Weapon: Muslim Misinformation
As Required By
2 January 2006
“’When it is possible to achieve…an aim by lying but not
telling the truth, it is permissible to lie if the goal is permissible,
and it is obligatory to lie if the goal is obligatory.
“’When, for example, one is concealing a Muslim from an
oppressor who asks where he is, it is obligatory to lie about him being
hidden.” [see text at
note 15, infra]
“… ‘it is obligatory for a [Muslim] student to give a
positive interpretation to every utterance of his [Muslim] brothers that
seems to be wrong until he has exhausted seventy excuses.
No one is incapable of this except a failure.’”
[see text at note
Misinformation is information that is untrue and created to
mislead. Islamic Radical
Forces are pleased with the lack of critical thinking by enemies.
One exception to IRForces’ pleasure are men and women who work in
counter-intelligence, who are troublesome Americans. troubling for Islamic
Warfare creates peculiar and historical documents.
Some documents provide information of truths which lead toward
resolution of conflict. Consider
this book. Of pivotal
importance, earlier accepted in the present world conflict, are such as
the war-fatwas of Sheik Osama bin Laden and the Al Qaeda leadership.
Also of unusual importance is below, a
defenders’ briefing paper, made public in 2004 and reproduced here.
Under the Freedom of Information Act, certain
government documents are in the public domain. This is among this war’s
foremost critical thought.
Other documents and writings provide information of falsehoods, which do
not lead toward resolution of conflict.
Unclassified, and based on Qur’an and other Islamic laws, this
U.S. government briefing paper addresses U.S. Department of Defense
recognition, and damage-control advice,
as to receipt of misinformation from Muslim scholarship, and Muslim
men and women increasingly engaged, worldwide, in journalism and
Many Muslim scholars abhor the lethal consequences of the Islamic Radical
Forces in dead serious war for Allah.
They are yet subject to the duties and the sanctions for hypocrites
and apostates, which Allah has decreed in the Qur’an.
They must understand this.
ISLAMIC SACRED LAW’S
ISLAMIC SCHOLARSHIP AND ITS
“To describe the influence of Islamic Sacred Law on Islamic scholarship,
and its implications for [
] Intelligence Analysts. [Contents
of this paper are the following.]
a. Islamic Law
b. The Koran
c. The Hadiths
d. The Reliance of
Asking about Another’s Mistakes
(2) Searching out A
(5) Deception and Lying
(6) Giving a Misleading
e. Implications for
POINT OF CONTACT
“A phenomenon confronting [
] intelligence analysts is the Teflon effect in Islamic scholarship.
Islamic scholarship appears to employ “positive bias.”
[This is] resulting in a curious lack of critical analysis and
objective criticism by mainstream Islamic scholars and authors when
addressing Islamic topics.
In those instances where penetrating, objective research is
conducted by Islamic authors, the authors have been subjected to threats
of violence, disproportionate to the level of their inquiry.
Criticism of Islam and Muslims frequently results in a surprisingly
shrill and disproportionate hue and cry, suppressing critical inquiries
into Islamic topics. [see
note 1, at end of this briefing paper]
A source for this phenomenon lies in the Islamic Sacred Law.
“a. Islamic Law.
“(1) Islamic law is
comprised of the Koran [see
note 2], the Hadiths [see
note 3], and consensus and reasoning by analogy [see note 4].
“(2) Within the Sunni
tradition, a primary legal reference is Ahmad ibn Naqib al-Misri’s Reliance
of the Traveler: A Classic
Manual of Islamic Sacred Law. [see
“(3) These sources
provide general guidelines for representing Islam in public writings.
The provisions cited below exert pressures inducing bias,
obstructing objectivity, and creating a Teflon effect which is intolerant
of derogatory comments concerning Islam or Muslims.
“(4) It is logical to
infer that the more learned, the more devout [is an] Islamic writer or his
reviewer, the more closely the writer adheres to Islamic precepts.
Conversely, the more secular [is] the Islamic writer, and the
reviewer of his works, the less likely he is bound to these religious
Islamic scholarship is bound by the strictures of the Koran, the Hadiths
and Islamic Law (reflected in said Reliance of the Traveler),
and specific guidance is provided concerning the revelation of the
“shameful points” of Islam.
“b. The Koran.
A recurring theme in the Koran is the overlooking of the faults,
evil deeds or lesser sins of devout Muslims.
[see note 6]
The Hadiths. There
is a similar theme of over-looking the faults of the pious and devout
[Muslims] in the Hadiths. [see
The Reliance of the Traveler.
The following passage, taken from Reliance of the Traveler,
quotes the Koran and the Hadiths, and [such law]
forms a powerful influence over Islamic
“(1) Asking About
Another’s Mistakes. Objective
inquiry, and the analysis based on objective inquiry, is restrained in
Islam. Historical research,
historical accounts, investigative journalism and other lines of literary
inquiry into Islam may be influenced, by authors faithful to the following
“’…It is forbidden to ask about another’s errors and
blunders in order to tell them they have made a mistake or to embarrass
them, being unlawful because it entails an injury to another and
belittling him in front of people.
“’But when one’s asking about mistakes is to learn or teach,
to test or sharpen students’ minds or make them reflect, then it is
recommended and desirable, because it facilitates the comprehension of
religious knowledge.’ [see
“(a) If the pursuit
is a religious inquiry, learning about another’s mistakes is permitted.
If the learning is for non-religious purposes and creates doubt,
the inquiry is unlawful. Reliance
of the Traveler [at its] Book A (“Communally Obligatory
Knowledge”), [in] Chapter 7 (“Subjects That Are Not Sacred
Knowledge”), [at] Section 2 (“Unlawful Knowledge”), states that
unlawful knowledge includes: