End the Bush-Obama Fecklessness: Destroy Iran’s Nuclear Facilities Now

mrz111309dapr20091113032918By Andrew G. Bostom, November 10, 2014:

The Obama administration and Iran’s rulers, spurred by the latter’s alleged “pragmatic” wing [1], appear to be rushing headlong towards a final agreement on November 24, 2014, which would validate Iran’s right to enrich uranium for putative non-military uses, and also provide the global jihad-promoting Shiite theocracy [2] extensive relief from economic sanctions. This mutually desired outcome was strongly hinted at by both U.S. Under Secretary for Political Affairs Wendy Sherman during an October 23, 2014 speech [3], and the recent public statements [1] of key Iranian regime advisors.

Indeed, reports surfaced this past week [4] that President Obama himself has made direct, supplicating overtures to Iran’s head Shiite theocrat, Ayatollah Khamenei, linking U.S.-Iranian “cooperation” in fighting the Islamic State Sunni jihadists, to reaching a final nuclear agreement November 24, per the so-called “P5 +1” (= the U.S., Britain, France, Russia, China, i.e., the five permanent members of the U.N. Security Council, plus Germany) negotiations process. At a post-midterm elections press conference, 11/5/14, Mr. Obama openly expressed [5] his endorsement of the apparently forthcoming nuclear deal with Iran:

I think that we’ll be able to make a strong argument to Congress that this is the best way for us to avoid a nuclear Iran, that it will be more effective than any other alternatives we might take, including military action.

Pace Mr. Obama’s and his advisers’ “arguments”—a toxic brew of willful, dangerous delusion, ignorance, and cynicism—the diplomatic processes they are aggressively pursuing will inevitably yield an Iran armed with nuclear weapons. Thus within two days of the U.S. President’s latest roseate pronouncement, a tocsin of looming calamity was sounded in the International Atomic Energy Agency (IAEA) report [6] released Friday, 11/7/14.

Even the centerpiece of touted P5 +1 negotiations’ “success,” curtailment of Iran’s uranium enrichment program, was questioned by the IAEA, which noted the Islamic Republic was continuing activities “which are in contravention of its obligation to suspend all enrichment-related activities.” The IAEA report [6]further observed that contrary to its relevant commitments, “Iran has not suspended work on all heavy water related projects.” Most ominously, the IAEA report highlighted [6] Iran’s failure to cooperate and resolve “outstanding issues related to possible military dimensions to Iran’s nuclear program.” Specifically, the IAEA expressed [6] its remaining concern,

about the possible existence in Iran of undisclosed nuclear related activities involving military related organizations, including activities related to the development of a nuclear payload for a missile.

As a concrete example of Iran’s ongoing defiance, the IAEA cited [6] unresolved questions (which date back to the IAEA’s 11/8/2011 report [7], paragraphs 38-45) pertaining to nuclear weapons detonation research, such as “detonator development and the initiation of high explosives and associated experiments.” Regarding the Parchin facility—long known as a center [8] for weapons triggering research and development, which allegedly [8] (per the IAEA’s own 11/8/2011 assessment [9]) includes possessing the design for an implosion-type nuclear weapon, and experimental efforts to construct a nuclear warhead—the 11/7/14 IAEA report added [6] it

has observed through satellite imagery that the construction activity that appeared to show the removal/replacement or refurbishment of the site’s two main buildings’ external wall structures appears to have ceased. This activity is likely to have further undermined the Agency’s [IAEA’s] ability to conduct effective verification. 

Albeit with decided understatement, the IAEA’s 11/7/14 report came to this rather dire conclusion [6]:

the Agency is not in a position to provide credible assurance about the absence of undeclared nuclear material and activities in Iran, and therefore to conclude that all nuclear material is in peaceful activities.

Panglossian assessments notwithstanding, the most rational and feasible alternative to the axiomatic, but unacceptable consequence of feckless Obama, and before that George W. Bush Administration policies, are coordinated U.S. military strikes which target and destroy Iran’s four essential nuclear facilities: the uranium enrichment compounds at Natanz and Qom (/Fordow); the uranium conversion hub at Isfahan; and Iran’s plutonium-producing reactor, (still) being constructed at Arak. Consistent with the IAEA’s ongoing concerns [6] about “undeclared nuclear material and activities in Iran” (including, perhaps, at Khondab [10]?), it must be underscored that three of these four sites—the Natanz and Qom uranium enrichment facilities, and the heavy-water, plutonium producing Arak reactor—were each developed clandestinely [8]. Moreover, August 14, 2002, early in the Bush II Administration, it was revealed publicly [8] that two of these secret nuclear sites, Natanz and Arak, were already under construction. Former Bush and Obama Administration Defense Secretary Robert Gates’ published (January, 2014) memoir [11], as first reported by the Washington Post’s Walter Pincus [12], discloses [12] how President Bush, some five years after the revelations about Natanz and Qom, was convinced by Gates to forestall a pre-emptive Israeli attack on Iran’s nuclear facilities, and the (absurd) “geo-strategic rationale” for this executive decision:

Gates writes that his most effective argument was that an Israeli attack on Iran that overflew Iraq would endanger what the surge had achieved with Baghdad. Bush then ‘emphatically said he would not put our gains in Iraq at risk,’ according to Gates (p. 193 [13]).”

Finally, just prior to leaving office, the George W. Bush Administration negotiated a November 17, 2008  “SOFA” (status of forces agreement [14]) with our “Iraqi allies” which, as per Article 27, paragraph 3 (“Iraqi land, sea and air shall not be used as a launching or transit point for attacks against other countries.”) prohibited the US from attacking, for example, Iranian nuclear production facilities, from Iraqi bases and airspace.

The case for limited, targeted military strikes on Iran’s four known nuclear facilities has been made with pellucid cogency by Georgetown University International Relations Professor, and expert on Iran’s nuclear program, Matthew Kroenig [8]. In his dispassionate May, 2014, study, A Time to Attack [8], Kroenig elucidates [8] the profoundly destabilizing threat posed by an Iran armed with nuclear weapons:

From Iran , a revisionist and risk-acceptant state, we can expect…reckless behavior. Iran will almost certainly be willing to risk nuclear war in future geopolitical conflicts, and this will mean that it will be able on occasion to engage in successful nuclear coercion. It also means that, in playing these games of brinkmanship, it will increase the risk of a nuclear exchange.

