Commentary Magazine


Topic: jihad

The Myth at the Heart of the 9/11 Museum Film Backlash

Can you tell the story of the 9/11 attacks without frequent mention of the words “Islamist” and “jihad?” To anyone even remotely familiar with the history of the war being waged on the United States and the West by al-Qaeda, such a suggestion is as absurd as it is unthinkable. The 9/11 terrorists were part of a movement that embarked on a campaign aimed at mass murder because of their religious beliefs. Those beliefs are not shared by all Muslims, but to edit them out of the story or to portray them as either incidental to the attacks or an inconvenient detail that must be minimized, if it is to be mentioned at all, does a disservice to the truth as well as to the public-policy aspects of 9/11 memorials. But, as the New York Times reports, that is exactly what the members of an interfaith advisory group to the soon-to-be-opened National September 11 Memorial Museum are demanding.

After a preview of a film that will be part of the museum’s permanent exhibit titled “The Rise of Al Qaeda,” the interfaith group is demanding the movie be changed to eliminate the use of terms like Islamist and jihad and to alter the depiction of the terrorists so as to avoid prejudicing its audience against them. They believe that the film, which is narrated by NBC’s Brian Williams, will exacerbate interfaith tensions and cause those who visit the museum to come away with the impression that will associate all Muslims with the crimes of 9/11. They even believe that having the statements of the 9/11 terrorists read in Arab-accented English is an act of prejudice that will promote hate.

Yet the impulse driving this protest has little to do with the truth about 9/11. In fact, it is just the opposite. Their agenda is one that regards the need to understand what drove the terrorists to their crimes as less important than a desire to absolve Islam of any connection with al-Qaeda. At the heart of this controversy is the myth about a post-9/11 backlash against American Muslims that is utterly disconnected from the facts. But by promoting the idea that the nation’s primary duty in the wake of the atrocity was to protect the good name of Islam rather than to root out Islamist extremism, interfaith advocates are not only telling lies about al-Qaeda; they are undermining any hope of genuine reconciliation in the wake of 9/11.

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Can you tell the story of the 9/11 attacks without frequent mention of the words “Islamist” and “jihad?” To anyone even remotely familiar with the history of the war being waged on the United States and the West by al-Qaeda, such a suggestion is as absurd as it is unthinkable. The 9/11 terrorists were part of a movement that embarked on a campaign aimed at mass murder because of their religious beliefs. Those beliefs are not shared by all Muslims, but to edit them out of the story or to portray them as either incidental to the attacks or an inconvenient detail that must be minimized, if it is to be mentioned at all, does a disservice to the truth as well as to the public-policy aspects of 9/11 memorials. But, as the New York Times reports, that is exactly what the members of an interfaith advisory group to the soon-to-be-opened National September 11 Memorial Museum are demanding.

After a preview of a film that will be part of the museum’s permanent exhibit titled “The Rise of Al Qaeda,” the interfaith group is demanding the movie be changed to eliminate the use of terms like Islamist and jihad and to alter the depiction of the terrorists so as to avoid prejudicing its audience against them. They believe that the film, which is narrated by NBC’s Brian Williams, will exacerbate interfaith tensions and cause those who visit the museum to come away with the impression that will associate all Muslims with the crimes of 9/11. They even believe that having the statements of the 9/11 terrorists read in Arab-accented English is an act of prejudice that will promote hate.

Yet the impulse driving this protest has little to do with the truth about 9/11. In fact, it is just the opposite. Their agenda is one that regards the need to understand what drove the terrorists to their crimes as less important than a desire to absolve Islam of any connection with al-Qaeda. At the heart of this controversy is the myth about a post-9/11 backlash against American Muslims that is utterly disconnected from the facts. But by promoting the idea that the nation’s primary duty in the wake of the atrocity was to protect the good name of Islam rather than to root out Islamist extremism, interfaith advocates are not only telling lies about al-Qaeda; they are undermining any hope of genuine reconciliation in the wake of 9/11.

