islam and hate, hand in hand
Education doesn’t teach tolerance. Like hate, tolerance is the byproduct of indoctrination. To be educated is to know and to think. To be tolerant is to not know and to not think. The least compassionate thing a society can do is to be tolerant of the merciless ideology of Islam. The tolerance of Islam will exacerbate terrorism, not eliminate it.
To be educated about Islam is to know that it cannot be tolerated—that it is the enemy of freedom, enlightenment, prosperity, and civility. Islam is murderous and treasonous; it inspires, instigates, and rewards terrorism. As such, Islam exists outside the protections of the First Amendment.
The phenomenon of Islamic hate ideology is worldwide, but its occurrence in the United States has received scant attention. This report begins to probe in detail the establishment, development and maintenance of Islamic ideology that the Saudi government has worked to propagate through books and other publications within our borders, "Islamic indoctrination within the United States".
The vast majority of the written materials are in Arabic. Also, U.S. security investigations have focused on stopping money flows and curbing the activities of individual Islamist resulting in, among other actions, the expulsions of dozens of Islamic teachers with Saudi diplomatic passports. Saudi-connected resources and publications on Islamic ideology remain common reading and educational material in American mosques.
Today's Islamist are not the least bit inventive. They are not reformers. They are just good Muslim who based their Islam on the Islamic scriptures—the Qur’an, Sira, Ta’rikh, and Hadith. Nothing Muslims say, nothing Muslims do, differs from Muhammad’s words and deeds as they were reported in the books that comprise Islam.
The “salafs” are Islam’s founding fathers. Without their oral testimony, Muhammad, Allah, Islam, the Qur’an, Hadith, and Sunnah (Muhammad’s example), would be completely unknown. The Concise Encyclopedia of Islam says of the salaf: “They were the first generations of Muslims, considered by later generations to be the most authoritative source for Islamic practice and guidance. The salaf were the Companions of the Prophet. Islam does not accord a special validity to the opinions and practices introduced after that generation, seeing them as unwarranted innovations.”
While Islam is wrong, the salaf are right. If Muhammad, Islam’s lone founder and prophet, Allah’s singular conduit, got Islam wrong, then Islam is wrong. Why build a new structure on a faulty foundation of sand. To revise or moderate man’s most deceitful, destructive and deadly dogma, rather than expose and reject it, is folly.
In order to document Saudi influence, the material for this report was gathered from a selection of more than a dozen mosques and Islamic centers in American cities, including Los Angeles, Oakland, Dallas, Houston, Chicago, Washington, and New York. In most cases, these sources are the most prominent and well-established mosques in their areas. They have libraries and publication racks for mosque-goers. Some have full-or part-time schools and, as the 9/11 Commission Report observed, such “Saudi-funded schools are often the only Islamic schools.”
The material collected consists of over 200 books and other publications, many of which titles were available in several mosques. Some 90 percent of the publications are in Arabic, though some are in English. With one exception, the materials for this study were in Arabic and English. The Center had two independent translators review each Arabic document.
All the documents analyzed here have some connection to the government of Saudi Arabia. In some instances, they have five connections. The publications under study each have at least two of the following links to Saudi Arabia. They are:
• official publications of a government ministry;
• distributed by the Saudi embassy;
• comprised of religious pronouncements and commentary by authorities appointed to positions by the Saudi crown;
• representative of the established ideology of Saudi Arabia; and/or
• disseminated through a mosque or center supported by the Saudi crown.
In many examples, the Saudi link is readily apparent from the seal or name appearing on the cover of the publications of the Saudi Embassy in Washington, or of the Saudi cultural, educational or religious affairs ministries, or of the Saudi Air Force.
Some of the mosques and centers, such as the King Fahd Mosque in Los Angeles and the Islamic Center in Washington, are openly acknowledged to receive official support by the Saudi king as recorded on his website. While some observers distinguish between funding from the Saudi state and donations made by individual members of the Saudi royal family, it should be noted that King Fahd makes no such distinction. His website asserts, “King Fahd gave his support, either personally or through his Government.” The website also asserts that “the cost of King Fahd’s efforts in this field has been astronomical, amounting to many billions of Saudi Riyals,” resulting in “some 210 Centers wholly or partly financed by Saudi Arabia, more than 1,500 Mosques and 202 colleges and almost 2,000 schools for educating Muslim children.”
Furthermore, the Saudi government has directly staffed some of these institutions. The King Fahd mosque, the main mosque in Los Angeles, from which several of these publications were gathered, employed an imam, Fahad al Thumairy, who was an accredited diplomat of the Saudi Arabian consulate from 1996 until 2003, when he was barred from reentering the United States because of terrorist connections. The 9/11 Commission Report describes the imam as a “well-known figure at the King Fahd mosque and within the Los Angeles Muslim community,” who was reputed to be an “Islamic fundamentalist and a strict adherent to orthodox Islamic doctrine” and observed that he “may have played a role in helping the [9/11] hijackers establish themselves on their arrival in Los Angeles.”
Several hate-filled publications in this study were also gathered from the Institute of Islamic and Arabic Sciences in Fairfax, Virginia. According to investigative reports in the Wall Street Journal and the Washington Post, Prince Bandar bin Sultan, the Saudi Ambassador to the U.S., served as chairman of this school’s Board of Trustees, and some 16 other personnel there held Saudi diplomatic visas until they were expelled for extremism by the State Department in 2004. Until late 2003, the institute was an official adjunct campus of the Imam Mohammed Ibn-Saud Islamic University in Riyadh, part of Saudi Arabia’s state-run university system, funded and controlled by the Saudi Ministry of Education. Although Saudi Arabia claims to have severed official links with it, the Institute the Saudis established continues to operate in northern Virginia.
Some of the works were published by the Al-Haramain Foundation, run from Saudi Arabia with branch offices in the United States until the FBI blocked its assets in February 2004, finding that it was directly funding al Qaeda. In October 2004, the Saudi government’s Ministry for Islamic Affairs dissolved the foundation, and, according to a senior Saudi official, its assets will be folded into a new Saudi National Commission for Charitable Work Abroad.
Some of the Islamic materials in this study were printed by publishers and libraries functioning as publishing houses in Saudi Arabia. Some of these are directly government-supported and-controlled, such as the King Fahd National Library. Others are monitored closely by the state, which does not grant the free right to expression, and, according to the State Department, the government’s Ministry of Information has the authority to appoint and remove all editors.
A prolific source of fatwas condemning “infidels” in this collection was Sheik ‘Abd al-‘Aziz Bin ‘Abdillah Bin Baz (died 1999), who was appointed by King Fahd in 1993 to the official post of Grand Mufti. As Grand Mufti, he was upheld by the government of Saudi Arabia as its highest religious authority. Bin Baz was a government appointee who received a regular government salary, served at the pleasure of the King and presided over the Saudi Permanent Committee for Scientific Research and the Issuing of Fatwas, an office of the Saudi government. His radically dichotomous mode of thinking, coupled with his persistent demonizing of non-Muslims and tolerant Muslims, runs through the fatwas in their publications.
Bin Baz is famously remembered by many Saudis for a ruling he issued in 1966 declaring the world flat. He was also responsible for the fatwa, unique in Islam, barring Saudi women from driving. In subsequent years Bin Baz seemed to go out of his way to pronounce against Christians, Jews, and “infidel” Westerners. His fatwas, which carry considerable weight, have been circulated through official Saudi diplomatic channels to mosques and schools throughout the world, including some in the United States, and have been particularly influential in radicalizing Muslim youth at home and abroad. The views proclaimed in these official fatwas belie what Adel al-Jubeir, the articulate Saudi spokesman and special advisor to Crown Prince Abdullah, asserts during televised press conferences about fanatical sheiks in the Kingdom being mainly “underground,” and the fatwas they issue being merely expressions of “their personal opinions.” Though Bin Baz is now dead, his fanatical fatwas continue to be treated as authoritative by the Saudi government.