Kroenig then outlines [8] the tactical obstacles military strikes on Iran’s four established nuclear facilities would confront, from the relative ease of attacking the surface Isfahan and Arak sites, to the difficulty of targeting the underground Natanz and Qom complexes.

…Isfahan and Arak are above ground and therefore are easy military targets. We [the U.S.] could easily destroy these facilities using air- or sea-launched cruise missiles, launched from U.S. B-52 bombers operating outside Iranian airspace or U.S. warships in the Persian Gulf.

Natanz is buried under seventy feet of earth and several meters of reinforced concrete, and Qom is built into the aide of a mountain and is therefore protected by 295 feet of rock. To destroy these sites we would need to use the Nassive Ordnance Penetrator, or MOP. The MOP weighs 30,000 pounds and according to open source reporting, is capable of penetrating up to 200 feet before exploding. Some simple arithmetic (200 feet is greater than 70+ feet) suggests that Natanz doesn’t stand a chance. It is unlikely that the MOP could penetrate into the enrichment chamber of Qom in a single shot (295 feet is greater than 200 feet), but we could simply put subsequent bombs in the crater left from a previous bomb and thus eventually tunnel our way in. Putting multiple bombs in the same hole requires a fair bit of accuracy in our targeting, but we can do it. In addition to destroying their entrances, exits, ventilation heating and colling systems, and their power lines and sources. The MOP can only be carried on the U.S. B-2 stealth bomber. Since it can be refueled in midair, the B-2 can be sent on a roundtrip mission from U.S. bases in Missouri and Diego Garcia in the Indian Ocean to its targets in Iran and back home again without stopping. The B-2 could also be escorted by stealthy U.S. F-22 fighters, or F-16s, to protect it against fighter aircraft.

This relatively limited, and very brief campaign consisting of “a barrage of cruise missiles and bombing sorties,” Kroenig observes [8], plausibly conducted in one night,

would almost certainly succeed in its intended mission and destroy Iran’s key nuclear facilities.

Citing [8] four historical precedents where pre-emptive bombing of nuclear facilities achieved the goal of non-proliferation, decisively—“Nazi Germany during World War II, Iran during the Iran-Iraq War, Iraq several times in the 1980s, 1990s, and 2000s, and Syria in 2007”—Kroenig concludes [8] by enumerating the multiple benefits which would accrue from similarly destroying Iran’s known nuclear installations:

There is absolutely no doubt that a strike on Iran’s nuclear facility would significantly set back Iran’s nuclear progress and create a real possibility that Iran would remain non-nuclear for the foreseeable future.

Moreover…[a] strike…would stem the spread of nuclear weapons in the Middle East and bolster the nonproliferation regime around the world.

Furthermore, a U.S. strike would also strengthen American credibility. We declared many times that we were prepared to use force if necessary to stop Iran from building nuclear weapons. A strike would demonstrate that we mean what we say and say what we mean and that other countries, friends and foes alike, would be foolish to ignore America’s foreign policy pronouncements.

Read more at PJ Media

Islam Apologist Quanta Ahmed Errantly Invokes a Canonical Hadith Giving Priority to Jihad of the Sword

By Andrew Bostom:

Quanta Ahmed, at the close of her latest standard fare apologetic on Islam versus “Islamism,” published today at NRO, writes that she “knew well” the following words of Islam’s prophet Muhammad:

Whoever sees a wrong and is able to put it right with his hand, let him do so; if he can’t, then with his tongue; if he can’t, then in his heart, and that is the bare minimum of faith.

Pace Ahmed’s contention that these words compel a Muslim to “expose injustice,” they actually sanction jihad war, a context made plain by both authoritative Islamic legists, and modern Islamologists.

DAR-2090Islam apologist, and revisionist Ahmed is invoking Sahih Muslim-Book 001, Number 0079, a canonical hadith which prioritizes the categories of jihad.

It is narrated on the authority of Tariq b. Shihab: It was Marwan who initiated (the practice) of delivering khutbah (address) before the prayer on the ‘Id day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa’id remarked: This man has performed (his duty) laid on him. I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand (i.e., by force); and if he has not strength enough to do it, then he should do it with his tongue (i.e., by preaching or propaganda), and if he has not strength enough to do it, (even) then he should (abhor it) from his heart (i.e., soul), and that is the least of faith.

Princeton Islamologist John Ralph Willis’ 1967 essay (“Jihad fi sabil Allah- Its doctrinal basis in Islam and some aspects of its evolution in 19th century West Africa” The Journal of African History, 1967, Vol. 8 [No. 3], pp. 395-415) discusses this canonical hadith (Sahih Muslim-Book 001, Number 0079), in the following bellicose context (pp. 398-99), which establishes the priority of jihad by the sword:

The Islamic community…retained as part of its ideology the desire for world domination. According to the Sharia, the world was divided in two. That part which fell outside the abode of Islam was said to be the abode of war (dar al harb). Since the Sharia could not countenance the indefinite existence of this dichotomy, the Muslim community was under obligation to declare jihad upon those who refused to submit or pay the tax of humiliation, until all peoples were brought within the fold of Islam. The jihad came to be looked upon as the instrument by which the dar al-harb would be transformed into dar al-Islam (the abode of Islam)

Willis acknowledges that nonviolent forms of jihad certainly existed—and were lauded.

…the jihad was not seen as a single-edged instrument to be employed by violent means only

But all these methods were geared towards the purpose of Islamization, and jihad by the sword assumed the ultimate, most esteemed priority. In contrast, per, Sahih Muslim-Book 001, Number 0079, “the least of faith,” was jihad from one’s heart, alone.