As I first wrote in COMMENTARY in 2010 at the height of the debate about the plans to build a mosque in the shadow of the remains of the World Trade Center, the media-driven narrative about a wave of discrimination against Muslims after 9/11 is largely made up out of whole cloth. No credible study of any kind has demonstrated that there was an increase in bias in this country. Each subsequent year since then, FBI statistics about religion-based hate crimes have demonstrated that anti-Muslim attacks are statistically insignificant and are but a fraction of those committed against Jews in the United States. But driven by the media as well as by a pop culture establishment that largely treated any mention of Muslim connections to terror as an expression of prejudice, the notion that 9/11 created such a backlash has become entrenched in the public consciousness.

While the Ground Zero mosque was never built in spite of the support that the idea drew from most of New York’s elites and political leadership, the narrative that emerged from the controversy in which the need to absolve Islam from any ties to the terrorists or al-Qaeda has prevailed. And it is on that basis that the interfaith group protesting the 9/11 museum film may hope to force the institution to surrender.

But the argument about the museum film goes deeper than just the question of whether a group of Lower Manhattan clerics have the political pull to force the museum to pull the film. As 9/11 recedes further into our historical memory, the desire to treat the events of that day as a singular crime disconnected from history or from an international conflict that began long before it and will continue long after it has become more pronounced. Part of this is rooted in a desire to return to the world of September 10, 2011, when Americans could ignore the Islamist threat–a sentiment that has gained traction in the wake of the long and inconclusive wars fought in Afghanistan and Iraq.

But rather than think seriously about the implications of a significant segment of the adherents of a major world faith regarding themselves as being at war with the West and the United States, many Americans prefer to simply pretend it isn’t true. They tell us that jihad is an internal struggle for self-improvement, not a duty to wage holy war against non-Muslims that is integral to the history of that faith’s interactions with the rest of the world. They wish to pretend that the radical Islam that motivated al-Qaeda on 9/11 and continues to drive its adherents to terror attacks on Westerners and Americans to this day is marginal when we know that in much of the Islamic world, it is those who preach peace with the West who are the outliers.

In promoting this sanitized version of 9/11 in which Islam was not the primary motivation for the attackers, they hope to spare Muslims from the taint of the crime. But what they are really doing is disarming Americans against a potent threat that continues to simmer abroad and even at home as the homegrown extremists who have perpetrated several attacks since then, including the Boston Marathon bombing whose anniversary we just commemorated, have shown.

Rather than seek to edit Islam out of the 9/11 story, those who truly wish to promote better interfaith relations must continue to point out the dangers of these beliefs and the peril of either tolerating them or pretending that they are no longer a threat. As I wrote in October 2010:

Unlike planned memorials at Ground Zero that should serve to perpetuate the memory of the thousands of victims of 9/11 who perished at the hands of Islamist fanatics determined to pursue their war against the West, Park51’s ultimate purpose will be to reinterpret that national tragedy in a way that will fundamentally distort that memory. The shift in the debate threatens to transmute 9/11 into a story of a strange one-off event that led to a mythical reign of domestic terror in which Muslims and their faith came under siege. It exempts every major branch of Islam from even the most remote connection to al-Qaeda and it casts the adherents of that faith as the ultimate sufferers of 9/11.

This account is an effort to redirect, redefine, and rewrite the unambiguous meaning of an unambiguous event. To achieve this aim, those who propound it are painting a vicious and libelous portrait of the United States and its citizens as hostile to and violent toward a minority population that was almost entirely left in peace and protected from any implication of involvement in the 9/11 crimes.

It now appears that in the absence of the proposed Muslim community center, interfaith advocates seek to transform the official September 11 memorial into a place where that false narrative and misleading mission may be pursued. Those who care about the memory of 9/11 and those who regard the need to defend Americans of all faiths against the Islamist threat must see to it that they don’t succeed.

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When the Syrian Rebels Return…

While Secretary of State John Kerry is bending over backwards to find any sign of moderation among the Syrian opposition, regional authorities are confronting reality. Sometimes the enemy of our enemy is not a friend, but rather simply a partisan of al-Qaeda. Now, to be fair to Kerry (and to Sen. John McCain who has long advocated for support to the Syrian opposition), it hasn’t always been this way. Many Syrians left to their own devices would like nothing better than to oust Syrian President Bashar al-Assad and replace his regime with something more moderate and representative. But President Obama and then-Secretary of State Hillary Clinton’s disinterested approach to the initial rebellion left the door open to the conflict’s internationalization. What Afghanistan was to the 1980s, Chechnya was to the 1990s, and Iraq became in the 2000s, Syria is today. Russia, Iran, and Hezbollah help prop up the Assad regime, while Qatar, Saudi Arabia, Turkey, and a host of international jihadists and al-Qaeda affiliates from across the globe now fight for if not lead the opposition. Increasingly, Syrians play second fiddle in their own struggle.

I am a frequent visitor to Iraq and, as I have written before, what once seemed a sectarian complaint leveled by the Iraqi government against the Syrian opposition is no longer: In my last visit to Iraq and Iraqi Kurdistan, not only Iraqi Shi’ites, but also Sunnis, Kurds, and Christians all described the Syrian opposition as hopelessly radicalized and sympathetic to al-Qaeda. I spent much of last week in Morocco and, in Rabat, had the opportunity to speak to a number of senior security officials. They have identified several hundred Moroccans who have gone to Syria to “wage jihad.” (One of the ironies of the political correctness of American universities and military institutions is the prohibition on using the term jihadist as somehow demeaning to Islam when that is the term Muslims across the Middle East use to describe the phenomenon).

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While Secretary of State John Kerry is bending over backwards to find any sign of moderation among the Syrian opposition, regional authorities are confronting reality. Sometimes the enemy of our enemy is not a friend, but rather simply a partisan of al-Qaeda. Now, to be fair to Kerry (and to Sen. John McCain who has long advocated for support to the Syrian opposition), it hasn’t always been this way. Many Syrians left to their own devices would like nothing better than to oust Syrian President Bashar al-Assad and replace his regime with something more moderate and representative. But President Obama and then-Secretary of State Hillary Clinton’s disinterested approach to the initial rebellion left the door open to the conflict’s internationalization. What Afghanistan was to the 1980s, Chechnya was to the 1990s, and Iraq became in the 2000s, Syria is today. Russia, Iran, and Hezbollah help prop up the Assad regime, while Qatar, Saudi Arabia, Turkey, and a host of international jihadists and al-Qaeda affiliates from across the globe now fight for if not lead the opposition. Increasingly, Syrians play second fiddle in their own struggle.

I am a frequent visitor to Iraq and, as I have written before, what once seemed a sectarian complaint leveled by the Iraqi government against the Syrian opposition is no longer: In my last visit to Iraq and Iraqi Kurdistan, not only Iraqi Shi’ites, but also Sunnis, Kurds, and Christians all described the Syrian opposition as hopelessly radicalized and sympathetic to al-Qaeda. I spent much of last week in Morocco and, in Rabat, had the opportunity to speak to a number of senior security officials. They have identified several hundred Moroccans who have gone to Syria to “wage jihad.” (One of the ironies of the political correctness of American universities and military institutions is the prohibition on using the term jihadist as somehow demeaning to Islam when that is the term Muslims across the Middle East use to describe the phenomenon).

The Moroccans—like those flocking to Syria from other nationalities—travel by airline into Turkey, and then take the Turkish Air flight to Gaziantep, or some other town near the Syrian border. Rather than raise their eyebrows at flights packed with Moroccans, Mauritanians, Uighurs, Pakistanis, and Yemenis to towns where once none cared to go, Turkish police are happy simply to take their standard $40 bribe and wave them across the border into Syria. Just last week, according to SITE Monitoring, the Sham al-Islam Movement, a Moroccan-manned jihadi group fighting in Syria, released a video depicting the role of Moroccan jihadists participating on a raid on the prison complex in Aleppo.

The question states across the region are now considering is what happens when the veterans of the Syrian fighting return. The Moroccan jihadists did not buy return Turkish Air tickets, but instead will fly to Libya and then make their way overland through Algeria and re-enter Morocco through the permeable mountainous border in the northern region of both countries (the same route African migrants hoping to make it to Europe take). Tunisian jihadists likewise will return to Tunisia, Saudis to Saudi Arabia, and so on. What we are seeing in Syria is really just the first act. Act II will be how these battle-hardened jihadis conduct terrorism and destabilize the region upon their return. Perhaps rather than debate how to aid the foreign jihadis aiding the Syrian rebels, the time has come to have an uncomfortable discussion about how to intercept, neutralize, and, if necessary, eliminate them.

