The Project – Muslim Brotherhood Documents Date Back to 1982 and Obama Refuses to Release Them to Congress!

Glenn Beck recently produced a two-part documentary titled ‘The Project’.  He specifically asked Patrick Poole and other panel members whether or not our government has released any of the documents seized in the 1991 ‘Holy Land Foundation’ raid.  He was told the only item they have seen from the huge cache of documents was an FBI synopsis (smuggled by an FBI agent) . “Perhaps the most ironic point to note is that defendants in the Holy Land Foundation trial had access to these documents as part of the discovery process, yet when members of the House Judiciary Committee on oversight called on U.S. Attorney General to furnish them with the same, their attempts were stonewalled.” The panel also think the documents either have been or will be destroyed.

“To note, the Holy Land Foundation was found guilty in 2008 of providing $12 million in funding to Hamas. Named as un-indicted co-conspirators in the trial were the Council on American-Islamic Relations (CAIR) and the Islamic Society of North America (ISNA), both of which have documented ties to the Muslim Brotherhood.”

If you missed the series, I recommend you check out the following:

The Project’ Part I — All Totalitarian Ideologies Are Threat to U.S.

TheBlazeTV Unveils ‘The Project’ Part II: Civilization Jihad

In March I posted the following and feel this is a good time to share the damning information once again.  I think you will find The Project eerily similar to the 1982 documents found in the Swiss raid.

The following was sent to me by a friend via the Swissdefenceleague.  Switzerland is undergoing a transformation similar to that in the UK.  Muslim and Islamic factions are trying to take over the government and even want to replace the Swiss national flag.  The following document, found written in French, was sent through Google translator.  Note the date of  “The Project” (A Global Strategy for Islamic Policy) – 12/01/1982!  This is eerily similar to ”An Explanatory Memorandum on the General Strategic Goal for the Brotherhood in North America” which was written in May 1991 and discovered during the Holy Land Foundation Trial.

In November 2001, European police were investing the luxurious villa of an Islamic bank on the banks of a Swiss lake. They discovered a document kept secret for nearly twenty years: the “Project”. This text, known only to a handful of specialists, describes the clandestine strategy which aims to “establish the kingdom of God on Earth”. All means are good in this world conquest: infiltration of society, propaganda, alliance with the fighters of the Holy War … The “Project” shows a section of hidden history of Islam in the West.

Inspired by the radical ideas of the Muslim Brotherhood, his followers have built in Europe and America a network of mosques, religious centers, charitable institutions pursuing the same goal: to create an ideal society based on the Koran, expand the sphere of Islam and to end the hegemony of Western civilization to the world. Conducted over several months in Europe and the United States, this survey raises important issues for the future of our societies: the Islamists who are really “moderates” who claim to represent Muslims in the West? What ideas do they spread, and with what methods? Rich in exclusive revelations, this book provides specific answers, informed, troubling.

By watching the news, we are able to see the “Project” takes place substantially as planned. Except that people are much more aware than they were the dangers of Islamism and they will abort the “Project”.

The “Project”

The name of Allah the merciful merciful,

12/01/1982

Towards a Global Strategy for Islamic Policy

(Starting points, items, procedures and missions)

This report presents an overview of an international strategy for Islamic policy. According to its guidelines, and in accordance therewith, the Islamic political authorities are developed in different regions. This is, first, to define the starting points of this policy and to articulate the components of each starting point and the most important procedures related to each starting point, we finally suggest some missions, as an example only, may Allah protect us. Below, the main starting points of this policy:

1. Know the terrain and adopt a scientific methodology for planning and implementation.

2. Get serious in work.

3. Reconcile international engagement and local flexibility.

4. Reconcile political engagement and the need to avoid isolation on the one hand, continuing education and institutional work of generations on the other.

5. Work to establish the Islamic state, along with progressive efforts to control local power centers through institutional work.

6. Work with loyalty alongside Islamic groups and institutions in various fields by agreeing on common ground in order to “cooperate on areas of agreement and to set aside areas of disagreement.”

7. Accept the principle of temporary cooperation between Islamic movements and national movements in general areas and areas of agreement such as the fight against colonialism, preaching and the Jewish state without having to form alliances. This requires, however, limited contacts between certain leaders, case by case, as these contacts do not violate the law. However, they do not pledge allegiance or trust them, knowing that the Islamic movement must be the cause of the initiatives and orientations taken.

8. Mastering the art of the possible, a provisional perspective, without abusing the basic principles, knowing that the teachings of Allah are all applicable. Must order the blâmable1 and forbidding, while giving a documented opinion. But we should not seek a confrontation with our adversaries, locally or globally, which would be disproportionate and could lead to attacks against the dawa2 or his disciples.

9. Continuously build the strength of the worldwide Islamic dawa and support movements engaged in jihad in the Muslim world, to varying degrees and as much as possible.

10. Helping monitoring systems many and varied, in many places, to gather information and adopt an informed and effective communication, able to serve the global Islamic movement. Indeed, surveillance, policy decisions and effective communication are complementary.

11. Adopt the Palestinian cause on a global Islamic, on a political level and through jihad because it is the keystone of the renaissance of the Arab world today.

12. Learn to use self-criticism and permanent evaluation of worldwide Islamic policy and its objectives, its content and its procedures to improve. It is a duty and a necessity according to the precepts of Sharia.

[1] Concept cited in the Koran, became one of the central aims of the brotherhood: it was also translated as “good order and hunt down the evil.”

[2] Dawa: literally means, call, invocation, exhortation, prayer. The term here refers to the work of the Brothers to propagate Islam.

The first starting point is to know and adopt a scientific methodology for planning and implementation.

Elements:

Know the factors influential in the world, be they Islamic forces, opposing forces or neutral forces.

Use the scientific and technological means for planning, organization, implementation and monitoring.

Procedures:

Establish observatories to gather information, store it for all purposes, be used as appropriate based on modern technology.

Create centers of study and research and produce studies on the political dimension of the Islamic movement.

Suggested tasks:

Draw a map of the doctrines in the world to have a global vision of the world a hundred years to the present and analyze the current situation in light of this configuration taking into account the changes and provided befallen.

Draw a map of the doctrines of the Muslim world.

Draw a map of Islamic movements in the Muslim world.

To study political science and various fields in successive Islamic, which more particularly on current events.

Make a scientific study that draws up the history of contemporary Islamic movements and use.

The second starting point: Be serious about the work

Elements:

Clarity of the main objectives of the dawa in the eyes of all temporary and clarity of purpose to harness the energies and channel them and guide them.

Efforts are sufficient workers in the service of Islam and combine these efforts into a single objective.

Is sufficient time.

Spend the money wisely.

Procedures:

Harnessing the energies of workers in the service of dawa, each at his level (the criterion of effectiveness is that everyone should set about the task he is booked).

Mobilize the maximum amount of followers and leaders.

Raise money efficiently, control expenses and invest in the public interest.

Suggested tasks:

Conduct a survey of the workers of Islam (the right man in the right place).

Establish schedules with the schedules of workers and specialists and use these efforts appropriately and timely (adequate effort at the right time).

Commitment of economic institutions adequate to support the cause financially.

The third point of departure: Reconciling international commitment and local flexibility.

Elements:

Define the general guidelines that everyone must follow.

Leave a margin so that there is sufficient flexibility for local issues that do not oppose the general lines of the Islamic political world.

Procedures:

The Movement, worldwide, defines the areas and issues of general Islamic requiring the commitment of all according to previously defined priorities.

Local management defines the local issues that are within its powers, according to the principle of flexibility and according to priorities defined in advance.

Suggested tasks:

Commitment to an Islamic world total liberation of Palestine and the creation of a Muslim state, mission rests with the world.

Establish a dialogue with local people working for the cause in the political world of the Movement. This is the local management to define the contours of this dialogue.

The fourth point of departure: Reconciling political commitment and need to avoid isolation on the one hand, continuing education and institutional work of generations on the other.

Elements:

Political freedom in each country depending on local conditions, without participating in a process of decision making that is contrary to the texts of the Shariah.

Invite everyone to participate in parliamentary councils, municipal, union and other institutions whose boards are chosen by the people in the interest of Islam and Muslims.

Continue to educate individuals and generations and to ensure the training of specialists in various fields according to a previously studied.

Build social, economic, scientific and in the health field and enter the field of social services to be in contact with the people and to serve him through Islamic institutions.

Procedures:

Study the different political environments and the likelihood of success in each country.

Plan missions of specialized studies that look at the few areas such as communication, history of Islam, etc..

Do feasibility studies covering various institutions and create according to priorities established in each country.

Suggested tasks:

To study on experiences of Islamic political and learn from it.

Islamic political advise on pressing issues.

Support of important local issues in an Islamic issues such as workers, unions, etc..

Create a number of economic institutions, social and in the field of health and education, according to the means available to serve the people within an Islamic framework.

The fifth point of departure: Work to establish the Islamic state, along with progressive efforts to control local power centers through institutional work.

Elements:

Channel thought, education and work to establish an Islamic government on earth.

Influence of local power centers and global service of Islam.

Procedures:

Prepare a scientific study on the feasibility of establishing the rule of Allah throughout the world according to established priorities.

To study the local power centers, and global opportunities of placing them under influence.

Conduct a study on modern concepts of support for Islamic dawa and Islamic law, particularly on the influential men in the state and country.

Suggested tasks:

Write an Islamic Constitution in light of efforts to date.

Write Islamic laws, civil, etc..

Choose a location and put it in the forefront of our priorities in order to establish an Islamic power and concentrating all our efforts.

Work in various influential institutions and use them in the service of Islam.

Use the work of specialized Islamic institutions, economic, social, etc..

The sixth point of departure: Working with loyalty to the service groups and Islamic institutions in various fields by agreeing on common ground in order to “cooperate on areas of agreement and set aside areas of disagreement.”

Elements:

Islamic coordinate work in one direction to allow it to lay the foundations for growth of Muslim society and dedicate the power of Allah on earth.

Each work according to his abilities in the field he chooses, and that mastery is important is loyalty and coordination of efforts.

Procedures:

Studying the reality of Islamic movements, assess the experience to begin a collaboration between them.

Avoid creating new Islamic movements in a country that already has not even a movement, serious and comprehensive.

Suggested tasks:

Coordinate the work of all those working for Islam, in each country, and establish a quality contact with them, whether individuals or groups.

Reduce the differences that exist between workers of Islam and seek to resolve conflicts according to sharia.

The seventh point of departure:

Accept the principle of temporary cooperation between Islamic movements and national movements in general areas and areas of agreement such as the fight against colonialism, preaching and the Jewish state without having to form alliances. This requires, however, limited contacts between certain leaders, case by case, as these contacts do not violate Sharia. However, they do not pledge allegiance or trust them, knowing that the Islamic movement must be the cause of the initiatives and orientations taken.