The classical jurists had distinguished four ways by which the believer could fulfill his jihad obligation. The jihad was defined as an effort directed against any object of disapprobation by use of the heart, the tongue, the hands, and the sword. The jihad of the heart was directed against the flesh…It was to be accomplished by fighting temptation through purification of the soul. The jihad of the tongue and hands was undertaken in fulfillment of the Koranic injunction (for example 7:157; 12:40) to command the good and forbid the bad. And the jihad of the sword was concerned exclusively with combating unbelievers and enemies of the faith by open warfare. Before combating the object of disapprobation, however, it was necessary that the warrior should at first withdraw from it; this withdrawal was called ‘hijra’ in imitation of the Prophetic model. Turning one’s mind from evil and things temporal was hijra of the heart. Withdrawal of verbal or physical support for actions forbidden by Quran, Sunna (traditions of Muhammad and the early Muslim community), or Ijma (consensus of learned Muslim legists, etc.) realized hijra of the tongue and hands. And extrication of oneself from unbelievers—Christians, Jews, or pagans—or from those who would harm Islam, accomplished the last type of hijra.

Willis cites an exemplar of this endlessly repetitive historical “pattern of jihad”: the 11-12th century Almohad jihadst leader Ibn Tumart (d. 1128-1130). Before taking up the sword,

…he went about as a self-appointed censor of public morality—‘commanding the good and forbidding the bad’. We see him breaking the wine jars and musical instruments wherever he finds them; openly admonishing women who go about unveiled; openly blaming the established authority on the pitiful state of Islam; and publicly teaching his theological views to whomever was willing to listen.

The jihad depredations of the Almohads—inspired by Ibn Tumart—wrought enormous destruction on both the Jewish and Christian populations in Spain and North Africa, permanently extinguishing the last vestiges of Augustinian Christianity in the latter region. A contemporary Judeo-Arabic account by Solomon Cohen (which comports with Arab historian Ibn Baydhaq’s sequence of events), from January 1148 C.E, described the Muslim Almohad conquests in North Africa, and Spain, as follows:

Abd al-Mumin…the leader of the Almohads after the death of Muhammad Ibn Tumart the Mahdi …captured Tlemcen [in the Maghreb] and killed all those who were in it, including the Jews, except those who embraced Islam…[In Sijilmasa] One hundred and fifty persons were killed for clinging to their [Jewish] faith…All the cities in the Almoravid [dynastic rulers of North Africa and Spain prior to the Almohads] state were conquered by the Almohads. One hundred thousand persons were killed in Fez on that occasion, and 120,000 in Marrakesh. The Jews in all [Maghreb] localities [conquered]…groaned under the heavy yoke of the Almohads; many had been killed, many others converted; none were able to appear in public as Jews…Large areas between Seville and Tortosa [in Spain] had likewise fallen into Almohad hands.

This devastation—massacre, captivity, and forced conversion—was described by the Jewish chronicler Abraham Ibn Daud, and the poet Abraham Ibn Ezra. Suspicious of the sincerity of the Jewish converts to Islam, Muslim “inquisitors”, i.e., antedating their Christian Spanish counterparts by three centuries, removed the children from such families, placing them in the care of Muslim educators.

The true doctrinal and historical context of Quanta Ahmed’s invocation of a canonical hadith she errantly claims urges Muslims to “expose injustice,” in reality exposes her own profound ignorance, and delusion. Ahmed’s witless Islamic apologetics should be reflexively dismissed in the future.

Jeff Crouere interviews Dr. Andrew Bostom on Muslim polling data

Published on Oct 9, 2014 by Kenneth Sikorski

This radio broadcast interview on the Jeff Crouere show with Dr.Andrew Bostom 9.10.2014 was on Islam, jihad and how mainstream 7th century Islam (basic Islam 101) is in mainstream Islam.

Bostom on Hannity: Ottoman Caliphate Atrocities, 1915-19, An Order of Magnitude Greater Than Those of IS/IL

By Andrew Bostom:

Last night, my brief sound bite during a Sean Hannity panel alluded to the timeless Koranic injunction to wage jihad war against Jews and Christians, specifically, Koran 9:29, for the purpose of forcibly imposing a Sharia-based Islamic order upon them. This reference was followed by a graphic, modern historical manifestation of this eternal Islamic “imperative”: the 1915-19 jihad genocide of the Armenian, Assyro-Chaldean, and Syrian Orthodox Christian communities of Anatolia, and northern “Mesopotamia,” i.e., modern Iraq, by the last Caliphate—the Ottoman Caliphate.

Notwithstanding the recent horrific spate of atrocities committed against the Christian communities of northern Iraq by the Islamic State (IS/IL) jihadists, the Ottoman jihad ravages were equally barbaric, depraved, and far more extensive. Occurring, primarily between 1915-16 (although continuing through at least 1918), some one million Armenian, and 250,000 Assyro-Chaldean and Syrian Orthodox Christians were brutally slaughtered, or starved to death during forced deportations through desert wastelands. The identical gruesome means used by IS/IL to humiliate and massacre its hapless Christian victims, were employed on a scale that was an order of magnitude greater by the Ottoman Muslim Turks, often abetted by local Muslim collaborators (the latter being another phenomenon which also happened during the IS/IL jihad campaign against Iraq’s Christians).

Tragically 2/3 of Muslims from Morocco to Indonesia—hardly a “fringe minority of extremists”—support the eternal Islamic “ideal” to re-create a Caliphate. Regardless, the wrenching illustrations included below  should make plain to all decent, sober-minded persons why any “Caliphate movement” must be confronted, and crushed.

Read more

Also from the September 12, 2014 studio discussion titled “Underestimating the threat of radical Islam to America” -

 

 

ISIL’s Ottoman “Caliphate” Forbears Brutally Slaughtered 250,000 Assyrian-Chaldean, and Orthodox Christians A Century Ago

 

 “ISIS” executing reportedly some 1,500 civilians.

“ISIS” executing reportedly some 1,500 civilians.

Andrew Bostom:

Albeit belated, and ever grudgingly, the non-Muslim world has been compelled to acknowledge ISIL’s ghastly, murderous jihad rampages against both the Christian and Yazidi religious minorities of northern Iraq.