The bulk of the material was collected in November and December 2003. In December 2004, additional samples were collected from mosques in Washington, Falls Church, Los Angeles, Orange County and Chicago showing that the problem continues as this report goes. One of the documents from Saudi Arabia’s Islamic Affairs Ministry bears the post-9/11 publication date of 2002, while most of the other titles were published in the 1980s and 1990s. Notwithstanding the fact that some of the titles were published by groups and entities that in the last two years have been shut down or have broken ties with the Saudi government following U.S. government terrorism investigations, and despite the Saudi government advertising campaign that their textbooks are being revised, the offensive titles and similar publications remain widely available in America, and in some cases dominate mosque library shelves, and continue to be used to educate American Muslims.
Copies of the documents and their translations are kept on file at Freedom House. A listing of the mosques and centers where these publications were found and a bibliography of the documents analyzed in this report follow.
The Foreword which follows contains some interesting insights into the conflict between Sunni and Shiite Muslims that we are witnessing in Iraq and it provides some rather useful historical context which most Americans are unaware.
Since the Saudi conquest of the Hejaz [Central Arabia] from the Hashemites [The Hashashen were Islam’s first suicide martyrs. Using hashish to drug their militants, the Hashashen ultimately controlled most of the Middle East.] in 1924 and the formal establishment of the state of Saudi Arabia in 1932 [a gift from Great Britain following the defeat of the Ottoman Turks in WWI] – more or less simultaneously with the discovery of huge oil deposits in the kingdom – Saudi Arabia has been of substantial importance in the world. So although the Saudis have existed as a tribe and a family in control of a small portion of Arabia for centuries, their influence, even their existence as a nation, has come about within the life span of many now living, including the kingdom’s effective ruler today, Crown Prince Abdullah.
Until less than thirty years ago, our relations with the Saudis were generally smooth. We were on the same side in the cold war, and the Saudis valued our support (and we theirs) against Soviet influence in the Mideast. Of course the oil embargo of 1973 created major stress, but the watershed year was 1979, when Khomeini came to power in Iran and took over the Islamist shrines, the Mosque in Mecca, which was under the protection of the Saudi King; it was reclaimed by the Saudis only after substantial loss of both life and face.
The Saudis chose after the twin shocks of that year to strike a Faustian bargain with the Wahhabi sect and not only to accommodate their views about propriety, pious behavior, and Islamic law, but effectively to turn over education in the Kingdom to them and later to fund the expansion into Pakistan and elsewhere of their extreme, hostile, anti-modern, and anti-infidel Islam. The other side of the bargain was that the Wahhabis would concentrate their attacks on, essentially, the U.S. and Israel, the Saudi elite would get a more-or-less free ride from the Wahhabis and the corruption within the Kingdom would be overlooked.
Muhammad ibn Abd al-Wahhab (1703-1792) was a disciple of Ibn Taymiyah, a Syrian born Sunni Muslim who fought Muslim Mongols. Taymiyah in turn was influenced by el-Kharij (of which Osama bin Laden is a devotee). The Kharij, meaning “Ones Who Goes Out,” were the first to follow in the footsteps of Muhammad. They were Muslims and terrorists. While Islamic terrorism is the legacy of Muhammad, el-Kharij established the model that all Islamic terrorist groups emulate today. They forced Muslims to obey the Qur’an’s teachings on Jihad and sent countless Islamic youth out on assassination missions to kill Muslims and non-Muslims alike. If they did not fight, they labeled the Muslim youth hypocrites and murdered them in accordance with Allah’s instructions.
El-Kharij, like Muhammad before them, were terrorists—willing to brutalize and plunder any civilian center in their path. Like their prophet, they were slave traders, rapists, womanizers, sexists, and thieves. They are credited with reinforcing Muhammad’s teachings on the value of deception, dishonesty, and political assassination.
To be educated about Islam is to know that it cannot be tolerated—that it is the enemy of freedom, enlightenment, prosperity, and civility. Islam is murderous and treasonous; it inspires, instigates, and rewards terrorism. As such, Islam exists outside the protections of the First Amendment.