Elements:

Combine efforts against the forces of evil supreme under the principle that we must “fight evil with a lesser evil.”

Circumscribe the bases together leaders or a limited number of individuals to maximize profit and minimize any inconvenience.

Work in this context to achieve the objectives previously defined by the dawa.

Procedures:

Do a study to assess the areas that have been a mutual aid between Islamic movements and other movements and learn from it.

Study areas that can be coordinated with the other and define the contours.

Studying the thinking and plans of other movements.

Suggested tasks:

Each country should explore opportunities in the future, strengthen internal collaboration.

The eighth point of departure:

Mastering the art of the possible, a provisional perspective, without abusing the basic principles, knowing that the teachings of Allah are all applicable. Must order the proper and forbidding the wrong, while giving a documented opinion. But we should not seek a confrontation with our adversaries, locally or globally, which would be disproportionate and could lead to attacks against the dawa or its disciples.

Elements:

Evaluate the education of individuals and not resort to overly typical modern education does not match the reality, which lacks flexibility and can have serious consequences such as the confrontation between individuals to a single note or a simple failure.

Giving a documented opinion and scientific form of speeches, news releases or books that deal with important events that saw our Ummah. (Tr. Muslim community).

Prevent the movement faces major confrontations that might encourage his opponents to give him a fatal blow.

Procedures:

Conduct a study to evaluate the experiences of Islamic movements in order to avoid fatal errors.

Changing methods of educating people so that they are both copies and they are realistic and true to the principles, while granting sufficient flexibility to enable to face reality.

Suggested tasks:

Changing the orientation programs for enthusiasts and conduct an awareness on the basis of past experience.

Prepare individuals in ways educational modernization.

The ninth point of departure:

Continuously build the strength of the Islamic dawa and support movements engaged in jihad in the Muslim world, to varying degrees and as much as possible.

Elements:

Protect the dawa with the force necessary to ensure safety at the local and global.

Contact while engaged in jihad movement anywhere on the planet, and with Muslim minorities, and building bridges, as necessary, to support and establish collaboration.

Keep jihad alive in the Ummah.

Procedures:

Build an autonomous security force to protect the dawa and its disciples locally and globally.

To study movements engaged in jihad in the Muslim world and among Muslim minorities to know them better.

Suggested tasks:

Building bridges between movements engaged in jihad in the Muslim world and among Muslim minorities, and support them as much as possible, as part of a collaboration.

The tenth point of departure:

Helping monitoring systems many and varied, in many places, to gather information and adopt an informed and effective communication, able to serve the global Islamic movement. Indeed, surveillance, policy decisions and effective communication are complementary.

Elements:

Political decisions to gather important information and accurate.

Disseminating Islamic politics to make it widely and effectively covered by media.

Procedures:

Create a modern monitoring system, through advanced technology (which may complement the observatory suggested).

Create a media center effectively and seriously.

Suggested tasks:

Warning Muslims about the dangers that threaten them and international plots fomented against them.

Give an opinion on current issues and future issues.

The eleventh point of departure:

Adopt the Palestinian cause on a global Islamic, on a political level and through jihad because it is the cornerstone of the rebirth of the Arab world today.

Elements:

Give notice, under an Islamic Perspective, on all subjects, solutions, problems concerning the Palestinian issue based on the precepts of Islam.

Prepare the community of believers for jihad for the liberation of Palestine. We can lead the Ummah in achieving the purposes of the Islamic movement especially if the victory is back, Allah willing.

Create the nucleus of jihad in Palestine, however modest it and feed it to keep this flame that illuminates the only path to liberation of Palestine, and for the Palestinian cause remains alive until the release.

Procedures:

Raise enough funds to continue the jihad.

Do a survey on the situation of Muslims and the enemy in occupied Palestine.

Suggested tasks:

Conduct studies of the Jews, enemies of Muslims, and oppression inflicted by these enemies to our brothers in occupied Palestine, in addition to preaching and publications.

Fight against the sentiment of capitulation among the Ummah, to refuse defeatist solutions, and show that conciliation with the Jews would undermine our movement and its history.

Do comparative studies between the Crusades and Israel, and victory will be on the side of Islam.

Create cells of jihad in Palestine, to support them they cover all of occupied Palestine.

Link between the mujahideen in Palestine and those found in Muslim lands.

Maintaining a sense of resentment against Jews and refuse all coexistence.

The twelfth point of departure:

Learn to use self-criticism and permanent evaluation of worldwide Islamic policy and its objectives, its content, its procedures to improve. It is a duty and a necessity according to the precepts of Islamic Sharia.

Elements:

Make a constructive self-criticism to avoid pitfalls.

Conduct an ongoing assessment on a scientific basis that allows to build policies.

Improve Islamic policies taking advantage of past experiences must be a clear objective and critical.

Procedures:

Assess current practices and take advantage of past experiences.

Ask officials in the various countries and to individuals in each country to give their opinions on the directions, methods and results.

Suggested Missions:

Produce an official document of the Islamic political world.

Sensitize countries, officials and individuals with this policy.

Begin to implement this policy, to annually evaluate and improve it if necessary.

(This should send a chill up your spine – the movement is global and determined at any cost!)

Prophet of Doom – Islam’s Terrorist Dogma in Muhammed’s Own Words

Via Prophet of Doom

Islam in Muhammad’s Own Words  Prophet of Doom is the best-documented, most comprehensive, presentation of Islam’s five oldest and most reliable scriptural sources. Ishaq’s Biography of Muhammad, Tabari’s History of Islam, and Bukhari’s and Muslim‘s Hadith, were used to reorder the Qur’anchronologically and to set its surahs into the context of Muhammad’s life. When this evidence is evaluated systematically, the only rational conclusion is that Islam’s lone prophet was a ruthless terrorist, a mass-murderer, a thief, slave trader, rapist and pedophile.

Islam’s Dark Past Consider what is actually known about the Qur’an (Koran), its origin and content, and learn how we came to possess Muhammad’s recital in its present form. Evaluate the veracity of Islam’s foundational texts and discover when and where they were written.
Would You Believe? Science, sanity, evidence, and reason were discarded during the creation of Islam’s genesis accounts, but plenty of humor remains.
Dishonest Abe It is said that Islam is one of three Abrahamic religions, and that it is therefore similar to Christianity and Judaism, but is any of that true?
 
Can Qusayy Scam? Uncover Islam’s darkest secret: the religion is little more than a monotheistic veneer over pagan Arab traditions. Learn who Qusaay was and consider why he built the Ka’aba.
With Whom Am I Speaking? According to Muhammad, the initial Qur’an recital did not go well. Ponder what really happened that fateful night and discover with whom Muhammad was speaking.
The Abused Abuser What was Muhammad’s life really like in Mecca and how did his childhood influence the Meccan surahs?
The Pedophile Pirate Journey back in time to the prophet’s justification for marrying a child and consider the purpose of his first terrorist raid.
Satan’s Bargain Understand the motivation for Muhammad’s Satanic Verses, and learn why a fatwa for Salman Rushdie‘s murder was issued when he wrote about them.
War Made a Profit (and a Prophet) Consider how Muhammad turned a skirmish in the sand with a bunch of merchants trying to protect their property into the substance of the Medina surahs.
Mein Kampf Ponder the similarities between Islam and Nazism; between Mein Kampf and the Qur’an. Only the Qur’an outsells Mein Kampf (My Jihad) in Islamic countries. What are the consequences of tolerating Muhammad’s religious scheme?
Islam’s Holocaust Of their Jewish neighbors, the first Muslim said, “I pass judgment on them that their men shall be killed, their women and children enslaved, and their property divided.” What was the motive behind the first Islamic genocide?
Lustful Libertine Evaluate the evidence proving that Muhammad created his religion and recited the Qur’an to satiate his cravings for sex, power, and money.
Jihad Does jihad mean “spiritual struggle” as Islamic apologists protest, or is Osama bin Laden correct when he calls Muslims to jihad, to “fight in the cause of Allah?”
Print the Book Print out any chapter or the entire Prophet of Doom volume, if reading 1,000 pages online is too burdensome.
Audio Book Recognizing that it can be more convenient and enjoyable to listen to audio than it is to read a book, we have recorded an audio version of Prophet of Doom for your convenience.

Read more here.

Related articles:

“The Project” (A Global Strategy for Islamic Policy) – Eerily similar to “An Explanatory Memorandum on the General Strategic Goal for the Brotherhood in North America”

The following was sent to me by a new friend via the Swissdefenceleague.  Switzerland is undergoing a transformation similar to that in the UK.  Muslim and Islamic factions are trying to take over the government and even want to replace the Swiss national flag.  The following document, found written in French, was sent through Google translator.  Note the date of  “The Project” (A Global Strategy for Islamic Policy) – 12/01/1982!  This is eerily similar to “An Explanatory Memorandum on the General Strategic Goal for the Brotherhood in North America” which was written in May 1991 and discovered during the Holy Land Foundation Trial. There will be more to come – thank you Wilhelm!

In November 2001, European police are investing the luxurious villa of an Islamic bank on the banks of a Swiss lake. They discovered a document kept secret for nearly twenty years: the “Project”. This text, known only to a handful of specialists, describes the clandestine strategy which aims to “establish the kingdom of God on Earth”. All means are good in this world conquest: infiltration of society, propaganda, alliance with the fighters of the Holy War … The “Project” shows a section of hidden history of Islam in the West.

Inspired by the radical ideas of the Muslim Brotherhood, his followers have built in Europe and America a network of mosques, religious centers, charitable institutions pursuing the same goal: to create an ideal society based on the Koran, expand the sphere of Islam and to end the hegemony of Western civilization to the world. Conducted over several months in Europe and the United States, this survey raises important issues for the future of our societies: the Islamists who are really “moderates” who claim to represent Muslims in the West? What ideas do they spread, and with what methods? Rich in exclusive revelations, this book provides specific answers, informed, troubling.

By watching the news, we are able to see the “Project” takes place substantially as planned. Except that people are much more aware than they were the dangers of Islamism and they will abort the “Project”.

The “Project”

The name of Allah the merciful merciful,

12/01/1982

Towards a Global Strategy for Islamic Policy

(Starting points, items, procedures and missions)

This report presents an overview of an international strategy for Islamic policy. According to its guidelines, and in accordance therewith, the Islamic political authorities are developed in different regions. This is, first, to define the starting points of this policy and to articulate the components of each starting point and the most important procedures related to each starting point, we finally suggest some missions, as an example only, may Allah protect us. Below, the main starting points of this policy:

1. Know the terrain and adopt a scientific methodology for planning and implementation.

2. Get serious in work.

3. Reconcile international engagement and local flexibility.

4. Reconcile political engagement and the need to avoid isolation on the one hand, continuing education and institutional work of generations on the other.

