Wednesday, February 28, 2007


Muslims, despite awkward claims to the contrary, do NOT worship the Judeo-Christian God, Yahweh.

That is why Islam bears FEW similarities to Judaism and Christianity, and those few are summarily cloaked into their converse when applied to outsiders by Muslims. Al-lah's teachings (Islam) run counter to anything taught the Israelites by Yahweh (Judeo-Christianity).

Al-lah is an idol (or deity, if you prefer) that originated in the religions of the Babylonian-Sumerian region of Mesopotamia over 4000 years ago and is also known under such names as Baal, Marduk, or the 'moon-God'.

Muslims DO have their political-religious ideology down correctly. It's just that it is entirely unrelated to anyone else's.


An attendee of the Metropolitan Airports Commission (MAC) hearing in the Minneapolis-St.Paul area conducted to further address the increasing of refusal-of-service penalties for cab drivers reports:

"It was very well attended, especially by the Somali cabbies (must have been 100 of them). Also present were the NAACP, a Teamsters Union representative, Northwest Airlines, the Visitor Bureau, a couple of Imams, a number of blind people with their dogs and a whole lot of media. After about 2 1/2 hours there was a break. A couple of cabbies took the opportunity to pray, and chose an interesting location for that activity."

For the past several months, the Metropolitan Airports Commission has worked with airport taxi industry representatives and with leaders from the Muslim American Society and the Somali Justice Advocacy League. The goal was to find a solution acceptable to everyone as well as being transparent to the customer seeking airport taxi service. Unfortunately, those discussions have not resulted in a workable, voluntary, consensus-based solution. As a result, the Airports Commission is proposing stricter penalties for refusal of service: a 30-day suspension of a driver's airport taxi license for the first instance, and license revocation for a second instance.

Bravo to MAC. It is important that the drivers be sent a strong signal that they must obey the regulations. Were they allowed to boycott travelers with alcohol, Hugh Fitzgerald of Jihad Watch has pointed out that this special exemption would intrude Islamic law “into a mundane commercial transaction in Minnesota” and could lead to the transport system as a whole being divided “between those Islamically observant and those not so.”

Fitzgerald appealed to his readers in October to urge MAC to impose penalties on those who insist on imposing Shar’i norms in Minnesota and to send a message that this practice is unacceptable. The barrage of e-mails and phone calls had the hoped-for effect. According to airport spokesman Patrick Hogan, “We’ve heard from Australia and England. It’s really touched a nerve among a lot of people. The backlash, frankly, has been overwhelming. People are overwhelmingly against any kind of cultural accommodation.”

Now back to the photo posted above, the Muslim practice of public prayer, and a couple of other helpful hints concerning the state of piety these invaders wish to impose upon the secular public arena.

The Islamic leadership makes much hay of its relationship to Abraham. What is rather interesting with all this show of prayer is the violation of law which incriminates these Muslims conducting prayer, not in a mosque, but in airports, and wherever they can create a spectacle (funny, I never see them praying along the sidewalks of our cities, but perhaps I am merely fortunate to have been spared the vain sight thus far). I am not speaking US law, but the law of Abraham. Abraham was ordered by God to come to Him in seclusion. The offering of Isaac was not done in front of an audience, but in solitude as all prayer should be.

Muslims supposedly heap high honor on Jesus, but Jesus gave advice that no one was to pray in public, but to seek out one's closet where one could pray in secret to the Father so that He would reward them in public.

The Islamic leadership often pouts that the West is ignorant of Islam, and while they frequently reject enlightened OT & NT verses that contradict their sacred Qu'ran as pathetic satanic corruptions of the original, if Muslims do not comprehend that prayer is a private matter, it is the fault of the Imams for being in violation of God's law. If they do know this, they are in rebellion in similarity to the Pharisees in the age of the Nazarene, those Pharisees who cared more about what publicity they could generate for themselves than in the proper approach to God, those Pharisees who piled high the burdens of the common man with their own teachings rather than those of God. But of course, Muslims don't follow the Jewish or Christian scriptures, but instead worship the laws of the warrior caste Mohammed set into motion.

Monday, February 26, 2007


I have said this before, but it bears repeating. Muslim groups keep telling the West that we need to respect them and that the West today is arrogant and over-confident. And in a tragic sense, I actually agree.

When the Russian Revolution broke out in 1917, as much as the West hated Communism, in a sense, we actually respected them. We respected the power of their ideas. We recognised that Communism was an potent and powerful alternative value system, and recognised that we would have destroy or contain it, hence the 1921 intervention by the Allied Powers and their (ultimately fruitless) attempt to crush the Red Army and assist the White Russians.

However, when observed at face value it seems that we do not respect the Islamic challenge. To me, this failure speaks volumes about the patronizing ethnocentricism of many people in the West today on both the Left and the Right. Subconsciously, these people of good intentions are assuming that the West will always triumph over all of it's enemies, and thus consider the Islamic challenge hardly worth the bother. This is especially sinister when it is the military that thinks this way.

Make no mistake: the enemy is playing for keeps. Their value system is cruel, tyrannous, and despicable, but also very powerful. We must oppose Islam, to be sure, but we must also respect it's power. Islam is a worthy opponent, just aswere those American patriots who hid behind trees and bushes, in gulleys and in dark of night to defeat the British at the height of their colonial powers, and it is condescending and arrogant for us not to fight this Islamic menace with all means at our disposal.

It is not those who oppose Islam who are the arrogant Westerners—no ma'am, for we have seen the ideological power of Islam, and know that it is a beast not to taken lightly. We are off the plantation, Little Red Riding Hood, it's time to wake up and address what's at the door...

Friday, February 23, 2007


Thanks to Brigette Gabriel who sent me this from Jamie Glazov of

Frontpage Interview's guest today is Bill Warner, the director of the Center for the Study of Political Islam (CSPI). CSPI's goal is to teach the doctrine of political Islam through its books and it has produced a series on its focus. Mr. Warner did not write the CSPI series, but he acts as the agent for a group of scholars who are the authors.

FP: Mr. Warner, welcome back to Frontpage Interview.

In our last interview, you did a powerful job in crystallizing the mortal danger that Political Islam poses to all non-Islamic societies. I think that interview set the stage for a new mandatory discussion: What should we do to protect ourselves from the threat? Yes, we need to understand Political Islam. But once we understand it, what do we do about it? Or is there anything we can really do?

Mr. Warner, let's begin with a general question. What has marked our resistance so far?

Warner: Our resistance so far has been the first stage: to know the enemy and to develop a strategy. We are now coming to the end of it.

Since 9/11 we have had intellectual warriors who have studied Political Islam, built websites, blogged and written books. We now know the entire scope of Islamic doctrine and the biggest elements of a repressed and denied history of the dhimmitude, and annihilation of cultures. To repeat, we now know the doctrine and history of Political Islam at a strategic level. We now know the enemy and this is a mark of our success.

FP: Just for the sake of our readers, define "dhimmi" please.

Warner: A dhimmi is a second class citizen of an Islamic state. They can remain Christian or Jew, but pay a special tax and have very few legal rights. They are forbidden to study the Koran. Hence, today a dhimmi who defers to Political Islam is ignorant of the doctrine of Islam and never challenges it. Dhimmitude is the state of mind of a dhimmi. We are all in debt to Bat Yeor for her research and books on the dhimmi.

FP: Crystallize for us who the enemy is.

Warner: Our enemy is the civilization of dualism. The ultimate nature of Islamic civilization is duality. Dualistic Islamic ethics and politics propose one behavior for Muslims and another behavior for the unbelievers (kafirs). Islam has declared that the civilization of dualism must annihilate that civilization which is based upon a unitary view of humanity-ours. It is logically impossible for a civilization based upon a unitary view of humanity to co-exist with a civilization based upon duality.

History confirms that becoming Islamic means that every aspect of the targeted civilization must cease to exist. And it works 100% of the time. There is no such thing as a culture that is only partially Islamic. The evidence is exquisitely clear.

So for a people who have been raised with an ignorance of Political Islam we have made incredible strides. Remember we had only apologies from those who should have been our first line of defense-our artists, intellectuals, media and the educational system. In a sense we have started at less than zero.

We should all stop, take a deep breath, look at what we have done and congratulate ourselves for completing the first stage: Know the Enemy. Then we need take another deep breath and get back to work: Strategy.

FP: So what should our strategy be?

Warner: Our strategymust be the salvation of our precious civilization. We must save our very selves. All of this cannot be accomplished without the Mind of War. There is a psychology of war that puts everything in a different perspective. We are rich, fat, dumb and happy living in the land that everyone wants to emigrate to. It is easy to turn on the Super Bowl, plan the bar mitzvah, work for a promotion and just let Political Islam have its way. The Mind of War sees that all of what we have is an illusion, that the cancer has started to metastasize. Until we develop the Mind of War, we are doomed. We must have that emergency reserve that war brings out.

Without this state of mind, we will lose all we have. The great civilization of Coptic Egypt of the Pharaohs that lasted 5000 years is gone, a corpse buried beneath Political Islam. Liberal democracy is only 200 years old. Political Islam is 1400 years old and exploding in power. Without the Mind of War, our civilization will become extinct under the impact of the civilization of duality.

FP: This strategy would seem difficult for us to attain because we appear to be very afraid to make comments about Political Islam in our own society, no?

Warner: It is our dhimmitude. It's bizarre. We are afraid of Political Islam and its followers. They are not remotely afraid of us. Why is this? We are in a psychotic state of fear and shame caused by a past of 1400 years of dhimmitude and slavery. This psychosis is the state of the molested mind. The horror of Islamic politics produces a denial that the deaths, conquests, slavery, rape, humiliation, degradation, suffering and civilizational destruction ever happened. The molested mind denies
the history and doctrine of Political Islam. That is the mind of dhimmitude.

Our civilization must acknowledge our status. We are still dhimmis. It has been 1400 years of servitude, slavery, dhimmitude, ignorance and a repressed and denied history. When we understand our history we will see exactly how repressed and in denial we are. The first mark of the dhimmi is ignorance of Political Islam.

We must acknowledge our suffering. We must decide that 270,000,000 of our ancestors did not die in vain. We must gain insight into why we know so little. There is a very deep reason in our collective psyche why we choose to remain ignorant. We are afraid to admit our dhimmitude and slavery to Political Islam. A million Europeans were captured and sold into Islamic slavery. If the history of slavery were completely told, whites and blacks could see each other in a new light.

In the past, this shame, ignorance and fear could be ignored. But now Political Islam is here and has us by the throat. Our future as a civilization depends upon realizing how close to annihilation we are. Only a revolution can save us. We must have a revolt of the dhimmis, a Dhimmi Revolution. After 1400, years it is time we faced our shame and fear with the Mind of War.

This common suffering must be acknowledged and told. The history and stories must be told within our groups and shared with the other groups. Once we know about the Tears of Jihad, we will be strong and courageous. Once we remember the suffering of dhimmitude, we can stop being afraid, have the Mind of War and be heroes in the war to save our civilization.

Luckily the cure for dhimmitude is very simple. Once you know the history and doctrine of Political Islam, you cease being a dhimmi. Knowledge is the key and the only key to freedom from shame and fear. We shall know the truth and the truth will make us free. Our future depends upon our facing the past.

FP: You refer to270 million deaths at the hands of Political Islam. Can you shed light on that figure?

Warner: The figure of270 million is a rough estimate of the death of non-Muslims by the political act of jihad. It is calculated as such:

Thomas Sowell estimates that eleven million slaves were shipped across the Atlantic and fourteen million were sent to the Islamic nations of North Africa and the Middle East. David Livingstone estimated that for every slave who reached the plantation, five others died by being killed in the raid or died on the forced march from illness and privation. So, for 25 million slaves delivered to the market, we have the collateral death of about 120 million people. Muslims ran all the wholesale slave trade in Africa. Death toll: 120 million Africans

The number of Christians martyred by Islam is nine million. A rough estimate by Raphael Moore in History of Asia Minor is that another fifty million died in wars by jihad. So to account for the one million African Christians killed in the 20th century we have: 60 million Christians

Koenard Elst in Negationism in India gives an estimate of eighty million Hindus killed in the total jihad against India. The country of India today is only half the size of ancient India, due to jihad. Death toll: 80 million Hindus

Jihad killed the Buddhists in Turkey, Afghanistan, along the Silk Route,and in India. The total is roughly ten million. Death toll: 10 million Buddhists

The jihad in Arabia was 100 percent effective but the numbers were in the thousands, not millions. After that the Jews submitted and became the dhimmis (servants and second class citizens) of Islam and did not have geographic political power.

This gives a rough estimate of 270 million killed by jihad.

FP: Thank you. Sounds like a holocaust to me—a holocaust that was never taught to me in school or in university. So let's get back to our enemy: Political and Ethical Dualism. But we also have another enemy in terms of the people in our own society who apologize for it, right?

Warner: Yes, Political and Ethical Dualism is the far enemy, the near enemy is its apologists. In the end we will win or lose depending on how we deal with our dhimmi leaders in the media, schools and politics. Once we win the Dhimmi Revolution, winning the war with Political Islam is possible. If we don't win the revolution, our civilization will become extinct.

And what is the nature of the near enemy, the apologists? They want to maintain ignorance about Mohammed and Political Islam's history. Our experience is that when an apologist learns the truth about the doctrine and history of Political Islam, the danger is revealed.

There are basically two kinds of knowledge about Political Islam—knowledge of doctrine and knowledge of history. The full cure requires both. There is a 1400 year-old history of slavery and dhimmitude, so when you are curing ignorance with the history of Political Islam, there is a lot of history to choose from.

The political doctrine is much simpler. You can hold the doctrine in one hand—Koran, Sira and Hadith. Although a detailed knowledge about the Koran is useful, the most powerful element of the doctrine is Mohammed. Mohammed is Islam, so we must educate others about Mohammed, Islam's first politician, and its sacred political model.

FP: Fair enough, so what do we do, write more books?

Warner: We cannot win by writing another book, putting up another website or blog. Those things are individual in nature. We must move to the political phase. This means boots on the ground, people meeting in the same room, people talking to people. Politics. Groups. Meetings. Real people. Not just computer screens, or books. We must have action against the near enemy in our town. This is the battleground we will live or die on as a civilization.

It is impossible for individuals to win this revolution. Our first step must be to build community. So how do we build community? Of course, there are many ways to go about this. Some people can build within a present group. An example would be forming groups within a church or synagogue. Conventions must be held to form strategies.

We must also build community out of strangers. We must develop ways to meet others in our city. Larger communities must be formed from the small communities. We need ways for revolutionaries to learn what is going on with other groups to learn from each other's failures and successes.

A community should be formed out of those who have similar functions with the revolution. As an example, writers should get to know each other personally. Website owners have common problems and need to build community to deal with those common problems. People who write letters to the editor should get to know each other. We have to start working in groups. Join the pack.

FP: It would be very hard to start working in groups because our society is so divided, no?

Warner: Yes, and we must face a fact about getting together in groups. Our civilization may have the Golden Rule as its ideal moral law, but let's face it, we all fall short. We are endlessly divided with gripes, feuds and sore history. Hindus don't trust the Christians; blacks have a grudge with whites, and so on. And there are further divisions within each group.

We must face the political reality today. We either learn to work together on a common political ground or become extinct like Buddhism in Afghanistan. We must have ambassadors between groups. If Protestant Christians get together to deal with Political Islam, they should invite Hindus and Orthodox Christians. Their mutual history of suffering at the hands of Political Islam can be a starting point of a political community. On this basis we can talk and work together.

FP: The task ahead is to confront a lot of ignorance, especially in the media.

Warner: Absolutely, every columnist, politician, preacher, priest, rabbi, artist, writer, professor, or correspondent who makes a statement, comment or conclusion about Political Islam and does not make reference to the death of 270,000,000 victims of jihad, dhimmitude, or the doctrine of Political Islam must be challenged about their ignorance. Every leader in every area must learn the history of dhimmitude, slavery and the life of Mohammed.

The Dhimmi Revolution must get in all leaders' faces and confront them with their ignorance. This has to be without blame. Our leaders are not stupid, but ignorant. And the reason they are ignorant is they grew up in a culture where their teachers were dhimmis, who submitted to Political Islam by remaining ignorant about our history of dhimmitude. These leaders bear the burden of 1400 years of ignorance. Each of them share the psychosis of the molested mind. A mind in denial and fear
caused by the violence of dualistic Political Islam.

Our Dhimmi Revolution is about confronting ignorance. We must first educate ourselves and then our political opponents, the near enemy-the apologists.

FP: Can you talk a little bit more about strategy?

Warner: Our strategy must deal with three of the near enemy-theuniversities, the media and politicians. From a strategic standpoint they are similar. They are organizations that have a small number of middle managers and leaders. This means having a small target list to pressure, lobby and persuade. For instance, a letter to the editor at a paper should not only go to the opinion page editor but up and down the chain of command. Good information should permeate the organization.

Somewhere out there must be some software people who can help us form community and spread information to the right people. As an example: this type of software could be applied to an ongoing letters-to-the-editor group. Fellow writers could communicate with each other, build community and attract new writers, select targets and have organizational email lists of the managers and leaders of the targeted organization. Some of this is being done today, but it must become
organized, coordinated and ongoing.

We must utilize the web for community and strategy. But we must also be in rooms with other people we recognize, be with groups who visit politicians and others we want to influence and persuade.

FP: So how do we teach ourselves?

Warner: Some of us must start teaching those who want to know. CSPI has seen that there are many who don't want to read about the doctrine or history of Political Islam. It is too frightening and depressing. But put them in a group and they love to hear about it and ask questions. There is a change in the air. Some churches are having lectures and classes. The few must teach the many. To take part in the Dhimmi Revolution, you first take the antidote to dhimmitude, knowledge.

FP: How about the universities? The truth about Political Islam is almost not even permitted there.

Warner: The universities are our number one target. Their influence is felt by the politicians and the media. At present the near enemies own the schools. The state universities offer some special opportunities. They are supposed to be in the business of knowledge and they are supported by our tax dollars. We must make demands that the schools teach the history of jihad, dhimmitude, the Tears of Jihad. We can use civil rights lawsuits that claim discrimination and bigotry in the
history departments.

Imagine the uproar we can make by insisting that the full history of slavery be taught. We want all of this history taught, not just the West African limited edition. We have to learn the history of white slavery, Hindu slavery, African slavery taught at the taxpayers' schools. We must know how dualistic Islam enslaved all races, religions and cultures. Arabic has more words for slaves that any other language. We demand the end of ignorance about the history of Political Islam. It is our civil right and we must use every means possible to have the right to know our history of dhimmitude, death and slavery, particularly in a state-funded school.

Universities are a constant forum for Political Islam. We need to have groups visit the campuses and ask good questions. We must harangue, harass, pressure, and make visits to professors, department heads, deans and pressure for full debate. The department of humanities, women's studies, history, political science, African and Middle Eastern studies departments are all target rich environments. We must always push to have the full and true doctrine of Political Islam taught.

FP: What's after the universities?

Warner: Our politicians. We must use the politicians to pressure the state universities. And that means that we must pressure the politicians. Their ignorance will be our point of attack. We must constantly confront our leaders and show them the ways they speak and act like dhimmis. We must show how there is a cure for dhimmitude: the knowledge of the doctrine and history of Political Islam.

We must repeatedly bring up the lack of actual knowledge. We must demand that all politicians know what Sharia law is and what it means. We must demand that politicians learn the political doctrine of Islam. We must demand they know what a dhimmi is. The duality of Islamic ethics must be put before them. Every politician should know the numbers killed in

Mohammed's politics and character must be known. Once you know who Mohammed was, the next Muslim who bends your ear will be heard in a different tone. Every school board member, council member, legislator, and other elected officials must be visited and asked questions about his/her knowledge of Islam's first politician, Mohammed.

FP: Overall, there has to be a massive tactic of exposing ignorance.

Warner: Yes, and shaming ignorance. Any scholar of Political Islam will tell you that it is easy to learn about Political Islam and Mohammed. What is the most amazing thing about Political Islam is the grotesque ignorance by people who are otherwise well versed. We must shame our professors, thinkers, politicians, and media types with the ignorance.

We must also shame our artists and intellectuals regarding their lack of knowledge about Mohammed's persecution of artists and intellectuals. Each time Political Islam kills and threatens another artist or intellectual, we must attack the denial of our effete thinkers. We must show the artists and intellectuals their ignorance and dhimmitude and invite them to join the Dhimmi Revolution and produce art to free their civilization from dhimmitude.

In the end, the near enemy must understand that any statement, comment or opinion they make about Political Islam that does not mention violent jihad and Mohammed s based upon ignorance. The constant question that every follower of Political Islam, or apologist for Political Islam, must answer is, "What did Mohammed do or Allah say?" It is the only question and we must learn to answer it as well.

When we shame the apologists for their ignorance it must be without rancor. But they must face that their opinions about Political Islam show an ignorance about our dhimmi history, and the deaths of 270,000,000 victims of jihad.

FP: So some final words?

Warner: To win the Dhimmi Revolution, we must work as a community. We have to address the frequent hope seen on the web when someone proposes a great legal solution to our problem about Political Islam. But no matter what your idea is or how good it is, it doesn't matter. CSPI is aware of one Congressman who has the slightest awareness about Political
Islam. Before we can implement any political ideas we must have a political base. At this time, we don't need great solutions, we need to prepare a trained political base before we can do anything. We must take the Dhimmi Revolution to every Congressman and every Senator and every state legislator before we can get a single bill passed.

The Dhimmi Revolution is to build community, know the far enemy, confront the near enemy.

In summary, we have finished the first stage of our struggle to defend our civilization-know the enemy and its dualistic politics and dualistic ethics. The age of individuals is coming to an end and we must enter the phase of grassroots politics. We are too weak and divided to confront Political Islam, the far enemy. We must first confront the near enemy, our apologists for Political Islam. The doctrine and history of Political Islam is the weapon we can use to reveal our near enemy's
ignorance about Mohammed. We must turn to building community so that we can work in groups to do the necessary political work. We must harness existing groups and create special interest groups designed to carry the Dhimmi Revolution to the universities, politicians, artists, intellectuals and the media.

FP: Bill Warner, thank you for joining Frontpage Interview.

Warner: Thank you Jamie.

Sunday, February 18, 2007


MINOT AIR FORCE BASE, N.D. - With the wind chill making it seem like 40 below zero, Lt. Col. Daniel Millman said the Air Force picked the right place to test a new fuel. Millman, flying a B-52 bomber in these freezing conditions, helped test a synthetic fuel blend that could be made domestically from coal or natural gas as the Air Force seeks to wean its dependence on foreign crude and defray soaring fuel costs.

The cold-weather tests of the fuel, which wrapped up earlier this month, showed it compared well to conventional petroleum-based military aviation fuel, JP-8, Air Force officials said.

"It behaves exactly the same as JP-8, no more no less," Millman said.

The fuel is a Fischer-Tropsch fuel, named after the two German scientists who developed the process in 1923 of converting natural gas or coal into liquid fuel. Germany used the process to convert coal to fuel during World War II. And apartheid-era South Africa, faced with embargoes, also built coal-to-fuel plants.

At $20 a barrel, the Fischer-Tropsch fuel the Air Force is testing costs about eight times as much as the standard fuel it uses, so its widespread use in military aircraft could still be years away. But proponents of the fuel argue that if there was increased commercial demand—and airlines are interested in the outcome of the tests, according to one Air Force official&151;its price would drop drastically. Furthermore, they say, it would offer a measure of protection should there be disruptions in the flow of global crude.

"The fact that we would not be dependent on foreign sources of crude is the prime driver for this fuel," said Col. Eldon A. Woodie, commander of the Minot Air Force Base 5th Bomb Wing. Woodie said he's sold on the fuel after the B-52 tests of it at Minot.

"Can we start this thing in cold weather? If we lose a motor in flight, can we restart it? At 47,000 feet can we get away from attack missiles? Yes. In every instance it performed," he said.

One added benefit of the fuel is that it burns cleaner than traditional jet fuel, Woodie said. William Harrison, chief of the fuels branch at Wright-Patterson Air Force Base in Dayton, Ohio, said the cold-weather testing at Minot "was a key milestone for the approval of using the synthetic fuel."

A complete test report will likely be completed this summer, Harrison said. Jack Holmes, the CEO of Syntroleum Corp., which produced the natural gas-based synthetic fuel used in the Air Force trials at a test plant the company built, said it could also be made of coal.

"There are 280 billion tons of proven coal reserves in the U.S," Holmes said. "The raw material source is there. But economics, of course, is the key. At current oil prices, the economics are good and make sense. The risk is: How sustainable are those oil prices?"

Building a commercial plant to make the synthetic fuel would carry some risk, as it would take several years and cost billions of dollars, Holmes said, adding. "We've got a saying in our industry: Everybody wants to be the first person to build the second plant."

Friday, February 16, 2007


Here's yet another clipping I cribbed from Robert Spencer's Jihad Watch. So it must be true. There DOES exist a handful of moderate or should we dare hope, reformist Muslims out here in Infidelphia. Reports on the continuing persecution of Jamal Miftah, a Muslim in Tulsa, who has been called "un-Islamic" by the imam of a US mosque for daring to condemn Osama bin Laden. "It was not an express threat," says Miftah of what mosque leaders were saying about him, "but it is an implied message to the others: that he isn't Islamic, you kill him, you go to heaven."

The Al-Salaam Mosque in Tulsa, which booted out Miftah, said they would receive him back if he apologizes for the op-ed he wrote against bin Laden—although now they say they only kicked him out because he was too loud during Islamic services. Sure. You'd think they'd put up with the inconvenience of his loud voice considering the fact that he was articulating the moderation that we're constantly told that they all believe in, wouldn't they? After all, Muslim leaders complain that moderate Muslims get no attention from the media—surely they would all want to stand behind Jamal Miftah, wouldn't they? Wouldn't they?

As someone else has pointed out, why should this man retract an article he wrote if the reason he got kicked out of the nicey nice group in the first place was not the writing of the article, but of being too loud in services. Muslim logic is indeed a marvelous thing to behold. Not!

While others have noted that he did not repudiate the Koran, Mohammed, and the idea that Islam is a religion of peace, and therefore is hardly a moderate, I however, could not find the original article penned by Mr. Miftah. Thus, I salute Mr. Miftah for at least having the courage of spirit to reject the hardliners who applaud the acts of war against America, even upon threat of death.


Houari Boumedienne, Algeria’s undisputed ruler until his death in 1978, said it clearly in a 1974 UN speech:

“One day, millions of men will leave the Southern Hemisphere to go to the Northern Hemisphere. And they will not go there as friends. Because they will go there to conquer it. And they will conquer it with their sons. The wombs of our women will give us victory.”


There are many radical Latino groups calling for the violent overthrow of their "white" oppressors and the return of the American west to the mythical Aztlan from which they believe their land was stolen. Many Americans do not believe these fringe groups have any power and influence, so they dismiss them as harmless.

Yet these groups continually draw U.S. Congressmen and staff members to their meetings. Corporate benefactors and foundations contribute funds and other means of support that enable these groups to thrive and proliferate.

Recently, two representatives from Jim Gilchrist's Minuteman Project [MMP] attended a meeting of the National Alliance for Human Rights, whose coordinator is Armando Navarro, a professor at the University of California, Riverside.

MMP National Spokesman Raymond Herrera and MMP National Rally Coordinator Robin Hvidston, two of Gilchrist's most street-savvy rally organizers, were alarmed by the racist rhetoric that permeated the meeting, punctuated by calls for violence against "white" people.

Bank of America is now issuing its credit cards to people with no Social Security number, who have broken the law, and who are in this country illegally. To Bank of America, apparently, they are simply a new market.

Bank of America says the program has nothing to do with illegal aliens and defends the program, saying it's only a pilot program in 51 banks, saying, "This initiative lets customers build a solid credit history with a leading bank." But the bank only requires a taxpayer identification number, something many illegal aliens have, something the IRS Web site says should not be used as identification.

Steven Camarota of the Center for Immigration Studies said: "Well, there's no question that the intent of this new policy is to give credit cards to illegal aliens. They're hoping to tap a new market. They're hoping to make some money. So anyone who suggests otherwise is just silly." The worry is the program aides and abets any illegal alien to stay in the country, establish credit, and put down roots.

The Department of Homeland Security today said, "We are not privy to all of the details of the program. We will be looking at it very carefully." And added, "It facilitates the risk of identity theft," and said money laundering through the program could be "entirely possible."

Thursday, February 15, 2007


The Religious Policeman. Now here is an amazing website. Allegedly penned by a Saudi ex-pat in Great Britain, this blogger is notably humorous in tackling those extremely dangerous topics ailing our Muslim friends still suffering from an overdose of false piety and misplaced moral outrage after a lifetime of brainwashing at the local neighborhood midrassah and the holy book of their choice.


Yes, we are at war, even though it seems we are inviting disaster and our own defeat with our open borders, stupifying immigration policies, and irrational political correctness on all things Muslim, echoing down from the president, most of Congress, and the pro-active enemies in our midst, but this is the real thing, folks. Originally posted on the FBI website, you can read most of the official Al-Qaeda operations manual here at the Disaster Center site. Posted are Lessons 1-12, and number 18.


Note the reek of dhimmitude in this report. And to think that the writer is a ranking member of Homeland Security. Reads more like he is working front and center for the Saudi Arabian dictatorship spewing all this one-sided milk and cookies mush. Why am I posting this article, despite its utter silence on the active ingredients of this religion of death? Often when confronted with the confounding obstinency and absurdity of current global events, we forget just what blueprint our own team in this war is using. To question WHY we are using this blueprint, we need simply to track the money trail. It's easy to spot, and is slippery like oil. Put simply, the Saudis own lock, stock, and barrel, our American policymakers. To those American patriots who love truth and country, to those patriots who love one's own American culture as much as anyone else loves theirs, I say, read and weep. Imposters are everywhere. Like all cults, Islam emphasizes its outward appearnace of piety, but in the end, Islam is death and oppression to all but a few. Totalitarianism under a religious banner is no less a menace than those who have tossed theocracy in the toilet.

Learning to Think like an Arab Muslim: a Short Guide to Understanding the Arab Mentality

By Edward V. Badolato, Executive Vice President for Homeland Security
1717 Pennsylvania Ave., 9th Fl.
Washington DC 20006
Phone 202.261.1910
Fax 202.261.1949

Dealing with terrorism, especially Islamic Fundamentalists, requires an intimate knowledge of terrorism, terrorist operations, and especially the key cultural features that makes up the Arab psyche. An understanding and detailed background knowledge of the Arab mentality is critical to performing accurate threat analysis. Understanding Arab culture can provide valuable insights into the changing nature of Post 9-11 terrorism, and how to rank and prioritize potential threats. To outsmart our clever and elusive Islamic terrorist foes, one must first understand what makes him tick. This paper is based on years of experience in the Middle East, and is dedicated to helping the reader understand the Arab mentality.

The Arabs are a proud and sensitive people whose culture is mainly derived from three key factors: family, language, and religion. No adequate understanding of Arab culture is possible without first examining these three major elements and the pervading impact they have had on their culture. Cultural understanding by Americans of the Arabs is especially important at present because it can provide a basis for our own interactive behavior with them as well as a basis for interpreting their actions.

The Arab's cultural system has proven functionally useful in the Middle East because it provides the Arab with an accepted behavior pattern which dominates daily life. In the Middle East, these accepted behavioral patterns have been developed over centuries through the Arab's social response to various stimuli such as images of human nature, man's dealing with good and evil, idealistic images of correct personal behavior, concepts of political relationships and an Arab's commonly accepted view of the world as basically threatening and harsh. The Arab response to these various stimuli over a period of centuries has produced cultural attitudes which eventually developed into their behavioral characteristics.

To begin to understand the Arabs, one must first understand the major factors influencing Arab culture: family, language and religion. The kinship characteristic includes a set of group dynamics that are built around the family. Their language exerts tremendous influence on their personal interaction and emotional tenor. Their religion, Islam, is an ultimate expression of the idealism of the Arab. Any discussion of Arab culture must also include their dominant cultural concerns, such as continuation of the close knit family. Loss of their Arab identity, the corruption of youth, the incursion of the West, and the issue of Islamic fundamentalism.

The 'Five Pillars' of Islam are the foundation of Muslim life:

1. Faith or belief in the Oneness of God and the finality of the prophet hood of Muhammad;
2. Establishment of the daily prayers;
3. Concern for and almsgiving to the needy;
4. Self-purification through fasting; and
5. The pilgrimage to Mecca for those who are able.

Imam or Faith
To a Muslim there is none worthy of worship except God and Muhammad is the messenger of God. This declaration of faith is called the shahadah, a simple formula that all the faithful pronounce. The significance of this declaration is the belief that the only purpose of life is to serve and obey God, and this is achieved through the teachings and practices of the Last Prophet, Muhammad.

Salah or Prayer
Salah is the name for the obligatory prayers that are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam and there are no priests. Prayers are led by a learned person who knows the Qur'an and is generally chosen by the congregation.

Prayers are said at dawn, mid-day, late-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. These five prescribed prayers contain verses from the Qur'an, and are said in Arabic, the language of the Revelation. Personal supplications, however, can be offered in one's own language and at any time.

Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Oftentimes visitors to the Muslim world are struck by the centrality of prayers in daily life.

A translation of the Adan or Call to Prayer is:

God is Great.
God is Great.
God is Great.
God is Great.
I testify that there is none worthy of worship except God.
I testify that there is none worthy of worship except God.
I testify that Muhammad is the messenger of God.
I testify that Muhammad is the messenger of God.
Come to prayer!
Come to prayer!
Come to success!
Come to success!
God is Great!
God is Great!
There is none worthy of worship except God.

Zakah. The financial obligation upon Muslims.
An important principle of Islam is that everything belongs to God, and that wealth is therefore held by human beings in trust. The word zakah means both "purification" and "growth." Our possessions are purified by setting aside a proportion for those in need and for the society in general. Like the pruning of plants, this cutting back balances and encourages new growth.

Each Muslim calculates his or her own zakah individually. This involves the annual payment of a fortieth of one's capital, excluding such items as primary residence, car and professional tools.

An individual may also give as much as he or she pleases as sadaqah, and does so preferably in secret. Although this word can be translated as "voluntary charity" it has a wider meaning.

The Prophet said, "Even meeting your brother with a cheerful face is an act of charity." The Prophet also said: "Charity is a necessity for every Muslim." He was asked: "What if a person has nothing?" The Prophet replied: "He should work with his own hands for his benefit and then give something out of such earnings in charity." The Companions of the Prophet asked: "What if he is not able to work?" The Prophet said: "He should help the poor and needy." The Companions further asked: "What if he cannot do even that?" The Prophet said: "He should urge others to do good." The Companions said: "What if he lacks that also?" The Prophet said: "He should check himself from doing evil. That is also an act of charity."

Sawm or Fasting
Every year in the month of Ramadan, all Muslims fast from dawn until sundown—abstaining from food, drink, and sexual relations with their spouses.

Those who are sick, elderly, or on a journey, and women who are menstruating, pregnant or nursing, are permitted to break the fast and make up an equal number of days later in the year if they are healthy and able. Children begin to fast (and to observe prayers) from puberty, although many start earlier.

Although fasting is beneficial to health, it is mainly a method of self-purification and self-restraint. By cutting oneself from worldly comforts, even for a short time, a fasting person focuses on his or her purpose in life by constantly being aware of the presence of God.

God states in the Qur'an: "O you who believe! Fasting is prescribed for you as it was prescribed to those before you that you may learn self-restraint." (Qur'an 2:183)

Hajj or Pilgrimage
The pilgrimage to Mecca (the hajj) is an obligation only for those who are physically and financially able to do so. Nevertheless, over two million people go to Mecca each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another.

The annual hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that hajj and Ramadan fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments that strip away distinctions of class and culture, so that all stand equal before God.

The rites of the hajj, which are of Abrahamic origin, include going around the Ka'bah seven times, and going seven times between the hills of Safa and Marwa as did Hagar (Hajir, Abraham's wife) during her search for water. The pilgrims later stand together on the wide plains of 'Arafat (a large expanse of desert outside Mecca) and join in prayer for God's forgiveness, in what is often thought as a preview of the Day of Judgment.

The close of the hajj is marked by a festival, the 'Id al Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This and the 'Id al Fitr, a festive day celebrating the end of Ramadan, are two key holidays of the Islamic calendar.

The Family. The first major factor overshadowing all other societal demands of an Arab is that of family and kin.

The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured and rarely leave home until the time they marry.

Parents are greatly respected in the Islamic tradition. Mothers are particularly honored: the Qur'an teaches that since mothers suffer during pregnancy, childbirth, and child rearing, they deserve a special consideration and kindness.

It is stated in the Qur'an: "And we have enjoined upon man (to be good) to his parents. With difficulty upon difficulty did his mother bear him and wean him for two years. Show gratitude to Me and to your parents; to Me is your final goal." (Qur'an 31:14)

A Muslim marriage is both a sacred act and a legal agreement, in which either partner is free to include legitimate conditions. As a result, divorce, although entirely uncommon, is permitted only as a last resort. Marriage customs vary widely from country to country.

An Arab's concept of the world has occasionally been described as a series of seven concentric circles with the individual Arab at the center. He is surrounded by the circle of his immediate family, and outside that circle is his extended family or tribe. Next are his immediate geographic region and then his country. Outside of his country ring is the rest of the Arab world; then the rest of the Muslim world, the "Dar al Islam," or the area of Muslim peace and stability. Outside this ring is the rest of the world viewed by the Arab as the "Dar al Harb" or war area.

The principal means of reinforcing familial relationships is through marriage. Arab marriage patterns are usually within their own family group with the most desired partners being cousins. One of the long-term results of this custom has been the development of a highly organized social structure among a closely-knit family. Even with extended family members, the goals of family well being and honor are principal considerations.

The style of Arab parenting is responsible for much of their behavioral traits according to the noted Arab cultural expert, Dr. Raphael Patai who claims that Arab children have difficulty establishing a predictable pattern arid a differentiation between love and discipline. This fluctuation between a loving mother and stern disciplinarian father can add to the complexity of growing up and often fosters schizoid personality traits. Many Arabists have commented on the rapid change of Arab emotions and reasoning. Lawrence of Arabia spoke of this when he said that the Arabs view "everything black or white with no middle ground." This roller coaster type of behavior is often demonstrated by cool self‑control followed by uncontrolled public outbursts of emotion. This also illustrates the ease with which a crowd can become violent in the Arab world. No doubt, tightly controlled families, closeness of living space and intense family pressures contribute to another important Arab behavioral trait stemming from group dynamics. That trait is conflict.

Arab behavior has a propensity for conflict. The Muslim community expanded rapidly after the Prophet's death. Within a few decades, the territory under Muslim rule had extended onto three continents—Asia, Africa and Europe. Over the next few centuries this Empire continued to expand its conquests and Islam gradually became the chosen faith of the majority of the world’s inhabitants. Among the reasons for the rapid spread of Islam was the simplicity of its doctrine—Islam calls for faith in only One God, Allah, and it was made relatively easy for conquered peoples to convert..

Reasons for Arab conflict may lie again with the family where competitiveness is instilled at an early age, and life generally exists under various forms of intense pressure. An old Arab saying aptly describes the competitive, hostile spirit bred into Arab children:

"I against my brother, my brother and I against our cousins, my brother, my cousins and I against the world."

Another probable cause of this intense conflict is Arab history itself, which has been dominated by warfare, domestic upheaval and struggles against invasions from outside the Arab world. The legacy of this history is a basic, almost visceral mistrust of‑ any outside group, or more specifically, any Western state whose true ultimate intentions cannot readily be determined, but which they feel will most likely be bad for the Arabs.

There are many other internal sources of conflict in the Middle East, which have existed among the Arabs themselves for centuries. Some of these long‑standing sources of conflict are strategic conflicts, economic rivalries, ideological wars, tribal and religious disagreements--and just plain cultural differences. For example, there has been strategic rivalry between the Mesopotamians of the Fertile Crescent and the Egyptians since ancient times. More recently, strategic struggles have taken place over the Lebanon, the White Nile, the Red Sea and the Arabian Gulf (as most commonly refer to as the Persian Gulf).

Also economically, the conflict over scarce resources now continues with oil, land, water, and mineral rights taking the place of food, (although still strategically important in some countries), and caravan routes. Today's ideological conflicts often place the progressive socialists (Iraq, Libya, Syria and Algeria) against the conservative traditional states. There are also problems within these groups as Iraqi Baathi's against Syrian Baathi's, various "isms" such as Pan Arabism, progressivism, Wahabism, and socialism all typify the general ideological fragmentation of the Arab population and add to the spectrum of conflict. In the area of tribal and religious conflict, numerous rivalries predate recorded history. Consider that the early Islamic wars after the death of the Prophet brought on the Sunni‑Shiite tensions, which remain today in many areas such as Iran, Iraq, Syria and Lebanon.

When asked why the more recent Iran‑Iraq war began, one Arab historian noted that it really began at the battle of Qaddisiya over a thousand years ago when Mohammed's son‑in‑law, Ali, was defeated by the forerunners of today's Sunni Arabs. Viewed from this perspective, even the Christian‑Muslim struggle in Lebanon appeared to be part of this historic trend of religious conflict. Dynastic rivalries, such as between the House of Saudi and the Hashemite Kingdom of Jordan has always been a factor in Arab life. Also, there is the age old struggle between the desert bedouin and the townsman such as was rekindled in the intense 1970 conflict between the Jordanian Army's bedouins of the Desert Legion and the Palestinian townsmen in Jordan.

In dealing with Arabs, consideration must always be given to their patterned behavior for dealing with potential conflict. Especially in military affairs, the undercurrents of traditional conflict can limit the number of options available to a decision maker and limit his overall capability to correct a problem. Historically, this has been evident in the difficulty in making and maintaining Middle Eastern alliances. Suspicion of a traditional enemy's territorial ambitions die hard, and international troop movements to shore up Arab allies or as part of a peacekeeping force are usually very difficult because of the fear that the visiting soldiers may be used against the host government or that they will be very reluctant to leave. Likewise, new pacts on military agreements with western foreign powers are initially viewed negatively by an Arab state's neighbors because of the potential impact on inter‑Arab affairs as well as a xenophobic fear of the West. Experience has shown that it is fairly unusual for an Arab state to enter into an agreement with an outside power without first consulting with its neighbors to allay their fears about a potential change in the local balance of power and to forestall potential conflict.

Because conflict appears to be such a normal behavioral characteristic in Arab group dynamics at the individual. group or even international levels, it seems reasonable that the Arabs would have developed a traditional means of settling their differences--and they have. Over the centuries they have developed a ritualized. form of mediation for dealing with conflict. A study of Arab history, and even present day events. points out that the traditional methods of mediation have been used time and time again. In large scale hostilities the mediation may at times seem ineffective to a Westerner, but it does serve several purposes. It interrupts the fighting, lets cooler heads prevail and gives each side an honorable way out of the quarrel.

The methodology is essentially the same for a small personal quarrel or a war. It is arranged around a mediator who plays a specific role. The mediator or wasit is usually a man (or country) of personality, status, respect, wealth and influence with both sides. Picking or persuading the perfect mediator is obviously the sine qua non of successfully mediating a conflict. Traditionally it has been the rule that a mediator meets with much greater success if he is a man of prestige. Custom requires that the steps in mediation follow a specific pattern: separate the fighting parties, make it physically impossible to continue the fighting, arrange a solution which will not cause a loss of face or honor to either side, and then guarantee the restitution or final agreement. There are numerous examples of conflict mediation in the Arab world from the personal to the international level. They are all ritualized and it appears that the major difficulty lies in getting the right mediator at the outset. A lesson the United States has had difficulty grasping in its long quest for Middle East peace.

In the Arab world there is little stigma placed on the loss of self control and what westerners would consider hysterical public outbursts of emotion. This is a particularly frequent factor in group dynamics, and it is often demonstrated by the way in which a crowd can suddenly give way to outbursts of anger and violence. Reasons given for this generally lead back to the Arab family--closeness, competitiveness and conflict. Also, some cause might be related to the Arab means of vocal expression where they routinely express themselves by shouting, often accompanied by angry gestures in the marketplace, when correcting children, at funerals, etc. Opportunities for emotional outpourings are frequent in an Arab's daily life, and with the impetus of crowd mentality, these emotions are likely to break loose with chain reactions.

An Arab crowd is high strung emotionally, and violent crowds are a frequent occurrence during periods of stress and crisis. Deaths of national leaders, political rallies, anti‑western rallies, etc., all qualify as reasons for Arab disorders. There can even be less serious reasons, for example in Lebanon the author witnessed a severe riot in 1978 over the unpopular outcome of a beauty contest.

Arab Emotions and Hyperbole. The second major factor influencing Arab culture is language. The Arabs place a high value on the Arabic language, and it exerts an overpowering psychological influence over their behavior. Arabic scholars have long known that even though most languages are influenced by the culture and people who speak it‑, Arabic has an influence over the psychology and culture of the people who use it. "English cannot even challenge Arabic for its sheer power and ability to impact on the emotions of the listener," according to the noted Arab‑‑American historian, P. K. Hitti who also states that "no people in the world has such enthusiastic admiration for literary expression and is so moved by the word, spoken or written."

Not only are the listeners moved, but Arabic has an impact on speakers as well. Orators are prone to be carried away in verbal exaggeration when speaking before an audience. This exaggeration is called mubalagha in Arabic, but it is not considered to be a derogatory term by the Arabs. Rather it is considered to be an admirable capacity for oratorical eloquence. A key point in understanding Arab hyperbole is that their mentality finds nothing wrong with eloquent exaggeration because they feel that words really shouldn't be taken at all times at their face value. The Arab Scholar, Edward Atiyah, supports this by his comment that Arabs as a people are swayed "more by ideas than by facts." The mastery of a rich rhythmic vocabulary with lyrical phrases is a highly valued oral skill which is often attained even by illiterates.

It is an understatement to say that the Arabs merely value their language, for it is a most beloved possession. One reason for their love affair with Arabic is the melodious pleasure derived from hearing and saying certain traditional words and patterns of words derived from its rich literary heritage. But probably the most important underlying reason for their love of Arabic is the Qur'an and the belief that this holy book, set forth in Arabic, is an expression of man's highest earthly linguistic achievement.

Understanding the Arab's love of Arabic makes it easier to comprehend that speakers are admired, not so much for what they say, but how they say it. For example, Egypt’s President Nasser could hold crowds spellbound for hours with his eloquence. After the Six Day War in fact, crowds of Arabs would gather around every village television set to admire and applaud the Rais—the President's--marathon speeches because of their elaborate flowing classical style. Even today, Nasser's speeches remain as a prime example of the orator's craft, and for years students of Arabic at the State Department's Foreign Service Institute in Washington. D.C. studied them as an example of mubalaghato hear his long speeches, appreciating not so much what he said, but how he said it.


Arab Emotions and Hyperbole.

The second major factor influencing Arab culture is language. The Arabs place a high value on the Arabic language‑, and it exerts an overpowering psychological influence over their behavior. Arabic scholars have long known that even though most languages are influenced by the culture and people who speak it‑, Arabic has an influence over the psychology and culture of the people who use it. "English cannot even challenge Arabic for its sheer power and ability to impact on the emotions of the listener," according to the noted Arab‑‑American historian, P. K. Hitti, who also states that "no people in the world has such enthusiastic admiration for literary expression and is so moved by the word, spoken or written."

Not only are the listeners moved, but Arabic has an impact on speakers as well. Orators are prone to be carried away in verbal exaggeration when speaking before an audience.

One should never underestimate the behavioral impact that the Arabic language has on the Arab people. Its psychological influence lies in three main areas: general vagueness of thought; overemphasis on words at the expense of their meanings and stereotyped emotional vocal responses to specific situations. The most difficult of these behavioral influences for Americans to understand is overemphasis and exaggeration. There are numerous examples of how exaggeration and emphatic overemphasis can lead Arab speakers down the path to outlandish public statements. For example, Patai tells the amusing story of the A‑‑bomb made by a Syrian tinsmith: "On the eve of the 1948 Israeli War of Independence, Musa Alami. a well known Palestinian leader was attempting to gain support in various Arab capitals. In Damascus the President of Syria told him: "I am happy to tell you that our Army and its equipment are of the highest order and we'll be able to deal with a few Jews; and I can tell you in confidence that we even have an atomic bomb ... yes it was made locally; we fortunately found a clever fellow, a tinsmith..."

Most Arabic scholars feel that this mubalagha as well as tawkid (assertion) is almost a linguistic game played between speaker and listener. In his article on the influence of language on Arab psychology, the Arab scholar, Dr. Edward Shouby, comments on mubalagha and tawkid, and his words are worth remembering:

"Arabs are forced to over‑assert and exaggerate in almost all types of communications, as otherwise they stand a good chance of being gravely misunderstood. If an Arab says exactly what he means without the expected exaggeration, other Arabs may think that he means the opposite. This fact leads to misunderstandings on the part of non‑Arabs who do not realize that the Arab is merely following a linguistic tradition."

Shouby's comments emphasize the important concept that the average Arab uses exaggeration and overemphasis without even being aware that he is doing it. It is very difficult for an Arab to make a simple statement of fact. For this reason it usually pays to be cautious about focusing on exact translations of Arabic statements such as the long rambling tirades of Gadhafi from which the emotional and inflammatory mubalagha statements are usually quoted directly by the Western press

There is also a bit of wish fulfillment in Arab exaggeration. They at times can have such a strong desire for an event to take place that they make a statement that confuses the desired action with an accomplished fact. The general vagueness of thought and ambiguous structure of the Arabic language itself also contributes to this tendency to exaggerate and substitute words for action. For example, in sentences expressing wishes such as Wallahi la fa' altu which can be literally translated "By Allah, I did not do (it) , can actually mean "By Allah I shall not do (it)." Another example is the word phrase badrab which literally translates "I want to beat," but actually means "I shall beat." This linguistic subtlety between desired actions and accomplished fact should be considered when listening to the emphatic statements of Arabs. It is obvious that time and action can have very subtle connotations in the translation of Arabic. Westerners should be wary of this.

Arab idealism as expressed through Islam is a dominant cultural feature.

Based on its linguistic origin, the Arabic word 'Islam' means to achieve peace—peace with God, peace within oneself, and peace with the creations of God through submission to God and commitment to His guidance. (And we thought it meant "submission".)

Islam is not a new religion but the final culmination and fulfillment of the same basic truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is not just a personal religion but a complete way of living. (Brought to us by the forces of the ANTI-CHRIST.)

Over a billion people from all races, nationalities and cultures across the globe are Muslim—from the rice farms of Indonesia to the heart of Africa; from the skyscrapers of New York to the Bedouin tents in Arabia. Only 18% of Muslims live in the Arab world; a fifth are found in Sub-Saharan Africa; and the world's largest Muslim community is in Indonesia. Substantial parts of Asia are Muslim, while significant minorities are to be found in the Central Asian republics, India, China, North and South America, Eastern and Western Europe.

The Islamic religion has always been a source of law and sociopolitical ideology, and from past to present.

As Muslim civilization developed, it absorbed the heritage of ancient civilizations like Egypt, Persia and Greece, whose learning was preserved in the libraries and with the scholars of its cities. Some Muslim scholars turned their attention to these centers of learning and sought to acquaint themselves with the knowledge taught and cultivated in them. They, therefore, set about with a concerted effort to translate the philosophical and scientific works available to them, not only from the Greek and Syriac languages (the languages of eastern Christian scholars), but also from Pahlavi, the scholarly language of pre-Islamic Persia, and even from Sanskrit, an ancient Indian language. Arab scholars became the keepers of the period’s science and knowledge—an accomplishment upon which many modern Arabs look back upon with great pride.

Over the years, Arab philosophers have attempted to rationalize and legitimatize their ideals in terms compatible with Islamic idealism. The Islamic scholar. W. Cantwell Smith, has aptly described the Muslim's almost quixotic loyalty to the Islamic ideal as "a passionate but rational pursuit of that social justice that was once the dominant note of the faith and the dominant goal of its forms and institutions." The idealism of Islam can be viewed as the ultimate set of personal rules for Arab behavior, and it provides an all encompassing code of interpersonal relations. This code is embodied in the Shari'a which is a sacred body of Islamic law derived from the Qur'an The Shari’a dominates all aspects of life and society in a way that is almost incomprehensible to an American.

The Qur'an is the very word of God, Almighty. A complete record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad. The Qur'an was memorized by Muhammad and his followers, dictated to his companions, and written down by scribes, who cross-checked it during the Prophet's lifetime. Not one word of its 114 surahs (parts or chapters) has been changed over the centuries. The Qur'an is in every detail the same unique text that was revealed to Muhammad fourteen centuries ago.

The Qur'an is the principal source of every Muslim's faith and practice. It deals with all subjects that concern us as human beings, including wisdom, doctrine, worship and law; but its basic theme is the relationship between God and His creatures. At the same time, the Qur'an provides guidelines for a just society, proper human conduct and equitable economic principles. For example, it encompasses how they run their government, their legal courts, their schools, their businesses, their social life, and their religion. It has been described as being as totally encompassing. It is as if one single document contained our constitution, our legal code, national education policy, business practices, inter‑personal etiquette, and the Bible.

Some might argue that Islam is another means developed by Arab culture as a way to cope with and forestall the Arab's basic behavioral tendency towards conflict. Nonetheless, Islam is interwoven with Arab culture and its rules give a distinctive pattern to the Arab's daily life. Various verses of the Qur'an symbolize this acceptance by man of God's pattern. The Arab doesn't always live in a tight patterned world of justice and order, but as Smith says: "he tries".

It is this mixture of Islam and Arabism which provides an interesting combination of many prized elements of Arab culture. Pride and sensitivity, the ideal of manly virtue, the Arabic language, dignity, and the all important concept of honor are all interwoven between Islam and Arabism. it is these valued ideals which hold Arab society together. Consider that Arab society, like most societies, has common loyalties and traditions. Yet, in the Muslim world there is an additional system based on personal conviction with a carefully worked out system of values and beliefs based on Islam as the common ideal. In a very real sense the Arab community is a living example of a religious ideal with "religious" being used in a truly personal sense.

Even though the nomadic bedouins presently make up a very small portion of the Arab population, they have always been considered the "Arabs par excellence" and the repository of traditional Arab culture and values. The bedouin ethic is thought to be the ideal moral code by most Arabs. The code of the bedouin is simple: it is essentially based on courage, hospitality, honor, generosity and self‑respect. These simple but admirable virtues make up the basic code of the desert which is admired as an ideal by all Arabs. In fact, tracing one's lineage to bedouin stock has been considered a claim to social status for many Arab leaders. For example, in Iraq both former President Kassem and Saddam Hussein both had their genealogy traced to desert tribes.

Some motivation for this could be attributed to a form of nostalgia for a better time, when life was simpler and more manageable, such as it was with the nomadic bedouins. It must be emphasized here that most bedouin traits are derived from honor, dignity and self‑respect, and an American would heed well the importance of these to an Arab. Honor (sharaf) has been highly valued since early Arab history because it was conducive to group cohesion and survival. Sharaf probably follows from the fact that shameful behavior or cowardice would weaken the group and endanger society.

Arabs are extremely sensitive to any slight to their honor, and it follows that any insult to one's honor must be revenged. There are even times when a personal incident can bring dishonor on an entire family, such as a scandal involving a female family member's sexual honor or in the instance of a blood feud. During 1968, the author observed that as part of their security duties, Israeli Druze border guards would kill or injure Palestinian commandos operating in the Jordan Valley area. The Palestinian's family was then honor bound to take revenge against the Druze guard or his family unless a conciliation involving blood money could be arranged.

Honor can also be the collective property of as large a group as an entire army. For example the relaxed, conciliatory approach taken by King Hussein towards the gradual takeover of the country by Palestinian fedayeen in 1970 shamed and angered his Bedouin Army. The King's strategy was essentially to avoid a fight until a solution could be worked out, but this situation, along with strident Palestinian actions, caused the Jordanian Army to feel insulted and to have lost face (more specifically in Arabic terms "to blacken their face"). Symbolically, some armored units tied women's brassieres to their vehicle antennas to express their collective dishonor and the feeling that Hussein had made them into women.

A key point to consider is that right or wrong, in all matters involving honor, an Arab must behave with dignity and self‑respect or lose face (wujah). It is important in any confrontation to leave the Arab a way to withdraw or back down without losing face. Nasser's dispute with Secretary of State, John Foster Dulles over Aswan in 1956, served to illustrate this. What Dulles began as a routine reappraisal of our foreign aid program became personalized by Nasser into a matter of national honor.

Because dignity, self‑respect and honor are so vulnerable to external actions, the Arab is extremely heedful of being slighted and may often see personal insult in comments or deeds which carry no such intentions. Even long‑time residents of the Middle East, such as Jordan's legendary Glubb Pasha, could mistakenly provide such an unintended slight. The day before a ceremonial review of the Arab Legion was to take place, Glubb said to his orderly: "I don't really want you tomorrow; you can have the day off and take your wife to the review, if you like." Whereupon the deeply insulted orderly replied: "So you think I am the kind of person to sit with women?"

Any discussion of the role of bedouin traits in Arab ideals would not be complete without mentioning hospitality and generosity which go hand in hand. Providing hospitality is a matter of both face and honor to an Arab. To be inhospitable is shameful. During the hospitality, the host is always expected to be generous and Arabs often entertain lavishly. It is interesting to note that the Arab word for generosity, karim, also means distinguished, noble‑minded, noble‑hearted, honorable and respectable. This gives some idea of the esteem with which generosity is valued.

The Pan Arab movement involves a "one world" consciousness of the Arab world as well as an important Arab political concept. Indeed, this feeling of a monolithic Arab entity is enhanced by the strong religious, linguistic, social and economic ties uniting most Arabs. This would appear logical because of their similar attitudes toward life, language and history. The Islamic religion itself provides a powerful cohesive effect and gives a further spiritual sense of commonality within the Arab world.

Pan Arabism as a powerful political ideal has been a unifying force in the Arab's struggle for independence, first from the Turks, and in recent times, from the West. Arabs can become very emotional about Pan Arabism, and a strong feeling of solidarity with Arabs in other countries has become a potent political consideration. These feelings of Arab solidarity have also been given expression by the Arab League which was founded to promote inter‑Arab cooperation. It is in these expressions of brotherhood that Pan Arabic ideals actually can occasionally cause political motives to disappear and internal differences to be smoothed over in the emotional climate of Arab unity‑ It must be understood, however, that although Pan Arabism is an emotional state of mind which is very important to Arabs, the Arab people are still a long way from becoming one nation.

Although the Arab considers the family as the basis of Arab society, he holds even stronger views about Islam as the complete solid structure of society. Another area where there is a challenge to traditional Arab identity is with the elite class, and especially the western trained technocrats. These bilingual individuals frequently suffer an ethnic identity crisis, not belonging to the West, yet not able to fully return to basic Arab life.

The most dramatic response to the Arab identity crisis is presently being made by the Islamic fundamentalists. These fundamentalists such as seen among al Qaeda, the muhajidiin of Iran, the Muslim Brotherhood in Egypt and Syria, and the Afghan Taliban, who all signify a change in the political behavior of Muslims. According to Professor Leonard Binder of the University of Chicago, these fundamentalists are seeking cultural authentication through domination of the political scene.

Another significant concern is the danger of the loss of Arab identity. The proud Arab sees and intimately feels the daily impact of modern technology, new social mores and western culture. The long haul diesel trucks are replacing the camel caravan, the quick snack shops are replacing the coffee shops, and western movies and music are frequently preferred by Arab youth. Infringement on Arab identity may cause a nostalgic quest for the good old days, and even in some cases, a reactionary backlash against symbols of western progress.

One of the most bitter and frequent complaints of theses groups against the West is that it is attempting to corrupt Arab society. Some Arabs feel that even simple, innocuous entertainment such as Western films and music are counter to the general morality of the Arab world. Relaxed standards of dress, women's liberation, alcohol and rock music are all considered by some Arabs to be an affront to Islamic purity. Not only do Arabs see tangible evidence that individuals are falling prey to Western influence, but they frequently sense that the fundamental values of the population are generally being corrupted.

The disintegration of traditional Arab society, along with loss of identity and outside corruption, is another paramount concern of the Arab. Huge segments of the population simply cannot cope with modernity and the social and political changes taking place. No one really knows where it will end. Westernization of the education system, women’s rights and inclusion in the work force, vastly improved literacy levels, better nutritional standards, advanced health and hygiene, introduction of social services and inclusion of the poorer classes in democratic political processes are all having tremendous impact on the old way of life. The Arabs wonder if it will be for the better.

This paper was initially written by Ed Badolato in 1980 when he was a student at the US Naval War College in Newport, R.I, and it was part of a three-part research effort on Arab culture. Part I . "A Clash of Cultures: The Expulsion of Soviet Military Advisors from Egypt," was published in the Naval War College Review, March-April 1984, pp.69-81. It was a standard handout used by various military attaché offices in the Middle East to describe how not to act when dealing with the Arabs. Part II. “A Short Guide to Understanding the Arabs”, formed the basis of this article. Part III.” The Cultural Mindset of the Arab Military” was also used in training US military personnel headed for the Middle East.

Ed Badolato, a career Marine officer, was the distinguished graduate of the War College’s Class of 1980. He began his first of several tours in the Middle East in 1967, shortly after the Arab-Israeli Six-Day War, when he was stationed on the Golan Heights. He was one of the first US military to actually deal with emerging Middle Eastern terrorists. He spent three tours in Viet Nam serving mainly with infantry and long-range Marine reconnaissance units. During his career, he commanded every sized Marine unit from platoon to regiment.

He served in various capacities in nearly every country in the Middle East and Persian Gulf, including tours as the Defense and Naval Attache in Beirut, Damascus, and Nicosia where he organized various special counter terrorism activities. Following his retirement from the Marine Corps, he served as a Deputy Assistant Secretary of Energy for Presidents Regan and Bush, (1984-89) where he was the principal architect of the U.S. government's readiness and response to terrorist threats to our energy infrastructure—as well as all counterterrorism security planning for fifty-eight American nuclear weapon facilities.

Tuesday, February 13, 2007


JAMIE GLASOV has done it again! With its usual candor and insight, Front Page offers this insight of what ails the West in its own defense against Islamic jihad:

FP: Bill Warner, welcome to Frontpage Interview.

Warner: Thank you Jamie for this opportunity.

FP: Tell us a bit about the Center for the Study of Political Islam.

Warner: The Center for the Study of Political Islam is a group of scholars who are devoted to the scientific study of the foundational texts of Islam-Koran, Sira (life of Mohammed) and Hadith (traditions of Mohammed). There are two areas to study in Islam, its doctrine and history, or as CSPI sees it-the theory and its results. We study the history to see the practical or experimental results of the doctrine.

CSPI seems to be the first group to use statistics to study the doctrine. Previous scientific studies of the Koran are primarily devoted to Arabic language studies.

Our first principle is that Koran, Sira and Hadith must be taken as a whole. We call them the Islamic Trilogy to emphasize the unity of the texts.

Our major intellectual breakthrough is to see that dualism is the foundation and key to understanding Islam. Everything about Islam comes in twos starting with its foundational declaration: (1) there is no god but Allah and (2) Mohammed is His prophet. Therefore, Islam is Allah (Koran) and the Sunna (words and deeds of Mohammed found in the Sira and Hadith).

Endless ink has been wasted on trying to answer the question of what is Islam? Is Islam the religion of peace? Or is the true Islam a radical ideology? Is a moderate Muslim the real Muslim?

This reminds a scientist of the old arguments about light. Is light a particle or is light a wave? The arguments went back and forth. Quantum mechanics gave us the answer. Light is dualistic; it is both a particle and a wave. It depends upon the circumstances as to which quality manifests. Islam functions in the same manner.

Our first clue about the dualism is in the Koran, which is actually two books, the Koran of Mecca (early) and the Koran of Medina (later). The insight into the logic of the Koran comes from the large numbers of contradictions in it. On the surface, Islam resolves these contradictions by resorting to "abrogation". This means that the verse written later supersedes the earlier verse. But in fact, since the Koran is considered by Muslims to be the perfect word of Allah, both verses are sacred and true. The later verse is "better," but the earlier verse cannot be wrong since Allah is perfect. This is the foundation of dualism. Both verses are "right." Both sides of the contradiction are true in dualistic logic. The circumstances govern which verse is used.

For example:

(Koran of Mecca) 73:10: Listen to what they [unbelievers] say with patience, and leave them with dignity.

From tolerance we move to the ultimate intolerance, not even the Lord of the Universe can stand the unbelievers:

(Koran of Medina) 8:12: Then your Lord spoke to His angels and said, "I will be with you. Give strength to the believers. I will send terror into the unbelievers' hearts, cut off their heads and even the tips of their fingers!"

All of Western logic is based upon the law of contradiction-if two things contradict, then at least one of them is false. But Islamic logic is dualistic; two things can contradict each other and both are true.

No dualistic system may be measured by one answer. This is the reason that the arguments about what constitutes the "real" Islam go on and on and are never resolved. A single right answer does not exist.

Dualistic systems can only be measured by statistics. It is futile to argue one side of the dualism is true. As an analogy, quantum mechanics always gives a statistical answer to all questions.

For an example of using statistics, look at the question: what is the real jihad, the jihad of inner, spiritual struggle or the jihad of war? Let's turn to Bukhari (the Hadith) for the answer, as he repeatedly speaks of jihad. In Bukhari 97% of the jihad references are about war and 3% are about the inner struggle. So the statistical answer is that jihad is 97% war and 3% inner struggle. Is jihad war? Yes-97%. Is jihad inner struggle? Yes-3%. So if you are writing an article, you can make a case for either. But in truth, almost every argument about Islam can be answered by: all of the above. Both sides of the duality are right.

FP: Why, in your view, is there so much ignorance about the history and doctrine of political Islam in the West?

Warner: First, let's see how ignorant we are about the history of political Islam. How many Christians can tell you how Turkey or Egypt became Islamic? What happened to the Seven Churches of Asia mentioned in Paul's letters? Find a Jew who can tell you the Jewish history of dhimmitude (second class citizens who serve Islam). What European knows that white women were the highest priced slaves in Mecca? Everyone knows how many Jews Hitler killed, but find an unbeliever who can tell you how many died in jihad over the last 1400 years.

We are just as ignorant about the doctrine of Islam. An FBI agent gets two hours of training on Islam and most of that is how not to offend the imam. We are fighting in Iraq. Who utilizes the political, military doctrine of Islam to plan strategy? Who can find a single rabbi or minister who has read the Koran, Sira and Hadith? What governor, senator, congressmen or military leader displays a knowledge of the political doctrine of Islam? Try to find a course available in a college about Islamic political doctrine and ethics. Graduates are schooled in Islamic art, architecture, poetry, Sufism, and a glorious history that ignores the suffering of the innocent unbelievers. Graduates read comments about the Koran and Hadith, but do not read the actual doctrine.

FP: So why this ignorance?

Warner: Let's start at the beginning. When Islam burst out of Arabia into a decaying Byzantine world, the unbelievers recorded it as an Arabic invasion. Similarly, the invasion of Eastern Europe was by Turks; the invasion of Spain was by Moors. Our scholars were incapable of even naming the invaders.

Mohammed killed every single intellectual or artist who opposed him. It was fear that drove the vast majority of the media not to reprint the Mohammed cartoons, not some imagined sensitivity. Fear is a fabulous basis for ignorance, but that is not enough to explain it all. What accounts for the almost psychotic aversion to knowledge about Islam? Beyond fear is the realization that political Islam is profoundly foreign to us.

Let's examine the ethical basis of our civilization. All of our politics and ethics are based upon a unitary ethic that is best formulated in the Golden Rule:

Treat others as you would be treated.

The basis of this rule is the recognition that at one level, we are all the same. We are not all equal. Any game of sports will show that we do not have equal abilities. But everyone wants to be treated as a human being. In particular, we all want to be equal under the law and be treated as social equals. On the basis of the Golden Rule-the equality of human beings-we have created democracy, ended slavery and treat women and men as political equals. So the Golden Rule is a unitary ethic. All people are to be treated the same. All religions have some version of the Golden Rule except Islam.

FP: So how is Islam different in this context?

Warner: The term "human being" has no meaning inside of Islam. There is no such thing as humanity, only the duality of the believer and unbeliever. Look at the ethical statements found in the Hadith. A Muslim should not lie, cheat, kill or steal from other Muslims. But a Muslim may lie, deceive or kill an unbeliever if it advances Islam.

There is no such thing as a universal statement of ethics in Islam. Muslims are to be treated one way and unbelievers another way. The closest Islam comes to a universal statement of ethics is that the entire world must submit to Islam. After Mohammed became a prophet, he never treated an unbeliever the same as a Muslim. Islam denies the truth of the Golden Rule.

By the way, this dualistic ethic is the basis for jihad. The ethical system sets up the unbeliever as less than human and therefore, it is easy to kill, harm or deceive the unbeliever.

Now mind you, unbelievers have frequently failed at applying the Golden Rule, but we can be judged and condemned on its basis. We do fall short, but it is our ideal.

There have been other dualistic cultures. The KKK comes to mind. But the KKK is a simplistic dualism. The KKK member hates all black people at all times; there is only one choice. This is very straightforward and easy to see.

The dualism of Islam is more deceitful and offers two choices on how to treat the unbeliever. The unbeliever can be treated nicely, in the same way a farmer treats his cattle well. So Islam can be "nice", but in no case is the unbeliever a "brother" or a friend. In fact, there are some 14 verses of the Koran that are emphatic-a Muslim is never a friend to the unbeliever. A Muslim may be "friendly," but he is never an actual friend. And the degree to which a Muslim is actually a true friend is the degree to which he is not a Muslim, but a hypocrite.

FP: You mentioned earlier how logic is another point of profound difference. Can you touch on that?

Warner: To reiterate, all of science is based upon the law of contradiction. If two things contradict each other, then at least one of them has to be false. But inside of Islamic logic, two contradictory statements can both be true. Islam uses dualistic logic and we use unitary scientific logic.

Since Islam has a dualistic logic and dualistic ethics, it is completely foreign to us. Muslims think differently from us and feel differently from us. So our aversion is based upon fear and a rejection of Islamic ethics and logic. This aversion causes us to avoid learning about Islam so we are ignorant and stay ignorant.

Another part of the aversion is the realization that there is no compromise with dualistic ethics. There is no halfway place between unitary ethics and dualistic ethics. If you are in a business deal with someone who is a liar and a cheat, there is no way to avoid getting cheated. No matter how nice you are to a con man, he will take advantage of you. There is no compromise with dualistic ethics. In short, Islamic politics, ethics and logic cannot be part of our civilization. Islam does not assimilate, it dominates. There is never any "getting along" with Islam. Its demands never cease and the demands must be met on Islam's terms: submission.

The last reason for our aversion to the history of political Islam is our shame. Islam put over a million Europeans into slavery. Since Muslims can't be enslaved, it was a white Christian who was the Turkish sultan's sex slave. These are things that we do not want to face.

Jews don't want to acknowledge the history of political Islam, because they were dhimmis, second class citizens or semi-slaves, just like the Christians. Jews like to recall how they were advisors and physicians to powerful Muslims, but no matter what the Jew did or what position he held, he was still a dhimmi. There is no compromise between being equal and being a dhimmi

Why should a Hindu want to recall the shame of slavery and the destruction of their temples and cities? After Hindu craftsmen built the Taj Mahal, the Muslim ruler had their right hands cut off so that they could not build anything as beautiful for anyone else. The practice of suttee, the widow throwing herself on the husband's funeral pyre, came about as a response to the rape and brutality of the Islamic jihad as it sweep over ancient Hindustan.

Blacks don't want to face the fact that it was a Muslim who rounded up their ancestors in Africa to wholesale to the white slave trader. The Arab is the true master of the African. Blacks can't accept the common bond they share with whites: that both Europeans and Africans were slaves under Islam. Blacks like to imagine Islam is their counterweight to white power, not that Islam has ruled them for 1400 years.

Dualistic logic. Dualistic ethics. Fear. Shame. There is no compromise. These are the reasons we don't want to know about Islam's political history, doctrine or ethics.

FP So is there such a thing as non-political Islam?

Warner: Non-political Islam is religious Islam. Religious Islam is what a Muslim does to avoid Hell and go to Paradise. These are the Five Pillars-prayer, charity to Muslims, pilgrimage to Mecca, fasting and declaring Mohammed to be the final prophet.

But the Trilogy is clear about the doctrine. At least 75% of the Sira (life of Mohammed) is about jihad. About 67% of the Koran written in Mecca is about the unbelievers, or politics. Of the Koran of Medina, 51% is devoted to the unbelievers. About 20% of Bukhari's Hadith is about jihad and politics. Religion is the smallest part of Islamic foundational texts.

Political Islam's most famous duality is the division of the world into believers, dar al Islam, and unbelievers, dar al harb. The largest part of the Trilogy relates to treatment of the unbelievers, kafirs. Even Hell is political. There are 146 references to Hell in the Koran. Only 6% of those in Hell are there for moral failings-murder, theft, etc. The other 94% of the reasons for being in Hell are for the intellectual sin of disagreeing with Mohammed, a political crime. Hence, Islamic Hell is a political prison for those who speak against Islam.

Mohammed preached his religion for 13 years and garnered only 150 followers. But when he turned to politics and war, in 10 years time he became the first ruler of Arabia by averaging an event of violence every 7 weeks for 9 years. His success did not come as a religious leader, but as a political leader.

In short, political Islam defines how the unbelievers are to be dealt with and treated.

FP: Can you touch briefly on the history of political Islam?

Warner: The history of political Islam starts with Mohammed's immigration to Medina. From that point on, Islam's appeal to the world has always had the dualistic option of joining a glorious religion or being the subject of political pressure and violence. After the immigration to Medina, Islam became violent when persuasion failed. Jihad entered the world.

After Mohammed's death, Abu Bakr, the second caliph, settled the theological arguments of those who wished to leave Islam with the political action of death by the sword. The jihad of Umar (the second caliph, a pope-king) exploded into the world of the unbelievers. Jihad destroyed a Christian Middle East and a Christian North Africa. Soon it was the fate of the Persian Zoroastrian and the Hindu to be the victims of jihad. The history of political Islam is the destruction of Christianity in the Middle East, Egypt, Turkey and North Africa. Half of Christianity was lost. Before Islam, North Africa was the southern part of Europe (part of the Roman Empire). Around 60 million Christians were slaughtered during the jihadic conquest.

Half of the glorious Hindu civilization was annihilated and 80 million Hindus killed.

The first Western Buddhists were the Greeks descended from Alexander the Great's army in what is now Afghanistan. Jihad destroyed all of Buddhism along the silk route. About 10 million Buddhists died. The conquest of Buddhism is the practical result of pacifism.

Zoarasterianism was eliminated from Persia.

The Jews became permanent dhimmis throughout Islam.

In Africa over 120 million Christians and animists have died over the last 1400 years of jihad.

Approximately 270 million nonbelievers died over the last 1400 years for the glory of political Islam. These are the Tears of Jihad which are not taught in any school.

FP: How have our intellectuals responded to Islam?

Warner: The basis of all the unbeliever's thought has collapsed in the face of Islamic political thought, ethics and logic. We have already mentioned how our first intellectuals could not even name the invaders as Muslims. We have no method of analysis of Islam. We can't agree on what Islam is and have no knowledge about our suffering as the victims of a 1400-year jihad.

Look at how Christians, Jews, blacks, intellectuals and artists have dealt with Islamic doctrine and history. In every case their primary ideas fail.

Christians believe that "love conquers all." Well, love does not conquer Islam. Christians have a difficult time seeing Islam as a political doctrine, not a religion. The sectarian nature of Christian thought means that the average non-Orthodox Christian has no knowledge or sympathy about the Orthodox Christian's suffering.

Jews have a theology that posits a unique relationship between Jews and the creator-god of the universe. But Islam sees the Jews as apes who corrupted the Old Testament. Jews see no connection between Islam's political doctrine and Israel.

Black intellectuals have based their ideas on the slave/victim status and how wrong it was for white Christians to make them slaves. Islam has never acknowledged any of the pain and suffering it has caused in Africa with its 1400-year-old slave trade. But blacks make no attempt to get an apology from Muslims and are silent in the presence of Islam. Why? Is it because Arabs are their masters?

Multiculturalism is bankrupt against Islam's demand for every civilization to submit. The culture of tolerance collapses in the face of the sacred intolerance of dualistic ethics. Intellectuals respond by ignoring the failure.

Our intellectuals and artists have been abused for 1400 years. Indeed, the psychology of our intellectuals is exactly like the psychology of the abused wife, the sexually abused child or rape victim. Look at the parallels between the response of abuse victims and our intellectuals. See how violence has caused denial.

The victims deny that the abuse took place: Our media never reports the majority of jihad around the world. Our intellectuals don't talk about how all of the violence is connected to a political doctrine.

The abuser uses fear to control the victim: What was the reason that newspapers would not publish the Mohammed cartoon? Salman Rushdie still has a death sentence for his novel. What "cutting edge" artist creates any artistic statement about Islam? Fear rules our intellectuals and artists.

The victims find ways to blame themselves: We are to blame for the attacks on September 11, 2001. If we try harder Muslims will act nicer. We have to accommodate their needs.

The victim is humiliated: White people will not talk about how their ancestors were enslaved by Islam. No one wants to claim the victims of jihad. Why won't we claim the suffering of our ancestors? Why don't we cry about the loss of cultures and peoples? We are too ashamed to care.

The victim feels helpless: "What are we going to do?" "We can't kill 1.3 billion people." No one has any understanding or optimism. No one has an idea of what to try. The only plan is to "be nicer."

The victim turns the anger inward: What is the most divisive issue in today's politics? Iraq. And what is Iraq really about? Political Islam. The Web has a video about how the CIA and Bush planned and executed September 11. Cultural self-loathing is the watchword of our intellectuals and artists.

We hate ourselves because we are mentally molested and abused. Our intellectuals and artists have responded to the abuse of jihad just as a sexually abused child or a rape victim would respond. We are quite intellectually ill and are failing at our job of clear thinking. We can't look at our denial.

FP: So summarize for us why it is so crucial for us to learn the doctrine of political Islam.

Warner: Political Islam has annihilated every culture it has invaded or immigrated to. The total time for annihilation takes centuries, but once Islam is ascendant it never fails. The host culture disappears and becomes extinct.

We must learn the doctrine of political Islam to survive. The doctrine is very clear that all forms of force and persuasion may and must be used to conquer us. Islam is a self-declared enemy of all unbelievers. The brilliant Chinese philosopher of war, Sun Tsu, had the dictum-know the enemy. We must know the doctrine of our enemy or be annihilated.

Or put another way: if we do not learn the doctrine of political Islam, our civilization will be annihilated just as Egypt's Coptic civilization was annihilated.

Since unbelievers must know the doctrine of political Islam to survive, CSPI has written all of its books in simple English. Our books are scholarly, but easy to read. As an example, anyone who can read a newspaper can pick up A Simple Koran and read and understand it. It is not "dumbed down" and contains every single word of the original.

Not only is the language simple, but logic has been used to sort and categorize. Context and chronology have been restored. The result is a Koran that is an epic story ending in triumph over all enemies of Allah. All of our books and philosophy may be found at our center's website.

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