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80% of Dawoodi Bohra Muslim women in Canada have undergone female genital mutilation

This story works hard to give the impression that female genital mutilation is practiced among Muslims only by Dawoodi Bohras, and by Christians and Jews elsewhere. This is a marginal improvement over establishment media stories about FGM before the arrests of the physicians in Michigan; until those arrests, establishment media stories universally claimed that the practice was cultural and not Islamic. But there is a long way to go before the establishment media gets to anything approaching the truth.

In reality FGM is sanctioned by Islamic law: “Circumcision is obligatory (for every male and female) (by cutting off the piece of skin on the glans of the penis of the male, but circumcision of the female is by cutting out the bazr ‘clitoris’ [this is called khufaadh ‘female circumcision’]).” — ‘Umdat al-Salik e4.3, translated by Mark Durie, The Third Choice, p. 64

And it is widespread in 30 Muslim countries, not just among the Dawoodi Bohras.

“Women in small Muslim sect say they have had FGM in Canada,” by Michele Henry and Jayme Poisson, Toronto Star, August 21, 2017:

Women from a small Muslim sect called the Dawoodi Bohras have reported that female genital mutilation has been performed on them in Canada, a study given to the federal government reveals.

The first research of its kind to probe the practice within this tightly knit South Asian community, the study found that 80 per cent of Bohra women surveyed have undergone FGM and two of the study’s 18 Canadian participants said it happened within Canada’s borders.

In Canada, FGM was added to the Criminal Code under aggravated assault in 1997. The study does not provide additional information on the two cases it uncovered.

Most commonly associated with communities in sub-Saharan Africa, FGM is also practised among members of this Muslim sect who trace their roots to Yemen in the 11th century and who migrated to Gujarat, India, in the 1500s.

Authored by Sahiyo, an organization of anti-FGM activists and members of the Dawoodi Bohra community, the study was completed in February. Preliminary results went to officials from Canada’s Foreign Affairs Department in June 2016. The federal government says it is looking into the issue.

The researcher’s findings show that more than 80 per cent of the 385 Dawoodi Bohra women surveyed — including all 18 Canadian participants — want the practice to end and would not do it to their daughters.

Female genital mutilation, also known as female genital cutting or female circumcision, is a procedure that intentionally alters or causes injury to external female organs. It can be inflicted on girls as young as 1 and varies in severity from partial removal of the clitoris to excising the clitoris and labia and stitching up the walls of the vulva to leave only a tiny opening.

Khatna is the South Asian term for genital cutting and, according to the study, the sect’s practice of removing a woman’s clitoris is done for reasons including “religious purposes,” to curb sexual arousal, for cleanliness and to maintain customs and traditions.

The Dawoodi Bohras have recently made FGM-related headlines. A Detroit emergency room doctor charged in April with alleged performing of FGM on 100 young girls is a Dawoodi Bohra. The doctor, Jumana Nagarwala, is in jail awaiting trial. In 2016, a Dawoodi Bohra priest in Sydney, Australia, was convicted for his role in performing FGM.

“The findings (of the study) demonstrate that FGC (female genital cutting) is deeply rooted in the community’s culture,” the authors write. Sahiyo means “friends” in Gujarati.

“Understanding the complex social norms and cultural values systems that shape the meaning and significance of the practice within this community is critical work of anti-FGC advocates.”

For this story, the Star also spoke with three local Dawoodi Bohra women who described what it’s like to undergo khatna in their native countries of India and Kenya at the hands of “practitioners,” not doctors, in non-medical environments such as kitchens, with unsterile razors.

A continuing Star investigation has revealed that Canadian girls have been taken overseas to have the procedure and that thousands more could be at risk of being sent abroad to be subjected to FGM.

Practitioners who perform FGM are “almost certainly entering Canada” to engage in the practice, says an internal report from Canada Border Services Agency, as reported by Global News in July.

FGM is a cultural practice dating back hundreds of years, and organizations including the United Nations say that although it is often perceived as being connected to some Islamic groups, it also occurs in other religious communities, including Christians, Ethiopian Jews and certain traditional African religions.

Only where those non-Muslim communities live in close proximity to a much larger Muslim population.

…The emails say officials learned from the report how over the past two decades there has been a regression of gender equality in the Dawoodi Bohra community worldwide and there is “significant hidden violence against women.” There are roughly 20,000 to 40,000 Dawoodi Bohras in Canada, according to the federal emails.

Titled “Understanding Female Genital Cutting in the Dawoodi Bohra Community,” the Sahiyo study surveyed 385 Dawoodi Bohra women across the globe, including women in Canada, the U.S., Australia and the United Kingdom, in an attempt to shed light where “little or no data” exists. It aims to inform policy makers and health professionals in order to “end the practice,” the study said, that has left most of its participants with emotional scars — anger, haunting memories and frustration in their sexual lives.

“I feel robbed and cheated of my sexuality,” one respondent told the study’s researchers.

Shaheeda Tavawalla-Kirtane, Sahiyo’s Canadian co-founder, who works in India to raise awareness about FGM, said she has been tweeting to Canadian ministers because Canada should be aware this “crime” is happening on its soil. The Sahiyo study suggests creating a hotline for at-risk girls and education about FGM for front-line workers, such as teachers.