5. Work to establish the Islamic state, along with progressive efforts to control local power centers through institutional work.

6. Work with loyalty alongside Islamic groups and institutions in various fields by agreeing on common ground in order to “cooperate on areas of agreement and to set aside areas of disagreement.”

7. Accept the principle of temporary cooperation between Islamic movements and national movements in general areas and areas of agreement such as the fight against colonialism, preaching and the Jewish state without having to form alliances. This requires, however, limited contacts between certain leaders, case by case, as these contacts do not violate the law. However, they do not pledge allegiance or trust them, knowing that the Islamic movement must be the cause of the initiatives and orientations taken.

8. Mastering the art of the possible, a provisional perspective, without abusing the basic principles, knowing that the teachings of Allah are all applicable. Must order the blâmable1 and forbidding, while giving a documented opinion. But we should not seek a confrontation with our adversaries, locally or globally, which would be disproportionate and could lead to attacks against the dawa2 or his disciples.

9. Continuously build the strength of the worldwide Islamic dawa and support movements engaged in jihad in the Muslim world, to varying degrees and as much as possible.

10. Helping monitoring systems many and varied, in many places, to gather information and adopt an informed and effective communication, able to serve the global Islamic movement. Indeed, surveillance, policy decisions and effective communication are complementary.

11. Adopt the Palestinian cause on a global Islamic, on a political level and through jihad because it is the keystone of the renaissance of the Arab world today.

12. Learn to use self-criticism and permanent evaluation of worldwide Islamic policy and its objectives, its content and its procedures to improve. It is a duty and a necessity according to the precepts of Sharia.

[1] Concept cited in the Koran, became one of the central aims of the brotherhood: it was also translated as “good order and hunt down the evil.”

[2] Dawa: literally means, call, invocation, exhortation, prayer. The term here refers to the work of the Brothers to propagate Islam.

The first starting point is to know and adopt a scientific methodology for planning and implementation.

Elements:

Know the factors influential in the world, be they Islamic forces, opposing forces or neutral forces.

Use the scientific and technological means for planning, organization, implementation and monitoring.

Procedures:

Establish observatories to gather information, store it for all purposes, be used as appropriate based on modern technology.

Create centers of study and research and produce studies on the political dimension of the Islamic movement.

Suggested tasks:

Draw a map of the doctrines in the world to have a global vision of the world a hundred years to the present and analyze the current situation in light of this configuration taking into account the changes and provided befallen.

Draw a map of the doctrines of the Muslim world.

Draw a map of Islamic movements in the Muslim world.

To study political science and various fields in successive Islamic, which more particularly on current events.

Make a scientific study that draws up the history of contemporary Islamic movements and use.

The second starting point: Be serious about the work

Elements:

Clarity of the main objectives of the dawa in the eyes of all temporary and clarity of purpose to harness the energies and channel them and guide them.

Efforts are sufficient workers in the service of Islam and combine these efforts into a single objective.

Is sufficient time.

Spend the money wisely.

Procedures:

Harnessing the energies of workers in the service of dawa, each at his level (the criterion of effectiveness is that everyone should set about the task he is booked).

Mobilize the maximum amount of followers and leaders.

Raise money efficiently, control expenses and invest in the public interest.

Suggested tasks:

Conduct a survey of the workers of Islam (the right man in the right place).

Establish schedules with the schedules of workers and specialists and use these efforts appropriately and timely (adequate effort at the right time).

Commitment of economic institutions adequate to support the cause financially.

The third point of departure: Reconciling international commitment and local flexibility.

Elements:

Define the general guidelines that everyone must follow.

Leave a margin so that there is sufficient flexibility for local issues that do not oppose the general lines of the Islamic political world.

Procedures:

The Movement, worldwide, defines the areas and issues of general Islamic requiring the commitment of all according to previously defined priorities.

Local management defines the local issues that are within its powers, according to the principle of flexibility and according to priorities defined in advance.

Suggested tasks:

Commitment to an Islamic world total liberation of Palestine and the creation of a Muslim state, mission rests with the world.

Establish a dialogue with local people working for the cause in the political world of the Movement. This is the local management to define the contours of this dialogue.

The fourth point of departure: Reconciling political commitment and need to avoid isolation on the one hand, continuing education and institutional work of generations on the other.

Elements:

Political freedom in each country depending on local conditions, without participating in a process of decision making that is contrary to the texts of the Shariah.

Invite everyone to participate in parliamentary councils, municipal, union and other institutions whose boards are chosen by the people in the interest of Islam and Muslims.

Continue to educate individuals and generations and to ensure the training of specialists in various fields according to a previously studied.

Build social, economic, scientific and in the health field and enter the field of social services to be in contact with the people and to serve him through Islamic institutions.

Procedures:

Study the different political environments and the likelihood of success in each country.

Plan missions of specialized studies that look at the few areas such as communication, history of Islam, etc..

Do feasibility studies covering various institutions and create according to priorities established in each country.

Suggested tasks:

To study on experiences of Islamic political and learn from it.

Islamic political advise on pressing issues.

Support of important local issues in an Islamic issues such as workers, unions, etc..

Create a number of economic institutions, social and in the field of health and education, according to the means available to serve the people within an Islamic framework.

The fifth point of departure: Work to establish the Islamic state, along with progressive efforts to control local power centers through institutional work.

Elements:

Channel thought, education and work to establish an Islamic government on earth.

Influence of local power centers and global service of Islam.

Procedures:

Prepare a scientific study on the feasibility of establishing the rule of Allah throughout the world according to established priorities.

To study the local power centers, and global opportunities of placing them under influence.

Conduct a study on modern concepts of support for Islamic dawa and Islamic law, particularly on the influential men in the state and country.

Suggested tasks:

Write an Islamic Constitution in light of efforts to date.

Write Islamic laws, civil, etc..

Choose a location and put it in the forefront of our priorities in order to establish an Islamic power and concentrating all our efforts.

Work in various influential institutions and use them in the service of Islam.

Use the work of specialized Islamic institutions, economic, social, etc..

The sixth point of departure: Working with loyalty to the service groups and Islamic institutions in various fields by agreeing on common ground in order to “cooperate on areas of agreement and set aside areas of disagreement.”

Elements:

Islamic coordinate work in one direction to allow it to lay the foundations for growth of Muslim society and dedicate the power of Allah on earth.

Each work according to his abilities in the field he chooses, and that mastery is important is loyalty and coordination of efforts.

Procedures:

Studying the reality of Islamic movements, assess the experience to begin a collaboration between them.

Avoid creating new Islamic movements in a country that already has not even a movement, serious and comprehensive.

Suggested tasks:

Coordinate the work of all those working for Islam, in each country, and establish a quality contact with them, whether individuals or groups.

Reduce the differences that exist between workers of Islam and seek to resolve conflicts according to sharia.

The seventh point of departure:

Accept the principle of temporary cooperation between Islamic movements and national movements in general areas and areas of agreement such as the fight against colonialism, preaching and the Jewish state without having to form alliances. This requires, however, limited contacts between certain leaders, case by case, as these contacts do not violate Sharia. However, they do not pledge allegiance or trust them, knowing that the Islamic movement must be the cause of the initiatives and orientations taken.

Elements:

Combine efforts against the forces of evil supreme under the principle that we must “fight evil with a lesser evil.”

Circumscribe the bases together leaders or a limited number of individuals to maximize profit and minimize any inconvenience.

Work in this context to achieve the objectives previously defined by the dawa.

Procedures:

Do a study to assess the areas that have been a mutual aid between Islamic movements and other movements and learn from it.

Study areas that can be coordinated with the other and define the contours.

Studying the thinking and plans of other movements.

Suggested tasks:

Each country should explore opportunities in the future, strengthen internal collaboration.

The eighth point of departure:

Mastering the art of the possible, a provisional perspective, without abusing the basic principles, knowing that the teachings of Allah are all applicable. Must order the proper and forbidding the wrong, while giving a documented opinion. But we should not seek a confrontation with our adversaries, locally or globally, which would be disproportionate and could lead to attacks against the dawa or its disciples.

Elements:

Evaluate the education of individuals and not resort to overly typical modern education does not match the reality, which lacks flexibility and can have serious consequences such as the confrontation between individuals to a single note or a simple failure.

Giving a documented opinion and scientific form of speeches, news releases or books that deal with important events that saw our Ummah. (Tr. Muslim community).

Prevent the movement faces major confrontations that might encourage his opponents to give him a fatal blow.

Procedures:

Conduct a study to evaluate the experiences of Islamic movements in order to avoid fatal errors.

Changing methods of educating people so that they are both copies and they are realistic and true to the principles, while granting sufficient flexibility to enable to face reality.

Suggested tasks:

Changing the orientation programs for enthusiasts and conduct an awareness on the basis of past experience.

Prepare individuals in ways educational modernization.

The ninth point of departure:

Continuously build the strength of the Islamic dawa and support movements engaged in jihad in the Muslim world, to varying degrees and as much as possible.

Elements:

Protect the dawa with the force necessary to ensure safety at the local and global.

Contact while engaged in jihad movement anywhere on the planet, and with Muslim minorities, and building bridges, as necessary, to support and establish collaboration.

Keep jihad alive in the Ummah.

Procedures:

Build an autonomous security force to protect the dawa and its disciples locally and globally.

To study movements engaged in jihad in the Muslim world and among Muslim minorities to know them better.

Suggested tasks:

Building bridges between movements engaged in jihad in the Muslim world and among Muslim minorities, and support them as much as possible, as part of a collaboration.

The tenth point of departure:

Helping monitoring systems many and varied, in many places, to gather information and adopt an informed and effective communication, able to serve the global Islamic movement. Indeed, surveillance, policy decisions and effective communication are complementary.

Elements:

Political decisions to gather important information and accurate.

Disseminating Islamic politics to make it widely and effectively covered by media.

Procedures:

Create a modern monitoring system, through advanced technology (which may complement the observatory suggested).

Create a media center effectively and seriously.

Suggested tasks:

Warning Muslims about the dangers that threaten them and international plots fomented against them.

Give an opinion on current issues and future issues.

The eleventh point of departure:

Adopt the Palestinian cause on a global Islamic, on a political level and through jihad because it is the cornerstone of the rebirth of the Arab world today.

Elements:

Give notice, under an Islamic Perspective, on all subjects, solutions, problems concerning the Palestinian issue based on the precepts of Islam.

Prepare the community of believers for jihad for the liberation of Palestine. We can lead the Ummah in achieving the purposes of the Islamic movement especially if the victory is back, Allah willing.

Create the nucleus of jihad in Palestine, however modest it and feed it to keep this flame that illuminates the only path to liberation of Palestine, and for the Palestinian cause remains alive until the release.

Procedures:

Raise enough funds to continue the jihad.

