Archive for the ‘Judiasm’ category

The anatomy of denial

November 23, 2015

The anatomy of denial, Front Page MagazineBruce Thornton, November 23, 2015

boko_haram_main

Western secularism has rendered us incapable of understanding passionate religious beliefs. The banishment of faith from public life is nearly complete in Europe, and we Americans are on the same trajectory.

In contrast, most Muslims are intensely religious to a degree most Westerners can hardly imagine. Religion suffuses their lives, most noticeably in the muezzin’s daily five calls to prayer, and the commands of Allah and the words and deeds of Mohammed are a living presence in every aspect of a devout Muslim’s life. Nor is this religiosity a private affair kept away from the public square, and compartmentalized in people’s lives apart from politics, economics, or foreign policy.

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The murder of 27 hotel guests in Mali’s capital city by Boko Haram, now an al Qaeda franchisee, highlights yet again the delusional futility of asserting that, as Hillary Clinton put it in a tweet, “Islam is not our adversary. Muslims are peaceful and tolerant people and have nothing whatsoever to do with terrorism.” Like Obama, Hillary also vigorously condemns the use of a phrase like “Islamist radicalism.”

These evasions are contrary to the history and doctrines of Islam consistent over 14 centuries, and contradict the professed motives for the continuing violence perpetrated across the globe––27,295 deadly attacks just since 9/11–– by Islamic terrorist groups who emulate the Prophet and take seriously his injunction to “slay the idolaters wherever you find them, and take them captive and besiege them, and lie in wait for them in every ambush” (9.5), one of 109 verses––the direct commands of Allah–– that order war against infidels.

Moreover, that most Muslims do not engage directly in such violence, or may even condemn it, does not change the fundamental doctrines that justify it, no more than the millions of Catholic women who use birth control invalidate the church’s doctrine against contraception. The doctrine of jihad has been part of Islam from its beginning, enjoined by the Koran and Hadith, and confirmed and celebrated by the most eminent Islamic historians, jurisprudents, and theologians. One of the most famous, the late-14th century writer Ibn Khaldun, wrote in the Muqaddimah, “In the Muslim community, the holy war is a religious duty, because of the universalism of the Muslim mission and the obligation to convert everybody to Islam either by persuasion or by force.” When we see Muslims in the 21st century killing and dying in service to this traditional religious imperative created in the 7th century, it is perverse blindness to claim that there is no connection between Islam and Islamic terrorism.

The more important question is why anyone would assert something that would have struck our Western ancestors––for a thousand years the victims of Muslim invasion, occupation, enslavement, and slaughter–– as a dangerous fantasy. One rationale appeared in the months after 9/11, when George W. Bush distinguished al Qaeda from the larger Muslim community and engaged in outreach to the latter, inviting imams to the White House and proclaiming Islam the “religion of peace.” The idea was that alienating millions of Muslims would make it harder to fight the jihadists, and even aid in their recruitment. This tactic, of course, has been an obvious failure for over a decade, as there is no evidence that being nice to Muslims––for example, rescuing Afghan and Iraqi Muslims from murderous autocrats––changed traditional Muslim attitudes toward infidels, and predisposed them to turn on their fellow Muslims.

The better answer lies in several bad ideas spawned by modernity. Western secularism has rendered us incapable of understanding passionate religious beliefs. The banishment of faith from public life is nearly complete in Europe, and we Americans are on the same trajectory. What remains of religion is reduced to a private life-style choice, commercialized holiday traditions, and a vague comforting “spiritualism” that makes few demands on its adherents. Secularists relentlessly patrol the public square to attack any sign that religious belief is stepping outside its private ghetto. And any recognition that the Judeo-Christian tradition contributed to the foundational beliefs of the West––equality, unalienable rights, and freedom––is attacked as spiritual colonization and “fundamentalist” bigotry. Hence Obama calls “shameful” the suggestions that Christian Syrians, currently suffering a genocidal persecution, be prioritized over the mostly economic Syrian refugees.

In contrast, most Muslims are intensely religious to a degree most Westerners can hardly imagine. Religion suffuses their lives, most noticeably in the muezzin’s daily five calls to prayer, and the commands of Allah and the words and deeds of Mohammed are a living presence in every aspect of a devout Muslim’s life. Nor is this religiosity a private affair kept away from the public square, and compartmentalized in people’s lives apart from politics, economics, or foreign policy. As Bernard Lewis writes,

In most Islamic countries, religion remains a major political factor, for most Muslim countries are still profoundly Muslim in a way and in a sense that most Christian countries are no longer Christian . . . in no Christian country at the present time can religious leaders count on the degree of belief and participation that remains normal in the Muslim lands . . . Christian clergy do not exercise or even claim the kind of public authority that is still normal and acceptable in mot Muslim countries.

Lacking the constant public presence of spiritual reality in our own lives, we find it hard to accept that religious doctrines advocating violence against the unbeliever, or basing all social, economic, judicial, and political order on a code of law formulated over a thousand years ago, can be real enough to compel violence against innocents. This failure of imagination has been a powerful enabler of our feckless strategies.

So too has been our ignorance of history. Worse yet, what history we do rely on is false or ideologically warped. Few politicians in charge of our foreign policy seem to be aware of the long, violent assault of Islam against the West, the chronicle of massacre, slaving, kidnapping, occupation, and exploitation, all in service to the commands of Allah and the practices of Mohammed. At the same time, our president invents the mythic “golden age” of enlightenment and tolerance in Muslim Cordoba, harps on the Crusades and the Inquisition, excoriates Israel for defending itself against the progeny of invaders, colonizers, and immigrants to the ancient Jewish homeland of Judea and Samaria, and apologizes for imperialism and colonialism. Meanwhile Muslim Turkey is in its fifth decade of the occupation of northern Cyprus that followed an invasion accompanied by ethnic cleansing, population transfers from Turkey, and the destruction or vandalizing of 300 churches.

A good example of this bizarre historical ignorance is the demonic role assigned to the 1916 Sykes-Picot agreement. An ISIS billboard in Iraq reads, “We are the ones who determine our borders, not Sykes-Picot.” In this false history borrowed from self-loathing Westerners, the imperialist French and English divided up the Ottoman Empire in an act of stealth colonialism. This history is false, and strangely diminishes the region’s Muslims, making them the mere passive pawns of external manipulators. But as Efraim Karsh points out in his indispensable new book The Tail Wags the Dog, the region’s leaders “have been active and enterprising free agents doggedly pursuing their national interests and swaying the region pretty much in their desired direction, often in disregard of great-power wishes.” The true history of the region shows that the disorder today has two main sources: the doctrines of Islam that keep the region mired in a premodern, tribal mentality; and the disastrous decision of the Ottoman sultan to join the Central powers in World War I, against the advice of the British, who wanted not colonies, but an Arab empire to replace the Ottomans’.

Such distorted history, in which the West is to blame for dysfunctions created by Muslims themselves, justifies an apologetic tone like that of Obama’s Cairo speech, and rationalizes Muslim violence as an understandable reaction to historical injustice––just as John Kerry did in his despicable comments that the Charlie Hebdo murders had a “rationale that you could attach yourself to.”

Finally, multiculturalism, which is an expression of this false history that makes the West the global villains deserving of payback from the oppressed dark-skinned “other,” compromises a robust and muscular response to Islamic violence. The lexicon of political correctness, predicated on the commandment never to blame the victim “of color,” leads to the sort of duplicitous evasions mentioned earlier, in which traditional Islamic doctrine disappears as motivating force, and effort is wasted on pursuing remedies––economic development, flattering outreach, or democracy promotion––that will not solve the problem of metastasizing jihadism. Moreover, like the British sympathizers with Germany in the 20s and 30s, the charges of racism and neo-imperialist oppression thrown around by the multiculturalists foster a spirit of appeasement and accommodation, sapping our morale and inhibiting our response.

The denial of Islam’s sanctified violence, confessional intolerance, and global ambitions is the biggest impediment to our destroying the enemy. The solution is simple, and memorably expressed in the New Testament: “And ye shall know the truth, and the truth shall make you free.”

The U.S. Must Help Egyptian President Sisi

July 6, 2015

The U.S. Must Help Egyptian President Sisi, American ThinkerMichael Curtis, July 6, 2015

(Not much chance of that. General al-Sisi supported the large masses of Egyptians who wanted then President Morsi deposed. He was later elected President of Egypt. Morsi and his Muslim Brotherhood — which uses terrorism to gain and keep power — is an Obama favorite. Besides, al-Sisi’s efforts to reform Islam run counter to Obama’s delusion that Islam, as it is and has long been, is a wonderful religion of peace. — DM)

The silence was truly deafening. Not a sound from Archbishop Desmond Tutu or Alice Walker or the eager boycotters of Israel or the United Nations Human Rights Council about the brutal massacre of more than 70, perhaps 100, Egyptian soldiers and civilians by Islamist terrorists in the northern Sinai peninsula.

Since Israel, after the 1979 Egyptian-Israeli peace treaty, withdrew all its forces and all settlements — including Yamit — by 1982, the Sinai peninsula has been plagued by terrorist attacks, especially against tourists, by kidnappings, and by violence. After the 2011 Egyptian revolution and consequent uprisings, a major terrorist group emerged and became even more belligerent after the coup that deposed President Mohammed Morsi on July 3, 2013. This was Ansar Bayt al-Maqdis (ABM) that has claimed responsibility for numerous attacks against both Israeli interests and Egyptian personnel.

