A Conversation About the Jihadi Threat

quote-facts-are-stubborn-things-and-whatever-may-be-our-wishes-our-inclinations-or-the-dictates-of-our-john-adams-205446UTT, by John Guandolo, April 30, 2015:

Recently I had a frank conversation with someone whom I respect, yet who is blind to the threat posed by the Global Islamic Movement.  I often hear from many UTT followers about their experiences sharing their concern about this threat with otherwise intelligent, caring, and reasonable people who do not take it seriously and end up defending Islam because they know a friendly Muslim.

I offer this simple exchange as a lesson on one way to break through this layer of unbelief.

For the purposes of this conversation, in this transcript of the conversation, I am “JG” and the other person is “UM.”

JG:  So what is it we are talking about today.

UM:  I am having a hard time understanding how a guy like you who seems to be a patriotic and serious-minded faithful man can have so much hate for Muslims.  I have worked with Muslims and know several who are amazing people and whom I call ‘friends.’

JG:  What gives you the impression I hate any group of people, including Muslims?

UM:  I have seen your youtube videos and read some of your stuff.

JG:  And where in any of that did I say I hate Muslims?

UM:  You don’t but you make it clear you believe Islam is the threat we face.

JG:  Islam is the threat we face, and we will get to that in a minute.  However, I have never said I hate Muslims because I do not.  Neither do I have any concern with people who self-identify themselves as Muslims and who simply want to live their lives under the laws of the United States.  However, Muslims in America who want to impose Sharia (Islamic Law) by all means possible including force on non-Muslims or even Muslims who do not want to live under it, are a direct threat to our Republic, our Constitution, and to our entire system of government and rule of law.

UM:  There is the broad brush you always use.  There are many versions of Sharia.  You make it sound like it is one simple system.

JG:  Because it is.  All Islamic scholars agree that the object of Islam is to destroy the Dar al Harb (House of War) until the entire world is the Dar al Islam (House of Islam) ruled by Sharia Law under a Caliph.  The vehicle to do this is called “Jihad” which is only defined in Sharia (Islamic Law) as ‘warfare against non-Muslims.’  This is taught across the globe in all of the schools of Islamic Jurisprudence down to the first grade level in text books in Islamic schools.  Can you give me the name of one authoritative Islamic Law book that says something other than that?  Can you tell me where another “version” of Islam is taught in Virginia?  In the United States?  Anywhere on the planet?

UM:  That’s a ridiculous question.  I am not an Islamic scholar.

JG:  So, what Islamic Law have you read?

UM:  I haven’t read any, but I…

JG:  So you are arguing with me about something you have no knowledge of, yes?

UM:  I am saying you are making sweeping statements about Islam that are not true?

JG:  Which of the statements I just made is not true?

UM:  I don’t know, but I do know Islam isn’t what you say it is.

JG:  How do you know that?

UM:  Because no religion exists to put the world under it’s control.

JG:  Islam does and it teaches it’s revolutionary ideology to children even before they reach kindergarten.  And again I ask you, how can you know what Islam does or does not claim as its doctrine if you have admitted you have never read even a page of it?

UM:  I don’t know.

JG:  Is it possible that you are basing your understanding of Islam based on individuals you know who identify themselves as “Muslims” yet do not subscribe to the very thing Islam tells its adherents they must obey – Sharia?

UM:  That’s a possibility, but I have never met a Muslim who says they want to overturn our laws and make Sharia the law in America.

JG:  So, the fact you have never met a Muslim who subscribes to Sharia forms your entire understanding of Islam, correct?

UM:  Well, yeah.

JG:  Do you see how that may not be the most logical way to understand a real threat that is currently conquering nations and killing tens of thousands of people across the globe?

UM:  I can see your perspective, but don’t you think the grievances of Muslims has something to do with the violence we are witnessing?

JG:  First, this is not my “perspective.”  Everything I teach about Islamic Law comes from Islamic sources that have authority in Islam and cannot be factually denied by Islamic doctrine.  Secondly, do you have any evidence, besides the words of Islamic leaders, that the jihadis are doing what they are doing for economic, educational, or social reasons.

UM:  Nothing I can point to, but I could probably find something.

JG:  OK.  I encourage you to find a factual basis for what we are seeing based on economic, educational, and social reasons.  You won’t find them however.  They are fighting us because their doctrine commands them to.

UM:  That seems so difficult to believe.

JG:  Are you willing to agree that their doctrine is Sharia?

UM:  I suppose that is reasonable.  I mean, all of the terrorists we capture or arrest seem to say the same thing.  Like they want a Caliphate under Sharia, they hate Israel, and are doing grotesque acts of violence.

JG:  And they support their actions by quoting Islamic Law and the Quran, yes?

UM:  Yeah.

JG:  What are the differences in the objectives of ISIS, Al Qaeda, Hamas, Hizbollah, Boko Haram, and all the other jihadist groups?

UM:  I don’t know.

JG:  They all state they want a Caliphate under Sharia.

UM:  All of them?

JG:  Yes.

UM:  What about the Muslim Brotherhood?  They seem to want to change things politically, not violently.

JG:  Have you read the Muslim Brotherhood creed, or studied its log, or read their By-Laws?

UM:  No.

JG:  Would it surprise you if I told you their doctrine also calls for the establishment of the Caliphate under Sharia, and recently they just called for a “long and unrelenting jihad”?

UM:  It would.

JG:  Maybe we can continue this conversation after you do some more study on the Sharia.

Counter Jihad is about HUMAN RIGHTS

islam-violates-human-rights

Published on May 1, 2015 by Eric Allen Bell

Liberty and Islam cannot coexist. Free Speech and Islam cannot coexist. Women’s Rights and Islam cannot coexist. Human Rights and Islam cannot coexist. Critical Thinking and Islam cannot coexist. Weapons of Mass Destruction and Islam cannot coexist. The future and Islam cannot coexist. http://www.EricAllenBell.com

Ex-Muslim Mona Walter Left Islam After Reading the Quran

Mona Walter

Ex-Muslim: Koran Revealed a Religion I Did Not Like

CBN, by Dale Hurd, April 28, 2015:

GOTHENBURG, Sweden — Mona Walter is on a mission. Her mission is for more Muslims to know what is in the Koran. She says if more Muslims knew what was in the Koran, more would leave Islam.

Walter came to Sweden from Somalia as a war refugee when she was 19. She says she was excited about joining a modern European nation with equal rights for women. But as a young Muslim woman, that was not the Sweden she encountered.

A Real Introduction to Islam

It was in Sweden that she first experienced radical Islam on a daily basis.

“I discovered Islam first in Sweden. In Somalia, you’re just a Muslim, without knowing the Koran. But then you come to Sweden and you go to mosque and there is the Koran, so you have to cover yourself and you have to be a good Muslim.”

Walter says she grew up in Somalia never having read the Koran.

“I didn’t know what I was a part of. I didn’t know who Mohammed was. I didn’t know who Allah was. So, when I found out, I was upset. I was sad and I was disappointed,” she recalled.

And it was in Sweden that Walters says she discovered Allah is a god who hates, and that Islam is not a religion of peace.

“It’s about hating and killing those who disagree with Islam. It’s about conquering. Mohammed, he was immoral. He was a bloodthirsty man. He was terrible man, and Muslims can read that in his biography — what he did to Jews, how he raped women, how he killed people. I mean, he killed everyone who didn’t agree with him,” she explained.

Discouraged, Walter left Islam and became an atheist, until one day a family member encouraged her to read the Bible. She still remembers the first time she read Matthew 5:44, where Jesus said to “love your enemies and pray for those who persecute you.”

Christianity, a New Perspective

“It was very strange for me to ‘love your enemy,’ because in Islam it is ‘kill your enemy.’ ‘Kill your enemy and anyone who refuses Islam.’ But Jesus Christ was all about love and peace and forgiveness and tolerance, and for some reason, I needed that,” she said.

She went to see Pastor Fouad Rasho of Angered Alliance Church, a Syrian immigrant who ministers to former Muslims in Sweden.

“She started to believe and she came to me. And that was the beginning of her trusting,” he said.

When she accepted Christ, Walter said she felt “so happy” and “filled with joy.”

Walter says the Lord gave her a burden for Muslims who still do not know the truth about Islam.  And she began to study the Koran, and began copying verses from the Koran and handing them out on the street to Muslim women.

