Guardian runs piece entitled “Why it’s OK for young Muslims to be radical”

For years, Western analysts at all points on the political spectrum have used the qualifier “radical” when speaking about jihadis (“radical Islamists”) and their motivating ideology (“radical Islam” or “radical extremism”). The point was to preserve the fiction that Islam is a religion of peace that doesn’t teach violence against unbelievers, and that the “radicals” were twisting and misusing its teachings.

And now, in Britain’s far-Left Guardian, Ali Nobil Ahmad wants non-Muslims to accept the idea of “radical Muslims” as a good thing. He says he isn’t referring to jihad terrorists, but if his words are heeded, the effect will be greater complacency regarding jihadis, and even more hesitancy among British authorities to do anything about the problem they present. Britain will become even more prostrate before the advancing jihad than it already is.

Did the Guardian publish Nazi propaganda in 1942?

Ali Nobil Ahmad

“Why it’s OK for young Muslims to be radical,” by Ali Nobil Ahmad, Guardian, February 28, 2019:

The legal and moral conundrums posed by the return (or not) of British jihadis following the collapse of the Islamic State “caliphate” has triggered renewed anxiety about the place of Muslim youth in western society. The home secretary, Sajid Javid’s populist bid to strip Shamima Begum of citizenship has heightened the pitch of an emotive debate. But little has changed in Britain’s approach to counter-terrorism, soon to undergo independent review following years of heavy criticism.

The Prevent strategy places entire communities under suspicion without necessarily being effective. European equivalents have fared similarly. A €2.5m French deradicalisation boot camp in the Loire valley asked participants to sing the national anthem, eat non-halal food and learn “Republican values” without rehabilitating a single individual.

When policymakers talk about preventing “radicalisation”, they are missing the point: there’s nothing inherently wrong with being radical. The term can simply mean rejection of the status quo. The French and American revolutions, universal suffrage and the end of colonialism all involved political subversion. Politics has long been ideological and international. (Think George Orwell and the Spanish civil war).

Yet still we talk about Muslim youth in the hackneyed language of the early 2000s, in which “radical” ideas must be neutralised through social engineering. A good (Muslim) citizenry, in this logic, is politically docile, disengaged from world affairs and discouraged from combining religion with political activism.

Muslims of my generation, growing up in the 70s and 80s, were inspired by radical ideas derived from secular humanism. Confronted with racial and social injustice in Britain, many of us found solace and solidarity in third worldism and socialist internationalism – without subscribing to indiscriminate violence.

Muslims in the UK who have grown up after 2001 have done so in an era of nihilistic surrender to the capitalist world order and the political status quo. Unsurprisingly, some have veered towards one or the other current extremes of political Islam.

Of course, the reasons hundreds were seduced by the death cult of Isis cannot be explained solely by a lack of alternatives. Recruitment was driven as much by crass adventurism and bloodlust. The public is justified in feeling revulsion towards returning marauders, whose crimes should be prosecuted with the full force of British and international law.

But the choices of a few cannot be allowed to bar generations of young Muslims from trying to change the world. Rather than view them with fear, a supposedly open society like the UK should ask how their dynamic potential can be allowed to flourish….

EDITORS NOTE: This Jihad Watch column with images is republished with permission.

Muslim rape gang gave 14-year-old drink and raped her repeatedly — “I was nothing but a toy to play with”

Why does this keep happening? One survivor of a Muslim rape gang in the UK said that her rapists would quote Quran to her, and believed their actions justified by Islam.

The Qur’an teaches that Infidel women can be lawfully taken for sexual use (cf. its allowance for a man to take “captives of the right hand,” 4:3, 4:24, 23:1-6, 33:50, 70:30). The Qur’an says: “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.” (33:59) The implication there is that if women do not cover themselves adequately with their outer garments, they may be abused, and that such abuse would be justified.

“‘I was nothing but a toy to play with’: Victim of Bradford sex abuse gang who plied her with drink and raped her when she was 14 speaks out as they are jailed for more than 130 years,” by Terri-Ann Williams and Joe Middleton, Mailonline, February 27, 2019:

The victim of a Bradford sex abuse gang who plied her with drink and raped her when she was 14-years-old has spoken out- as the depraved group are jailed for more than 130 years.

The group of nine men were jailed this afternoon at Bradford Crown Court with the Judge Durham Hall saying the girls were ‘sexually abused following grooming’ and ‘violence’.

A harrowing victim impact statement from one of the victims was read out in court saying she was ‘nothing but a toy to play with’ by the sordid gang.

She said: ‘I have the most irrational thoughts because of anxiety.

‘I have fear going to the shops, and very rarely go to restaurants or out on an evening with friends.

‘I was manipulated, used, nothing but a toy to play with. I understand this because new relationships are so much different.

‘I have had years of counselling to understand it wasn’t love it was grooming.

‘When Basharat was arrested I could not leave the house for three months.

‘I had to leave my job because of the dread of him or someone he knew walking through the door.

‘It pains me to see my dad in panic at the thought of Basharat turning up at our house.’

During the trial prosecutor Kama Mell QC said that the teenagers had been ‘ripe and vulnerable to manipulation’ and were subsequently subjected to a range of sexual abuse at the hands of the men in order ‘to satisfy their sexual desires’.

Kama Mell QC read a harrowing victim impact statement this afternoon.

She said: ‘I have the most irrational thoughts because of anxiety.

‘I have fear going to the shops, and very rarely go to restaurants or out on an evening with friends.

‘I was manipulated, used, nothing but a toy to play with. I understand this because new relationships are so much different.

‘I have had years of counselling to understand it wasn’t love it was grooming.

‘When Basharat was arrested I could not leave the house for three months.

‘I had to leave my job because of the dread of him or someone he knew walking through the door.

‘It pains me to see my dad in panic at the thought of Basharat turning up at our house.’…

EDITORS NOTE: This Jihad Watch column with images is republished with permission. The featured image is by Alexas_Fotos on Pixabay.

