In today’s Cato Daily podcast, I talk with Caleb Brown about the fallout from the Quran burning incident in Afghanistan. I also wrote about the situation here. Nevertheless, there is one point I missed in the podcast that I want to address.

One narrative emerging from this whole fiasco is that some Afghan prisoners had defaced the Qurans before their incineration; they were allegedly using the holy books to distribute radical messages. The evidence on this remains fragmentary at best; however, even if Islamic scholars argue that burning is the proper way to dispose a defaced Quran, one would expect that after more than a decade at war, the coalition would have a less incendiary protocol to handle such a situation: hire an Afghan, not a Christian foreigner, to burn the Qurans.

According to this handy informational guide put together by Colonel Chet Lanious, a chaplain at and the director of the Center for World Religions at Fort Jackson, South Carolina, if one decides to dispose of “unwanted religious and Islamic literature,” one either casts it “into a flowing river” or buries it. Alternatively, one can burn it, but “only after erasing the names of Allah, His Angels and His Messengers.” I would assume that NATO did not do that. I’m also prepared to believe that some Afghans would protest regardless of whether NATO followed that protocol.

I’m not a scholar on Islam. So leaving standard operating procedure aside, the fact that the Qurans were defaced would imply that NATO had a motive for having them deliberately destroyed, which would contradict the established narrative that the incineration was a mistake. More to come…