Rescuing Muslims with Truth

“Sometimes they listen and sometimes they become very upset, and I tell them, ‘You know your husband has a right to beat you if you don’t obey him?’ And they say ‘No, It does not say that.’ ‘Yes, it does say that.’  I thought if I tell them about Muhammed and about the Koran and about this god of Islam who hates, who kills, who discriminates against women, maybe they will have a choice and leave,” she explained.

But in politically correct Sweden, Walter has come under attack for simply repeating what is in the Koran.

“I’ve been called an ‘Islamophobe,’ and yeah [they tell me], ‘You’ve been bought,’ ‘You’re a house nigger,’ and stuff like that, terrible things, ” she said.

She has also been called a racist. Walter warns that Islamic radicalism is a serious threat in Sweden, and says Swedish society should care more about women trapped in Islam.

“[Swedes] will think, ‘Oh, we’re in Sweden; we have freedom of religion,’ but Muslim women don’t have freedom of religion. They live under the law of Allah, not under Swedish law. So they will suppose everyone has freedom of religion. We don’t have freedom of religion. It’s not for Muslim women. It’s for everyone else,” Walter argued.

Walter lives under death threats and sometimes travels with police protection.  She wanted to show us Muslim areas around Gothenburg, but had to first dress as a Muslim. She believes if she were to show her face, she would be attacked.

“I can never go to those areas just being me, flesh and blood Mona. I would never get out of there alive,” she said.

“I mean, Muslims are normally good people like everyone else,” she continued. “But then when they read the Koran, then they become a killing machine.”

“This so-called ISIS or el Shabab or Boko Haram, they’re not like extremists. They’re not fanatical. They’re just good Muslims, good Muslims who follow the teachings of Islam. The prophet Mohammed, he did that. They’re doing what he did,” she explained.

Walter now uses videos and speaking appearances to spread her message. And she says she won’t stop, even though her life is in danger.

Archival – Hizb Al-Tahrir in Chicago Founder Calls for Caliphate: Islam Won’t Coexist with Democracy

Published on Apr 26, 2015 by MEMRITVVideos

Dr. Mohammed Malkawi, a.k.a. “Abu Talha,” said, during a speech delivered at the International Muslim Khilafah Conference, held at Wembley Arena in London in August 1994, that “slam is a “supreme system” that “will not coexist in the same place as democracy.” “Islam is a system that Allah revealed to dominate all other religions,” he said.

Dhimmitude: Get to know what it is

20130603_ISLAM_MOSQUE_CRESCENT_LARGEFamily security Matters, by Victor Sharp, April 27, 2015:

Ask people in the United States what a dhimmi is and perhaps a handful might know. In Europe, and as far as India and the far east, the number would be higher because of latent memories of battles fought against invading Moslem armies across the span of centuries.

For a while there was the specter of triumphant Islam building a giant mosque mere yards from Ground Zero in New York City where Islamic fanatics, in the name of Allah, destroyed the World Trade Center and brought the two magnificent towers down in a cascade of horror.

The mosque would have risen to thirteen or more stories and overlooked the blasted hole in the ground that was once a symbol of America’s freedom and technical ingenuity.

If this outrage had been built, it would not have been a symbol of Muslim outreach to non-Moslems; it would have been a sickening insult to the victims of Islamic barbarism and a tangible rallying cry to millions more jihadists who would see it as Islam’s victory over a vanquished United States of America.

This would have been the 21st century revenge of resurgent Islam over those who centuries ago beat back the many previous Islamic invasions and attempted Muslim conquests of non-Muslim lands.

In 732, Charles Martel led his Frankish forces at Tours to victory against an Islamic invasion of France, which nearly destroyed Christian Europe. Similarly, Islam was ousted from Spain in 1492 after an occupation of the Iberian Peninsula by the Moslems for hundreds of years.

In Italy, Islamic power was brought to an end when the heavy Turkish galleys were defeated by Venetian galleasses at the great naval battle of Lepanto in 1571. And the Moslem Ottoman power, which at its height again threatened Europe, was barely turned back at the gates of Vienna on 11 September 1683 by a coalition of European armies. A previous 9/11.

These were four major defeats by Europe of Islamic attempts of conquest and subjugation set against a history of victorious Moslem invasions and conquests that has been the hallmark of Islam since its founding in the seventh century.

But what of the peoples and nations that fell under Islamic occupation? For them the story was one of forced conversions to Islam, slavery, death, and the Islamic institution of dhimmitude.

This is the word that describes the parlous state of those who refused to convert to Islam and became the subjugated non-Muslims who were forced to accept a restrictive and humiliating subordination to a superior Islamic power and live as second-class citizens in order to avoid death.

These peoples and populations were known as dhimmis, and if such a status was not humiliating enough, a special tax or tribute, called the jizya, was imposed upon them and upon all dhimmis.

Dhimmitude and Shariah law are the direct outcomes of jihad, which is the conquest of non-Islamic territory mandated by Allah as a spiritual obligation for every individual Moslem and Moslem nation.

From its beginnings in the seventh century, Islam spread through violent conquest of non-Moslem lands. In the eighth century, a formal set of rules to govern relationships between Moslems and non-Moslems was created based upon Moslem conquests of non-Moslem peoples. These rules were based upon jihad, which established how the Moslems would treat the conquered non-Moslems in terms of their submission to Islam.

Jihad can be pursued through force or other means such as propaganda, writing, or subversion through Shariah law against the perceived enemy. The so-called enemies are those who oppose the establishment of Islamic law or its spread, mission, or sovereignty over them and their land. The building of mosques on or near the site of an Islamic victory against non-Moslems is a tangible expression of Islamic triumphalism.

The Al-Aksa mosque in Jerusalem – built upon the very site of the two ancient Jewish Temples – is a stark example. The great Haggai Sophia church in Constantinople was converted into a mosque when the Ottoman Turks destroyed the city, renaming it Istanbul. It is now a museum.

Similarly, the Greek Catholic cathedral in Nicosia, Cyprus, was converted into a mosque after the Turks invaded northern Cyprus in 1974. They still remain in illegal occupation having driven out the Greek Cypriots and turned churches into mosques. And Obama is the close friend of Turkey’s Islamist leader, Tayip Recip Erdogan.

These are just three examples of the thousands of churches, synagogues, as well as Hindu, Buddhist and Bahai temples, converted into mosques over the centuries by victorious and triumphal Islam.

Propaganda and subversion are the very means now being employed against the West and Judeo-Christian civilization, and Islamists have shown themselves to be brilliantly adept at manipulating the gullible West in pursuit of their aims of world domination.

As I have written in previous articles, non-Islamic lands are considered the dar al-harb, the “house of war,” until they submit to Islamic rule and enter the dar al-Islam, the “house of Islam.”

Moslem authorities perceive enemies of Islam fall into three categories: those who resist Islam with force, those living in a country that has a temporary truce with Islam, and those who have surrendered to Islam through the ultimate foolishness of exchanging land for a so-called peace.

The belief that Moslem Arab powers respond to overtures of peace by ending their aggression is but a mirage in the desert. This is proven time and again to be a delusion and is, in fact, a classic example of the mindset and behavior of the dhimmi.

A non-Moslem community forced to accept dhimmitude is condemned to live in a system that will only protect it from jihad if it is subservient to the Moslem master. In return, it is guaranteed limited rights under a system of discriminations that it must accept, or face forced conversion or death.

In the early years of the Islamic conquests, the “tribute” or jizya was paid as a yearly poll tax, which symbolized the subordination of the dhimmi. Later, the inferior status of Jews and Christians was reinforced through a series of oppressive regulations that governed the behavior of the dhimmi.

Jews and Christians were awarded a different status than other faiths. They were considered to be under protection as ‘people of the book.’ People of non-monotheistic faiths, pagans, or atheists were simply to be exterminated.

According to Mitchell G. Bard, who has written extensively on the subject and produced the excellent rebuttal to Arab and pro-Arab propaganda in his book Myths and Facts writes: ” … dhimmis, on pain of death, were forbidden to mock or criticize the Koran, Islam or Muhammad, to proselytize among Moslems or to touch a Moslem woman (though a Moslem man could take a non-Moslem as a wife).”

Dhimmis were excluded from public office and armed service, and were forbidden to bear arms. They were not allowed to ride horses or camels, to build synagogues or churches taller than mosques, to construct houses higher than those of Muslims or to drink wine in public. They were not allowed to pray or mourn in loud voices as that might offend the Moslems.

The dhimmi had to show public deference toward Moslems, always yielding them the center of the road. The dhimmi was not allowed to give evidence in court against a Moslem, and his oath was unacceptable in an Islamic court. To defend himself, the dhimmi would have to purchase Moslem witnesses at great expense. This left the dhimmi with little legal recourse when harmed by a Moslem.