VIDEO: Muslim threatens Christian preacher, police arrest preacher for ‘Islamophobia’

Britain is, of course, finished.

“‘They Arrested Him for Islamophobia’: Muslim Targets Street Preacher, Police Arrest the Christian,” by Dale Hurd, CBN News, March 1, 2019:

LONDON — Britain was once the home of world missions. But today, it’s increasingly hostile to the gospel. In the latest episode, London police are under fire for arresting an elderly Nigerian man for preaching on the streets of London.

His name is Preacher Olu and he was arrested last Saturday, accused of breaching the peace and Islamophobia. Phone video of his arrest went worldwide on social media.

“You can arrest me if you want to. You can arrest me if you want to,” the preacher says after police tell him to stop talking about Jesus.

CBN News got an exclusive interview with the woman who shot the video, Ambrosine Shitrit.

“A man with a hoodie was trying to humiliate, to be aggressive towards this Christian street preacher,” Ambrosine says. “I could see that he was a Muslim man because he was talking about. ‘No. Allah is the right way’.”

But London police didn’t arrest the Muslim man for threatening a Christian preacher — instead, they arrested Preacher Olu.

Britain is officially a Christian nation, but if you’re street preaching and someone complains, police are quick to move in.

“You better make your life right with the Lord Jesus Christ,” Olu was preaching as the police came up to him.

“What are you doing here?” an officer asks.

“I am preaching,” Olu responds.

“You’re preaching. I am going to require you to go away,” he says.

“You can never,” Olu replies.

“Okay then I will arrest you for breach of peace,” the officer says.

“What breach of peace?” Olu asks.

“What you’re doing. You’re causing problems, you’re disturbing people’s day and you’re breaching their peace,” the officer says.

But Ambrosine says Olu was not disturbing anyone except the Muslim man.

“Nobody was offended by the preaching, nobody. Nobody was offended and nobody came to see what was happening,” she recalls.

Andrea Williams of the Christian Legal Centre is advising Preacher Olu of his legal rights.

“This was completely an overreach of their authority. There was no basis upon which to arrest the pastor although they did know clearly because it’s caught on the camera. There was no proper investigation. They arrested him for Islamophobia which isn’t an offense and certainly there was no evidence of the fact that he was Islamophobic or racist,” Williams explains.

As Olu declared, “Jesus is the only way,” the officer badgered him saying, “No one wants to listen to that.”…

The Christian preacher was reportedly driven out of the area and in the words of the police, “de-arrested” and dumped in an area without money to get home.

Williams said she’s not sure if Preacher Olu will bring charges against the police. She says she sees cases like this on almost a weekly basis.

EDITORS NOTE: This Jihad Watch column with video and images is republished with permission. The featured image is by KeithJJ from Pixabay.

VIDEO: An Ad For Coca-Cola, and For Islam by Hugh Fitzgerald

Above is the Coca-Cola ad for Ramadan 2018. It’s a remarkable performance, and I’ve tried to give it the attention it deserves. It lasts for 2:14.

We open to a scene of an obnubilated sky (0:00-0:09); it’s early morning in the outskirts of a city. At 0:10, a pretty young woman, veiled and covered from head to foot, appears. The sun is beating down, but nonetheless, she must stay covered. She is seen running to catch a bus (0:11-0-15), but just as she is about to reach the door, the bus pulls away at 0:16. A look of anguish passes over her. (0:20-0:21). Now she must walk into town, quite a distance, and we see her walking under that pitiless sun, clearly suffering. For her faith. (0:21-0:24) She is now in town, we see from the a crowd of pedestrians around her. As she walks, she has brief encounters with various Infidels, all of them disturbing. At 0:27 she passes people eating — a hard thing for a Ramadan observer to bear. Couldn’t these people eat indoors? may be her fleeting thought. But she will remain strong. A girl who is coming from the the other direction gives her a nasty look as she passes (0:31) Headshot of determined Muslim girl: she will go on! (0:32). Then a young man brushes by her, knocking — it seems deliberately — against her shoulder (0:33-0:34). She keeps walking, persevering in her righteousness. At 0:36, a middle-aged besuited man walks past her and gives her a hostile look. Yet again! She is then seen walking down some steps, where two girls sitting on those steps. As soon as she passes them, one of the girls pulls her hood over her head (0:40), cruelly mocking the hijabbed Muslim girl, and she and the other girl laugh at their unfunny joke. (0:41-0:42).The Muslimah pays no attention.

At this point (0:42) a pretty ponytailed Western jogger appears, in headband and running suit. She glances briefly, it seems, over at the Muslim girl (whom we do not see), and then goes up to the Coca-Cola stand, all bright and shining, where she orders one bottle of Coke from a bearded young man at 0:44. Then we see the Muslim girl, still with that look of anguish on her face (apparently Ramadan is quite an ordeal, to judge by the girl’s expression of agony throughout until she can, at the end, break her fast with a Coke). At 0:45, the jogger looks back at the Muslim girl, a concerned expression on her face. At 0:46, a close-up of the Muslimah’s anguished noble face. At 0:47-0:48 the jogger, clasping her bottle of Coke, looks over at the Muslim girl and, concerned, orders a second bottle of Coke for her. At 0:50, the Muslim girl, still with that anguished expression, moves toward the parapet. At 0:52, a close-up shows her eyes half-closed in anguish. At 0:53, the jogger looks over, while she is being handed a second bottle of Coke, at the Muslim girl. At 0:55, the jogger takes the second bottle; she is now smiling. At 0:56, she starts to walk, a smile on her face, holding the two bottles of Coke, over to the Muslim girl. The Muslim girl’s face is shown, still reflecting psychic pain. (0:57-0:58) She moves to the parapet, wheres she unwraps from what looks like a napkin two dates (1:00-1:01), to be eaten later, at the end of the fast. We see her troubled silhouette at 1:02-1:04. The jogger comes over to the parapet. (1:05) At 1:06, we see  two bottles of Coke. At 1:07, the Muslim girl looks over at the two bottles of Coke, and thinks. Can she? Should she?

At 1:10, each girl takes hold of one of the bottles. At 1:11, the Muslim girl is still thinking. At 1:13, the Muslim girl smiles gratefully, looks over at the jogger, but she cannot — the smile suggests — accept. At 1:14-1:15  is a shot of the hands of both girls, each holding a bottle of Coke. At 1:16, the jogger looks over at the Muslim girl and gives a quizzical look — why aren’t you drinking? At 1:17, both girls are seen in silhouette, both thinking. At 1:18, the jogger puts her bottle to her lips. She holds it there, but without drinking, until at 1:24 she puts the bottle back down. She seems to now have had her epiphany; it wouldn’t be right to drink in front of an obviously parched Muslim. And that’s a lesson for all of us. At 1:26 we have a shot of the two Coca-Cola bottles. At 1:28, both girls lean over the parapet, looking out over the city. At 1:29, the Muslim looks over at the jogger. From 1:30-1:34, the Muslim girl slowly develops a shy smile. At 1:35, a shot of both girls, looking over the parapet again. From 1:35 to 1:41, we see the real stars of this video, the two bottles of Coke. At 1:41-1:42, the jogger is seen in sihouette. At 1:50, the sky suddenly darkens — at last, sundown has come. It only takes a second, apparently, and the Muslim girl now raises the bottle. They both can enjoy their Cokes. A cooling wind is suddenly blowing, too. Clearly all nature is refreshed. The Muslim girl puts the bottle to her lips and keeps drinking until 1:57, when she puts the bottle down. At 1:59, there’s a shot from the rear, as the jogger faces her new friend. A friendship has been formed, as only friendships can, when bottles of cold Coca-Cola are being consumed.

Shyly, the Muslim girl hands her new friend, who offered her hope not hate, one of the two dates she had been saving to eat when she finally could break her fast. At 2:02-2:03, they both eat their dates. At 2:07, we see the two girls, now fast friends, in silhouette, and above them, a bright circle appears in the sky; it’s the Coca-Cola logo, promising heavenly bliss. A thin white Muslim crescent envelops two thirds of it. At 2:06 the Muslim is smiling, happy. At 2:12, four lamps in the Muslim mosque style drop down from the sky. Look closely at them, because the light in each one is in the discernible shape of a Coca-Cola bottle. The girls continue to lean over the parapet, drinking their cokes, eating their dates. It’s a wonderful world. On the screen these words appear: “What Unites Us Is Bigger Than What Divides Us.” And then: “Taste the Feeling.”

There are several themes here. One is of the brave, long-suffering Muslim girl, who has managed to withstand all temptations until after sunset, when at long last she drinks her Coke and eats her date. A second is of the sheer malignity she must endure from Infidels, from the young woman who gives her a nasty look, to the young man who knocks into her, to the older man who passes her with an expression of clear disapproval, to the two young girls who cruelly mock her hijab. It is not until she finds her friend, the jogger, that her calvary ends.

What should a good Infidel do during Ramadan? Do what the jogger did. Don’t drink in front of those who are fasting. Show sympathy. Offer them something, but make sure you do so only after sundown. For What Unites Us — in this case, Coca-Cola, that wonder-working elixir — will overwhelm What Divides Us (those dirty looks, that deliberate shove, that completely uncalled-for mocking of the hijab). Muslims are always ready for friendship, like this noble girl suffering for her faith. It’s we who need lessons in decency and true tolerance.

The clever mendacity of this advertisement deserves to be examined. It’s having its effect. So far it has been seen by more than 3 million visitors at YouTube. So take a look; see, in slow motion, just how they convey their message, both for Coca-Cola and for Islam. You may even conclude from this ad, as I have, that Nothing Goes Better With Coke.

EDITORS NOTE: This Jihad Watch column with images and video is republished with permission. The featured photo is by Daria Nepriakhina on Unsplash.

Claire Goforth of the “Daily Dot” Tries to Shut Down Opposition to Jihad Terror

My latest in the Geller Report:

Claire Goforth

Fascist “journalist” Claire Goforth gave her Daily Dot story an ominous title: “The Hatebook: Inside Facebook’s thriving subculture of racism.” What racism did she mean? The usual assortment of white supremacist losers, plus opponents of jihad mass murder and Sharia oppression of women, gays, and others.

Goforth relied heavily on the Leftist smear machine the Southern Poverty Law Center for her spurious analysis, although she did make a grudging admission: “The SPLC does have critics, among them many individuals affiliated with hate groups on this list, who question its methodology, politics, and motives. Proud Boys founder Gavin McInnes has filed a defamation suit against the SPLC for labeling his pro-Trump club for ‘Western chauvinists’ a hate group. Nevertheless, generally speaking, the nearly 50-year-old nonprofit is considered among the foremost authorities on hate in America.”

Yeah, sure it is. And, Goforth claims, it’s even worse:

But it’s not just that these hate groups have an oversized presence. It’s how few clicks away truly horrendous beliefs are….

Hate groups have long been using the internet to find like-minded individuals and coerce others into adopting their views. Social media sites put them all in the same place, making it far easier to find and indoctrinate a person like Fields Jr., who murdered a woman at the Unite the Right rally and posted approvingly of Nazism on his Facebook page; or Dylann Roof, who spent countless hours on a racist website before murdering Black churchgoers in South Carolina; or Anders Breivik, the Norwegian mass murderer who cited Robert Spencer dozens of times in his manifesto.

Spencer, who was banned from the United Kingdom in 2013 for extremism, is the founder of the SPLC designated hate group Jihad Watch; its Facebook page has 84,000 Likes.

A testimony to the power of shadowbanning.

Visitors to the Jihad Watch blog are asked to “help spread the truth about jihad” by “exposing the role that Islamic jihad theology and ideology play in the modern global conflicts.” Stories on the prolific site are largely about Muslims committing crimes, recruiting for terrorist groups, people becoming criminal and violent after converting to Islam, and the like.

recent story claims, “Yet another convert to Islam gets the idea that his new religion commands him to commit treason and mass murder.”…

Goforth goes forth at length about how white supremacists and other baddies proliferate on Facebook, and must be silenced at all costs. She stuck Jihad Watch right in the middle of her lineup of evildoers, despite not being able to produce a single “white supremacist” or “racist” or “bigoted” or “hateful” quote from me or any other Jihad Watch writer. She brings up madman Anders Breivik in a particular defamatory fashion, calling him “the Norwegian mass murderer who cited Robert Spencer dozens of times in his manifesto,” thereby giving the impression that I was calling for mass murder or approved of Breivik. She doesn’t bother, of course, to point out that Breivik criticized me in his “manifesto” for not calling for violence, and that if violence is committed ostensibly because of some idea, it doesn’t discredit the idea itself, or else the socialism she likely endorses would be amply discredited on that basis alone.

Other than that, this is just more SPLC, with only cursory and incomplete notice of the fact that the SPLC has been thoroughly unmasked and discredited as a far-Left hate group bent on destroying all dissidents. Even the Washington Post has noticed. Goforth also employs a common tactic among Leftist “journalists”: present something that is perfectly true and innocuous as if it were egregious and hateful on its face, without explaining why. The convert story she cites from Jihad Watch is particularly grisly, with the convert explaining how he wants to kill and behead people, but Goforth apparently thinks its worse that I noticed, or that I know that the convert’s new holy book tells him: “When you meet the unbelievers, strike the necks” (Qur’an 47:4).

There has been a two-decade effort on the Left to fool Americans and Europeans into thinking it “hateful” and “bigoted” to oppose jihad mass murder and Sharia oppression of women, gays, and others. Goforth is yet another Left-fascist bent on emulating the Nazi Brownshirts by defaming and crushing all those who dissent from the Leftist agenda. And she may well succeed in getting me banned from Facebook, which has made its Sharia-compliance abundantly clear. Facebook’s Vice President Joel Kaplan traveled to Pakistan in July 2017 to assure the Pakistani government that it would remove “anti-Islam” material, and they’ve been following through. But Goforth may one day regret her role in all this, when she discovers that her new friends she has enabled and aided so assiduously don’t respect and revere her as much as she does them.

RELATED ARTICLE: Sludge Magazine Tries to Shut Down Opposition to Jihad Terror

EDITORS NOTE: This Jihad Watch column with images is republished with permission.

Islamic State used Yazidi children as human shields

“Yazidi children who have escaped five years in captivity under so-called Islamic State are now having to face the long and difficult road to recovery in north east Syria…..They (Isis) put them on the frontline so the coalition fighter jets and YPG fighters would not attack… While Yazidi women were captured and used as sex slaves, families and children were torn apart.”

Such cruelty is not exclusive to the Islamic State, as the more “civilized” Muslim Brotherhood operatives in the West would have you believe. Hamas routinely uses children (and women) as human shields in Gaza; it also sends children to jihad camp. Human rights organizations and those who claim to care about human rights should be reeling over this. Instead, they are largely silent regarding Hamas. Apparently they think this tactic is justified when used against Israel.

“Yazidi children ‘used as human shields’ under so-called Islamic State rule speak to ITV News about difficult days ahead,” ITV News, February 26, 2019:

Yazidi children who have escaped five years in captivity under so-called Islamic State are now having to face the long and difficult road to recovery in north east Syria.

ITV News met with several of the young genocide survivors as the Isis caliphate faces its end.

Explaining the darker times the children have faced, Syrian Yazidi activist Mahmoud Rasho said: “They were used as human shields.

“They (Isis) put them on the frontline so the coalition fighter jets and YPG fighters would not attack.”

As a religious minority, the Yazidi people endured horrific attacks as Islamic State militants swept through Iraq and Syria.

In 2014, tens of thousands fled to the Sinjar mountains, northern Iraq, in an attempt to escape Isis.

While Yazidi women were captured and used as sex slaves, families and children were torn apart.

During the escape to the mountains, 11-year-old Saddam was separated from his mother…..

EDITORS NOTE: This Jihad Watch column with images is republished with permission. The featured image of Yazidi children is by Wikimedia Commons.

Questioning Islam and Muhammad has been effectively criminalized in Europe

Here is background about Elisabeth Sabaditsch-Wolff’s case, a case with extraordinarily important implications for the future of the freedom of speech and of the free world in general. Please visit her website here.

In 2009, Mrs. Elisabeth Sabaditsch-Wolff (ES) spoke at a series of seminars organized by the Austrian Freedom Party, which were advertised to and open to members of the public. At two such seminars, each attended by about 30 people, she made several statements about Islam and the Prophet Muhammad. The seminars were also attended by an undercover journalist, whose publisher made a criminal complaint against Mrs. ES for the statements she had made.

The public prosecutor lodged an indictment against Mrs. ES and accused her of violation of Article 283 of the Austrian Criminal Code, which criminalizes the incitement of hatred.

The Court of 1st instance (Regional Court of Vienna) dropped this specific allegation, but convicted her on 15 February 2011 for disparaging religious doctrines under Article 188 of the Austrian Criminal Code.

Her appeals against this judgment was dismissed in Austria by the Court of 2nd instance (Superior Court of Vienna) on 20 December 2011 and the Court of 3rd instance (Supreme Court) on 11 December 2013.

After that, Mrs. ES lodged an appeal with the European Court of Human Rights (ECtHR) in which, in particular, an infringement of Art. 10 of the European Convention of Human Rights (freedom of expression) was alleged.

By judgment of 25 October 2018, no. 38450/12, the Fifth Section of the ECtHR held that the appeal was admissible, but that there was no violation of Article 10 ECHR.

On 22 January 2019, Mrs. ES lodged a request for referral of the case to the Grand Chamber of the ECtHR (GC). The GC has not yet decided whether or not to accept the request for further consideration. We therefore do not yet know whether the case will be dealt with further and whether there will be an oral hearing.

