Islam’s renewed campaign against our civilization is inspired, directed, and carried out by the Muslim Brotherhood and the groups it has spawned.

Barack Hussein Obama, astoundingly elected President of the United States in 2008, did what he could to empower the Brotherhood, insisting that the organization, banned in Egypt, have pride of place in the audience of his first address abroad as president, in Cairo. He did his utmost to support the Brotherhood when revolution brought it to power in Egypt, and objected furiously when it was overthrown. He went so far as to appoint Muslim Brotherhood personnel as his advisers. The disastrous US policy towards the Middle East, causing war, civil war, displacements of millions, the catastrophic flooding of Europe by Muslim migrants, the death by drowning of thousands in the Mediterranean, the enslavement and mass murder of Christians and Yazidis, is the manifest result of their advice.

What a conjuring act it has been for Obama – to use his power to help the Muslim Brotherhood attain its ends at the same time as having to seem to be the chief guardian of Western civilization and liberty!

The two theorists on whose writings the Muslim Brotherhood was founded were Hasan al-Banna and Sayyid Qutb. ISIS, al-Qaeda, their terrorist activities in Europe and America, all spring from the Muslim Brotherhood, the organization that Obama protected, promoted, indulged, and abetted.

Writing in the Guardian, Robert Manne – emeritus professor of politics and vice-chancellor’s fellow at La Trobe University in Melbourne – explains how the Muslim Brotherhood and its  “Qutbism” launched the jihad that is being waged against us. We quote his article in part:

During the period of my research, the Islamic State published in several languages, including English, a quarterly online magazine called Dabiq. …

In Dabiq, no theme was more important than the Islamic State’s desire to destroy those it regarded as its historical and current enemies – especially the Shia Muslims, the Rafida; their Syrian cousins, the Alawites or Nusayris; the fallen apostate peoples, the Yazidis and the Druze; the Christian west, the “Crusaders”; and the eternal enemy of the Muslims, the Jews. Despite its intellectual sophistication, each issue of Dabiq contained eschatological articles, concerning, for example, the nature of the Dajjal (the Rafida equivalent of the Antichrist) or the coming battles at the End of Days, from whose prophesied battleground, the town of Dabiq, the magazine took its name.

The magazine had several regular features. Each issue provided details of the military triumphs of the Islamic State and its affiliates, including both the planned operations and the lone-wolf attacks on its Crusader enemies in the west. (It was, however, conspicuously silent about the setbacks.) Each issue contained gruesome photos of the enemies it had dispatched – the beheaded western or Japanese hostages, the immolated Jordanian pilot, and dozens showing the corpses of the captured enemy troops and of the Shias, Alawites or Yazidis it had slaughtered.

Each issue told the story of the noble mujahideen “martyrs”, under the rubric Among the Believers Are Men. In a regular column called From Our Sisters, questions concerning women were discussed – the benefits of polygyny; the merits of sexual slavery; and the mothers’ indispensable role in providing a suitable education for the “lion cubs” – the next generation of soldiers. One of Dabiq’s preoccupations was the horror of life in the infidel (kuffar) societies of the west and the religious obligation of Muslims around the world to undertake migration to the Islamic State (hijrah) now that the caliphate had been established. …

Dabiq contained a regular feature it called In the Words of the Enemy. Here, special pleasure was taken in the comments of leading US generals, politicians or journalists expressing anxiety about the growing strength of the Islamic State and the danger it posed.

The pages of Dabiq express a remarkably consistent and internally coherent ideology, no less consistent and coherent than the Marxism–Leninism of the Soviet Union during the era of Stalin; more consistent and coherent, in my view, than the ideology of Nazism. As one can assume that Dabiq represents the official world-view of the Islamic State, it is surprising how little it has been analyzed by  specialist scholars. It has been my primary source for an understanding of the mind of the current leadership of the Islamic State. …

The ideology of the Islamic State is founded upon the prison writings of the revolutionary Egyptian Muslim Brother Sayyid Qutb, in particular some sections of his commentary In the Shade of the Qur’an, but most importantly his late visionary work Milestones, published in 1964.