Some of the study’s participants reported that, typically at the age of 7, they were told they were having the procedure to remove a “worm” and that khatna was part of the religion.

The religious justification for this practice may come from passages in the Da’aim al-Islam, a sacred Islamic text that informs the tenets and traditions of the Dawoodi Bohras. According to The Pillars of Islam, a respected translation of the text, cutting will lead to “greater purity.”…

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Muslim snipers open fire on non-Muslims from mosque rooftop

“Gunmen perched on mosque open fire as Marawi burns,” by Ron Gagalac, ABS-CBN News, August 10, 2017 (thanks to The Religion of Peace):

MANILA – Terrorist snipers were captured on camera firing at state troops from atop a mosque in Marawi City Thursday, boosting reports that the extremists have been using the place of worship as camp.

ABS-CBN footage showed snipers from the Maute group perched on the mosque and opening fire on soldiers as plumes of dark smoke billowed in the background.

Gunshots can be heard clattering as security forces fired back.

Thousands of state troops have been battling Islamic State-linked terrorists Marawi since May 23. They have confined the crisis to less than a square kilometer within the lakeside town.

The fighting however intensified anew on Wednesday night as soldiers engaged the rebels in close quarter battle.

ABS-CBN night vision cameras captured the exchange of gunfire that lasted up to the late hours, during which fires broke out and thick smoke engulfed the city.

Military tanks were also seen moving around the old capitol under enemy fire.

As of Wednesday, the battle for Marawi has killed some 700 people, including 539 terrorists and 122 state troops….

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VIDEO: Islam in America As Described by Three Leading Voices

Shaker Elsayed, Jonathan Brown and Yasir Qadhi are considered religious authorities by national Islamist groups. Elsayed remains a senior imam at a prominent Northern Virginia mosque despite a history of radical preaching, and Brown and Qadhi are routinely invited invited to address conventions and fundraisers.

The broader public might be surprised to hear their views.

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“The Challenge of Modernizing Islam” by Christine Douglass-Williams

Jihad Watch writer Christine Douglass-Williams’s new book, The Challenge of Modernizing Islam: Reformers Speak Out and the Obstacles They Face, is out now from Encounter Books. Order your copy here.

Ayaan Hirsi Ali says:

“This well-written book should not be ignored. With elegance and determination, Christine Douglass-Williams documents a variety of Muslim reformers, of a wide range of backgrounds and persuasions. These courageous men and women should be as well-known as human rights dissidents Solzhenitsyn, Sakharov, and Havel were during the Cold War. Through a series of probing interviews and careful reflection, Douglass-Williams draws out the nature of reformers’ inner struggles and ideals, contrasting them with the beliefs of Islamists. This book is highly recommended for those wishing to learn more about Muslim reformers, and it is a must-read for US policymakers who wish to understand the challenge of Islamism in America and the world today.”

Edwin Black, author of The Farhud, says this: “Incisive and informed, The Challenge of Modernizing Islam by Christine Douglass-Williams offers us the powerful insight needed to launch a new conversation about Islam. It fills the mind with deep knowledge and urgent necessity.”

I contributed a Foreword to this book:

“This day I have perfected for you your religion and completed my favor upon you and have approved for you Islam as religion.”

So says Allah in the Qur’an (5:3), in words that have vexed Islamic reformers and would-be reformers throughout the history of the religion. Traditional and mainstream Islamic theology holds that Islam is perfect, bestowed from above by the supreme being, and hence not only is reform unnecessary, it is heresy that makes the reformer worthy of death if he departs from anything Islamic authorities believe to be divinely revealed.

On the other hand, the cognitive dissonance created by having to believe that the one and only God mandates death for apostasy (Bukhari 6922), stoning for adultery (Bukhari 6829), and amputation of the hand for theft (Qur’an 5:38), and sanctions the sexual enslavement of infidel women (Qur’an 4:3, 4:24, 23:1-6, 33:50, 70:30), the devaluation of a woman’s testimony (Qur’an 2:282) and inheritance rights (Qur’an 4:11), and above all, warfare against and the subjugation of non-Muslims (Qur’an 9:29), has led, particularly in modern times, to attempts by believing Muslims to reconcile Islamic morality with contemporary perspectives and mores.

These attempts are fraught with peril. As Christine Douglass-Williams notes in this book, “Mahmoud Muhammad Taha, a Sudanese Muslim theologian who argued that the Meccan passages,” which are generally more peaceful, “should take precedence over the Medinan,” which call for warfare against non-Muslims, “instead of the reverse, was executed in 1985 by the Sudanese government for heresy and apostasy.” Some of those profiled in this book know these perils firsthand: “Sheik Subhy Mansour recounted: ‘If these Muslim Brotherhood people had the chance, they would have killed me according to their punishment for apostasy plus they claim I’ll go to hell.’ Tawfik Hamid noted: ‘The reformists were killed throughout history, including those who rejected the Sunnah.’”