Even now, however, no U.S. television network has been willing to air the explicit testimonies of both Yazidi and Christian refugees from these jihad depredations about the following salient issue: how local Sunni Muslims, their erstwhile “neighbors,” not only aided and abetted ISIL, but were more responsible for killings, other atrocities, and expulsions than the “foreign” invading jihadists. For example, Sabah Hajji Hassan, a 68-year-old Yazidi, lamented,

The (non-Iraqi) jihadists were Afghans, Bosnians, Arabs and even Americans and British fighters. But the worst killings came from the people living among us, our (Sunni) Muslim neighbors. The Metwet, Khawata and Kejala tribes—they were all our neighbors. But they joined the IS [Islamic State; ISIL], took heavy weapons from them, and informed on who was Yazidi and who was not. Our neighbors made the IS takeover possible.

The Yazidi Hassan’s observations independently validated this prior,concordant assessment (video here) by Christian refugee from Mosul:

[Unnamed Christian refugee]: We left Mosul because ISIL came to the city. The [Sunni] people of Mosul embraced ISIS and drove the Christians out of the city. When ISIS entered Mosul, the people hailed them and drove out the Christians. Why did they expel just the Christians from Mosul? There are many sects in Mosul. Why just the Christians? This is nothing new. Even before, the Christians could not go anywhere. The Christians have faced threats of murder, kidnapping, jizya [deliberately humiliating “poll-tax,” per Koran 9:29, imposed upon non-Muslim Jews/Christians/Zoroastrians, vanquished by jihad, along with a slew of other “sacralized” debasing regulations] This is nothing new. […] I was told to leave Mosul. They said that this was a Muslim country, not a Christian one. I am being very honest. They said that this land belongs to Islam and that Christians should not live there.

[Interviewer]: Who told you that?

[Christian refugee]: The people who embraced ISIS, the people who lived there with us…

[Interviewer]: Your neighbors?

[Christian refugee]: Yes, my neighbors. Our neighbors and other people threatened us.

There is another more significant, yet equally verboten truth about ISIL’s jihad. The carnage presently wrought by these avatars of a revitalized Caliphate, simply mirrors, in all its gory, and seemingly depraved detail, the actions of their Ottoman Caliphate “prototype” forbears—also abetted by local Muslims—vis-à-vis the region’s indigenous, pre-Islamic Yazidis, and Christians.

Riveting upon the Assyrian, Chaldean, and Syrian Orthodox Christian populations of northern Iraq (then Mesopotamia), and eastern Anatolia, historian David Gaunt’s pioneering 2006 study described their horrific plight under the Ottomans in 1915. Gaunt noted that “an intense extermination of the Christians was completed in a short period between June and September 1915”—killings on a grisly scale of magnitude far beyond ISIL’s exploits. Most of the 250,000 eventually slaughtered during the years between 1914 and 1919 were killed in this compressed 4-month time frame.

After describing the “concrete details” of what he characterized as the “Ottoman ethnic and religious wars and the full scale of religiously-inspired massacres,” Gaunt concluded with this summary assessment which conveyed the sheer horror and depravity of these jihad ravages:

The degree of extermination and the brutality of the massacres indicate extreme pent-up hatred on the popular level. Christians, the so-called gawur [also giaour or ghiaour] infidels, were killed in almost all sorts of situations. They were collected at the local town hall, walking in the streets, fleeing on the roads, at harvest, in the villages, in the caves and tunnels, in the caravanserais [an inn with a central courtyard], in the prisons, under torture, on the river rafts, on road repair gangs, on the way to be put on trial. There was no specific and technological way of carrying out the murders like the Nazis’ extermination camps. A common feature was those killed were unarmed, tied up, or otherwise defenseless. All possible methods of killing were used: shooting, stabbing, stoning, crushing, throat cutting, throwing off of roofs, drowning, decapitation. Witnesses talk of seeing collections of ears and noses and of brigands boasting of their collections of female body parts. The perpetrators not only killed but humiliated the victimsIn several instances, decapitated heads of well-known Christians, such as Hanne Safar of Midyat and Ibrahim the Syriac priest of Sa’irt were used as footballsIn Derike, the Syriac Catholic priest Ibrahim Qrom had his beard torn off and was then forced to crawl on all fours with a tormentor on his back, while others kicked him, stabbed him, and finally cut him to pieces.

Virtually every deportation caravan and village massacre was accompanied by serial mass rape of the women. Young girls were abducted as sex slaves and children as household servants. Even when they were not killed outright, the women were often stripped of their clothes. The homes of Christians were broken into, plundered, furniture smashed, windows, and doors removed, set on fire. Sometimes a survivor had little to return home to.

The number of perpetrators of the local massacres was staggering. Apparently the local officials….or the local politicians…had no difficulty in motivating the populace for extermination. The officials established death squads from middle-aged Muslim men. National Assembly deputies…agitated among the Kurdish tribes and even managed to get notorious outlaws…to cooperate in return for loot, adventure, and a promise of amnesty. On a few occasions, Muslim women were present, for instance…at the public humiliation of Christian dignitaries, but mostly the perpetrators were males. There were literally thousands of perpetrators, most of them locals.

How tragic that a century later, plus ça change, plus c’est la même chose. The question remains: how much longer will U.S. policymaking elites across the political spectrum persist in their denial about how such jihad carnage is a recurring, grass roots, traditionalist Islamic phenomenon?

 

Also see:

Graphic Video: Islamic Terrorists Executing Civilians (raymondibrahim.com)

Guess Who’s Responsible for the Sunni-Shiite Carnage in Iraq? (Hint: Starts with a ‘J’)

TEHRAN (FNA)- Chief of Staff of the Iranian Armed Forces General Hassan Firouzabadi said on Tuesday Israel has created and supported the terrorist Islamic State of Iraq and the Levant (ISIL) to ward off danger from its borders.

TEHRAN (FNA)- Chief of Staff of the Iranian Armed Forces General Hassan Firouzabadi said on Tuesday Israel has created and supported the terrorist Islamic State of Iraq and the Levant (ISIL) to ward off danger from its borders.

By Andrew G. Bostom:

The jihadist butchers (see hereherehere) of the Islamic State of Iraq and the Levant (ISIL)—supported by a much broader Sunni insurgency (see herehere, and here) against the Shiite-dominated, U.S. mid-wived al-Maliki government—continue their Baghdad-bound carnage.

