Trump is right: “The real problem here are the radical Islamic terrorists who killed” Khizr Khan’s son, but Khizr seems much more worked up about Trump than about jihad terror.
And jihad terror has nothing to do with Islam? Really? We constantly are told this, but the repetition doesn’t make it true.
In the first place, jihadis repeatedly make clear that they think what they’re doing has everything to do with Islam:
“Jihad was a way of life for the Pious Predecessors (Salaf-us-Salih), and the Prophet (SAWS) was a master of the Mujahideen and a model for fortunate inexperienced people. The total number of military excursions which he (SAWS) accompanied was 27. He himself fought in nine of these; namely Badr; Uhud, Al-Muraysi, The Trench, Qurayzah, Khaybar, The Conquest of Makkah, Hunayn and Taif . . . This means that the Messenger of Allah (SAWS) used to go out on military expeditions or send out an army at least every two months.” — Abdullah Azzam, co-founder of al-Qaeda, Join the Caravan, p. 30
“If we follow the rules of interpretation developed from the classical science of Koranic interpretation, it is not possible to condemn terrorism in religious terms. It remains completely true to the classical rules in its evolution of sanctity for its own justification. This is where the secret of its theological strength lies.” — Egyptian scholar Nasr Hamid Abu Zayd
“Many thanks to God, for his kind gesture, and choosing us to perform the act of Jihad for his cause and to defend Islam and Muslims. Therefore, killing you and fighting you, destroying you and terrorizing you, responding back to your attacks, are all considered to be great legitimate duty in our religion.” — Khalid Sheikh Mohammed and his fellow 9/11 defendants
“Allah on 480 occasions in the Holy Koran extols Muslims to wage jihad. We only fulfil God’s orders. Only jihad can bring peace to the world.” — Taliban terrorist Baitullah Mehsud
“Jihad, holy fighting in Allah’s course, with full force of numbers and weaponry, is given the utmost importance in Islam….By jihad, Islam is established….By abandoning jihad, may Allah protect us from that, Islam is destroyed, and Muslims go into inferior position, their honor is lost, their lands are stolen, their rule and authority vanish. Jihad is an obligation and duty in Islam on every Muslim.” — Times Square car bomb terrorist Faisal Shahzad
“So step by step I became a religiously devout Muslim, Mujahid — meaning one who participates in jihad.” — Little Rock, Arkansas terrorist murderer Abdulhakim Mujahid Muhammad
“And now, after mastering the English language, learning how to build explosives, and continuous planning to target the infidel Americans, it is time for Jihad.” — Texas terrorist bomber Khalid Aldawsari
All of these, of course, may be dismissed as “extremists,” although they were also all devout Muslims who were determined to follow their religion properly. One finds the same thing, however, when one turns to the authoritative sources in Sunni Islam, the schools of Sunni jurisprudence (madhahib):
Shafi’i school: A Shafi’i manual of Islamic law that was certified in 1991 by the clerics at Al-Azhar University, one of the leading authorities in the Islamic world, as a reliable guide to Sunni orthodoxy, stipulates about jihad that “the caliph makes war upon Jews, Christians, and Zoroastrians…until they become Muslim or pay the non-Muslim poll tax.” It adds a comment by Sheikh Nuh “˜Ali Salman, a Jordanian expert on Islamic jurisprudence: the caliph wages this war only “provided that he has first invited [Jews, Christians, and Zoroastrians] to enter Islam in faith and practice, and if they will not, then invited them to enter the social order of Islam by paying the non-Muslim poll tax (jizya)…while remaining in their ancestral religions.” (‘Umdat al-Salik, o9.8).
Of course, there is no caliph today, and hence the oft-repeated claim that Osama et al are waging jihad illegitimately, as no state authority has authorized their jihad. But they explain their actions in terms of defensive jihad, which needs no state authority to call it, and becomes “obligatory for everyone” (‘Umdat al-Salik, o9.3) if a Muslim land is attacked. The end of the defensive jihad, however, is not peaceful coexistence with non-Muslims as equals: ‘Umdat al-Salik specifies that the warfare against non-Muslims must continue until “the final descent of Jesus.” After that, “nothing but Islam will be accepted from them, for taking the poll tax is only effective until Jesus’ descent” (o9.8).
Hanafi school: A Hanafi manual of Islamic law repeats the same injunctions. It insists that people must be called to embrace Islam before being fought, “because the Prophet so instructed his commanders, directing them to call the infidels to the faith.” It emphasizes that jihad must not be waged for economic gain, but solely for religious reasons: from the call to Islam “the people will hence perceive that they are attacked for the sake of religion, and not for the sake of taking their property, or making slaves of their children, and on this consideration it is possible that they may be induced to agree to the call, in order to save themselves from the troubles of war.”
However, “if the infidels, upon receiving the call, neither consent to it nor agree to pay capitation tax [jizya], it is then incumbent on the Muslims to call upon God for assistance, and to make war upon them, because God is the assistant of those who serve Him, and the destroyer of His enemies, the infidels, and it is necessary to implore His aid upon every occasion; the Prophet, moreover, commands us so to do.” (Al-Hidayah, II.140)
Maliki school: Ibn Khaldun (1332-1406), a pioneering historian and philosopher, was also a Maliki legal theorist. In his renowned Muqaddimah, the first work of historical theory, he notes that “in the Muslim community, the holy war is a religious duty, because of the universalism of the Muslim mission and (the obligation to) convert everybody to Islam either by persuasion or by force.” In Islam, the person in charge of religious affairs is concerned with “power politics,” because Islam is “under obligation to gain power over other nations.”
Hanbali school: The great medieval theorist of what is commonly known today as radical or fundamentalist Islam, Ibn Taymiyya (Taqi al-Din Ahmad Ibn Taymiyya, 1263-1328), was a Hanbali jurist. He directed that “since lawful warfare is essentially jihad and since its aim is that the religion is God’s entirely and God’s word is uppermost, therefore according to all Muslims, those who stand in the way of this aim must be fought.”
This is also taught by modern-day scholars of Islam. Majid Khadduri was an Iraqi scholar of Islamic law of international renown. In his book War and Peace in the Law of Islam, which was published in 1955 and remains one of the most lucid and illuminating works on the subject, Khadduri says this about jihad:
The state which is regarded as the instrument for universalizing a certain religion must perforce be an ever expanding state. The Islamic state, whose principal function was to put God’s law into practice, sought to establish Islam as the dominant reigning ideology over the entire world….The jihad was therefore employed as an instrument for both the universalization of religion and the establishment of an imperial world state. (P. 51)
Imran Ahsan Khan Nyazee, Assistant Professor on the Faculty of Shari’ah and Law of the International Islamic University in Islamabad. In his 1994 book The Methodology of Ijtihad, he quotes the twelfth century Maliki jurist Ibn Rushd: “Muslim jurists agreed that the purpose of fighting with the People of the Book…is one of two things: it is either their conversion to Islam or the payment of jizyah.” Nyazee concludes: “This leaves no doubt that the primary goal of the Muslim community, in the eyes of its jurists, is to spread the word of Allah through jihad, and the option of poll-tax [jizya] is to be exercised only after subjugation” of non-Muslims.
All this doesn’t sound like a religion that has nothing to do with terrorism. And then there are the many passages of the Qur’an exhorting Muslims to commit acts of violence:
2:191-193: “And slay them wherever you come upon them, and expel them from where they expelled you; persecution is more grievous than slaying. But fight them not by the Holy Mosque until they should fight you there; then, if they fight you, slay them — such is the recompense of unbelievers, but if they give over, surely Allah is All-forgiving, All-compassionate. Fight them, till there is no persecution and the religion is Allah’s; then if they give over, there shall be no enmity save for evildoers.”
