No Justification in Islam for Terrorism in a Pig's Anus!

7/31/2019 No Justification in Islam for Terrorism in a Pig's Anus!

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No Justification In Islam For Terrorism: In A Pig's Anus!

"There is no justification in Islam for extremism or terrorism."

That egregious lie comes from What is the truth about American Muslims? Questions and Answers, which claims to answer Islamophobia.

That lie is so egregious that it merits detailed refutation. Islam is defined and its standards set by the Qur'an. Since the Qur'an is given and accepted as the literal word of

Allah, perfected & immutable, to be believed in and implemented, it is not extreme, it is normative. Islam is exemplified by Moe's sunnah. Since Moe was the founder of

Islam and Allah's final messenger and vice regent, his sunnah is normative, not extreme. it is also exemplary, to be emulated by all Muslims.

q Allah said:

r We shall cast terror into the hearts of those who disbelieve...

r I will cast terror into the hearts of those who have disbelieved...

r ...Allh brought them down from their forts and cast terror into their hearts, (so that) a group (of them) you killed, and a group (of them) you made captives.

r Verily, you (believers in the Oneness of Allh - Islmic Monotheism) are more awful as a fear in their (Jews of Ban An-Nadr) breasts than Allh.

q Moe said:

r Allah made me victorious by awe, (by His frightening my enemies) for a distance of one month's journey.

r ...I have been made victorious with terror...

The devil is in the details; some of which are contained in tafsirs and some in the Sira. In his commentary on 3:151, Maulana Mufti Muhammad Shafi says:The promise of casting awe and fear

into the hearts of the disbelievers in this verse was made in the background

of the battle of Uhud when the disbelievers of Arabia marched

back to Makkah without any obvious reason and inspite of defeat overtaking

Muslims (Baydawi). However, after having covered a certain

distance on their way to Makkah, they awoke to their folly. When

they thought of marching back to Madinah, Allah Almighty filled their

hearts with such awe and fear that they could not muster the courage

to do so.

Commenting on 3:174, he says:1. Such awe and terror was placed in the hearts of disbelievers that

they ran away because of which the Companions remained protected

against the rigours of fighting on the battlefield. Allah Almighty has

used the very word Nihah for what we refer to as blessing.

Allah cast terror which rendered Moe's victims incapable of mounting an effective defense. Soon we shall see how he cast terror. In commenting on 59:2, Shafi says:

The reference

in the verse is to the cutting, by the orders of the Holy Prophet #, of the

palm trees of Banii Nadir who had shut themselves in their fortresses in

defiance of the Holy Prophet's orders to surrender. So, some of the blessed

Companions, in order to anger them or cast terror into their hearts, cut

and burned down some of their date trees.

Moe's companions destroyed the Jew's crops, rendering future production impossible in order to anger them and cast terror into their hearts. Examine his translation of
http://interfaithalliance.org/americanmuslimfaqhttp://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%205&l=eng&nAya=%203#%205_%203http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%206&l=eng&nAya=%20115#%206_%20115http://www.islam-universe.com/tafsir//3.7700.htmlhttp://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%2033&l=eng&nAya=%2021#%2033_%2021http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%203&l=eng&nAya=%20151#%203_%20151http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%208&l=eng&nAya=%2012#%208_%2012http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%2059&l=eng&nAya=%202#%2059_%202http://www.muslimaccess.com/sunnah/hadeeth/bukhari/007.html#001.007.331http://www.muslimaccess.com/sunnah/hadeeth/bukhari/052.html#004.052.220http://www.islamibayanaat.com/MQ/English-MaarifulQuran-MuftiShafiUsmaniRA-Vol-2-IntroAndPage-0-672-End.pdf#page=210http://www.islamibayanaat.com/MQ/English-MaarifulQuran-MuftiShafiUsmaniRA-Vol-2-IntroAndPage-0-672-End.pdf#page=210http://www.muslimaccess.com/sunnah/hadeeth/bukhari/052.html#004.052.220http://www.muslimaccess.com/sunnah/hadeeth/bukhari/007.html#001.007.331http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%2059&l=eng&nAya=%202#%2059_%202http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%208&l=eng&nAya=%2012#%208_%2012http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%203&l=eng&nAya=%20151#%203_%20151http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%2033&l=eng&nAya=%2021#%2033_%2021http://www.islam-universe.com/tafsir//3.7700.htmlhttp://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%206&l=eng&nAya=%20115#%206_%20115http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%205&l=eng&nAya=%203#%205_%203http://interfaithalliance.org/americanmuslimfaq


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9:120.