Death threats aren’t the only dangers either. Europe and North America are full of Muslim spokesmen who present themselves as moderate, Westernized reformers, but are actually just the opposite. Foremost among these is Tariq Ramadan, the grandson of Muslim Brotherhood founder Hasan al-Banna, who has been widely hailed as the “Muslim Martin Luther” but has likewise been accused by French journalist Caroline Fourest, who has published a book-length study of Ramadan’s sly duplicity, Brother Tariq, of “remaining scrupulously faithful to the strategy mapped out by his grandfather, a strategy of advance stage by stage” toward the imposition of Islamic law in the West.

Douglass-Williams notes this duplicity: “In a an example of the distinction to be made between moderates and crypto-moderates, after the brutal riots following the release of the Danish cartoons insulting to Muhammad in 2006, Tariq Ramadan, the Swiss-born theologian and grandson of the founder of the Muslim Brotherhood, Ramadan explained that the reaction of his co-religionists was a ‘a principle of faith…that God and the prophets never be represented.’” One of her interview subjects, Salim Mansur, observes drily that “non-Muslims went to the wrong Muslim for an understanding of the faith.”

The dominant presence of duplicitous pseudo-reformers such as Ramadan considerably muddies the waters. This confusion couldn’t possibly come at a worse time, when the governments of the West are doing nothing less than staking the very futures of their nations not only upon the existence of Muslim moderates and reformers, but upon their eventual victory within the Islamic community. This gamble has been made despite the fact that there is no general agreement, either inside the Muslim community or outside it, of what “Islamic moderation” actually means, and what “Islamic reform” would really look like.

Against this backdrop, The Challenge of Modernizing Islam is extraordinary, refreshing, and much needed in numerous ways. The interviews that Christine Douglass-Williams conducts with some of the leading moderate Muslim spokesmen in the United States and Canada are unique in their probing honesty. While most interviewers from all points of the political spectrum generally are so happy and honored to be in the presence of a Muslim who repudiates jihad terror that they serve up only softball questions and are content with vague generalities in response, in this book Douglass-Williams asks the questions that need to be asked, and yet are asked only infrequently: How do you explain the various Qur’an verses that call for violence, or are misogynistic or problematic in other ways? How do you propose to convince the vast majority of your coreligionists of the correctness of your position? How is reform possible when the mainstream schools of Islamic jurisprudence mandate death for heresy and apostasy?

The answers vary from thought provoking and searchingly honest to cagey and deflective. And that in itself is illuminating. Not every person interviewed in this book is in agreement with every other, and not every attentive and informed reader will come away from these pages convinced that every person here interviewed is being in every instance entirely forthright. Many believe that the resistance to the global jihad in all its forms has no legitimacy, or cannot be successful, if Muslim reformers are not on board with it. I do not share that view, but the need for Islamic reform is undeniable, and the people here interviewed are among its foremost exponents in the West. We owe them a fair hearing as much as they owe us honest answers to the questions here posed.

In the second half of the book, Douglass-Williams offers a probing analysis of what her interview subjects told her, and provides illuminating ways for readers to navigate through the thickets and avoid hazards that have captured and misled numerous analysts of Islam and its prospects for reform. One of the cardinal services she provides here is the drawing of distinctions in numerous areas where crucial differences and delineations have long been obscured, often deliberately. Her discussions of Islam versus Islamism and Islamic moderation versus Islamic reform are a welcome antidote to the sloppy thinking and cant that dominate the public discourse today. Her examination of problematic Islamic texts is all the more welcome for being even rarer. Her discussions of the controversial and manipulative concept of “Islamophobia” and its relationship to the problems of genuine Islamic reform, and to the role of Israel and how it can help distinguish genuine Islamic reformers from pretenders, are the crown and centerpiece of the book, and examples of the kind of searching analysis that is all too often absent from the public square today, and for that all the more needed.

The Challenge of Modernizing Islam is, therefore, an extremely illuminating book, and not always in the ways that its interview subjects may have intended. That is, as is said these days, not a bug, but a feature. It’s crucial today that genuine reformers be distinguished from insincere deceivers, and naïve idealists from those with genuine plans. Here is a solid beginning in that effort. This book should be read while bearing in mind how the governments of the West are assuming that their newly-accepted Muslim refugees will sooner or later accept the values and mores of the secular West and settle down to become loyal and productive citizens, and how the recent experience of European countries, particularly Sweden, Germany, and France, as well as the United Kingdom, offers abundant reason for concern that this may not be the case.

That same tension between high hopes and harsh realities runs through these interviews, and doubtless through the souls of many of the interviewees. For better or worse, however, any chance for Western countries, as well as non-Muslim countries in the Far East and elsewhere, to enjoy a peaceful future now depends, courtesy of a series of decisions our political leaders have made, upon the victory of Islamic reform. The Challenge of Modernizing Islam uniquely equips readers to make an informed and intelligent evaluation of how peaceful the future of non-Muslim countries is likely to be.

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Brigitte Bardot on Islam

Brigitte Bardot is a national treasure. Despite relentless persecution by the French government for sharia-speech violations, Bardot continues to speak truth to Islamic power. France’s iconic blonde bombshell has been on trial five times for Islamo-criticism and “inciting racial hatred” (Islam is not a race).