In our view, the judgment of the ECtHR is in conflict with other decisions of the same Court which have given greater weight to the fundamental right to freedom of expression.

The case is so important because it concerns the core of the fundamental right to freedom of expression: criticism of religions is practically as important as criticism of politicians. If one suppresses the possibility of criticizing religions, this can lead to a chilling effect, which makes further discussion about religions more difficult.

The website is:

EDITORS NOTE: This Jihad Watch column with images is republished with permission. The featured image is by Clker-Free-Vector-Images on Pixabay.

Azerbaijan moves to obliterate its Armenian Christian past, destroying 89 medieval churches, Christian artifacts

Islamic jihadists want to destroy the artifacts of non-Muslim civilizations, because doing so testifies to the truth of Islam, as the Qur’an suggests that the destroyed remnants of ancient non-Muslim civilizations are a sign of Allah’s punishment of those who rejected his truth:

Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth. (Qur’an 3:137)

This is one of the foundations of the Islamic idea that pre-Islamic civilizations, and non-Islamic civilizations, are all jahiliyya — the society of unbelievers, which is worthless. Obviously this cuts against the idea of tourism of ancient sites and non-Muslim religious installations. V. S. Naipaul encountered this attitude in his travels through Muslim countries. For many Muslims, he observed in Among the Believers, “The time before Islam is a time of blackness: that is part of Muslim theology. History has to serve theology.” Naipaul recounted that some Pakistani Muslims, far from valuing the nation’s renowned archaeological site at Mohenjo Daro, saw its ruins as a teaching opportunity for Islam, recommending that Qur’an 3:137 be posted there as a teaching tool.

“A Regime Conceals Its Erasure of Indigenous Armenian Culture,” by Simon Maghakyan and Sarah Pickman,, February 18, 2019:

In April 2011, when a US Ambassador traveled to Azerbaijan, on the southwestern edge of the former USSR, he was denied access to the riverside borderland that separates this South Caucasus nation from Iran. But it was not a foreign foe that halted the visit. Instead, his Azerbaijani hosts insisted that the envoy’s planned investigation inside the Azerbaijani exclave of Nakhichevan (officially, Naxçıvan Autonomous Republic) could not proceed because it was motivated by fake news. The ambassador had intended to probe the reported destruction of thousands of historical Medieval Christian Armenian artworks and objects at the necropolis of Djulfa in Nakhichevan. This cemetery is recorded to have once boasted the world’s largest collection of khachkars — distinctive Armenian cross-stones. However, according to Azerbaijani officials this reported destruction was a farce, that the site had not been disturbed, because it never existed in the first place. Despite ample testimony to the contrary, Azerbaijan claims that Nakhichevan was never Armenian.

Incompatible narratives of historical rights and wrongs have long bedeviled the unresolved Armenian-Azerbaijani conflict. Following the Russian Empire’s WWI-era collapse, Armenia and Azerbaijan emerged as short-lived independent states. Since centuries of imperial warfare over the strategic Armenian Highland had diversified the region’s ethnic makeup, newly-independent Armenia and Azerbaijan confronted overlapping territorial claims. Soon after the Bolsheviks took power in the area, they formalized two disputed regions — Nagorno-Karabakh and Nakhichevan — as autonomies within Soviet Azerbaijan.While Nagorno-Karabakh preserved a majority Armenian population, Nakhichevan’s longstanding Armenian communities dwindled over the twentieth century. In 1988, Nagorno-Karabakh sought unification with Soviet Armenia. Leaving Azerbaijan was necessary, Nagorno-Karabakh’s majority-Armenian population claimed, to preserve the region’s indigenous Christian past and to avoid the fate of Nakhichevan’s vanished Armenians. Amid Soviet leader Mikhail Gorbachev’s glasnost and perestroika, Nagorno-Karabakh became a war zone.

Since the 1994 ceasefire among newly-independent Armenia, Azerbaijan, and Nagorno-Karabakh, mutual accusations of vandalism and revisionism have been rampant. Azerbaijan’s president protests that “all of our mosques in occupied Azerbaijani lands have been destroyed.” A visitor to Armenia-backed Nagorno-Karabakh (also called Artsakh in Armenian) would observe otherwise: there are mosques, albeit nonoperational, including one in the devastated “buffer zone” ghost town Agdam.

Yet a tourist in Nakhichevan, which was not a war zone, would encounter neither Armenian heritage sites nor public acknowledgment of the region’s far-reaching Armenian roots, including the medieval global trade networks launched by Djulfa’s innovative merchants. These merchants’ legacies, documented in Sebouh Aslanian’s From the Indian Ocean to the Mediterranean, include the legendary treasures of the “Adventure Prize” ship pirated in 1698 by celebrated outlaw Captain Kidd. In addition, according to Ina McCabe’s Orientalism in Early Modern France, many of Europe’s first cafés were founded by these Djulfa (Julfan) merchants in the seventeenth century — contributing to a culture that, as Adam Gopnik writes in The New Yorker’s last issue of 2018, “helped lay the foundation for the liberal Enlightenment.” Save for appropriated Armenian folklore linking the region to the Biblical Noah, whose ark was said to have landed on nearby Mount Ararat, Nakhichevan’s Armenian past has all but been erased.

Photographic Memories

Unlike the self-publicized cultural destruction of ISIS, independent Azerbaijan’s covert campaign to re-engineer Nakhichevan’s historical landscape between 1997 and 2006 is little known outside the region. But one man, Armenia-based researcher Argam Ayvazyan, anticipated the systematic destruction decades before.