The phenomenon of Islamic hate ideology is worldwide, but its occurrence in the United States has received scant attention. This report begins to probe in detail the establishment, development and maintenance of Islamic ideology that the Saudi government has worked to propagate through books and other publications within our borders, "Islamic indoctrination within the United States".
The vast majority of the written materials are in Arabic. Also, U.S. security investigations have focused on stopping money flows and curbing the activities of individual Islamist resulting in, among other actions, the expulsions of dozens of Islamic teachers with Saudi diplomatic passports. Saudi-connected resources and publications on Islamic ideology remain common reading and educational material in American mosques.
Today's Islamist are not the least bit inventive. They are not reformers. They are just good Muslim who based their Islam on the Islamic scriptures—the Qur’an, Sira, Ta’rikh, and Hadith. Nothing Muslims say, nothing Muslims do, differs from Muhammad’s words and deeds as they were reported in the books that comprise Islam.
The “salafs” are Islam’s founding fathers. Without their oral testimony, Muhammad, Allah, Islam, the Qur’an, Hadith, and Sunnah (Muhammad’s example), would be completely unknown. The Concise Encyclopedia of Islam says of the salaf: “They were the first generations of Muslims, considered by later generations to be the most authoritative source for Islamic practice and guidance. The salaf were the Companions of the Prophet. Islam does not accord a special validity to the opinions and practices introduced after that generation, seeing them as unwarranted innovations.”
While Islam is wrong, the salaf are right. If Muhammad, Islam’s lone founder and prophet, Allah’s singular conduit, got Islam wrong, then Islam is wrong. Why build a new structure on a faulty foundation of sand. To revise or moderate man’s most deceitful, destructive and deadly dogma, rather than expose and reject it, is folly.
In order to document Saudi influence, the material for this report was gathered from a selection of more than a dozen mosques and Islamic centers in American cities, including Los Angeles, Oakland, Dallas, Houston, Chicago, Washington, and New York. In most cases, these sources are the most prominent and well-established mosques in their areas. They have libraries and publication racks for mosque-goers. Some have full-or part-time schools and, as the 9/11 Commission Report observed, such “Saudi-funded schools are often the only Islamic schools.”
The material collected consists of over 200 books and other publications, many of which titles were available in several mosques. Some 90 percent of the publications are in Arabic, though some are in English. With one exception, the materials for this study were in Arabic and English. The Center had two independent translators review each Arabic document.
All the documents analyzed here have some connection to the government of Saudi Arabia. In some instances, they have five connections. The publications under study each have at least two of the following links to Saudi Arabia. They are:
• official publications of a government ministry;
• distributed by the Saudi embassy;
• comprised of religious pronouncements and commentary by authorities appointed to positions by the Saudi crown;
• representative of the established ideology of Saudi Arabia; and/or
• disseminated through a mosque or center supported by the Saudi crown.
In many examples, the Saudi link is readily apparent from the seal or name appearing on the cover of the publications of the Saudi Embassy in Washington, or of the Saudi cultural, educational or religious affairs ministries, or of the Saudi Air Force.
Some of the mosques and centers, such as the King Fahd Mosque in Los Angeles and the Islamic Center in Washington, are openly acknowledged to receive official support by the Saudi king as recorded on his website. While some observers distinguish between funding from the Saudi state and donations made by individual members of the Saudi royal family, it should be noted that King Fahd makes no such distinction. His website asserts, “King Fahd gave his support, either personally or through his Government.” The website also asserts that “the cost of King Fahd’s efforts in this field has been astronomical, amounting to many billions of Saudi Riyals,” resulting in “some 210 Centers wholly or partly financed by Saudi Arabia, more than 1,500 Mosques and 202 colleges and almost 2,000 schools for educating Muslim children.”