Predictably—confirming obvious trends I documented 8-years ago—Maliki’s longstanding patron (and puppet-master) Iran, has committed (and pledged even more) military assets against the Sunni assault. Eli Lake of the The Daily Beast reported today (6/17/2014):

The offer to help us with everything we need has been made from the highest levels of the Iranian government,” a senior Iraqi official told The Daily Beast.

Lake added,

This official stressed that Iran’s offer to assist Iraq’s fight against the Islamic State of Iraq and the Sham (ISIS) [the Levant/ (ISIL)] was not conditional on Maliki making any immediate reforms or changes to his government.

An indelible, “unconditional” feature of the Iranian, and indeed the entire region’s “religiously” imbued Muslim mindset, which transcends the bitter, violent Shiite-Sunni divide, was simultaneously on display today: conspiratorial Islamic Jew-hatred. General Hassan Firouzabadi, Chief of Staff of the Iranian Armed Forces, insisted Tuesday (6/17/14, in Tehran) Israel—i.e., in regional parlance, Jews/“Zionists”—had created and supported ISIL, while further claiming,

The ISIL is Israel’s cover up for distancing the revolutionary forces from Israeli borders and creating a margin of security for the Zionists, and the Zionist media have also admitted this fact

One year ago, a Sunni cleric also blamed the Jews—from his own Jew-hating Islamic sectarian perspective—for the internecine Sunni-Shiite bloodshed taking place in Syria. The good cleric, preaching at the renowned Umayyad Mosque in Damascus, invoked conspiratorial Jew-hating themes from the Koran and traditions of Muhammad—i.e., Jews as prophet-killers (which includes being murderers of Muhammad himself), who allegedly violated their agreements with Muslims, driving Muslims astray (from Islam), and sowing “corruption” throughout the world—before inculpating them directly for the carnage in Syria.

Below are relevant extracts from his sermon, which aired on Syrian TV on June 28, 2013.

Let us take a look at the history of mankind, which has recorded the true nature of the Jews, the slayers of prophets and violators of agreements. It shows how they have tried, since pre-Islamic times, to fragment, divide, and rip apart the Arab and Islamic nation. In an effort to gain influence in the world and to realize their desires, the Jews have set two basic goals. Listen, oh Muslims, and beware of what is happening in Syria – in that land with steadfast people and leadership. They have two basic goals. The first is to divide the nations of the world, to pit them one against the other, and to spark war and civil strife among them. The second goal is to rip apart the nations of the world, destroying their notions, moral values, and codes, and making them stray from the path of Allah. That is what they did throughout the ages all over the world. Oh nation of Islam, the Jews have been tearing this nation apart for many years. […]What is happening today in this steadfast fortress [Syria], and in the Middle East in general, is nothing new. It was premeditated. We are a nation in slumber, a nation that does not study the books of history, and has not studied what its enemies are plotting and devising against it. They kindled the spark of civil strife in Palestine and in Afghanistan, and then in Iraq, then in Egypt, and after that, in Syria. […]

Sunnis and Shiites alike, come together, perversely, in blaming a Jew (see herehere) for either Sunni-Shiite sectarianism (the Sunni claim), or “heresies” within Shiism (the Shiite allegation).

Associated with “the birth pangs” of Islam is an unabashedly conspiratorial Jew-hating theme occurring after the events recorded in the traditions of Muhammad (hadith and sira), put forth in early Sunni Muslim historiography (for example, by Tabari): the story of Abdullah Ibn Saba, an alleged renegade Yemenite Jew, and founder of the heterodox Shiite sect. Sean Anthony’s extensive modern analysis of Abdullah Ibn Saba adds another pejorative characteristic conferred upon this ostensible Yemenite Jew in the Muslim literature: his mother was black. Anthony notes that a “favorite derisive handle for him,” was “son of the Black woman.”

According to Sunni dogma, Abdullah Ibn Saba is held responsible — identified as a Jew (and black) — for promoting the Shiite heresy and fomenting the rebellion and internal strife associated with this primary breach in Islam’s “political innocence,” culminating in the assassination of the third Rightly Guided Caliph Uthman, and the bitter, lasting legacy of Sunni-Shiite sectarian strife.

Read more at PJ Media

Bostom With Steve Malzberg Discussing Apostasy & Boko Haram Jihadism

 

MPAC’s Dissimulation About Sharia-Mandated Punishment For ‘Apostasy’

PJ Media, By Andrew Bostom:

As I have discussed elsewhere, the circumstances of Sudanese Christian Meriam Ibrahim’s arrest and “conviction” for “apostasy” are eerily reminiscent of those almost 200 years earlier surrounding Moroccan Jewess Sol Hachuel’s brutally unjust plight, and ultimate martyrdom. These shared dynamics, which negate basic freedom of conscience, provide stark evidence of the Sharia’s depressing persistence as a force of religious oppression—regnant, unreformed, and unrepentant—into our era. For example, dismissing the international outcry over Meriam Ibrahim’s Sharia-compliant, if Western human rights repugnant, “conviction,” Sudan’s Minister of Information, Ahmed Bilal Osman, replied with candor and defiance:

It’s not only Sudan. In Saudi Arabia, in all the Muslim countries, it is not allowed at all for a Muslim to change his religion.

Ahmet Akgündüz, Full Professor of Islamic Law at Dumlupinar University, Turkey, has written extensively about the Sharia, including his most recent work on the subject, a 733 pp. tome, Islamic Public Law (2011). Akgündüz’s frank, authoritative discussion of the Sharia-mandated punishment for apostasy in Islamic Public Law, validates Sudan Minister of Information Bilal Osman’s candid observation, the actual treatment of Meriam Ibrahim’s case, and over 13 centuries of similar applications of the Sharia, vis-à-vis Muslim apostates, since the advent of Islam.

All fiqh [Sharia-based jurisprudence] clearly testify that ambiguity about the matter of the apostate’s execution never existed among Muslims. The expositions of the Prophet, the Rightly Guided Caliphs, the great Companions of the Prophet, their Followers, the leaders among the mujtahids [most learned Islamic theologians] and, following them, the experts on Sharia in every century are available on record. All these together will assure one that, from the time of the Prophet to the present day, one injunction only has been continuously and uninterruptedly operative and that there is no room whatsoever to suggest that the punishment of the apostate is perhaps not execution.

