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Dec
24
2006

  • In the modern age, this idea of stages of development in the Qur'an's teaching on jihad, culminating in offensive warfare to establish the hegemony of Islamic law, has been affirmed by jihad theorists such as Sayyid Qutb, Syed Abul Ala Maududi, the Pakistani Brigadier S. K. Malik (author of "The Qur'anic Concept of War"), Saudi Chief Justice Sheikh Abdullah bin Muhammad bin Humaid (in his "Jihad in the Qur'an and Sunnah"), and others. It is, of course, an assertion of no little concern to non-Muslims, since it encapsulates a doctrine of warfare against non-Muslims and their ultimate subjugation under Sharia rules, with all that implies.
  • A familiar tactic: Safi acts as if it is I who have originated the idea that the Qur'an is the jihadists' inspiration and justification. Yet all one has to do is read the writings of Osama bin Laden, Zarqawi, and all the rest of them to see their copious use of the Qur'an and Sunnah to justify what they do. They will do this no matter what I am doing, and it is not I who led them to do it.
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Jan
27
2008

These scholars of Islam, who devoted their entire lives to the subject, never made the mistake of relying merely on personal interchanges with Muslim interlocutors, for they understood, as all who have had experience in Muslim countries or with Muslims ou

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islam muslim taquiyya

  • These scholars of Islam, who devoted their entire lives to the subject, never made the mistake of relying merely on personal interchanges with Muslim interlocutors, for they understood, as all who have had experience in Muslim countries or with Muslims outside those countries comes to understand, Muslim apologists are extraordinarily adept at turning on the charm to Westerners wanting to "find out" all about Islam, and well versed in every kind of taqiyya and tu-quoque, and in presenting demisemihemiquavering fractions of fractions of truths, reflected through prisms that bend or refract crazily (see Snell's Law) the occasional beam of truth, and that in the end leave that Western inquirer quite convinced that he has been wrong, that Muslim apologists have a point, and the Western skeptics and "detractors" are far too severe.
Jan
16
2007

  • That's right, folks. You'll be looking at the priest's back as he drones on in the ancient tongue. That's progress, back to the future that was the past. That's when the women were required to attend Mass veiled as well, remember? And why wouldn't that practice be ressurrected as well? Thus the priest can smile with his Muslim brother, contentedly looking down upon the muffled women.
  • In the meantime, I remind Dr. Jasser that words have commonly accepted meanings. Don't try to jam disparate concepts like Islam and democracy together. You have written about the dangers of mixing politics and religion, but again you know damn well that in Islam they are inextricably intermixed, and the policy is to make the world Islam. Muslims need to make clear statements about giving up notions of conquest and about the need for an Islamic Enlightenment, in which Muslims question everything. The rest is either hand-waving or, worse, taqiyya.
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Nov
22
2006

  • for it is the corporate elite and their elected cronies who are and have been using, abusing and selling out America to the Muslims.
  • What about a movement for a constitutional amendment in the US declaring islam seditious and/or not to enjoy the same protections as other religions or political ideologies? Go right for the jugular.
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Nov
4
2006

  • The Council on American-Islamic Relations has affinities to extremists of both the left and right, sharing features with both. Its extensive ties to far-left groups include funding from the Tides Foundation for its "Interfaith Coalition against Hate Crimes";[65] endorsing a statement issued by Refuse & Resist[66] and a "National Day of Protest … to Stop Police Brutality, Repression and the Criminalization of a Generation."[67] CAIR supported the "Civil Liberties Restoration Act," legislation drafted by Open Society Policy Center, an organization founded by George Soros that would obstruct U.S. law enforcement from prosecuting the "War on Extremism." Far-left members of Congress such as Dennis Kucinich (Democrat, Ohio) and Jim McDermott (Democrat, Washington) have turned up as featured speakers at CAIR fundraising events.
Nov
20
2006

  • rief: “Islamic Extremism in the Context of Globalism” focuses on three elements: issues, ideology, and the social psychology of “globalized religion.”
     
     Extremism is not restricted to Muslims but is equally prevalent today among Jews, Christians, Hindus, and Secularists. Among Muslims and others, extremism is a peripheral, albeit perilous phenomenon. Within all groups, it is represented by different camps. It takes on different forms of expression, diverse responses, and is neither internally nor externally monolithic. Nevertheless, some generalizations are possible regarding the phenomenon in today’s globalised world.
     