These assaults included an attack in July 2012 against a Sinai pipeline, a rocket strike in August 2012 on Eilat in south Israel, suicide bombings in el Tor in southern Sinai in May 2014, downing an Egyptian military helicopter in a missile attack, car bombings and hand grenades in Cairo, assassinations and attempted assassinations of Egyptian officials, beheading of four individuals in October 2014, an attack on a security checkpoint, and the June 29, 2015 murder in Cairo of Hisham Barakat, the Egyptian Prosecutor General, who in only two years in office had detained hundreds of members of the Muslim Brotherhood. He was the most senior Egyptian government official murdered.

In November 2014, ABM declared its allegiance to the Islamic State of Iraq and Syria (IS) and accepted the new self-appointed Caliph. It appears to have several hundred trained operatives and collaborators. There are different opinions about the actions of the Sinai Bedouin population, especially that of the largest of the 10 major tribes, the Tarabin tribe in northern Sinai, a tribe that is notorious for drug dealing, weapons smuggling, and human trafficking in prostitutes and African labor workers. Tarabin is said to have called for unification of all the tribes against the terrorists, but rumors of clashes appear to be untrue, and some even allege collaboration with the terrorists. What is true is that local Bedouin tribesmen, alleging discrimination by the state against them, have launched attacks against government forces in Sinai.

Over the last two years ABM, now regarding itself as a dedicated affiliate of IS, has tried to undermine the rule of Egyptian President Abdel Fattah al-Sisi. It has attacked Egyptian army posts, and security centers, and also the UN Multilateral Force in northern Sinai, that oversees the terms of the peace treaty between Egypt and Israel, and tried as well to infiltrate Israeli territory.

There had already been terrorist attacks on October 2014 and January 2015 when more than 30 were killed on each occasion in northeast Sinai. The most dramatic deed of ABM, which now seems to have changed its name to Province of Sinai, (POS) was the series of simultaneous coordinated attacks on July 1, 2015 on fifteen army centers of security forces and checkpoints in northern Sinai. The attacks, including three suicide bombers, killed at least 70 soldiers and civilians.

Evidently POS, imitating its mentor IS that has taken and now rules cities in Iraq and Syria, wanted to take over the city of Sheikh Zuweid, close to Israel, and cut off Rafah from al-Arish.

The danger to all of the democratic countries is immediate for a number of reasons. The first is that the success of the terrorists in their daring ambushes, control of the roads, taking police officers hostage, and planting mines in the streets, indicates not only their disciplined activity but also the influence of IS operatives directly and indirectly through training. IS in Iraq and Syria has operated in just this aggressive and disciplined fashion. All authorities responsible for security in the United States should be conscious of and take account of this highly organized success and of the threat of future similar attacks in the U.S. itself.

The second reason is that Hamas in Gaza is providing support to POS with weapons and logistical support, and even with Hamas terrorists taking part in operations. These have come from Hamas commanders in the Izz ad-Din al-Qassam Brigades that have been prominent for anti-Israeli attacks, including suicide bombings against civilians inside Israel. One particular active commander is Wael Faraj, who has smuggled wounded fighters from Sinai into Gaza.

A third problem is the obvious attempt to undermine and aim at the overthrow of President Sisi, a voice of sanity in the Muslim world. He has courageously criticized the extremists of his religion. In his remarkable speech at al-Azhar University in Cairo on January 22, 2015, he said that fellow Muslims needed to change the religious discourse and remove from it things that have led to violence and extremism. The Muslim religion, he said to imams, is in need of religious reform.

Since he assumed power on June 8, 2014, Sisi has attempted to stem the tide of terrorism by reinforcing the Sinai, restricting traffic, imposing curfews in the area, and demolishing homes of suspected terrorists in Rafah. He sought to create a buffer zone along the border with Gaza, and to destroy the tunnels built by Hamas. But clearly Sisi needs help to survive. It is imperative for the U.S. together with Israel to provide that help to the overwhelmed Egyptian army and intelligence services.

Israel is acutely aware of the danger. POS captured armored vehicles on July 1, 2015 that it can now use to penetrate the border fence between Sinai and Israel. That fence is unlikely to deter a trained terrorist group that now has combat experience. Israel responded by closing roads and two border crossings as a precautionary measure. But all the democratic countries, especially the United States, and also the United Nations because of its Multilateral Force, are now aware that the Islamist terror is at their doors as well as at the outskirts of Israel, and should act accordingly.

 

Obama: Muslim, Napoleon Bonaparte redux or worse

July 5, 2015

Obama: Muslim, Napoleon Bonaparte redux or worse, Dan Miller’s Blog, July 5, 2015

(The views expressed in this post are mine and do not necessarily reflect those of Warsclerotic or its other editors. — DM)

Napoleon sometimes claimed to be a Muslim. Obama often claims to be a Christian. Napoleon sought, and Obama seeks, power and glory through pretense. 

Obams as Napoleon

Napoleon Bonaparte

Napoleon’s life and history are summarized at Wikipedia. He supported the French Revolution and was appointed General of the Army of Italy at the age of twenty-five. Three years later, he commanded an expedition against Egypt. This post compares his and Obama’s religious and political efforts to gain the confidence of Muslims. The lengthy quotations provided in this section of the post are from Worlds at Warthe 2,500 year struggle between East and West, 2008, by Anthony Pagden.

While en route to conquer Egypt, Napoleon had his “Orientalists” compose a  “Proclamation to the Egyptians.”

It is worth taking a closer look at this document for it summarizes not only the French hopes for the ‘Orient’, but also the ultimate failure of both sides to come to any approximate understanding of each other. It began with a familiar Muslim invocation: ‘In the name of God, the Merciful, the Compassionate. There is no God but God. He has no son nor has he any associate in His Dominion’, which was intended to indicate clearly that the French were not Christians. It then went on to assure the Egyptian people that Napoleon Bonaparte, commander of the French army, and ‘on behalf of the French Republic which is based upon the foundations of Liberty and Equality’, had not come to Egypt, as the Mamluks had put it about, ‘like the Crusaders’ in order to destroy the power of Islam. Nothing, Napoleon assured his readers, could be further from the truth. Tell the slanderers that I have not come to you except for the purpose of restoring to you your rights from the oppressors, that I, more than the Mam-luks, serve God— may He be praised and Exalted— and revere his prophet Muhammad and the glorious Qur’an … And tell them also that all people are equal in the eyes of God and that the circumstances which distinguish one from another are reason, virtue and knowledge. 578 Having thus done his best to conflate the principle of human rights— in a language in which there exists no obvious translation for the word ‘right’ 579— with what the Orientalists had persuaded him were the basic tenets of Islam, the man whom Victor Hugo would later describe as the ‘Muhammad of the West’ continued,

O ye Qadis [judges], Shaykhs and Imams; O ye Sharbajiyya [cavalry officers] and men of circumstance tell the nation that the French are also faithful Muslims and in confirmation of this they invaded Rome and destroyed there the Holy See, which was always exhorting the Christians to make war on Islam. And then they went to the island of Malta from where they expelled the knights who claimed that God the Exalted required them to fight the Muslims. 580 [Emphasis added.]

It is hard to say how much Napoleon believed in all this. One of his generals later told a friend in Toulouse that ‘we tricked the Egyptians with our feigned love of their religion, in which Bonaparte and we no more believe in than we do in that of the late pope’. 582 But Napoleon’s personal beliefs were largely beside the point. The point was policy. Napoleon had always practised religious toleration because he knew that religious faiths could make deadly enemies. Toleration, however, was one thing; credence, even respect, was another. It is indeed highly unlikely that Napoleon had read much of the Qur’an he claimed to venerate. As he told Madame de Rémusant, the only holy book which would have been of any interest to him would have been one he had written himself. [Pagden, pp 326 – 327] [Emphasis added.]

Egyptians did not appreciate Napoleon’s Proclamation.

Just as most Muslims today have failed to be persuaded that Western social values can be made compatible with the Holy Law, the Shari’a, so too were the Egyptians who confronted Napoleon. We know something of how they reacted to Napoleon’s profession of love for Islam from the account of the first seven months of the occupation written by a member of the diwan— or Imperial Council— of Cairo named Abd-al Rahman al-Jabarti. Al-Jabarti was a well-read perceptive man who was not unimpressed by French skills and technology (he was particularly taken by the wheelbarrow) and ungrudgingly admired French courage and discipline on the battlefield, which he compared, glowingly, to that of the mujahedin, the Muslim warriors of the jihad. 585 But for all that he was a firm Muslim who could conceive of no good, no truth which did not emanate from the word of God as conveyed by the Prophet. He excoriated Napoleon’s declaration for its language, for its poor style, for the grammatical errors, and the ‘incoherent words and vulgar constructions’ with which it was strewn, and which often made nonsense out of what Napoleon had intended to convey— all of which was no tribute to the skills of Venture de Paradis or those of the French Arabists in the expedition. But al-Jabarti reserved his most searing criticism for what he repeatedly describes as French hypocrisy. The opening phrase of the declaration suggested to him not, as Napoleon had meant it to, a preference on the part of a tolerant nation for Islam; but rather that the French gave equal credence to all three religions— Islam, Christianity, and Judaism— which in effect meant that they had no belief in any. Toleration for a Muslim such as al-Jabarti was as meaningless as it would have been for any sincere believer. It was merely a way of condoning error. The years when some kind of rapprochement between Judaism and its two major heresies might have been possible were long since past. There could now be only one true faith, and any number of false ones. Napoleon could not claim to ‘revere’ the Prophet without also believing in his message. The same applied to the Qur’ an. You could not merely ‘respect’ the literal word of God. You had to accept it as the only law, not one among many. ‘This is a lie,’ thundered al-Jabarti; ‘To respect the Qur’an means to glorify it, and one glorifies only by believing in what it contains.’