And still she speaks out.

The shock interview of Brigitte Bardot

Thanks to Alexandre for the translation

The state of France “I was raised in honor, patriotism, love and respect for my country, and when I see what has become of me, I am quite desperate.” When I see what they have done, A country whose intellectual richness, the quality of language, of writing, the primacy of architecture, fashion, elegance and heritage radiated throughout the world, it depresses me. As my grandfather said , There is enough to take them and bite them! ”

To whom does it attribute this regression? “To the left, she hates anything luxurious, elegant, anything that comes out of the ordinary.” About communitarianism “I can no longer see them, the Islamists, that practically everywhere in France we see the burqas, it is inadmissible, that they behave as they want in their country of origin, but that they do not impose Customs, practices, discriminations of another age: France is not that. ”

The political personalities she appreciates “I love him very much and for a long time, but also François Fillon, I think he’s a good guy, I was horrified by this judicial and media lynching.  As you know, a lot of respect for this virtue. ” The European Union “We have to get out of here. Brussels is breaking the balls.” The state of French cinema “There are only bearded and fat-haired actresses who are raped in the corners and find excuses for their assailants.There is only to watch the Ceremony of Caesar where nice zombies Thanked papa-maman, their concierge and their taxi driver, while launching the unavoidable appeal to human brotherhood and anti-racism. ” The French culture “I did not fight against French Algeria to accept an Algerian France, I do not touch the culture, the identity and the customs of the others.

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EDITORS NOTE: The column originally appeared in The Geller Report.

VIDEO: 12 Facts About Islam & the Prophet Muhammad – In Their Text’s Own Words

The Fuel Project notes:

What do the Islamic texts really teach Muslims? There is good reason to take a deep look at what the Koran (Quran), Hadiths and other Islamic holy books command of their followers. Yes, a Muslim can point to noble aspects of the teachings, but will a Muslim share with you the more virulent teachings?

A Muslim is much less likely to share with an unbeliever the acts of Muhammad that today’s civilized society would find abhorrent. Also, they are not likely to explain their oppressive jurisprudence that is antithetical to most civilized cultures on Earth. It is time, for westerners in particular, to really understand what this ideology fully entails.

Historical facts can be interpreted in different ways but what is written in black and white cannot be denied. Especially, if what was written has been accepted knowledge for 1500 years since the advent of Islam.

EDITORS NOTE: This video is courtesy of The Fuel Project.

ISIS justifies sex slavery of infidel women by quoting the Qur’an

“Question 4: Is it permissible to have intercourse with a female captive? Allah the almighty said, ‘successful are the believers who guard their chastity, except from their wives or the captives and slaves, that their right hands posses for then they are free from blame (Koran 23:5-6). Note: the words ‘captives and slaves’ don’t exist in the original version of Quran.”

With that “note,” Morocco World News is trying to give the impression that the Islamic State is playing fast and loose with the Qur’an in justifying slavery. This is, unfortunately, not the case. Those whom “their right hands possess” are universally understood by Islamic exegetes to be referring to slaves; even Islamic apologetic sources that try to minimize the reality of slavery in Islam acknowledge that this term refers to slave women.

“ISIS’s “Science” of Slavery: How ISIS Justifies Enslavement of Yezidi Women with Islam,” by Johanna Higgs and Amal Ben Hadda, Morocco World News, June 26, 2017 (thanks to The Religion of Peace):

Slavery, possibly one of the worst human horrors occurring on this earth at this time. In 2014, ISIS invaded the small town of Sinjar in Northern Iraq and began to carry out what has now been described as genocide against the Yezidi people. Thousands of young women and girls were dragged off to be sold as sex slaves in markets.

Yezidi women who have returned from captivity have described a system of organized rape and sexual assault, sexual slavery and forced marriage. Guidelines for slavery have been established and they have repeatedly used a narrow and selective interpretation of the Quran to justify their barbarous acts of sexual violence.

According to Amnesty International, it is estimated that there are still as many as 3 800 girls being held as slaves by ISIS.

In a small makeshift IDP camp in the centre of Erbil Bese Qawal, Hana Xwededa and Fayza Haji, three Yezidi women who fled their homes in Sinjar when the violence with ISIS began to unfold. They had spent over a year living with another small group of Yezidi’s in a few ramshackle buildings with little certainty as to what the future would hold. As they sat in their small home they quietly described the horror that forced them to flee,

‘When the first assaults started, ISIS tried to stop us from fleeing. They wanted to kill the men and take the women. They tried to capture us but we managed to escape into the mountains. They burned our home, we came here with nothing,’ said Qawal as she leaned back against the wall. All three women sat somberly in the room as small children darted in and out.

‘They wanted to take the women as slaves. Our family is safe but we know some of the girls who were captured. They are selling girls as young as 8 or 9 years old in markets.’

When asked why they believed that ISIS was targeting the Yezidis, Qawal looked at the ground and replied quietly, ‘by god I don’t know. We are poor people.’

