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The History:
It all started with a teacher and students in Sudan. Gillian Gibbons, the teacher sentenced Thursday, Nov. 29th ‘07 to 15 days in jail because she allowed her class of 7-year-olds to name a teddy bear, Muhammad. We agree with the 7-year old kids and Mrs. Gibbons right to do this, and we liked the idea too. The Sudanese children wanted to name their Teddy Bear after the most popular boy in the class; this does not disrespect a person, prophet, or religion, to the contrary, the name they chose for their Teddy Bear was out of fondness and respect for a person they cared about; someone they honored. Around the world, buildings, parks, institutions and other places are often named and dedicated after a noteworthy and special person; out of great respect.

Why a Teddy Bear Muhammad™:
The main goal of Teddy Bear Muhammad™ is to spread our fundamental belief in human rights which includes the freedom of speech, freedom of the press, freedom of assembly, freedom of religion, and the freedom of thought and open dialogue.We agree with and support the following quotes and ideas:

“We have, as all will agree, a free Government, where every man has a right to be equal with every other man. In this great struggle, this form of Government and every form of human right is endangered if our enemies succeed.” (Abraham Lincoln, August 22, 1864)“Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.” (Universal Declaration of Human Rights, United Nations, Article 18 , 1948 )“Democracy is structured to accommodate difference, pluralism and diversity, thus promoting religious liberty. Totalitarian regimes often attempt to unify their nations around a common religion; the consequence often is religious repression and persecution of minority religions and a fundamental denial of the principle of freedom of thought and conscience. As democracy spreads, the result is likely to be less religious repression and a greater practice of religious liberty worldwide. In the final analysis, we, as members of the world community, owe it to ourselves and to our progeny to make religious liberty a reality for everyone. There is no more important task in the 21st century. All nations should improve their commitments to making religious freedom a reality; indeed religious liberty can be promoted and practiced even in nondemocratic regimes. But if democracy is one of the tools to spread religious liberty as a universally recognized human right, then let democracy ring around the world.” (Freedom of Religion Essay, US Dept of State. )

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ISLAMIC CIRCUS By Sher Khan

Once upon a time there was an elephant and four blind men. They were not born blind and they have seen most of the things of this world but an elephant. One day they met an Elephant. The first blind man, feeling of the tusk cried, an elephant is very like a spear! The second took the trunk and immediately screamed; an elephant is just like a snake! The third touched the broad and sturdy side of the elephant. He declared an elephant looks like a wall! The fourth seized the tail and claimed an elephant is like a rope.

The parable of blind men and an elephant perfectly illustrates the method of interpreting a subject matter when people are blind and/or ignorant. Often Muslims blame other Muslims for not understanding real Islam. Each and every Muslim believes his own version of Islam and definitely their understanding is better than others. Knowledge is a powerful force that strongly influences a person. Typically religious knowledge is ancient in nature and overshadows a person’s mind to making him blindfolded. A person with Quranic knowledge tends to go back in Stone Age whereas a person with scientific knowledge foresees the future.

REAL MUSLIMS Real Muslims conceive Islam as a way of life. They like to live a life that was practiced by the people of 7^th century. Their mind is clogged with Quranic dictation and Mohammad’s lifestyle. They happily follow this primeval culture engulfed in brutal and barbaric behaviors. These fundamentalists deliberately ignore the fundamental questions about right and wrong or fairness. Muslim cleric Abu Hamza al-Masri claimed 9/11 attacks were a Jewish plot and calling the Columbia space shuttle disaster, “Punishment from Allah” because Christians, Jewish and Hindu astronauts were aboard. It’s just another fine example of how religious knowledge can make a person ignorant.

These Islamists used to be specialists in swords and spears when science was in its infancy. In modern days they plot suicide bombing and carry a few grenades like pocket change. They are the Real Muslims and easily recognizable. They look like Billy goats because of their beard. (Don’t blame me. Famous Iranian  scholar Ar-Razi called Mohammad in this name.) Anyway, these Mullahs wear baggy type pants and their tiny brain is covered with a cap or a turbine. This group of Muslims follows the book of Quran literally and does not hesitate to kill Kafirs. Producer and Director of horror movie “Friday the 13^th” may learn a thing or two from these Islamists.