Ayvazyan feared that Nakhichevan’s Armenian material heritage was destined to disappear, like its indigenous Armenians already had. The region’s Armenian population shrunk following the 1921 treaties of Kars and Moscow, in which Turkish negotiators secured the disputed territory as an exclave under the administration of Soviet Azerbaijan. Ayvazyan was barely 17 when he started photographing the cultural heritage of his native Nakhichevan. From 1964 to 1987, he collected enough documentation to ultimately publish 200 articles and over 40 books. His photographic missions were self-financed, undercover, dangerous, and supported by his closest companion: “My wife, a teacher, was my number one pillar,” recalls Ayvazyan, “she never once complained about my prolonged absences, financial hardships, or being our children’s primary caretaker.” By the time the Berlin Wall fell, Ayvazyan had documented 89 Armenian churches, 5,840 ornate khachkars, and 22,000 horizontal tombstones, among other Armenian monuments. His affection for Nakhichevan’s artifacts was not confined to Christian sites: Ayvazyan also surveyed the region’s seven Islamic mausoleums and 27 mosques.

Treading carefully while researching contentious sites is a skill Ayvazyan learned early in his work. In 1965, after being taken to a police station for photographing a church near his birthplace, Ayvazyan received a warning from a visiting KGB chief, who treated the teenage offender to tea. In a recent interview with the authors, Ayvazyan recalled that Comrade Heydar Aliyev told him in Russian, “Never again do such things, there are no Armenian-Shmarmenian things here!” Four years later, Comrade Aliyev would become Soviet Azerbaijan’s leader and then, in 1993, president of independent Azerbaijan. “Who knew,” Ayvazyan tells Hyperallergic, “that the man who told me not to photograph churches would 30 years later launch their annihilation.” Ayvazyan became increasingly cautious. For example, when it came to surveying the interior of Nakhichevan’s preeminent cathedral in the town of Agulis in September 1972, he asked an elderly local matriarch, Marus, to escort him to a potentially hostile encounter. As the last Armenian resident of a nearby village, she knew how to speak softly with the Azerbaijani community of Agulis. There, Marus convinced locals to unlock the sealed Saint Thomas cathedral, which tradition states was founded as a chapel by Bartholomew the Apostle. Marus insisted that Ayvazyan was suffering from an illness that, he believed, could only be eased by solitary time spent inside the cathedral.

Post-Communist Manifesto

In August 2005 the region’s authorities detained another visiting scholar. Scottish researcher Steven Sim had traveled to post-Soviet Nakhichevan to assess the condition of the Armenian churches photographed earlier by Ayvazyan. Instead of medieval churches, Sim found vacant plots with no vegetation. His police interrogators had a quick response as to why there was nothing for Sim to study: “Armenians came here and took photographs … then went back to their country and inserted into them photographs of churches in Armenia … There were no Armenians ever living here — so how could there have been churches here?!,” he was told. At the end of the interrogation, Sim was given until midnight to exit Nakhichevan, leaving with photographs of empty lots. But at least some of the toppled headstones of Djulfa, which he had seen from his window during a train ride, were still there. Because of its prominent location on an international border, Djulfa — spelled varyingly and originating from the Armenian “Jugha” — had survived.

Four months later, in December 2005, an Iranian border patrol alerted the Prelate of Northern Iran’s Armenian Church that the vast Djulfa cemetery, visible across the border in Azerbaijan, was under military attack. Bishop Nshan Topouzian and his driver rushed to video tape over 100 Azerbaijani soldiers, armed with sledgehammers, dump trucks, and cranes, destroying the cemetery’s remaining 2,000 khachkars; over 1,000 had already been purged in 1998 and 2002.

The helpless bishop officiated a tearful memorial service for the disturbed dead as the heart-wrenching scenes and screeching sounds of the obliteration continued across the border. Photographs from 2006 taken from the Iranian side of the border showed that a military rifle range had been erected where the cemetery used to be, presumably by Azerbaijan’s armed forces, to rationalize the existence of the freshly flattened soil. Likely due to three factors — its noticeable position on an international border, reputation as the world’s largest collection of khachkars, and previously voiced Armenian concerns for its preservation — Djulfa was the last major Armenian site in Nakhichevan to be destroyed. Its 2005–2006 demolition was the “grand finale” of Azerbaijan’s eradication of Nakhichevan’s Armenian past.

Since Azerbaijan banned international fact-finders from visiting Nakhichevan, the American Association for the Advancement of Science (AAAS) employed remote sensing technologies in its pioneer investigation into cultural destruction. Their 2010 geospatial study concluded that “satellite evidence is consistent with reports by observers on the ground who have reported the destruction of Armenian artifacts in the Djulfa cemetery.” In November 2013, dressed in the guise of a pilgrim to a Djulfa chapel now preserved on the Iranian side of the border, one of the authors of this article saw desolate grasslands across the river in Azerbaijan. The breathtakingly ornate stones of the world’s largest medieval Armenian cemetery were no more. Except for the peculiarity of flat fields on otherwise uneven terrain, it was as if no human had ever touched the landscape, just as Azerbaijani leaders intended.

Rebuttal by Baku

“Absolutely false and slanderous information … [fabricated by] the Armenian lobby.” These were the words used by Azerbaijan’s president Ilham Aliyev — successor to and son of KGB-leader-turned-President Heydar Aliyev — to describe reports of Djulfa’s destruction in an April 2006 speech. Dismissing any criticism as “Armenian propaganda” has been commonplace in Azerbaijan since war gripped South Caucasus in the early 1990s. By the time a fragile Armenian-Azerbaijani ceasefire was signed in 1994, this conflict — the Nagorno-Karabakh war — had scarred the wider region. It caused tens of thousands of deaths on both sides and many more displaced refugees, the majority of whom were Azerbaijanis from surrounding territories that the otherwise island-shaped Nagorno-Karabakh considers its existential guarantee. “After its defeat and suffering at the hands of the Armenians,” reflected Black Garden author Thomas de Waal on Azerbaijan’s post-war rhetoric, which came to include denial of the WWI-era Armenian Genocide, “[Baku] wanted to assert Azerbaijan’s right to victimhood too.” Azerbaijan’s narrative includes Armenian aggression, ethnic cleansing, massacre in Khojaly, occupation, and anti-Azerbaijan propaganda spread by the well-connected Armenian Diaspora.