Dhimmis were also forced to wear distinctive clothing. In the ninth century, for example, Baghdad’s Caliph al-Mutawakkil designated a yellow badge for Jews, setting an odious  precedent that would be followed centuries later by Nazi Germany.

By the twentieth century, the status of the dhimmi in Moslem lands had not significantly improved. H.E.W. Young, British Vice-Consul in Mosul, wrote in 1909:

“The attitude of the Muslims toward the Christians and the Jews is that of a master towards slaves, whom he treats with a certain lordly tolerance so long as they keep their place. Any sign of pretension to equality is promptly repressed.”

The concept of jihad is not something now discarded by Islam as a quaint belief appropriate to the distant past. On the contrary, it is a cardinal belief in the 21st century for Moslems based upon Koranic injunctions.

The extermination and genocide of Christians in the Middle East – just like the Turkish genocide against the Christian Armenians in 1915 – is happening now: even as you read this.

Jihad is believed in by millions of Moslems around the Third world, as much as by Moslems living in America, Britain, Europe, Australia, New Zealand, and Canada. It is a belief, passionately held, that one day the entire world will be forced to accept Islam and the will of Allah.

It is vital, therefore, that the general public in every non-Moslem country be made aware that Moslems consider themselves in a perpetual state of war, however outwardly peaceful they may sometimes appear to their non-Moslem neighbors.

If Islamic armies are unable to defeat what they consider the so-called infidels, then a period of “truce” exists, which has several conditions. These include allowing Islam to be propagated, the building of numerous mosques, and the requirement of Shariah law co-equal with civil law. If a non-Moslem nation forbids it, then that nation will be considered subject to violence through “holy” jihad.

It is nearly impossible for sophisticated and secularized Western elites to understand or accept such medieval concepts, let alone the idea that a 7th century religious war is being waged against them.

But their dismissal and amused disregard of what is taking place is as calamitous as that exemplified by myopic politicians in Britain and America before the Second World War.

The lone voice in the wilderness at that time, Winston Churchill, appealed in vain to the British political leaders who had not the ears to hear or the eyes to see the growing fascist menace during the 1930s posed by Hitler’s Germany and Mussolini’s Italy.

Western notions of peaceful co-existence between states, human rights and democracy, are all alien to the imams, mullahs and assorted tyrants of the Islamic world.

Hezbollah, Hamas, ISIS, the Muslim Brotherhood, Boko Haram, Iran’s Ayatollah Khamenei, ad nauseum, all consider Judeo-Christian civilization as being in theological error.

For them, the entire human race must embrace Allah’s pre-eminence, and the Moslem believer is the divine instrument to bring about the “Umma” (worldwide Moslem community) in whatever way possible, including warfare and nuclear terror.

Jihad has reappeared as a way of wiping out the humiliation the Arab and Moslem world has felt as Western power became ascendant, especially after the defeat of the Ottoman Turkish Caliphate at the end of the First World War.

With a fabulous and never ending flow of petrodollars pouring into Arab and Moslem coffers, the belief among Moslems is that the time is now right for Islam to reassert itself in dominating the world and bringing it to Allah through all-out war, including nuclear war, if necessary.

The corollary to jihad is dhimmitude. This is what appeasement by non-Moslems to Islamist threats, demands, and terror leads to. Winston Churchill would have been shocked but not surprised at today’s craven appeasement or even empathy towards Islam displayed by  elitists in the Western political echelons – not least by Barack Hussein Obama.

Today, America is seduced by the unholy trinity of political correctness, multiculturalism, and diversity. These idiocies hobble the minds of too many officials and politicians so that they are incapable or unwilling to prevent the pernicious introduction into America of stealth Islamic Sharia law or win effectively on the battlefield against jihadists in the Middle East, Afghanistan, or wherever this terrifying struggle may take us.

It is in marked contrast to the manner in which an earlier existential Islamic threat to Europe hundreds of years ago was defeated decisively at Tours, Sicily, Iberia (Spain and Portugal), Lepanto, Vienna, Greece and in the Balkans.

But without a similarly decisive defeat of present day Islamo-Nazi aggression, we may all be faced, sooner than we might think, with the choice of forced conversion to Islam or subservience and wretchedness as dhimmis.

Better, therefore, for us all to be aware of the facts and not be dummies.

Victor Sharpe is a freelance writer and author of several books including The Blue Hour, a collection of short stories, and Volumes One and Two of Politicide: The attempted murder of the Jewish state.

Those #Muslims Say the Darndest Things

coexist-not

Published on Apr 19, 2015 by Eric Allen Bell

Liberty and Islam cannot coexist. Free Speech and Islam cannot coexist. Women’s Rights and Islam cannot coexist. Human Rights and Islam cannot coexist. Critical Thinking and Islam cannot coexist. Weapons of Mass Destruction and Islam cannot coexist. The future and Islam cannot coexist.

Obama: Islam’s Most Powerful Friend

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Published on Apr 16, 2015 by Eric Allen Bell

Barack Hussein Obama is the most powerful friend Islam has ever known. Islam means “submission”. And Islam has been at war with the world for the past 1,400 years. The goal of Islam is to force the world to submit to Islam.

The Search for “Moderate Islam”

Goodbye Cruel WorldPhilos Project, by Andrew Harrod, April 8, 2015:

Critical observers should be cautious when presented with the idea of a moderate Islam. While keynote speakers at a recent Washington Institute for Near East Policypresentation asked their audience to believe that this ideal is not only attainable, but already a reality, their articulation of a true Islamic religion of peace fell short of convincing the crowd – and rightly so.

“Fighting for Moderate Islam: Ideas and Activism on the New Front Line” was headlined by The Washington Institute’s David Pollock, who opened the event by explaining that would-be Islamic reformers like Washington Institute colleague Mohammed Dajani are in considerable danger because of their beliefs. Assailants torched Dajani’s car at his Jerusalem home the day his article “A Plea for Moderate Islam” appeared, and this was only one of many threats to the man’s life. Dajani described the about-face he made after witnessing the generous humanity of his “perceived enemy,” Israel, and recounted how ill-received his Saul-to-Paul-like conversion was from his fellow Palestinians.

During his tenure as a professor at Jerusalem’s Al Quds University, Dajani faced accusations of CIA recruitment and the teaching of “American Islam.” Experiences he faced while leading a 2014 student trip to the Nazi death camp memorial at Auschwitz, a topic of Holocaust denial and anti-Semitic conspiracy theories among majority-Muslim communities, finally forced his resignation.

American Islamic Congress co-founder and executive director Zainab Al-Suwaij said that she is constantly worried about threats similar to Dajani’s – not just abroad, but here at home. Al-Suwaij, the Iraqi granddaughter of a Shiite ayatollah, fled Saddam Hussein’s dictatorship after participating in the 1991 post-Gulf War revolt to overthrow Hussein before establishing her career and family in the United States. Soberly, she said that Al-Qaeda’s Sept. 11, 2001 attacks on the United States made her realize that “the terror I had left behind is not always back there.”

Al-Suwaij said that extremism within the American Muslim community is dehumanizing and is “spreading like a cancer – quietly.” She pointed out that this form of jihadism in America has often been masked by moderation since the events of 9/11, giving the false illusion that “we are now in a safer place.”

An attendee at President Barack Obama’s Countering Violent Extremism summit, Al-Suwaij said that she would have preferred that the event be titled “Countering Radical Islamism,” which was the actual focus of the president’s summit. Although Al-Suwaij said that “Muslims and Islam – their religion – are the first victims of this dangerous ideology,” she was reticent to give specifics about the Islamist backgrounds of groups like theCouncil on American-Islamic Relations or the Islamic Society of North America.

Al-Suwaij said that what she sought most of all was “a voice of moderate Islam” that involved a reinterpretation of Islamic canonical texts. She said that this was not unheard of, but had occurred fairly often in Islamic history – albeit mostly due to pressure from Islamic regimes, not from the Muslim grassroots. She accused groups like the Islamic State in Iraq and Syria of their own kind of brutal revisionism.

In all, Al-Suwaij said that she was optimistic that the social climate within Islamic communities would change for the better. Although extreme groups like ISIS have limited appeal among Muslims, she attributed deficient American Muslim anti-extremism efforts to the widespread desire of those who simply want to live a “normal life” without political fights. After all, many American Muslims simply do not care to air their dirty laundry for the world to see.