They are not interested in this earthly life. They will do whatever it takes to reserve a seat in their hallucinated heaven. The suicide bombers and Imams (Muslim priest) fall in this category. They have an excellent knowledge of the Quran and Ahadith. They stay away from theological wars and confine themselves in the twilight zone of Islam. Beheading and raping Kafirs are their favorite hobbies. They are dangerous but honestly follow Islamic rules. These Mullahs do not compromise with Islamic laws. Islam prohibits eating pork, drinking wine and accepting interest from invested money. These Mullahs will blow themselves up if they have to eat pork. Forget about drinking and accepting interest. Usually a real Muslim keeps four wives and produces a few dozen of children. When Mohammad was half more than a century old, he married 9 years old child Ayesha. They don’t see anything wrong in this picture and maintain an aggressive “So What?” attitude.

MODERN MUSLIM SCHOLARS Apparently our Modern Muslim scholars are trying to reform Islam and represent Islam as a peaceful religion. It’s a great news and their effort should be commended except for the hidden agenda that they nurture. All religions have gone through some type of reformation to meet the challenge of civilization. Christianity faced serious obstacle a few centuries ago. Most of the western countries have kicked out Church form the state. Now Church has no business with the government. Even in India, government has passed several laws to hinder religious dominance. One fine example is  “Sotidaho”. In this barbaric practice, A Hindu woman would sacrifice her life when she loses her husband. Also sacrificing a human body to one of those comical gods or goddesses has been banned. In comparison to these examples, no Islamic county has the courage to pass any law that would stop the brutal dictation of Quran.

Is it possible to reform Islam? Hypothetically, Yes. Realistically, NO! Quran, the holey book of Islam is the root of all disasters. Without changing the Quran, it’s impossible to reform Islam. No Muslim will dare to edit or change those weird verses of the Quran. Even the most liberal Muslim will jump from an aircraft without using a parachute if he is asked to change the Quran. These so-called modern scholars are pretending to reform Islam but it’s only a camouflage. Actually they are the under cover agents of real Islam. They are doing a much better job than James Bond 007. Modern Muslim scholars vehemently object all inhumane teachings of the Quran. Whenever an ex-Muslim or a non-Muslim confronts them with those ugly verses, they start huffing and puffing. But they don’t dare to challenge real Islamists instead they hide their tails in between their legs and run faster than the cartoon character “Roadrunner”.

Anything in the Quran that looks ugly is considered Out-of-Context. Their explanations are contrary to Mullahs’ reckoning. These modern scholars write tons of Qu-fi (Quranic Fiction) books to portray a peaceful Islam. They have found miracles in the number 19 and working on the number 69 to discover the impact on Mohammed’s personal life on his wives. They feel embarrassed of Ayesha-Mohammad situation and try to increase Ayesha’s age deceitfully. One may think if these modern scholars are truthful to what they preach they must have conflict with Mullahs. Should not they declare an all out “Jihad” against those Mullahs and ask them to stop misinterpreting Islamic teachings. Sadly, they don’t because they know Mullahs are absolutely right. These Muslim scholars do not hesitate to visit the same mosques that Mullahs rule and pray right behind those bigots. Had they believed what they write they would have created their own mosque and made their own Muslim community. These Modern scholars do not practice what they preach. Actually it’s a good teamwork between Fundamentalists and hypocrite scholars. These hypocrite scholars only create a smokescreen to deceive western countries and innocent moderate Muslims.

HALF-MUSLIMS

A group of Half-Muslims is the follower of Real Muslims. They pray five times a day robotically recite the Quran without understanding it. People from non-Arab countries like India , Bangladesh and Africa are this type of people. They memorize the Quran like a parrot but do not understand Arabic. However, Qu-Fi books written by hypocrite scholars inspire them to believe Islam as a scientific religion. Any deviation from this concept is either a conspiracy of the Jews or people misunderstood the meaning. Eating pork or drinking wine is strictly avoided. They do not mind accepting interest of invested money and seek forgiveness from Allah for this act.

Women of this group use headscarf within the community but freely take it off when going to work. Non-Arab Muslims are often discriminated openly when staying in Arab countries. A few months back, six non-Arab Muslims were killed and burnt by a Sheikh just because they dared to enter in his garden. Ironically, these half-Muslims do not mind this type of inhumane behavior. When living in a foreign country this half-Muslims pledge to become a citizen but their heart and soul reside in the Middle East despite the fact that their root belongs to another country. They shade tears when Middle East is in trouble and wish destruction of all Kafir countries including the host country where they live in.