It was not for the people of Madinah and for those

around them of the Bedouins to stay behind abandoning

the Messenger of Allah, nor to prefer their own

lives to his life. That is because whatever thirst or fatigue

or hunger strikes them in the way of Allah, and

whenever they step into a place which infuriates the

infidels, and whenever they make a gain from an enemy,

a virtuous deed is credited to their account. Surely,

Allah does not destroy the reward of the virtuous.[I201

Then the verses describe the merits of

people who take part in Jihad and tell us about the great rewards they

get for everything they do there. Included here is the causing of hurt

or loss to the enemy and the using of a strategy that infuriates the adversary.

All these are good deeds, and worthy of thawzb (reward from

Allah).

The translation of Hilai & Khan adds some clarity.

9:120. It was not becoming of the people of Al-Madinah and the bedouins of the neighbourhood to remain behind Allh's Messenger (Muhammad when fighting in

Allh's Cause) and (it was not becoming of them) to prefer their own lives to his life. That is because they suffer neither thirst nor fatigue, nor hunger in the Cause of

Allh, nor they take any step to raise the anger of disbelievers nor inflict any injury upon an enemy but is written to their credit as a deed of righteousness. Surely,

Allh wastes not the reward of the Muhsinn

Muslims get Brownie Points for any act injuring or enraging infidels: terrorism! The practical application is found in 8:57.

Shafi's commentary on this verse reveals much but ends with a divesionary rationalization.

Here, the word: (tathqafannahum) means to get the upper

hand against them and the word: 2;: (sharrada) is a derivation from

the infinitive noun: (tashrfd) which essentially means to drive out

or scatter away. So, the verse means: 'If you overpower such people in

a war, give them a drastic punishment which becomes an instant lesson

for others - so that those who are busy bashing Islam behind the

cover of such people serving as their agent provacateurs should understand

clearly that there remains no alternative for them but to run for

their lives. The drive of the instruction is that these people should be

punished in a manner which makes an impression on the disbelievers

of Makkah and other hostile tribes and sucks away any courage they

may have to come back and confront Muslims in the future.

By saying: (so that they take a lesson - 57) at the end of

the verse, a hint has been given towards the universal mercy of the

Lord of all the worlds. This treatment makes it clear that the real purpose

of this exemplary punishment was not to take revenge or release
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personal anger, in fact, this was being awarded in their own interest

and expedient gain whereby they may, perhaps, review conditions before

them, regain some of their sanity, feel ashamed of what they did

and go on to correct themselves.

The practical application of 8:57 is found in the genocide of the Banu Qurayzah. After reading those hadith, you will understand why the Jews were more afraid of Moe

than Allah.

Guillaume's translation of Hishham's Rescension of Sirat Rasul Alah [The Life of Muhammad] provides more details of a disturbing nature. You really should go to

Amazon and purchase a copy to read. 8:57 & 60 get clarified on page 326.'If you come upon them in war, deal with them so forcibly as to terrify

those who follow them, haply they may take warning,' i.e. make a severe

example of them to those that come after, that haply they may understand.

'And prepare what strength you can against them, and cavalry by which

you may strike terror into the enemy of God and your enemy' as far as His

words, 'And whatever you spend in the way of God will be repaid to you:

you will not be wronged,' i.e. you will not lose your reward with God in

the next life and a rapid recompense in this world.

Moe, sensitive to the fact that he was a false prophet acting out of mercenary motives, routinely had critics murdered Ka'b Ibn ai-Ashraf was one of them; the story of his

murder is in Sahih Muslim 19.4436. The Sira adds a clarifying detail which tells us more about by what mechanism Allah cast terror. This brilliant little gem is found onpage 368.

Our attack upon God's enemy cast terror among the Jews, and there was no Jew in Medina

who did not fear for his life.

The assassination of Ka'b Ibn ai-Ashraf terrorized the Jews of Medina so they all feared impending murder. Asma bint Marwan was enraged by Ka'b's murder and recited

critical poetry for which Moe had her assassinated too. The following gem of revelation is found on page 676.

The day after Bint Marwan was killed the men of B.

Khatma became Muslims because they saw the power of Islam.

A tribe, terrified by her assassination, converted to Islam rather than defend themselves. The raid on the Khaibar Oasis had a similar effect, illustrative of 8:57 which

confirms how Allah cast terror. This gem of revelation is found on page 523.

When the apostle had finished with Khaybar, God struck terror to the

hearts of the men of Fadak when they heard what the apostle had done tothe men of Khaybar. They sent to him an offer of peace on condition that

they should keep half of their produce. Their messengers came to him in

Khaybar or on the road or after he came to Medina, and he accepted their

terms. Thus Fadak became his private property, because it had not been

attacked by horse or camel.

Further elaboration & confirmation is found in the story of the conquest of B. Qurayza on page 461.

