Archive for the ‘Sunnah’ Category

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The below is linked from Jihadwatch.org. Since I frequently post about Islamic, Muslim, and jihadist issues, I thought it would be beneficial, not only to others who might have a passing interest in what Islam entails, but also to those who would like to fortify their general understanding of the subject–people with a thirst for more knowledge in this area. People like me for example.

Aside from informative websites like The Gates of Vienna, Dhimmitwatch and Jihadwatch, as well as countless others who operate to educate the open-minded in the ongoing war that is the global jihad, there are additionally uncountable books on the subject by such renowned authors as Robert Spencer, Serge Trifkovic, Daniel Pipes, ex-Islamic terrorist Walid Shoebat, and Ibn Warraq to name only a scant few.

If however, you’d rather simply begin with a general understanding of Islam, the Qur’an, and global jihad, the Islam 101 piece at Jihadwatch by writer Gregory M. Davis, PhD, author of Religion of Peace? and director of the highly informative documentary, Islam: What the West Needs to Know, is a great way to begin one’s apprenticeship on this matter, particularly if you are searching for the non-whitewashed, politically incorrect version offered by such groups and peoples as CAIR, George Galloway, the Muslim Public Affairs Council (MPAC), and Jimmy Carter–a tiny shortlist of appologists and obfuscators. In other words, this is an excellent beginning in ones’ enlightenment to the truth.

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Introducing Islam 101 – Part 1

Islam 101 is meant as an educational tool for people to become more educated about the fundamentals of Islam and to help the more knowledgeable better convey the facts to the uninitiated. All should feel free to distribute and/or reproduce it. It will become a new menu item at JW soon. Enjoy!

Islam 101

by Gregory M. Davis, PhD
author, Religion of Peace? Islam’s War Against the World
producer/director, Islam: What the West Needs to Know — An Examination of Islam, Violence, and the Fate of the Non-Muslim World

Table of Contents

1) Introduction

2) The Problem Clarified

3) The Basics
a) The Five Pillars of Islam
b) The Quran — the Book of Allah
c) The Sunnah — the “Way” of the Prophet Muhammad
d) Sharia Law

4) Jihad and Dhimmitude

a) What does “jihad” mean?
b) Muslim Scholar Hasan Al-Banna on jihad
c) Dar al-Islam and dar al-harb: the House of Islam and the House of War

i) Taqiyya — Religious Deception

d) Jihad Through History

i) The First Major Wave of Jihad: the Arabs, 622-750 AD
ii) The Second Major Wave of Jihad: the Turks, 1071-1683 AD

e) The Dhimma
f) Jihad in the Modern Era

5) Frequently Asked Questions

a) What about the Crusades?
b) If Islam is violent, why are so many Muslims peaceful?
c) What about the violent passages in the Bible?
d) Could an Islamic “Reformation” pacify Islam?
e) What about the history of Western colonialism in the Islamic world?
f) How can a violent political ideology be the second-largest and fastest-growing religion on earth?
g) Is it fair to paint all Islamic schools of thought as violent?
h) What about the great achievements of Islamic civilization?

6) Glossary of Terms

7) Further Resources

1. Introduction

My book and documentary are meant to serve as concise explanations of the major moving parts of Islam and their implications for Western society. They are meant as remedies to the often confused, misleading, and cluttered public discussions of Islam, which tend to leave the layman as much in the dark as to Islam’s nature and intentions as he was before. Islam 101 is a condensation of the book and documentary with the aim of lending clarity to the public understanding of Islam and of exposing the inadequacy of the prevailing views. It is also intended as a tool by which those more familiar with Islam’s true nature and goals may more effectively represent the facts to the uninformed.


Islam 101 – Part 2

Here is the second part of Islam 101. (It didn’t all fit the first time.)

d. Jihad Through History

In 622 AD (year one in the Islamic calendar, AH 1), Muhammad abandoned Mecca for the city of Medina (Yathrib) some 200 farther north in the Arabian peninsula. In Medina, Muhammad established a paramilitary organization that would spread his influence and that of his religion throughout Arabia. Because there has never been a separation of the political-military and the religious in Islam, this development was entirely natural by Islamic principles. By the time of his death in 632 AD, Muhammad had extended his control in a series of raids and battles over most of southern Arabia. The conquered populations of these areas either had to submit to Muslim rule and pay a protection tax or convert to Islam.


