Tuesday, January 27, 2009

Hamas Blames...Israel For Hamas' Killing of IDF Soldier

Mushir al-Masri, a Hamas leader, said Israel was to blame for continuing to fire into Gaza. Al-Masri said his group had not agreed to a full cease-fire but only to a "lull" in fighting.

"The Zionists are responsible for any aggression," he said.


So, this is no lullaby.

2 comments:

galia said...

Yeah, they've learned from the masters!

YMedad said...

Who is the real Master?

Read:

HIS TREATMENT OF HIS ENEMIES
THE ASSASSINATION OF KA'B IBN ASHRAF

The Battle of Badr was Muhammad's first direct military confrontation with the people of Mecca. It also initiated a new perspective on both sides which resulted in each treating the other no longer as a troublesome adversary but as a sworn enemy. It was not long before Muhammad himself had to deal with this situation as some of his opponents within Medina, whom he had hitherto treated as irritating antagonists, became serious foes whose influence had to be checked.

The first of these was one Ka`b ibn Ashraf, a Jew who was resident in Medina and who had long been a nuisance to the Prophet in composing satirical verses against him. After the Battle of Badr he became a real threat as he visited Mecca and stirred up the Quraysh to mount a reprisal raid against the Muslims in the hope of neutralising their gains and nullifying the increased prestige Muhammad had obtained in his new city. He composed poems lamenting the leaders of the Quraysh who had been slain at Badr and, when Muhammad learnt of his plans, he made it clear to his followers that he wanted him out of the way. What followed is narrated in many of the early traditions.


Narrated Jabir: The Prophet said, "Who is ready to kill Ka'b ibn Ashraf?". Muhammad bin Maslama replied, "Do you like me to kill him?" The Prophet replied in the affirmative. Muhammad bin Maslama said, "Then allow me to say what I like". The Prophet replied, "I do". (Sahih al-Bukhari, Vol.4, p. 168).
It is clear from this narrative that Muhammad not only sanctioned the murder of his opponent but also permitted his followers to use whatever deception they considered necessary to achieve their purpose. In another tradition Muhammad ibn Maslama's statement "allow me to say what I like" is interpreted to mean that he should be allowed to say a "false" thing to deceive Ka'b (Sahih al-Bukhari, Vol.5, p.248). This was the first occasion that Muhammad, now in a state of actual warfare with those who withstood him, had to prescribe a policy in dealing with them and his licence to his companions to not only assassinate but also to deceive them became a precedent in his future attitudes towards his foes. An early biographer is quite emphatic in his record of this commission:


The apostle said, "All that is incumbent upon you is that you should try". He answered, "O apostle of God, we shall have to tell lies". He answered "Say what you like, for you are free in the matter". (Ibn Ishaq, Sirat Rasulullah, p.367).
It cannot be denied that this was a direct order to one of his followers to murder one of his opponents and to use any manner of lies to achieve his purpose. It is hardly surprising to find that bis companion of the same name duly took advantage of his commission to despatch the offending Jew and kill him under the cover of darkness:


Muhammad b. Maslama came to Ka`b and talked to him, referred to the old friendship between them and said: This man (i.e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When he heard this, Ka`b said, By God, you will be put to more trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. (Sahih Muslim, Vol.3, p.991).
Muhammad's companion had only persuaded Ka`b to leave the security of his home by deceiving him into thinking that his group was disillusioned by Muhammad's intention to financially burden the Muslims. As Ibn Maslama was of the Aus tribe who were resident in Medina, he succeeded in convincing him that he meant him no harm. His own foster brother Abu Na`ilah who was also one of the group was even more persuasive in using dishonest tactics to lure him unsuspectingly into the darkness:


He said: I am Abu Na`ilah, and I have come to inform you that the advent of this man (the Prophet) is a calamity for us. The Arabs are fighting with us and they are shooting with one bow (i.e. they are united against us). We want to keep away from him (the Prophet). (Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol.2, p.36).
The same biographer records that these men had claimed that they had come to visit him purely to purchase dates and food. When Ka`b was lured into talking freely with them and was "pleased with them and became intimate with them" (op.cit., p.37), they came closer to him on the pretext that they wished to smell his perfume. Drawing near to him, they suddenly drew their swords and thrust him through and, having killed him, they immediately returned to Muhammad uttering the takbir ("Allahu Akbar" - Allah is Most Great). Muhammad's reception of them is recorded in this narrative:


When they reached the Apostle of Allah, Allah bless him; he said (Your) faces be lucky. They said: Yours too, O Apostle of Allah! They cast his head before him. He (the Prophet) praised Allah on his being slain. When it was morning, he said: Kill every Jew whom you come across. The Jews were frightened, so none of them came out, nor did they speak. They were afraid that they would be suddenly attacked as Ibn Ashraf was attacked in the night. (Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol.2, p.37).