Napoleon was clearly a liar. Worse he was also the agent of a society which was obviously committed to the elimination, not only of Islam, but of all belief, all religion. The invocation of the ‘Republic’, al-Jabarti explained to his Muslim readers, was a reference to the godless state which the French had set up for themselves after they had betrayed and then murdered their ‘Sultan’. By killing Louis XVI, the French had turned against the man they had taken, wrongly because their understanding of God was erroneous, but sincerely nevertheless, to be God’s representative on earth. In his place they had raised an abstraction, this ‘Republic’ in whose name Napoleon, who had come not in peace as he claimed but at the head of a conquering army, now professed to speak. Since for a Muslim there could be no secular state, no law which is not also God’s law, the French insistence that it was only ‘reason, virtue and knowledge’ which separated one man from another was clearly an absurdity. For ‘God’, declared al-Jabarti, ‘has made some superior to others as is testified by the dwellers in the Heavens and on the Earth.’ There are few things a believer, especially a believer in the fundamental sacredness of a script, dislikes more than a non-believer. To al-Jabarti the French seemed to be not would-be Muslims, but atheists. [Emphasis added.] [Id. at 329].

Obama

Napoleon, in his mix of religious and political doctrine, was a power-grubbing scoundrel and liar. How about Obama?

Obama has not claimed to be a Muslim and I don’t know what He is. To claim to be a Muslim would be politically inexpedient. However, He has proclaimed His respect and even reverence for Islam and for the “Holy” Qur’an.

In Obama’s June 4, 2009 Cairo address, He stated that Islam and (His) America,

overlap, and share common principles — principles of justice and progress; tolerance and the dignity of all human beings.

Islam has a proud tradition of tolerance. . . .  People in every country should be free to choose and live their faith based upon the persuasion of the mind and the heart and the soul.  This tolerance is essential for religion to thrive, but it’s being challenged in many different ways. [Emphasis added.]

“Tolerance? Egyptian President al-Sisi is remarkable among Muslim leaders for his efforts to promote religious tolerance. Obama appears to despise him for supporting massive public protests against President Morsi and eventually becoming president. Morsi was a Muslim Brotherhood supporter and Obama appears to cherish the Muslim Brotherhood terrorist organization.

Islam is not part of the problem in combating violent extremism — it is an important part of promoting peace.

And, as Obama tells us, the Islamic State and other such groups are not Islamic.

That sort of stuff didn’t work out well for Napoleon. Are Islamists more dedicated to religious tolerance now than in the days of Napoleon? It does not seem that they are. See, e.g., Iran, Saudi Arabia, Pakistan and other Islamic nations.

Shortly after the attack on the U.S. consular annex in Benghazi, Libya — where four Americans were murdered by Islamists — Obama told the United Nations General Assembly,

The future must not belong to those who slander the prophet of Islam.  But to be credible, those who condemn that slander must also condemn the hate we see in the images of Jesus Christ that are desecrated, or churches that are destroyed, or the Holocaust that is denied.

He sought power and glory by opposing those who offend “slander” Islam, including the maker of the You Tube video on which He and others in His administration blamed “spontaneous” September 11, 2011 “demonstrations” at the U.S. Benghazi annex.

I have made it clear that the United States government had nothing to do with this video, and I believe its message must be rejected by all who respect our common humanity. It is an insult not only to Muslims, but to America as well — for as the city outside these walls makes clear, we are a country that has welcomed people of every race and every faith.  We are home to Muslims who worship across our country.  We not only respect the freedom of religion, we have laws that protect individuals from being harmed because of how they look or what they believe. We understand why people take offense to this video because millions of our citizens are among them.

I know there are some who ask why we don’t just ban such a video.  And the answer is enshrined in our laws:  Our Constitution protects the right to practice free speech.

The Obama Administration promptly had the video removed from You Tube and jailed its maker on unrelated charges (see excerpts from Daniel Greenfield’s Barack Obama’s Unholy Alliance: A Romance With Islamism below.)

Obama, who claims to want a peaceful “two state solution” for the Israelis and  Palestinians, has said little if anything about the propensity of Israel’s “peace partner,” the Palestinian Authority, to slander Israel and Judaism on a daily basis while honoring those who murder Jews.

Obama’s romance with Islam

Daniel Greenfield recently wrote a Front Page Magazine article titled Barack Obama’s Unholy Alliance: A Romance With Islamism. Please read the whole thing; it’s long but well worth the time. Mr. Greenfield notes, in connection with the Benghazi attack,

When the killing in Benghazi was done, the Jihadists left behind the slogan “Allahu Akbar” or “Allah is Greater” scrawled on the walls of the American compound.[6] These were the same words that Obama had recited “with a first-rate accent” for the New York Times’ Nicholas Kristof. Obama had called it [the Islamic call to prayer] “one of the prettiest sounds on Earth.”[7] On that too, the murderers of four Americans agreed with him.

Those who disagreed and were to be denied a future included Mark Basseley Youssef, a Coptic Christian, whose YouTube trailer for a movie critical of Islam was blamed by the administration for the attacks.

Two days after Obama’s UN speech, Youssef was arrested and held without bail. The order for his arrest came from the top. Secretary of State Hillary Clinton had told Charles Woods, the father of murdered SEAL Tyrone Woods, “We’re going to have that person arrested and prosecuted that did the video.”

The ACLU, which had developed deep Islamist connections,[9] sent a letter to Hillary Clinton thanking her for her support of freedom of speech.[10]

The Supreme Court’s “Miracle Decision”[11] had thrown out a blasphemy ban for movies, but Obama’s new unofficial blasphemy ban targeted only those movies that offended Islam. The government had joined the terrorists in seeking to deny such movies and their creators a future.

At the United Nations, Obama had compared the filmmaker to the terrorists. He had used a Gandhi quote to assert that, “Intolerance is itself a form of violence.”[12] Americans who criticized Islam’s violent tendencies could be considered as bad as Muslim terrorists and if intolerance of Islam was a form of violence, then it could be criminalized and suppressed. That became the administration’s priority.

. . . .

At the National Prayer Breakfast, Obama attacked Christianity for the Crusades in the presence of the foreign minister of Sudan, a genocidal government whose Muslim Brotherhood leader had massacred so many Christians and others that he had been indicted by the International Criminal Court for crimes against humanity.[20] [21] And he told Christians that they were obligated to condemn insults to Islam.[22]

Women’s rights? Obama supports those that don’t offend Islam. Continuing with Mr Greenfield’s linked article,

In August 2013, Al-Wafd, a paper linked to one of Egypt’s more liberal parties which supports equal rights for women and Christians, accused Obama of having close ties to the Muslim Brotherhood. [60]

A year earlier, Rose El-Youssef magazine, founded by an early Egyptian feminist, had compiled a list of six Muslim Brotherhood operatives in the administration.[61][62]

Beyond Huma Abedin, Hillary’s close confidante and aide, the list included; Arif Alikhan, Assistant Secretary of Homeland Security for Policy Development; Mohammed Elibiary, a member of the Homeland Security Advisory Council; Rashad Hussain, formerly the U.S. Special Envoy to the Organization of the Islamic Conference and currently the Coordinator for Strategic Counterterrorism Communications; Salam al-Marayati, co-founder of the Muslim Public Affairs Council (MPAC); Imam Mohamed Magid, president of the Islamic Society of North America (ISNA) and Eboo Patel, a member of President Obama’s Advisory Council on Faith-Based Neighborhood Partnerships.

These were the types of accusations that the media tended to dismissively associate with the right, but both Egyptian publications were on the other side of the spectrum.

Egyptian liberals were the ones brandishing placards of a bearded Kerry in Taliban clothes or a photoshopped Obama with a Salafist beard. The protesters Obama had supposedly sought to support by calling for Mubarak to step down were crowding the streets accusing him of backing terrorists.

What made the Egyptian liberals who had seen America as their ally in pursuing reform come to view it as an enemy? The angry Egyptian protesters were accusing Obama of supporting a dictator; the original sin of American foreign policy that his Cairo Speech and the Arab Spring had been built on rejecting.

The progressive critiques of American foreign policy insisted that we were hated for supporting dictators. Now their own man was actually hated for supporting a Muslim Brotherhood dictator.