Do a survey on the situation of Muslims and the enemy in occupied Palestine.

Suggested tasks:

Conduct studies of the Jews, enemies of Muslims, and oppression inflicted by these enemies to our brothers in occupied Palestine, in addition to preaching and publications.

Fight against the sentiment of capitulation among the Ummah, to refuse defeatist solutions, and show that conciliation with the Jews would undermine our movement and its history.

Do comparative studies between the Crusades and Israel, and victory will be on the side of Islam.

Create cells of jihad in Palestine, to support them they cover all of occupied Palestine.

Link between the mujahideen in Palestine and those found in Muslim lands.

Maintaining a sense of resentment against Jews and refuse all coexistence.

The twelfth point of departure:

Learn to use self-criticism and permanent evaluation of worldwide Islamic policy and its objectives, its content, its procedures to improve. It is a duty and a necessity according to the precepts of Islamic Sharia.

Elements:

Make a constructive self-criticism to avoid pitfalls.

Conduct an ongoing assessment on a scientific basis that allows to build policies.

Improve Islamic policies taking advantage of past experiences must be a clear objective and critical.

Procedures:

Assess current practices and take advantage of past experiences.

Ask officials in the various countries and to individuals in each country to give their opinions on the directions, methods and results.

Suggested Missions:

Produce an official document of the Islamic political world.

Sensitize countries, officials and individuals with this policy.

Begin to implement this policy, to annually evaluate and improve it if necessary.

(This should send a chill up your spine – the movement is global and determined at any cost!)

Top ten reasons why sharia is bad for all societies

By James Arlandson via The American Thinker (Original article August 13, 2005)

Traditional Muslims who understand the Quran and the hadith believe that sharia (Islamic law) expresses the highest and best goals for all societies. It is the will of Allah.

But is Islam just in its laws that Muhammad himself practiced and invented?

 

This article says no for ten verifiable reasons.

Here are four points you must read, before reading this article:

First, sometimes these ten points quote the Quran or omit it; sometimes they quote the hadith (reports of Muhammad’s words and actions outside of the Quran) or omit it. This is done only to keep down the length of the article. No one should be fooled into believing that these harsh and excessive laws were invented in the fevered imagination of extremists who came long after Muhammad. These harsh and excessive laws come directly from the founder of Islam in his Quran and in his example in the hadith.

Second, each of these ten reasons has a back—up article (or more) that is long and well documented with quotations and references to the Quran, the hadith, and classical legal opinions. The supporting articles also examine the historical and literary context of each Quranic verse. If the readers, especially critics, wish to challenge one or all of these ten reasons, or if they simply doubt them, they should click on the supporting articles. They will see that Muhammad himself actually laid down these excessive punishments and policies.

Third, it must be pointed out that these harsh laws are not (or should not be) imposed outside of an Islamic court of law. Careful legal hurdles must be passed before the punishments are carried out. However, even in that case, it will become clear to anyone who thinks clearly that these punishments and policies are excessive by their very nature, and excess is never just, as Aristotle taught us in his Nicomachean Ethics.

Fourth, in each of the lengthy supporting article (or articles), a Biblical view on these infractions of moral law (or sometimes civil law or personal injuries) is presented. One of the reasons we all sense that these Islamic punishments are harsh and excessive is that Christianity has also filled the globe. Even if one is not a Christian or is only a nominal Christian, he or she has breathed deeply of Christianity by virtue of laws and customs or even driving by churches. New Testament Christianity, when properly understood and followed, offers humanity dignity.

‘Islam’ in this article stands for Muhammad, the earliest Muslims, and classical legal scholars.

Here are the top ten reasons why sharia or Islamic law is bad for all societies.

10. Islam commands that drinkers and gamblers should be whipped.

In 2001, Iranian officials sentenced three men to flogging not only for illicit sex (see reason no. nine), but also for drinking alcohol.

In 2005, in Nigeria a sharia court ordered that a drinker should be caned eighty strokes.

In 2005, in the Indonesian province of Aceh, fifteen men were caned in front of a mosque for gambling. This was done publicly so all could see and fear. Eleven others are scheduled to undergo the same penalty for gambling.

After going through two previous confusing stages before coming down hard on drinkers and gamblers, the Quran finally prohibits alcohol and gambling in Sura 5:90—91; they do not prescribe the punishment of flogging, but the hadith does. A poor ‘criminal’ was brought to Muhammad who became angry:

The Prophet felt it hard (was angry) and ordered all those who were present in the house, to beat him [the drinker dragged into Muhammad's presence]. (Bukhari, Punishments, nos. 6774—6775)

Thus, we see no offer of help for the alcoholic when he is dragged before Muhammad and his followers. Why does Muhammad not offer rehabilitation? Why does he immediately go to corporal punishment?

The later classical legal rulings follow the Quran and the hadith, so we do not need to examine them here.

It is sometimes argued that Islamic countries are pure, whereas the West is decadent. No one can argue with this latter claim, but are Islamic countries pure? The Supplemental Material, below, demonstrates that Islamic countries still have drinking and gambling in them.

Here is the article  that supports this tenth point and that analyzes the confusing Quranic verses on drinking and gambling. It analyzes the hadith and later legal rulings.

9. Islam allows husbands to hit their wives even if the husbands merely fear highhandedness in their wives.

In 2004, Rania al—Baz, who had been beaten by her husband, made her ordeal public to raise awareness about violence suffered by women in the home in Saudi Arabia.

Saudi television aired a talk show that discussed this issue. Scrolling three—fourths of the way down the link, the readers can see an Islamic scholar holding up sample rods that husbands may use to hit their wives.

The Quran says:

4:34 . . . If you fear highhandedness from your wives, remind them [of the teaching of God], then ignore them when you go to bed, then hit them. If they obey you, you have no right to act against them. God is most high and great. (MAS Abdel Haleem, the Qur’an, Oxford UP, 2004)

The hadith says that Muslim women in the time of Muhammad were suffering from domestic violence in the context of confusing marriage laws:

Rifa’a divorced his wife whereupon ‘AbdurRahman bin Az—Zubair Al—Qurazi married her. ‘Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other, so when Allah’s Apostle came, ‘Aisha said, “I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!” (Bukhari)

This hadith shows Muhammad hitting his girl—bride, Aisha, daughter of Abu Bakr: Muslim no. 2127:

‘He [Muhammad] struck me [Aisha] on the chest which caused me pain.’

It is claimed that Islamic societies have fewer incidents of fornication and adultery because of strict laws or customs, for example, women wearing veils over their faces or keeping separate from men in social settings. But these results of fewer incidents of sexual ‘crimes’ may have unanticipated negative effects in other areas, such as the oppression of women. Generally, sharia restricts women’s social mobility and rights, the more closely sharia is followed. For example, in conservative Saudi Arabia women are not allowed to drive cars.  In Iran, the law oppresses women. For example, women’s testimony counts half that of men, and far more women than men are stoned to death for adultery.

Here is the supporting article for the ninth point. It has a long list of different translations of Sura 4:34, in order to resolve confusion over this verse, circulating around the web. This longer article has many links that demonstrate the oppression of women under Islamic law (scroll down to ‘Further discussion’).

8. Islam allows an injured plaintiff to exact legal revenge—physical eye for physical eye.

In 2003, in Saudi Arabia a man had two teeth extracted under the law of retaliation.

In 2003, a court in Pakistan sentenced a man to be blinded by acid after he carried out a similar attack on his fianc�e.

In 2005, an Iranian court orders a man’s eye to be removed for throwing acid on another man and blinding him in both eyes.

The Quran says:

5:45 And We ordained therein for them: Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth and wounds equal for equal. But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allah has revealed, such are the Zalimun (polytheists and  wrongdoers . . .). (Hilali and Khan, The Noble Qur’an, Riyadh: Darussalam, 1996)

This passage allows for an indemnity or compensation instead of imposing the literal punishment of eye for an eye. No one should have a quarrel with this option. According to the hadith, the plaintiff also has the option to forgive, and this is legitimate, provided a judge oversees the process. The problem is the literal law of retaliation.

The hadith and later legal rulings demonstrate that this excessive option was actually carried out, as do the three modern examples linked above.

Please go here for the supporting article that cites the hadith and later legal rulings.

Islamic law calls all of humanity to march backwards 1,400 years BC and to re—impose the old law of retaliation—literally, and the evidence suggest that the Torah never intended the law to be carried out literally, as the supporting article demonstrates.

7. Islam commands that a male and female thief must have a hand cut off.

Warning! This short article has photos of severed hands. The reader should never lose sight of the fact that this punishment is prescribed in the Quran, the eternal word of Allah. It does not exist only in the fevered imagination of a violent and sick radical regime like the Taliban, which once ruled in Afghanistan.

A Saudi cleric justifies chopping off hands here.

The Quran says:

5:38 Cut off the hands of thieves, whether they are male or female, as punishment for what they have done—a deterrent from God: God is almighty and wise. 39 But if anyone repents after his wrongdoing and makes amends, God will accept his repentance: God is most forgiving and merciful. (Haleem)

At first glance, verse 39 seems to accept repentance before the thief’s hand is cut off. But the hadith states emphatically that repentance is acceptable only after mutilation. Muhammad himself says that even if his own daughter, Fatima, were to steal and then intercede that her hand should not be cut off, he would still have to cut it off (Bukhari, Punishments, no. 6788)

If the reader would like to see more hadith passages, modern defenses of this indefensible punishment (and a refutation of them), and the Biblical solution to theft, they should click on this long supporting article or this shorter one.

6. Islam commands that highway robbers should be crucified or mutilated.

In September 2003, Scotsman Sandy Mitchell faced crucifixion in Saudi Arabia. He was beaten and tortured until he confessed to a crime he did not commit: a bomb plot masterminded by the British embassy. The article says of this punishment that it is the worst kind of execution and that two have been carried out in the last twenty years.

In 2002 Amnesty International reports that even though Saudi Arabia ratified the Convention against Torture and other Cruel, Inhuman or Degrading Treatment or Punishment (Convention against Torture) in October 1997, amputation is prescribed under both Hudud (punishments) and Qisas (law of retaliation). AI has recorded thirty—three amputations and nine cross—amputations where the alternate hand or foot is mutilated.

The Quran says:

5:33 Those who wage war against God and His Messenger and strive to spread corruption in the land should be punished by death, crucifixion, the amputation of an alternate hand and foot or banishment from the land: a disgrace for them in this world, and then a terrible punishment in the Hereafter, 34 unless they repent before you overpower them: in that case bear in mind that God is forgiving and merciful. (Haleem)

It may be difficult to accept, but the hadith says that Muhammad tortured these next people before he executed them. This scenario provides the historical context of Sura 5:33—34. The explanations in parentheses have been added by the translator:

Narrated Anas: Some people . . . came to the Prophet and embraced Islam . . . [T]hey turned renegades (reverted from Islam) and killed the shepherd of the camels and took the camels away . . . The Prophet ordered that their hands and legs should be cut off and their eyes should be branded with heated pieces of iron, and that their cut hands and legs should not be cauterized, till they died. (Bukhari, Punishments, no. 6802)

The next hadith reports that the renegades died from bleeding to death because Muhammad refused to cauterize their amputated limbs. Then the hadith after that one reports that the renegades were not given water, so they died of thirst. They probably died of both causes: thirst and loss of blood.

