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Summary: 

A five-and-a-half minute clip from Al-Jazeera of an Arab-American psychologist (Wafa Sultan) delivering a devastating critique of Muslims and defense of Jews. Sounds like partisan bickering, but try to find a single comment she makes that you can disagree with. She does this within the framework of a debate with a muslim cleric, whose only argument is: "You're a heretic, so we don't have to listen to you."

Summary: 

Imam Tawhidi

0:48 "Youths are being radicalised. This happens because of the books that we have, the Islamic scriptures that we have...They are being led to believe that if you go out there, you kill the infidel you will gain paradise"

4:16 "I disagree, for the past 1400 years we have had a religion of war, that's exactly what we have had"

Summary: 

As I have said quite a few times before, it is simply wrong to say that Islam and Christianity have much the same view of war and peace. Judging from its founding texts, Christianity is a pacifist religion, for its founder rejected violence. Islam’s founder was a warlord.

As I have also said quite a few times before, the real issue is not violence or terrorism but theocracy. Islamist violence stems from anger that Islam’s theocratic potential is being thwarted. Again, it is Christianity that is different: its founding texts reject theocracy.  For many centuries this was obscured, but then it was gradually understood and put into practice – which entailed the invention of modern politics, as I explain in my new book God Created Humanism.

Summary: 

One of the most frequently quoted Quranic verses is chapter 9 verse 5. This verse is known as "The Verse of the Sword." Muslim terrorists cite it to justify their violent jihad. Correspondingly, critics of Islam claim that it commands Muslims to act with offensive aggression towards the non-Muslims of that period, and contributes to Islam’s final theological doctrine of aggression towards all non-Muslims of all times. Apologists for Islam claim that 9:5 is purely defensive. Which side is right?

As the Islamic source materials are examined it will become evident that verse 9:5 is part of the theology of jihad and is meant to be both offensive and defensive. It is directed against Pagans living both near to and far away from Muhammad.

Understanding 9:5 in context requires an examination of the passage in which it is found. This passage consists of 29 to 41 verses or so (depending on which scholar’s view you hold). Because of time and space constraints however, I will only review the first 8 or so verses. I believe that they set the passage’s tone and belay its directives.

Islam’s final theological position regarding the use of violence to further its domain does not rest upon one verse or passage. Rather the entire Quran, other Islamic source materials, and Muhammad’s actions and lifestyle (Sunnah) must be examined and evaluated. We’ll do that with a view toward Sura 9:5.

I have attempted to keep this article focused on 9:5 within the broad theology of jihad. 9:5 is a foundational stone in the building of jihad and general aspects of jihad must be discussed. There is also the related topic of abrogation, but that has been dealt with elsewhere1, 2, 3, 4.

Summary: 

See also: http://www.answering-islam.org/Responses/Abualrub/terrorism1.htm

Note: The Hadith reference links have been changed to a new source because UCL have removed their hadith collection from public access.

As a side note, this statement is a third party report. We do not have the exact words of Muhammad to evaluate them at this point. Yet there is a narration in Sunan Abu Dawud where Muhammad is directly quoted:

Narrated Rabah ibn Rabi':
When we were with the Apostle of Allah (peace_be_upon_him) on an expedition, he saw some people collected together over something and sent a man and said: See, what are these people collected around? He then came and said: They are round a woman who has been killed. He said: This is not one with whom fighting should have taken place. Khalid ibn al-Walid was in charge of the van; so he sent a man and said: Tell Khalid not to kill a woman or a hired servant. (Sunan Abu Dawud, Book 14, Number 2663)

HOWEVER, there are certain other narrations that permit the killing of women and children, specifically during Muslim raids where they attack unsuspecting victims at night:

Narrated As-Sab bin Jaththama:
The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle." (Sahih Al-Bukhari, Volume 4, Book 52, Number 256)

I.e., they are all the same—both the women and children are nothing more than pagans! The above narration is repeated in several, different hadith collections:

Chapter 9: PERMISSIBILITY OF KILLING WOMEN AND CHILDREN IN THE NIGHT RAIDS, PROVIDED IT IS NOT DELIBERATE

It is reported on the authority of Sa'b b. Jaththama that the Prophet of Allah (may peace be upon him), when asked about the women and children of the polytheists being killed during the night raid, said: They are from them. (Sahih Muslim, Book 019, Number 4321)

Keep in mind that the subheading is not part of the narration, it is added by the collector of the hadiths. In other words, the statement regarding the killing of women and children being permissible as long as it isn’t deliberate is not part of the narration. The hadiths do not explicitly say this, and yet the compiler assumed that this was the clear implication and meaning of these narrations.

