Please. I’ll pay for the condo in Boca Raton, and ample supplies of plaid pants, white shoes, and early bird dinner special coupons, if you will stop giving interviews which affirm ahistorical notions like these, and your mindless acolytes then propagate as corrosive “truths from on high.” Deal?
From This Interview with Ruthie Blum, published in The Jerusalem Post, March 6, 2008:
Lewis’s Claim (1):
Doctrinal and Historical Reality (1):
“Martyrdom operations” have always been intimately associated with the institution of jihad. Professor Franz Rosenthal, in a seminal 1946 essay (entitled, “On Suicide in Islam”), observed that Islam’s foundational texts sanctioned such acts of jihad martyrdom, and held them in the highest esteem:
..death as the result of “suicidal” missions and of the desire of martyrdom occurs not infrequently, since[such] death is considered highly commendable according to Muslim religious concepts.
Unequivocal, celebratory invocations for acts of martyrdom during jihad are found in the Koran, and even more explicitly, in the canonical hadith. Prominent examples include:
[Koran 9:111] “Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain.”
[Sahih Bukhari, Volume 4, Book 52, Number 53] Narrated Anas bin Malik: “The Prophet said, “Nobody who dies and finds good from Allah (in the Hereafter) would wish to come back to this world even if he were given the whole world and whatever is in it, except the martyr who, on seeing the superiority of martyrdom, would like to come back to the world and get killed again (in Allah’s Cause).”
[Sahih Bukhari: Volume 4, Book 52, Number 54] Narrated Abu Huraira: “The Prophet said, ‘By Him in Whose Hands my life is! Were it not for some men amongst the believers who dislike to be left behind me and whom I cannot provide with means of conveyance, I would certainly never remain behind any Sariya’ (army-unit) setting out in Allah’s Cause. By Him in Whose Hands my life is! I would love to be martyred in Allah’s Cause and then get resurrected and then get martyred, and then get resurrected again and then get martyred and then get resurrected again and then get martyred.”
The American Revolutionary War hero John Paul Jones, in a letter to Prince Potemkin dated June 20, 1788 while Jones commanded Russian naval ships, wrote about a naval engagement with the Turkish fleet (outside Kimbourn) involving an unsuccessful martyrdom operation planned by the Muslim sailors:
…for it was the intention of the Turks to attack us and board us, and if we had been only three versts further the attempt would have been made on the 16th [June 1788] (before the vessel of the Captain Pacha [Pasha] ran aground in advancing before the wind with all his forces to attack us,), God only knows what would have been the result…The Turks had a very large force, and we have been informed by our prisoners that they were resolved to destroy us, even by burning themselves, (in setting fire to their own vessels after having grappled with ours.) [note added by Jones]: Before their departure from Constantinople, they swore by the beard of the Sultan to execute this horrible plan…if Providence had not caused its failure from two circumstances which no man could forsee.]
How tragic that the bigoted Muslim Brotherhood “spiritual advisor” Yusuf al-Qaradawi writes with more intellectual honesty about this awful subject than does Mr. Lewis. For example, at the July 2003 meeting (in Stockholm) of the European Council for Fatwa and Research (which he heads), Qaradawi emphasized the orthodox Islamic basis for martyrdom operations to be directed against all Israeli citizens, whom he further described as classic harbis (see discussion below), licit targets in the Dar al Harb:
Those who oppose martyrdom operations and claim that they are suicide are making a great mistake. the one who carries out a martyrdom operation does not think of himself. He sacrifices himself for the sake of a higher goal, for which all sacrifices become meaningless. He sells himself to Allah in order to buy
It has been determined by Islamic law that the blood and property of people of Dar Al—Harb [the Domain of Disbelief where the battle for the domination of Islam should be waged] is not protected. Because they fight against and are hostile towards the Muslims, they annulled the protection of his blood and his property… in modern war, all of society, with all its classes and ethnic groups, is mobilized to participate in the war, to aid its continuation, and to provide it with the material and human fuel required for it to assure the victory of the state fighting its enemies. Every citizen in society must take upon himself a role in the effort to provide for the battle. The entire domestic front, including professionals, laborers, and industrialists, stands behind the fighting army, even if it does not bear arms. Therefore the experts say that the Zionist entity, in truth, is one army.
Lewis’s Claim (2):
Doctrinal and Historical Reality (2):
Armand Abel, the leading 20th expert on the Muslim conceptions of Dar al Harb and Dar al Islam, elucidates the most prominent features of this medieval Islamic formulation, as follows:
Together with the duty of the “war in the way of God” (or jihad), this universalistic aspiration would lead the Moslems to see the world as being divided fundamentally into two parts. On the one hand there was that part of the world where Islam prevailed, where salvation had been announced, where the religion that ought to reign was practiced; this was the Dar al Islam. On the other hand, there was the part which still awaited the establishment of the saving religion and which constituted, by definition, the object of the holy war. This was the Dar al Harb. The latter, in the view of the Moslem jurists, was not populated by people who had a natural right not to practice Islam, but rather by people destined to become Moslems who, through impiousness and rebellion, refused to accept this great benefit. Since they were destined sooner or later to be converted at the approach of the victorious armies of the Prophet’s successor, or else killed for their rebelliousness, they were the rebel subjects of the Caliph. Their kings were nothing but odious tyrants who, by opposing the progress of the saving religion together with their armies, were following a Satanic inspiration and rising up against the designs of
To illustrate but one regional example of the concept of Dar ul Harb as realized in history, Ibn Hudayl, a 14th century Granadan author of an important treatise on jihad, explained the original methods which facilitated the violent, chaotic jihad conquest of the Iberian peninsula, and other parts of Western Europe, during the prior six centuries:
It is permissible to set fire to the lands of the enemy, his stores of grain, his beasts of burden — if it is not possible for the Muslims to take possession of them — as well as to cut down his trees, to raze his cities, in a word, to do everything that might ruin and discourage him, provided that the imam (i.e. the religious ‘guide’ of the community of believers) deems these measures appropriate, suited to hastening the Islamization of that enemy or to weakening him. Indeed, all this contributes to a military triumph over him or to forcing him to capitulate.
And the 20th century historian Charles Emmanuel Dufourcq characterized the impact of these repeated attacks, indistinguishable in motivation from modern acts of jihad terrorism, such as the
It is not difficult to understand that such expeditions sowed terror. The historian al-Maqqari, who wrote in seventeenth—century Tlemcen in Algeria, explains that the panic created by the Arab horsemen and sailors, at the time of the Muslim expansion in the zones that saw those raids and landings, facilitated the later conquest, if that was decided on: ‘Allah,’ he says, ‘thus instilled such fear among the infidels that they did not dare to go and fight the conquerors; they only approached them as suppliants, to beg for peace.’
Sadly, once again, Qaradawi’s views on Dar ul-Harb and jihad terrorism are much more intellectually honest than those of Mr. Lewis:
It has been determined by Islamic law that the blood and property of people of Dar Al-Harb [the Domain of Disbelief where the war for the domination of Islam should be waged, i.e. including within Western Europe and
Finally as to the treatment of prisoners of war, murder—which would certainly qualify as a form, if not the ultimate form of “mistreatment”—was a sanctioned and commonly exercised option. The classical Baghdadian jurists Abu Yusuf (from the Hanafi school of jurisprudence, d. 798) and al-Mawardi (a Shafi’ite jurist, d. 1058) were prolific, respected scholars who lived during the so-called Islamic “Golden Age” of the Baghdadian-Abbasid Caliphate. They wrote the following, based on their interpretations of the Qur’an and Sunna (i.e., the recorded words and deeds of Muhammad):