GetReligion
Thursday, April 03, 2025

Muhammad

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Another loaded question in the news: What does Islam teach about violence?

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Another loaded question in the news: What does Islam teach about violence?

DAVID’S QUESTION:

Why don’t mainstream Muslims acknowledge that the Quran orders them to do just what ISIS does?

MIKE’S QUESTION:

Does the Quran tell Muslims to kill anyone who doesn’t become a Muslim?

THE RELIGION GUY’S ANSWER:

David’s full question – posted before the latest slaughter aimed at Christians in Pakistan, children included, and the bombings in Belgium – asks why Quran passages “explicitly order the killing of non-Muslims.” Mike, posting after those atrocities, wonders “why there is so much violence and murder in the Muslim faith.”

The Wall Street Journal‘s Sohrab Ahmari observes that “Islamic terrorism is now a permanent and ubiquitous hazard to life in every city on every continent” and “not a single day now goes by” without an attack somewhere. With much of today’s terror enacted in the name of God, fellow Muslims are the majority among innocent victims. The Global Terrorism Index counts 32,685 killings during 2014, an 80 percent increase over 2013. Not all were Islam-related and, notably, in the West only a fifth of them were.

The Islamic State and similar factions claim to follow precedents from Islam’s founding, in the holy Quran and collected hadith teachings of the Prophet Muhammad. Nabeel Qureshi writes in USA Today that his conversion from Islam to Christianity, described in “Answering Jihad,” resulted from “the reality of violent jihad in the very foundations” of Islam that provides terrorists’ “primary recruiting technique.” Graeme Wood of The Atlantic documented the importance of the early religious texts for current terror ideology.

Yet Muslim scholars say the revelations often applied to specific circumstances and some passages abrogate earlier ones.


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Sunni vs. Shi'a Muslims worldwide: What? Why? Where? How many?

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Sunni vs. Shi'a Muslims worldwide: What? Why? Where? How many?

JIM ASKS:

Muslims in the U.S.: Sunni or Shi’a? And a second reader asks about the two groups’ numbers and over-all relationship on the international level.

THE RELIGION GUY ANSWERS:

This two-sided split underlies the increasingly dangerous Mideast rivalry between a rising Shi’a axis under revolutionary Iran and a bloc led by Saudi Arabia with its strict Sunni regime. A 2012 Pew Research survey asked people in Sunni lands “do you personally consider Shi’as to be Muslims or not?” Those answering “no” ranged from 37 to 52 percent in Egypt, Indonesia, Jordan, Morocco, Pakistan and Tunisia. This troublesome rejection of Shi’a religious legitimacy is enforced with a vengeance by the bloodthirsty “Islamic State” that purports to have restored the Sunni “caliphate” within Iraq and Syria.

On Jim’s question, there’s considerable dispute about the total of U.S. Muslims but Pew estimates 10 to 15 percent are Shi’a, roughly the same as in Canada and Britain. Iran contains some 40 percent of the world’s Shi’as, followed by sizable populations in southern Iraq, India, and Pakistan, and smaller numbers across Afghanistan, Azerbaijan, Kuwait, Lebanon, Nigeria, Oman, Qatar, Saudi Arabia, South Africa, Syria, Turkey, United Arab Emirates and Yemen.

Globally, the Muslim population estimated at 1.5 billion is heavily Sunni, with a Shi’a minority of perhaps 13 percent. Some say followers of Sufi mysticism form a third branch of Islam, which is more or less true, but they overlap the other two categories and are hard to count. (This over-simplified discussion will omit many Muslim variants and those regarded as heterodox.)

The Sunni vs. Shi’a schism was as much political as religious.


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Why is it so important to certain Muslims to practice beheading?

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Why is it so important to certain Muslims to practice beheading?

TERRY’S QUESTION:

What is it with Muslims and beheadings? Where does that (tradition) come from?

THE RELIGION GUY’S ANSWER:

Islam has no hesitation about capital punishment when proper legal procedures are observed and death is hudud (mandatory) under Sharia (religious law). Traditionally this covers such infractions as murder, adultery, homosexual activity, political rebellion, and apostasy, including (under the strictest regimes) conversion to a different religion.

Beheading has a long human history, but what’s remarkable in the 21st Century is its continued use by certain sectors of Muslims while, as the question implies, much of the world regards it as repugnant. Today’s terror sects demonstrate that decapitation remains singularly effective for striking fear into the hearts of subjects and for expressing contempt toward victims. The current “Islamic State” caliphate, a.k.a. ISIS, proudly posts its bloodthirsty videos for another purpose, inspiring excitable youths to join its revolt against traditional religious authorities and attack despised fellow Muslims and non-Muslims.

We also have official incidents – minus video publicity – such as Saudi Arabia’s mass execution January 2 of 47 alleged terrorists and political dissidents. The event included beheadings, including of a popular Shia activist, along with deaths by firing squad. Such executions are not unusual for the kingdom. By media accounts, it decapitated some 1,100 defendants in 1984-2004, and at least 57 in 2014 alone, for crimes ranging from drug-running to religious apostasy. Several Muslim regimes that formerly used this method of execution have abandoned it. That leaves Saudi Arabia as unique, and especially noteworthy because it purports to preserve pure and authentic Islamic practice.