The Yezidi’s have been persecuted by the surrounding Muslim communities for many centuries. A minority in the region the Yezidis constitute only 1.5 percent of Iraq’s estimated population of 34 million. Of Kurdish descent, the Yezidis are generally considered to be a pre Islamic sect with an oral tradition as opposed to written scripture, though there are several ideas as to where the Yezidi culture originated.

For ISIS this makes them unbelievers of the worst kind, more so than Christians and Jews who are considered to have some limited protections according to their descriptions in Quran as ‘people of the book.’

It is for this reason, that ISIS has proclaimed their right to enslave Yezidi women.

ISIS considers their rules of enslavement as a ‘science that has been almost absent in modern Islamic jurisprudence,’ or what is known as fiqh. The word figh is an Arabic term meaning ‘full understanding’ and refers to the body of Islamic law extracted from detailed Islamic sources.

In a pamphlet released by ISIS, they highlight the need to practice this ‘science’ throughout the Islamic Caliphate, which they seek to establish throughout the world.

This pamphlet, through its questions and answers, uses interpretations of the Quran, as defined by various Sunni Islamic scholars to justify their acts of slavery. These scholars, using interpretations as defined by the exegesis, use the term ‘right hand possession’ as meaning ‘female slave’.

Some of the questions and answers of the pamphlet are as follows,

Question 3: Can all unbelieving women be taken captive?

There is no dispute among the scholars that it is permissible to take such women who are characterized by original unbelief such as the women from among People of the Book ie Jews and Christians.

Question 4: Is it permissible to have intercourse with a female captive?

Allah the almighty said, ‘successful are the believers who guard their chastity, except from their wives or the captives and slaves, that their right hands posses for then they are free from blame (Koran 23:5-6).

Note: the words “captives and slaves” don’t exist in the original version of Quran

Question 6: Is it permissible to sell a female captive?

It is permissible to buy, sell or give as a gift female captives and slaves for they are merely property.

The literal interpretation in Arabic of the term ‘right hand’ means any promise or commitment that must be observed and respected. So the term, ‘right hands possession’ semantically means the obligation to fulfill promises. This could be relevant to different contexts, particularly those regarding social commitments such as caring for orphans, marriage, and recently, this term was referred to in relation to surrogacy. In the Quran, both men and women are called to respect what their right hands possess.

However, when the word ‘possession’ is added, ISIS interprets this as female slave.

Through this traditional interpretation of Quran, ISIS has publically and officially sanctioned their use of slavery and rape. The ‘right hands possession,’ means for them that ‘religiously’ they can have sex with ‘unbelieving’ women, virgins and young girls, captured during war even if it is outside the institution of marriage. They consider this as a reward for their war efforts and is a motivator for soldiers to fight….

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Yes, Islamic Terrorism Really Is Islamic

Ibn Warraq’s new book makes clear the irrefutable case. My latest in PJ Media:

It is a symptom of the denial and willful ignorance that blankets the present age that this book even had to be written, and that Ibn Warraq, a historian and social theorist of preeminent insight and wisdom, should have had to devote his considerable talents to it.

Nonetheless, we can be grateful that he has given us The Islam in Islamic Terrorism: The Importance of Beliefs, Ideas, and Ideology, as this book is breathtakingly comprehensive despite its quite manageable length, and is, quite simply, irrefutable. If there remains in the world anyone who holds that Islam is a Religion of Peace and yet has sufficient intellectual honesty and acumen to consider these arguments on their merits, this is the book to give.

First there is the necessary work of clearing away the nonsense. Ibn Warraq takes up each of the major excuses that are commonly given for Islamic jihad violence — that it is all about Israel, or all about U.S. foreign policy, or all about poverty and lack of opportunity — and shows why each does not and cannot sufficiently explain the phenomenon at hand.

Then he treads ground that has been much-tilled before: the exhortations to jihad violence in the Qur’an and Sunnah. But here, even the most well-informed reader will find much that is new, especially the detailed description of the Islamic concept of al-walaa wal baraa, commanding the right and forbidding the wrong, and how it leads to jihad attacks against unbelievers.

Also highly rewarding is Ibn Warraq’s examination of a subject that receives insufficient attention: the goals of jihad. Authorities in Europe and North America continue to treat jihad attacks as discrete criminal acts that have no necessary connection to any wider movement or imperative. Ibn Warraq shows here, with copious references to Islamic scholars ancient and modern, that jihad is a means of spreading Islam, and that the “greater jihad” — the spiritualized idea so beloved of Western apologists — actually has quite slim foundation in the Islamic sources, and is given scant attention throughout Islamic history by the religion’s foremost theologians.

The most rewarding sections of this amply rewarding book are Ibn Warraq’s surveys of jihad in theory and practice from the death of Muhammad up to the present day.

This includes a look at the Kharijites, who are often invoked by contemporary Islamic apologists as the precursors of modern terrorists and the archetypal Islamic heretics. Ibn Warraq, by contrast, demonstrates that “the fundamental principle for the Kharijites was that the Islamic community must be based on the Koran.” Those who claim the Kharijites were twisting and hijacking Islam say the same thing about contemporary jihadis, with just as little justification.

