Radical Islam is the Muslim Reformation


Mo - Martin Luther

John R. Houk

© September 4, 2014

 

ACT! for America basically represents the Counterjihad camp in which there is a divide in in Sunni Islam, viz. between the majority Moderate Muslims and the Radical Muslim purist Islam which is often described as Salafist Islam (Arab influence) or Deobandi Islam (Indian subcontinent [Short version and more Detailed version] – i.e. India-Pakistan). Pew Research estimates that 87% – 90% of Muslims are Sunni in 2009. A BBC article dated in December 2013 has the Sunni percentage between 85% – 90% of Islam.

 

The Counterjihad leader of ACT! for America Brigitte Gabriele cites “intelligent services” globally at a 2014 Benghazi Conference for the Heritage Foundation. Gabrielle says 15% – 25% of global Muslims are Radical. Unfortunately she does not cite which specific intelligence services she has in mind:

 

There are 1.2 billion Muslims in the world today. Of course not all of them are radicals! The majority of them are peaceful people. The radicals are estimated to be between 15 to 25 percent, according to all intelligence services around the world. That leaves 75 percent of them peaceful people.

 

But when you look at 15 to 25 percent of the world’s Muslim population, you’re looking at 180 million to 300 million people dedicated to the destruction of Western civilization. That is as big [as] the United States. (Heritage Panelist Brigitte Gabriel was asked about radical Islam. Her response is BRILLIANT… By Hannah Bleau; Young Conservatives; 6/14/14)

 

In a 2008 article by Daniel Pipes that was originally posted in the Jerusalem Post, Pipes shows the difficulty in pinning down the percentage of Muslims that are Radical:

 

As with any attitudinal estimate, however, several factors impede approximating the percentage of Islamists.

 

·         How much fervor: Gallup polled over 50,000 Muslims across 10 countries and found that, if one defines radicals as those who deemed the 9/11 attacks “completely justified,” their number constitutes about 7 percent of the total population. But if one includes Muslims who considered the attacks “largely justified,” their ranks jump to 13.5 percent. Adding those who deemed the attacks “somewhat justified” boosts the number of radicals to 36.6 percent. Which figure should one adopt?

 

·        

 

 

Negatively, 10-15 percent suggests that Islamists number about 150 million out of a billion plus Muslims – more than all the fascists and communists who ever lived. Positively, it implies that most Muslims can be swayed against Islamist totalitarianism. READ ENTIRETY (Counting Islamists; By Daniel Pipes; DanielPipes.org; 10/8/08)

 

Ten percent was the percentage of Radical Muslims I last heard about prior to Brigitte Gabriel’s 15% – 25%. Pipes places in perspective the reasons for pulling a lot of radical numbers out of the hat of percentages. That percentage might be as low as 7% or as high as Gabriel’s 25% or even the higher 36% criteria. Also cited by Pipes that the number of radical Muslims will number to the hundreds of millions at the lowest to a higher number of over 300 million cited by Gabriel. In 2012 Pew Research believes the global amount of Muslims was 1.6 billion. Thirty percent of 1.6 billion Muslims is around 576 MILLION Radical Muslims. Whether the Radical Muslims number about a hundred million or half a billion that is a lot of Muslims that might be willing to enforce Islam by violence.

 

Then there are the Counterjihad writers and pundits that look at the Quran in the same way a Radical Muslim does and comes to the conclusion that a good Muslim follows the examples of Muhammad the false prophet of Islam. Self-proclaimed Moderate Muslims will proclaim that Muhammad is the perfect example of the perfect man, ergo Mo is the perfect example for the basis for a Muslim to conduct his life. It would not matter to a devout Moderate or a Radical Muslim on the nature of the Islamic lifestyle based on the etched in stone perfect man which is Muhammad (Mohammed, Mohamet, etc. depending on the time period in which an English language publication is involved). To the Counterjihadists who look at all good Muslims are Muslims of Muhammad and the Quran there is really no difference between Moderate and Radical except in the display of violence. Which is to say every single Muslim under the right circumstances are more than capable of emulating their prophet.

 

I tend to lean toward this second camp of Counterjihadists. I’m very appreciative of non-violent expositors of Islam but because of the Islamic Quran, Hadith, Sira and Sunnah I do not trust the ultimate aim of Islam’s version of evangelism (dawah).

 

And specifically for me Islam is a particularly vile because its own writings condemn Judaism and Christianity as perversions of Islam as if Islam has always existed. Islam has not always existed. Old Mo crafted the death cult borrowing from Judaism, Christianity and singularizing the polytheistic moon cult of the deity of Allah. Mo essentially eclecticized*** the three religious beliefs to mold a singular monotheistic death-cult that is capable of transforming the human mind socio-politically via a divine theology.

 

[*** Apparently a quick perusal of Google tells me I may have created a derivative word with “eclecticized”. For clarity’s sake I derive this word from “eclecticism” which is definitely a word – from dictionary.com under ‘Encyclopedia Article for eclecticism’:

 

(from Greek eklektikos, “selective”), in philosophy and theology, the practice of selecting doctrines from different systems of thought  without adopting the whole parent system for each doctrine. It is distinct from syncretism-the attempt to reconcile or combine systems-inasmuch as it leaves the contradictions between them unresolved. In the sphere of abstract thought, eclecticism is open to the objection that insofar as each system is supposed to be a whole of which its various doctrines are integral parts, the arbitrary juxtaposition of doctrines from different systems risks a fundamental incoherence.                In practical affairs, however, the eclectic spirit has much to commend it.]

 

A Muslim apologist might bring up the thought that not all Radical Muslims are violent jihadists. Indeed there is an element of truth in that thought. Yet since I am in the camp that believes every Muslim that believes he is a good Muslim is capable of violence present with the proper circumstances, the so-called non-violent Radical Muslims will easily turn to violence when provoked. And provocation can be set off with anything a Muslim considers an insult to Muhammad, Islam and Allah. Essentially a Biblical Christian as myself has insulted Muhammad, Islam and Allah by calling Mo a false prophet, calling Islam an antichrist religion and Allah a man-made deity manufactured from Judaism, Christianity and an old Arabic polytheistic moon-god. I have no doubts that if I was a bigger dog in the blogosphere I would have a fatwa given by some cleric for my death or that some Muslim taking it upon himself to satisfy honor would murder me.