4:89: “They wish that you should disbelieve as they disbelieve, and then you would be equal; therefore take not to yourselves friends of them, until they emigrate in the way of Allah; then, if they turn their backs, take them, and slay them wherever you find them; take not to yourselves any one of them as friend or helper.”
5:33: “This is the recompense of those who fight against Allah and His Messenger, and hasten about the earth, to do corruption there: they shall be slaughtered, or crucified, or their hands and feet shall alternately be struck off; or they shall be banished from the land. That is a degradation for them in this world; and in the world to come awaits them a mighty chastisement.”
5:38: “And the thief, male and female: cut off the hands of both, as a recompense for what they have earned, and a punishment exemplary from Allah; Allah is All-mighty, All-wise.”
8:12: “When thy Lord was revealing to the angels, ‘I am with you; so confirm the believers. I shall cast into the unbelievers’ hearts terror; so smite above the necks, and smite every finger of them!”
8:39: “Fight them, till there is no persecution and the religion is Allah’s entirely; then if they give over, surely Allah sees the things they do.”
8:60: “Make ready for them whatever force and strings of horses you can, to terrify thereby the enemy of Allah and your enemy, and others besides them that you know not; Allah knows them. And whatsoever you expend in the way of Allah shall be repaid you in full; you will not be wronged.”
9:5: “Then, when the sacred months are drawn away, slay the idolaters wherever you find them, and take them, and confine them, and lie in wait for them at every place of ambush. But if they repent, and perform the prayer, and pay the alms, then let them go their way; Allah is All-forgiving, All-compassionate.”
9:29: “Fight those who believe not in Allah and the Last Day and do not forbid what Allah and His Messenger have forbidden — such men as practise not the religion of truth, being of those who have been given the Book — until they pay the tribute out of hand and have been humbled.”
9:111: “Allah has bought from the believers their selves and their possessions against the gift of Paradise; they fight in the way of Allah; they kill, and are killed; that is a promise binding upon Allah in the Torah, and the Gospel, and the Koran; and who fulfils his covenant truer than Allah? So rejoice in the bargain you have made with Him; that is the mighty triumph.”
9:123: “O believers, fight the unbelievers who are near to you; and let them find in you a harshness; and know that Allah is with the godfearing.”
47:4: “When you meet the unbelievers, smite their necks, then, when you have made wide slaughter among them, tie fast the bonds; then set them free, either by grace or ransom, till the war lays down its loads. So it shall be; and if Allah had willed, He would have avenged Himself upon them; but that He may try some of you by means of others. And those who are slain in the way of Allah, He will not send their works astray.”
To be sure, there are some tolerant verses in the Qur’an as well — see, for example, sura 109. But then in Islamic tradition there are authorities who say that violent passages take precedence over these verses. Muhammad’s earliest biographer, an eighth-century Muslim named Ibn Ishaq, explains the progression of Qur’anic revelation about warfare. First, he explains, Allah allowed Muslims to wage defensive warfare. But that was not Allah’s last word on the circumstances in which Muslims should fight. Ibn Ishaq explains offensive jihad by invoking a Qur’anic verse: “Then God sent down to him: ‘Fight them so that there be no more seduction,’ i.e. until no believer is seduced from his religion. ‘And the religion is God’s’, i.e. Until God alone is worshipped.”
The Qur’an verse Ibn Ishaq quotes here (2:193) commands much more than defensive warfare: Muslims must fight until “the religion is God’s” — that is, until Allah alone is worshipped. Ibn Ishaq gives no hint that that command died with the seventh century.
The great medieval scholar Ibn Qayyim (1292-1350) also outlines the stages of the Muhammad’s prophetic career: “For thirteen years after the beginning of his Messengership, he called people to God through preaching, without fighting or Jizyah, and was commanded to restrain himself and to practice patience and forbearance. Then he was commanded to migrate, and later permission was given to fight. Then he was commanded to fight those who fought him, and to restrain himself from those who did not make war with him. Later he was commanded to fight the polytheists until God’s religion was fully established.”