The apostle passed by a number of his companions in al-Saurayn before

he got to B. Qurayza and asked if anyone had passed them. They replied

that Dihya b. Khalifa al-Kalbi had passed upon a white mule with a saddle

covered with a piece of brocade. He said, 'That was Gabriel who has beensent to B. Qurayza to shake their castles and strike terror to their hearts.'
http://www.muslimaccess.com/sunnah/hadeeth/bukhari/052.html#004.052.280http://www.muslimaccess.com/sunnah/hadeeth/abudawud/028.html#028.4390http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%2059&l=eng&nAya=%2013#%2059_%2013http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%2059&l=eng&nAya=%2013#%2059_%2013http://www.islamawakened.com/Quran/8/57/http://www.islamawakened.com/Quran/8/60/http://www.muslimaccess.com/sunnah/hadeeth/muslim/019.html#019.4436http://www.muslimaccess.com/sunnah/hadeeth/muslim/019.html#019.4436http://www.islamawakened.com/Quran/8/60/http://www.islamawakened.com/Quran/8/57/http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%2059&l=eng&nAya=%2013#%2059_%2013http://www.qurancomplex.com/Quran/Targama/Targama.asp?nSora=%2059&l=eng&nAya=%2013#%2059_%2013http://www.muslimaccess.com/sunnah/hadeeth/abudawud/028.html#028.4390http://www.muslimaccess.com/sunnah/hadeeth/bukhari/052.html#004.052.280


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Yeah, right, they saw an angel riding a mule. But there is more and more realistic on the same page.

The apostle besieged the B. Qurayza for twenty-five nights until they were sore

pressed and God cast terror into their hearts.Then Moe enslaved the women and children, slaughtering the men and adolescent boys as a terrifying example for other intended victims. Its in 33:26-27 and on page 468.

'And he cast terror into their

hearts; some you slew and some you captured,' i.e. he killed the men and

captured the women and children. 'And caused you to inherit their land

and their dwellings, and their property, and a land you had not trod,' i.e.

Khaybar. 'For Allah can do all things.'

What did Moe say about how he was made victorious? Of course, that is all anachronistic, nobody engages in such barbarism in modern times, right? Wrong!!! Examine

these excerpts from a strategy manual used by the army of Pakistan.

Brig. S.K. Malik wrote The Qur'anic Concept of Waras a training manual for the army of Pakistan. His analysis will help you to comprehend their strategy. Terror is both a

means and an end. This paragraph comes from the bottom ofpage 59. [Emphasis added.]

Terror struck into the hearts of the enemies is not only

a means, it is the end in itself. Once a condition of terror into

the opponent's heart is obtained, hardly anything is left to be

achieved. It is the point where the means and the end meet

and merge. Terror is not a means of imposing decision uponthe enemy; it is me decision we wish to impose upon him.

There is one necessary prerequisite for instilling terror: the destruction of our faith. Islam's strong faith shields Muslims from being terrorized. This paragraph comes from

page 60. [Emphasis added.]

Terror cannot be struck into the hearts of an army by merely

cutting its lines of communication or depriving it of its routes

of withdrawal. It is basically related to the strength or weakness

of the human soul. It can be instilled only if the opponent's

Faith is destroyed. Psychological dislocation is temporary;

spiritual dislocation is permanent. Psychological dislocation can beproduced by a physical act but this does not hold good of the

spiritual dislocation. To instill terror into the hearts of the enemy,

it is essential. in the ultimate analysis, to dislocate his Faith. An

invincible Faith is immune to terror. A weak Faith offers inroads

to terror. The Faith conferred upon us by the Holy Qur'an has

the inherent strength to ward off terror from us and to enable

us to strike terror into the enemy. Whatever the form or type of

strategy directed against the enemy, it must, in order to be effective,

be capable of striking terror into the hearts of the enemy. A strategy

that fails to attain this condition suffers from inherent drawbacks

and weaknesses; and should be reviewed and modified. This ruleis fully applicable to nuclear as well as conventional wars. I t is

equally true of the strategy of nuclear deterrence in fashion
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today. To be credible and effective, the strategy of deterrence

must be capable of striking terror into the hearts of the enemy.

The evidence discussed above is reproduced below with the critical paragraphs highlighted.

3.172-175 4.51-52


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3.151-152 3:151 ctd.


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8.12 8:12


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11.1-5


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19.64-72 21.97


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48.1-3 48.15-17

N J tifi ti I I l F T i I A Pi ' A !


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48.18-21 59.1-5

N J tifi ti I I l m F T i m I A Pi ' A !


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59.11-17 8.60



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No Justification In Islam For Terrorism: In A Pig s Anus!

8.57 8.57



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9.120 Life of Moe 8.12 322



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Life of Moe 8.57 326 Life of Moe 368 terror of Ka'b Ibn al-Ashraf

Life of Moe 461 Terr.B. Qurayza Life of Moe 468 33.26

Life of Moe 523 Fadek terr by example Life of Moe 676 Bint Marwan Example



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Bukhari 1.7.331 Bukhari 4.52.220

No Justification in Islam for Terrorism in a Pig's Anus!

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