THE SLAUGHTER OF OTHER OPPONENTS OF THE PROPHET

The story of Ka`b ibn Ashraf does not stand alone. Numerous other Arabs who ventured to withstand Muhammad were cunningly murdered once he had an opportunity to despatch them. Another Jew named Abu Rafi, who was one of the chiefs of a Jewish tribe, the Banu Nadhir, was also killed in much the same way. After being exiled from Medina he moved to Khaibar north of the city and what happened to him is once again set out in bland language in the early records of Islam. This account is one of many in the Hadith literature outlining the event:


Narrated Al-Bara: Allah's Apostle sent Abdullah bin Atik and Abdullah bin Utba with a group of men to Abu Rafi (to kill him) ... (Abdullah said) "I called, 'O Abu Rafi!' He replied 'Who is it?' I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of voice, 'What is wrong with you, O Abu Rafi?' He said 'Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!' So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi cried loudly and his wife got up. I came again and changed my voice as if I was a helper, and found Abu Rafi lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break." (Sahih al-Bukhari, Vol.5, pp. 253,254).
The story has much the same character as the assassination of Ka`b ibn Ashraf. Once again the coldblooded murder of Muhammad's enemy was accomplished with pretence and deceit. Another record of the incident adds that, when Abu Rafi's wife enquired who they were, they replied that they were simply a group of "Arabs in search of supplies" (Ibn Ishaq, Sirat Rasulullah, p.483).

It is significant to find that most of the individuals despatched at Muhammad's instance were those who had composed satirical legends against him or had invented poetic passages to rival the text of the Qur'an. It seems that the Prophet of Islam could not tolerate a challenge to his claim to be a divinely inspired messenger. Mention has already been made of An-Nadr ibn al-Harith who was put to death after the Battle of Badr for having formerly ridiculed the Qur'an and reciting Persian legends in their stead which he claimed were more beautiful that Muhammad's oracles. Although the Qur'an boldly invites anyone who challenges its authenticity to produce similar passages to rival it (Surah 11.13), Muhammad appears to have been severely troubled when some of his opponents set out to do just that.

Al-Harith ibn Suwayd ibn Samit was another opponent murdered at Muhammad's instigation. This set off something of a chain reaction. One Abu Afak, annoyed at the incident, composed a satire defending the ancestors of those who were disaffected at the Prophet which prompted him to respond "Who will deal with this rascal for me?" at which another of his companions, Salim ibn `Umayr, went forth and slaughtered him. (Ibn Ishaq, Sirat Rasulullah, p.675). In reply to this `Asma bint Marwan, another resident of Medina disenchanted with Islam, composed a satire charging her fellow townsmen of the Aus and Khazraj "You obey a stranger who is none of yours ... Is there no man of pride who would attack him by surprise and cut off the hopes of those who expect aught from him?" When Muhammad heard this he said "Who will rid me of Marwan's daughter?" at which `Umayr ibn `Adiy al-Khatmi immediately crept into her house and murdered her. On his return he confirmed that he had killed her at which Muhammad was greatly pleased and said to him "You have greatly helped God and his Apostle, O `Umayr!" (op. cit., p.676).

After the conquest of Khaibar a local traitor cowardly told Muhammad that he knew where his master Kinana had a large sum of money concealed. The search yielded only a little at which the Prophet weakly allowed az-Zubayr to torture him to disclose the place where the rest was hidden. Two pieces of very hot wood were applied to Kinana's chest so forcefully that he fainted from the ordeal. The pressure did not result in the disclosure of the rest of the money, however, and when the Prophet saw that nothing was being gained he had him decapitated.