The historical survey that makes up the balance of the book is its most illuminating and valuable material. While many informed readers will know that the Qur’an exhorts jihad and that Muhammad preached and practiced it, few will be familiar with the history of jihad violence in Ninth and Tenth Century Baghdad, or with the Qadizadeli movement in 17th Century Constantinople, or with the career of Ibn Abd al-Wahhab (of Wahhabi fame) and his movement.

This is jihad doctrine as applied by Muslims throughout history. Readers will see immediately that Muslim obedience to the exhortations to jihad warfare in the Qur’an and Sunnah has been remarkably consistent in form since the beginnings of Islam.

Those who would peruse this material and then still insist that Ibn Warraq is “cherry picking” from both Islamic scripture and history, leaving out both the peaceful exhortations and the fabled eras of peace and tolerance, would be willfully and incurably blind. There are no such exhortations of any force, and no such eras, as any serious student of renowned al-Andalus will know.

The facts are, in the final analysis, quite simple: the Qur’an teaches jihad warfare. So does Muhammad. So do the mainstream Islamic theologians and jurists. And Muslims have consequently waged jihad warfare throughout history.

The Islam in Islamic Terrorism offers facts that ought to be taught in every high school and college history class; a saner age than ours would not find this book remotely controversial. It may indeed have mandated that it be put to exactly that kind of use in academic institutions….

Read the rest here.

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Paris No-Go Zones where Muslim migrants terrorize women threaten its 2024 Olympics bid

The French authorities have made this new Paris, and they have to live with it. By 2024, France may be an Islamic Republic anyway, with strict Sharia adherence militating against any serious interest in an Olympic bid.

“Paris ‘No Go Zones’ Where Migrants Terrorize Women Threaten its 2024 Olympics Bid,” Heat Street, June 27, 2017:

Paris’s aspiration to stage the Olympic Games in 2024 is under threat partly because of so-called ‘no go zones’ in the city where immigrants from Asia and Africa pester and abuse women.

Areas like Place de la Chapelle, formerly a quiet square behind the Gare du Nord train station, have been transformed in a short space of time into havens for immigrant rough sleepers and drug dealers which are said to be increasingly intimidating for many people, especially women.

According go the Sunday Times of London, since 2015 a huge influx of immigrants – mostly single men – have begun sleeping in parks, on the streets and under the arches of the Metro bridges in northeast Paris.

They have been accused of verbally abusing women in the streets, routinely shouting “Bitch” and “Dirty whore”. Street robbery and drug taking have also become rife.

Conservative councilor Pierre Liscia told the Sunday Times: “The cynical thing is that last month a vast clean-up operation was launched when the Olympic committee came to visit for an inspection ahead of the Games. They moved out 1600 people in 24 hours. I find it contemptible that the mayor’s office acted only when there was media attention.”

A woman using the alias ‘Laurence’ started a petition earlier this year in a bid to clean up Place de la Chapelle, where she lives with her eight-year-old daughter.

The petition, called “Women — an ­endangered species in the heart of Paris” urged President Emmanuel Macron and Socialist Paris mayor Anne Hidalgo to crack down on the increasingly dangerous district which has become a magnet for rough sleepers and drug dealers. It attracted 20,000 signatures.

She explained why she set up the petition: “As a woman you start adopting defensive measures. You don’t go here or there. Avoid certain routes. Take your kids to school another way. I stopped going to my tobacconist and some cafes because suddenly there were only men inside. I have to ask the teenage drug dealers politely to step aside in the foyer just so I can get to my own front door.”

But, for her trouble, Laurence has been faced with violence and online abuse from anti-racism campaigners, who recently held a small demonstration in the area which got out of control….

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Snopes Carries Water for Muhammad

“Mostly False” Indiana billboard is actually 100% true. My latest in FrontPage:

​The self-proclaimed fact-checker Snopes.com has been harshly criticized for its Leftist bias, and as is so often the case, a tilt to the Left also means a willingness to foster ignorance and complacency about the nature and magnitude of the jihad threat. After a billboard went up in Indiana pointing out six unsavory aspects of the life of Muhammad, the prophet of Islam, Snopes labeled the billboard’s charges “Mostly False” – but that label applies far more accurately to the Snopes report than to the billboard.

Snopes’ falsehoods begin with its initial assertion that the billboard’s title, “the perfect man,” “is poor translation from an Arabic phrase in the Koran, which describes the Prophet as an excellent example.” In reality, the appellation “perfect man” is not a poor translation of a Qur’anic phrase; it is not a Qur’anic phrase at all. The Qur’anic phrase “excellent example” (33:21) is uswa hasana, while “perfect man” is al-insan al-kamil, a title ascribed to Muhammad in Islamic tradition.

Snopes goes on to state that “none of the items listed on the billboard appear in the Koran — they are historical events, and the accuracy of details surrounding them remain contested by scholars.” This is true, but irrelevant, since Muhammad’s status as the “excellent example” for Muslims, as well as the “perfect man,” make him a model for emulation for Muslims: if Muhammad did it, it is good, and Muslims should do it.