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Washington Post digs into ISIS 'ideology' -- not theology -- and the lives of women

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No matter what else is going on in the world, the Islamic State is still out there attacking cities and seizing territory, constantly striving to create its new version of a heaven on earth, which in this case is called a "caliphate."

By definition, a caliphate is an Islamic state led by a "caliph." So what precisely is a "caliph"?

A typical definition offered by a Western dictionary defines this term as:

* an important Muslim political and religious leader
* a successor of Muhammad as temporal and spiritual head of Islam – used as a title

So a caliph is both a political and religious leader, quite literally a man who is claiming to be a "successor of Muhammad."

Now, with that in mind let's look at a key passage in a new Washington Post story – " 'Till Martyrdom Do Us Part" – about the lives of woman inside the territory controlled by ISIS. This includes women who have volunteered to be part of the Islamic State, as well as those who have been kidnapped. This story is part of an ongoing Post series about life inside the caliphate.

Let me stress that this feature is quite well reported, which is amazing in light of the restraints under which reporters are working when attempting to cover the Islamic State. Much of the attributed information is based on ISIS social media and, I found this amazing, Skype conversations with people living inside the caliphate.

Then there is this summary material that serves as a kind of thesis statement:

In the Islamic State’s ideology, a woman’s place is in the home, tending to her husband and producing children.


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Religion Writing 101: Parsing the language of true believers at the Dome of the Rock

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Let's talk Religion Writing 101 for a moment. Which of the following statements is most appropriate in a mainstream news publication?

I. "The crowd gathered at the Church of the Holy Sepulchre, the ancient sanctuary containing the tomb where Jesus Christ was raised from the dead."

II. "The crowd gathered at the Church of the Holy Sepulchre, the ancient sanctuary containing the remains of a tomb where Christians believe Jesus was raised from the dead."

III. "The crowd gathered at the Church of the Holy Sepulchre, the ancient sanctuary containing the remains of a tomb that early Christians said is the place where Jesus was raised from the dead."

What is going on in these three wordings?

The first accepts a statement of Christian faith as historical fact, with no attribution of any kind. This language is often seen – appropriately so – in traditional Christian publications.

The second uses the word "believe" as part of this journalistic equation, noting that this fact claim is something Christians believe, while others may disagree.

The third statement adds more content with its factual reference to the early church, which gives the claim some authority, yet also accurately implies that (a) many Christians (especially Protestants) disagree that this sanctuary contains the site of the resurrection and/or (b) that some doctrinal progressives reject belief in the resurrection, yet continue to identify as Christians. Whenever possible, I'm an option III guy.

Why bring this up? This is actually a relevant topic in light of some interesting language in a Washington Post story that ran under the headline, "Meet the Israeli mom who called Muhammad a pig – at al-Aqsa mosque."


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Story theme borrowed from another beat: Whatever happened to science in Islam?

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Story theme borrowed from another beat: Whatever happened to science in Islam?

Religion reporters should look beyond their ghetto for story themes, and here’s a good one: Why does science lag so notably in the Muslim world, and what can be done about it?

That question was raised by assistant editor Ross Pomeroy at www.realclearscience.com. Some religionistas may recall his 2012 piece for biologos.org titled “Why Strict Atheism is Unscientific.”

The latest Pomeroy headline is equally controversial: “Can Islam Come Back to the Light of Science?” He presents data to highlight the problem, which is far broader than simply Mideast sheiks flying to London or New York for medical treatments:

In 2005, Harvard University alone produced more scientific papers than 17 Arabic-speaking nations combined. The Muslim population of 1.6 billion has produced only two Nobel Prize-winners in chemistry and physics in history, and both moved to the West to work.

Now, Jews are outnumbered 100 to one by Muslims globally yet boast 79 such Nobel laureates. The 57 nations in the Organization of Islamic Cooperation spend less than a percent of their collective gross domestic product on research and development, a third of the global average; Israel spends 4.4 percent.

What went wrong?


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Muslims in Texas: Stereotyping mars New York Times' otherwise excellent front-page story

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In reporting on the Muslim experience in the Dallas area, a front-page story in today's New York Times seems a bit bipolar.

On the one hand, the report generalizes in a negative way about Texans who are not Muslims, characterizing the state as "accommodating of bigotry" but failing to provide any real evidence.

On the other hand, if you keep reading, the Times actually does a nice job of reflecting real Muslim voices — and their nuanced perspectives on a state and nation they love and neighbors they describe as tolerant and respectful.

Of course, the news peg for this timely story is Sunday night's shooting outside a Muhammad cartoon contest in Garland.