Furthermore, the Saudi government has directly staffed some of these institutions. The King Fahd mosque, the main mosque in Los Angeles, from which several of these publications were gathered, employed an imam, Fahad al Thumairy, who was an accredited diplomat of the Saudi Arabian consulate from 1996 until 2003, when he was barred from reentering the United States because of terrorist connections. The 9/11 Commission Report describes the imam as a “well-known figure at the King Fahd mosque and within the Los Angeles Muslim community,” who was reputed to be an “Islamic fundamentalist and a strict adherent to orthodox Islamic doctrine” and observed that he “may have played a role in helping the [9/11] hijackers establish themselves on their arrival in Los Angeles.”
Several hate-filled publications in this study were also gathered from the Institute of Islamic and Arabic Sciences in Fairfax, Virginia. According to investigative reports in the Wall Street Journal and the Washington Post, Prince Bandar bin Sultan, the Saudi Ambassador to the U.S., served as chairman of this school’s Board of Trustees, and some 16 other personnel there held Saudi diplomatic visas until they were expelled for extremism by the State Department in 2004. Until late 2003, the institute was an official adjunct campus of the Imam Mohammed Ibn-Saud Islamic University in Riyadh, part of Saudi Arabia’s state-run university system, funded and controlled by the Saudi Ministry of Education. Although Saudi Arabia claims to have severed official links with it, the Institute the Saudis established continues to operate in northern Virginia.
Some of the works were published by the Al-Haramain Foundation, run from Saudi Arabia with branch offices in the United States until the FBI blocked its assets in February 2004, finding that it was directly funding al Qaeda. In October 2004, the Saudi government’s Ministry for Islamic Affairs dissolved the foundation, and, according to a senior Saudi official, its assets will be folded into a new Saudi National Commission for Charitable Work Abroad.
Some of the Islamic materials in this study were printed by publishers and libraries functioning as publishing houses in Saudi Arabia. Some of these are directly government-supported and-controlled, such as the King Fahd National Library. Others are monitored closely by the state, which does not grant the free right to expression, and, according to the State Department, the government’s Ministry of Information has the authority to appoint and remove all editors.
A prolific source of fatwas condemning “infidels” in this collection was Sheik ‘Abd al-‘Aziz Bin ‘Abdillah Bin Baz (died 1999), who was appointed by King Fahd in 1993 to the official post of Grand Mufti. As Grand Mufti, he was upheld by the government of Saudi Arabia as its highest religious authority. Bin Baz was a government appointee who received a regular government salary, served at the pleasure of the King and presided over the Saudi Permanent Committee for Scientific Research and the Issuing of Fatwas, an office of the Saudi government. His radically dichotomous mode of thinking, coupled with his persistent demonizing of non-Muslims and tolerant Muslims, runs through the fatwas in their publications.
Bin Baz is famously remembered by many Saudis for a ruling he issued in 1966 declaring the world flat. He was also responsible for the fatwa, unique in Islam, barring Saudi women from driving. In subsequent years Bin Baz seemed to go out of his way to pronounce against Christians, Jews, and “infidel” Westerners. His fatwas, which carry considerable weight, have been circulated through official Saudi diplomatic channels to mosques and schools throughout the world, including some in the United States, and have been particularly influential in radicalizing Muslim youth at home and abroad. The views proclaimed in these official fatwas belie what Adel al-Jubeir, the articulate Saudi spokesman and special advisor to Crown Prince Abdullah, asserts during televised press conferences about fanatical sheiks in the Kingdom being mainly “underground,” and the fatwas they issue being merely expressions of “their personal opinions.” Though Bin Baz is now dead, his fanatical fatwas continue to be treated as authoritative by the Saudi government.
The bulk of the material was collected in November and December 2003. In December 2004, additional samples were collected from mosques in Washington, Falls Church, Los Angeles, Orange County and Chicago showing that the problem continues as this report goes. One of the documents from Saudi Arabia’s Islamic Affairs Ministry bears the post-9/11 publication date of 2002, while most of the other titles were published in the 1980s and 1990s. Notwithstanding the fact that some of the titles were published by groups and entities that in the last two years have been shut down or have broken ties with the Saudi government following U.S. government terrorism investigations, and despite the Saudi government advertising campaign that their textbooks are being revised, the offensive titles and similar publications remain widely available in America, and in some cases dominate mosque library shelves, and continue to be used to educate American Muslims.