A scholar that Snopes cites as an authority, Ayesha S. Chaudhry, Associate Professor of Islamic Studies and Gender Studies at the University of British Columbia, “told us that all accounts of the Prophet’s life, which occurred 1,400 years ago in 7th-century Arabia, were written at least 200 years after his death, and their reliability for accuracy is shaky.” This unreliability is something Islamic apologists acknowledge only when confronted with unsavory aspects of Muhammad’s career as recorded in the earliest Muslim sources. Chaudhry doesn’t mention the fact that when Islamic scholars deem a statement or action by Muhammad to be authentic, it is normative for Islamic law, and all the statements on the billboard come from Islamic sources that Muslims deem authentic.

1. Married 6-year-old

Regarding the billboard’s charge that Muhammad married a six-year-old girl, Snopes claims that “the age of the young wife in question, Aisha Bint Abu Bakr, is contested — many believe she was actually in her late teens when she married Muhammad. Accounts contradict each other; while Aisha is quoted by one source saying she was six when she was married and nine when the marriage was consummated, another account describes Muhammad refusing offers from older men to marry his 9-year-old daughter because he thought her to be too young. Muhammad’s first wife, Khadija, on the other hand, was 15 years his senior and he remained married to her exclusively until she died.”

Denise Spellberg, history professor at the University of Texas at Austin, adds: “Most early accounts state Aisha was 6 or 7 at betrothal and 9 or 10 when the marriage was consummated. One later source in Arabic from the 13th century suggests 9 at the age of betrothal, and 12 at consummation. Child betrothal and marriage were not uncommon at this time in Arabia or throughout the pre-modern world. In Roman law, girls had to be 12, for example.”

In reality, few aspects of Islam that contradict Western laws and principles of human rights are more abundantly attested in Islamic law than the permissibility of child marriage. Islamic tradition records that Muhammad’s favorite wife, Aisha, was six when Muhammad wedded her and nine when he consummated the marriage: “The Prophet wrote the (marriage contract) with Aisha while she was six years old and consummated his marriage with her while she was nine years old and she remained with him for nine years (i.e. till his death)” (Sahih Bukhari 7.62.88).

Another tradition has Aisha herself recount the scene: “The Prophet engaged me when I was a girl of six (years). We went to Medina and stayed at the home of Bani-al-Harith bin Khazraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my mother, Um Ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became all right, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said, ‘Best wishes and Allah’s Blessing and a good luck.’ Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allah’s Apostle came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age. (Sahih Bukhari 5.58.234). Muhammad was at this time fifty-four years old.

Chaudhry doesn’t explain to Snopes why she rejects the testimony of Sahih Bukhari, the hadith collection that Muslims consider most reliable. Nor does she cite the sources that show that Aisha was older; in reality, they only do so indirectly, by making chronological statements that suggest she was older, without saying so explicitly. These sources are, moreover, much later than Bukhari and are considered much less reliable.

2. Tortured and killed unbelievers

Snopes then moves on to the billboard’s charge that Muhammad tortured and killed nonbelievers: “Chaudhry also told us she doesn’t know of any accounts of nonbelievers being tortured and killed, although Muhammad was engaged in warfare during his lifetime.” It quotes her: “Torturing and killing non-believers — I don’t know what they’re talking about. There were several battles that happen during his life and they’re complicated.”

How odd to find such ignorance in a professor of Islamic Studies! How about these?

“When Muhammad saw Hamzah he said, ‘If Allah gives me victory over the Quraysh at any time, I shall mutilate thirty of their men!’ When the Muslims saw the rage of the Prophet they said, ‘By Allah, if we are victorious over them, we shall mutilate them in a way which no Arab has ever mutilated anybody.” (Al-Tabari, vol. 7, p. 133; cf. Ibn Ishaq 387)

“Anas reported: Eight men of the tribe of ‘Ukl came to Allah’s Messenger (may peace be upon him) and swore allegiance to him on Islam, but found the climate of that land uncongenial to their health and thus they became sick, and they made complaint of that to Allah’s Messenger (may peace be upon him), and he said: Why don’t you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels’) milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Allah’s Messenger (may peace be upon him) and he sent them on their track and they were caught and brought to him (the Holy Prophet). He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died.” (Sahih Muslim 4131)

Muhammad, according to Islamic tradition, didn’t just justify torture. He ordered it: “Kinana b. al-Rabi`, who had the custody of the treasure of B. al-Nadir, was brought to the apostle who asked him about it. He denied that he knew where it was. A Jew came (T. was brought) to the apostle and said that he had seen Kinana going round a certain ruin every morning early. When the apostle said to Kinana, ‘Do you know that if we find you have it I shall kill you?’ he said Yes. The apostle gave orders that the ruin was to be excavated and some of the treasure was found. When he asked him about the rest he refused to produce it, so the apostle gave orders to al-Zubayr b. al-Awwam, ‘Torture him until you extract what he has,’ so he kindled a fire with flint and steel on his chest until he was nearly dead. Then the apostle delivered him to Muhammad b. Maslama and he struck off his head, in revenge for his brother Mahmud.” (Ibn Ishaq 515).

3. Rapist

Chaudhry laments: “The rape comment is just hateful. I don’t know what to do with that.” Says Snopes: “There are no known accounts of the Prophet committing rape — to the contrary, the image Muslims derive from the Koran is one of a compassionate person prone to mercy.”

No known accounts? Really? I know of a few. In two, Muhammad allows his followers to rape captive women: “The Apostle of Allah (may peace be upon him) sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the Apostle of Allah (may peace be upon him) were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Qur’anic verse: (Sura 4:24) ‘And all married women (are forbidden) unto you save those (captives) whom your right hands possess.’” (Sunan Abu Dawud 2150; see also Sahih Muslim 3433)

“O Allah’s Apostle! We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interruptus?” The Prophet said, “Do you really do that? It is better for you not to do it. No soul that which Allah has destined to exist, but will surely come into existence.” (Sahih Bukhari 34:432)

And in another hadith, Muhammad demands a captive girl for himself: “I drove them along until I brought them to Abu Bakr who bestowed that girl upon me as a prize. So we arrived in Medina. I had not yet disrobed her when the Messenger of Allah (may peace be upon him) met me in the street and said: ‘Give me that girl.’” (Sahih Muslim 4345)

4. 13 wives, 11 at a time

Says Snopes: “Muhammad was an influential political figure during his lifetime. All of his wives, except Aisha, were either divorcees or widows, which Suleiman said denotes the strategic nature of marriage in those times. Some were widows of his allies, and marriage prevented them from falling to the economic fringes of society. Chaudhry added that in an era when polygamy was commonplace, the Koran limited it to four wives.” (Suleiman is Omar Suleiman, Islamic Studies professor at Southern Methodist University.)

While all that may be true, it does not refute, or even attempt to refute, the charge made on the billboard.

5. Slave owner & dealer

Here again, Snopes retails falsehoods: “In terms of slavery, it was a reality throughout Muslim, Christian and Jewish communities during Muhammad’s lifetime. But tradition holds he purchased slaves for the purpose of liberating them. Suleiman told us Muhammad purchased 63 slaves in order to set them free, and at the time of his death he owned no slaves. Some of them were elevated to authoritative social roles. For example, Bilal ibn Rabah became a trusted companion of the Prophet, who was given the role of calling people to prayer.”

In reality, the Qur’an has Allah telling Muhammad that he has given him girls as sex slaves: “Prophet, We have made lawful to you the wives to whom you have granted dowries and the slave girls whom God has given you as booty.” (Qur’an 33:50)

Muhammad bought slaves: “Jabir (Allah be pleased with him) reported: There came a slave and pledged allegiance to Allah’s Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah’s Apostle (may peace be upon him) said: Sell him to me. And he bought him for two black slaves, and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man).” (Muslim 3901)

Muhammad took female Infidel captives as slaves: “Narrated Anas: The Prophet offered the Fajr Prayer near Khaibar when it was still dark and then said, ‘Allahu-Akbar! Khaibar is destroyed, for whenever we approach a (hostile) nation (to fight), then evil will be the morning for those who have been warned.’ Then the inhabitants of Khaibar came out running on the roads. The Prophet had their warriors killed, their offspring and woman taken as captives. Safiya was amongst the captives. She first came in the share of Dahya Alkali but later on she belonged to the Prophet. The Prophet made her manumission as her ‘Mahr.’” (Bukhari 5.59.512)

Mahr is bride price: Muhammad freed her and married her. But he didn’t do this to all his slaves: “Narrated Anas bin Malik: Allah’s Apostle was on a journey and he had a black slave called Anjasha, and he was driving the camels (very fast, and there were women riding on those camels). Allah’s Apostle said, ‘Waihaka (May Allah be merciful to you), O Anjasha! Drive slowly (the camels) with the glass vessels (women)!’” (Sahih Bukhari 8.73.182) There is no mention of Muhammad’s freeing Anjasha.

6. Beheaded 600 Jews in one day

Suleiman attempts to justify this, saying: “the bullet point that claims Muhammad ‘beheaded 600 Jews’ may well be an attempt to paint the prophet as an anti-Semite, but it is in regards to an incident known as the Battle of the Trench, which took place during a siege on Medina in 627. A number of Jewish tribes were allied with Muhammad’s forces — but one, Banu Qurayza, committed treason, allowing an attack to happen from the inside. An arbiter, Abdullah ibn Salam (who was a convert from Judaism to Islam) was selected to punish the tribe in keeping with the Torah — the men would be killed and women and children kept as captives.”

Once again, the incident is not disputed. Snopes does, however, dispute the number of Jews Muhammad killed: “But the number of men killed is again the subject of controversy. Suleiman said it may have been 100 to 200. Spellberg pointed to a source that said 400. Chaudhry said one prominent scholar,  Ibn Hajar, who died in 1449, doesn’t believe the executions took place at all. Again, Chaudhry cited the fact the account was collected 200 years after the fact: ‘Muslims early on were disagreeing whether that actually happened. This is a really contested issue. It’s not part of the [Muslim faith’s] narrative.’”

Note the irony: Chaudhry disputes the number based on the fact that the source it comes from was written 200 years after the incident, but Snopes has no trouble citing other accounts that were written over 800 years after the fact to dispute the incident.

That sums up the apologetic nature of Snopes’ “fact-checking.” This isn’t fact-checking, this is Islamic apologetics.

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