See this short article for details on another example of Muhammad’s use of torture.

Islamic law says that these punishments are imposed for highway robbery, and in some cases crucifixion does not need a murder before it is imposed.

For more information on Muhammad’s brutality and the barbaric laws that flow out of it, go to the back—up article.

5. Islam commands that homosexuals must be executed.

In February 1998, the Taliban, who once ruled in Afghanistan, ordered a stone wall to be pushed over three men convicted of sodomy. Their lives were to be spared if they survived for 30 minutes and were still alive when the stones were removed.

In its 1991 Constitution, in Articles 108—113, Iran adopted the punishment of execution for sodomy.

In April 2005, a Kuwaiti cleric says homosexuals should be thrown off a mountain or stoned to death.

On April 7, 2005, it was reported that Saudi Arabia sentenced more than 100 men to prison or flogging for ‘gay conduct.’

These homosexuals were lucky. Early Islam would have executed them, as these hadith demonstrate.

Ibn Abbas, Muhammad’s cousin and highly reliable transmitter of hadith, reports the following about early Islam and Muhammad’s punishment of homosexuals: . . .

‘If you find anyone doing as Lot’s people did, kill the one who does it, and the one to whom it is done’ (Abu Dawud no. 4447).

This hadith passage says that homosexuals should be burned alive or have wall pushed on them:

Ibn Abbas and Abu Huraira reported God’s messenger as saying, ‘Accursed is he who does what Lot’s people did.’ In a version . . . on the authority of Ibn Abbas it says that Ali [Muhammad's cousin and son—in—law] had two people burned and that Abu Bakr [Muhammad's chief companion] had a wall thrown down on them. (Mishkat, vol. 1, p. 765, Prescribed Punishments)

Though this punishment of a wall being toppled on them is extreme, the Taliban were merely following the origins of their religion.

If the reader would like to see the confusion in the Quran on the matter of homosexuality, the severity in the hadith, and excessive rulings of classical fiqh, they should see the supporting article. This longer one has links to many discussions on Islamic punishments of homosexuals (scroll down to ‘Supplemental material’).

4. Islam orders unmarried fornicators to be whipped and adulterers to be stoned to death.

Fornication:

In 2001, Iranian officials sentenced three men to flogging for illicit sex.

The Quran says:

24:2 The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment. [This punishment is for unmarried persons guilty of the above crime (illegal sex), but if married persons commit it (illegal sex), the punishment is to stone them to death, according to Allah's law]. (Hilali and Khan).

The additions in the brackets, though not original to the Arabic, have the support of the hadith. These command flogging only of unmarried fornicators: Bukhari, Punishments, nos. 6831 and 6833.

The classical legal rulings follow the Quran and the hadith closely, so we do not need to analyze them here.

According to this report, in Iran a teenage boy broke his Ramadan fast, so a judge sentenced him to be lashed with eighty—five stripes. He died from the punishment. Though his sad case does not deal with fornication, it is cited here because it shows that lashing can be fatal.

Adultery:

In December 2004, Amnesty International reports:

An Iranian woman charged with adultery faces death by stoning in the next five days after her death sentence was upheld by the Supreme Court last month. Her unnamed co—defendant is at risk of imminent execution by hanging. Amnesty International members are now writing urgent appeals to the Iranian authorities, calling for the execution to be stopped. She is to be buried up to her chest and stoned to death.

This gruesome hadith passage reports that a woman was buried up to her chest and stoned to death:

And when he had given command over her and she was put in a hole up to her breast, he ordered the people to stone her. Khalid b. al—Walid came forward with a stone which he threw at her head, and when the blood spurted on his face he cursed her . . . (Muslim no. 4206)

The Prophet prayed over her dead body and then buried her. Truthfully, though, how effective was the prayer when Muhammad and his community murdered her in cold blood? The rest of the hadith says that Muhammad told Khalid not to be too harsh, but the Prophet’s words drip with irony. Perhaps Muhammad meant that Khalid should not have cursed her. However, if they really did not want to be harsh, they should have forgiven her and let her go to raise her child.

Later Islamic legal rulings follow the Quran and the hadith closely, so we do not need to analyze them here.

Here is the back—up article that supports this fourth reason.

3. Islam orders death for Muslim and possible death for non—Muslim critics of Muhammad and the Quran and even sharia itself.

In 1989, Iran’s Supreme Leader issued a fatwa (legal decree) to assassinate Salman Rushdie, a novelist, who wrote Satanic Verses, which includes questions about the angel Gabriel’s role in inspiring the Quran. Now the extremists in the highest levels in Iran have recently renewed  the fatwa.

In 2005, The Muslim Council of Victoria, Australia, brought a lawsuit against two pastors for holding a conference and posting articles critiquing Islam. Three Muslims attended the conference and felt offended. The two pastors have been convicted based on Australia’s vilification law. While on trial, one of them wanted to read from the Quran on domestic violence (see 9, above), but the lawyer representing the Council would not allow it. The pastors are appealing their conviction.

In 2005, British Muslims have been campaigning to pass a religious hate speech law in England’s parliament. They have succeeded. Their ability to propagandize has not been curtailed. Opponents of the law say that it stifles free speech that may criticize Muhammad, the Quran, and Islam.

Here are the classical legal rulings.

First, the Muslim deserves death for doing any of the following (Reliance of the Traveler pp. 597—98, o8.7):

(1) Reviling Allah or his Messenger; (2) being sarcastic about ‘Allah’s name, His command, His interdiction, His promise, or His threat'; (3) denying any verse of the Quran or ‘anything which by scholarly consensus belongs to it, or to add a verse that does not belong to it'; (4) holding that ‘any of Allah’s messengers or prophets are liars, or to deny their being sent'; (5) reviling the religion of Islam; (6) being sarcastic about any ruling of the Sacred Law; (7) denying that Allah intended ‘the Prophet’s message . . . to be the religion followed by the entire world.’

It is no wonder that critical investigation of the truth claims of Islam can never prevail in Islamic lands when the sword of Muhammad hangs over the scholars’ head.

The non—Muslims living under Islamic rule are not allowed to do the following (p. 609, o11.10(1)—(5)):

(1) Commit adultery with a Muslim woman or marry her; (2) conceal spies of hostile forces; (3) lead a Muslim away from Islam; (4) mention something impermissible  about Allah, the Prophet . . . or Islam.

According to the discretion of the caliph or his representative, the punishments for violating these rules are as follows: (1) death, (2) enslavement, (3) release without paying anything, and (4) ransoming in exchange for money. These punishments also execute free speech—even repulsive speech—and freedom of religion or conscience.

Ultimately, censorship testifies to a lack of confidence in one’s position and message. If the message of Islam were truly superior, one could trust in the power of truth. As it stands, sharia with its prescribed punishments for questioning Muhammad, the Quran, and sharia itself testifies to their weakness since sharia threatens those who dare to differ.

How confident was Muhammad (and today’s Muslims) in his message that he had to rely on violence and force to protect his message, besides reason and persuasive argumentation?

For the supporting article that analyzes the Quran and the hadith, both of which orders death to critics, click here.

2. Islam orders apostates to be killed.

In Iran an academic was condemned to death for criticizing clerical rule in Iran. The rulers assert that he was insulting Muhammad and Shi’ite laws. He was charged with apostasy.

This analysis  tracks the application of apostasy laws around the world, citing many examples.

Apostates are those who leave Islam, like Salman Rushdie (see the linked article in no. three, above), whether they become atheists or convert to another religion. They are supposed to be killed according to the Quran, the hadith, and later legal rulings.

See the previous point no. three for acts that entail leaving Islam according to Islamic law.

Here are the articles that support reason no. two.

This is a short, but full article on apostasy, citing Quranic verses and hadith passages.

Sayyid Maududi, a respected Islamic scholar, in this booklet argues that Sura 9:11—12 refers to apostates and that they should be put to death (scroll down to ‘The Proof in the Quran for the Commandment to Execute Apostates’).

This Muslim website has an overview of Islam on apostates. They should be given time to repent, but if they refuse, they must be killed.

And the number one reason why sharia is bad for all societies . . .

1. Islam commands offensive and aggressive and unjust jihad.

Muhammad is foundational to Islam, and he set the genetic code for Islam, waging war. In the ten years that he lived in Medina from his Hijrah (Emigration) from Mecca in AD 622 to his death of a fever in AD 632, he either sent out or went out on seventy—four raids, expeditions, or full—scale wars. They range from small assassination hit squads to kill anyone who insulted him, to the Tabuk Crusades in late AD 630 against the Byzantine Christians. He had heard a rumor that an army was mobilizing to invade Arabia, but the rumor was false, so his 30,000 jihadists returned home, but not before imposing a jizya tax on northern Christians and Jews.

Money flowed into the Islamic treasury. So why would Muhammad get a revelation to dry up this money flow?

What are some of the legalized rules of jihad found in the Quran, hadith, and classical legal opinions?

(1) Women and children are enslaved. They can either be sold, or the Muslims may ‘marry’ the women, since their marriages are automatically annulled upon their capture. (2) Jihadists may have sex with slave women. Ali, Muhammad’s cousin and son—in—law, did this. (3) Women and children must not be killed during war, unless this happens in a nighttime raid when visibility was low. (4) Old men and monks could be killed. (5) A captured enemy of war could be killed, enslaved, ransomed for money or an exchange, freely released, or beaten. One time Muhammad even tortured a citizen of the city of Khaybar in order to extract information about where the wealth of the city was hidden. (6) Enemy men who converted could keep their property and small children. This law is so excessive that it amounts to forced conversion. Only the strongest of the strong could resist this coercion and remain a non—Muslim. (7) Civilian property may be confiscated. (8) Civilian homes may be destroyed. (9) Civilian fruit trees may be destroyed. (10) Pagan Arabs had to convert or die. This does not allow for the freedom of religion or conscience. (11) People of the Book (Jews and Christians) had three options (Sura 9:29): fight and die; convert and pay a forced ‘charity’ or zakat tax; or keep their Biblical faith and pay a jizya or poll tax. The last two options mean that money flows into the Islamic treasury, so why would Muhammad receive a revelation to dry up this money flow?

Thus, jihad is aggressive, coercive, and excessive, and Allah never revealed to Muhammad to stop these practices.