It is narrated by Sa'b b. Jaththama that he said (to the Holy Prophet): Messenger of Allah, we kill the children of the polytheists during the night raids. He said: They are from them. (Sahih Muslim, Book 019, Number 4322)

Sa'b b. Jaththama has narrated that the Prophet (may peace be upon him) asked: What about the children of polytheists killed by the cavalry during the night raid? He said: They are from them. (Sahih Muslim, Book 019, Number 4323)

...

Furthermore, Islamic sources provide many examples where Muslims deliberately and brutally killed women and children. Noted Islamic commentator and historian Al-Tabari mentioned one:

In this year a raiding party led by Zayd b. Harithah set out against Umm Qirfah in the month of Ramadan. During it, Umm Qirfah (Fatimah bt. Rabi‘ah b. Badr) suffered a cruel death. He tied her legs with rope and then tied her between two camels until they split her in two. She was a very old woman.

Her story is as follows. According to Ibn Humayd – Salamah – Ibn Ishaq – ‘Abdallah b. Abi Bakr, who said: The Messenger of God sent Zayd b. Harithah to Wadi al-Qura, where he encountered the Banu Fazarah. Some of his companions were killed there, and Zayd was carried away wounded from among the slain. One of those killed was Ward b. ‘Amr, one of the Banu Sa‘d b. Hudhaym: he was killed by one of the Banu Badr [b. Fazarah]. When Zayd returned, he vowed that no washing [to cleanse him] from impurity should touch his head until he had raided the Fazarah. After he recovered from his wounds, the Messenger of God sent him with an army against the Banu Fazarah. He met them in Wadi al-Qura and inflicted causalities on them. Qays b. al-Musahhar al-Ya‘muri killed Mas‘adah b. Hakamah b. Malik b. Badr and took Umm Qirfah prisoner. (Her name was Fatimah bt. Rabi‘ah b. Badr. She was married to Malik b. Hudhayfah b. Badr. She was a very old woman.) He also took one of Umm Qirfah’ daughters and ‘Abdallah b. Mas‘adah prisoner. Zayd b. Harithah ordered Qays to kill Umm Qirfah, and he killed her cruelly. He tied each of her legs with a rope and tied the ropes to two camels, and they split her in two. Then they brought Umm Qirfah’s daughter and ‘Abdallah b. Mas‘adah to the Messenger of God. Umm Qirfah’s daughter belonged to Salamah b. ‘Amr b. al-Akwa‘, who had taken her - she was a member of a distinguished family among her people: the Arabs used to say, "Had you been more powerful than Umm Qirfah, you could have done no more." The Messenger of God asked Salamah for her, and Salamah gave her to him. He then gave her to his maternal uncle, Hazn b. Abi Wahb and she bore him ‘Abd al-Rahman b. Hazn. (The History of Al-Tabari: The Victory of Islam, translated by Michael Fishbein [State University of New York Press (SUNY), Albany 1997], Volume VIII, pp. 95-97)

Al-Tabari also mentioned that Muhammad had the young boys of the Jewish tribe of Banu Qurayzah beheaded:

The Messenger of God had commanded that all of them who had reached puberty should be killed. (The History of Al-Tabari, Volume VIII, p. 38)

...

Not only were the young boys of the tribe beheaded, but the Muslims also beheaded one of their women:

According to Ibn Ishaq, the conquest of the Banu Qurayzah took place in the month of Dhu al-Qa‘dah or in the beginning of Dhu al-Hijjah. Al-Waqidi, however, said that the Messenger of God attacked them a few days before the end of Dhu al-Qa‘dah. He asserted that the Messenger of God commanded that furrows should be dug in the ground for the Banu Qurayzah. Then he sat down, and ‘Ali and al-Zubayr began cutting off their heads in his presence. He asserts that the woman whom the Prophet killed that day was named Bunanah, the wife of al-Hakam al-Qurazi- it was she who had killed Khallad b. Suwayd by throwing a milestone on him. The Messenger of God called for her and beheaded her in retaliation for Khallad b. Suwayd. (The History of Al-Tabari, Volume VIII, pp. 40-41)