MINI-MUSLIMS

A group of Mini-Muslims is desperately holding the tail of Islamic elephant and expects to get a rare seat in the heaven. Majority of Muslims is of this type. Occasionally they visit a mosque to attend the Friday prayer otherwise they are not fond of exercising five times a day. There are three common things that all groups of Muslims give credence to. First, they all respect shrewd and ruthless emperor Mohammad and his imaginary idol Allah. Secondly, they would never eat pork. Thirdly, they believe Islam is the solution of everything. Mini-Muslims have faith in these three fundamentals and they also believe all Muslims will go to heaven. Inspired by this incentive, our Mini-Muslims do not like to leave Islam. This group of Muslims does not mind drinking a few beers or a shot of Whisky. They do not follow any of those Islamic laws. Never read the Quran or Ahadith. However, they create a fertile land for hoaxes that are created by hypocrite scholars. Other three groups of Muslims do not consider this group as Muslims. Especially those Real Muslims hate these types of so-called Muslims. Apparently Mini-Muslims look harmless and they really are kind people. Problem starts when they become old and become religious. Some of them change to Half-Muslim and some even downgrade themselves to Mullahs.

CONCLUSION

Good news is majority of Muslims are either Half-Muslims or Mini-Muslims. Naturally they are not a direct threat to mankind as opposed to Real Muslims and Hypocrite Muslim scholars. Bad news is Saudi Arabia and Middle-East countries are pumping billions of petro-dollars to promote real Islam through Madrasas (Islamic School) and feeding hypocrite scholars. Hypocrite scholars create an innocent image of Islam to keep half and mini Muslims under Islamic flag. Mullahs take next step to brainwash this people and convert them to Real Muslims. Can you imagine of all Muslims of this world becoming Real Muslims? We are talking about a billion active suicide bombers! Ain’t that scary? 

To give a happy ending, the activity of emerging ex-Muslims must be mentioned. This group of people is not blind or blindfolded. They see the whole elephant. In fact they see Islam as a devastating wild elephant. This movement is getting momentum everyday and a surprising snowball effect is not too far.

http://www.faithfreedom.org/oped/SherKhan40531.htm

Pope believes Islam
incapable of reform?
Priest reports pontiff’s thoughts
from private gathering

© 2006 WorldNetDaily.com

This paper uses hermeneutical and comparative methods to explore the similarities among an esoteric Quranic interpretative tradition, modern attempts to render the Quran in open poetic forms, and post-modern inquiry strategies. Classical Ismaili and Sufi scholars posited an “inner” hermeneutic called ta)wi!l, which allowed for multi-valent, non-literal interpretations of the Quranic text (Schimmel 1994, Daftary 1999). Parallels to both ta)wi!l and recent attempts to render the Quran through Western poetic forms can be found in the postmodern “new paradigm” social science research models of Torbert, Reason and Rowan (1981). The dialogue between ancient hermeneutics and postmodern inquiry suggests the development of a poetic “hermeneutic of indeterminacy” when dealing with Quranic texts in Western language translation. Such a hermeneutic would explore the boundaries of text, receptor-hearer, and the inter-subjective phenomenology of interpretation in order to see and hear Islam with Western eyes and ears in a more complex way.

The first mention of an “inner meaning” occurs in Quranic Sura 18 (78,82), in the story of the Prophet Musa (Moses) and Khidr. Khidr having temporarily accepted Moses as his traveling companion, performs three strange acts. When Moses questions him about these, a behaviour that Khidr had previously forbidden, Khidr gives him the ta)wi!l or inner  explanation of his actions. In the historical development of Quranic exegesis, scholars distinguished between ta)wi!l and tafsi4r, the outer explanation of a passage. Ta)wi!l was primarily practiced in Shia and Sufi circles. As always in this area, it is virtually impossible to distinguish the origins of a practice that embraces both Ismaili Shia and Sufi Sunni traditions (for instance, see Daftary 1999, on the way in which Ismaili practices were often hidden under a Sunni Sufi exterior).

ta)wi!l was that the written Quran was but a reflection of the “Quran of creation,” which itself contained the source of all symbols of the sacred. The Quran itself supports this interpretation by mentioning the“Mother of the Book” (ummi!l ki!tabi!, Sura 43:4) and the “Well-preserved Tablet (lauh9mah9fu4z, Sura 85:22), which remain with Allah in pre-existence. In the relation to this interpretation, modern Islamic scholar Seyyed Hossain Nasr (1968) relates the practice of ta)wi!l to Islam’s unified cosmology of humanity, nature and the divine:

An important dimension of ta)wi!l is the confluence of spiritual experience and interpretation. As French Islamist Henry Corbin points out (1986), the word ta)wi!l itself indicates “an exegesis which is at the same time an exodus, a going out of the soul toward the Soul.”In Islam, ta)wi!l, “the exegetic leading back to the source,” answers to that law of interiorization, that experiential actualization of symbolic correspondences, which, being an innate and fundamental impulse of the religious Psyche, leads the Spirituals of all communities to the same goal (p.134). The same dense texture of sound and multi-valent letter roots, branching into multiple layers of meaning, also helps to support the notion of the inimitability of the Quran (its i(ja3z ), which according to Muslims is proof of its divine character as well as Muhammad’s prophethood. On this basis, no literal translation into any other language is actually possible. As Schimmel points out (1994), this led to the problem of how to transmit the contents of the Quran in lands where Arabic was not the native language:It is the inadequacy of translations that has caused and still causes so many misunderstandings about the Koran and its message, especially when sentences are taken out of context and set absolute; for according to the Muslims’ understanding, not only the words and ayath but also the entire fabric of the Koran, the interweaving of words, sound and meaning, are part and parcel of the Koran (p. 165).

In order to convey some of this context, Sells includes in his work multiple renderings of certain passages as well as a CD of traditional Quranic recitation. Using methods that emulate the context that creates ta)wi!l, a number of other recent authors have also attempted multiple, multi-valent translations of Quranic text into Western languages in order to communicate the dense intra-textuality of the original and to better communicate Quranic poetic language and concepts to nonscholarly Western audiences. These attempts have included “open” translations, using multiple “literal” and “non-literal” poetic language (Douglas-Klotz, 1995;Hixon, 1988).

[M]y meditations stay very close to the basic level of meaning in the Holy Koran. For this fundamental stratum of significance I would not use the phrase “literal meaning,” because this suggests some sort of merely literal meaning, which  an be dismissed as relatively unimportant in relation to the high mystical quest…. What I would call the “basic meaning” of the verses is profoundly important. It forms the basis of Muslim practice and experiential belief, without which the various higher levels of mystical meaning would be nullified (p. 50, 51).Parallels to both the esoteric tradition of Quranic interpretation as well as its recent rendering through open Western   poetic forms can be found in the postmodern “new paradigm” social science research models of Torbert, Reason and Rowan (1981). These research models emphasize 1) a community process, 2) an open rather than closed field of research, 3) the development of an “inter-penetrating” attention and 4) a spiral rather than a closed circle of hermeneutical inquiry.

In such controlled research, if participants begin to question assumptions, examine methods or motivations, compare varying kinds of perceptual attention or otherwise depart from the researcher’s plan, the research project is labeled “out of control.” Torbert suggests that such “controlled” educational research is not only “anti-educational” in that it fails to discover anything new, but also anti-social in that it fails to prepare teachers or students for the world as it is:

Looking again at its parallels with ta)wi!l and an open approach to translating the Quran, Torbert’s “interpenetrating attention” corresponds to a contemplative awareness of word, meaning and symbol, influenced by both personal and community experience. Various Islamic mystics over the ages, in both Sunni and Shi’ite circles, developed practices that intended to cultivate such an “interpenetrating attention,” using breathing, body awareness and chanting. They understood these practices within Islam’s doctrine of unity (tawhid), which states that there is ultimately only one reality, and found justification for them in a famous extra-canonical saying of Allah conveyed by the Prophet Muhammad (one of the socalledhadith qudsi):

Finally, new paradigm research also proposes the concept of “research cycles” proposed by Rowan (1981, p. 97ff), which suggests further parallels with ta)wi!l. In articulating the value of a “dialectical paradigm” for research, Rowan recommends that new paradigm researchers begin to see their work as a spiral rather than a line or a closed circle. The six moments in the research cycle he proposes are: Being, Thinking, Project, Encounter, Making Sense and Communication. Rowan proposes that an inquiry could actually begin anywhere on this cycle and that at most stages, one can also be in contact with others in a collaborative or action inquiry. The stages of the research cycle or spiral, as Rowan outlines it, compare favorably to the process of multi-leveled translation of sacred Quranic texts pursued orally in mystical circles using ta)wi!l. Being corresponds to training in meditative awareness derived from the spiritual practices of the tradition. Thinking corresponds to the grammatical or  language training necessary to approach a text. Project corresponds to the choice of text and the rendering of its Arabic roots in a thorough way. Encounter involves a confrontation with the text itself as a whole, by oneself and in relation to one’s historical community of inquiry. Making Sense arises out of these multiple relationships. Communication involves translation of a text that opens meaning for another cycle of inquiry, beginning with the practice of Being.