For an analysis of the Christian Crusades and the Islamic Crusades, click here.

For the supporting article of reason no. one, please go here.  It also has a segment on the differences between jihad in Islam and the wars in the Old Testament. Another article on that topic can be read here.   There are vast differences between Islam and Judaism on this topic.

Therefore, Islam is violent—unjustly and aggressively.

Conclusion

The nightmare must end. Sharia oppresses the citizens of Islamic countries. Islam must reform, but the legal hierarchy in Islamic nations will not do this because the judges and legal scholars understand the cost: many passages in the Quran and the hadith must be rejected, and this they cannot do. After all, the Quran came down directly from Allah through Gabriel, so says traditional theology. So how can Islam reform? But reform it must. It can start by rewriting classical fiqh (interpretations of law). Again, though, that would mean leaving behind the Quran and Muhammad’s example. How can the legal hierarchy in Islamic nations do this?

In contrast, the West has undergone the Enlightenment or the Age of Reason (c. 1600—1800+), so western law has been injected with a heavy dose of reason. Also, the New Testament tempers excessive punishments. At least when Christianity reformed (c. 1400—1600), the reformers went back to the New Testament, which preaches peace and love. So religion and reason in the West permit justice to be found more readily—the Medieval Church is not foundational to Christianity; only Jesus and the New Testament are.

Can Islamic countries benefit from an Enlightenment that may deny the Quran and the hadith? This seems impossible. Islamic law threatens Muslims with death if they criticize Muhammad and the Quran, not to mention denying them.

Since Islamic law cannot be reformed without doing serious damage to original and authentic Islam—the one taught by Muhammad—then a second plan must be played out. Sharia must never spread around the world. At least that much is clear and achievable. The hard evidence in this article demonstrates beyond doubt that sharia does not benefit any society, for it contains too many harsh rules and punishments.

One of the most tragic and under—reported occurrences in the West in recent years is the existence of a sharia court in Canada.  Muslims are pushing for a sharia divorce courting Australia  as well. Having a court of arbitration if it is based on western law and legal theory is legitimate, but sharia does not hold to this standard. Whether sharia is imposed gradually or rapidly, Canada should promptly shut down any sharia court, and Australia should never allow one. Such a court should never be permitted in the US, the rest of the West, or anywhere else in the world that is battling Islam.

It is true that the Enlightenment teaches tolerance, but it also teaches critical thinking and reasoning. Sharia cannot stand up under scrutiny. It is intolerant and excessive, and Aristotle in his Nicomachean Ethics teaches the West that excess is never just.

Thankfully, the province of Quebec, Canada, has forbidden sharia. This is the right initiative.

Sharia ultimately degrades society and diminishes freedom.

For additional references and information click here.

The Historical Reality of the Muslim Conquests

By Raymond Ibrahim via The Middle East Forum

 

Because it is now almost axiomatic for American school textbooks to whitewash all things Islamic (see here for example), it may be instructive to examine one of those aspects that are regularly distorted: the Muslim conquests.

Few events of history are so well documented and attested to as are these conquests, which commenced soon after the death of the Muslim prophet Muhammad (632) and tapered off circa 750. Large swathes of the Old World—from the India in the east, to Spain in the west—were conquered and consolidated by the sword of Islam during this time, with more after (e.g., the Ottoman conquests).

By the standards of history, the reality of these conquests is unassailable, for history proper concerns itself with primary sources; and the Islamic conquests are thoroughly documented. More importantly, the overwhelming majority of primary source materials we rely on do not come from non-Muslims, who might be accused of bias. Rather, the foremost historians bequeathing to posterity thousands of pages of source materials documenting the Islamic conquests were not only Muslims themselves; they were—and still are—regarded by today’s Muslims as pious and trustworthy scholars (generically, the ulema).

Among the most authoritative books devoted to recounting the conquests are: Ibn Ishaq’s (d. 767) Sira (“Life of Muhammad”), the oldest biography of Muhammad; Waqidi’s (d. circa. 820) Maghazi (“Military Campaigns [of the Prophet]“); Baladhuri’s (d. 892) Futuh al-Buldan (“Conquests of the Nations”); and Tabari’s (d.923) multi-volume Tarikh al-Rusul wa al-Muluk, (“History of Prophets and Kings”), which is 40 volumes in the English translation.

Taken together, these accounts (which are primarily based on older accounts—oral and written—tracing back to Muhammad and his successors) provide what was once, and in the Muslim world still is, a famous story: that Allah had perfected religion (Islam) for all humanity; that he commanded his final prophet (Muhammad) and community (Muslims) to spread Islam to the world; and that the latter was/is to accept it either willingly or unwillingly (jihad).

It should be noted that contemporary non-Muslim accounts further validate the facts of the conquests. The writings of the Christian bishop of Jerusalem Sophronius (d.638), for instance, or the chronicles of the Byzantine historian Theophanes (d.758), to name a couple, make clear that Muslims conquered much of what is today called the “Muslim world.”

According to the Muslim historical tradition, the majority of non-Muslim peoples of the Old World, not desiring to submit to Islam or its laws (Sharia), fought back, though most were eventually defeated and subsumed.

The first major conquest, renowned for its brutality, occurred in Arabia itself, immediately after Muhammad’s death in 632. Many tribes which had only nominally accepted Islam’s authority, upon Muhammad’s death, figured they could break away; however, Muhammad’s successor and first caliph, or successor, Abu Bakr, would have none of that, and proclaimed a jihad against these apostates, known in Arabic as the “Ridda Wars” (or Apostasy Wars). According to the aforementioned historians, tens of thousands of Arabs were put to the sword until their tribes re-submitted to Islam.

The Ridda Wars ended around 634. To keep the Arab Muslims from quarreling, the next caliph, Omar, launched the Muslim conquests: Syria was conquered around 636, Egypt 641, Mesopotamia and the Persian Empire, 650. By the early 8th century, all of north Africa and Spain to the west, and the lands of central Asia and India to the east, were also brought under Islamic suzerainty.

The colorful accounts contained in the Muslim tradition are typified by constant warfare, which normally goes as follows: Muslims go to a new region and offer the inhabitants three choices: 1) submit (i.e., convert) to Islam; 2) live as second-class citizens, or “dhimmis,” paying special taxes and accepting several social debilitations; 3) fight to the death.

Centuries later, and partially due to trade, Islam came to be accepted by a few periphery peoples, mostly polytheists and animists, who followed no major religion (e.g., in Indonesia, Somalia), and who currently form the outer fringes of the Islamic world.

Ironically, these exceptions are now portrayed as the rule in America’s classrooms: many textbooks suggest or at least imply that most people who converted to Islam did so under no duress, but rather through peaceful contacts with merchants and traders; that they eagerly opted to convert to Islam for the religion’s intrinsic appeal, without noting the many debilitations conquered non-Muslims avoided—extra taxes, second-rate social status, enforced humiliation, etc.—by converting to Islam. In fact, in the first century, and due to these debilitations, many conquered peoples sought to convert to Islam only to be rebuffed by the caliphate, which preferred to keep them as subdued—and heavily taxed—subjects, not as Muslim equals.

Meanwhile, as U.S. textbooks equivocate about the Muslim conquests, in the schoolrooms of the Muslim world, the conquests are not only taught as a matter of course, but are glorified: their rapidity and decisiveness are regularly portrayed as evidence that Allah was in fact on the side of the Muslims (and will be again, so long as Muslims uphold their communal duty of waging jihad).

The dissimulation of how Islam was spread in the early centuries contained in Western textbook’s mirrors the way the word jihad, once inextricable to the conquests, has also been recast. Whereas the word jihad has throughout the centuries simply meant armed warfare on behalf of Islam, in recent years, American students have been taught the Sufi interpretation of jihad—Sufis make up perhaps one percent of the Islamic world and are often seen as heretics with aberrant interpretations—which portrays jihad as a “spiritual-struggle” against one’s vices.

Contrast this definition of jihad with that of an early edition of the venerable Encyclopaedia of Islam. Its opening sentence simply states, “The spread of Islam by arms is a religious duty upon Muslims in general.… Jihad must continue to be done until the whole world is under the rule of Islam.… Islam must completely be made over before the doctrine of jihad [warfare to spread Islam] can be eliminated.” Muslim legal manuals written in Arabic are even more explicit.

Likewise, the Islamic conquests narrated in the Muslim histories often mirror the doctrinal obligations laid out in Islam’s theological texts—the Koran and Hadith. Muslim historians often justify the actions of the early Islamic invaders by juxtaposing the jihad injunctions found in Islamic scriptures.

It should also be noted that, to Muslims, the Islamic conquests are seen as acts of altruism: they are referred to as futuh, which literally means “openings”—that is, the countries conquered were “opened” for the light of Islam to enter and guide its infidel inhabitants. Thus to Muslims, there is nothing to regret or apologize for concerning the conquests; they are seen as for the good of those who were conquered (i.e., the ancestors of today’s Muslims).

In closing, the fact of the Muslim conquests, by all standards of history, is indisputable. Accordingly, just as less than impressive aspects of Western and Christian history, such as the Inquisition or conquest of the Americas, are regularly taught in U.S. textbooks, so too should the Muslim conquests be taught, without apology or fear of being politically incorrect. This is especially so because it concerns history—which has a way of repeating itself when ignored, or worse, whitewashed.

Raymond Ibrahim is a Shillman Fellow at the David Horowitz Freedom Center and Associate Fellow at the Middle East Forum

Islam and Sharia: Deadly Facts You Should Know

By  via Catch Kevin

With the presidential race focused squarely on the economy, Islam and Sharia continues to furtively creep into every aspect of American culture. And too few people are talking about it. Why? Because Americans have been conditioned by the liberal elites to be tolerant and compassionate, to embrace multiculturalism and respect each other’s beliefs, ideals and values.

That’s wonderful in a utopian world, but the fact is, Islam doesn’t embrace any aspect of Western civilization—much less American culture.

We are rapidly and methodically being dismantled as a nation, and our freedom and liberty is more fragile than at anytime since WWII. And while we fight the enemy abroad with combat troops, intelligence and drone strikes, we’re doing nothing to combat the same exact enemy that resides on our own soil in broad daylight. If we don’t defeat it politically and do it swiftly, your children and grandchildren could be engaged in a religious and ideological bloody war, the likes of which has never been seen on American soil.

Islam is a theocratic political terrorist regime that hides behind the mask of religion to accomplish its mission of a worldwide caliphate. What most Americans don’t understand is that it is a totalitarian “theo-political” belief system and a social doctrine (the two go hand in hand) based on the Quran, Sirah and Hadith, what Dr. Bill Warner of the Center for the Study of Political Islam aptly coins the “Trilogy of Islam.” It has mandates on every single aspect of life and those mandates are enforced and regulated by the barbaric criminal and civil code known as Sharia Law.

