Wednesday, September 15, 2010
In the article, The Specter of Muslim Disloyalty in America, Raymond Ibrahim writes:
Koran 5:51 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," i.e., he becomes a non-believing "infidel," the worst thing in Islam. According to authoritative Muslim exegete, al-Tabari, 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." Similar scriptures include Koran 3:28, 4:89, 4:144, 5:54, 6:40, 9:23, and 58:22; the latter simply states that true Muslims do not befriend non-Muslims — "even if they be their fathers, sons, brothers, or kin." Conversely, according to Muhammad, "A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him…. All things of a Muslim are inviolable for his brother in faith: his blood, his wealth, and his honor" — precisely those three things Islamic law singles out as not being vouchsafed to free infidels.
The problem here is that these scriptures are not mere words; American Muslims act on them. Consider the ongoing case of Nasser Abdo, an infantryman assigned to the 101st Airborne Division, who refuses to deploy to Afghanistan: "I don't believe I can involve myself in an army that wages war against Muslims. I don't believe I could sleep at night if I take part, in any way, in the killing of a Muslim…. I can't deploy with my unit to Afghanistan and participate in the war — I can't both deploy and be a Muslim." And why is that? "Abdo cited Islamic scholars and verses from the Quran [no doubt such as the above] as reasons for his decision to ask for separation from the Army." Indeed, his loyalty to foreign Afghani Muslims is such that, if he does not get discharged, "he will, apparently, be facing a prison sentence."
Rather than going quietly to prison, major Nidal Hasan went on the infamous Fort Hood killing spree, slaying thirteen Americans. Maintaining that "Muslims shouldn't kill Muslims," he was, like Abdo, adamant about not being deployed to a Muslim nation, his "worst nightmare." He was also "very upfront about being a Muslim first and an American second," thereby showing where his true loyalty lay. Tabari's words come to mind: the Muslim who "allies with them [e.g., Americans] and enables them against the believers, that same one is a member of their faith and community," i.e., he too becomes an infidel.
And of course there was sergeant Hasan Akbar, who was convicted of murder for killing two American soldiers and wounding fourteen in a grenade attack in Kuwait: "He launched the attack because he was concerned U.S. troops would kill fellow Muslims in Iraq." Previous to the attack, he confessed to his diary: "I may not have killed any Muslims, but being in the army is the same thing. I may have to make a choice very soon on who to kill."
At this point, one may justly ask: if Muslim disloyalty to non-Muslims is a ubiquitous phenomenon, why are most examples limited to the military? Simple: Islam is primarily concerned with actual deeds; and the military is one of those rare institutions that requires people to demonstrate their loyalty through action, such as, by going to the frontlines and, if need be, combating America's enemies — even if they be one's coreligionists. It is therefore only natural that Muslim loyalty/disloyalty is primarily revealed in military related scenarios, including instrumental support via food or other aid. Concerning this latter, Muhammad said, "One [Muslim] who equips a person on his way to raid [the enemy's camps] in Allah's path [jihad] is considered to have the same status as the raider [jihadist]." The willing Muslim financial enabler of the infidel American soldier thus acquires the same infidel status.
Read it all: The Specter of Muslim Disloyalty in America.
What should we do about this? Read A New Era in Muslim-Non-Muslim Relations.