By 2014, 85% of Egyptians disliked America. Only 10% still rated America favorably.[63] It was a shift from the heady days of the Arab Spring when America had slid into positive numbers for the first time.[64]

Obama had run for office promising to repair our image abroad. As a candidate, he had claimed that other countries believed that “America is part of what has gone wrong in our world.” And yet the true wrongness was present in that same speech when he urged, “a new dawn in the Middle East.”[65]

That dawn came with the light of burning churches at the hands of Muslim Brotherhood supporters. Under Obama, America really did become part of what had gone wrong by supporting the Muslim Brotherhood. It is a crime that Obama will not admit to and that the media will not report on.

The Muslim Brotherhood was born out of Egypt and yet Egyptian views of it are dismissed by the media. Despite the Egyptian Muslim Brotherhood’s final orgy of brutality as President Mohammed Morsi clung to power, despite the burning churches and tortured protesters, it is still described as “moderate.”

Morsi, who had called on Egyptians to nurse their children on hatred of the Jews,[66] was a moderate. Sheikh Rachid al-Ghannouchi, the leader of Ennahda, the Tunisian flavor of the Muslim Brotherhood, who had called for the extermination of the Jews “male, female and children,”[67] was also a “moderate.” Sheikh Yusuf Al-Qaradawi, the spiritual guide of the Muslim Brotherhood, went one better with a fatwa approving even the murder of unborn Jews.[68] Qaradawi was another moderate.[69] [Emphasis added.]

. . . .

Obama sits at the center of a web of intertwined progressive organizations. This web has infiltrated the government and it in turn has been infiltrated by the Muslim Brotherhood.

Consider the case of Faiz Shakir, who went from the Harvard Islamic Society where he helped fundraise for a Muslim Brotherhood front group funneling money to Hamas, the local Muslim Brotherhood franchise, to Editor-in-Chief and Vice President at the Center for American Progress, heading up the nerve center of the left’s messaging apparatus, to a Senior Adviser to House Democratic Leader Nancy Pelosi and then Senate Minority Leader Harry Reid.[73] The next step after that is the White House.

Time magazine described the Center for American Progress as Obama’s idea factory, crediting it with forming his talking points and his government.[74] In an administration powered by leftist activists, the integration between the Muslim Brotherhood and the left resulted in a pro-Brotherhood policy.

Egyptian liberals had expected that the administration’s withdrawal of support for Mubarak would benefit them, but the American left had become far closer to the Muslim Brotherhood than to them. Instead of aiding the left, it aided the Brotherhood. The Egyptian liberals were a world away while the Brotherhood’s activists sat in the left’s offices and spoke in the name of all the Muslims in America.

The [American] left had made common cause with the worst elements in the Muslim world. It formed alliances with Muslim Brotherhood groups, accepting them as the only valid representatives of Muslim communities while denouncing their critics, both Muslim and non-Muslim, as Islamophobes. [Emphasis added.]

. . . .

When Obama declared to the UN that the future must not belong to those who criticize Islam’s brutality, bigotry and abuse of women, he was also defining whom it must belong to. If the future must not belong to those who slander Mohammed, it will instead belong to his followers and those who respect his moral authority enough to view him as being above criticism in image, video or word. [Emphasis added.]

With these words, Obama betrayed America’s heritage of freedom and announced the theft of its future. The treason of his unholy alliance with Islam not only betrays the Americans of the present, but deprives their descendants of the freedom to speak, write and believe according to their conscience.

Obama has placed the full weight of the government’s resources behind Islam. He has suppressed domestic dissent against Islamists like the Muslim Brotherhood while aiding their international goals.

Is Osama Obama worse than Napoleon?

Napoleon represented a nation which, during the French Revolution, had become largely secular. Obama’s America, under His “leadership,” is becoming largely secular. Napoleon sought, and Obama seeks, each in his own way, to promote himself as deserving the approbation of Islam. Napoleon sought power and glory by lying. Obama does much the same, but He most often lies to the denizens of His America.

In the years immediately following the French Revolution, France was considered a great nation. When Obama took office, America was as well. Although some still celebrate America’s freedoms from tyranny on Independence Day, during the Reign of Obama she has become less free and large numbers of “His people” have become increasingly dependent. It’s time to put America back the way she was.

Oh well. Please see also, Pulling down the slaver flags of Islam and Africa.

Postscript: I have read of no reported Independence Day incidents of workplace violence random violence Islamic terror attacks on Obama’s America. Might it be possible that Obama has convinced the (non-Islamic) Islamic State, et al, that, so long as He remains in power, terror attacks would interfere with His plans to promote Islam and otherwise to destroy the nation.

Researcher: ISIS Could Exist Without Islam Because There Is Christianity & Judaism

July 3, 2015

Researcher: ISIS Could Exist Without Islam Because There Is Christianity & Judaism, Truth RevoltTrey Sanchez, July 3, 2015

isis-fighters

“Dalia Mogahed may be the most influential person guiding the Obama Administration’s Middle East outreach.” For years she has been a frequent spokesperson in league with the most prominent Muslim Brotherhood front groups in America: CAIR, ISNA, ICNA, MAS, and MPAC.

******************

Dala Mogahed, a research director for the Institute for Social Policy and Understanding, said that ISIS could exist without Islam because extremist groups simply use “the local social currency” to carry out their terror and that could just as easily be Christianity or Judaism.

Mogahed is not merely some policy wonk for an obscure institute. As Hudson Institute fellow Lee Smith, author of The Strong Horse: Power, Politics, and the Clash of Arab, put it: “Dalia Mogahed may be the most influential person guiding the Obama Administration’s Middle East outreach.” For years she has been a frequent spokesperson in league with the most prominent Muslim Brotherhood front groups in America: CAIR, ISNA, ICNA, MAS, and MPAC. Check out her extensive profile here at the Freedom Center’s Discover the Networks resources site.

Speaking at a global terrorism forum at the Aspen Ideas Festival, Mogahed said, “[A] world without Islam would still have a group like ISIS — they would just be called something else that may be less catchy.” She added, “That is sometimes Christianity. That is sometimes Judaism. That is sometimes Buddhism. And it is sometimes secular ideologies.”

As The Atlantic points out, Mogahed is suggesting that the Qur’an is not the driving force behind ISIS’s violence but simply their desire for violence to begin with. “We start at the violence we want to conduct, and we convince ourselves that this is the correct way to interpret the texts,” Mogahed said.

Or she could just read from the Muslim holy book:

I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them.” — Qur’an (8:12)

Humor| A real Grand Unification Theory: Christianity, Islam and Paganism

July 1, 2015

A real Grand Unification Theory: Christianity, Islam and Paganism, Dan Miller’s Blog, June 30,2015

(I refuse to acknowledge that the views expressed in this article are or are not mine. However, they do not necessarily reflect the views of Warsclerotic or any of its (other) editors. — DM)

Einstein tried but failed to develop a Grand Unification Theory. Perhaps he should have selected a name without the acronym GUT. Hope remains, and I developed one in less than an hour. It explains life, the universe and everything.

Einstein

I. posits:

1. An infinite number of universes exist, all of which have infinite numbers of galaxies.

2. Some universes and some galaxies are Christian (whatever that may mean there), some are Islamic (whatever that may mean there) and some are Pagan (whatever that may mean there). Pagan refers to all religions other than Christianity and Islam.

3. The allegedly Christian, Islamic and Pagan galaxies generally, but with exceptions, despise each other and, in some cases, themselves.

4. Each of the universes, and accordingly each of the galaxies, is controlled by a god of its own religion.

5. The multiple gods are, in reality, high-level laboratory technicians who enjoy damaging each other’s lab experiments.

II. Proofs:

1. The Islamic gods forbid alcohol, while the Christian and Pagan gods relish it.

2. Not many years ago, Haiti had developed the best rum in any universe — a fifteen year old nectar of the Christian and Pagan gods. Horrified, the Islamic gods conspired to ruin it and Haiti as well. To that end, they dispatched

a. Earthquakes,

b. Droughts,

c. United Nations peace keeping forces to spread disease, death, instability, poverty and

d. Clinton charities to take whatever Haiti still had.

e. In consequence, Haitian rum ceased to be palatable.

3. Since Dear Leader Osama Obama took office, the Islamic gods have encouraged The Islamic Republic of Iran to increase its nuclear energy weaponization program while pretending not to. By inducing Obama to ignore their efforts and to pretend that the Islamic Republic is as peaceful as He pretends the rest of Islam is, the Islamic gods inspired Him to give the Islamic Republic everything it wants and more. The Islamic gods also promised Him a great foreign policy legacy, akin to nothing ever accomplished by any former or future (if any) president.

Shaken by their defeat on alcohol, the Christian and Pagan gods abstained from interfering with the Islamic gods’ efforts. Some may even have converted to Islam, just to be on the winning side. Conversion — which no Islamic god would even consider — may have caused Christian gods little difficulty.

In the fourteenth century Pope Pius II, having given up on starting another crusade against the Islamist Turks because he could garner little support, wrote a letter to the Turkish ruler, Mehmed. It was distributed throughout Christendom. He

proposed not only to recognize Mehmed’s claim to be the ruler of the Eastern Roman Empire but also to transfer to him the imperium of the West, just as six and a half centuries earlier his predecessor Leo III, by the coronation of Charlemagne, had transferred (or “translated,” to use the technical term) it from the Greeks to the Franks. All the sultan had to do was to convert to Christianity. What, after all, asked the pope in somewhat unpapal terms, were “a few drops of baptismal water” in exchange for the right to rule over the entire Roman world?  It was an empty gesture, as he must have known. [Emphasis added,]

Some Christian and Pagan gods may be more amenable to conversion to Islam than Islamic gods are to Christianity.