 

I have to assert here I am no expert on Islam nonetheless I can read. From what I have read pertaining to Radical Islam is that it is a relatively recent development in a historical perspective. The theo-political religion of Islam itself historically is attributed to Mo circa 622 AD. (Modern academics prefer Christian Era or Common Era or C.E. these days rather than the Latin Christian usage of Anno Domini or AD translated to English as Year of our Lord.)

 

As I wrote in the first paragraph the Radical Sunni Islam is roughly divided between Salafists and Deobandis. These are Islamic purist renewal movements within Islam. In essence it is the Muslim version of a Reformation. In Christianity many Christians began to believe the Papacy had exceeded its purpose in granting such things as indulgences for money, i.e. forgiveness of sins if a sum of money was paid to the Papacy. Another example was evoking a reverence for holy relics which were more often than not fake forgeries of what were claimed to be artifacts from Biblical and Early Christian beginnings. These protesting Christians became known as Protestants because the protested that the Roman Catholic Church was moving too far into man-made traditions above the authority of the Holy Scriptures. The Papacy’s first solution for these protesting Christians was to condemn them as heretics for being contrary to the Holy Pope the vicar of God on Earth. The Protestants became successful largely to the support of big dog Nobles and Kings supporting the earliest protesting Christians such as Martin Luther (German), Ulrich Zwingli (Swiss) and John Calvin (French). The three Protestant Reformers were hardly on the same page monolithically however they agreed on one point, viz. that the Pope had exceeded his theological authority in creating tradition rather than adhering closer to the Scripture and/or the Early Church.

 

The Salafis and the Deobandis also desire a return to the earliest principles of Islam. Which if you are unfamiliar with those Islamic early days were very sadistically violent and expansionist in building an empire to convert the world to Islam. For me this explains the gravitation of Radical Muslims to gravitate toward violent terrorism. These transnational Islamic terrorists really haven’t had the means to create a formidable military to exact conquest of the world since the demise of the Ottoman Turkish Empire. Or least not yet …

 

Iran has been developing nukes to spread its concepts of a Shia Revolution upon the Earth. Now it is looking like ISIS-ISIL-IS forging a Sunni-Jihadi-Salafi-Muslim nation carved out of Iraq and Syria.

 

In the detailed version link above pertaining to Deobandi Sunnis you will note its origins derive Shah Waliullah who lived from 1703 – 1762. I say “derive” because a school was founded in 1867 in India called Darul Uloom Deoband. Whence the name Deobandi.

 

The Salafi Movement also has early inspiration but its spread among various Sunni locations did not really occur until 19th and 20th century. There are two or three Muslims scholars that were influential on modern Salafi movements. The primary one I am aware of is Taqi al-Din Ahmad Ibn Taymiyyah (1263 – 1328):

 

[He] was a Sunni Islamic scholar born in Harran, located in what is now Turkey, close to the Syrian border. He lived during the troubled times of the Mongol invasions. As a member of the school founded by Ibn Hanbal, he sought the return of Islam to its sources: The Qur’an and the sunnah (the prophetic tradition of Muhammad). He did not consider the Mongols to be true Muslims and encouraged war against them. He believed that legitimate Islam is based on the opinions of the earliest Muslims, the salafa. He was critical of Shi’a and of Sufi Muslims for venerating their Imams and Sheikhs and for teaching that God dwelt within them. He was also critical of venerating and visiting the shrines of dead saints.

 

He was intolerant of Christians, arguing that Christianity as practiced was a corruption of what Jesus has taught, which was the message of Islam. He was also critical of Islamic philosophy and accused Ibn Rushd, Ibn Sina, and al-Frabi of being unbelievers for teaching that the world is eternal, which makes God redundant. At times employed by the authorities he was at other times imprisoned by those same authorities, who disagreed with his views. However, he attracted a large following and about 100,000 people, including many women, are said to have attended his funeral. He did much to revive the popularity of the Hanbali legal school. He is cited with approval by Islamist Muslims. His belief that Muslims who did not live under the Sharia lived in ignorance (jahilia) was taken up by such twentieth century thinkers as Sayyid Qutb and Sayyid Abul A’la Maududi. (Ibn Taymiyyah; New World Encyclopedia; This page was last modified on 3/30/14 22:41)

 

Another person of influence among Salafists is Ibn Qudamah (1147 AD – 1223 AD):

 

Imam Mawaffaq ad-Din Abdullah Ibn Ahmad Ibn Qudama al-Maqdisi (Arabic ابن قدامة Ibn Qudamah) was a noted Islamic scholar of the Hanbali madhhab, author of many treatises of Hanbali jurisprudence and doctrine, including al-Mughni (the most widely known textbook of Hanbali fiqh) as well as Tahrim an-Nazar (Censure of Speculative Theology, criticism of Ibn Aqil‘s views.) He was a member of the school founded by Ahmad ibn Hanbal, and is considered, along with Ibn Taymiyyah, as one of the two most significant proponents of Hanbalism; in the modern era, adherents of the school often refer to the two as “the two sheikhs and Sheikh ul-Islam.[2] (Some links removed – Ibn Qudamah; Wikipedia; This page was last modified 1/15/14 01:02)

 

And according to Mark Durie another influential person to Salafists was Ibn Qayyim:

 

There is hardly another Muslim Mamluk polymath of such standing who at the same time is best known as the student of someone else. Despite his own extraordinary scientific output, Ibn Qayyim al-Jawziyah (1292–1350) was Taqi al-Din Ahmad Ibn Taymiyah’s (1263–1328) most famous and important student. Even centuries later, he is still primarily known and defined by his relation and service to his master, whose works he compiled and whose legal doctrines and hermeneutical and theological convictions he defended. While Ibn Taymiyah led a life characterized by conflict on several fronts, Ibn Qayyim al-Jawziyah—with the exception of a few incidents—was a rather bookish man who preferred pious scientific endeavors to confrontations of any kind. (Ibn Qayyim al-Jawziyah: His Life and Works; By BIRGIT KRAWIETZ; Middle East Documentation Center, The University of Chicago; © 2006, 2012)

 

A prominent book among Salafists on living a Sharia-like life is al-Misri’s Reliance of the Traveller (easy to access but difficult to read pdf and a Scribd assessable pdf) translated into English by Nuh Ha Mini Keller (an American convert to Islam living in Jordan). Salafists tend to think of themselves as most affiliated to the most conservative Islamic school of thought of Hanbali; however the irony is seems Reliance is affiliated with the Shafi’i school of Islamic thought which from what I have read seems to be the easiest to follow of the four schools. Keller’s English translation of Reliance includes biographical info on people some of Misri’s concepts include. One of those people is ibn Taymiyyah.