The precise definition of a Muslim becomes crystal clear when you read the trilogy of Islam. Bottom line: you are to be an Allah fearing, Quran believing and Mohammed following zealot that forces people to submit, convert, and comply with Islam and Sharia or be killed. Those are the facts. Does every Muslim follow the commands of the Quran? No, thank God. But as they assimilate themselves into communities and increase in numbers, they become more militant and less tolerant of that community’s laws and regulations.

Any religion whose “holy book” commands its followers to commit crimes that are antithetical to the laws of this country should not only lose its tax exempt status, but lose its 1st Amendment protection and be banned from the United States altogether. In case you are not familiar with some of the condoned atrocities of Islam and Sharia law . . . are you aware that women are stoned to death for committing adultery and that gay men are actually hung? Or that the genitals of little girls are mutilated in order to protect her virginity and that children may be murdered in the name of family honor?

Islam does not recognize separation of church and state. Islamic republics are dominated by spiritual leaders who oversee the strict adherence to Sharia law by its citizens. In countries where Islamic enclaves and ghettos have emerged like in France, Britain and North African countries, local mullahs enforce Sharia law regardless of its conflict with national or state laws.

What most Americans fail to understand is that Sharia law is the foundation of Islamic theocracy and totalitarianism. The establishment of global Sharia law is their ultimate goal. The Quran is unequivocal in its directive to Muslims to establish a global Islamic state (Caliphate) over which the Islamic messiah, or Mahdi, will rule with Sharia as the only law of the land. Make no mistake, that is the intent of influential Islamic elements in America. The problem is, too few Americans are aware of it and organizations like CAIR and the Muslim Brotherhood are taking full advantage of our naivety. Moreover, Islam stands in stark contrast to the Declaration of Independence, the US Constitution and what the First Amendment was designed to protect—our God-given unalienable right to life, liberty and the pursuit of happiness.

Understand that Sharia is very complex and it’s derived from multiple Islamic sources. The Quran, considered the “uncreated word of Allah” is the primary source of Sharia law. The Hadith (sayings and actions of Muhammad) is the second most important document in Sharia. Historic rulings by jurists over the years and so-called reasoning by analogy make up the other two, less-influential sources of Sharia. Together they constitute Islam’s theological core and they result in a totalitarian way of life for Muslim followers and non-Muslims (kafirs and infidels).

Sharia law is in complete contradiction with American values because it enslaves people and encourages acts of violence and barbaric behavior. Sharia demands the death of those who renounce Islam. A former Muslim turned Christian pastor in Iran recently received a death sentence. Honor killings, marital rape, female genital mutilation, not to mention the severing of hands and feet are but a few of the other components of Sharia.

When Muslim men are directed to beat their wives for rejecting sexual advances, it’s obvious that American values are in direct conflict with what Islamic law requires of its followers.

I believe in the 1st Amendment right of people to worship or not worship whomever or whatever they want, but Islam hardly constitutes a religion. What “religion” would condone atrocities that are antithetical to the God-given unalienable rights expressed in the Declaration of Independence and Constitution? None. Therefore, it does not deserve religious 1st Amendment Constitutional protection.

The following are a sample of straight forward and unambiguous verses in the Quran that clearly show the evil and violence that, unlike in Judaism and Christianity, is mandated in route to establishing a worldwide Islamic caliphate. Several verses are further clarified in bold by academic expository commentary . . .

Islam – Clearly and Concisely Evil and Violent.

The Quran:

Quran (2:191-193) –

“And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution [of Muslims] is worse than slaughter [of non-believers]… but if desist, then lo! Allah is forgiving and merciful. And fight them until persecution is no more, and religion is for Allah.”

There is a good case to be made that the textual context of this particular passage is defensive war, even if the historical context was not. However, there are also two worrisome pieces to this verse. The first is that the killing of others is authorized in the event of “persecution” (a qualification that is ambiguous at best). The second is that fighting may persist until “religion is for Allah.” The example set by Muhammad is not reassuring.

Quran (2:244) –

“Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things.”

Quran (2:216) –

“Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not.”

Not only does this verse establish that violence can be virtuous, but it also contradicts the myth that fighting is intended only in self-defense, since the audience was obviously not under attack at the time. From the Hadith, we know that Muhammad was actually trying to motivate his people into raiding caravans with this verse.

Quran (3:56) –

“As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help.”

Quran (3:151) –

“Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority”.

This speaks directly of polytheists, yet it also includes Christians, since they believe in the Trinity (ie. what Muhammad incorrectly believed to be ‘joining companions to Allah’).

Quran (4:74) –

“Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward.”

The martyrs of Islam are unlike the early Christians, led meekly to the slaughter. These Muslims are killed in battle, as they attempt to inflict death and destruction for the cause of Allah. Here is the theological basis for today’s suicide bombers.

Quran (4:76) –

“Those who believe fight in the cause of Allah . . .”

Quran (4:89) –

“They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks.”

Quran (4:95) –

“Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,-”

This passage criticizes “peaceful” Muslims who do not join in the violence, letting them know that they are less worthy in Allah’s eyes. It also demolishes the modern myth that “Jihad” doesn’t mean holy war in the Quran, but rather a spiritual struggle. Not only is the Arabic word used in this passage, but it is clearly not referring to anything spiritual, since the physically disabled are given exemption. (The Hadith reveals the context of the passage to be in response to a blind man’s protest that he is unable to engage in Jihad and this is reflected in other translations of the verse).

Quran (4:104) –

“And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain…” Is pursuing an injured and retreating enemy really an act of self-defense?

Quran (5:33) –

“The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement”

Quran (8:12) –

“I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them”

No reasonable person would interpret this to mean a spiritual struggle.

Quran (8:15) –

“O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them. (16)Whoso on that day turneth his back to them, unless maneuvering for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey’s end.”

Quran (8:39) –

“And fight with them until there is no more persecution and religion should be only for Allah”

From the historical context we know that the “persecution” spoken of here was simply the refusal by the Meccans to allow Muhammad to enter their city and perform the Haj. Other Muslims were able to travel there, just not as an armed group, since Muhammad declared war on Mecca prior to his eviction. The Meccans were also acting in defense of their religion, since it was Muhammad’s intention to destroy their idols and establish Islam by force (which he later did). Hence the critical part of this verse is to fight until “religion is only for Allah.” According to Ibn Ishaq (324), Muhammad justified the violence further by explaining that “Allah must have no rivals.”

Quran (8:57) –

“If thou comest on them in the war, deal with them so as to strike fear in those who are behind them, that haply they may remember.”

Quran (8:59-60) –

“And let not those who disbelieve suppose that they can outstrip (Allah’s Purpose). Lo! they cannot escape. Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy.”

Quran (8:65) –

“O Prophet, exhort the believers to fight . . .”

Quran (9:5) –

“So when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush, then if they repent and keep up prayer and pay the poor-rate, leave their way free to them.”

According to this verse, the best way of staying safe from Muslim violence is to convert to Islam. Prayer (salat) and the poor tax (zakat) are among the religions Five Pillars.

Unlike nearly all of the Old Testament verses of violence, most of the verses of violence in the Quran are open-ended, meaning that the historical context is not embedded within the surrounding text. They are part of the eternal, unchanging word of Allah, and just as relevant or subjective as anything else in the Quran. They are in the area of the Quran that is equivalent to the New Testament of the Bible.

Unfortunately, there are very few verses of tolerance and peace to abrogate or even balance out the many that call for nonbelievers to be fought and subdued until they either accept humiliation, convert to Islam, or are killed. This proclivity toward violence (and Muhammad’s own martial legacy) has left a trail of blood and tears across world history.

This is what makes the verses of violence so dangerous. They are given the weight of “Divine Command.” While Muslim terrorists take them as literally as anything else in the Quran and understand that Islam is incomplete without Jihad, moderates offer little to contradict them—outside of opinion. Indeed, what do they have? Speaking of peace and love may win over the ignorant, but when every twelfth verse of Islam’s holiest book either speaks to Allah’s hatred for non-Muslims or calls for their death, forced conversion, or subjugation, it’s little wonder that sympathy for terrorism runs as deeply as it does in the broader community—even if most Muslims personally prefer not to interpret their religion in this way.

In fact, many Muslims are simply unaware of the Quran’s near absence of verses that preach universal non-violence. This is because their understanding of Islam comes from what they are taught by others. In the West, it is typical for Muslims to come to believe that their religion must be like Christianity—preaching the New Testament virtues of peace, love, and tolerance—because Muslims are taught that Islam is supposed to be superior in every way. They are somewhat surprised and embarrassed to learn that the evidence of the Quran and the bloody history of Islam are very much in contradiction to this . . .

Quran (9:14) –

“Fight them, Allah will punish them by your hands and bring them to disgrace . . . ”

Quran (9:20) –

“Those who believe, and have left their homes and striven with their wealth and their lives in Allah’s way are of much greater worth in Allah’s sight. These are they who are triumphant.”

The “striving” spoken of here is Jihad.

Quran (9:29) –

“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.”

“People of the Book” refers to Christians and Jews. This was one of the final “revelations” from Allah and it set in motion the tenacious military expansion in which Muhammad’s companions managed to conquer two-thirds of the Christian world in just the next 100 years. Islam is intended to dominate all other people and faiths.

Quran (9:30) –

“And the Jews say: Ezra is the son of Allah; and the Christians say: The Messiah is the son of Allah; these are the words of their mouths; they imitate the saying of those who disbelieved before; may Allah destroy them; how they are turned away!”

Quran (9:38-39) –

“O ye who believe! what is the matter with you, that, when ye are asked to go forth in the cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter. Unless ye go forth, He will punish you with a grievous penalty, and put others in your place.”

This is a warning to those who refuse to fight, that they will be punished with Hell.

Quran (9:41) –

“Go forth, light-armed and heavy-armed, and strive with your wealth and your lives in the way of Allah! That is best for you if ye but knew.” See also the verse that follows (9:42) – “If there had been immediate gain (in sight), and the journey easy, they would (all) without doubt have followed thee, but the distance was long, (and weighed) on them”

This contradicts the myth that Muslims are to fight only in self-defense, since the wording implies that battle will be waged a long distance from home (in another country and on Christian soil, in this case, according to the historians).

Quran (9:73) –

“O Prophet! strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is the destination.”

Dehumanizing those who reject Islam, by reminding Muslims that they are merely firewood for Hell, makes it easier to justify slaughter. It also explains why today’s devout Muslims have little regard for those outside the faith.

Quran (9:88) –

“But the Messenger, and those who believe with him, strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper.”

Quran (9:111) –

“Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Quran: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme.”

Quran (9:123) –

“O you who believe! fight those of the unbelievers who are near to you and let them find in you hardness.”