Qutb argued that the entire world, including the supposedly Muslim states, had fallen into a time of pre-Islamic ignorance, jahiliyya, or pagan darkness. He called upon the small number of true Muslims to form a revolutionary vanguard to restore the light of Islam to the world. …

So powerful was Qutb’s vision that several scholars have termed the ideology that provided the foundation of the Islamic State “Qutbism”. …

The first answer to the question about what was to be done by those who hoped to implement Qutb’s vision came a decade and a half after the master’s death, with The Neglected Duty, the underground revolutionary working paper of an Egyptian electrical engineer, Muhammad Abd al-Salam Faraj. Faraj called upon Muslims to fulfil their religious obligation of jihad – which he, like Qutb, interpreted as violent struggle in the service of God – and to lay the foundation of a truly Islamic state. His favoured method was assassination of the most important contemporary enemy of the Muslims, the apostate “Pharaoh”, a clear reference to the president of Egypt, Anwar Sadat.

Faraj regarded the “near enemy”, the Egyptian state, as a more strategically significant target than the “far enemy”, the Crusader Americans and the Zionist Jews. In 1981 Faraj’s group succeeded in their plot to kill Sadat. As a consequence, Faraj’s life, like Qutb’s, ended on the gallows. His pamphlet nonetheless represented the beginning of a 20-year era during which Egyptian jihadi revolutionaries, under the spell of Qutb’s prison writings, conducted a prolonged, bloody and ultimately unsuccessful revolutionary struggle against the “near enemy” – with plots to assassinate the apostate leaders, the taghut; to stage military coups; to incite popular uprisings.

A more influential answer to the question of what was to be done to implement the Qutbist vision was provided shortly after Faraj’s death by the Palestinian Islamic scholar Abdullah Azzam. After the 1979 Soviet invasion of Afghanistan, Azzam moved to Peshawar and established an office for the organisation of Arabs  who had journeyed to Afghanistan to support the local jihadi fighters, the mujahideen.

In remarkably eloquent speeches, in the articles of his magazine, al-Jihad, and especially in two of his short books, Defence of the Muslim Lands and Join the Caravan, Azzam called upon Muslims across the globe to defend their nation, the umma, which was now under direct threat. Azzam insisted that defence of the umma through jihad, in the face of the infidel invader, was not a collective but an individual duty for each Muslim, as obligatory as one of the five pillars of the faith, such as praying and fasting. Azzam was assassinated in 1989, nobody knows for certain by whom. But by the time of his death, he had convinced a generation of revolutionary Muslims that the Afghan and Arab mujahideen had been responsible, through God’s grace and through their glorious martyrs’ deaths, for crippling the military might of the Soviet Union in Afghanistan.

Moreover, he saw in the triumphant struggles of the mujahideen in Afghanistan a portent of a worldwide Islamic revival – in the jahili Muslim lands of the present; in his homeland, Palestine, and all other Muslim lands that had been conquered by the Crusaders; eventually across the entire globe.

In Afghanistan, Azzam had worked for a time with a wealthy Saudi of Yemeni background, Osama bin Laden. … 

Having absorbed both Qutb’s vision and Azzam’s triumphalism and ambition … in 1988 Bin Laden created in Afghanistan an organisation he called al-Qaeda, which was eventually to become the first global army of jihadis.

In 1996, upon his return to Afghanistan, Bin Laden set his sights on the destruction of the only remaining superpower, the United States. In his view, the US was under the control of the Jews. It had been responsible for inflicting upon the Muslims the cruellest wound, the creation of a Jewish state at the very heart of the umma. It was also the indispensable patron and protector of the taghut regimes throughout the supposedly Muslim world. Perhaps worst of all, since 1990, by invitation from the Saudi royal family after Iraq’s invasion of Kuwait, the US had occupied the land of the two holiest cities of Islam, Mecca and Medina. In 1998 al-Qaeda called upon the mujahideen to kill Americans and Jews.

