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    • I claim that Islam is not conducive to the pursuit of rational inquiry, and when  Islam asserts itself, it borrows, co-opts and ultimately, when time has passed  and memory forgotten, claims that these borrowed and co-opted things were  originated by Muslims, not by the native cultures that preceded the Muslims
    • Muslims claim many, many accomplishments we know they had nothing to do with.  Arabic numerals? From India . The concept of zero? From Babylonia . Parabolic  arches? From Assyria . The much ballyhooed claim of translating the Greek corpus  of knowledge into Arabic? It was the Christian Assyrians, who first translated  to Syriac, then to Arabic. The first University? Not Al-Azhar in Cairo (988  A.D.), but the School of Nisibis of the Church of the East (350 A.D.), which had  three departments: Theology, Philosophy and Medicine. Al-Azhar only teaches  Theology.

      Speaking of medicine, Muslims will claim that medicine during  the Golden Age of Islam, the Abbasid period, was the most advanced in the world.  That is correct. But what they don't say is that the medical practitioners were  exclusively Christians. The most famous medical family, the Bakhtishu family,  Assyrians of the Church of the East, produced seven generations of doctors, who  were the official physicians to the Caliphs of Baghdad for nearly 200 years.

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    • "If people are not given a fresh way of understanding what it  means to be a Christian and what it means to be a Christian-based society then  something else may well take the place of all that we're used to and that could  be Islam."

    • In fact,  conquered populations contributed greatly to the history of “Muslim science”  until gradually being decimated by conversion to Islam (under the pressures of  dhimmitude).  The Muslim concentration within a population is directly  proportional to the decline of scientific achievement.  It is no  accident that the Muslim world has had little to show for itself in the last 600  years or so, since running out of new civilizations to  cannibalize.

    • Having said that, I want to help with Islamic reform. If we decide to divide  the Sunna into good Sunna and bad Sunna, how do we do it? We need a rational  method, not whim, taste or like/dislike.



      If we take an overview of the Trilogy, we find two organizing  principles—submission and duality. The Koran is a text devoted to submission and  duality. Submission is straightforward enough, but duality is not as familiar.  Part of the Koran's dual nature is seen in the Meccan Koran and the Medinan  Koran. They contain contradictory principles.



      The Koran gives a method to resolve the contradictions—abrogation. But since  every word in the Koran is from the perfect god, both sides of the contradiction  are true. It is just that the later verse is better than the earlier verse, but  the earlier verse is still true.



      This establishes an Islamic dualistic logic, which can accept both sides of a  contradiction as being true.

    • One who is not reading closely may miss the fact that the “followers of those  hearsay stories” constitute the great majority of Muslims around the world  today, and that in my biography of Muhammad I was merely depicting Muhammad as  he appears in texts written by pious Muslims and accepted by most Muslims as  authoritative. But for Mr. Yuksel, “scholarly integrity requires consistency and  honesty in using sources in evaluating a historic personality,” and Mr. Warner  and I have fallen short of this, daring to “pick and choose from those books as  [we] wish.”


      Of course, if a book is not simply going to reproduce another book in its  entirety, some picking and choosing is necessary, and Mr. Yuksel unfortunately  provides no examples of what he finds so objectionable about the choices I made  in my book, except that I rely on early Islamic traditions about Muhammad –  traditions that he rejects. But for this also I make no apologies, as I was  trying simply to illuminate some elements of mainstream Islamic belief about  Muhammad as he is depicted in mainstream Islamic texts

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    • In al-Munqidh, al-Ghazzali informs us of  how in the prime of his life he was inflicted with a mysterious malady of the  soul, which lasted for nearly two months during which time he was a sceptic in  fact, but not in utterance and doctrine.[4] He was a student in his early  twenties at the Nizamiyyah College in Naishapur when he suffered from this  disease of scepticism.