     Muslim extremists and their Jewish, Christian, Hindu, and Secular counterparts have several features in common. They identify strongly with charismatic leaders, are communalistic, and thrive on a strong “we-feeling” based around their leadership. Their worldviews are black-and-white and sharply dichotomous; they foster unquestioned allegiance to the group and antipathy toward the Other. “Globalised” religious extremists are generally anti-intellectual and anti-theological in a traditional sense. They are averse to the “higher” tradition of their faith, although they justify their innovations through selective retrieval from tradition and atypical interpretations of revelatory texts. The personal religiosity of religious extremists is primarily individualistic and experiential; it roots itself in a sectarian sense of solidarity with the group and the “we-versus-them-feeling” that it inspires. Today’s extremists adopt an idealistic (ahistorical) picture of the past and apocalyptic vision of the future, which lies at the base of their social and political strategies. They have a sharp sense of immediate crisis engendered by the modern world, yet utilize its most advanced technologies—generally with great sophistication—to execute their ends.
     
     “Islamic Extremism in the Context of Globalism” concludes with a search for solutions. All the three essential elements of extremism—grievances, ideology, and social psychology—must be effectively addressed. It is a grave mistake, however, to regard globalized religion as we know it as something unique to our age. Similar developments have happened before in the history of world religions when powerful political and economic realities—as in the Roman Empire—amalgamated vastly diverse ethnic and religious groups in a unified world system. Such precedents provide insight for the future. One of these is that the religious and secular extremisms we face today must be treated as essentially default positions in the absence of satisfactory alternatives.
     
     As Muslims, we are required to restate Islam’s Middle Way as embodied in mainstream Islamic culture and civilization over the centuries. Our vision of the Middle Way must be authentic, articulate, and fully relevant to the pluralistic realities of the global age. But abstract formulations of worldviews are never effective in the abstract; they need human faces that embody them in the eyes of the people like the movements of Malcolm X, Dr. Martin Luther King, and Nelson Mandela. Merely giving directions to the Middle Way is not enough; our communities must cultivate and bring to the forefront a generation of charismatic men and women who embody that path and are role models for others.

  • A few weeks ago, some European leaders met  together in Brussels in order to discuss the fall-out caused by the disastrous  collapse of the military adventures in Iraq and Afghanistan. Concern was  expressed about the surprising (to them) rise of numbers entering the Deen of  Islam in Europe. Another of their concerns was the awareness of a growing unity  and coherence of voice among Muslims who insisted on an end to an ethos which  seemed to license and encourage attacks on Islam. Catholic christianity’s dogmas  had collapsed in an avalanche of financial claims against paedophile priests,  the near-abolition of marriage alongside easy divorce, and the cruel doctrines  around abortion and contraception. To distract from their troubles, the Pope  decided to win favour with his banking creditors by an attack on Islam. At the  Brussels meeting it was decided that a perfect and easy target both to humiliate  the Muslims and to break their spirit was an attack on the so-called ‘Islamic  veil’. This had the added advantage of boosting the fantasy that atheist women  in Europe were ‘free’, were ‘modern’ and not oppressed.
Nov
2
2006

  • Islamic concept of Al-Taqiyah to infiltrate and destroy kafir countries

    - Dr. Walid

    This article by Dr. Walid, a top scholar at the Islamic University, exposes our so-called secular Indian Muslims. By the doctrine of Al-Taqiyah, Muslims dominate crime syndicates, increase population by massive Bangladeshi infiltration and make temporary alliances with Dalits, Christians, etc.

    In the early years of the Islamic conquest of the Arabian peninsula and in the Fatah (Arab-Islamic invasion and conquest of the upper Middle East and the outside world), a Muslim concept was devised to achieve success against the enemy (non Muslims), Al-Taqiyah.

    Al-Taqiyah, from the verb Ittaqu, means linguistically dodge the threat. Politically it means simulate whatever status you need in order to win the war against the enemy ...

    According to Al-Taqiyah, Muslims were granted the Shar'iyee right (legitimacy) to infiltrate the Dar el-Harb (war zone), infiltrate the enemy's cities and forums and plant the seeds of discord and sedition. These agents were acting on behalf of the Muslim authority at war, and therefore were not considered as lying against or denouncing the tenants of Islam.
  • This Jihadic agency of subversion was one of the most fascinating and efficient arms of the conquest. In less than four decades, the Middle East fell to the Arab-Islamic rule [since Arab society was divided again between pagan and Muslim resulting in nephews and sons killing their uncles and fathers in cold blood] followed by North Africa and Central Asia [this was the era of hordes like tribal conquests where barbaric savages invaded pacifist civilians in towns of major civilizations; the same scenario replayed itself against the Arab-Islamic world with the Invasion of the Mongolian hordes].
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Oct
24
2006

  • If Islamism is not a security threat, why did he sign the most sacred of all security documents that says it is a threat? Does he -- and how often -- sign policy papers of supreme significance although he disagrees with their contents? If yes, which ones are they? If no, why did he make an exception with the threat paper? Did the generals �force� him to sign the document? Did they threaten him with a coup d'etat?
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