 

There are two Radical Islamic groups that have affected America and Israel via transnational terrorism that think of themselves as Salafists but other Salafis question that appellation for them: Wahhabis and the Muslim Brotherhood (MB). Between Wahhabis and the MB there seem to be nuanced differences but in the eyes of Americans there both anti-Liberty theo-political ideologies bent on Islamic Supremacism by hook or by crook.

 

Wahhabism

 

Wahhabism began as a religious and spiritual reform movement in Najd, a remote and rather featureless area of central Arabia. Its founder, Muhammad ibn ‘Abd al-Wahhab (1703-92), was born in Najd, into a region inhabited by an Arab population of predominantly tribal structure. Based on the legal interpretations of Ahmad ibn Hanbal and Ibn Taymiyah, which are conservative and literal in approach, Wahhabism is based on Sunni Islam but is very puritanical in its outlook. It forbids all practices that might be considered innovations, such as the Sufi custom of venerating saints, and disapproves of activities such as listening to music.

 

Wahhabi Muslims do not usually refer to themselves as such, but use terms such as Salafi (‘followers of pious forefathers’). (Wahhabi manuscript; Online Gallery Sacred Texts)

 

Wahhabi or Wahabi (wähäˈbē) … reform movement in Islam, originating in Arabia; adherents of the movement usually refer to themselves as Muwahhidun [unitarians]. It was founded by Muhammad ibn Abd al-Wahab (c.1703–1791), who was influenced by Ibn Taymiyya and taught that all accretions to Islam after the 3d cent. of the Muslim era—i.e., after c.950—were spurious and must be expunged. This view, involving essentially a purification of the Sunni sect, regarded the veneration of saints, ostentation in worship, and luxurious living as the chief evils. Accordingly, Wahhabi mosques are simple and without minarets, and the adherents dress plainly and do not smoke tobacco or hashish.

 

Driven from Medina for his preaching, the founder of the Wahhabi sect went into the NE Nejd and converted the Saud tribe. The Saudi sheik, convinced that it was his religious mission to wage holy war (jihad) against all other forms of Islam, began the conquest of his neighbors in c.1763. By 1811 the Wahhabis ruled all Arabia, except Yemen, from their capital at Riyadh. The Ottoman sultan, nominally suzerain over Arabia, had vainly sent out expeditions to crush them. Only when the sultan called on Muhammad Ali of Egypt for aid did he meet success; by 1818 the Wahhabis were driven into the desert.

 

In the Nejd the Wahhabis collected their power again and from 1821 to 1833 gained control over the Persian Gulf coast of Arabia. The domain thereafter steadily weakened; Riyadh was lost in 1884, and in 1889 the Saud family fled for refuge into the neighboring state of Kuwait. The Wahhabi movement was to enjoy its third triumph when Ibn Saud advanced from his capture of Riyadh in 1902 to the reconstitution in 1932 of nearly all his ancestral domain under the name Saudi Arabia, where it remains dominant. Wahhabism served as an inspiration to other Islamic reform movements from India and Sumatra to North Africa and Sudan, and during the 20th cent. has influenced the Taliban of Aghanistan (sic) and Islamist movements elsewhere.

 

The Columbia Electronic Encyclopedia, 6th ed. Copyright © 2012, Columbia University Press. All rights reserved. (Wahhabi; Infoplease.com)

 

9/11 Commission. The Final Report of the National Commission on Terrorist Attacks Upon the United States (the “9/11 Commission”) claims that “Islamist terrorism” finds inspiration in “a long tradition of extreme intolerance” that flows “through the founders of Wahhabism,” the Muslim Brotherhood, and prominent Salafi thinkers. The report further details the education and activities of some 9/11 hijackers in the Al Qassim province of Saudi Arabia, which the report describes as “the very heart of the strict Wahhabi movement in Saudi Arabia.” According to the Commission, some Saudi “Wahhabi- funded organizations,” such as the now-defunct Al Haramain Islamic Foundation, “have been exploited by extremists to further their goal of violent jihad against non-Muslims.”17 Due in part to these findings, the Commission recommended a frank discussion of the relationship between the United States and its “problematic ally,” Saudi Arabia. (The Islamic Traditions of Wahhabism and Salafiyya; By Christopher M. Blanchard; fpc.state.govCRS Report for Congress; updated 1/17/07)

 

Muslim Brotherhood

 

·         Influential Islamist organization

 

·         Ideological forebear of Hamas and al Qaeda

 

·         Supports imposition of Shari’a law

 

·         Approves of terrorism against Israel and the West

 

         See also:


       The Muslim Brotherhood’s “General Strategic Goal” for North America


The Muslim Brotherhood’s “Global Project for Palestine”

Hasan al-Banna 

 

Sayyid Qutb 

 

Yusuf al-Qaradawi

 

Al Qaeda

 

Hamas

 

Jihad Is The Way

 

Founded in 1928 by the Egyptian schoolteacher/activist Hasan al-Banna (a devout admirer of Adolf Hitler and the Nazis), the Muslim Brotherhood (MB) — a Sunni entity — is one of the oldest, largest and most influential Islamist organizations in the world. While Egypt historically has been the center of the Brotherhood’s operations, the group today is active in more than 70 countries (some estimates range as high as 100+). Islam expert Robert Spencer has called MB “the parent organization of Hamas and al Qaeda.” In 2003, Richard Clarke – the chief counterterrorism advisor on the U.S. National Security Council during both the Bill Clinton and George W. Bush administrations – told a Senate committee that Hamas, al Qaeda, and Palestinian Islamic Jihad were all “descendants of the membership and ideology of the Muslim Brothers.”

MB was established in accordance with al-Banna’s proclamation that Islam should be “given hegemony over all matters of life.” Toward that end, the Brotherhood seeks to establish an Islamic caliphate, or kingdom — first spanning all of the present-day Muslim world, and eventually the entire globe. The organization further aspires to dismantle all non-Islamic governments wherever they currently exist, and to make Islamic Law (Shari’a) the sole basis of jurisprudence everywhere on earth. This purpose is encapsulated in the Brotherhood’s militant credo: “God is our objective, the Koran is our Constitution, the Prophet is our leader, struggle [jihad] is our way, and death for the sake of God is the highest of our aspirations.”

 

 

Embracing Hasan al-Banna’s belief that Islam is destined to eventually dominate all the world, MB today is global in its reach, wielding influence in almost every country with a Muslim population. Moreover, it maintains political parties in many Middle-Eastern and African countries, including Algeria, Bahrain, Iraq, Jordan, Somalia, Sudan, Syria, Tunisia, Yemen, and even Israel. Not only does the Brotherhood exist in Israel proper, but its Palestinian chapter created the terrorist organization Hamas, through which MB has supported terrorism against Israel ever since. …

 

 

In May 1991, MB issued to its ideological allies an explanatory memorandum on “the General Strategic Goal for the Group in North America.” Asserting that the Brotherhood’s mission was to establish “an effective and … stable Islamic Movement” on the continent, this document outlined a “Civilization-Jihadist Process” for achieving that objective. It stated that Muslims “must understand that their work in America is a kind of grand Jihad in eliminating and destroying the Western civilization from within and ‘sabotaging’ its miserable house by their hands … so that … God’s religion [Islam] is made victorious over all other religions.” Through stealth jihad, the Brotherhood would seek to impose Islamic values and customs on the West in piecemeal fashion — gradually, incrementally gaining ever-greater influence over the culture. The memorandum listed some 29 likeminded “organizations of our friends” which sought to realize the same goal.

 

 

MB Outlawed in Egypt:

On Christmas Day 2013, the Egyptian government formally labeled the Muslim Brotherhood a terrorist group, banning all of its activities including protests. The announcement came after the government blamed the Brotherhood for the suicide bombing of a police station in Mansoura. READ ENTIRETY (some repetitive links removed – MUSLIM BROTHERHOOD (MB); Determine the Networks)

 

I felt compelled to share my thoughts on Islam due to an ACT! for America email that promotes an essay by Alastair Crooke that ACT found on HuffPo. As a Conservative I am suspicious of the value of anything found on a website that promotes a Leftist perspective. HuffPo definitely is Left Wing (or for those into politically correct semantics – Progressive). So I decided to do a little checking on Mr. Crooke:

 

Alastair Crooke, … (born 1950) is a British diplomat, the founder and director of the Conflicts Forum, an organisation that advocates for engagement between political Islam and the West.[1] Previously he was a ranking figure in both British intelligence (MI6) and European Union diplomacy.[2]

 

… He held clandestine meetings with the Hamas leadership in June 2002. He is an active advocate of engagement with Hamas to whom he referred as “Resistants or Resistance Fighters”.

 

… (Alastair Crooke; Wikipedia; This page was last modified 9/1/14 10:05)

 

 

Now, documents seized by Israel which have just been published reveal that in June 2002, Alistair (sic) Crooke, then working for Moratinos, met secretly in Gaza with a Hamas delegation headed by the organization’s then-leader Sheikh Ahmed Yassin.

 

 

Grovelling behaviour, indeed; but more than that, a lethal confusion of language. Crooke told Yassin that: ‘The main problem is the Israeli occupation’. Yassin agreed. But while Crooke appears to have been talking about the post-1967 occupation of the West Bank and Gaza, Yassin was talking about the ‘occupation’ of 1948:

 

 

In other words, the problem Yassin wanted removed was the existence of Israel itself. And Crooke did not demur. Instead, he replied:

 

‘I completely understand what you are saying. There is an understanding not only on the government level but also on the popular level, and there is sympathy with the Palestinian people…’

 

… Crooke observed:

 

‘As for terrorism, I hate that word. I have spent some time in my life with freedom fighters like in Colombia.’

 

So to the EU’s security adviser, the genocidal terrorists of Hamas are actually freedom fighters. In other words, they are morally justified in their campaign of mass murder, and Israel is morally unjustified in trying to defend itself against it. And this was just three months after the massacre of the Passover seder in Natanya.

 

… (Melanie Phillips on Alistair (sic) Crooke; Posted by Robert Spencer; Jihad Watch; 4/22/05 7:26am)

 

As far as Counterjihad writing goes, Crooke is Islamic terrorist friendly promoting the ungodly concept that Israel does not have the right to exist and the Arabs that call themselves Palestinians have a right to the Land of Israel – the Promised Land from God Almighty to the Jews as a perpetual inheritance.

 

Crooke’s essay on HuffPo is a fairly decent explanation of the Radical Islam of the Islamic terrorists ISIS-ISIL-IS. Crooke takes his readers on a journey of understanding on the emergence of Wahhabism and Saud family founder connecting theologically and politically for a mutual benefit. To understand the differences between Wahhabi Islam of Saudi Arabia and the extreme Salafism of ISIS he says this:

 

There is nothing here that separates Wahhabism from ISIS. The rift would emerge only later: from the subsequent institutionalization of Muhammad ibn ‘Abd al-Wahhab’s doctrine of “One Ruler, One Authority, One Mosque” — these three pillars being taken respectively to refer to the Saudi king, the absolute authority of official Wahhabism, and its control of “the word” (i.e. the mosque).

It is this rift — the ISIS denial of these three pillars on which the whole of Sunni authority presently rests — makes ISIS, which in all other respects conforms to Wahhabism, a deep threat to Saudi Arabia.

 

Crooke goes on a historical journal of how the Al Saud tribal leader Abd-al Aziz – continued by his son Saud bin Abd al Aziz – utilized Wahhabism as a unifying ideology of the Arab Peninsula Bedouins to push out the Ottoman Turks from control of Medina, Jeddah and Mecca. These are among the holiest sites in Islam. By 1818 the Ottomans used their client army composed of Egyptians to destroy the then Wahhabi capital of Dariyah. The Wahhabis and the Sauds disappeared into a desert life for the rest of the 19th century. In the early 20th century another Abd-al Aziz Saud tribal leader again used Wahhabi ideology to unite Arab Bedouins taking advantage of the Ottomans weakness in their empire because of the eventual loss of WWI.

 

Thus when read Alastair Crooke’s (not ‘Alistair and not to be confused with Alistair Cooke) essay of illumination about ISIS it is fairly decent; however keep in mind Crooke is writing under the belief that these poor misguided Radical Muslims desire a reform to the purist early days of Mo because they are exploited by the West, America in particular and Muslim world despotic leaders exploiting the universal Islamic ummah.

