What would you expect from present day 7th century minded islamonazis?
Why Hamas “Loves Death”—And Cease-Fires
November 22nd, 2012 (2 hours ago) by Andrew Bostom |
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No less than 20 rockets were fired into Israel Wednesday (11/21/12) night within the first three hours after the cease-fire understanding between Israel and Hamas ostensibly began at 9 p.m. local time. Despite inauspicious beginnings, following an overnight calm, by Thursday morning (11/22/12), senior Israel Defense Forces (IDF) officials maintained they believe Hamas and Islamic Jihad intended to implement the cease-fire with Israel, and prevent other jihadist factions from firing into Israel.
Israeli Defense Minister Ehud Barak clarified that the cease-fire was not an agreement with Hamas, but rather a document of “understandings”—between Israel and Egypt, on the one hand, and Egypt and Hamas, on the other. During an interview with Israel Radio, Barak insisted, “There is no agreement. I am holding the paper in my hands.” Moreover, Barak and the IDF believe that despite Hamas’ public triumphant crowing, the Gaza regime was privately aware of the significant level of damage its jihadist infrastructure had sustained during Operation Pillar of Defense.
Hamas’ renewed jihadist violence against Israel was punctuated, initially, by messages extolling their “love of death” to terrorize and demoralize the Israelis, then suing for a cease-fire when the Israelis retaliated with devastating effectiveness. These actions epitomize the archetypal jihad tactics of Islam’s founder Muhammad, idealized as the eternal model for behaviors that all Muslims should emulate.
Nearly six decades ago (in 1956), Arthur Jeffery, a great modern scholar of Islam, reviewed Guillaume’s magisterial English translation of Ibn Ishaq’s Sirat Rasul Allah, the oldest and most important Muslim biography of Muhammad. Jeffery’s review included this trenchant observation:
Years ago the late Canon Gairdner in Cairo said that the best answer to the numerous apologetic Lives of Muhammad published in the interests of Muslim propaganda in the West would be an unvarnished translation of the earliest Arabic biography of the prophet.
W. H. T. (Canon) Gairdner, in 1915, highlighted  the dilemma posed by Islam’s sacralization of Muhammad’s timeless behavioral role model, revealed in such pious Muslim biographical works:
As incidents in the life of an Arab conqueror, the tales of raiding, private assassinations and public executions, perpetual enlargements of the harem, and so forth, might be historically explicable and therefore pardonable but it is another matter that they should be taken as a setting forth of the moral ideal for all time.