But historical revisionism in Azerbaijan challenging Armenian antiquity predates the bloody 1990s war by decades. In the mid-1950s, writes Victor Schnirelmann in the Russian-language book Memory Wars, Azerbaijani historiographers initiated an anti-Armenian agenda. Such a shift likely occurred in response to the rebellious cultural awakening in Armenia, which, as Armenian-American scholar Pietro Shakarian argues, was among the first Soviet republics to experience the “Thaw” and de-Stalinization. Each new argument of the anti-Armenian revisionism, writes Schnirelmann, “inflamed the imagination of the Azerbaijani authors.” In 1975, for instance, a Soviet Azerbaijani construction project demolished the ancient Holy Trinity church, the site of Arab invaders’ mass burning of Armenian noblemen in 705 CE. At the time of the demolition, Azerbaijani historian Ziya Bunyadov downplayed the destruction. Wrecking the church was insignificant since the “real” Holy Trinity, Bunyadov abruptly claimed, was located outside Azerbaijan. A decade later, as the Soviet Union was crumbling, Azerbaijani historians claimed that the churches and cross-stones of Nakhichevan were not the work of medieval Armenians but that of long-gone “Caucasian Albanians,” whom many Azerbaijanis consider to be ancestors, even though the extinct nation’s geographic distribution never included Nakhichevan. But, after the region’s last remaining traces of Christianity were expunged in 2005–2006, the Azerbaijani authorities abandoned discussions of “Caucasian Albanians,” and began promoting Nakhichevan as the bedrock of an “ancient and medieval Turkish-Islamic culture,” without reference to its deep Christian past….

EDITORS NOTE: This Jihad Watch column with images is republished with permission. The featured image is by Yevhen1971 from Pixabay.

Robert Mueller’s ‘Leadership’ Role Regarding Somali Terrorists

I was excited to see that Big League Politics (most recently famous for publishing the Virginia Governor Northam blackface photo), dug deeper into my story from a week ago about the Somali refugee ‘youths’ we raised with our taxpayer generosity who said s**** the American Dream and left Minnesota to become jihadists.

Look at it this way: These two women (Klobuchar and Omar) are now focusing a national spotlight on Minnesota’s “Little Mogahdishu” for the whole country to see! Let’s hope they both keep talking!

Big League Politics story by Shane Trejo (hat tip: Richard),

How Robert Mueller’s FBI Allowed Minnesota to Become a Somali Terror Hub

As Rep. Ilhan Omar (D-MN) agitates against the Jews as a Congresswoman, the Minneapolis Somali community has emerged as the foremost terrorist hot spot of the United States.

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Klobuchar and Omar.

This influx of Somali migrants is threatening the national security of the United States and is being enabled by far-left Democratic legislators such as Sen. Amy Klobuchar (D-MN) who, unsurprisingly, are happy to kowtow to these hostile invaders for votes and campaign cash.

However, the problem goes far deeper than mere pandering Democratic politicians. It is a bipartisan issue, as the Somalian migrant influx picked up during the Bush years. It was the Federal Bureau of Investigation (FBI) under the stewardship of Director Robert Mueller that dropped the ball following the Sept. 11 attacks when the Bureau should have been at its most vigilant.

Organizations like Church World Services, Catholic Charities, Lutheran Social Services, Hebrew Immigrant Aid Society, the National Association of Evangelicals’ World Relief Corp, and other nominally private religious organizations have soaked up tens of millions in federal funds to resettle so-called refugees as a result of Bush’s “faith-based initiative” policies. According to a WorldNetDaily report, the Bush administration resettled 49,613 Somalis per the U.S. State Department’s refugee database primarily to the state of Minnesota, which has apparently been designated as a Somali hub by the central planners of this refugee madness. Serving as FBI director for nearly five years under Obama, Mueller was responsible for much of the 47,500 Somali refugees who were resettled during his presidency as well.

Refugee resettlement expert Ann Corcoran pointed out that it is the FBI’s lax mentality that has allowed this issue to fester and become a bona fide national security threat. She points to a particularly telling quote from a federal official as reported by FOX News.

“Based on historical experience, we had (an uptick) in 2007 and 2008 going for al-Shabab, then a lull. Then, as ISIS came back, we saw a whole bunch of people no longer headed for Somalia. They were headed for Iraq and Syria. That really caught us off-guard, we didn’t see that coming. It didn’t make sense to us. We understood why kids were going back to Somalia, but going to Syria was another… issue,” a federal official said to Fox News.

Much more here. And, again, I can’t say how thrilled I am to see a reporter actually do some serious digging!

To my despairing friends in Minnesota, there is a silver lining!  The country needs to know what has happened and what is happening there and this pair (on full display) will do more to educate all Americans than all the words of warning we could write.

About the photo: there are surprisingly few photos of Omar and Klobuchar together (this one was on Omar’s twitter account), so make sure you link the two every chance you get!

EDITORS NOTE: This Frauds, Crooks and Criminals column with images is republished with permission. The featured image is from Robert Mueller’s Facebook page.

Pregnant at 10, Yazidi girl trapped as sex slave in ISIS capital, children beaten with cables by jihadi brides

Those are the same jihadi brides that the establishment media is agitating about, demanding that they be allowed to return to the US and the UK.