 

JRH 9/4/14

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SAUDI ARABIA AND THE ISLAMIC STATE

Sent by ACT! for America: 9/2/2014 4:30 PM

 

There can be no denying that Saudi Arabia has long played a key role in the global Jihadist movement:


• 16 of the 19 hijackers on 9/11 were Saudis.

• The largest single source of foreign fighters among insurgents in Iraq fighting US GIs was Saudi Arabia.

• Wealthy Saudis have long funded charities that supported the families of HAMAS suicide bombers in Israel.

These are just a few examples of Saudi treachery in the war on terrorism.

But what is Saudi Arabia’s relationship with the new Islamic State? Why is Saudi Arabia’s king warning the West to take action against them? Can he be trusted?

Former British intelligence officer Alastair Crooke provides an informed background on this subject that can help all of us understand…

•••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••
You Can’t Understand ISIS If You Don’t Know the History of Wahhabism in Saudi Arabia

 

By Alastair Crooke

The World Post – HuffPo

Sent by ACT! for America: 9/2/2014 4:30 PM

HuffPo original post: 08/27/2014 11:56 am EDT – Updated: 08/28/2014 3:59 pm EDT

 

The dramatic arrival of Da’ish (ISIS) on the stage of Iraq has shocked many in the West. Many have been perplexed — and horrified — by its violence and its evident magnetism for Sunni youth. But more than this, they find Saudi Arabia’s ambivalence in the face of this manifestation both troubling and inexplicable, wondering, “Don’t the Saudis understand that ISIS threatens them, too?”

It appears — even now — that Saudi Arabia’s ruling elite is divided. Some applaud that ISIS is fighting Iranian Shiite “fire” with Sunni “fire”; that a new Sunni state is taking shape at the very heart of what they regard as a historical Sunni patrimony; and they are drawn by Da’ish’s strict Salafist ideology.

Other Saudis are more fearful, and recall the READ THE REST at SlantRight 2.0 with this as the starting point

Learn the Islam that Apologists will not Tell YOU About


Shariah Compliant Public Schools

 

John R. Houk

© March 20, 2012

 

You do realize it is important to teach religion as history in public schools. It is important because the culture we live in today is largely the result of Greek, Roman and Judeo-Christian culture. People should know the roots of their culture to understand the present.

 

Since 9/11 the American education system has been drawn to add more information in text books for grade levels six through twelve. That is understandable because prior to 9/11 Americans thought of Muslims more as Arabs. And Arabs were thought of as camel jockeys stuck in medieval mode in a modern age.

 

The image is not exactly a complimentary one in the description of Muslims. The 9/11 attack perpetrated on American soil did little to brush up that image with the American mind. The majority of the Muslim terrorists that hijacked jets were of Saudi Arabian origin and all were at least Middle Eastern.

 

The fact that the terrorists were from a nation in which Radical Islam is the State Religion of the land is important to know. The Saudi kingdom is dominated by Wahhabism. The purist Islam of the Wahhabis is derived from a Sunni Muslim Cleric that lived in the 18th century. The founder of Wahhabism is Muhammad ibn Abd al-Wahhab (c. 1702–c. 1791).

 

The 9/11 terrorists were influenced by the Wahhabism of Saudi Arabia (the bin Laden al Qaeda origin); the Wahhabis are not the only Caliphate minded Radical Islamic (i.e. purist Islam) groups around. There are others. I will not pretend to make an exhaustive list here but here are a few other Radical Muslim groups:

 

Salafists:

 

Jihadi ideology is based today on what is commonly known as Salafism, an ambiguous concept that has served to designate various and very different movements throughout the years. The term is derived from the word Salaf, which means to precede. In Islamic vocabulary, it is used to describe the followers of al Salaf al salih, the virtuous fathers of the faith who were the companions of the Prophet. The group includes the first three generations of Muslims.[1] Since they learned Islam directly from the Prophet, they understood the true meaning of the religion. Salafis aim to eradicate the impurities introduced during centuries of religious practice. Interpretations not based on the original sources of the religion are viewed as distortions that lead Muslims to stray from the path of God. Salafis have constructed a method (manhaj) to help the search for religious truth. It is a methodology for determining the correct interpretation of the religion, based on the Koran, the Sunna, and the example of the first Muslims.

 

The method is based on a series of core concepts, foremost among them the tawhid or belief in the uniqueness of God.[2] Another essential concept in Salafi ideology is bid’a or any innovation in the faith. Salafis argue that since the Koran and Sunna reveal the true nature of Islam, any innovation is a distortion of the path to God and is therefore to be rejected.[3] Salafis also devote considerable attention to the science of the hadiths, and call themselves the People of the Hadith (Ahl al-Hadith).In their opinion, the hadiths are, according to the Koran, the most important source of religious knowledge and guidance, providing the best example of how Islam was practiced when it was first introduced. Hence, many Salafi scholars devote themselves to the science of the hadiths in order to eliminate those that are false and thus be able to propose an exact version of the tradition of the Prophet. Lastly, Salafis consider the division of Muslims into separate schools to be unacceptable, because there can only be one correct interpretation or opinion. One of the main problems the Muslim community is experiencing is precisely this blind adherence or imitation (taqlid) of a particular school. Salafis insist, therefore, that the truth is to be found in the sources, not in the texts written by jurists.

 

Salafism is thus a path and a method to search for religious truth, a desire to practice Islam exactly as it was revealed by the Prophet. The Salafi mission is grounded on avoidance of bid’a and shirk, strict adherence to the principle of tawhid and a desire to transcend the differences between the various schools, as well as the quest for religious truth in the original sources of Islam.[4]

 

 

… The most radical Salafis base their interpretation of jihad on the writings of Ibn Taymiyya [10] and, like him, they consider that actions by governments that are contrary to Islamic law can be considered proof in order to declare them non-believers. The takfir thus became an instrument that could be used to oppose any regime whatsoever through armed struggle.