Seconding Al-Suwaij’s call for ideological warfare, Dajani said that another “version of Islam” is needed, in the face of groups like the Islamic State. He said that it was wrong for struggles against jihadist threats to consume so much military attention while “soft messages” that can influence Islam get little notice. Hence his assertion that Israel’s anti-terrorism barrier (the “wall”) was ineffective and consumed resources that would be better spent winning Palestinian friendship with development aid. His overgenerous spirit also included former ISIS fighters who were disillusioned when they returned to their home countries. His prescription: “Don’t treat them like criminals; embrace them.”

Dajani’s devil came in his theological details. To promote his vision of Islam, he founded the Wasatia Reconciliation Center, an organization whose name is derived from the Arabic word wasat from Quran 2:143, a word that can mean “middle ground.” Although Dajani said that he seeks to avoid extremes, his online explanatory documents note that, in the “Holy Quran,” wasat also “means justice, righteousness and goodness,” as various English Quran translations indicate. A writer at Islamic Revival argued that wasat “is unrelated to being extreme or moderate,” but requires the Muslim community to “resume the Islamic way of life by re-establishing the true State of Islam.”

Similarly shallow canonical foundations can also be found in Dajani’s rejection of Islamic anti-Semitism. He failed to counter copious instances of Islamic anti-Semitism such as a well-known, infamous canonical saying – or hadith – of Muhammad that predicted a genocidal end-times battle with the Jews. While Dajani called this hadith “fabricated,” Islam scholar Martin Kramer countered by saying its authenticity is “rated triple-A.”

Dajani also cited a hadith that described the Prophet Muhammad’s standing in respect for the funeral bier of a Jew, but more detailed Islamic interpretations explained that the prophet had merely stood for the angels who were receiving that Jew’s soul.

In a later interview, Dajani clarified that he hopes most of all to build “bridges of understanding” between people of various faiths whose values are common among religions. He rejected a “radical school” that believes “Islam has come to correct the other religions, rather than to complement other religions,” even though such correction is standard Islamic dogma. “Taken as a whole, the Quran’s moral message is consistent,” he said, but his evaluation rejects Islam’s abrogation doctrine, under which chronologically later, aggressive Quran verses replace earlier, tolerant passages.

Dajani’s presentation expressed optimism in winning over the Muslim people, but conceded that “people tell me that this is a one-man effort.” He and Al-Suwaij undoubtedly mean well, but Islam’s often violent, intolerant canons present steep theological hurdles to developing an Islam with a human face. Al-Suwaij and Dajani’s well-wishers should look before they make any leap of faith on the basis of an Islamic reform project.

Bill Warner: Intolerance is a Virtue

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Published on Apr 7, 2015 by Political Islam

Tolerance is a virtue and intolerance is hate, or so we are told. This ideology has led to the toleration of evil. After all, who wants to be a hater? Those who condemn the evil caused by the doctrine of political Islam are called intolerant and haters.

Radical Islam’s War against the Past

Taliban soldier stands in front of an empty shell of a destroyed Buddha statue in Bamiyan, Afghanistan, March 26, 2001. The centuries-old Buddha statues were destroyed by the Taliban after an order by their supreme commander Mullah Mohammad Omar. (AP Photo/Amir Shah)

Taliban soldier stands in front of an empty shell of a destroyed Buddha statue in Bamiyan, Afghanistan, March 26, 2001. The centuries-old Buddha statues were destroyed by the Taliban after an order by their supreme commander Mullah Mohammad Omar. (AP Photo/Amir Shah)

PJ Media, by Davis Solway, March 25, 2015:

We have heard much of late of the slash-and-burn frenzies of the Muslim hordes pillaging and slaughtering their way through parts of Africa and the Middle East. It is not only Christians, lapsed communicants, perceived heretics and foreigners who are the victims of their confessional ferocity and predatory aims, but the architecture and muniments of civilization itself. The threat which Islam poses to the life of the West should be obvious to anyone who is not complicit, gullible or mentally defective. To fully understand the menace, we must recognize that the Islamic attack is multi-pronged, taking place on a number of levels or fronts all working in concert, and gaining traction with every passing day.

Terror is the preferred means of those we call “extremists,” “radicals,” or (the new favorite) “gunmen,” whether “lone wolves” (who often seem to roam in packs) or established, heavily armed organizations the media like to refer to as “militants.” The warrant for their habitual violence is rooted squarely in the Koran and the Hadith, not in poverty or unemployment despite assurances from their sympathizers and appeasers. As the Rand Corporation report on counterterrorism, cited by Raymond Ibrahim in a penetrating article for PJ Media, makes clear:

Terrorists are not particularly impoverished, uneducated, or afflicted by mental disease. Demographically, their most important characteristic is normalcy (within their environment). Terrorist leaders actually tend to come from relatively privileged backgrounds.

Jihad, Ibrahim points out, “is integral to Islam, doctrinally and historically,” located prominently within the founding scriptures and ancillary texts.

More potent in the long run than the tactic of terror is the strategy of massive immigration, enabling the metastasizing growth of Muslim populations in the progressively febrile democracies of the West. Once Islam in any of myriad forms is allowed into the body social, and in light of the agenda articulated in the Muslim Brotherhood’s “An Explanatory Memorandum on the General Strategic Goal for the Group in North America,” a zymotic future is foreordained as societies begin to unravel and countries to lose their national character. Ten percent of the census is the tipping point. Scholars like Peter Hammond and the aforementioned Raymond Ibrahim have canvassed approximately 50 countries on four continents and done the math, and the results are indisputable.

The consequences of this covert invasion are glaringly evident in many European nations where Islamic no-go zones have proliferated, Sharia law has been incrementally introduced, thoroughfares have become prayer venues, welfare rolls have been depleted, jihadist recruitment has escalated, rape has acquired the magnitude of an epidemic (the true “rape culture”), and Muslim voting blocs determine the outcome of elections, as conniving politicians are well aware. Such are the conditions that Western compromisers, accommodationists and tolerists, priding themselves on their putatively enlightened ideas, are ensuring for their progeny, if not for themselves.

Additionally, the Iranian march toward nuclear status is part of the Shi’ite plan for world domination, which in the Twelver version of the faith requires a universal conflagration and bloodletting to hasten or welcome the arrival of the Twelfth Imam, aka the Hidden Mahdi. The Middle East is already heating up to a higher temperature than we have seen before, civil wars erupting everywhere, nations falling apart, Israel bracing for nuclear annihilation, Saudi Arabia signing a nuclear development pact with South Korea — as the administration of Barack Obama continues to stoke the flames. Indeed, U.S. National Intelligence has just dropped Iran, the world’s most tentacular terror state, and Hezbollah, its largest and most lethal terror proxy, from its list of terrorism threats.

taliban_buddahs_3-24-15-1

As we have been warned repeatedly by the most astute observers and critics among us — Robert Spencer, Steven Emerson, Andrew Bostom, Bruce Bawer, Raymond Ibrahim, Emmanuel Sivan, Serge Trifkovic, Geert Wilders, Peter Hammond, David Horowitz and others — we are under siege by the armies of a supremacist faith operating through terror (the latest such atrocity occurred on March 18 in the Bardo museum in Tunis where twenty European tourists were killed), unfettered immigration and nuclear capability. To this triple array of hostile forces, we must add a fourth front opened (or re-opened) by the warriors of Muhammad — the offensive against the past.

The Taliban demolition of the 1,700-year old Bamiyan Buddhas in 2001 should have sounded the alarm loud and clear. The systematic destruction of Hebrew/Israeli artifacts attesting to the millennial sojourn of the Jewish people in the Holy Land, a project carried out by the Islamic waqf in control of the Temple Mount, is an undeniable attempt to erase the signs and proofs of the historical presence of an entire nation in what was always its natal homeland. And today we see Islamic militias rampaging through the Middle East demolishing synagogues, churches, temples, palaces, statues, biblical tombs, historical monuments, remnant cities like Hatra and Nimrud, and inestimable cultural treasures anchoring antiquity to the living present.

What we are witnessing here, working in tandem, as noted, with terror, social infiltration and the imminent nuclear and ballistic capability of a deranged and religiously dedicated rogue regime, is the deliberate and ongoing effacement of the historical, cultural and architectural record of Judeo-Christian civilization and its ancient precursors. The attack on ancient artifacts amounts to a surgical operation on the cultural psyche of the occident, a kind of chronosectomy, or removal of the temporal organ, leading ultimately to the gradual elimination of communal memory.

