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“He liked puppies, and sunshine, and lollipops”

by David Benzion | 11/29/2006 10:19 am | Alert moderator

 

Time for the inevitable “He was such a nice, quiet boy,” reactions from friends and neighbors, courtesy the Houston Chronicle.

Kobie Williams left Ramadan baskets packed with chocolate-laced trail mix on his neighbors’ doorsteps and wistfully spoke of going to Egypt to study the Quran. Adnan Mirza was active in Muslim groups and spent his Sundays at a Houston soup kitchen feeding the homeless.

To their friends and families, Williams, 33, and Mirza, 29, were enthusiastic college students dedicated to God and family.

But Justice Department officials presented a shockingly different view of the men Tuesday, branding both as Taliban supporters — one contributing $350 to terrorists — who conspired to train with weapons with the goal of fighting U.S.-led forces in the Mideast. [snip]

[Ali] Qazi [Mirza’s cousin] said the accused man has been very active with Islamic community groups, and routinely collects spare food from restaurants to feed the homeless.

In the past year, Qazi said, Mirza had developed an interest in hunting.

Hmm, hunting what? Jew?

At the nearby Masjid el-Farouq mosque that Mirza attended, members Tuesday night expressed surprise at the federal accusations.

“He’s the kindest, sweetest person,” said one, who identified himself only as Mohamad because he feared retaliation from authorities. “He would not harm a fly.”

Masjid el-Farouq mosque… Masjid el-Farouq… where have we heard that name before?

Oh yeah–the Freedom House report on Wahabbist hate-ideology in American mosques (pdf, 95 pages).

There are many excerpts I could quote, but here I’ll only reproduce the one I think is the “best” (pages 58-60):

Wahhabi writings emphasize the obligatory nature of the purification that jihad produces, whether it be in overcoming external enemies, or perfecting the inner self. To Be a Muslim [Document No. 31], published by Saudi Arabia’s International Islamic Publishing House and gathered from the Al-Farouq Mosque in Houston, Texas, exhorts Muslims to work for the establishment of “functionally Islamic governments” in all nations:

“[Muslims should work] to form a society that is committed to the Islamic way of thinking and Islamic way of life, which means to form a government that implements principles of justice embodied in the shari’a….Until the nations of the world have functionally Islamic governments, every individual who is careless or lazy in working for Islam is sinful.” [Document No. 31]

The Houston mosque-goers are then instructed that change – including political change – is connected directly with jihad:

“These responsibilities to change both oneself and the world are binding in principle, in law, in self-defense, in community, and as a sacred obligation of jihad….” [Document No. 31]

Quoting from the writings of some of the leading militant ideologues of modern Islamic extremism, the tract instructs Houston mosque-goers to form Islamic opposition groups to face “attacks from every materialistic ideology and system that threatens the existence of Islam as a global paradigm of thought and system of life.”

Because, it asserts, many Muslim countries are suffering either under “the oppression of non-believing occupiers,” or under the “brutality of an evil minority, which governs through the iron fist” and serves as the infidels’ local puppets, self-defense has become an imperative duty for all Muslims.

To underscore the hardships involved in defending and spreading Islam, the Saudi text cites Muslim Brotherhood radical leader Sayyid Qutb, advocating the building of an organized movement “of sufficient size and quality to carry on every level of Islamic work and also to handle unexpected situations and needs.”

The Saudi document quotes Qutb urging Muslims to join such movements, “[Believers] should realize that their self-value derives only from Islam, without which they are like animals or worse. They must know, however, that true honor can never be achieved unless they continue actively to involve themselves in the Islamic Movement. Those who remain in isolation will be in the Hellfire. Those who join in the Islamic Movement are joining themselves with honorable people.” [Document No. 31]

According to the text, the path of Islamic activism—sometimes a euphemism for jihad—“purifies and liberates a person and teaches one to be strong. It is a path of blessings and honor.” [Document No. 31]

Successful Islamic movements should liberate oppressed peoples, including of course Muslims, and the Saudi tract uses the term “taghut,” familiar among Islamists, to describe any power or system responsible for such oppression. Usually taghut is comprised of “those who worship the false gods of modernist and postmodernist cultures,” or those who adopt capitalist, socialist, communist, and other manmade systems, in whole or in part.

Again, the tract appeals to an authoritative voice, the fiery Hasan al-Banna, the extremist founder of the Muslim Brotherhood: “Our task in general is to stand against the flood of modernist civilization overflowing from the swamp of materialistic and sinful desires. This flood has swept the Muslim nation away from the Prophet’s leadership and Koranic guidance and deprived the world of its guiding light. Western secularism moved into a Muslim world already estranged from its Koranic roots, and delayed its advancement for centuries, and will continue to do so until we drive it from our lands. Moreover, we will not stop at this point, but will pursue this evil force to its own lands, invade its Western heartland, and struggle to overcome it until all the world shouts by the name of the Prophet and the teachings of Islam spread throughout the world. Only then will Muslims achieve their fundamental goal, and there will be no more ‘persecution’ and all religion will be exclusively for Allah….” [Document No. 31]

This passage is a distillation of Islamist extremism: an adversarial posture fueled by a conspiratorial outlook, the candid call to jihad against the West, and a recipe for openended struggle practiced beyond the borders of Dar Al-Islam in the heart of enemy territory.

The same Saudi-Wahhabi book [Document No. 31] also contains a detailed point-by-point plan for Texas Muslims to propagate Islam by following al-Banna’s tactics. These include: the incremental approach in thought and action, the maintenance of a low profile with maximum work and minimum publicity, a clear long-range strategy for ultimate victory, openness in activity but secrecy in organization, and guarding separation and spiritual autonomy in the midst of a hostile world.

On the gradualist approach, al-Banna is quoted explaining the steps in preparing to launch jihad. First there is dissemination of concepts and ideas “among the people through oratory and writing, civic action, and other practical methods.” Then comes the delicate task of identifying “good and reliable cadre to bear the burden of initiating and sustaining jihad.” And finally there is the execution where, “the stage is set for relentless combat and consistent effort to achieve the goals. This stage will weed out all but the most honest and sincere, both in their own commitment and in their obedience to the chain of command.”

Sayyid Qutb is quoted explaining how a vanguard of select Muslims must brave the environment of infidelity while remaining uncontaminated by it. This, says Qutb, will invariably have the psychological effect of a “feeling of isolation” as the Islamist pioneers insert themselves in an alien environment, but never become of it [Document No. 31].

The text continues that, once the da’wa (Islamic mission) becomes known, those bearing its message will be hated by everyone around them. This is the stage of preparation for declaring the da’wa and commencing the jihad. Al-Banna is quoted as saying even the so-called noted scholars of Islam will “look down upon your understanding of Islam and will not support your jihad.” He predicts that many tribulations await the committed Muslims as they prepare to engage in jihad for the sake of Allah. Those who are sincere in their faith and strong will endure to the end and succeed with Allah’s help.

This program for jihad, and the discipline required for its meticulous organization and execution, is totalitarian in character. It is also universal in its reach: “…it is active everywhere, in every country and throughout every society.” [Document No. 31]

In short, this text from Saudi Arabia is a training manual for jihad as it is contemplated by the Wahhabis.

Well, let’s give Mirza credit for having the courage of his convictions, I guess.

Another, who identified himself as Ali, called [Mirza] “a very decent person.”

“Just because you have a beard and you like to go hunting,” he said, “doesn’t mean that you are a terrorist.

No, of course not. Sorry to have jumped to conclusions. Nothing to see here, keep moving along…

 

http://lonestartimes.com/2006/11/29/he-liked-puppies-and-sunshine-and-lollipops/

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