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megimoo
11-19-2009, 02:49 PM
An in-depth look at the Islamic teachings behind the Fort Hood massacre. First up:

Hasan's loyalty to Muslims and deception of infidels.
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One of the difficulties in discussing Islam’s more troubling doctrines is that they have an anachronistic, even otherworldly, feel to them; that is, unless actively and openly upheld by Muslims, non-Muslims, particularly of the Western variety, tend to see them as abstract theory, not standard practice for today. In fact, some Westerners have difficulties acknowledging even those problematic doctrines that are openly upheld by Muslims — such as jihad. How much more when the doctrines in question are subtle, or stealthy, in nature?
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Enter Nidal Malik Hasan, the psychiatrist, U.S. Army major, and “observant Muslim who prayed daily,” who recently went on a shooting rampage at Fort Hood, killing thirteen Americans (including a pregnant woman). While the media wonders in exasperation why he did it, offering the same old tired and trite reasons — he was “picked on,” he was “mentally unbalanced”
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— the fact is his behavior comports well with certain Islamic doctrines. As such, it behooves Americans to take a moment and familiarize themselves with the esotericisms of Islam.
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Note: Any number of ulema (Muslim scholars) have expounded the following doctrines. However, since jihadi icon and theoretician Ayman Zawahiri, al-Qaeda’s number two, has also addressed many of these doctrines in his treatises, including by quoting several authoritative ulema, I will primarily rely on excerpts from The Al Qaeda Reader (AQR), for those readers who wish to source, and read in context, the following quotes in one volume.
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Wala’ wa Bara’
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Perhaps best translated as “loyalty and enmity,” this doctrine requires Muslims to maintain absolute loyalty to Islam and one another, while disavowing, even hating (e.g., Koran 60:4), all things un-Islamic — including persons (a.k.a. “infidels”). This theme has ample support in the Koran, hadith, and rulings of the ulema, that is, usul al-fiqh (roots of Muslim jurisprudence). In fact, Zawahiri has written a fifty-page treatise entitled “Loyalty and Enmity” (AQR, p. 63-115).
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One of the many Koranic verses on which he relies warns Muslims against “taking the Jews and Christians as friends and allies … whoever among you takes them for friends and allies, he is surely one of them” (Koran 5:51), i.e., he becomes an infidel. The plain meaning of this verse alone — other verses, such as 3:28, 4:144, and 6:40 follow this theme — and its implications for today can hardly be clearer. According to one of the most authoritative Muslim exegetes, al-Tabari (838-923), Koran 5:51 means that the Muslim who “allies with them [non-Muslims] and enables them against the believers, that same one is a member of their faith and community” (AQR, p. 71).
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Sheikh al-Islam, Ibn Taymiyya (1263-1328), takes the concept of loyalty one step further when he tells Muslims that they are “obligated to befriend a believer — even if he is oppressive and violent towards you and must be hostile to the infidel, even if he is liberal and kind to you” (AQR, p. 84).
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In ways, Hasan’s life was a testimony to loyalty and enmity. According to his colleague, Dr. Finnell, Hasan “was very vocal about the war, very upfront about being a Muslim first and an American second.” If his being “vocal about the war” is not enough to demonstrate unwavering loyalty to Islam, his insistence that he is first and foremost a Muslim is. Other evidence indicates that the primary factor that threw him “over the edge” was that he was being deployed to a Muslim country (Afghanistan) — his “worst nightmare.”
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According to a fellow Muslim convenience store owner who often spoke with Hasan, the thought that he might injure or kill Muslims “weighed heavily on him.” Hasan also counseled a fellow Muslim not to join the U.S. Army, since “Muslims shouldn’t kill Muslims,” again, showing where his loyalty lies. Tabari’s exegesis comes to mind: the Muslim who “allies with them [non-Muslims] and enables them against the believers, that same one is a member of their faith and community,” i.e., he too becomes an infidel (AQR, p. 71).

http://pajamasmedia.com/blog/nidal-hasan-and-fort-hood-a-study-in-muslim-doctrine-part-1/

megimoo
11-19-2009, 02:55 PM
Nidal Hasan and Fort Hood: A Study in Muslim Doctrine (Part 2)

How Hasan put Islamic teachings on jihad, proselytism, and spiritual calmness into action before and during the Fort Hood massacre.

Jihad
Amongst learned infidels, jihad is the most recognized and notorious of all Muslim doctrines. Literally meaning to “struggle” or “strive,” jihad can take on any form, though its most native and praiseworthy expression revolves around fighting, and killing, the infidel enemy — even if it costs the Muslim fighter (the mujahid) his life:

“Let those who would exchange the life of this world for the Hereafter fight in the path of Allah; whoever fights in the path of Allah — whether he dies or triumphs — we shall richly reward him” (Koran 4:74).

And “Allah has purchased from the faithful their lives and possessions, and in return has promised them the Garden. They will fight in the path of Allah, killing and being killed” (Koran 9:111).

The hadith also has its fair share of anecdotes advocating the “one-man jihad.” Zawahiri’s treatise, “Jihad, Martyrdom, and the Killing of Innocents,” (AQR p. 137-171), spends much time justifying the desperate solo jihad — otherwise known as the “martyrdom operation” — including by offering the following hadith:

“A Muslim asked Muhammad, O Messenger of Allah! If I plunge myself into the ranks of the idolaters and fight till I am killed — what then, to heaven?

He [Muhammad] said yes. So the man plunged himself into the ranks of the idolaters, fighting till he was slain” (AQR, p. 153).

The learned ulema agree. According to al-Qurtubi (d. 1273), “There is no wrong for a man to singlehandedly attack a mighty army — if he seeks martyrdom — provided he has the fortitude.” Others indicate that one of the reasons making the one-man jihad permissible is that it serves to “terrify the foe” (AQR, p. 155).

And there it is: When all else failed, when Hasan’s forthcoming deployment into Muslim land forced him to expose where his true loyalty (wala’) lies, pretense (taqiyya) gave way to full-blown struggle (jihad).

Hasan, who sacrificed many years to become a psychiatrist and a U.S. Army major, in the clear words of the Koran “exchange[d] the life of this world for the Hereafter.”

Evidence also indicates that he believed “martyrdom operations” were not only valid but laudable acts of courage, writing “YOUR INTENTION IS THE MAIN ISSUE” (capitals in original).

Zawahiri puts it more articulately: “The deciding factor is … the intention.” Is the mujahid killing himself “to service Islam [laudable martyrdom], or is it out of depression and despair [forbidden suicide]?” (AQR, p. 157).

(Unfortunately and, no doubt, much to Hasan’s chagrin, infidel medics ensured his failure to achieve martyrdom.)

The greatest proof that, at least in his own mind, Hasan was waging a jihad is the fact that he utilized that immemorial jihadi war cry

— Allahu Akbar! —

which has served to terrify the infidel denizens of the world for centuries. Here’s an example from Muslim history (circa the early 8th century):

“The [non-Muslim] inhabitants of eastern Anatolia were filled with terror the likes of which they had never experienced before.

All they saw were Muslims in their midst screaming ‘Allahu Akbar!’ Allah planted terror in their hearts. … The [non-Muslim] men were crucified over the course of 24 km”
(from Tarikh al-Rusul wa al-Muluk).

http://pajamasmedia.com/blog/nidal-hasan-and-fort-hood-a-study-in-muslim-doctrine-part-2/