One of the signatories of Bin Laden’s fatwa was the most influential Egyptian Qutbist revolutionary of the past 20 years, Ayman al-Zawahiri. In mid-2001 Zawahiri led a part of his group, al-Jihad, into al-Qaeda. Their union was consummated with a double conversion. Zawahiri adopted Bin Laden’s concentration on the far enemy. For his part, Bin Laden adopted the tactic that Zawahiri and other Egyptian Islamist revolutionaries had long embraced: suicide bombings, or what the Qutbists now called “martyrdom operations” – a vital tactic in technologically unequal, asymmetrical warfare. The first fruit of their union was 9/11, the attack on the twin towers in New York and the Pentagon.

By this time, Zawahiri was responsible, most comprehensively in his 2001 memoir, Knights under the Prophet’s Banner, for systematising the political ideology founded on the vision of Sayyid Qutb.

The ideology had not yet reached its latest and perhaps final destination. One consequence of 9/11 was the March 2003 US-led invasion and occupation of Iraq. As it happened, one leader of the Sunni resistance was a Jordanian revolutionary jihadi, Abu Musab al-Zarqawi, who had established his own training camp in Afghanistan in 1999 at Herat and then, after the US invasion of Afghanistan and attack on the Taliban, had moved to Iraq via Iran in preparation for the generally anticipated US invasion.

Zarqawi was responsible for adding several new elements to the political ideology inspired by Qutb and systematised by Zawahiri. Zarqawi injected into its heart a sectarian and exterminatory hatred of the Shia.

Drawing upon the strategic theory of Abu Bakr Naji, the author of The Management of Savagery, and the theology of a jihadi scholar, Abu Abdullah al-Muhajir, the author of a work most commonly known as The Jurisprudence of Blood, Zarqawi extended vastly the purpose, the method and the permissible scope of killing. He conducted public beheadings of hostages. He greatly expanded the role of suicide bombings, with increasingly callous theological justifications, targeting not only the occupation forces and their Iraqi allies but also innocent Shia civilians and politically unfriendly Sunnis, earning for himself the well-deserved title of “the sheikh of the slaughterers”.

Before Zarqawi, the creation of an Islamic State, and even more the re-establishment of the caliphate, had been distant dreams of the Qutbists. With Zarqawi they became pressing items of a current political agenda. Before Zarqawi, too, the thought of the Qutbists had been largely unaffected by the eschatological or apocalyptic undercurrents of Sunni Islam. Under Zarqawi these began to rise to the surface. Zarqawi was killed in 2006. Nonetheless, his two successors, Abu Omar al-Baghdadi, who was killed in 2010, and Abu Bakr al-Baghdadi, the first caliph of the Islamic State, embraced fully and even extended the anti-Shia sectarianism, the strategic and jurisprudential savagery, the immediate Islamic state-building ambition, and the apocalyptic dimension that Zarqawi had injected into the political ideology that had grown from the vision of Qutb.

A supporter of the Islamic State, thought to be the Yemeni journalist Abdulelah Haider Shaye, captured with admirable precision in a single sentence its ideological genealogy: “The Islamic State was drafted by Sayyid Qutb, taught by Abdullah Azzam, globalised by Osama bin Laden, transferred to reality by Abu Musab al-Zarqawi, and implemented by al-Baghdadis: Abu Omar and Abu Bakr.”

The good news is that the days when the Muslim Brotherhood could bask in the patronage of an American government are coming to an end. President-elect Trump has said that he will ban it.

Obama described the massacre carried out by Muslim mass murderer Omar Mateen as “an example of the kind of homegrown extremism that all of us have been concerned about”. But there’s nothing “homegrown” about Omar Mateen. Omar was fighting for a foreign ideology. He just happened to be born in this country. Being born in America does not make him a domestic terrorist.