After setting the scene, the Times moves to portray Texas — "and Dallas in particular," as the newspaper puts it — as bigoted:

Muslims in the Dallas area have worked hard to find their footing in the conservative Christian culture of the Texas suburbs, and the shooting on Sunday in Garland set off another vigorous effort to defend their faith and their American ideals, while also condemning extremism of any kind.
Texas, and Dallas in particular, has been both welcoming to Muslims and accommodating of bigotry. Even as the numbers and economic clout of Muslims continue to grow — an estimated 200,000 now live in the Dallas area — they have faced a series of political and cultural challenges just in the past few months.
The shooting in Texas, showcasing that there are Islamic extremists in the United States encouraged by radicals overseas, comes just as Muslims here have been confronting suspicions about their faith and loyalty.
An imam who gave a nondenominational prayer at the Fort Worth Stock Show and Rodeo in February, at the invitation of organizers seeking to be more inclusive, received so many hateful comments on social media afterward that he canceled a second scheduled appearance there.
In January, at an annual lobbying day in the State Capitol for Muslims, Molly White, a state representative, told her staff members that any Muslim who entered her office must be asked to pledge allegiance to America and its laws and to renounce Islamic terrorist groups.
The Texas Legislature is also considering a bill, similar to ones passed in other states, that would prohibit basing decisions in state courts on foreign legal codes. It was proposed by conservative activists who contend that the goal of Muslims in the United States is to gradually impose Islamic law, or Shariah — an assertion that Muslims say is false.

How has "Dallas in particular" been accommodating of bigotry? The Times provides no evidence and asks no non-Muslim leaders — political, religious or otherwise — to respond to that claim.


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Good grief, Los Angeles Times: Site of Texas shooting linked to Muhammad cartoon contest is no 'small town'

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When you hear "small town," do you think of Mayberry, U.S.A.?

Or do you think of a sprawling Dallas suburb with a quarter-million residents?

The Los Angeles Times' answer might surprise you.

According to the Times, Garland, Texas — site of Sunday night's shooting outside a Prophet Muhammad cartoon contest — is a "small town."

The Los Angeles newspaper uses that description in this lede:

GARLAND, Texas — Pamela Geller is a 56-year-old Jewish arch-conservative from New York, a vehement critic of radical Islam who organized a provocative $10,000 cartoon contest in this placid Dallas suburb designed to caricature the prophet Muhammad.
Elton Simpson was a 30-year-old aspiring Islamic militant from Phoenix who fantasized to an FBI informant about “doing the martyrdom operations” in Somalia and was convicted in 2010 of lying to the FBI about his plans to travel to the volatile eastern African nation.
Their lives intersected Sunday in this small town in north-central Texas, an unlikely venue for a violent collision of cultures. After a Sunday evening shootout outside the contest site between police and Simpson and another man firing assault rifles, both gunmen lay dead in the street. And Geller quickly posted a defiant blog: “This is a war on free speech. ... Are we going to surrender to these monsters?”

Just how "small town" is Garland?

According to the U.S. Census Bureau, it's a little larger than Mayberry — with an estimated population of 234,566.


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Basic facts crucial on shooting outside Texas contest for cartoons depicting Muhammad

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Violence tied to a contest for images depicting Islam's Prophet Muhammad is making headlines this morning.

The latest news from The Associated Press:

GARLAND, Texas (AP) — Two gunmen were killed Sunday after opening fire on a security officer outside a provocative contest for cartoon depictions of Prophet Muhammad in Texas and a bomb squad was called in to search their vehicle as a precaution, authorities said.
The men drove up to the Curtis Culwell Center in the Dallas suburb of Garland as the contest was scheduled to end and began shooting at a security officer, the City of Garland said in a statement. Garland police officers returned fire, killing the men.
"Because of the situation of what was going on today and the history of what we've been told has happened at other events like this, we are considering their car (is) possibly containing a bomb," Officer Joe Harn, a spokesman for the Garland Police Department, said at a news conference.
Police are not aware of any ongoing threat and had not received any credible threats before the event, Harn said.
Harn said it was not immediately clear whether the shooting was connected to the event inside, a contest hosted by the New York-based American Freedom Defense Initiative that would award $10,000 for the best cartoon depicting the Prophet Muhammad.
Such drawings are deemed insulting to many followers of Islam and have sparked violence around the world. According to mainstream Islamic tradition, any physical depiction of the Prophet Muhammad — even a respectful one — is considered blasphemous.

The Dallas Morning News reports:

Before the shooting, the scene was unremarkable outside the Culwell Center, except for the thick security that included Garland police, school district security and private guards.
“We were expecting protests outside the building,” (event attendee Stephen) Perkins said.
But Alia Salem, executive director of the Council on American-Islamic Relations Dallas-Fort Worth, said she and other Muslims had wanted nothing to do with the event.
“We were actively ignoring and encouraging the community to ignore it,” she said. “We did not want to be the bearers of any kind of incitement.”
Imam Zia Sheikh of the Irving Islamic Center wrote online that though he was waiting to see how the facts unfold, “as of now condemning any act of terror. No justification whatsoever.”
“Seems like a lone wolf type of attack. Just what we didn’t want,” he wrote.

As this story develops, presenting basic facts will be crucial for media coverage.


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