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There was a moment several months ago when my good friend, John and I became embroiled in a heated debate focusing on Israel’s attack of and drive into Lebanon during July of 2006. Now Dubbed the July War or commonly known in Israel as The Second Lebanon War, I expressed my belief that, whether one believes Israeli Prime Minister Ehud Olmert is an effective leader or not, due to the circumstances involving the kidnapping of two Israeli soldiers, Olmert had to act or face the perception from those who support violent aggression against Israel that Olmert would have no will to defend and fight for the country and for the Israeli people. Despite the eventual outcome of that month-long conflict, and the subsequent loss of Israeli confidence in their newly appointed ad hoc leader, there was left little doubt that Olmert would commit to protecting the nation.

As tends to occur, my friend who passionately supports the Palestinian cause, began intensely referencing particular actions and specific examples of Israeli crimes against Palestinians, most notably the Phalangist massacre of 1982 which still evidences doubt as to categorical, direct involvement of the IDF (Maronite Christian forces committed the massacre; whether Israeli forces knew or didn’t know what was taking place within the Palestinian refugee camps is still unclear. Regardless, the IDF’s perimeter around the refugee camps prohibited Palestinians any escape from the marauding Maronite militias. This does not diminish the fact that Israel is one of the leading human rights adherents on the face of the planet, not to mention the only democracy in the Middle-east with a judiciary that is near second to none.)

As I’ve said, John is passionate and intense, and I do become easily flustered in verbal arguments especially when he and I come face to face. Needless to say, we don’t participate in too many political debates, but one thing I did learn from that experience is how little I knew about the Israel/Palestinian conflict specifically and the Middle-east in general. In essence, the respect I have for my friend inspired me because of my ignorance, regardless of our differences.

Since last summer I have set out on a personal crusade, or more appropriately a jihad in order to educate myself in such matters. Through books, magazines, and websites, I have learned more than I have ever known about the Middle-east and the geopolitical/religiopolitical enfilade that encompasses the region.

Inevitably, and in order to better understand the motivations of the inhabitants in that part of the world, I was compelled to ascertain more information about the majority belief systems in the Middle-east–Islam. My general studies did not lead me to others who would formulate my opinion for me. Rather, I came to conclusions that centered around the idea that Islam is a repressive, intolerant, and expansionist faith based around the idea of capitulation to Allah, subjugation, or death. After that, after I had worked out my own conceptions and conclusions, then I came across such websites as Jihadwatch.com and The Gates of Vienna–websites with writers and scholars whose ideas matched my perceptions of Islamic ideology.

From Jihad Watch, below is another fantastic piece by Hugh Fitzgerald about the rise of those (namely infidels) who wish to learn more about Islam who also end up being faced with the concept of global jihad. My recent experiences and discoveries stemmed from an argument with a friend as well as the continued fallout from 9/11 and the subsequent and unjustified war in Iraq. There may be many paths to Allah, but there are also many paths to discovering the truth about Islam.

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Fitzgerald: Cat’s out of the bag

Those at the Emory Wheel are reduced to this transparent nonsense of Taqiyya and Tu Quoque. How else can they proceed? They know what is in the texts. They know what states, societies, families suffused with Islam are taught. They know the tenets. They know the attitudes. They are well used to the atmospherics. They just don’t know how to handle those Infidels who also know those texts, those teachings, those attitudes, those atmospherics.

And there is nothing they can do to stop more and more Infidels, as they pick up their newspapers or turn on the evening news, from realizing how much of it is about this or that local manifestation of the worldwide and permanent Jihad — which can only get worse, and examples of which will only proliferate. Those Infidels will find out, slowly and then more rapidly, in greater and greater numbers, about Islam. There is nothing Islamic apologists can do about this, try as they will to lie, or to hide, or to distract with irrelevancies, or by appeals to Western “guilt” and false claims of victimization. Islam itself, as the vehicle for Arab imperialism, is the most successful imperialist project in history, the force which caused whole peoples to jettison and ignore, or despise, their own histories, pre-Islamic or non-Islamic. In light of that, the raising of idiotic claims of “racism” will not forever prevent Infidels, Christians, Jews, Hindus, Sikhs, Buddhists, and all others, everywhere and not just here in this country, from finding out about Islam.

It’s too late. Cat’s out of the bag. The Qur’an is just a click away (www.quranbrowser.com). And so are the Hadith. And so is the Sira — or you can read the texts about Muhammad, the Muslim texts, the texts of Qur’an and Hadith and Muslim Sira, and Muslim commentators and historians, with connective tissue and organizing principle supplied by Robert Spencer.