According to Daniel Pipes, the motive for this orgy of destruction is to “confirm the superior power of Muslims and, by implication, the truth of Islam.” There is something to this, of course — a platitude need not be untrue. One will also agree with Robert Spencer’s unexceptionable thesis that for the Muslim sensibility, the relics and shrines of “pre-Islamic civilizations, and non-Islamic civilizations, are all jahiliyya — the society of unbelievers, which is worthless,” as stipulated in the Koran (3:137). But the real quarry is the historical logbook of the West and the material ledger of its antecedents. And the goal is their extirpation.

This initiative against the collective memory of the West, tantamount to the razing of a world-historical library, is nothing less than an auto-da-fé of astronomical significance. As London mayor Boris Johnson writes regarding the “moronic demolition of the past” and the unmaking of our “common story,” “I simply cannot understand the sickening silence and complacency with which we are absorbing news of this tragedy.” But it is not entirely unexpected. For the barbaric iconoclasts of Islam have profited greatly from a tribe of elite Western academics. Looked at from the perspective of a mordant irony, it is as if these Islamic marauders constitute the activist arm of the Western university and its curricular reduction of the magisterial pageant of Western history in favor of a postmodern pastiche of marginal cultures, dubious movements and anti-Western polemics. The ground of desecration has been well prepared by a legion of witting and unwitting collaborators. This malignant tillage is now being pursued to its desired harvest by a host of beneficiary savages.

The four-front assault is what the West is currently up against, but it remains plainly incapable of understanding or resisting the combined onslaught upon its cultural integrity, social consensus, political cohesion, and — Islam’s renewed foray against the mind of the West — the retention of the traditional armature of its past, that is, the glue of retrocognition. A person without memory is a hollow shell, living from moment to moment, unable to plan for the future or survive without help. A civilization that loses its heritage, whose evolutionary development is wiped out, and that no longer knows where it has come from or the identity of its parentage enjoys an aimless and frivolous existence until it eventually collapses and disappears. It survives paradoxically only in the triumphant if sketchy memory of the civilization that has replaced it. The eclipse of memory, the decoupling of the archive from the present, is nothing short of death by other means. When, owing to the eradication of memory, time no longer functions as a sustaining medium, the will to persist is paralyzed and life becomes meaningless. The murder of the past is a particularly effective form of cultural homicide.

“It makes me weep with fury even to think of it,” says Johnson. So should we all. Weeping, however, will get us nowhere. “We cannot allow these people to smash our history,” Johnson concludes. “They must be defeated.” He is right — presuming, of course, that we still remember how to fight.

David Solway is a Canadian poet and essayist. He is the author of The Big Lie: On Terror, Antisemitism, and Identity, and is currently working on a sequel, Living in the Valley of Shmoon. His new book on Jewish and Israeli themes, Hear, O Israel!, was released by Mantua Books. His latest book is The Boxthorn Tree, published in December 2012. Visit his Website at www.davidsolway.com and his Facebook page here.

Why Islam Needs a Reformation

“Islam’s borders are bloody,” wrote the late political scientist Samuel Huntington in 1996, “and so are its innards.” Nearly 20 years later, Huntington looks more right than ever before. According to the International Institute for Strategic Studies, at least 70% of all the fatalities in armed conflicts around the world last year were in wars involving Muslims. In 2013, there were nearly 12,000 terrorist attacks world-wide. The lion’s share were in Muslim-majority countries, and many of the others were carried out by Muslims. By far the most numerous victims of Muslim violence—including executions and lynchings not captured in these statistics—are Muslims themselves.

Not all of this violence is explicitly motivated by religion, but a great deal of it is. I believe that it is foolish to insist, as Western leaders habitually do, that the violent acts committed in the name of Islam can somehow be divorced from the religion itself. For more than a decade, my message has been simple: Islam is not a religion of peace.

When I assert this, I do not mean that Islamic belief makes all Muslims violent. This is manifestly not the case: There are many millions of peaceful Muslims in the world. What I do say is that the call to violence and the justification for it are explicitly stated in the sacred texts of Islam. Moreover, this theologically sanctioned violence is there to be activated by any number of offenses, including but not limited to apostasy, adultery, blasphemy and even something as vague as threats to family honor or to the honor of Islam itself.

It is not just al Qaeda and Islamic State that show the violent face of Islamic faith and practice. It is Pakistan, where any statement critical of the Prophet or Islam is labeled as blasphemy and punishable by death. It is Saudi Arabia, where churches and synagogues are outlawed and where beheadings are a legitimate form of punishment. It is Iran, where stoning is an acceptable punishment and homosexuals are hanged for their “crime.”

As I see it, the fundamental problem is that the majority of otherwise peaceful and law-abiding Muslims are unwilling to acknowledge, much less to repudiate, the theological warrant for intolerance and violence embedded in their own religious texts. It simply will not do for Muslims to claim that their religion has been “hijacked” by extremists. The killers of Islamic State and Nigeria’s Boko Haram cite the same religious texts that every other Muslim in the world considers sacrosanct.

Instead of letting Islam off the hook with bland clichés about the religion of peace, we in the West need to challenge and debate the very substance of Islamic thought and practice. We need to hold Islam accountable for the acts of its most violent adherents and to demand that it reform or disavow the key beliefs that are used to justify those acts.

As it turns out, the West has some experience with this sort of reformist project. It is precisely what took place in Judaism and Christianity over the centuries, as both traditions gradually consigned the violent passages of their own sacred texts to the past. Many parts of the Bible and the Talmud reflect patriarchal norms, and both also contain many stories of harsh human and divine retribution. As President Barack Obama said in remarks at the National Prayer Breakfast last month, “Remember that during the Crusades and the Inquisition, people committed terrible deeds in the name of Christ.”

Islamic State militants marching through Raqqa, Syria, a stronghold of the Sunni extremist group, in an undated file image posted on a militant website on Jan. 14, 2014. PHOTO: ASSOCIATED PRESS

Islamic State militants marching through Raqqa, Syria, a stronghold of the Sunni extremist group, in an undated file image posted on a militant website on Jan. 14, 2014. PHOTO: ASSOCIATED PRESS

Yet today, because their faiths went through a long, meaningful process of Reformation and Enlightenment, the vast majority of Jews and Christians have come to dismiss religious scripture that urges intolerance or violence. There are literalist fringes in both religions, but they are true fringes. Regrettably, in Islam, it is the other way around: It is those seeking religious reform who are the fringe element.

Any serious discussion of Islam must begin with its core creed, which is based on the Quran (the words said to have been revealed by the Angel Gabriel to the Prophet Muhammad) and the hadith (the accompanying works that detail Muhammad’s life and words). Despite some sectarian differences, this creed unites all Muslims. All, without exception, know by heart these words: “I bear witness that there is no God but Allah; and Muhammad is His messenger.” This is the Shahada, the Muslim profession of faith.

The Shahada might seem to be a declaration of belief no different from any other. But the reality is that the Shahada is both a religious and a political symbol.

In the early days of Islam, when Muhammad was going from door to door in Mecca trying to persuade the polytheists to abandon their idols of worship, he was inviting them to accept that there was no god but Allah and that he was Allah’s messenger.

After 10 years of trying this kind of persuasion, however, he and his small band of believers went to Medina, and from that moment, Muhammad’s mission took on a political dimension. Unbelievers were still invited to submit to Allah, but after Medina, they were attacked if they refused. If defeated, they were given the option to convert or to die. (Jews and Christians could retain their faith if they submitted to paying a special tax.)

No symbol represents the soul of Islam more than the Shahada. But today there is a contest within Islam for the ownership of that symbol. Who owns the Shahada? Is it those Muslims who want to emphasize Muhammad’s years in Mecca or those who are inspired by his conquests after Medina? On this basis, I believe that we can distinguish three different groups of Muslims.

The first group is the most problematic. These are the fundamentalists who, when they say the Shahada, mean: “We must live by the strict letter of our creed.” They envision a regime based on Shariah, Islamic religious law. They argue for an Islam largely or completely unchanged from its original seventh-century version. What is more, they take it as a requirement of their faith that they impose it on everyone else.

I shall call them Medina Muslims, in that they see the forcible imposition of Shariah as their religious duty. They aim not just to obey Muhammad’s teaching but also to emulate his warlike conduct after his move to Medina. Even if they do not themselves engage in violence, they do not hesitate to condone it.