Narrated Aisha, Ummul Mu'minin:
No woman of Banu Qurayzah was killed except one. She was with me, talking and laughing on her back and belly (extremely), while the Apostle of Allah (peace_be_upon_him) was killing her people with the swords. Suddenly a man called her name: Where is so-and-so? She said: I. I asked: What is the matter with you? She said: I did a new act. She said: The man took her and beheaded her. She said: I will not forget that she was laughing extremely although she knew that she would be killed. (Sunan Abu Dawud, Book 14, Number 2665)

It doesn’t stop here. When Muhammad conquered Mecca he ordered the murder of a couple of singers solely because they had made fun of him in song!

Also among them was ‘Abdallah b. Khatal, a member of the Banu Taym b. Ghalib. The Messenger of God ordered that he should be killed only for the following reason: He was a Muslim, and the Messenger of God sent him to collect alms, sending with him one of the Ansar. With him went a mawla of his, also a Muslim, to serve him. He halted at a resting place and commanded the mawla to slaughter him a goat and make him a meal; then he went to sleep. When he woke up, the mawla had done nothing for him; so he attacked him and killed him. He had two singing girls, Fartana and another with her. The two used to sing satire about the Messenger of God; so the latter commanded that the two of them should be killed along with him…

Also among them were ‘Ikrimah b. Abi Jahl and Sarah, a mawla of one of the sons of ‘Abd al-Muttalib. She was one of those who used to molest the Messenger of God in Mecca…

Country: 
Malaysia
News Date: 
14/02/2018
Summary: 

The child had various injuries on her body, including a punctured intestine, damaged liver and broken ribs. Some reports stated that Nur Aina was subjected to a commando-like routine by the suspect, who is her biological father. This included doing push-ups, sit-ups, rollovers and squats.

Summary: 

Page 329:

The judgment regarding someone who maligns the Prophet without deliberation or really believing what he has said We have already discussed killing the person who, with intent, curses the Prophet, belittles him or slights him in any way. The judgement in this case is clear. The second case concerns when it is necessary to clarify what someone has said. This applies to someone who speaks about the Prophet without intending to curse or belittle him and not believing his words to be true, but who nonetheless speaks about the Prophet using words of disbelief which curse him, revile him or call him a liar or ascribe to him something that is not permitted or deny one of his necessary attributes, all of which constitutes disparagement in respect of him. For instance, he might ascribe a major wrong action to the Prophet, or say that he had failed to convey the message or had fallen short in a judgement between people or he might lower his rank, the honour of his lineage, the extent of his knowledge or his asceticism, or deny a famous matter reported from him which has come by many paths of transmission with the intention of refuting the report, or say something insolent and ugly or of a cursing nature in respect of him. However, the state of this individual indicates that he does not mean to censure the Prophet nor to curse him but that ignorance, discontent, drunkenness, carelessness, arrogance or hasty speech has led him to say what he has said. The judgement in this case is the same judgement as that applied to the first individual. Such a person is killed without hesitation since no one is excused for disbelief by ignorance or by claiming a slip of the tongue or by any of the things which we have mentioned if his intellect is basically sound. The only exception is when someone is forced to do it while his heart is at rest in belief.

Summary: 

What is authentic Islam? This is a question that Muslims may disagree about too, but it certainly is valid to consider the life of Muhammad, the founder of Islam. In fact, any definition of Islam that excludes Muhammad is false. The earliest biography (sirat) of Muhammad's life is the work of Ibn Ishaq (85-151 A.H.) who was born in Medina. In this we learn how Muhammad dealt with those who opposed him. Here are two examples.

SALIM B. `UMAYR'S EXPEDITION TO KILL ABU `AFAK

Abu `Afak was one of B. (tribe) `Amr b. `Auf of the B. `Ubayda clan. He showed his disaffection when the apostle killed al-Harith b. Samit and said:

Long have I lived but never have I seen
An assembly or collection of people
More faithful to their undertaking
And their allies when called upon
Than the sons of Qayla when they assembled,
Men who overthrew mountains and never submitted.
A rider who came to them split them in two (saying)
"Permitted", "Forbidden" of all sorts of things.
Had you believed in glory or kingship
You would have followed Tubba`.