Quran (18:65-81) –

This parable lays the theological groundwork for honor killings, in which a family member is murdered because they brought shame to the family, either through apostasy or perceived moral indiscretion. The story, which is not found in any Jewish or Christian source, tells of Moses encountering a man with “special knowledge” who does things which don’t seem to make sense on the surface, but are then justified according to later explanation. One such action is to murder a youth for no apparent reason (74). However, the wise man later explains that it was feared that the boy would “grieve” his parents by “disobedience and ingratitude.” He was killed so that Allah could provide them a ‘better’ son.

Quran (21:44) –

“We gave the good things of this life to these men and their fathers until the period grew long for them; See they not that We gradually reduce the land (in their control) from its outlying borders? Is it then they who will win?”

Quran (25:52) –

“Therefore listen not to the Unbelievers, but strive against them with the utmost strenuousness . . .”

“Strive against” is Jihad—obviously not in the personal context. It’s also significant to point out that this is a Meccan verse.

Quran (33:60-62) –

“If the hypocrites, and those in whose hearts is a disease, and the alarmists in the city do not cease, We verily shall urge thee on against them, then they will be your neighbors in it but a little while. Accursed, they will be seized wherever found and slain with a (fierce) slaughter.”

This passage sanctions the slaughter (rendered “merciless” and “horrible murder” in other translations) against three groups: Hypocrites (Muslims who refuse to “fight in the way of Allah” (3:167) and hence don’t act as Muslims should), those with “diseased hearts” (which include Jews and Christians 5:51-52), and “alarmists” or “agitators” who include those who merely speak out against Islam, according to Muhammad’s biographers. It is worth noting that the victims are to be sought out by Muslims, which is what today’s terrorists do. If this passage is meant merely to apply to the city of Medina, then it is unclear why it is included in Allah’s eternal word to Muslim generations.

Quran (47:3-4) –

“Those who reject Allah follow vanities, while those who believe follow the truth from their lord. Thus does Allah set forth form men their lessons by similtudes. Therefore when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners,” Those who reject Allah are to be subdued in battle. The verse goes on to say the only reason Allah doesn’t do the dirty work himself is in order to to test the faithfulness of Muslims. Those who kill pass the test. “But if it had been Allah’s Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.”

Quran (47:35) –

“Be not weary and faint-hearted, crying for peace, when ye should be uppermost (Shakir: “have the upper hand”) for Allah is with you.”

This very important verse asserts that the Religion of Peace is not to grant peace to the broader society until Islamic rule has been established.

Quran (48:17) –

“There is no blame for the blind, nor is there blame for the lame, nor is there blame for the sick (that they go not forth to war). And whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow; and whoso turneth back, him will He punish with a painful doom.”

Contemporary apologists sometimes claim that Jihad means ‘spiritual struggle.’ If so, then why are the blind, lame and sick exempted?

Quran (48:29) –

“Muhammad is the messenger of Allah. And those with him are hard (ruthless) against the disbelievers and merciful among themselves”

Islam is not about treating everyone equally. There are two very distinct standards that are applied based on religious status.

Quran (61:4) –

“Surely Allah loves those who fight in His way” Religion of Peace, indeed! This is followed by (61:9): “He it is who has sent His Messenger (Mohammed) with guidance and the religion of truth (Islam) to make it victorious over all religions even though the infidels may resist.”

Quran (61:10-12) –

“O ye who believe! Shall I lead you to a bargain that will save you from a grievous Penalty?- That ye believe in Allah and His Messenger, and that ye strive (your utmost) in the Cause of Allah, with your property and your persons: That will be best for you, if ye but knew! He will forgive you your sins, and admit you to Gardens beneath which Rivers flow, and to beautiful mansions in Gardens of Eternity.”

This verse was given in battle. It uses the Arabic word, Jihad.

Quran (66:9) –

“O Prophet! Strive against the disbelievers and the hypocrites, and be stern with them. Hell will be their home, a hapless journey’s end.”

The root word of “Jihad” is used again here. The context is clearly holy war, and the scope of violence is broadened to include “hypocrites” —those who call themselves Muslims but do not act as such.

From the Hadith:

Bukhari (52:177) –

Allah’s Apostle said, “The Hour will not be established until you fight with the Jews, and the stone behind which a Jew will be hiding will say. “O Muslim! There is a Jew hiding behind me, so kill him.”

Bukhari (52:256) –

The Prophet… was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, “They (i.e. women and children) are from them (i.e. pagans).”

In this command, Muhammad establishes that it is permissible to kill non-combatants in the process of killing a perceived enemy. This provides justification for the many Islamic terror bombings.

Bukhari (52:220) –

Allah’s Apostle said… ‘I have been made victorious with terror’

Abu Dawud (14:2526) –

The Prophet (peace_be_upon_him) said: Three things are the roots of faith: to refrain from (killing) a person who utters, “There is no god but Allah” and not to declare him unbeliever whatever sin he commits, and not to excommunicate him from Islam for his any action; and jihad will be performed continuously since the day Allah sent me as a prophet until the day the last member of my community will fight with the Dajjal (Antichrist)

Abu Dawud (14:2527) –

The Prophet said: “Striving in the path of Allah (jihad) is incumbent on you along with every ruler, whether he is pious or impious.”

Muslim (1:33) –

The Messenger of Allah said: “I have been commanded to fight against people till they testify that there is no god but Allah, that Muhammad is the messenger of Allah.”

Bukhari (8:387) –

Allah’s Apostle said, “I have been ordered to fight the people till they say: ‘None has the right to be worshipped but Allah”

Muslim (1:149) –

“Abu Dharr reported: I said: Messenger of Allah, which of the deeds is the best? He (the Holy Prophet) replied: Belief in Allah and Jihad in His cause . . . ”

Muslim (20:4645) –

“. . . He (the Messenger of Allah) did that and said: “There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa’id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!”

Muslim (20:4696) –

“The Messenger of Allah (may peace be upon him) said: ‘One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihid died the death of a hypocrite.”

Muslim (19:4321-4323) –

Three separate hadith in which Muhammad shrugs over the news that innocent children were killed in a raid by his men against unbelievers. His response: “They are of them (meaning the enemy).”

Tabari 7:97 -

The morning after the murder of Ashraf, the Prophet declared, “Kill any Jew who falls under your power.”

Ashraf was a poet, killed by Muhammad’s men because he insulted Islam. Here, Muhammad widens the scope of his orders to kill. An innocent Jewish businessman was then slain by his Muslim partner, merely for being non-Muslim.

Tabari 9:69 -

“Killing Unbelievers is a small matter to us” The words of Muhammad, prophet of Islam.

Ibn Ishaq: 327 –

“Allah said, ‘A prophet must slaughter before collecting captives. A slaughtered enemy is driven from the land. Muhammad, you craved the desires of this world, its goods and the ransom captives would bring. But Allah desires killing them to manifest the religion.”

Ibn Ishaq: 990 –

Lest anyone think that cutting off someone’s head while screaming ‘Allah Akbar!’ is a modern custom, here is an account of that very practice under Muhammad, who seems to approve.

Ibn Ishaq: 992 –

“Fight everyone in the way of Allah and kill those who disbelieve in Allah.”

Muhammad’s instructions to his men prior to a military raid.

In closing, not all Muslims wage Jihad. Their benevolence however, is a mark of individual moral character and knowing the difference between right and wrong—not by following Muhammad’s life example or the directives of the Quran, Sirah and Hadith. However, as we’ve witnessed in Europe, Britain and the Arab Spring in the Middle East and in many African countries, when they gain strength in numbers, they often usher in Sharia Law and usurp local laws and ordinances.

It brings to mind the words of the Son of God who walked in Palestine four hundred years before Muhammad – “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.” (Matthew 7:15)

Learn the truth about Islam / Sharia and the clear and present danger it presents to the US. Read unbiased and academic websites like Political Islam , Jihad Watch, Act for America, Atlas Shrugs, and Daniel Pipes.

End Note: Commentary on Quran provided by Dr. Bill Warner of The Center for the Study of Political Islam.

Until next time . . . Wake Up America!

Kevin A. Lehmann

Kevin A. Lehmann, purveyor of CatchKevin.com, is a libertarian-leaning “Constitutional Conservative” and an outspoken opponent of the progressive left’s socialist agenda. A self-described Iconoclastic Christian, Kevin rails against big government, organized religion and the social, ideological and economic war that’s being waged against the United States of America. A prolific writer and nationwide internet radio show commentator, his transparent and no-nonsense style makes Catch Kevin: Right on the Edge! the talk show for real, raw and relevant radio. The first six chapters of his memoir in progress entitled, “Driven: Gambling, Girls, Guts & God,” can be read on his blog at CatchKevin.com.

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Gingrich on Sharia

Via Creeping Sharia

At the current rate, this could be the last presidential cycle where frank comments like this are not a crime. via Newt’s Right on Sharia – The Corner – National Review Online.

Republican presidential candidate Newt Gingrich was asked yesterday whether he would support a Muslim for president. His answer may have been one of the most important teaching moments of the long and difficult campaign season.

Speaker Gingrich responding by saying it depends on whether the candidate was “a modern person who happens to worship Allah.” Or “a person who belonged to any kind of belief in sharia, any kind of effort to impose that on the rest of us.” He rightly concluded by saying that the former would not be a threat while the latter would be a “mortal threat.”

Newt is absolutely right in making such a distinction. The danger we currently face from the so-called Muslim world arises not from the fact that people are Muslim, but from the extent to which they adhere to the totalitarian, supremacist Islamic doctrine of sharia.

 

Gingrich also repeated his earlier call for federal legislation to ensure that sharia is not practiced in U.S. courts. An appellate-court ruling last week in connection with an amendment to the Oklahoma state constitution would seem to preclude such an initiative.

Full quote via The Blaze:

“I am totally opposed to sharia law,” he added.

“If they are a modern person integrated into the modern world and prepared to recognize all religions that’s one thing,” Gingrich began. “If they are the Saudis who demand that we respect them while they refuse to allow either a Jew or Christian to worship in Saudi Arabia, that’s something different.”

Gingrich also pointed out that the Islamization of Turkey — once a country that prided itself on its Western sense and sensibilities — has resulted in a 1400 percent increase in women’s murders.

He added:

“I think we need a president who stands up, tells the truth, and rejects any kind of effort to impose on us a sense of guilt because we believe in our religion and we are prepared to tell the truth and I am totally opposed to a State Department meeting a week ago with the organization of Islamic countries who are seeking to censor any comment about Islam because I think it is a fundamental violation of our right of free speech as Americans…But within that framework a truly modern person who happened to worship would not be a threat. A person who belonged any kind of belief in sharia, any kind of effort to impose that on the rest of us, would be a mortal threat.”

Listen to Gingrich’s remarks on what he believes would be required of a Muslim running for the highest office in the land. Video courtesy of TPM: