After the command for Jihaad came, the non-believers were divided into three categories: one, those with whom there was peace; two, the people with whom the Muslims were at war; and three, the Dhimmies....It was also explained that war should be declared against those from among the 'People of the Book' who declare open enmity, until they agree to pay Jizyah or accept Islam. Concerning the polytheists and the hypocrites, it was commanded in this chapter that Jihaad be declared against them and that they be treated harshly." Qutb says that if someone rejects Islam, "then it is the duty of Islam to fight him until either he is killed or until he declares his submission."