Dedication

This otherwise incomparably short essay is dedicated to our Supreme Leader, Barack Humble Osama Obama who, by virtue of His equally incomparable empathy, insight, humility and intellect, has managed to come up even shorter.

barack-bicycle

I am not insane

If I were insane, that’s exactly what I would write. Go figure.

Hajj Amin Husseini’s Anti-Semitic Legacy

June 24, 2015

Hajj Amin Husseini’s Anti-Semitic Legacy, The Middle East Quarterly, Boris Havel, Summer 2015

(Islamic hatred of Jews goes back at least to the sixth century A.D. The pamphlet reproduced below, Islam and Judaism, was written by The Jerusalem Mufti, Muhammad Hajj Amin Husseini, apparently in the 1940s.  A fascinating book by Anthony Pagden titled Worlds at War, The 2,500-year struggle between East and West, provides a scholarly account of rivalries and wars and includes highlights of the rise of Islam. 

Jew hatred is now most visible in the Islamic Republic of Iran, soon to be welcomed into the “community of nations” by P5+1 “negotiators” under Obama’s guidance. — DM)

1379The Jerusalem mufti, Muhammad Hajj Amin Husseini (left), meets with SS-Reichsführer Heinrich Himmler, April 1943.

Hitler’s Mein Kampf has been a bestseller for years in predominantly Muslim countries, including the Palestinian Authority and Turkey.

***********************

The Jerusalem mufti, Muhammad Hajj Amin Husseini, leader of the Palestinian Arabs from the early 1920s to the late 1940s, is widely known for his close collaboration with the Nazis during World War II. Aspects of the collaboration remain to be more thoroughly scrutinized.[1]However, and without discounting his culpability for the collapse and dispersal of Palestinian Arab society (or al-Nakba, the catastophe, as it is called by Palestinians and Arabs), Hajj Amin’s role in shaping Muslim perceptions of Jews might be a far more important and lasting legacy than his political activism in Palestine, Germany, or elsewhere.[2] An important source supporting this fact is a booklet he authored for Muslim soldiers enlisted in the Nazi SS division in Bosnia.

During the mufti’s stay in Berlin in 1941-45, he befriended Hitler’s right-hand man, Reichsführer-SS Heinrich Himmler. Himmler’s fascination with Islam and the mufti’s zealous support for the Nazi cause resulted in several common enterprises, notably the establishment of a volunteer Waffen-SS division in Bosnia, made up mostly of Bosnian Muslims, later named the Handzar division. Most books about the division display photographs of its soldiers—distinguishable by its insignia on uniform lapels and fez headgear—reading a booklet titled Islam und Judentum—most certainly the German version of the mufti’s Croatian or Bosnian pamphlet Islam i židovstvo (Islam and Judaism).

In whatever language the pamphlet was originally written, the intended readers were Muslims (Bosnian or otherwise) and not Germans. This author has been unable to locate a German copy of the pamphlet, but it is reasonable to regard the text written in the language of the Bosnian Muslims (at the time called Croatian) as the most relevant. A translation of the booklet is presented below, followed by an analysis of its significance and far reaching implications.[3]

_________________

Islam and Judaism (Islam i židovstvo)

For us Muslims, it is unworthy to utter the word Islam in the same breath with Judaism since Islam stands high over its perfidious adversary. Therefore, it would be wrong to carry out comparison of those two generally different counterpoints.

Unfortunately, it is insufficiently known that animosity between Islam and Judaism is not of a recent date. It reaches long back in history, all the way to the time of the Prophet Muhammad. This short historical overview will demonstrate the importance and perfidiousness of Jewry and its animosity toward the founder of Islam, the Prophet Muhammad.

Jews are known in history only as a subjugated people. Their vulgar[4] nature
and insufferable stance toward the nations that offered them hospitality, and toward their neighboring nations, are the reason that those same nations had to resort to [certain] measures in order to suppress a Jew’s efforts to obtain his[5] desire by force.

The history of antiquity shows us that the pharaohs were already forced to use all means against Jewish usury and Jewish immorality. Ancient Egyptians finally expelled the Jews from their land. Led by Moses, the Jews then arrived in the Sinai desert.

Arab theologian Muhammad ibn Jarir al-Tabari [839-923 C.E.] narrates that the Jews even wanted to kill their leader and savior Moses when he came back from Mount Sinai. Because of that, God punished them, and they had to meander in the wilderness for forty years. It should have brought them to their senses, and the new generation should have been cleansed from the low esteem of their fathers.

Following that, the Jews spread like locust all over the Arab peninsula. They came to Mecca, to Medina, to Iraq, and to Palestine, which is the land of milk and honey. The group of the Jews that came to Syria and Palestine was now under Roman rule. The Romans, however, soon discerned the peril that threatened the land from the Jews, and so they introduced harsh measures against them. Besides that, a serious, contagious illness of plague erupted, which was by common opinion brought into the land by Jews. When even medical doctors stated that the Jews were indeed the source of the infection—and their opinion was obviously correct—there arose among the people such upheaval against the Jews that many Jews were killed. In addition, that event is the reason why the Jews have been called “microbes” in Arabia to this very day.

1380The mufti of Jerusalem, Muhammad Hajj Amin Husseini, visits the volunteer Nazi Waffen-SS division in Bosnia, made up mostly of Bosnian Muslims. The mufti was instrumental in the division’s formation.

The Arabs have a particular understanding for introducing forceful measures against Jews in Germany and for their expulsion from the country. After the [First] World War, England and America enabled the Jews to settle in Palestine and to establish a Jewish state there. Jewish excrement from all countries assembled there, rascally striving to seize the land from Arabs. And indeed, they succeeded in buying land from the poorest of the poor and from unscrupulous landlords. By doing so, they took poor widows’ bread and stole food from children to fatten themselves.[6] When the Arabs opposed the Jewish settlement, the Jews did not shun bloody murders. So they robbed many families of their livelihood and threw the families into misery and troubles. (God will punish them for those disgraceful deeds).

The Jewish struggle against Arabs is nothing new for us, except that as time passed, the location of the battlefield changed. Jews hate Muhammad and Islam, and they hate any man who wishes to advance the prosperity of his people and to fight against Jewish lust for possessions and Jewish corruption.

Struggle between Jews and Islam began when Muhammad fled Mecca to Medina where he created the base for the development of Islam. At that time, Jews were merchants, already permeated with guile, and they understood that Muhammad’s influence, in both the spiritual and business spheres, could turn into a danger for them. Thus they were possessed by a deep hatred toward Islam; hatred that intensified as Islam was growing more solid and powerful. The Jews breached the agreement they had concluded with Muhammad in Khaibar, of which we shall speak later. Moreover, their rage grew immensely when the Qur’an revealed the deepest inclinations of their soul, their heartlessness, and unscrupulousness by which their ancestors had been commonly known. At that time, the Jewish methods were already the same as they are today. Their weapon has been, as always, slander and quarrel, and so they attempted to humiliate Muhammad in the eyes of his followers. They claimed that he was a deceiver, an enchanter, and a liar. When they did not succeed in this, they attempted to undermine Muhammad’s honor by spreading a rumor that his wife Aisha committed adultery. The purpose of spreading such a rumor was to sow doubt in the hearts of Muhammad’s followers.

When that failed, they tried to show Muhammad’s teaching in a bad light. With that purpose, several Jews converted to Islam; only a few days later, they returned to the Jewish faith. When asked why they changed their mind so suddenly, they replied that they were very willing to settle in Islam but found that all of it is nothing but a lie. The following Qur’anic verse alludes to that:

Many of those knowledgeable in the Scriptures attempt to somehow render you infidels again by converting to our religion. It was, though, nothing but their souls’ envy, when they comprehended truth.[7]

When the Jews understood that they would not reach their goal by the means used until then, they started to ask Muhammad various meaningless and unsolvable questions. Thus, they wanted to convince others that Muhammad was poor in knowledge and wisdom. However, that method achieved no success. As they were thus persuaded that Islam was deeply rooted in the hearts of the Muslims, they commenced with the attempts to destroy the Muslims. Pursuant to that goal, they paid some non-Muslim tribes to fight against Muhammad. The almighty God, however, wanted it differently. With iron fist, Muhammad defeated the rebellious tribes and conquered their city. The Jews could not bear such a defeat, and so they decided to destroy Muhammad in every way. They hired men to murder him.

The Medina Jews lived in the city district of Banu Nadir. When Muhammad came to Medina, he concluded a contract with them. One day he set out to that city district, accompanied by only ten companions, to talk to the Jews and to try to convert them to Islam. Muhammad explained the principles of Islam to the Jews, and they seemed very interested and open-minded. Yet as Muhammad was talking in a friendly way with some of the Jews, another group prepared an attempt on his life. They persuaded a man to throw a piece of rock on Muhammad’s head. Surely Muhammad would have been killed were it not for God, who warned him. An inner voice advised him to leave that place, and so the treacherous Jews could not carry out their design. Consequently Muhammad sent a companion to deliver his message to the Jews to leave the city within ten days. They had breached the contract they concluded with him by trying to take his life. Any Jew found in the city after those ten days would be punished by death.