Copies of the documents and their translations are kept on file at Freedom House. A listing of the mosques and centers where these publications were found and a bibliography of the documents analyzed in this report follow.
The Foreword which follows contains some interesting insights into the conflict between Sunni and Shiite Muslims that we are witnessing in Iraq and it provides some rather useful historical context which most Americans are unaware.
Since the Saudi conquest of the Hejaz [Central Arabia] from the Hashemites [The Hashashen were Islam’s first suicide martyrs. Using hashish to drug their militants, the Hashashen ultimately controlled most of the Middle East.] in 1924 and the formal establishment of the state of Saudi Arabia in 1932 [a gift from Great Britain following the defeat of the Ottoman Turks in WWI] – more or less simultaneously with the discovery of huge oil deposits in the kingdom – Saudi Arabia has been of substantial importance in the world. So although the Saudis have existed as a tribe and a family in control of a small portion of Arabia for centuries, their influence, even their existence as a nation, has come about within the life span of many now living, including the kingdom’s effective ruler today, Crown Prince Abdullah.
Until less than thirty years ago, our relations with the Saudis were generally smooth. We were on the same side in the cold war, and the Saudis valued our support (and we theirs) against Soviet influence in the Mideast. Of course the oil embargo of 1973 created major stress, but the watershed year was 1979, when Khomeini came to power in Iran and took over the Islamist shrines, the Mosque in Mecca, which was under the protection of the Saudi King; it was reclaimed by the Saudis only after substantial loss of both life and face.
The Saudis chose after the twin shocks of that year to strike a Faustian bargain with the Wahhabi sect and not only to accommodate their views about propriety, pious behavior, and Islamic law, but effectively to turn over education in the Kingdom to them and later to fund the expansion into Pakistan and elsewhere of their extreme, hostile, anti-modern, and anti-infidel Islam. The other side of the bargain was that the Wahhabis would concentrate their attacks on, essentially, the U.S. and Israel, the Saudi elite would get a more-or-less free ride from the Wahhabis and the corruption within the Kingdom would be overlooked.
Muhammad ibn Abd al-Wahhab (1703-1792) was a disciple of Ibn Taymiyah, a Syrian born Sunni Muslim who fought Muslim Mongols. Taymiyah in turn was influenced by el-Kharij (of which Osama bin Laden is a devotee). The Kharij, meaning “Ones Who Goes Out,” were the first to follow in the footsteps of Muhammad. They were Muslims and terrorists. While Islamic terrorism is the legacy of Muhammad, el-Kharij established the model that all Islamic terrorist groups emulate today. They forced Muslims to obey the Qur’an’s teachings on Jihad and sent countless Islamic youth out on assassination missions to kill Muslims and non-Muslims alike. If they did not fight, they labeled the Muslim youth hypocrites and murdered them in accordance with Allah’s instructions.
El-Kharij, like Muhammad before them, were terrorists—willing to brutalize and plunder any civilian center in their path. Like their prophet, they were slave traders, rapists, womanizers, sexists, and thieves. They are credited with reinforcing Muhammad’s teachings on the value of deception, dishonesty, and political assassination.
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This is very well researched and composed by a professional writer. I would like to give this two thumbs up. -
Islam today is what christianity was during the dark ages.....We as a secular nation are finally coming to the realization that dogma is the cause of intolerance. What the jedo/christian/muslim religions hold as their "holy" text is no more than a doctrine of pain and tourture predicated on love and truth. In america the holy doctrine of freedom and liberty have started gaining acceptence and recognized by more and more religious people. I only hope with the recent ingdignation of the religious rite that more people will seek thruth within their hearts and not in a faulty doctrine. That the people of radical Islam will see once they have tasted a bit of sweet secular freedoms that they too will become more tolerant of the ideas that make America a great nation.
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