The theories of the new paradigm social science researchers emphasize an open, collaborative process that includes the “subjects” as active participants in the research. Rather than hide the questions involved in the inquiry, participants are engaged in the questions, and the oral process that results becomes part of the “research instrument.” Parallels to this idea, and the hermeneutics of indeterminacy suggested here, may be found in several recent studies on orality and sacred texts.

In an insightful study of the place of oral and written texts in classical religions, East and West, religious studies researcher Harold Coward (1988) reviewed text traditions in Judaism, Christianity, Islam, Hinduism, Buddhism and Sikhism. In all of them, he suggests, the spiritual or religious experience of the word was traditionally located in an oral rather than written relationship to it.

Related to this theme, a number of biblical scholars have begun to focus on the entire context of scriptural experience, not simply the “source-message” but also the “text-receptor “ or “hearer-response” (Lategan and Vorster, 1985). Along these lines, Coward proposes that approaching scriptural communication from the reader response side makes clear the function of scripture as symbol rather than sign. The resulting hermeneutics proposed has clear links to the practice of ta)wi!l in relation to  the Quran.

The clear differences between ta)wi!l hermeneutics and new paradigm modelslie, of course, in the tendency of communities engaging in ta)wi!l to valorize  particular notions about the essential nature of the divine and its purposes in human affairs. However, valorizing tendencies can as equally be found in the value placed by postmodern researchers on certain foundational epistemological principles of their own discourse, for instance, various definitions of validity.

of both ta)wi!l and postmodern inquiry can be established in a number of areas,

ta)wi!l - postmodern dialogue, include the following:

(4) Ecological and Relational. The limitation of translation of sacred texts to one so-called literal translation can inhibit diversity and understanding in a learning context. In the context of a community that adheres to the notion of a unitive cosmology, the “text” behind the sacred written text can be recognized as the manuscript of nature as it is experienced in a particular cultural, social, political and ecological con-text. This is the system in which all study, interpretation and practice takes place.

sirat alladhina an‘amta ‘alayhim ghayril maghdubi ‘alayhim wa laddalin. The orbit of every being in the universe is filled with delight. When each travels consciously, a sigh of wonder arises at the expanse, the abundance. This is not the path of frustration, anger or annoyance, which only happens when we temporarilylose the way and become drained, roaming too far from the Wellspring of Love.

References

Corbin, Henry. (1986). Temple and Contemplation. London: Islamic Publications.

” … Let there be no compulsion in religion: Truth stands out clear from Error …” [2:256]

This is Islam’s unambiguous affirmation of freedom of faith, which also applies to changing of faith. The Qur’an illuminates before the humanity the two highways [90:10], one of which leads to salvation. Islam is an invitation to the highway toward salvation, but it is based on FREEDOM OF CHOICE.

http://apostasyandislam.blogspot.com/

OUR GOALS

• to educate Muslims about dangers presented by Islamic religious texts and why Islam must be reformed
• to educate non-Muslims about the differences between moderate Muslims and Islamists (a.k.a. Islamic Religious Fanatics, Radical Muslims, Muslim Fundamentalists, Islamic Extremists or Islamofascists)
• to educate both Muslims and non-Muslims alike that Moderate Muslims are also targets of Islamic Terror

OUR MANIFESTO

Acknowledging mistakes
The majority of the terrorist acts of the last three decades, including the 9/11 attacks, were perpetrated by Islamic fundamentalists in the name of Islam. We, as Muslims, find it abhorrent that Islam is used to murder millions of innocent people, Muslims and non-Muslims alike.

Inconsistencies in the Koran
Unfortunately, Islamic religious texts, including the Koran and the Hadith contain many passages, which call for Islamic domination and incite violence against non-Muslims. It is time to change that. Muslim fundamentalists believe that the Koran is the literal word of Allah. But could Allah, the most Merciful, the most Compassionate, command mass slaughter of people whose only fault is being non-Muslim?