However, some of the Jews, who outwardly accepted Islam but in their innermost remained Jewish, persuaded other Jews not to leave the city. When the ten days passed, Muhammad was forced to expel the Jews from the city by armed force. Part of the Jews fled to Khaibar and part to Syria.

The Jews who fled to Khaibar, however, would not concede defeat and decided to avenge themselves on Muhammad. For that purpose, they turned to other Khaibar Jews and to the Jews of Taima and of Wadi Qura. Together they plotted a conspiracy: With large sums of money, they agitated non-Muslim Arab tribes to attack Medina. When Muhammad discovered their plan he quickly armed his men and set out toward the plotters’ base in Khaibar. Muhammad’s companions captured Khaibar and expelled most Jews from the site. With the remaining Jews, Muhammad concluded a contract by which peace was guaranteed.

Only after that devastating defeat [of the Jews] could an Islamic Empire peacefully develop. But when one takes into account the Jewish significance, it was not to be wondered that Jews, in spite of the agreements made, did not abandon their plans and continued to try to destroy Muhammad by all available means. They invited him to a feast, and he accepted the invitation suspecting no evil. In front of him was placed a roasted lamb prepared by the Jewess Zainab, wife of Sallam ibn Mishkam.[8] The [topic of] conversation around the table was the contract and a peaceful life in mutual agreement in which they now lived. Muhammad had not the slightest suspicion about treason. The Prophet and his faithful companion Bashr ibn Bara each took a piece of lamb meat. Muhammad, however, did not swallow his bite because its taste made him suspicious.

“The bone tells me that the lamb was poisoned,” he said and called the Jewess Zainab to ask whether the meat had been poisoned. She answered, “You know I am highly esteemed by the Jews, and I acknowledge that I have poisoned the lamb. In so doing, I thought that if you were a king, I would only kill a king, but if you were indeed a prophet, you would know that the meat had been poisoned.”

Muhammad’s companion soon succumbed to the poison’s effect, whereas Muhammad, despite spitting the poisonous bite, later suffered various health disorders, and the impact of the poison had always been evident. Some historians even believe that Muhammad’s death was a consequence of that poisoning. In this matter, they refer to a hadith by Abu Huraira, whereby the Prophet said shortly before his death, “The effect of Khaibar’s feast will manifest in me until I die!”[9]

1381Many books about the Waffen-SS division in Bosnia display photographs of its soldiers reading a booklet titled Islam und Judentum—most certainly the German version of the mufti’s Croatian or Bosnian pamphlet Islam i židovstvo (Islam and Judaism). The booklet offers a stark illustration of the lengths taken by the mufti to demonize Jews and Judaism and clearly was produced for propaganda and incitement purposes.

Now, the Jews were persuaded that Muhammad was immune to their attacks. Therefore, they made a decision to spread discord among the Arab tribes, so as to break the power of Islam. When Muhammad went back to Medina, he succeeded in reconciling the Arab tribes of Kawsha and Karasha,[10] which had been fighting each other ceaselessly for 120 years. In doing so, he significantly strengthened Islam’s position. Members of those two [formerly] hostile tribes became brethren in Islam, and peace entered the city. In this regard, the Jews tried to undermine the Islamic empire.

A revengeful old man by the name of Shas ibn Qais one day walked with his friends and came across an assembly of the reconciled tribes held in city square. He could not bear to see how [the members of] those two tribes, formerly at war with each other, now communicated nicely, and so devised a hellish plan. He sent to their assembly a friend of his, knowledgeable in war poems, and persuaded him to recite some of his old poems that were full of hatred. That Jew, an outstanding orator, came indeed to the assembly and started to recite old war poems of both tribes. By doing so, he managed to find in each tribe a man in whom old hatred flared up. Those two men started to fight each other and then urged their fellow-tribesmen to take up arms. An immense tragedy would have ensued were it not for Muhammad, who learned about the fight amongst brethren and hurried up to the battlefield.

“Oh my God, are the old times returning even while I am still amongst you!” he shouted. “When I gave you Islam as religion, the old fratricidal discord was buried, and you became brothers in your hearts. Do you wish to slip into infidelity again?”

Both tribes understood that disturbances among them were sown by the Jews alone. They threw away their weapons and asked God for forgiveness, and then they hugged each other and concluded a new brotherly alliance. Regarding Shas ibn Qais the Jew, it is said in the Qur’an,

Oh, you scribes,[11] why do you prevent the believer from walking on God’s path when you are witnesses yourselves? But God is not blind for what you do.[12]

Regarding the tribes of Kawsha and Karasha, the Qur’an said,

Oh, you who believe, would you listen to those who received the Scripture, so that they would turn you into unbelievers again, after you have received faith! How can you be infidels when God’s words were read to you, and his apostle is among you? He who holds unto God has already been introduced to a straight path.[13]

Notwithstanding their attempts, the Jews never succeeded in spreading division among Muhammad’s followers and in dragging them back into infidelity. However, even after all these events should have taught them the futility of their efforts, they persistently continued to carry out their devilish plans. Once, they tried by deceit to even bring down Muhammad himself.

There was a quarrel between two Jewish tribes, and the side that was wrong held an assembly and sent its leaders to Muhammad. Those Jewish leaders said to Muhammad, “You know that we are influential people. If you support us in our dispute with our opponents, we will apply all our influence to make all Jews convert to Islam.” Muhammad, of course, dismissed them. There is a verse in the Qur’an about this event:

Be careful to make decisions according to what God has revealed and not to consider their desires. Keep your guard toward them so that they would not even partially shift you from what God has revealed to you. If they rebel, know that God will surely punish them for a part of their sins. There are, indeed, many men who are evildoers.[14]

Another example of Jewish subversive action was recorded by Ibn Abbas. At the time when Muhammad went from Mecca to Medina, prayers were directed toward Jerusalem. However, it lasted only for seventeen months. Then Muhammad received God’s revelation that the direction of prayers should be Mecca, and ever since, prayers are uttered with faces turned to Mecca. The Qur’an says about this:

We see how you turn your face toward heaven, and we would like to give it a direction which you will like: Turn your face toward the holy place of prayer; wherever you find yourselves, turn your face in that direction. Don’t you see that even those who had received the Scripture know that it is the truth before their Lord? And God is never heedless of what they do.[15]

When the Jews found out about this Qur’anic verse, they were angered and asked Muhammad to return to the previous direction of prayer, which was Jerusalem. Were he to do so, they promised, all Jews would accept Islam. Muhammad, however, did not allow himself to be led astray by such a proposal and to transgress against God’s command. We find the following in the Qur’an about that:

The direction to which you used to turn in prayer until now we have changed only for the purpose of distinguishing those who follow apostles from those who turn on their heel. That was surely difficult but not for those led by God. And God does not want to destroy your faith because God is full of goodness and compassionate to men.[16]

Here is another example how the Jews did not hesitate to stab Muhammad in the back at the time of his utmost distress. When Muhammad won the Battle of Badr, he sent a messenger on his own camel, because that camel was the fastest, to carry the news about his victory to Medina. The Jews, however, tried to bring confusion into the Muslims’ ranks by spreading false rumors that Muhammad had been killed in the battle. As evidence, they pointed out that Muhammad’s camel returned to the city with another rider.

When even that design failed, the Jews turned to Mecca to incite Muhammad’s enemies against him. Moreover, they declared their readiness to support the Meccans in their fight against Muhammad with an army of theirs. When the pagans of Mecca asked the Jews—since the Jews had received the Holy Scripture even before Muhammad—whether or not Muhammad’s religion was good, the Jews answered, “You know that we are men of letters. Believe us, therefore, when we tell you that your religion is much better.” The following verse is in the Qur’an about this:

Don’t you see those who received the Scriptures? They believe in Jibt and Taghut [superstition and idolatry], but they nevertheless say about pagans that their way is better than believers’ way. Those are the ones whom God has cursed, and he who was cursed by God cannot be helped.[17]

As we see, that curse came true. Without a homeland, the Jews are scattered throughout the whole world, and nowhere do they find true help and support. Another Qur’anic verse reads:

You will certainly find out that the greatest animosity toward the believers foster the Jews and the pagans.[18]

That idea has been even better expressed by words of Muhammad: “It will never be possible for you to see a Muslim and a Jew together without secret intention in the [heart of the] Jew to destroy the Muslim.”[19] Abu Huraira passed to us the following hadith:

Judgment Day will not come before the Muslims completely destroy the Jews, and when every tree with a Jew hidden behind will say to the Muslim, “There is a Jew behind me, kill him!” Only the gharqad tree, which is a small bush with many thorns growing around Jerusalem, will not participate in it because it is a Jewish tree! [Bukhari-Muslim VIII, p. 188].