The apostle said, "Who will deal with this rascal for me?" Whereupon Salim b. `Umayr, brother of B. `Amr b. `Auf one of the "weepers", went forth and killed him. Umama b. Muzayriya said concerning that:

You gave the lie to God's religion and the man Ahmad!
By him who was your father, evil is the son he produced!
hanif gave you a thrust in the night saying
"Take that Abu `Afak in spite of your age!"
Though I knew whether it was man or jinn
Who slew you in the dead of night (I would say naught)

(Ibn Ishaq, Sirat Rasul Allah, translated as, The Life of Muhammad, (tr. A. Guillaume), Karachi: Oxford University Press, 1998, p. 675.)

Here we read of public opposition to Muhammad. Muhammad had killed a leading person in a particularly tribe. Abu `Afak, was a member of this tribe, and an old man, he spoke out against Muhammad and encouraged his tribe to resist him. When his actions were brought to Muhammad's attention Muhammad's response was simple, he said, "Who will deal with this rascal for me?" Salim b. `Umayr fulfilled Muhammad's wishes by killing Abu `Afak.

Ibn Ishaq's account continues with another example:

`UMAYR B. `ADIY'S JOURNEY TO KILL `ASMA D. MARWAN

She was of B. Umayya b. Zayd. When Abu `Afak had been killed she displayed disaffection. `Abdullah b. al-Harith b. al-Fudayl from his father said that she was married to a man of B. Khatma called Yazid b. Zayd. Blaming Islam and its followers she said:

I despise B. Malik and al-Nabit
And `Auf and B. al-Khazraj.
You obey a stranger who is none of yours,
One not of Murad or Madhhij.
Do you expect good from him after the killing of your chiefs
Like a hungry man waiting for a cook's broth?
Is there no man of pride who would attack him by surprise
And cut off the hopes of those who expect aught from him?

Hassan b. Thabit answered her:

Banu Wa'il and B. Waqif and Khatma
Are inferior to B. al-Khazraj.
When she called for folly woe to her in her weeping,
For death is coming.
She stirred up a man of glorious origin,
Noble in his going out and his coming in.
Before midnight he dyed her in her blood
And incurred no guilt thereby.

When the apostle heard what she had said he said, "Who will rid me of Marwan's daughter?" `Umayr b. `Adiy al-Khatmi who was with him heard him, and that very night he went to her house and killed her. In the morning he came to the apostle and told him what he had done and he said, "You have helped God and His apostle, O `Umayr!" When he asked if he would have to bear any evil consequences the apostle said, "Two goats won't butt their heads about her," so `Umayr went back to his people.

Now there was a great commotion among B. Khatma that day about the affair of Bint Marwan. She had five sons, and when `Umayr went to them from the apostle he said, "I have killed Bint Marwan, O sons of Khatma. Withstand me if you can; don't keep me waiting." That was the first day that Islam became powerful among B. Khatma; before that those who were Muslims concealed the fact. The first of them to accept Islam was `Umayr b. `Adiy who was called "the Reader", and `Abdullah b. Aus and Khuzayma b. Thabit. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam. (Ibn Ishaq, pp. 675-676.)

After the killing of Abu `Afak another person dared to publicly speak out against Muhammad. Her name was `Asma bint Marwan. Again we see how Muhammad dealt with opposition. He asked, "Who will rid me of Marwan's daughter?" `Umayr b. `Adiy al-Khatmi fulfilled Muhammad's wishes by killing `Asma at night.

There are several interesting observations from these events. The first is about Muhammad's character. Muhammad was the type of man who used assassinations to remove opposition. Whether it was an old man like Abu `Afak, or a woman like `Asma bint Marwan, if they opposed him he had them dealt with. There are more examples of Muhammad doing this [1] and he also used torture [2]. In this regard Muhammad is just like most rulers who have used murder and intimidation to establish their rule. It is no wonder that as Muhammad conquered he said:

I extend to you the invitation to accept Islam. Embrace Islam and you will be safe. (Sahih Muslim, book 19, number 4380) [3]

How can Muslims say Muhammad was a man of peace when he established his rule like this and gave this type of example?