So Daniel Greenfield writes at Front Page. He goes on to say:

One of our biggest errors in the fight against Islamic terrorism has been to treat it as a domestic terrorism problem. Islamic terrorism is not domestic terrorism. Not even when its perpetrators, like Omar Mateen or Nidal Hasan, the Fort Hood killer, are born in the United States.

What distinguishes domestic terrorism from international terrorism is not the perpetrator’s place of birth. …

Domestic terrorists seek political change in the United States. International terrorists seek to damage the United States. They are interested in domestic politics only to the extent that it serves their larger agenda for damaging the United States.

Islamic terrorists are not seeking domestic political change the way that Bill Ayers was. They are not domestic elements, but foreign elements. And yet we treat them as if they were domestic terrorists.

Our current strategy of trying to prevent radicalization while assuming that what Islamic terrorists want is to destabilize our political system by “dividing” us is a domestic terrorism response. It might or might not be effective if we were dealing with a domestic terror threat, but we aren’t.

Contrary to what Obama claims, Islam has not always been a part of our history. It isn’t part of us today. … Even the most radical left-wing terrorist has something in common with us. The Islamic terrorist has nothing in common with us. He does not share any part of our worldview. He did not emerge from some fork in the road of our history like the left-wing terrorist did. He does not seek to modify our system, but to utterly destroy it and replace it with something completely alien. …

The solution to Islamic terrorism is to stop treating it as a domestic problem. Once upon a time we viewed Islamic terrorism as a foreign problem. When the World Trade Center was first bombed, we did not think in terms of radicalization. We saw foreign enemies infiltrating the United States and plotting against us. We didn’t worry what made them that way. Their mindset was not our problem.

After 9/11, we began treating Islamic terrorism as a domestic problem. The process really took off under Obama. The only accepted view now is that Islamic terrorism has to be countered at a domestic level. We have to work with Muslim groups to counter radicalization while making them feel as included as possible in our society. This same program has failed miserably in Europe. It will fail in America.

The only answer to Islamic terrorism is to treat it as a foreign threat. To quarantine its carriers and to build barriers against the entry of the alien virus of itsideology.

We must recognize that Islamic terrorism is not a domestic insurrection, but a foreign act of war and that it must be fought abroad by force and at home through border control.

As Donald Trump says it must.

D. C. McAllister makes the same point about there being no such thing as “home grown” Islamic terrorism in an article at The Federalist. She rightly points out that the motivation is religious:

It is imperative for us to understand that the driving impulse of a man like Mateen is religious in nature. A lot is being said about how he beat his ex-wife and that he made homophobic comments to coworkers, but this behavior is part of his belief system, which allows men to beat their wives, to put homosexuals to death, and to slaughter unbelievers en masse. …

Mohommed Bouyeri, who murdered Dutch filmmaker Theo Van Gogh, explained his motivations when he said, “What moved me to do what I did was purely my faith. I was motivated by the law that commands me to cut off the head of anyone who insults Allah and his Prophet.”

It is important to understand this core motivation of Islamic terrorists in order to identify and stop them. If we continue to characterize these mass killings as events disassociated from Islamic doctrine and faith, placing the blame totally on personal hateful impulses, we will fail to identify our enemy. If we can’t identify him — if we can’t name him — we won’t know him, which means we can’t defeat him.

We will also fail to recognize that this is an act of war by a group of people who have no wall of separation between the religious and the political. …

It is, in reality, a religious war, driven by religious doctrine (in this case radical Islam), and carried out with religious impulses. Continuing to call this a hate crime and failing to grasp what actually defines and motivates these people will blind us to their methods, practices, and plans.

It will also cause us to look inward at ourselves instead of outward at the enemy storming our gates. We will wrongly assume we have contributed to the hate in some way, that we have done something to make them lash out and attack us. We will then erroneously conclude that there is something we can do to make them not hate us anymore. This is what leads to political correctness and weakness when we need to be bold and courageous.