_____________________

Assessing the Pamphlet

The booklet Islam and Judaism offers a stark illustration of the lengths taken by the mufti to demonize Jews and Judaism. Qur’anic passages are freely paraphrased without reference to sura and verse while apparent quotations (like those about Jews converting insincerely to Islam in order to drag Muslims away from their faith) are nowhere to be found in the Qur’an, certainly not in the translation by Muhammed Pandža and Džemaluddin Čaušević[20] used by Yugoslav Muslims since 1937. Indicating the pamphlet’s clear propaganda and incitement purpose, this sloppiness reflected both Hajj Amin’s poor religious credentials and his apparent conviction that the pamphlet would not be subjected to critical scrutiny or even read by believers well-versed in the Qur’an. For, though bestowed with the title of Grand Mufti of Jerusalem, Mandatory Palestine’s highest religious authority, it was common knowledge at the time that Hajj Amin did not possess the necessary religious credentials for such a lofty post. Indeed, he even failed to make the final short-list for the mufti’s post having received only nine of the electors’ sixty-four votes; but the Husseinis and their British champions forced one of the final three candidates to step down in his favor, paving the road to his appointment.[21]

Some of the pamphlet’s assertions indicate the mufti’s deficient familiarity with Islamic history and theology. Nor was Hajj Amin averse to introducing novelties and fabrications for the purpose of defaming Jews. His text contains details with an unconventional interpretation of Qur’anic accounts, some of them erroneous. He accuses the Jews of having “attempted to undermine Muhammad’s honor by spreading a rumor that Muhammad’s wife Aisha committed adultery.” But renowned Islamic scholars, including Tabari, to whom the mufti refers in the booklet, do not mention the Jews at all in the context of this event: Aisha’s accusers were all Arabs. Some came from the tribe of Kharzaj; at least one was from the Quraish, Muhammad’s tribe, and another was the sister of Muhammad’s wife. Their names are listed in both Ibn Ishak’s and Tabari’s accounts of the event. After God revealed Aisha’s innocence to Muhammad, some of the accusers were punished by flogging.[22]

Furthermore, the mufti claimed that Muhammad attacked Khaibar because its Jews bribed Arab tribes to attack Medina. The sources, however, do not mention any such activity by the Khaibar Jews. Khaibar was in alliance with the Arab tribe of Ghatafan—which at this point seemed to be rather defensive—with the Quraish, and with the Persians. Muhammad’s attack occurred shortly after he concluded the peace of Hudaibiya (March 628) with the Meccans. It is hard to envisage that Muhammad’s enemies would plot an attack from the north without Meccan support. On the contrary, it seems that he concluded the peace of Hudaibiya to secure his southern front so as to be able to attack the Khaibar Jews, whose Persian allies had just been defeated by the Byzantine army.[23]

1382There remains a deep connection between Islamism and Nazism based on the common characteristics of racism, nationalism, religious bigotry, and intolerance. Hitler’s Mein Kampf has been a bestseller for years in predominantly Muslim countries, including the Palestinian Authority and Turkey.

There was, however, an event reminiscent of the mufti’s story that occurred a year earlier. The Jews of Medina had invited the Quraish and Ghatafan tribes to attack Muhammad. It was at this point, after the Battle of Badr, that the Quraish asked the Jews whose religion was better, theirs or Muhammad’s. Encouraged by the Jews, the two tribes marched on Medina, and their subsequent abortive attack came to be known as the Battle of the Ditch. After their retreat, Muhammad attacked Medina’s Jewish tribe of Banu Quraiza.[24] It seems likely that the mufti—unless he intentionally invented stories, a possibility that cannot be ruled out—confused the episode of the Banu Quraiza with that of Muhammad’s war on Khaibar.

Far more important than these technical details and idiosyncratic interpretations are the novelties the pamphlet introduces in Islamic political discourse regarding the Jews. By combining the Islamic canon with pre-Christian and Christian anti-Judaism, it attributes strengths and powers to Jews that cannot be found in Islamic tradition by portraying them as far more cunning and successful in their vicious designs than previous mainstream Islamic thought had recognized or permitted.

A simpler example of this anti-Jewish eclecticism can be found in the mufti’s accusation that Jews brought plague to Arabia. This statement evokes medieval European myths with similar themes. More significant is the notion that Muhammad’s death might have been a result of poison given to him by a Khaibar Jewess.

To be sure, Ibn Ishak and Tabari do mention how during the illness that led to his death Muhammad spoke to Umm Bashr, mother of his poisoned companion, and complained about his pain, caused by poisonous meat he had tasted three years earlier.[25] However, in classic Islamic thought, this tradition was not interpreted as proof that the Jewess had succeeded in her attempt on the Prophet’s life but as a desire to attribute to the Prophet the highest of virtues: martyrdom. In Ibn Ishak’s words, “The Muslims considered that the apostle died as a martyr in addition to the prophetic office with which God had honored him.”[26] Tabari repeats this explanation, as does Ibn Kathir (1300-73), who referred to eight different hadiths asserting that Muhammad had been warned by God about the poison: proof of his being a genuine prophet. Conversely, Ibn Kathir states that “the Messenger of God died a martyr.”[27]

The core theme of all these traditions is the Prophet’s martyrdom and not the Jews’ lethal craft; the reader is left with the clear impression that the two phenomena were unrelated. In contrast, the mufti’s pamphlet establishes the link and changes the emphasis from the Prophet’s virtue to the Jews’ mendacity. Apparently, his intention was to draw parallels with Christian traditions regarding Christ’s killing by the Jews. This accusation was intended to provoke more anger among Muslims, but it also violated Islamic tradition and theology.

The implications of the mufti’s claim that the Jews were successful in killing Muhammad despite God’s warning imply that Jews possess the power to defy God’s will. Such a blasphemous thought would be worse than Christian accusation of deicide. Jesus overcame death, and by his suffering, death and resurrection brought salvation to his community of believers; however, Muhammad not only remained dead but also failed to appoint his successor due to the rapid progression of his illness and his sudden, untimely demise. Consequently, the umma was split by different claimants to authority, and the dispute eventually led to the fiercest internecine strife in the history of early Islam, known as the fitna.

While the mufti’s Palestinian successors would not tire of reiterating this story (as late as November 2013, Palestinian Authority minister of religious affairs Mahmoud Habbash claimed that Yasser Arafat was poisoned by the Jews just as they had poisoned the Prophet Muhammad to death),[28]most contemporary Islamic scholars have a different understanding of this hazardous theology; inasmuch, the accusation that the Jews killed the Prophet has largely faded as a theological theme with mainstream Islamic commentary viewing the Jews, along the Qur’anic derision, as “adh-dhilla wa-l-maskan,” translated by Yehoshafat Harkabi as “humiliation and wretchedness.”[29] Bernard Lewis further explained:

The outstanding characteristic, therefore, of the Jews as seen and as treated in the classical Islamic world is their unimportance. … For Muslims, he might be hostile, cunning, and vindictive, but he was weak and ineffectual—an object of ridicule, not fear. This image of weakness and insignificance could only be confirmed by the subsequent history of Jewish life in Muslim lands.[30]

Departing from this conventional view, the mufti did not interpret contemporary events as a new historical phenomenon to which Muslims should respond in a new, ad hoc manner. Instead, he traced Jewish accomplishments of the 1920s, 1930s, and 1940s, and the alleged Jewish power and ambitions, to supposed Jewish activities at the time of Muhammad. In doing so, he created a precedent, later followed by prominent Islamic actors in the Middle East and elsewhere, particularly after Israel’s stunning military victories over its Arab adversaries. Thus Hamas accuses the Jews of “wiping out the Islamic caliphate” by starting World War I and of starting the French and the communist revolutions, establishing “clandestine organizations” and financial power so as to colonize, exploit, and corrupt countries.[31] Likewise, former Malaysian prime minister Mahathir Muhammad accused Jews of ruling the world by proxy.[32] Attributing such gargantuan accomplishments to the Jews, many of them at the expense of Muslims, presents a theological innovation with an immediate political consequence. Linking early Islamic with medieval Christian depictions of Jews results in their portrayal as “a demonic entity,” thus making their “extermination legitimate.”[33]

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[1] Klaus-Michael Mallmann and Martin Cüppers, Nazi Palestine: The Plans for the Extermination of the Jews in Palestine, trans. Krista Smith (New York: Enigma Books in Association with the United States Holocaust Memorial Museum, 2010), p. viii.

[2] Boris Havel, “Haj Amin al-Husseini: Herald of Religious Anti-Judaism in the Contemporary Islamic World,”The Journal of the Middle East and Africa, 3 (2014): 221-43.

[3] The following text has been translated from the original pamphlet: Veliki Muftija Jeruzalemski Hadži Emin el-Huseini, Islam I Židovstvo (Zagreb: Hrvatski tiskarski zavod, 1943). I wish to thank the staff of the National and University Library in Zagreb for tracing the booklet. The Qur’anic verses and hadith are translated as they appear in the original text.

[4] The word “prostačkoj” can also be translated as: obscene, dirty, or indecent.

[5] This word was written in singular in the original text and introduces the notion that the average Jew was such; by referring to “a Jew,” the author refers to the whole people.

[6] The mufti fails to note that prominent members of his own family, including his father, were among the “unscrupulous landlords” selling plots of land to the Jews. See Efraim Karsh, Palestine Betrayed (New Haven: Yale University Press, 2010), pp. 15-19.

[7] Sura 2:109.-Ed.

[8] Ibn-Ishak, The Life of Muhammad: A Translation of Ibn Ishaq’s “Sirat Rasul Allah” by A. Guillaume(Karachi: Oxford University Press, 2004; repr., 1967), p. 516; Tabari, The History of al-Tabari [Ta’rikh al-Rusul Wal-Muluk] (New York: State University of New York Press, 1987-97), vol. VIII, pp. 123-4.- Ed.