The Koran & the Bible
Many Bible figures from Adam to Jesus (Isa) are considered to be prophets and are respected by Islam. Islamic scholars however believe that both the Old and the New Testament came from God, but that they were corrupted by the Jews and Christians over time. While neither Testament calls for mass murder of unbelievers, the Koran does. Could it be possible that the Koran itself was corrupted by Muslims over the last thirteen centuries?

The need for reform
Islam, in its present form, is not compatible with principles of freedom and democracy. Twenty-first century Muslims have two options: we can continue the barbaric policies of the seventh century perpetuated by Hassan al-Banna, Abdullah Azzam, Yassir Arafat, Ruhollah Khomeini, Osama bin Laden, Muslim Brotherhood, al-Qaeda, Hizballah, Hamas, Hizb-ut-Tahrir, etc., leading to a global war between Dar al-Islam (Islamic World) and Dar al-Harb (non-Islamic World), or we can reform Islam to keep our rich cultural heritage and to cleanse our religion from the reviled relics of the past. We, as Muslims who desire to live in harmony with people of other religions, agnostics, and atheists choose the latter option. We can no longer allow Islamic extremists to use our religion as a weapon. We must protect future generations of Muslims from being brainwashed by the Islamic radicals. If we do not stop the spread of Islamic fundamentalism, our children will become homicidal zombies.

Accepting responsibilities
To start the healing process, we must acknowledge evils done by Muslims in the name of Islam and accept responsibility for those evils. We must remove evil passages from Islamic religious texts, so that future generations of Muslims will not be confused by conflicting messages. Our religious message should be loud and clear: Islam is peace; Islam is love; Islam is light. War, murder, violence, divisiveness & discrimination are not Islamic values.

Religious privacy
Religion is the private matter of every individual. Any person should be able to freely practice any religion as long as the practice does not interfere with the local laws, and no person must be forced to practice any religion. Just as people are created equal, there is no one religion that is superior to another. Any set of beliefs that is spread by force is fundamentally immoral; it is no longer a religion, but a political ideology.

Equality
Islam is one of the many of the world’s religions. There will be no Peace and Harmony in the World if Muslims and non-Muslims do not have equal rights. Islamic supremacy doctrine is just as repulsive as Aryan supremacy doctrine. History clearly shows what happens to the society whose members consider themselves above other peoples. All moderate Muslims must repudiate the mere notion of Islamic supremacy.

Sharia
Sharia Law must be abolished, because it is incompatible with norms of modern society.

Outdated practices
Any practices that might have been acceptable in the Seventh Century; i.e., stoning, cutting off body parts, marrying and/or having sex with children or animals, must be condemned by every Muslim.

Outdated verses
The following verses promote divisiveness and religious hatred, bigotry and discrimination. They must be either removed from the Koran or declared outdated and invalid, and marked as such.

Outdated words & phrases
Use of the following words and phrases or their variations must be prohibited during religious services:
• Infidel / Unbeliever: these terms have negative connotation and promote divisiveness and animosity; Islam is not the only religion
• Jihad: this word is often interpreted as Holy War against non-Muslims
• Mujaheed / Holy Warrior: no more wars in the name of Islam
• American (Christian / Crusader / Israeli / Zionist) occupation: these terms promote bigotry; at this point in time, Muslims living in non-Muslim lands have more freedoms than Muslims living in Muslim lands

Islam vs. violence
Islam has no place for violence. Any person calling for an act of violence in the name of Islam must be promptly excommunicated. Any grievances must be addressed by lawful authorities. It is the religious and civic duty of every Muslim to unconditionally condemn any act of terrorism perpetrated in the name of Islam. Any Muslim group that has ties to terrorism in any way, shape, or form, must be universally condemned by both religious and secular Muslims.

Portrayal of Prophets
While portrayal of Prophets is not an acceptable practice in Islam could be personally offensive to some Muslims, other religions do not have such restrictions. Therefore, the portrayal of the Prophets must be treated as a manifestation of free expression.

The Crusades vs. The Inquisition
While the Inquisition was a repulsive practice by Christian Fundamentalists, the Crusades were not unprovoked acts of aggression, but rather attempts to recapture formerly Christian lands controlled by Muslims.

http://www.reformislam.org/