In other words, he initially could fight only defensively — only “those who fought him” — but later he could fight the polytheists until Islam was “fully established.” He could fight them even if they didn’t fight him first, and solely because they were not Muslim.
Nor do all contemporary Islamic thinkers believe that that command is a relic of history. According to a 20th century Chief Justice of Saudi Arabia, Sheikh ‘Abdullah bin Muhammad bin Humaid, “at first ‘the fighting’ was forbidden, then it was permitted and after that it was made obligatory.” He also distinguishes two groups Muslims must fight: “(1) against them who start ‘the fighting’ against you (Muslims) . . . (2) and against all those who worship others along with Allah . . . as mentioned in Surat Al-Baqarah (II), Al-Imran (III) and At-Taubah (IX) . . . and other Surahs (Chapters of the Qur’an).” (The Roman numerals after the names of the chapters of the Qur’an are the numbers of the suras: Sheikh ‘Abdullah is referring to Qur’anic verses such as 2:216, 3:157-158, 9:5, and 9:29.)
How does Khizr Khan explain all that? He doesn’t — and he knows that no one in the mainstream media will ask him to.
“Muslim Dad Khizr Khan Tells CNN Terror ‘Has Nothing to Do with Islam,’” by Joel B. Pollak, Breitbart, July 31, 2016:
Khizr Khan, the bereaved father of fallen soldier Capt. Humayun Khan who attacked Donald Trump last week in a speech at the Democratic National Convention, told CNN’s Jim Acosta Sunday morning that terror has “nothing to do with Islam.”
Here is Khan’s full quote (emphasis added):
In addition to this, there was in the speech that my good wife asked me to refrain from saying, I wanted to say we reject all violence. We are faithful, patriotic, undivided loyalty to this country. We reject all terrorism. She asked me not to say that because that was not the occasion for such a statement. We say to his ignorance, I address his ignorance, that the dirt effect, the most effect of the menace of terrorism have been Muslims in the world, Muslims hate this menace of terrorism as much as any other place. It is our duty to keep this country, our country, beautiful country, safe. We have always thought of [it] that way, we will continue to do our part to keep it safe and beautiful. What he cites in the name of Islam, and all that — that is not Islam at all! I wish he would have, somebody would have put something in his head that these are terrorists, these are criminals, these folks have nothing to do with Islam.
Khan also asked Senate Majority Leader Mitch McConnell and Speaker of the House Paul Ryan to “repudiate” Trump, calling it a “moral obligation” and warning that failing to do so would be a “burden on their souls” that history would not forgive.
In previous remarks, Trump had acknowledged the positive contributions of most Muslims, while focusing on the need to fight radical Islamic terror. In his speech after the Islamic terror attack on a gay nightclub last month in Orlando, for example, Trump said: “We have Muslim communities in this country that are great, and we have to form that partnership.”
Last Thursday, Khan caused a sensation at the convention when he spoke alongside his wife, challenging Trump’s proposed ban on Muslim immigration, saying: “Have you even read the U.S. Constitution? … You have sacrificed nothing and no one.”
Khan made no mention of radical Islam, or terror. His claim that the Constitution bars Trump’s ban on Muslim immigration has also been disputed.
The media — which ignored, or disputed, a similar speech at the Republican National Convention, by Patricia Smith, who lost her son at Benghazi, followed up on Khan’s speech by challenging Trump to respond. Trump answered by questioning why Khan’s wife had not said anything — an apparent reference to the subordinate status of women in Islam — and reiterated: “We’ve had a lot of problems with radical Islamic terrorism, that’s what I’d say.”
Trump’s responses only fueled further media outrage. In a clarifying statement Sunday, Trump said that “Captain Humayun Khan was a hero to our country,” adding: “The real problem here are the radical Islamic terrorists who killed him.” He said Khizr Khan “has no right to stand in front of millions of people and claim I have never read the Constitution (which is false).”…