There is nothing these people can do about all that, except what they have been doing all along: “three Abrahamic faiths,” “one of world’s great religions,” “hijacked” or “perverted” by “extremists,” or adducing in support of this preposterousness a handful of Qur’anic phrases: “there is no compulsion in religion” (which does not mean what an Infidel who reads only those words would naturally take it to mean), and 5.32 but not 5.33 (Bush does it, Blair does it, even semi-educated fleas do it). Or if not the Qur’an, then one of the inauthentic Hadiths from one of the unauthoritative collections: Karen Armstrong loves the one about Muhammad returning from the “Lesser Jihad” of war to the “Greater Jihad” of domestic life, without recognizing that the hadith in question is not widely accepted as authentic. Why, I can write the Mosque-Outreach script for Infidels myself, and so can you, dear reader, and so can any man.

Here’s a case study, based on the posts of a Muslim who dropped by Jihad Watch a few days ago. He asked:

My questions to you are: Do you personally know any Muslims? Do you have any Muslim friends? Do you know about the Muslim experience in the post 9/11 America? Have you ever visited a Mosque? Have you ever been to an inter-faith event (e.g. poetry recital)? Have you ever read the Holy Qur’an or any of the other Islamic spiritual texts such as the works of Jalaluddin Rumi or al-Ghazali, Rabia al-Adawiyyah, Muhammad Iqbal, etc.?

The questions are misplaced. Many of the readers at this site have visited those Mosque Outreach exercises in Taqiyya-and-Tu-Quoque. Many have read the Qur’an, and have read and reread it, keeping in mind several things:

1) About 20% of it makes no sense, even to Muslims who know classical Arabic. See Christoph Luxenberg for one attempt to solve that matter of philology.

2) The internal contradictions in the Qur’an are resolved through the doctrine of “naskh” or “abrogation,” so that, as in the systems of common law, where the doctrine of stare decisis ordinarily holds but later decisions, when different, cancel the effect of earlier ones (e.g., Plessy v. Ferguson is not valid after Brown v. Bd. of Education).

3) The doctrine of “naskh” allows the so-called Meccan suras, the softer ones, which were presumably the product of a time when Muhammad still felt the need for support and had not yet become as harsh toward Infidels as he became once he had taken control in Medina (Yathrib), to be cancelled or overruled or overturned by the much harsher so-called “Medinan” suras.

4) While there are more than 150 Jihad verses in the Qur’an — though only 27 appearances of the word “qitaal” or combat, the most dangerous ones, such as those contained within Sura 9, are among the very last “revealed,” and hence possess great authority.

5) In English or French, as Western scholars of Islam familiar with the original texts have noted, the Qur’an’s verses are far less harsh than they are in the Arabic. Many of the words involving the treatment to be meted out to Unbelievers, that is Infidels or non-Muslims, are of this kind.

6) The official Muslim groups tend to distribute the translations that are much milder than the real thing. Even those used by Muslims, such as that of Yusuf Ali, do not always adequately convey the real meaning. But that can be found usually in the notes, and it is important for Infidels to read those Muslim annotations.

7) The Qur’an by itself does not yield up its full meaning, and the Sunnah, that is the customs and practice of Muslims of the time, of Muhammad and the Companions, is the true interpretive aid, the essential means by which obscure meanings are teased out. That is why Muslims so often refer to “Qur’an and Sunnah.”

8 ) Islam is a collectivist faith that does not admit of free exercise of conscience. That is, it will not permit — often on pain of death — individuals from deciding for themselves that they wish to leave Islam, sometimes for another faith, sometimes for no faith at all. That Islam does this makes it akin to other totalitarian belief-systems that do not tolerate anyone leaving that closed system. In a sense, a Muslim who leaves Islam is treated as a deserter from the army of Islam, just as someone who is persuaded to become a Muslim, even without any real understanding and with very incomplete (often deliberately withheld) knowledge, merely by reciting the single verse of the Shehada, is regarded as a recruit to the army of Islam, someone who has been signed up, rather than someone who has been carefully taught in order to save his individual soul.

9) Yes, not only have many of those posting here visited mosques during those phony Outreach Programs, but we have made it a point to attend those utterly phony presentations of Islam, in which none of the real questions — about how Islam divides the world uncompromisingly between Believer and Infidel, and territorially between Dar al-Islam and Dar al-Harb — ever come up. And of course there is never a discussion of Muhammad, that is of the killings of Abu Afak and Asma bint Marwan, the decapitation of the bound prisoners of the Banu Qurayza, the attack on the inoffensive Jewish farmers of the Khaybar Oasis, the tale of little Aisha, and so much else.