It is Medina Muslims who call Jews and Christians “pigs and monkeys.” It is Medina Muslims who prescribe death for the crime of apostasy, death by stoning for adultery and hanging for homosexuality. It is Medina Muslims who put women in burqas and beat them if they leave their homes alone or if they are improperly veiled.

Muslim children carry torches during a parade before Eid al-Fitr, at the end of the holy month of Ramadan, on July 27, 2014, in Yogyakarta, Indonesia. PHOTO: GETTY IMAGES

Muslim children carry torches during a parade before Eid al-Fitr, at the end of the holy month of Ramadan, on July 27, 2014, in Yogyakarta, Indonesia. PHOTO: GETTY IMAGES

The second group—and the clear majority throughout the Muslim world—consists of Muslims who are loyal to the core creed and worship devoutly but are not inclined to practice violence. I call them Mecca Muslims. Like devout Christians or Jews who attend religious services every day and abide by religious rules in what they eat and wear, Mecca Muslims focus on religious observance. I was born in Somalia and raised as a Mecca Muslim. So were the majority of Muslims from Casablanca to Jakarta.

Yet the Mecca Muslims have a problem: Their religious beliefs exist in an uneasy tension with modernity—the complex of economic, cultural and political innovations that not only reshaped the Western world but also dramatically transformed the developing world as the West exported it. The rational, secular and individualistic values of modernity are fundamentally corrosive of traditional societies, especially hierarchies based on gender, age and inherited status.

Trapped between two worlds of belief and experience, these Muslims are engaged in a daily struggle to adhere to Islam in the context of a society that challenges their values and beliefs at every turn. Many are able to resolve this tension only by withdrawing into self-enclosed (and increasingly self-governing) enclaves. This is called cocooning, a practice whereby Muslim immigrants attempt to wall off outside influences, permitting only an Islamic education for their children and disengaging from the wider non-Muslim community.

It is my hope to engage this second group of Muslims—those closer to Mecca than to Medina—in a dialogue about the meaning and practice of their faith. I recognize that these Muslims are not likely to heed a call for doctrinal reformation from someone they regard as an apostate and infidel. But they may reconsider if I can persuade them to think of me not as an apostate but as a heretic: one of a growing number of people born into Islam who have sought to think critically about the faith we were raised in. It is with this third group—only a few of whom have left Islam altogether—that I would now identify myself.

These are the Muslim dissidents. A few of us have been forced by experience to conclude that we could not continue to be believers; yet we remain deeply engaged in the debate about Islam’s future. The majority of dissidents are reforming believers—among them clerics who have come to realize that their religion must change if its followers are not to be condemned to an interminable cycle of political violence.

How many Muslims belong to each group? Ed Husain of the Council on Foreign Relations estimates that only 3% of the world’s Muslims understand Islam in the militant terms I associate with Muhammad’s time in Medina. But out of well over 1.6 billion believers, or 23% of the globe’s population, that 48 million seems to be more than enough. (I would put the number significantly higher, based on survey data on attitudes toward Shariah in Muslim countries.)

In any case, regardless of the numbers, it is the Medina Muslims who have captured the world’s attention on the airwaves, over social media, in far too many mosques and, of course, on the battlefield.

The Medina Muslims pose a threat not just to non-Muslims. They also undermine the position of those Mecca Muslims attempting to lead a quiet life in their cultural cocoons throughout the Western world. But those under the greatest threat are the dissidents and reformers within Islam, who face ostracism and rejection, who must brave all manner of insults, who must deal with the death threats—or face death itself.

For the world at large, the only viable strategy for containing the threat posed by the Medina Muslims is to side with the dissidents and reformers and to help them to do two things: first, identify and repudiate those parts of Muhammad’s legacy that summon Muslims to intolerance and war, and second, persuade the great majority of believers—the Mecca Muslims—to accept this change.

Islam is at a crossroads. Muslims need to make a conscious decision to confront, debate and ultimately reject the violent elements within their religion. To some extent—not least because of widespread revulsion at the atrocities of Islamic State, al Qaeda and the rest—this process has already begun. But it needs leadership from the dissidents, and they in turn stand no chance without support from the West.

What needs to happen for us to defeat the extremists for good? Economic, political, judicial and military tools have been proposed and some of them deployed. But I believe that these will have little effect unless Islam itself is reformed.

Such a reformation has been called for repeatedly at least since the fall of the Ottoman Empire and the subsequent abolition of the caliphate. But I would like to specify precisely what needs to be reformed.

I have identified five precepts central to Islam that have made it resistant to historical change and adaptation. Only when the harmfulness of these ideas are recognized and they are repudiated will a true Muslim Reformation have been achieved.

Here are the five areas that require amendment:

1. Muhammad’s semi-divine status, along with the literalist reading of the Quran.
Muhammad should not be seen as infallible, let alone as a source of divine writ. He should be seen as a historical figure who united the Arab tribes in a premodern context that cannot be replicated in the 21st century. And although Islam maintains that the Quran is the literal word of Allah, it is, in historical reality, a book that was shaped by human hands. Large parts of the Quran simply reflect the tribal values of the 7th-century Arabian context from which it emerged. The Quran’s eternal spiritual values must be separated from the cultural accidents of the place and time of its birth.

2. The supremacy of life after death.
The appeal of martyrdom will fade only when Muslims assign a greater value to the rewards of this life than to those promised in the hereafter.

3. Shariah, the vast body of religious legislation.
Muslims should learn to put the dynamic, evolving laws made by human beings above those aspects of Shariah that are violent, intolerant or anachronistic.

4. The right of individual Muslims to enforce Islamic law.
There is no room in the modern world for religious police, vigilantes and politically empowered clerics.

5. The imperative to wage jihad, or holy war.
Islam must become a true religion of peace, which means rejecting the imposition of religion by the sword.

I know that this argument will make many Muslims uncomfortable. Some are bound to be offended by my proposed amendments. Others will contend that I am not qualified to discuss these complex issues of theology and law. I am also afraid—genuinely afraid—that it will make a few Muslims even more eager to silence me.

But this is not a work of theology. It is more in the nature of a public intervention in the debate about the future of Islam. The biggest obstacle to change within the Muslim world is precisely its suppression of the sort of critical thinking I am attempting here. If my proposal for reform helps to spark a serious discussion of these issues among Muslims themselves, I will consider it a success.

Let me make two things clear. I do not seek to inspire another war on terror or extremism—violence in the name of Islam cannot be ended by military means alone. Nor am I any sort of “Islamophobe.” At various times, I myself have been all three kinds of Muslim: a fundamentalist, a cocooned believer and a dissident. My journey has gone from Mecca to Medina to Manhattan.

For me, there seemed no way to reconcile my faith with the freedoms I came to the West to embrace. I left the faith, despite the threat of the death penalty prescribed by Shariah for apostates. Future generations of Muslims deserve better, safer options. Muslims should be able to welcome modernity, not be forced to wall themselves off, or live in a state of cognitive dissonance, or lash out in violent rejection.

But it is not only Muslims who would benefit from a reformation of Islam. We in the West have an enormous stake in how the struggle over Islam plays out. We cannot remain on the sidelines, as though the outcome has nothing to do with us. For if the Medina Muslims win and the hope for a Muslim Reformation dies, the rest of the world too will pay an enormous price—not only in blood spilled but also in freedom lost.

This essay is adapted from Ms. Hirsi Ali’s new book, “Heretic: Why Islam Needs a Reformation Now,” to be published Tuesday by HarperCollins (which, like The Wall Street Journal, is owned by News Corp). Her previous books include “Infidel” and “Nomad: From Islam to America, A Personal Journey Through the Clash of Civilizations.”

Islam Bulldozes the Past

by Daniel Pipes
Washington Times
March 20, 2015

The recent bulldozing by the Islamic State (ISIS) of the ancient cities of Nimrud, Hatra, andKorsabad, three of the world’s greatest archaeological and cultural sites, is just this group latest round of assaults across the large area under its control. Since January 2014, the flamboyantly barbaric ISIS has blown up Shi’i mosques, bulldozed churches, pulverized shrines, and plundered museums.

Worse, the ISIS record fits into an old and common pattern of destruction of historical artifacts by Muslims.

Some attacks target the works of other, rival religions, such as Orthodox churches in northern Cyprus (since 1974), the Bamiyan Buddhas in Afghanistan (in 2001), the Ghriba synagogue in Tunisia (2002), an historic Hindu temple in Malaysia (2006), and the Assyrian antiquities (“idols”) in Mosul (2015). On a personal level, a Saudi national smashed historic statues at the Senso-Ji Buddhist temple in Tokyo in 2014. Nor is this danger over: Islamic leaders have bruited plans to destroy Persepolis in Iran, St. Catherine’s Monastery in the Sinai, and the Great Pyramids of Egypt.