Some [Islamic] law schools allow imprisonment instead of death for apostate women. The schools vary on the question if an apostate may be allowed or encouraged to repent as well as on the status of the apostate’s property after death or banishment. But they agree that the marriage of an apostate is void. Under Islamic law, an apostate may be given up to three days while in incarceration to repent and accept Islam again. If he does not the apostate is killed without reservations. There are differences among the four schools in the various details on how to deal with the various aspects of imposing the punishments with respect to the material property and holdings of the apostate and regarding the status and rights of the family of the apostate. A distinction is also made between a murtad fitri, an apostate who was born of Muslim parents, and a murtad milli, an apostate who had initially converted to Islam. Some additional punishments and considerations are mentioned: a divorce is automatic if either spouse apostatizes; an underage apostate is imprisoned until he reaches the age of majority and then he is killed, and the recommended execution is beheading with a sword.

The Ottoman state did not accept abolishing capital punishment for apostatesApostasy is punishable by death today in Saudi Arabia, Somalia, Qatar, Yemen, Iran, Sudan, Afghanistan, and Mauritania…Other punishments prescribed by Islamic law [at present] include the annulment of marriage with a Muslim spouse, the removal of children, and the loss of all property and inheritance rights.

Notwithstanding this irrefragable, ugly living doctrinal and historical legacy, the U.S. cultural jihadist Muslim Public Affairs Council (MPAC), issued a press release claiming,

The way Hudud [or “hadd, “i.e., mandatory Sharia prohibitions and punishments, such as apostasy, punished by death] is being implemented today does not adhere to the goals of sharia in its spirit and intention.

Recalling European Muslim Sharia supremacist Tariq Ramadan’s clumsy ploy when he invoked a “moratorium” on the hudud [hadd] punishment of stoning adulterers to death—not demanding such punishments be abrogated forever—MPAC opined that “Muslim-majority countries” should “implement a moratorium on so-called Hudud cases,” such as Meriam Ibrahim’s sentencing to death for “apostasy.”

MPAC’s disingenuous claim about lack of “adherence” to the Sharia, combined with its failure—ala Tariq Ramadan—to insist that hadd prohibitions and punishments be permanently eliminated—is consistent with a Sharia supremacist agenda. Indeed MPAC founding member Fathi Osman denounced Western societies who dared express concern, “about any movement or state which may commit itself to Islam and Islamic law.” These sentiments of MPAC’s Osman mirror Tariq Ramadan’s ultimate, guiding IslamicWeltanschauung:

anyone who opposes the Sharia, which is based on clear texts, deviates from the religion and is no longer a Muslim.

How To Give An Honest, Informed Presentation of Sharia on Fox News, in Two Minutes

Sharia-v-Freedom-227x350By Andrew Bostom:

Extracted from my interview with Lou Dobbs November 9, 2012, on Fox Business News.

Video Transcript (reproduced just below):

[Bostom] Sharia is really foundational in Islamic societies. It is derived from the canonical texts of Islam, the Koran, the Hadith—the traditions of Mohammed, and it has many ritual aspects that might be similar to other religions, but it’s also an entire political system, and here is where it runs afoul of modern human rights concepts like our Bill of Rights, like the Universal Declaration of Human Rights. It includes a timeless war doctrine, the doctrine of jihad, it also rejects basic human freedoms, like freedom of conscience, freedom of speech and it imposes discriminatory regulations, legal regulations against non-Muslim minorities, and women. It also includes dehumanizing punishments, what we would consider dehumanizing punishments, like, lashing for alcohol consumption, stoning to death for adultery, and mutilating punishment for theft.

[Lou Dobbs]: Is it your view then that, there is no way in which our American culture can accommodate Sharia within a multicultural society for which would be Muslim?

[Bostom] Absolutely not. Certainly not for the overt, liberty-crushing dehumanizing aspects of Sharia. And unfortunately, it is an integrated wholeIt has proven historically very, very difficult for Muslims to de-sacralize Sharia, to secularize it, and to eliminate the political and liberty crushing aspects from the simple religious ritual aspects.

The 9/11 Museum Controversy and Sheikh Gameia: Recalling How Al-Azhar’s Then U.S. Emissary Reacted to the Jihad Carnage

download-11By Andrew G. Bostom:

Controversy has erupted just weeks before the May 21, 2014 formal opening of the 9/11 Museum beneath the World Trade Center Plaza. The source of this imbroglio is a brief documentary film, “The Rise of Al Qaeda,” which apparently confirms that the mass murderous September 11, 2001 attacks were motivated by the ideology of jihad. As the New York Times’ Sharon Offerman observed on 4/23/14:

The documentary is not even seven minutes long, the exhibit just a small part of the museum. But it has over the last few weeks suddenly become a flash point in what has long been one of the most highly charged issues at the museum: how it should talk about Islam and Muslims.

What Offerman alludes to as a “flash point” is actually a threadbare effort—linking the irrefragably jihadist organization Al-Qaeda, and Islam’s institution of jihad war—to push back against the relentless campaign of doctrinal and historical negationism waged by Muslim and non-Muslim apologists for Islam.

Akbar Ahmed, Ibn Khaldun Chair of Islamic Studies at American University, who was interviewed by Offerman for her story, epitomizes this negationist trend in all its brazen hypocrisy. Ahmed opined,

The terrorists need to be condemned and remembered for what they did. But when you associate their religion with what they did, then you are automatically including, by association, one and a half billion people who had nothing to do with these actions and who ultimately the U.S. would not want to unnecessarily alienate.

The namesake for Ahmed’s American University “Chair,” Ibn Khaldun (d. 1406), was a seminal Muslim historian, and jurist, who wrote the following about jihad, summarizing six centuries of prior, well-established Islamic jurisprudence:

In the Muslim community, the holy war [jihad] is a religious duty, because of the universalism of the [Muslim] mission and [the obligation to] convert everybody to Islam either by persuasion or by force… The other religious groups did not have a universal mission, and the holy war was not a religious duty for them, save only for purposes of defense… Islam is under obligation to gain power over other nations.

