The remarkably courageous Ramallah-born Mosab Hassan Yousef, the eldest son of Hamas cofounder Sheikh Hassan Yousef and a former Hamas activist himself, served time on several occasions in Israeli prison. Yousef is also known as “the Green Prince,” his code name per the Shin Bet (Israeli security agency), with whom he later collaborated for a decade to thwart numerous terrorist attacks during the second intifada, sparing hundreds of Israeli lives.
Now living in the U.S., two years ago Yousef published the book Son of Hamas: A Gripping Account of Terror, Betrayal, Political Intrigue and Unthinkable Choices. The book elaborated his rejection of Hamas’ inherent jihadist violence, his personal forsaking of Islam and conversion to Christianity, and his decision to assist Israel clandestinely for approximately a decade starting in 1996.
Now Yousef is undertaking another profoundly dangerous task: producing an accurate film biography of Muhammad, the Jihad Model (as so designated by Muslim Brotherhood “Spiritual Leader” Yusuf Al-Qaradawi), based on the earliest, most complete pious Muslim biography of Islam’s prophet: The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah.
W.H.T. Gairdner, the great Arabic linguist and scholar of Islam, noted with understatement in 1915 what is readily apparent from Muhammad’s actual biography (as opposed to the treacly Muslim hagiography) based exclusively on the reverent Muslim sources:
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.
In 1919, Gairdner wrote an essay titled “Muhammad Without Camouflage,” responding to a mendacious birthday tribute panegyric of Islam’s prophet written collaboratively by Muslims and non-Muslims. A particularly trenchant segment of Gairdner’s rebuttal discussed the slaughter of the vanquished Medinan Jewish tribe, Banu Qurayza, whose massacre became an important motif in jihad war jurisprudence. Relying exclusively upon Muslim sources, Gairdner highlighted without equivocation the pivotal role that Muhammad himself played in orchestrating the overall events:
The umpire who gave the fatal decision (Saad) was extravagantly praised by Muhammad. Yet his action was wholly and admittedly due to his lust for personal vengeance on a tribe which had occasioned him a painful wound. In the agony of its treatment he cried out: “O God, let not my soul go forth ere thou has cooled my eye from the Bani Quraiza” [Banu Qurayza]. This was the arbiter to whose word the fate of that tribe was given over. His sentiments were well-known to Muhammad, who appointed him. It is perfectly clear from that that their slaughter had been decreed. What makes it clearer still is the assertion of another biographer that Muhammad had refused to treat with the Bani Quraiza at all until they had “come down to receive the judgment of the Apostle of God.” Accordingly “they came down”; in other words put themselves in his power. And only then was the arbitration of Saad proposed and accepted — but not accepted until it had been forced on him by Muhammad; for Saad first declined and tried to make Muhammad take the responsibility, but was told “qad amarak Allahu takhuma fihim,” — “Allah has commanded you to give sentence in their case.” From every point of view therefore the evidence is simply crushing that Muhammad was the ultimate author of this massacre.