After the 1974 invasion, Turkish forces made many churches in northern Cyprus fit only for animals.

In some cases, conquerors turn non-Islamic holy places into Islamic ones, thereby asserting the supremacy of Islam. This can be done by converting them into Islamic sanctities, such as the Kaaba in Mecca, the Cathedral of St. John in Damascus, and the Hagia Sophia in Constantinople; or building on top of them, such as Al-Aqsa Mosque in Jerusalem and Babri Masjid in Ayodhya, India.

Muslims of one denomination sometimes destroy the legacy of other Islamic sects. Recent examples include the tomb of Sidi Mahmoudou, a medieval structure in Timbuktu (2012), Sufi tombs in Libya (2012), and the libraries of Mosul (2015). But best known is the Saudi destruction of antiquities inMecca since the 1990s, applying strict Wahhabi principles of non-intercession; even Muhammad’s tomb in Medina is in jeopardy.

The Taliban blew up a monumental sixth-century Buddha statue in 2001.

Destruction also accompanies the fighting of war; the Syrian conflict since 2011 has been particularly devastating in this regard, with battles causing severe damage to such grand antiquities as the Citadel of Aleppo, the Umayyad Mosque, and Crac des Chevaliers. Alongside, smuggling and other profit-making activities to pay for war costs leads to the wholesale stealing and trafficking of rare antiquities; UNESCO reports, for example, that the ancient Syrian site of Apamea is “completely destroyed.”

Ancient artifacts might even be demolished because their space is needed for something deemed urgent. The Palestinian Authority threw out precious Temple Mount archeological remains as mere rubble in 2000 to build a mosque. In 2013, Hamas bulldozed part of the 3,000-year-old Anthedon Harbor in Gaza for military purposes and the Turkish authorities damaged the Byzantine-era walls of the Yedikule Gardens to build a decorative pool.

Al-Qaeda bombed the Ghriba Synagogue in Tunisia in 2002.

Finally, there are gratuitously self-inflicted cultural wounds. These include the pillaging of Iraqi museums, libraries, and archives (2003), the burning in 2011 of L’Institut d’Égypte and looting of the Egyptian Museum, the 2013 destruction of manuscripts in Timbuktu and the ransacking of the Mallawi Museum in Minya, Egypt, and the 2014 destruction at the Saeh Library in Tripoli, Lebanonand at the Museum of Islamic Art in Cairo.

Why does Islam inspire its adherents to annihilate their own patrimony? Because humiliation establishes and reinforces one’s superiority. Destruction of infidel remains confirms the superior power of Muslims and, by implication, the truth of Islam. In parallel, eliminating the vestiges of Muslim rivals establishes the superiority of Islamism over other, less assertive interpretations of Islam.

ISIS blew up Shi’ite mosques in Mosul in 2014.

While the seizure and appropriation of other monuments began at the very inception of Islam (i.e., the Kaaba), the destruction that has reached orgiastic heights with ISIS is something new; note that nearly all the examples listed here date from the twenty-first century. Turned around, those recently-destroyed antiquities survived so long because Muslims had left them alone. In this regard, things are far worse these days than ever before – not a surprise, as Islam is in its worst shape ever. All other major religions have moved beyond such crudely violent impulses whose motive is unacceptable and whose results are tragic.

Is there a Middle Eastern country that exults in its multi-religious heritage, celebrates ancient artifacts on coins and stamps, builds fabulous museums for its antiquities, treats archeology as a national pastime, and studies manuscripts rather than burns them? Well, yes, there is. It’s called Israel. The rest of the region could learn a thing or two about historical appreciation from the Jewish state.

Both the name of the Quwwat al-Islam (“Power of Islam”) Mosque in Delhi and the fact that it was built with materials from “27 idolatrous temples” point to Islamic supremacism.

Mr. Pipes (DanielPipes.org, @DanielPipes) is president of the Middle East Forum. © 2015 by Daniel Pipes. All rights reserved.


Mar. 20, 2015 addendum: For more details on most of the incidents mentioned above, see my blog, “Islam vs. History.”

The Mind of Muhammad

Prophet_MUHAMMAD_by_SoulFlamer-CopyBy F. W. Burleigh:

For insight into the workings of Muhammad’s mind, consider Chapter 33 of his Koran, entitled “The Confederates.”  This is one of the chapters Muhammad composed in Yathrib (later called Medina) where he fled after his Meccan compatriots determined they needed to kill him to preserve their way of life.

The chapter is like a wild theme park ride that races in and out of numerous topics.  In the 73 verses that make up the chapter, Muhammad covers the following, using the God-voice he adopted for the Koran: He recaps a recent battle with the Meccans and excoriates people who were afraid to fight and die for him; he gloats about his extermination of the men and boys of one of the Jewish tribes of Yathrib, the confiscation of their property, and the enslavement of their women and children; he authorizes himself to take as many wives as he likes, permits himself to marry the wife of his adopted son, forbids himself from taking any more wives after he has taken as many as he likes, but allows himself sex slaves.

As the verses of this “revelation” continue, Muhammad imposes full body and face cover for women when outside the home, threatens people with humiliating punishment in the afterlife for annoying him, threatens to murder his critics, prohibits the practice of adoption, and dishes up images of sadistic torture in Hell awaiting people who don’t believe in him.  He also praises himself as a “lamp spreading light,” and holds his behavior as a “beautiful pattern” for people to follow if they want to score well with Allah.

Among the verses is a celestial advisory that he must be obeyed:

“It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.”  (Koran 33:36)  [All of the Koran quotes in this article are taken from the Yusuf Ali translation.]

Despite their tediousness, it is worth exploring some of these verses because, in addition to providing evidence of his strange mentality, they also show that his Koran was like a blog in which he commented on the happenings of the moment.  The happenings of the moment recorded in Chapter 33 had to do with war, sex, and Muhammad’s betrayal of his adopted son.

In the war part of these verses, Muhammad covers the Meccan assault on Yathrib that came to be known as the Battle of the Trench, so named because of a three-mile defensive trench he dug around vulnerable parts of the valley to fend off the attackers.  By the time of this battle, he had been waging war on the Meccans for almost five years.  The two major battles of Badr and Uhud had already  been fought.[1]

The Battle of the Trench was the third major fight, which took place in A.D. 627.  The Meccans attacked with an army of 12,000 warriors, drawn from numerous tribes who were itching for payback for all the harm Muhammad had caused them.  But they were unable to get beyond the trench and finally gave up after a fierce windstorm leveled their encampments.

Verses 9 to 25 recap the action, but most are Muhammad’s diatribe against cowardly or fake believers who he was certain would have betrayed him had been given the opportunity.  But he declares that Allah did not provide them with the opportunity because he sent the windstorm that disheartened the invaders and sent them packing.  The battle was a test of faith of the believers who held firm, and Allah knows how to reward those who hold firm in their faith.

And rewarded they were: After the invaders left, Muhammad attacked the only remaining Jewish tribe of Yathrib and ended up distributing their wealth to the faithful.  When he arrived in the valley, half of its 20,000 population was Jewish, divided among three major tribes.  By the time of the Battle of the Trench, Muhammad had forced out two of the Jewish tribes.  Hoping to escape the same fate, the remaining tribe at first insisted on not taking sides during the Meccan attack, then agreed to aid the invaders, but then backed out of it.  Muhammad used this as an excuse to behead all of the men and boys.

Read more at American Thinker

MUST READ: Robert Spencer’s Blogging the Qur’an: Sura 2, ‘The Cow,’ Verses 211-221

islamic doctrinePJ Media, by Robert Spencer, March 20, 2015:

When is it permissible to break moral laws?

That is the impact of the small, easily overlooked phrase “fitnah is worse than killing,” or “persecution is worse than slaughter,” which appears in Qur’an 2:191 (and 2:217).

Allah devotes a large section of “The Cow” (vv. 189-242) to answering various questions that the Muslims had ostensibly asked Muhammad. Allah begins his answers to Muhammad with “They ask you” (vv. 189, 215, 217, 219, 220, 222).One of these questions was whether or not fighting was permissible during the sacred month, which Allah takes up in v. 217.

Muhammad’s first biographer, an eighth-century Muslim named Ibn Ishaq, gives the background of this verse. After the Hijrah, Muhammad’s move from Mecca to Medina, the Muslims began raiding caravans of the pagan Quryash — Muhammad’s own tribe, which had rejected him.