Secondly, it shows us one way in which Islam spread to the early Arab tribes. The account specifically says that after these two murders, "Islam became powerful among B. (the tribe of) Khatma". In fact, "The day after Bint Marwan was killed ... (the tribe of) Khatma became Muslims because they saw the power of Islam." What was the "power of Islam" they saw? It was the power to kill its opponents. In this case Islam clearly spread by fear and intimidation, and Muhammad approved of this.

Theo Van Gogh publicly spoke out against Islam and he was murdered in much the same way as Abu `Afak and `Asma bint Marwan. I believe, and hope, that most Muslims disapprove of Van Gogh's murder, but if we consider the founder of Islam we see that this is how he dealt with those who opposed him. This is not an example we should follow. It is a weak man who has to kill those who speak against him. If you really want to know about the wisdom of peace that can deal with opposition without killing them, then may I suggest you read the life of Jesus.

 

 

 

Endnotes

[1] Other examples of Muhammad having his opponents assassinated or approving of their murder:

[2] Read about Muhahammad's use of torture.
[3] For otther examples see Sahih al-Bukhari, Volume 4, Book 53, Number 392

Summary: 

Those who promote Islam often do so by proclaiming how wonderful Muhammad was and what a great example his life is to humanity today. Through speaking to many Muslims and non-Muslims about Muhammad it has become clear to me that most of them have never read the original documents on his life, and they are unaware of many things he did. One of these is Muhammad's use of torture.

The earliest biography (sirat) of Muhammad's life is the work of Ibn Ishaq (85-151 A.H.) who was born in Medina. In this we learn of Muhammad's actions after he had conquered the towns of Khaybar. This event is also accepted and recorded by Ibn Kathir [1].

THE REST OF THE AFFAIR OF KHAYBAR

Kinana b. al-Rabi`, who had the custody of the treasure of B. al-Nadir, was brought to the apostle who asked him about it. He denied that he knew where it was. A Jew came (T. was brought) to the apostle and said that he had seen Kinana going round a certain ruin every morning early. When the apostle said to Kinana, "Do you know that if we find you have it I shall kill you?" he said Yes. The apostle gave orders that the ruin was to be excavated and some of the treasure was found. When he asked him about the rest he refused to produce it, so the apostle gave orders to al-Zubayr b. al-`Awwam, "Torture him until you extract what he has," so he kindled a fire with flint and steel on his chest until he was nearly dead. Then the apostle delivered him to Muhammad b. Maslama and he struck off his head, in revenge for his brother Mahmud. (Ibn Ishaq, Sirat Rasul Allah, translated as, The Life of Muhammad, (tr. A. Guillaume), Karachi: Oxford University Press, 1998, p. 515.)

This action of Muhammad teaches us a very important point about his character. He was the type of man who used torture to achieve his goals. In this case he wanted the treasure of the tribe of al-Nadir. The custodian of the treasure would not give it to him, therefore Muhammad gave the order to have him tortured. Muhammad's companions knew how to torture someone and proceeded to do so. This is the type of man Muhammad was. He could be merciful and forgiving if he wanted to be, but he could also have someone tortured for money to expand his empire. In this regard Muhammad is like ordinary kings and dictators throughout human history.

Further Reading
Read about Muhammad's use of assassins and intimidation to spread Islam.

Summary: 

Saudi cleric Muhammad Al-Arifi made the following “observations” which aired on Palestinian Arab Al-Aqsa TV, September 12, 2008:

Studies conducted in Tel Aviv and in the Palestinian lands occupied by the Jews showed that they plant trees around their homes, because the Prophet Muhammad said that when the Muslims fight the Jews, each and every stone and tree will say: “Oh Muslim, oh servant of Allah, there is a Jew behind me, come and kill him.” The only exception is the gharqad tree, which is one of the trees of the Jews, and if they hide behind it, it will not reveal their presence. According to reports of people who went there and saw it with their own eyes, man Jews plant gharqad trees around their homes, so that when the fighting begins, they can hide behind them. They are not man enough to stand and fight you.

Muslim Waffen SS soldiers reading a pamphlet by the Mufti of Jerusalem Haj-Amin el-Husseini. From Jennie Lebel’s 2007 biography of the Mufti.

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