The fact is we can do nothing to appease radical Islamists. They are not motivated by our policies, words, and actions, no matter how much they reference them to manipulate us. They are motivated by who we are: We are unbelievers. We are, by our very nature an offense to them. That goes for all of us, whether we are straight, gay, male, female, black, or white. We are in this together, facing an enemy who wants to kill us equally. Our response, therefore, should be a unified one, standing together against a common foe.

That foe does not act alone. Because these individuals are motivated by [what they believe is] a divine directive and act with a communal mindset, they don’t need orders from the leaders of the Islamic State to act.

[In any case] those orders have been issued. In 2014, the chief spokesman for the Islamic State called for all supporters to kill unbelievers “in any manner or way, however it may be’.

“Do not ask for anyone’s advice and do not seek anyone’s verdict,” said Abu Mohammed al Adnani. “Kill the disbeliever whether he is civilian or military, for they have the same ruling.” …  If they want to target U.S. military members because that’s their particular bugaboo at the time, then they are free to do that. Or they can target a gay nightclub, killing homosexuals with the same hand of judgment as their brethren in the Middle East who execute homosexuals by the thousands. …

They don’t need marching orders or emails with instructions. They don’t need a green light from ISIS headquarters. All they need is the courage and the opportunity to do what Allah has commanded — because, according to their faith and doctrine, it is the right thing to do.

Abu Musab al-Zarqawi, the militant Islamist from Jordan who ran a paramilitary training camp in Afghanistan, said Allah commanded them to strike unbelievers (the Kuffar), to –

Kill them and fight them by all means necessary to achieve the goal. The servants of Allah, who perform Jihad to elevate the word of Allah, are permitted to use any and all means necessary to strike the active unbeliever combatants for the purpose of killing them, snatch their souls from their body, cleanse the earth from the abomination, and lift their trial and persecution of the servants of Allah. The goal must be pursued even if the means to accomplish it affects both the intended active fighters and unintended passive ones such as women, children and any other passive category specified by our jurisprudence. 

So obviously a beautiful top-notch religion, Islam. As almost all Western political leaders keep telling us it is. They say we are lucky to have Muslims in our midst. Obama says they have contributed much to America.

He does not tell us what Islam as such has contributed. And we find it hard to think of anything  – other than agony and death.

A review of a book on ISIS at Commentary, by Michael J. Totten, is full of interest. It explains some of the Byzantine intricacies of Arab, middle eastern, and Islamic politics.

The book is titled ISIS: Inside the Army of Terror. It’s written by Michael Weiss & Hassan Hassan.

The review begins with two sentences with which we emphatically agree. We wish that all who report on ISIS would take note of them.

ISIS isn’t a terrorist organization. It’s a transnational army of terror.

And a very formidable army it is in its size and its armor.

The CIA claims it has as many as 31,000 fighters in Syria and Iraq, and Massoud Barzani, president of Iraq’s Kurdistan Regional Government, thinks the number may be as high as 200,000. When ISIS fighters conquered the Iraqi city of Mosul last year, they stole enough materiel to supply three fighting divisions, including up-armored American Humvees, T-55 tanks, mobile Chinese artillery pieces, Soviet anti-aircraft guns, and American-made Stinger missile systems. ISIS controls a swath of territory the size of Great Britain and is expanding into Libya and Yemen.

The book relates the history ISIS. The midwife of its birth was Bashar Assad, the president of Syria.

ISIS began its life as al-Qaeda in Iraq (AQI) after the United States demolished Saddam Hussein’s government in 2003. The Bush administration saw Arab democracy as the solution to the Middle East’s woes, and Syria’s tyrant Bashar al-Assad didn’t want to be the next Saddam. Assad waged a proxy war to convince Washington that participatory politics in the region would be perilous. Weiss and Hassan quote former Syrian diplomat Bassam Barabandi, who says candidly that “[Assad] started to work with the mujahideen.” He dispatched Syria’s homegrown jihadists to fight American occupation forces [in Iraq], and most of those jihadists would sign up with AQI. Assad pulled off a win-win scheme, purging Syria of potential enemies while teaching both the American government and citizenry a lesson they still haven’t forgotten: Occupying and democratizing an Arab land is a far messier and bloodier business than most in the West are willing to stomach.