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Iran Justifies Israel’s Annihilation in Islamic Law

If Iran became a nuclear power, would it risk its own regime survival to strike at Israel? Such questions remain at the heart of the current debate. Those who argue either President Obama should try diplomacy again or that containment can work argue that Iran would not launch their weapons in a first strike against Israel, never mind what Ali Akbar Hashemi Rafsanjani said during his term as president.

A recent article in the Iranian press written by Ali Reza Forqani, an ally of the Supreme Leader,  however, should re-inject concern about what Iran’s true intentions are. Entitled, “The Fiqh [Islamic Jurisprudence]-Based Reasons for the Need for Israel’s Annihilation,” the Open Source Center recently provided a full translation. The article begins by recalling Ayatollah Khomeini’s views:

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If Iran became a nuclear power, would it risk its own regime survival to strike at Israel? Such questions remain at the heart of the current debate. Those who argue either President Obama should try diplomacy again or that containment can work argue that Iran would not launch their weapons in a first strike against Israel, never mind what Ali Akbar Hashemi Rafsanjani said during his term as president.

A recent article in the Iranian press written by Ali Reza Forqani, an ally of the Supreme Leader,  however, should re-inject concern about what Iran’s true intentions are. Entitled, “The Fiqh [Islamic Jurisprudence]-Based Reasons for the Need for Israel’s Annihilation,” the Open Source Center recently provided a full translation. The article begins by recalling Ayatollah Khomeini’s views:

The first Qibla of Muslims has today fallen into the hands of Israel, this cancerous tumor in the Middle East. Today, Israel is using all satanic means cause divisions. Every Muslim has the obligation to equip himself against Israel. I have been warning about the dangers of international Zionism for about 20 years and now do not consider that danger for all the liberation movements in the world and for Iran’s recent Islamic revolution to be any less than what it was in the past. I have already warned that the usurping government of Israel, with the designs and ideas that it has for Islam and Muslim countries, presents a great danger and the fear is that should the Muslims grant them the opportunity time would be lost and then it no longer would be possible to stop them. Since the very foundation of Islam is facing a potential danger, it is necessary for all the Muslims in general and the Islamic governments in particular to act to remove this corrupting material by any means possible. All our troubles are due to Israel!

The article continues to cite two Quranic verses to justify an Iranian military strike on Israel:

“And fight in the way of Allah with those who fight against you, and do not exceed the limits, surely Allah does not favor those who exceed the limits” [Qur. 2:190]. “And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter; and do not fight with them at the sacred Mosque until they fight with you in it, but if they do fight you, then slay them for such is the recompense of the unbelievers” [Qur. 2:191].

And then it embarks on a discourse about jihad. While U.S. diplomats and academics preach that jihad is misunderstood and is not violent, no one told the Islamic Republic that. “The philosophy behind primary jihad is to fight those who fight against the dissemination of Islam and the goal of this jihad is to liberate the people from mental and social captivity and slavery and to lead them to Islam,” Forqani explains. He cites Imam Ali: “I said fight them before they fight against you. I swear to God, no people were attacked in their own house unless they became meek first,” and concludes, “Iran’s military attack on Israel would fit the definition of defensive jihad and as such would not be an example of primary jihad. However, even if we consider such attack as primary jihad… it still would be permissible to wage such jihad with the permission and order of a competent vali-ye faqih (Guardian Jurist) in the age of absence of infallible Imam.” He elaborates:

Defensive jihad is a religiously mandated obligation and all Muslims must participate in it. Addressing this subject, the late Imam Khomeini (may peace be upon him) indicated in his collection of fatwas…that ‘if the enemy attacks the lands of Muslims, it is mandatory for all Muslims to defend their lands by any means possible and not to refrain from giving their lives or assets in the process and they need not obtain permission from the religious ruler in this affair…’ Now, considering the aggression that the fabricated government of Israel has committed against the land of Palestine as a part of Islamic lands and the land that houses the first Qiblah of Muslims, all Muslims are obligated to defend the Muslim people of Palestine and defend this sacred part of Islamic lands by any means possible and to do so they need not obtain permission from the religious ruler either.

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