 

 

In tandem with the evolution of Salafism, jihadi ideology gradually gained ground in Afghanistan and eventually merged with Salafism. Its chief proponent was Abdallah Azzam, who in 1984, founded the Maktab al-Khidamat (MAK), an office for recruiting Arabs to fight against the Soviets in Afghanistan. Azzam was to have a decisive influence on Usama bin Ladin. In his work, The Main Obligation of Muslims is to Defend the Land of Islam, Azzam writes that jihad is a moral obligation for all Muslims, the sixth pillar of the faith. Using an epic and mystic language, he sets out a vision of the world based on strict Salafism and on calls to martyrdom, stressing the permanent state of humiliation suffered by the umma, as a result of the actions of crusaders and Zionists. His work was to have a decisive influence on the jihadi radicalism of the 1990s.[12]

 

 

The global proliferation of fighting Salafism and its fusion with jihadi ideology were further consolidated under bin Ladin. His declaration of war on the West-backed by the creation in 1998 of the World Islamic Front for Jihad against Jews and Crusaders caused groups that had originally been set up to provide logistical support to al-Qa’ida (e.g. the Islamic Group of Moroccan Combatants) and had originally sought to purify and punish society, to now set their sights on the West. The struggle was no longer confined to the nearest enemy but also to those further away. Fighting Salafism assumed the role of globalizing the jihad born out of the Afghan experience and became the core ideology of the new radical Islamism.  

 

 

Salafism is first and foremost a method for the search of the religious truth; a desire to practice Islam exactly as it was revealed by the Prophet. It is a religious method whose influence has spread throughout the Arab world and also in Europe, thanks to the support received from Saudi Arabia and the Gulf States, which have helped expand this peculiar vision of Islam that is very close to Wahhabism. Its influence is on the rise and it has successfully impregnated several Islamist movements, including some sectors of the Muslim Brotherhoods. …

 

The fighting version of Salafism has also become the core ideology of the global jihadism sponsored by al-Qaida and the radical utopia of Abdallah Azzam. This ideology, aided by the proselytizing work of radical clerics, has led to the emergence in Europe of small groups with the capability to carry out independent terrorist strikes. … [Excerpted from a very long essay – Read Details in Entirety. I am guessing the question marks is grammar my browser did not pick-up correctly]

 

Barelvi Islam:

 

The Legacy Of Syed Ahmad Barelvi In India

 

By R. Upadhyay

October 30, 2010

Eurasia Review

[Excerpts]

 

 

Despite the continuity of Islamic rule for centuries in larger parts of the sub-continent, the Muslim community in India was sharply divided into two exclusive segments namely those who were the descendents of Arab, Turk, Iranian and Afghan conquerors known as Ashraf (Noble Muslims) and those neo-convert Indians who were known as Ajlafs (Low category Muslims). Since the priestly class of this society mostly remained aligned with Ashrafs, orthodox Islam did not penetrate deep into the daily lives of the Muslim proletariat (Ajlafs) who maintained continuous emotional link with their Hindu past and were even practicing their pre-Islamic customs and celebrations. Therefore, Waliullah’s movement was meant for purifying the Ajlafs. It is said that Waliullah era was the beginning of Muslim renaissance following the decline of Islamic rule.

 

After the death of Waliullah in 1762 , his son Abdul Aziz (1746-1822) succeeded him in the theological saddle of Delhi and carried forward the ideological heritage of his father’s movement. Since the Marathas were already on retreat after their defeat by Abdali in the third battle of Panipat in 1761 and the British were marching towards Delhi, he converted the movement launched by his father into Jihad against the British after declaring India as Darul Harb (House of war). When the British army marched to Delhi in 1803 and Mogul emperor became a British vassal, he also issued a fatwa appealing to the Muslims for launching Jihad against the British and for restoring the rule of Islamic glory. Finding his disciple one Syed Ahmad Barelvi who was born in November 1786 in Rai Bareilley in the present Uttar Pradesh and belonged to the family distantly related to his family suitable for leading the Jihad, … Later he sent Ahmad Barelvi to Mecca in order to acquire the ideological knowledge of Islam from the Wahhabi clerics of Arabia. During course of his stay in Arabia he was greatly influenced with the spirit of Wahhabism and returned to India sometime in the early years of 1820s.

 

On his return from Mecca, Ahmad Barelvi also known as founder of Wahhabi movement in India, founded an organization namely Tariqah-i Muhhamdiyah (The Way of the Prophet Muhammad) and designated himself as Amir al Mumin (Commander of the Believers). Fully inspired with Waliullah’s political thought for converting the Ajlafs into true Islamists, he toured the length and breadh (sic) of the country particularly Bihar, Bengal, Punjab and Kashmir and found that the Ajlafs were still following Islam within their pre-Islamic cultural mindset like visiting even the Hindu mystics, also following their recommendations for overcoming their worldly problems, having no inhibition in wearing their pre-Islamic dresses. They constituted the larger majority of Muslim society and were therefore the main target area of Barelvi for their brainwashing and turning them into full-fledged Muslims.

 

[The above excerpts are written by a person notably that is an aficionado of Marxism. Read the essay in Entirety]

____________

 

 

Syed Ahmed Shaheed Barelvi

 

June 11, 2010

Guess Papers

[Excerpts]

 

 

The Mujahideen Movement

 

Syed Ahmed Shaheed Brelvi started a great movement in the North of India; this movement is known as “The Mujahideen Movement” or “The Movement o Jihad”. This movement arranged a power for the struggle of freedom in Muslims which produced a spirit of survival and they started freedom struggle.

Background of the Mujahideen Movement

Syed Ahmed Shaheed Brelvi selected a particular way on the command of his spiritual guide Shah Abdul Aziz and devoted himself in the preparation of the holy war. He started a national movement for this purpose in 1818 and organized this movement after [h]is arrival from Hajj as the Mujahideen Movement in 1831.

 

Objectives of Mujahideen Movement

 

He wanted to make the Muslims as the true lover of Islam, for this purpose he started the Mujahideen Movement.

The main objectives of the Mujahideen Movement were following;

 

·         To preach unicity of Almighty Allah.

 

·         To revive the teachings of Islam and prepare the Muslims to pass their lives simply according to the teachings of Islam.

 

·         To protect the Muslims against such acts and ideas which are contrary to Islamic values.

 

·         To protect the Muslims from the worship of other things except Allah.

 

·         To preach Jihad because it was not possible to get freedom from evil force without armed struggle.

 

Syed Ahmed Shaheed Brelvi wanted to eliminate the domination of Sikhs in Punjab and N.W.F.P to revive Islamic values and traditions.

 

[Read essay in Entirety]

 

______________________

Barelvi Islam

 

GlobalSecurity.org

[Excerpts]

 

Deobandis and Barelvis are the two major groups of Muslims in the Subcontinent apart from the Shia. Barelvi Hanafis deem Deobandis to be kaafir. Those hostile to the Barelvis deprecated them as the shrine-worshipping, the grave-worshiping, ignorant Barelvis. …

 

 

The differences between these sects can be difficult to understand. For the Barelvis, (who are mostly from the Pakistan province of Punjab) the holy Prophet is a superhuman figure whose presence is all around us at all times; he is hazir, present; he is not bashar, material or flesh, but nur, light. The Deobandis, who also revere the Prophet, argue he was the insan-i-kamil, the perfect person, but still only a man, a mortal. Barelvis emphasise a love of Muhammad, a semi-divine figure with unique foreknowledge. The Deobandis reject this idea of Muhammad, emphasising Islam as a personal rather than a social religion.

 

 

… The Wahhabi (Arabia), Deobandi (Pakistan and India) and Jamaat-I-Islami all are anti-sufi, and against the over devotion to Muhammad, whereas the Barelvis emphasize Muhammad’s uniqueness. Indeed, nearly 85% of South Asia’s Sunni Muslims are said to follow the Barelvi school, closer to Sufism. The remaining 15% of Sunnis follow the Deobandi school, more closely related to the conservative practice of Islam. Most Shiites in the subcontinent also tend to be influenced by the Sufis. Pakistan’s Muslims, like other Muslims in the region, tend to follow a school of Islam which is less conservative, and hence the support for strongly and overtly religious parties has been minimal.

 

[Read in Entirety]

______________________________

 

Sufi Militants Struggle with Deobandi Jihadists in Pakistan

 

Article from Jamestown Foundation (JF Homepage)

Pub. Date: 24 February 2011

Refworld (affiliated with UNHRC)

 

As Punjab governor Salman Taseer came out of a restaurant in an upscale area of Islamabad, one of his bodyguards uttered the slogan “Allahu Akbar” and fired on the man he was supposed to guard, killing him on the spot. The assassin in the January 4 killing, Malik Mumtaz Qadri, belonged to the Elite Punjab Police, a force specially trained in counterterrorism work and the protection of important individuals (Dawn [Karachi], January 5). Qadri was also believed to be associated with the South Asian Barelvi Sufi movement. The other bodyguards from the elite force did not try to stop him and the smiling Qadri surrendered to his fellow officers after he made sure the governor was dead. He later told the police that he had killed the governor because Taseer had insulted the Prophet of Islam by describing Pakistan’s controversial blasphemy laws as “black laws.” …

 

 

… the killer belonged to the Dawat-e-Islami, a Barelvi Sufi group which normally shuns violence and has been in the forefront of the struggle against Deobandism (a conservative Sunni religious movement that has become associated with militancy) and the Ahle Hadith jihadi groups. Founded in 1984 as a small group around Pir (spiritual leader) Mohammad Ilyas Attar Qadri, Dawat-e-Islami grew into a formidable organization by the mid-1990s when more than 100,000 persons gathered at its periodic ijtimahs (conventions). [1] Pir Ilyas Attar Qadri had sensed Deobandi extremism would grow as a result of the Afghan jihad and wanted to organize the Ahle Sunnat to face that challenge. However, Pir Ilyas believed in peaceful resistance. [2] Surprisingly, the Dawat-e-Islami is loosely structured on the model of the Deobandi Tablighi Jamaat (an international Islamic reform movement). …

 

 

Formation of the Sunni Tehrik

Pir Ilyas Qadri’s reluctance to adopt violence against Deobandi jihadi groups led to a mini-rebellion among his followers, particularly those who had studied at Barelvi madrassahs. Consequently, a small group led by Saleem Qadri founded the Sunni Tehrik in 1990. Saleem Qadri wanted to meet Deobandi violence with more violence, as Pir Ilyas Qadri’s “non-violence was not taking the Barelvis anywhere.” [4] However, Saleem Qadri did not break his religious allegiance to Pir Ilyas Qadri even after leaving his group, nor did he ask his followers to break links with the Dawat-e-Islami. This approach worked and soon the ranks of the Sunni Tehrik swelled. The membership of the Dawat-e-Islami and the Sunni Tehrik also overlaps at the lower levels with several other Barelvi groups.

The Sunni Tehrik was the first Barelvi group to articulate the demands of the majority Barelvi sect and to use violence to achieve them. Their four basic demands were:

• The protection of Ahle Sunnat beliefs.

• The protection of the rights of the Ahle Sunnat.

• The protection of Ahle Sunnat mosques.

• The protection of the Ahle Sunnat awqaf (religious endowments), such as shrines. [5]

The Sunni Tehrik was ready to use violence to achieve the last two demands in response to Deobandi groups’ use of violence to take over Barelvi mosques and awqaf property.  

 

 

… the most important thing was that the Jamaat Ahle Sunnat had adopted the Sunni Tehrik narrative of a forceful defense of Barelvi interests as its own. The Jamaat Ahle Sunnat emerged much stronger after the convention and began to play a major part in the country’s Islamist politics.

 

 

The assassination of Governor Salman Taseer shows that Sufi Islamism can be a bulwark against or an alternative to Deobandi and Ahle Hadith jihadism but it is in its own way as great a threat to international security as the militancy of the Deobandi and Ahle Hadith movements. [Read in Entirety]

 

Deobandi

 

Deobandi Islam: The Religion of the Taliban

Information provided and used with permission from the Defense Language Institute at: wrc.lingnet.org (Google goes HERE for the link)

 

Posted by GlobalSecurity.org

PDF dated: 2001

 

 

From its inception the school at Deoband made a sharp distinction between ‘revealed’ or sacred knowledge, and ‘human’ or secular knowledge. The school excluded all learning that was not obviously Islamic by firmly rejecting other religious traditions (the Hinduism of India and the Christianity of the British missionaries) and forbidding Western-style education and the study of any subjects not directly related to the study of the Quran.

 

The school was also highly critical of Islam as it was practiced in the modern world, especially India. They felt the established religious order had made too many compromises with its foreign environment and therefore Islam needed to be purified of these foreign elements. To live out the pure Islamic tradition they embraced Taqlid (acceptance of the old interpretations) and rejected ijitehad or reinterpretation of Islamic precepts to accommodate the changing times. It should also be noted that they are strict adherents to the Hanafi school of thought.xii

 

 

… In the late 19th and early 20th century the Deobandi school was embroiled, and to a great extent preoccupied, in a verbal “fatwa war” with the Bid’ati school. With more than a quarter of a million fatwas (legal opinions) being issued on some of the most ordinary issues of daily life, the fatwa war helped the Deobandi scholars clarify their thinking. It also served to harden their deeply conservative theological and ethical positions. As a result of the fatwa war the Dar-ul-Uloom madressa became much more traditional than it was when first established in 1866. That is, it moved much further to the right than the founding fathers would have ever imagined.

 

As the school grew in years it also grew in size and prestige. xiii Dar-ul-Uloon became ‘the’ place to prepare young men to become educated in the Islamic tradition. …

 

 

Indian independence from British rule in 1947 was met with a bloody partitioning of the subcontinent into two independent nations…India and Pakistan. …

 

Dar-ul-Uloon however, had a strong history as a hotbed for anti-British activities that were fueled by its conservative, uncompromising theological stance. After the creation of the nation of Pakistan in 1947 numerous satellite Deobandi madressas sprung up throughout Pakistan. These madressas carried on not only the strict Deobandi theological tradition but also its political activism, only now the target had changed. It was no longer the English but the Indian oppression of Muslims in the disputed area of Kashmir that inspired resentment. Later, with the Soviet invasion of Afghanistan in 1979 this resentment would expand to include communism. After the Soviets left the U.N. and the U.S. became demonized as the foreign invading and corrupting powers that threatened the pure expression of Islam.

 

 

In the spring of 1994 two teenage girls from the village of Sang Hesar were abducted by the majahedim and repeatedly raped at the local checkpoint. Mohammed Omar, a retired Afghan commander studying at a local madressa, gathered 30 fellow taliban (students) and mounted a successful rescue. The Majahedim commander was hung from a slowly ascending tank-barrel. This was the birth of a movement that came to be known as the Taliban.

 

 

The majahedim were Islamists who carried the banner of Islam and combated secularism and then communism in Afghanistan. Islamists are modernists who seek a contemporary political interpretation of Islam. Educationally they tilt towards Al-Azhor University in Egypt where they have been strongly influence by the political orientation of the fundamentalist group the Muslim Brotherhood. Because they drew from this model other governments were quick to recognize their authority and they were able to form highly organized political parties.

 

The Taliban are traditionalists who have only entered the political stream in Afghanistan since 1994. They view the roll (sic) of government and society very differently from the majahedim. They do not see Islam in political terms but in religious terms. They seek to return to the purity of the teachings of the Quran and the Sunnah (the practices of the Prophet). They are products of religious madrassas in Pakistan whose roots go back to the Dar-ul-Uloon seminary in Debond, India. Their history makes the Taliban inclined to organize themselves around regional associations rather than political parties.

 

Religious edicts are believed to have a divine source so they carry more authority in this society than humanitarian law that stress individual freedoms. The purpose of government is to be a reflection of the divine will (as interpreted by the Deobondi scholars), not a guardian of individual rights and liberties as insisted upon by the West. [Read PDF in Entirety]

 

So what the heck, John? Why are you rehashing these theo-political strains of Radical Islam?

 

Well feel lucky, I was going to examine some of the organization – I mean – terrorists that adhere to these Radical Islamic ideologies. You know like the Muslim Brotherhood, Hamas, Hezbollah, CAIR, Jamaat ul-Fuqra and so on.

 

The point of this exercise is that American text books are leaving this kind of information out. Since these organizations look back to purist Islam. It is important to tell American students that the Islam that inspires these Islamic terrorists and Radical Muslims is the Islam of Mohammed and the following so-called Rightly Guided Caliphs (i.e. First four Caliphs that were actual buddies with Mo).

 

ACT for America has put together an analysis of text books in America from sixth grade through twelfth grade. Here is the ACT email:

 

Textbook analysis report released today!

A special message from Brigitte Gabriel, President, ACT! for America Education

 

By Brigitte Gabriel

Sent: 3/19/2012 2:04 PM

Sent from ACT for America

 

www.ACTforAmericaEducation.com/

 

It is with great delight that I announce to you that today we released “Education or Indoctrination? The Treatment of Islam in 6th through 12th Grade American Textbooks.”

 

ACT! for America Education Executive Director Guy Rodgers and I began discussing this project nearly four years ago. Today, that project is a reality—and I believe that one year from now you and I will look back on this as a truly historic accomplishment that helped change the course of education in America.

This report shines a bright light on a pattern of errors, omissions and bias in the textbooks reviewed. Our children deserve better. Our children deserve facts and accuracy, not historical revisionism.

To give you just one example of the errors our research uncovered, in discussing the 9/11 attacks, the textbooks typically fail to mention the perpetrators were Muslims or that they acted in the cause of Islamic jihad. In one book the terrorists are portrayed as people fighting for a cause. In just a few years after September 11th, the history of what happened on that tragic day was rewritten in our school textbooks. Omitting this vital information, that jihad was the motivation for the attacks, makes it difficult, if not impossible, for today’s young teens, who don’t remember 9/11, to really understand what happened that day—and why.

Please forward this email to anyone and everyone you know. Help us get the word out far and wide! Over the next few months we hope to wake up America to what this report has uncovered!

To access the report log on to www.ACTforAmericaEducation.com/. Once there you will find the following:

 

·         The Executive Summary of the Report, which was mailed to over 70,000 state and local school board members nationwide;

 

·         The full Report;

 

·         Sub-reports, sorted by each textbook publisher;

 

·         A plan for taking action.

 

 

The few have always made a difference in this crazy, dangerous but wonderful world we live in. This is our time, those of us who “get it” and are concerned about the direction of our future, to come together and work together to make a difference for our country and our future generation.

I am honored to put my hand in yours and work with you to ensure our children receive the best historical education, and America remains the greatest and brightest nation on earth.

Brigitte Gabriel

 

Now here is the link to the Executive Summary to this analysis in which you can also access the full report:

 

http://www.actforamericaeducation.com/textbook-project

 

Below is the welcome message from Brigitte Gabriel to ACT for America Education.

 

JRH 3/20/12