Muhammad himself led many of these raids.

These raids served a key economic purpose: keeping the Muslim movement solvent. At one point Muhammad sent one of his most trusted lieutenants, Abdullah bin Jahsh, along with eight other Muslims out with orders to watch for a Quraysh caravan at Nakhla, a settlement not far from Mecca, and to “find out what they are doing.”

Abdullah and his band took this as an order to raid the Quraysh caravan, which soon came along, carrying leather and raisins. But it was the last day of the sacred month of Rajab, during which — by longstanding Arab custom — fighting was forbidden. This presented them with a dilemma: if they waited until the sacred month was over, the caravan would get away, but if they attacked, they would sin by killing people during the sacred month.

They finally decided, according to Ibn Ishaq, to “kill as many as they could of them and take what they had.”

On the way home to Medina, Abdullah set aside a fifth of the booty for Muhammad (as per Qur’an 8:41). But when they returned to the Muslim camp, Muhammad refused to share in the loot or to have anything to do with them, saying only: “I did not order you to fight in the sacred month.”

But then Allah revealed v. 217, explaining that the Quraysh’s opposition to Muhammad and supposed persecution of the Muslims was more offensive in his eyes than the Muslims’ violation of the sacred month.

The raid was therefore justified: “for persecution is worse than slaughter.”

Whatever sin the Nakhla raiders had committed in violating the sacred month was nothing compared to the Quraysh’s sins.

Ibn Ishaq explained this verse:

They have kept you back from the way of God with their unbelief in Him, and from the sacred mosque, and have driven you from it when you were with its people. This is a more serious matter with God than the killing of those whom you have slain.

Once he received this revelation, Muhammad took Abdullah’s booty and prisoners. Abdullah was considerably relieved, and asked: “Can we hope that it will count as a raid for which we shall be given the reward of combatants?”

Here again Allah answered in a revelation, saying:

Indeed, those who have believed and those who have emigrated and fought in the cause of Allah — those expect the mercy of Allah (v. 218).

“Fought” here is jahadu (جَاهَدُو), which is a form of jihad, and “jihad for the sake of Allah” or “jihad in the way of Allah” (جَاهَدُواْ فِي سَبِيلِ اللّهِ) in Islamic theology always refers to jihad warfare, not to more spiritualized understandings of jihad.

Ibn Kathir, following Ibn Ishaq, also recounts this incident, which was a momentous one: good became identified with anything that was to the benefit of Muslims, and evil with anything that harmed them, without reference to any larger moral standard.

Moral absolutes were swept aside in favor of the overarching principle of expediency.

Sayyid Qutb explains that “Islam is a practical and realistic way of life which is not based on rigid idealistic dogma.” Islam “maintains its own high moral principles,” but only when “justice is established and wrongdoing is contained” — i.e., only when Islamic law rules a society — can “sanctities be protected and preserved.”

So evidently they need not be or cannot be protected before that point.

Like a rejected suitor, Allah then returns to the Jews, again reminding them of all of his spurned favors toward them (v. 211). He notes how the unbelievers scoff at the Muslims (v. 212) and then reveals in capsule form the Islamic view of salvation history:

Mankind was one religion; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it — after the clear proofs came to them — out of jealous animosity among themselves (v. 213).

The people who were given the Scripture are the Jews and the Christians.

And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path (v. 213).

That is, Allah guided the Muslims to the truth about the things the People of the Book disagreed about. Ibn Kathir explains that they disagreed about the “day of Congregation”:

The Jews made it Saturday while the Christians chose Sunday. Allah guided the Ummah [community] of Muhammad to Friday.

They also disagreed about the direction to face when praying (qiblah), postures of prayer, fasting, and the true religion of Abraham: “The Jews said, `He was a Jew,” while the Christians considered him Christian. Allah has made him a Haniyfan Musliman” — that is, a pre-Islamic monotheist.

Don’t like the idea of waging war for Allah? Tough.

Allah exhorts the believers to fight, even though they “dislike it” (v. 216).

Maulana Bulandshahri explains the traditional view:

While the Muslims were in Makkah, they were weak and few in number, never possessing the capability nor the divine permission for Jihad (religious war). After migrating to Madinah, they received the order to fight their enemies in defense, as a verse of Surah Hajj [chapter 22 of the Qur’an] proclaims: “Permission (to fight) has been granted to those being attacked because they are oppressed” [22:39]. Later on the order came to fight the Infidels (kuffar) even though they do not initiate the aggression.

Bulandshahri was a modern-day theologian, but this view of the three stages of development of the Qur’an’s teaching on warfare is found in Ibn Ishaq’s Eighth Century work, and in the writings of mainstream Islamic theologians throughout the ages, including Ibn Kathir, Ibn Qayyim, Ibn Juzayy, As-Suyuti, and many others.

Besides essentially destroying the idea of moral absolutes, v. 217 is also important for those who leave Islam, or wish they could:

And whoever of you reverts from his religion and dies while he is a disbeliever – for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally (Qur’an 2:217).

The Tafsir al-Qurtubi, a classic and mainstream exegesis of the Qur’an, explains:

Scholars disagree about whether or not apostates are asked to repent. One group says that they are asked to repent and, if they do not, they are killed. Some say they are given an hour and others a month. Others say that they are asked to repent three times, and that is the view of Malik. Al-Hasan said they are asked a hundred times. It is also said that they are killed without being asked to repent.

After that, Allah also forbids alcoholic drinks and gambling (v. 219). Several early authorities — Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam — say it was the first of three verses to be revealed on this subject, and that would mean that the other two would take precedence over it. Here Allah says that there is “some benefit” in alcohol, but in 5:90 he says that it is “Satan’s handiwork,” which would rule out the ol’ demon rum as being beneficial at all.

Then Allah forbids Muslims to marry “unbelieving women” (v. 221). Ibn Kathir records a large amount of disagreement among Islamic authorities over whether this prohibition applies to Jewish and Christian women, or just to polytheists. However, he notes that there is Ijma — consensus — among Islamic jurists that such marriages are allowed, although of course Muslim women are not allowed by any school of Islamic law to marry Jewish or Christian men.

In a culture that requires women to be utterly subservient to men, these unequal laws ensure that non-Muslim communities remain subjugated, not enjoying equality of rights or equality of dignity with Muslims.

Robert Spencer is the director of Jihad Watch and author of the New York Times bestsellers The Politically Incorrect Guide to Islam (and the Crusades) and The Truth About Muhammad. His latest book is Arab Winter Comes to America: The Truth About the War We’re In. Follow him on Twitter here. Like him on Facebook here.

CIA’s Brennan: Islamic State not Islamic — they’re “psychopathic thugs”

brennan_blindJihad Watch, by Robert Spencer, March 13, 2015:

“CIA Director John Brennan at an event Friday warned against ascribing “Islamic legitimacy” to the overseas terrorist group, saying that allowing them to identify themselves with Islam does a disservice to Muslims around the world.” The fallacious assumption here is that Muslims around the world are looking to non-Muslims in the West to show them what is legitimately Islamic and what isn’t. That is simply not the case. The “best of people” (Qur’an 3:110) don’t derive their legitimacy from the opinions of the “most vile of created beings” (Qur’an 98:6).

“CIA director on ISIS: They aren’t Muslims – they’re ‘psychopathic thugs,’” by Reena Flores, CBS News, March 13, 2015:

Call them “psychopathic thugs” or “murderers,” but don’t call the Islamic State of Iraq and Syria (ISIS) Muslims.

CIA Director John Brennan at an event Friday warned against ascribing “Islamic legitimacy” to the overseas terrorist group, saying that allowing them to identify themselves with Islam does a disservice to Muslims around the world.

“They are terrorists, they’re criminals,” Brennan asserted during the audience Q&A portion of an interview at the Council on Foreign Relations. “Most–many–of them are psychopathic thugs, murderers who use a religious concept and masquerade and mask themselves in that religious construct.”

“Let’s make it very clear that the people who carry out acts of terrorism – whether it be al-Qaeda or the Islamic State of Iraq and the Levant – are doing it because they believe it is consistent with what their view of Islam is,” the intelligence agency director continued. “It is totally inconsistent with what the overwhelming majority of Muslims throughout the world.”…

The real question is, is it consistent with the Qur’an and Sunnah, or mainstream views thereof?

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Speaking to the ACT for America chapter in Mission Viejo, California on March 9, 2015  – Robert Spencer on Why ISIS is Islamic