It makes no sense whatsoever, given the smooth taqiyya-and-kitman-and-tu-quoque so well-practiced and presented, for Infidels to attend any Muslim event without having thoroughly prepared themselves by learning about Islam, by reading the immutable texts of Islam, by talking to those who have grown up in Islam and left it, or those who, as Infidels, grew up in lands dominated by Islam — such as Hindus from Bali or Bangladesh, Christians from Egypt or Iraq or Pakistan, Jews from Yemen or Egypt or Syria, Zoroastrians, what few are left, who have escaped from Iran, and so on. One can expect only apologetics from Muslims — that is what our experience, individual and collective, demonstrates again and again. One can only take so much nonsense and lies, before even the most naive start to have things begin to make sense. They figure the whole thing out.

You offer, instead of honesty, a list of all kinds of irrelevancies. Jihad Watch is a pedagogic site. It is a site devoted to presenting all kinds of material about Islamic behavior and Islamic doctrine, and showing their connection. And it is also devoted to revealing the ways in which Infidels, in and out of the West, do or do not exhibit the traditional behavior of dhimmis — that is, the non-Muslims under Islam who were allowed to stay alive, and even to practice, within severe limits, their non-Muslim religions, but who were subject to a host of economic, political, legal, and social disabilities that together amounted to a permanent condition of humiliation, degradation, and physical insecurity.

In conclusion, a few questions, in turn, for you.

Have you ever compared the treatment, meted out over the past 1350 years, in all the lands conquered by Islam, toward the indigenous non-Muslims, with the way in which Muslims have been received and allowed to settle deep behind what they themselves are taught to regard as enemy lines?

Have you ever given the slightest thought to the possibility that the belief-system of Islam, with its Total Regulation of Life and Complete Explanation of the Universe, was essentially akin to a totalitarian doctrine?

Have you ever wondered about, or gone to hear, or read the books of, the many brilliant and articulate apostates from Islam, including but not limited to, Ibn Warraq (Why I Am Not a Muslim), Ayaan Hirsi Ali, Ali Sina (whose site http://www.faithfreedom.org relentlessly offers arguments against Islam from those who finally left it, and in so doing found intellectual and moral peace), Anwar Shaikh (who has described Islam as a vehicle for Arab supremacism in “Islam the Arab National Religion”), and many others, the most impressive people born into Islam, thoughtful, articulate, coherent — and being joined by other thoughtful, articulate, sensible people who through no fault of their own were born into Islam.

Eventually some Pakistanis and Bangladeshis and Indian Muslims may be able to slough off Islam as an ideology through a re-embrace of what could be seen as an original identity: that they were merely the descendants of Hindus, or in some cases Buddhists, who were forcibly converted to avoid either death or the onerousness of the dhimmi condition. Similarly, in the case of some North African “Arabs,” they may recognize themselves as the descendants of the indigenous Berbers — so many of whom, under the cultural and linguistic imperialism of the Arabs, were so arabised as to become “Arabs” themselves. And they not only became “Arabs,” but in turn to oppress the rights of those Berbers who still, steadfastly, have managed to resist the very arabisation that the ancestors of the “Arabs-from-Berbers” did not. Similarly, given how educated and intelligent Iranians are, including some who once worked to overthrow the Shah, they will come to see the use to which Islam is naturally put, the damage it has brought to Iran. This can be made to frame the incipient anti-Islam sentiments of many Iranians in national terms, see the primitive desert Arabs as having brought the “false gift” of Islam to the superior civilization of Persia. Discussion of what misery the Arab “gift” of Islam has brought to Iran, and a recognition by Iranian Muslims that they are the descendants of Zoroastrians whose last adherents are now so oppressed in Iran, might be one point of purchase to undo or at least limit the appeal of Islam. Have you given that Arab supremacism for which Islam is a vehicle any thought yourself?

And you ask, who has read the Qur’an? You should have asked: Who has read the Qur’an, the Hadith, and the Sira, should you not? In turn, one might ask: Have you read the Bible? Have you gone to a church merely to observe Christian worship? What do you know about the field of comparative religion? And would you allow other Muslims, your siblings or your children, to freely visit churches and synagogues and Hindu temples, and to read the holy scriptures of other faiths, and even to study those faiths formally, as many non-Muslims study Islam and the history of Islam? Would that be something you think should be encouraged for Muslims, both in Dar al-Islam, and in the Lands of the Infidels?

Tell us all about it.

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