[9] Bukhari’s Hadith, 4.394.-Ed.

[10] The author probably refers to the Arab tribes of Aws and Kharzaj though the transliteration (Kauša i Karaša) barely resembles those names.

[11] The word “pismenjaci” refers to the “People of the Book” (sljedbenici knjige in Čaušević-Pandža).

[12] Sura 3:99.-Ed.

[13] Sura 3:99-101.-Ed.

[14] Sura 5:41-5.-Ed.

[15] Sura 2:144-9.-Ed.

[16] Sura 2:142-3.-Ed.

[17] Sura 4:51-5.-Ed.

[18] Sura 5:82.-Ed.

[19] There is no Qur’anic verse with this message. The mufti perhaps refers to a non-canonical hadith or obscure tradition.

[20] Muhammed Pandža and Džemaluddin Čaušević (eds.), Kuran, Sedmo Izdanje (South Birmingham: Islamic Relief, 1937-89). Though the Qur’an condemns those who falsely feigned Islamic belief (e.g., sura 2:8-9, or sura 63), this condemnation does not specifically apply to the Jews but rather to the wider category of “hypocrites.”

[21] Karsh, Palestine Betrayed, p. 17; David Dalin and John Rothmann, Icon of Evil: Hitler’s Mufti and the Rise of Radical Islam (New York: Random House, 2008), p. 252.

[22] Ibn-Ishak, The Life of Muhammad, pp. 492-9; Tabari, The History of al-Tabari, vol. VIII, pp. 57-67; Qur’an: sura 24:11-26.

[23] Michael Lecker, “The Hudaybiyya-Treaty and the Expedition against Khaybar,” Jerusalem Studies in Arabic and Islam, 5 (1984), pp. 1-12.

[24] Ibn-Ishak, The Life of Muhammad, pp. 450-69.

[25] Tabari, The History of al-Tabari, vol VIII, p. 124.

[26] Ibn-Ishak, The Life of Muhammad, p. 516.

[27] Ibn-Kathir, The Life of the Prophet Muhammad (al-Sira al-Nabawiyya), trans. Trevor Le Gassick (Reading: Garnet Publishing, 2000-06), vol. 3, pp. 283-7.

[28] Palestinian Authority TV, Nov. 8, 2013; “PA: Arafat was poisoned by Jews like Islam’s Prophet Muhammad,” trans. Palestinian Media Watch, Nov. 12, 2013.

[29] Yehoshafat Harkabi, Arab Attitudes to Israel (Jerusalem: Israel Universities Press, 1972), p. 220.

[30] Bernard Lewis, Semites and Anti-Semites (London: Phoenix, 1997), pp. 117-39.

[31] See, for example, “Hamas Covenant 1988,” Yale Law School Avalon Project, accessed Mar. 14, 2015.

[32] CNN, Oct. 16, 2003.

[33] Moshe Sharon, Jihad: Islam against Israel and the West (Jerusalem: Moshe Sharon, 2007), pp. 77-8.

The Postcolonial Rot Spreads Beyond Middle East Studies

June 15, 2015

The Postcolonial Rot Spreads Beyond Middle East Studies, Front Page Magazine, June 15, 2015

middle-east-scholarships

Middle East Studies programs, Kramer writes, “came under a take-no-prisoners assault, which rejected the idea of objective standards, disguised the vice of politicization as the virtue of commitment, and replaced proficiency with ideology.” The ideology, of course, comprised the old Marxist narrative of Western colonial and imperial crimes, a Third Worldism that idealizes the dark-skinned, innocent “other” victimized by Western depredations, and the juvenile romance of revolutionary violence.

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In theory, Middle East Studies programs are a good idea. One of the biggest impediments to countering modern jihadism has been the lack of historical knowledge about the region and Islam. But even the attention and urgency that followed the terrorist attacks on 9/11 have not led to such knowledge. The result has been policies pursued both by Republicans and Democrats that are doomed to fail, as the current chaos in the region attests.

Rather than enlightening citizens and policy-makers, Middle Eastern Studies programs have darkened our understanding. As Martin Kramer documented in his important 2002 study Ivory Towers on Sand, most programs have become purveyors not of knowledge but of ideology. Under the influence of literary critic Edward Said’s historically challenged book Orientalism––“a work,” historian Robert Irwin has written, “of malignant charlatanry, in which it is hard to distinguish honest mistakes from willful misrepresentations”­­––Middle East Studies programs, Kramer writes, “came under a take-no-prisoners assault, which rejected the idea of objective standards, disguised the vice of politicization as the virtue of commitment, and replaced proficiency with ideology.” The ideology, of course, comprised the old Marxist narrative of Western colonial and imperial crimes, a Third Worldism that idealizes the dark-skinned, innocent “other” victimized by Western depredations, and the juvenile romance of revolutionary violence.

Yet Said’s baleful influence has not been limited to Middle East Studies programs, one of which has been created at my campus of the California State University, replete with the problems Kramer catalogues. It has insidiously corrupted much of the humanities and social sciences, operating under the innocuous rubric of “postcolonial” studies, which to the unwary suggests a historical rather than an ideological category. Through General Education courses that serve students across the university, and in departments like English that train primary and secondary school teachers, Saidian postcolonial ideology has been shaping the attitudes and presumed knowledge of Islam and the Middle East far beyond the reach of Middle East Studies programs.

Said’s dubious argument in Orientalism is that the work of Western scholars on the Middle East embodied “a Western style for dominating, restructuring, and having authority over the Orient,” thus creating the intellectual infrastructure for justifying colonialism and imperialism. As such, every European scholar perforce was “a racist, an imperialist, and totally ethnocentric.” For social science and humanities departments committed totally to the multiculturalist melodrama of white racism and oppression of the dark-skinned “other,” Said’s work seemingly provides scholarly bona fides to ideas that are in fact expressive of illiberal grievance politics.

English departments have been particularly vulnerable to Said’s work, for he overlaid his bad history with watered down Foucauldian ideas about the relationship of power to discourse. Thus English professors seduced by the poststructuralist theory ascendant in 1978 when Orientalism was published found in that book a seemingly sophisticated theoretical paradigm that shared both poststructuralism’s disdain for objectivity and truth, and its “hermeneutics of suspicion,” the notion that the apparent meaning of a discourse is a mask for the sinister machinations of power at the expense of the excluded “other.”

More important, postcolonialism is a politically activist theory, bound up as it is in the politics of the Middle East, especially the Arab-Israeli conflict. Now English professors could avoid the legitimate charge that poststructuralism, despite its patina of leftist ideology, was in fact an evasion of politics, a “symbolic politics,” as historian Russell Jacoby put it, “a replacement for, and a diversion from, the gritty politics of the community and the street.” On the contrary, the purveyors of postcolonialism were on the barricades, struggling to liberate Palestinians and other Muslims oppressed by a neo-imperialist America and its puppet Israel. Rather than pampered elitists guaranteed jobs for life, now the professors could fancy themselves freedom fighters and champions of the ex-colonial brown peoples still exploited and oppressed by the capitalist, racist West.

Finally, the dogma of multicultural “diversity” now firmly enshrined in American universities likewise has found Saidian postcolonialism a useful tool for interpreting and teaching literature, one that exposes the Western literary canon’s hidden racism and oppression. Moreover, in a university like Fresno State, half of whose students are minorities, a postcolonial perspective can establish a rapport with minority students who are encouraged to interpret their own experiences through the same lens of unjust exclusion and hurtful distortions of their culture and identity. At the same time white students are schooled in their privilege and guilt, minorities can be comforted by a narrative that privileges them as victims of historical oppression, one masked by the unearned prestige of the classics written by “dead white males.” Now minority students learn that Shakespeare’s Caliban is the true hero the Tempest with whom they should identify, the displaced victim of rapacious colonialists and slavers like Prospero who unjustly define the indigenous peoples as savages and cannibals in order to justify the brutal appropriation of their lands and labor.

Over the thirty years I have taught in the California State University, I have seen this transformation of the English department. Reading lists dominated by contemporary ethnic writers are increasingly displacing the classics of English literature, and even when traditional works are on the list, the books are often taught from the postcolonial perspective. New hires more and more comprise those Ph.D.’s whose specialties lie in ethnic or “world” literature, replacing the Shakespeare scholars and others trained to teach the traditional English and American literary canon. The traditional content of a liberal education––“the best which has been thought and said in the world,” as Matthew Arnold wrote––is disappearing, replaced by multicultural melodramas of Western crime and guilt.

More important for the culture at large, many of these students will go on to earn teaching credentials and staff public schools. They will carry the postcolonial ideology into their own classrooms, influencing yet another generation and reinforcing a received wisdom that will shape their students’ understanding of the important threats to our national security and interests emanating from the Middle East, especially jihadism. And it will encourage ordinary citizens to assent to the demonization of our most valuable regional ally, Israel, currently battling the Boycott, Divest, and Sanction movement that can more easily gain traction among those who from grade school to university have been exposed to the postcolonial ideology.

The damage done to our foreign policy by Middle East Studies is obvious. The influence of the godfather of such programs, Edward Said, on the social sciences and humanities departments like English is more insidious and subtle. But it is no less dangerous.