      What is the nature of this  Ghazzalian doubt? Al-Ghazzali tells us that his doubt has been  generated in the course of his quest for certainty, that is, for knowledge of  the reality of things “as they really are” (haqaiq al-umur)[5]. This knowledge of the reality of  things “as they really are” is what al-Ghazzali calls al-’ilm al-yaqin, a sure and certain  knowledge which he defines as “that in which the thing known is made so manifest  that no doubt clings to it, nor is it accompanied by the possibility of error  and deception, nor can the mind even suppose such a possibility

    • Al-Ghazzali’s quest for  certainty, as he defined it, is none other than this quest of the Gnostic

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    • Abdullah bin Bejad al-Otaibi, one of the two writers, said he feared for his  life and called on the government to intervene. The second writer was Yousef Aba  al-Khail.


      "My articles have been met with fatwas before but it never got to this level  of directly inciting murder or directly accusing someone of no longer being a  Muslim," he told Reuters

    • Perhaps no Western media outlet has exhibited this habit of moral inversion  more regularly than the BBC. In 2006, to take a typical example, Manchester’s  top imam told psychotherapist John Casson that he supported the death penalty  for homosexuality. Casson expressed shock—and the BBC, in a dispatch headlined  imam accused of “gay death” slur, spun the  controversy as an effort by Casson to discredit Islam. The BBC concluded its  story with comments from an Islamic Human Rights Commission spokesman, who  equated Muslim attitudes toward homosexuality with those of “other orthodox  religions, such as Catholicism” and complained that focusing on the issue was  “part of demonizing Muslims.”

    • Or consider the riots that gripped immigrant suburbs in France in the autumn of  2005. These uprisings were largely assertions of Muslim authority over Muslim  neighborhoods, and thus clearly jihadist in character. Yet weeks passed before  many American press outlets mentioned them—and when they did, they de-emphasized  the rioters’ Muslim identity (few cited the cries of “Allahu akbar,” for  instance). Instead, they described the violence as an outburst of frustration  over economic injustice.

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    • It is the dualism of Islam that gives it such power. It has the entire good  cop/bad cop psychology built into its very DNA. There have been other groups  with dualistic ethics, the KKK for instance. But a member of the KKK hates all  blacks all the time. There is a certain bald-faced honesty in the hatred of the  KKK. But Islam has the good cop face to the world most of the time. The bad cop  is held in reserve the same way that a police detective carries a hidden weapon.  


      The ethical dualism means that Islam does not take part in the shared  reciprocity of altruism. As an example, Islam is very big on charity, but  Islamic charity only goes to Muslims. When Saudi Arabia sent money to New  Orleans after hurricane Katrina, the money only went to Muslims, not to  suffering kafirs.

    • It makes an attempt to seem like an egalitarian world history book, but on  closer inspection you find that seven (not all are titled so) of the chapters  deal with Islam or Muslim subjects," wrote the parent, whose name was being  withheld, in a letter to WND.


      "The upsetting part is not only do they go into the history (which would be  acceptable) but also the teaching  of Islam," she said. "This book does not really go into Christianity or the  teachings of Christ, nor does it address religious doctrine elsewhere to the  degree it does Islam."


      She said the book's one page referencing Jews "is only to convey that they  were tortured by Crusaders to get them to convert to 'Christianity.' (It fails  to mention that the biggest persecutors of Jews throughout history and still  today are Arab Muslims). It gives four other one-liner references to the Jews  being blamed for the plagues and problems in the land. It does not talk about  the Jews as making a significant impact on the culture at large."

      • "Among the textbooks examined, the editorial caution that marks coverage of  Christian and Jewish beliefs vanishes in presenting Islam's foundations. With  materials laden with angels, revelations, miracles, prayers, and sacred  exclamations; the story of the Zamzam well; and the titles 'Messenger of God'  and 'Prophet of Islam' the seventh-grade textbooks cross the line into something  other than history, that is, scripture or myth."


        Among the lessons public school students must learn from the various  books:

        • Muhammad "taught equality"

        • Fasting reminds Muslims of people who struggle to get enough food

        • Muhammad told his followers to make sure guests never left a table  hungry

        • Arab traditions include being kind to strangers and helping needy

        "These effusive formulations stop just short of invention and raise questions  about the sources of information," the report said.

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