It worked so well in Iraq that Assad would eventually replicate it inside his own country. When the uprising against him began in 2011, he framed the conflict as one between his secular regime and Islamist terrorists, even when the only serious movement against him consisted of nonviolent protests for reform and democracy. Few in the West bought Assad’s line at the time, so he then facilitated an Islamist terrorist opposition. His loyalists like to present a choice: “Assad or we burn the country.” And they are not kidding.

As Weiss and Hassan detail, Assad opened the jails and let Islamist prisoners free as part of an ostensible “reform” process, but he kept democracy activists in their cages. He knew perfectly well that those he let loose would cut a burning and bleeding gash across the country, casting him as the only thing standing between the rest of us and the abyss. …

ISIS is a terrible force; as terrible as any in history or fiction.

The first thing ISIS does when conquering a new city or town is set up the grisly machinery for medieval punishments in town squares. “Letting black-clad terrorists run around a provincial capital,” Weiss and Hassan write, “crucifying and beheading people, made for great propaganda.” It was all Assad could do to ensure the Obama administration wouldn’t pursue a policy of regime-change as it had in Libya and as the previous administration had in Iraq. …

Had Assad been forced into exile or dragged from his palace before the Arab Spring soured, Syria might look strikingly different today. Weiss and Hassan cite an International Republican Institute survey of Syrian public opinion in 2012 that found 76 percent of the country favored one kind of democratic transition or another. But Assad guarantees that bullets rather than ballots will decide political outcomes, and millions would rather flee to squalid refugee camps abroad than get caught between the anvil of Syria’s totalitarian state and the hammer of ISIS. …

ISIS’s founder, Abu Musab al-Zarqawi, loved beheading hapless victims on camera as much as the new leadership does, and his grisly behavior earned him the nickname “Sheikh of the Slaughterers”. He hated no one on earth — not even Americans — more than he hated Shia Muslims who, in his view, were beneath even Sunni Muslim apostates. …

Abu Bakr Naji, one of ISIS’s intellectual architects, published a book online outlining its strategy and vision: The Management of Savagery. It is used today as a manual not only in Syria and Iraq but also by al-Qaeda affiliates in Somalia, Yemen, and Libya. “Jihad,” he writes, “is naught but violence, crudeness, terrorism, frightening [people], and massacring.”

The authors make a compelling case that ISIS “caliph” Abu Bakr al-Baghdadi is a would-be Saddam Hussein in religious garb…. Like Zarqawi before him, [he] is even more genocidal than Iraq’s former strongman. Al-Baghdadi has “so far demonstrated nothing short of annihilationist intention …” …

Annihilationist, that is, first and foremost of the Shi’a, who are “marked only for death”.

[But] Syrians and Iraqis aren’t the only ones threatened by all this, of course. ISIS aspires to wage its exterminationist war beyond the Middle East, not only in the United States but also in Europe. “We will raid you thereafter,” it boasts in its online magazine, Dabiq, “and you will never raid us. We will conquer your Rome, break your crosses, and enslave your women, by the Permission of Allah, the Exalted. This is His promise to us.”

And that, since ISIS became the enemy of Assad – the despot who brought it into the world – puts the US and Europe “tacitly on the side of Assad”. And as Assad is kept in power by Iran, they are also tacitly on the side of Iran and “their joint Lebanese proxy Hezbollah”.

It is a state of affairs that the Iranian rulers delight in.

Tehran can hardly contain itself. “One of the world’s leading state sponsors of terrorism,” Weiss and Hassan write, “now presents itself as the last line of defense against terrorism.”

[But] the idea that a state sponsor of terrorism could ever be a reliable partner against international terrorism is ludicrous. “Whatever Washington’s intentions,” Weiss and Hassan write, “its perceived alliance of convenience with the murderous regimes of Syria and Iran is keeping Sunnis who loathe or fear ISIS from participating in another grassroots effort to expel the terrorists from their midst.”

ISIS continues to grow at an alarming rate and has so far recruited thousands of members from Europe. “What draws people to ISIS,” the authors write, “could easily bring them to any number of cults or totalitarian movements, even those ideologically contradictory to Salafist jihadism.” Indeed, its ranks are swollen with tribal sectarians, thrill seekers, former “socialist infidels”, foreign losers looking for meaning and community, and psychopaths pining for butchery. Many find the execution videos of “Jihadi John” — a modern version of what 19th-century Italian revolutionary Carlo Pisacane called propaganda of the deed — darkly compelling. For the most dangerous ISIS recruits, what the rest of us see as bad press is seductive.

Many, however, are painfully naive. Savvy ISIS recruiters do an outstanding job convincing the gullible that its notoriety is unjustified. “Don’t hear about us,” they say. “Hear from us.” Weiss and Hassan dig up comments from some of ISIS’s obtuse fans in online Western forums who have bought the sales pitch: “Does the Islamic State sell hair gel and Nutella in Raqqa?” “Should I bring an iPad to let Mom and Dad know that I arrived safely in caliphate?”

The foolish recruits are more likely to become victims themselves than to victimize others — in March, ISIS forced a 12-year-old boy to execute an Israeli Arab man for trying to flee — but ISIS will continue to attract newcomers as long as it’s permitted to thrive. And thrive it will until it faces a more determined resistance force and as long as radical Sunni Muslims around the world feel galvanized by the perceived American-Iranian axis against them.

As the authors say in their book’s stark conclusion, “the army of terror will be with us indefinitely”. 

The prophet Muhammad himself ordained decapitation as a routine procedure, Professor Timothy Furnish makes clear in this essay on Beheading in the Name of Islam (from the Middle East Quarterly, Spring, 2005):

The essay rewards reading in full. Here are some extracts:

Sura (chapter) 47 [of the Qur’an] contains the ayah (verse): “When you encounter the unbelievers on the battlefield, strike off their heads until you have crushed them completely; then bind the prisoners tightly.” …

Beheading has particular prominence in Saudi Arabia. In 2003 alone, the Kingdom of Saudi Arabia beheaded more than fifty people. This number included both Muslim and non-Muslim workers. Over the past two decades, the Saudis have decapitated at least 1,100 for alleged crimes ranging from drug running to witchcraft and apostasy. The Saudi government not only uses beheadings to punish criminals but also to terrorize potential opponents….  While outsiders may consider the Saudi practice barbaric, most Saudi executions are swift, completed in one sword blow. Zarqawi [the al-Qaeda leader killed by coaliti0n forces in Iraq in June 2006] and his followers have chosen a slow, torturous sawing method to terrorize the Western audience. …

The  beheading of the Americans, Daniel Pearl, Nicholas Berg, Jack Hensley, and Eugene Armstrong, were filmed and the videos distributed for world-wide television news.

Islam is the only major world religion today that is cited by both state and non-state actors to legitimize beheadings. And two major aspects of decapitation in an Islamic context should be noted: first, the practice has both Qur’anic and historical sanction. It is not the product of a fabricated tradition. Second, in contradiction to the assertions of apologists, both Muslim and non-Muslim, these beheadings are not simply a brutal method of drawing attention to the Islamist political agenda and weakening opponents’ will to fight. Zarqawi and other Islamists who practice decapitation believe that God has ordained them to obliterate their enemies in this manner. Islam is, for this determined minority of Muslims, anything but a “religion of peace.” It is, rather, a religion of the sword with the blade forever at the throat of the unbeliever.

The only part of this that we challenge is his phrase “for this determined minority of Muslims”. If Islam is a religion of war and violent conversion by order of their holy book, the Qur’an, then it is so for all Muslims, or else the alleged majority is Muslim in name only and not belief.