Ahmed’s strident, pseudo-academic disingenuousness, and the documentary film kerfuffle, notwithstanding, the 9/11 Museum’s exhibit also obfuscates the nexus between Islam, and the cataclysmic jihad terror attacks nearly 13 years ago. This guiding mentality of pious cultural relativism was made explicit by Joseph C. Daniels, President and CEO of the National September 11 Memorial and Museum:

What helps me sleep at night is I believe that the average visitor who comes through this museum will in no way leave this museum with the belief that the religion of Islam is responsible for what happened on 9/11.

Mr. Daniels and the entire 9/11 Museum organization must be made aware, repeatedly, of the following:

  • How Sheik Muhammad al-Gameia (Gamei’a) —who on September 11, 2001, was an Egyptian imam at the Islamic Cultural Center of New York, and the American emissary from Cairo’s Al-Azhar University, the pinnacle of religious authority, and education, in Sunni Islam—characterized the 9/11 attacks, during an October 4, 2001 interview, in Egypt. (Original Arabic interview here; Translated extracts here)
  • Frank analyses of the doctrine and history of jihad, a living Islamic institution.
  • Data on contemporary global jihad terrorism, which validates this doctrinal and historical legacy of jihad, and provides the ongoing, expansive “context” for the Al-Qaeda-orchestrated carnage of 9/11/2001.

Moreover, Daniels and the 9/11 Museum should be consistently encouraged to add this material (and other similar materials) to future “updates” of the exhibit.

Since its founding in 973 C.E., Al Azhar University (and its mosque) have represented the apogee of Islamic religious education, which evolved into the de facto Vatican of Sunni Islam.Egyptian Sheikh Muhammad Al-Gameia, the Al-Azhar University representative in the U.S., and Imam of the Islamic Cultural Center and Mosque of New York City, at the time of the 9/11 attacks, was interviewed for an Al-Azhar University website, on October 4, 2001. Sheikh Gameia returned to Egypt after September 11, 2001 alleging, without any substantiation, that he was being “harassed.”

Gameia’s interview (original Arabic; extracts translated here) was rife with conspiratorial Islamic antisemitism, which riveted upon his invocation of the central Koranic motifs of Jew-hatred. Al-Azhar’s representative to the U.S. melded this sacralized anti-Jewish bigotry to virulent calumnies against Americans, and threats to the U.S.—witless “dupes” of the Zionist Jews.

Read more at PJ Media

 

Enduring Enmity: Iran, Israel, and Islamic Anti-Semitism

Israeli-flag-burning-reutersby :

“Love of the prophet requires hatred of the Jews,” the Moroccan Muslim cleric al-Maghili (d. 1505) declared, as quoted by Dr. Andrew G. Bostom’s latest book Iran’s Final Solution for Israel: The Legacy of Jihad and Shi’ite Islamic Jew-Hatred in Iran. Bostom’s masterful compendium shows that al-Maghili’s sentiments are hardly rare in Islam, making a nuclear-armed Islamic Republic of Iran a nightmarish threat for Israel and beyond.

The “civilizational war waged by Shiite and Sunni jihadists” today is “consistent with Islam’s classical jihad theory,” Bostom demonstrates with copious quotation of Islamic theological sources and historical primary sources. Of 40 Koranic references to jahada or “struggle,” the Arabic root of jihad, for example, 36 address violence, according to one study. “Muhammad himself,” normative canonical Islamic accounts indicate, “was the ultimate prototype sanctioning jihad terror.” Muslim Brotherhood founder Hasan al-Banna therefore had a “seamless connection” to “traditional Islam itself,” as his translated writings show.

Additionally, “orthodox Islamic jurisprudence” holds that “non-Muslims peacefully going about their lives—from the Khaybar farmers whom Muhammad ordered attacked in 628, to those sitting in the World Trade Center on 9/11/01—are complicit.” In particular, Muhammad the “Muslim prophet-warrior developed a penchant for assassinating individual Jews and destroying Jewish communities by expropriation and expulsion… or massacring their men and enslaving their women and children.” Only humiliating submission to Islam and its “blood ransom jizya poll tax” per Koran 9:29 can spare Jews and Christians as dhimmis this fate.

A “central antisemitic motif in the Koran… decrees an eternal curse upon the Jews… for slaying the prophets and transgressing against the will of Allah.” The “Koran’s overall discussion of the Jews is… a litany of their sins and punishments.” A “sort of ancient Koranic antecedent of The Protocols of the Elders of Zion” even appears in Koran 5:64. “Sunni dogma” in particular holds the black-Jewish Abdullah ibn Saba “responsible… for promoting the Shiite heresy and fomenting the rebellion and internal strife associated with this primary breach in Islam’s political innocence.”

Jews under Muslim rule had to observe the “rightful bounds” of a “subjected relationship,” even “in mythically ‘tolerant’ Muslim Spain.” When Granada’s Muslim rulers appointed Jewish grand viziers, the “results were predictably tragic” in 1066. Pogroms claimed 4,000 Jewish lives, more than those lost 30 years later during the First Crusade’s Rhineland passage. Today, “Zionism… has posed a predictable if completely unacceptable challenge to the Islamic order, jihad-imposed chronic dhimmitude for Jews, of unprecedented, even apocalyptic magnitude.”

Iran’s 1979 “Islamic putsch” and “retrograde revolution,” meanwhile, were “in reality a mere return to oppressive Shiite theocratic rule, the predominant form of Persian/Iranian governance since 1501.” This back-to-the-future movement included revival of Shiite Islam’s insidious najis system of religious purity regulations governing contact with Jews and others deemed impure. Najis has in the past gone so far as to prohibit Jews from being outside during rainfall, lest water washing off the Jews pollute Muslims. Popular Iranian Farsi Koran translations also “make explicit the well-established gloss on Koran 1:7,”recited during daily Muslim prayers, in which “those who have evoked [Your] anger” are the Jews, and “those who are astray” are the Christians.

In 2006, Iranian proposals also appeared that Jews, Christians, and Zoroastrians wear distinguishing clothing (zonners) common throughout Islamic history and worn by Iranian Jews from 1501 to the 1920s. These proposals provoked international outcry condemning Iran’s emulation of the Third Reich’s system of distinguishing marks. “These uninformed comments confirmed the profound historical ignorance of sanctioned Islamic doctrines and practices,” criticizes Bostom.

In the face of Iranian anti-Semitism Iran’s Jewish population has gone from 120,000 in 1948, to 70,000 in 1978 before the Iranian revolution, to 8,800 today. The few Jews remaining in Iran often exhibit the “dhimmi’s execution of their own humanity” sought by Islamic subjugation. Parviz Yeshaya, for example, called for Israel’s destruction while heading the Jewish Committee in Teheran.

Anti-Semitism and other aggressive aspects of Islam come not just from Iran’s rulers, but also from its “overwhelmingly traditionalist Shiite Muslim masses.” The “Iranian populace’s abiding beliefs and mores” include sharia, the Islamic law system supported by 83% of Iranian respondents in a June 11, 2003 Pew poll. Maintaining a nuclear program even despite sanctions, meanwhile, found favor with 63% of surveyed Iranians in a February 2013 Gallup poll.

Thus the 2009 Green Revolution was “merely a power struggle between rival Sharia supremacist factions,” not an Iranian democratic movement. “Decidedly hagiographic post-mortems written by American conservatives” after Green Revolution leader Ayatollah Hussein Ali Montazeri’s December 20, 2009 death could not conceal his Shiite orthodoxy. Montazeri equated non-Muslims with dogs under najis and supported Iran’s Vilayat al Faqih Shiite dictatorship, including its death penalty for Islamic apostasy. “Jihad, like prayer, is for all times,” declared Montazeri, an advocate of Israel’s destruction.

Read more at Breitbart

Dr Andrew Bostom speaking in LA, answers questions about film, Honour Diaries

See this blog for background: Cut the Clitoral Relativism: Islam, Sharia, and Female Genital Mutilation/“Circumcision”

Reminder: Jihad Makes Islam’s Borders, and Innards, Bloody

20130924_islamicjihadby ANDREW G. BOSTOM:

As of Sunday December 8, 2013, there were at least 22,023 documented fatal terror attacks committed by Muslims since the cataclysmic acts of jihad terrorism on 9/11/2001. This is by nature a gross underestimate given the horrific level of jihad violence across the globe, which has gone underreported. [ref 1]

Dr. Tina Magaard-a Sorbonne-trained linguist specializing in textual anal­ysis-published detailed research findings in 2005 [ref 1a] (summarized in 2007) [ref 2] com­paring the foundational texts of ten major religions. Magaard con­cluded from her hard data-driven analyses:

The texts in Islam distinguish themselves from the texts of other religions by encouraging violence and aggression against people with other religious beliefs to a larger degree [emphasis added]. There are also straightforward calls for terror. This has long been a taboo in the research into Islam, but it is a fact that we need to deal with. [ref 3]

For example, in her 2007 essay “Fjendebilleder og voldsforestillinger i islamiske grundtekster” [“Images of enemies and conceptions of violence in Islamic core scriptures”], Magaard observed,

There are 36 references in the Koran to expressions derived from the root qa-ta-la, which indicates fighting, killing or being killed. The expressions derived from the root ja-ha-da, which the word jihad stems from, are more ambiguous since they mean “to struggle” or “to make an effort” rather than killing. Yet almost all of the references derived from this root are found in stories that leave no room for doubt regarding the violent nature of this struggle. Only a single ja-ha-da reference (29:6) explicitly presents the struggle as an inner, spiritual phenomenon, not as an outwardly (usually military) phenomenon. But this sole reference does not carry much weight against the more than 50 references to actual armed struggle in the Koran, and even more in the Hadith. [ref 4]

My own copiously documented The Legacy of Jihad describes the doctrinal rationale for Islam’s sacralized jihad violence, and its historical manifestations, across an uninterrupted continuum from the seventh-century advent of the Muslim creed through the present. Consistent with Magaard’s textual analysis, I cite the independent study of Australian linguist and renowned Arabic to English translator Paul Stenhouse, who maintained the root of the word jihad appears forty times in the Koran. With four exceptions, all the other thirty-six usages in the Koran and in subsequent Islamic understanding to both Muslim luminaries-the greatest jurists and scholars of classical Islam-and to ordinary people meant and means, as described by the seminal Arabic lexicographer E. W. Lane: “He fought, warred or waged war against unbelievers and the like.” [ref 5]

Muhammad himself waged a series of bloody, proto-jihad campaigns to subdue the Jews, Christians, and pagans of Arabia. Numerous modern-day pro­nouncements by leading Muslim theologians confirm (see for example, Yusuf Al-Qaradawi’s “The Prophet Muhammad as a Jihad Model” [ref 6]) that Muhammad has been the major inspiration for jihadism, past and present. Jihad was pursued century after century because it embodied an ideology and a jurisdiction. Both were formally conceived by Muslim jurisconsults and theologians from the eighth to ninth centuries onward, based on their interpretation of Koranic verses and long chapters in the canonical hadith, or acts and sayings of Muhammad. My own research also confirmed Magaard’s observation that the canonical hadith, whose significance to both Islam’s foundational jurists, and individual Muslims, as a permanent guide to pious behavior remains equivalent to the Koran, [ref 7] contains extensive, detailed discussions rationalizing jihad war, with a particular emphasis on jihad martyrdom. [ref 8]

Read more: Family Security Matters

Audio: Four 11/25/13 Interviews with Andrew Bostom on the Iran “Deal” Fiasco

download (40)Andrew Bostom  discussing this blog, “Nuke Deal Fiasco Analyses Ignore Iran’s Genocidal Islamic Jew-Hatred,” and also his new (and related) monograph, “The Mufti’s Islamic Jew-Hatred: What the Nazis Learned from the ‘Muslim Pope’

Very interesting speculation as to possible Socialist Utopian ideological motive for entering into such negotiations.

Lars Larson Interview (bear with opening glitch!)

1041thetruth Jon Justice interview

WBX Interview

1360 KIUK Interview