The seizure of Infidel girls and their use as sex slaves is sanctioned in the Qur’an. According to Islamic law, Muslim men can take “captives of the right hand” (Qur’an 4:3, 4:24, 33:50). The Qur’an says: “O Prophet! Lo! We have made lawful unto thee thy wives unto whom thou hast paid their dowries, and those whom thy right hand possesseth of those whom Allah hath given thee as spoils of war” (33:50). 4:3 and 4:24 extend this privilege to Muslim men in general. The Qur’an says that a man may have sex with his wives and with these slave girls: “The believers must (eventually) win through, those who humble themselves in their prayers; who avoid vain talk; who are active in deeds of charity; who abstain from sex, except with those joined to them in the marriage bond, or (the captives) whom their right hands possess, for (in their case) they are free from blame.” (Qur’an 23:1-6)

The rape of captive women is also sanctioned in Islamic tradition:

Abu Sirma said to Abu Sa’id al Khadri (Allah he pleased with him): 0 Abu Sa’id, did you hear Allah’s Messenger (may peace be upon him) mentioning al-’azl? He said: Yes, and added: We went out with Allah’s Messenger (may peace be upon him) on the expedition to the Bi’l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing ‘azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah’s Messenger is amongst us; why not ask him? So we asked Allah’s Messenger (may peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born. (Sahih Muslim 3371)

It is also in Islamic law: “When a child or a woman is taken captive, they become slaves by the fact of capture, and the woman’s previous marriage is immediately annulled.” (Umdat al-Salik O9.13)

The Egyptian Sheikh Abu-Ishaq al-Huwayni declared in May 2011 that “we are in the era of jihad,” and that meant Muslims would take slaves. In a subsequent interview he elaborated:

Jihad is only between Muslims and infidels. Spoils, slaves, and prisoners are only to be taken in war between Muslims and infidels. Muslims in the past conquered, invaded, and took over countries. This is agreed to by all scholars—there is no disagreement on this from any of them, from the smallest to the largest, on the issue of taking spoils and prisoners. The prisoners and spoils are distributed among the fighters, which includes men, women, children, wealth, and so on.

When a slave market is erected, which is a market in which are sold slaves and sex-slaves, which are called in the Qur’an by the name milk al-yamin, “that which your right hands possess” [Koran 4:24]. This is a verse from the Qur’an which is still in force, and has not been abrogated. The milk al-yamin are the sex-slaves. You go to the market, look at the sex-slave, and buy her. She becomes like your wife, (but) she doesn’t need a (marriage) contract or a divorce like a free woman, nor does she need a wali. All scholars agree on this point—there is no disagreement from any of them. […] When I want a sex slave, I just go to the market and choose the woman I like and purchase her.

Around the same time, on May 25, 2011, a female Kuwaiti politician, Salwa al-Mutairi, also spoke out in favor of the Islamic practice of sexual slavery of non-Muslim women, emphasizing that the practice accorded with Islamic law and the parameters of Islamic morality.

A merchant told me that he would like to have a sex slave. He said he would not be negligent with her, and that Islam permitted this sort of thing. He was speaking the truth. I brought up [this man’s] situation to the muftis in Mecca. I told them that I had a question, since they were men who specialized in what was halal, and what was good, and who loved women. I said, “What is the law of sex slaves?”

The mufti said, “With the law of sex slaves, there must be a Muslim nation at war with a Christian nation, or a nation which is not of the religion, not of the religion of Islam. And there must be prisoners of war.”

“Is this forbidden by Islam?” I asked.

“Absolutely not. Sex slaves are not forbidden by Islam. On the contrary, sex slaves are under a different law than the free woman. The free woman must be completely covered except for her face and hands. But the sex slave can be naked from the waist up. She differs a lot from the free woman. While the free woman requires a marriage contract, the sex slave does not—she only needs to be purchased by her husband, and that’s it. Therefore the sex slave is different than the free woman.”

An imam in Quebec recently declared that the ruling allowing for slave girls was still in force.

Marwa Khedr

“Pregnant at just 10, girl is trapped as sex slave in ISIS capital as aunt reveals children are beaten with cables by jihadi brides and ‘raped by 100 men,’” by Ian Birrell, The Mail on Sunday, February 24, 2019:

Marwa Khedr was just ten years old when Islamic State jihadis swept into her village in the Sinjar region of Iraq and rounded up all the families at gunpoint.

The men were buried alive in a mass grave, while the women and children were taken to a nearby town in the north of the country, where they were divided up by age.

The most prized, taken off by senior IS figures, were those aged between ten and 20.

This petrified group included Marwa, a member of the Yazidi persecuted minority religion. She had turned ten shortly before the appalling events in August 2014.

Yesterday, her aunt Mahdya, who has just escaped from Baghuz, the last holdout of the IS ‘caliphate’, told me that the final time she saw her niece, she was huddled with others in a market close to Hardan, where she lived, before being taken to the jihadi ‘capital’ of Raqqa.

Months later, a friend told Mahdya she had seen Marwa again and she was pregnant, despite her young age – one more grotesque sign of the barbarism inflicted by IS. It is not known where Marwa is now.

‘There are a lot of girls like her,’ said Ziad Avdal, a former teacher who runs safe houses for Yazidis escaping IS.

‘It is not just terrible that she is pregnant – these young girls may have been raped by 100 men before they become pregnant.’

Mahdya, 29, who fled Baghuz with her two surviving daughters aged eight and nine, was one of almost 6,500 Yazidis kidnapped by the IS fanatics, who despise their ancient faith. Almost half are still missing.

She told a terrible story of being frequently sold, assaulted, forced to marry several times, threatened with having her daughters raped by older men, and seeing them beaten regularly with cables by jihadi brides. Another child was killed in a bombing.

‘I don’t know how many times I was sold,’ she told me.

‘One man only had me for three days, then sold me again. They also held me underground for two months. It was so dark I could not tell night and day.’

Among the men she saw trading Yazidi women and girls from a shop during her four-and-a-half-year nightmare was a white Westerner who joined IS after spending years in prison. He held Mahdya for ten days. ‘He was buying girls, washing them, dressing them in beautiful clothes and then selling them,’ she said.

Another fighter who bought her to clean his house and cook decided after four months that he was going to marry his Yazidi slave. ‘He told me that if I disobeyed, then he would marry my eight-year-old daughter or sell her to another man,’ she said.

Earlier this month, she finally managed to escape the besieged IS enclave and her latest husband, an Uzbek, after months of starvation. She was forced to eat sticks and animal droppings to stay alive. ‘I never thought I would survive,’ she said….


EDITORS NOTE: This Jihad Watch column with images is republished with permission. The featured photo is by Molly Belle on Unsplash.