Thank you Peter, you are more than welcome. "Disgusting" is too mild a word for these "customs". I can only imagine the horror the 12 year old went through before she died while giving birth to a stillborn baby. Words can't describe how heinous this was and is. As a grandmother of three little granddaughters, reading this article is even more horrifying and actually makes me nauseated.

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Hello Friends,

It seems as if Islam has no shame and will justify any of their disgusting "customs" by a fatwa. They have the pedophile in chief Mohammad as their example of what's allowed and not allowed and pedophilia and marrying young girls is definitely allowed. Raymond Ibrahim wrote an excellent article on this subject and it might be an eye opener for many.

Thanks Evelyn for an excellent article. I read it and decided then to incorporate it with Raymond Ibrahim's article since in a way they do compliment each other.. Thanks for doing half the work for me. Kudos. :)

Shalom,

Peter

	Raymond Ibrahim
New Saudi Fatwa Defends Pedophilia as 'Marriage' by Raymond Ibrahim Jihad Watch July 21, 2011 http://www.raymondibrahim.com/9956/new-saudi-fatwa-defends-pedophilia-as-marriage Send RSS Share: Be the first of your friends to like this. Muslim "child-marriage"—euphemism for pedophilia—is making headlines again, at least in Arabic media: Dr. Salih bin Fawzan, a prominent cleric and member of Saudi Arabia's highest religious council, just issued a fatwa asserting that there is no minimum age for marriage, and that girls can be married "even if they are in the cradle." Appearing in Saudi papers on July 13, the fatwa complains that "Uninformed interference with Sharia rulings by the press and journalists is on the increase, posing dire consequences to society, including their interference with the question of marriage to small girls who have not reached maturity, and their demand that a minimum age be set for girls to marry." Fawzan insists that nowhere does Sharia set an age limit for marrying girls: like countless Muslim scholars before him, he relies on Koran 65:4, which discusses marriage to females who have not yet begun menstruating (i.e., are prepubescent) and the fact that Muhammad, Islam's role model, married Aisha when she was 6-years-old, "consummating" the marriage—or, in modern parlance, raping her—when she was 9. The point of the Saudi fatwa, however, is not that girls as young as 9 can have sex, based on Muhammad's example, but rather that there is no age limit whatsoever; the only question open to consideration is whether the girl is physically capable of handling her husband/rapist. Fawzan documents this point by quoting Ibn Batal's authoritative exegesis of Sahih Bukhari: The ulema [Islam's interpreters] have agreed that it is permissible for fathers to marry off their small daughters, even if they are in the cradle. But it is not permissible for their husbands to have sex with them unless they are capable of being placed beneath and bearing the weight of the men. And their capability in this regard varies based on their nature and capacity. Aisha was 6 when she married the prophet, but he had sex with her when she was 9 [i.e., when she was deemed capable]. Fawzan concludes his fatwa with a warning: "It behooves those who call for setting a minimum age for marriage to fear Allah and not contradict his Sharia, or try to legislate things Allah did not permit. For laws are Allah's province; and legislation is his excusive right, to be shared by none other. And among these are the rules governing marriage." Fawzan, of course, is not the first to insist on the legitimacy of pedophilia in Islam. Even the former grand mufti of Saudi Arabia supported "child-marriage," since "the Koran and Sunna document it." Nor is this just some theoretic, theological point; the lives of many young girls are being destroyed because of this ruling. Recall, for instance, the 13-year-old girl who died while her much older husband was copulating with her (it was later revealed that, due to her reluctance, he was tying her up and "raping" her—as if there is another way to describe sex with children); or the 12-year-old who died giving birth to a stillborn; or the 10-year-old who made headlines by hiding out from her 80-year-old "husband." Then there are the countless anonymous girls who do nothing to warrant any media attention—such as die—and have learned to live with their elderly husbands pawing at them, like, no doubt, the girl who married Islam's most popular cleric, Yusuf Qaradawi, when she was 14. What do we make of the fact that it is always Islam's religious, authoritative voices—not aberrant voices, not "terrorists," "extremists," or any other euphemism coined for the occasion—that are constantly demonstrating Sharia's savageries? Weeks before this fatwa, a female politician and activist in Kuwait called for institutionalizing sex-slavery (recommending that Muslims buy and sell female Russian captives from the Chechnya war); a popular Egyptian preacher not only said the same thing, but added that the solution to Islam's poverty is to go on jihad and plunder the lives and possessions of infidels. Sounds odd? Perhaps; but it is perfectly consistent. After all, distilled and in the eyes of the non-believer, Sharia law is nothing less than a legal system built atop the words and deeds of a 7th century Arab, whose behavior—from pedophilia and sex-slavery to war mongering and plundering—was very much that of a 7th century Arab. Having enticed or enslaved his contemporaries into following him, his teachings continue to entice and enslave their descendants; and, now as then, it is always the innocent who suffer.

‘Sharia-Controlled Zones’ Sweep UK

Only days after a deranged Anders Breivik claimed creeping Islamization of Norway as an excuse for cold-bloodedly murdering 76 people, the majority of which were children, a group of British Muslim extremists have seemingly mocked the tragedy by hanging bright yellow posters in several London boroughs declaring them “Sharia-controlled zones.”

One has to wonder about the timing.

Pasted on bus stops and street lamps, the posters have appeared in the London boroughs of Waltham Forest, Tower Hamlets and Newham. The message they convey is that there is to be “no gambling,” “no music or concerts,” “no porn or prostitution,” “no drugs or smoking” and “no alcohol” in the areas where the posters are displayed. The warning at the top reads: “You are entering a Sharia-controlled zone – Islamic rules enforced.” The messages are going up in both Muslim and non-Muslim-majority areas and are expected to appear country-wide.

“We now have hundreds, if not thousands of people up and down the country willing to go out and patrol the streets for us,” said Anjem Choudary, 41, the Muslim “preacher” claiming responsibility for the poster campaign.

A former lawyer, Choudary says that besides addressing “the sort of thug life attitude you get in British cities,” the campaign’s goal is also “to put the seeds down for an Islamic Emirate in the long term.” Choudary heads the banned radical Islamist group Islam4UK and has advocated for a Sharia-ruled Great Britain.

Choudary has a long association with radical Islamic politics in Britain. He was the co-founder of the Salafist group al-Muhajiroun (“the emigrants”) with Omar Bakri Mohammed​. Bakri, a Lebanese citizen, once headed Great Britain’s Sharia law court and was prohibited from returning to Britain from Lebanon in 2005. The British government banned al-Muhajiroun last year.

Choudary also has a record for provocative behaviour. He once called the 9/11 terrorists “magnificent martyrs” and said the 2005 London subway bombings had been only “a matter of time.” He has also called for the execution of Pope Benedict, saying the Catholic leader had insulted Islam.

But Choudary is probably best known for a statement he made on a British television show after the interviewer suggested he should move to a country that already had Sharia law if he did not like Great Britain. Enraged, Choudary told the interviewer: “Who told you … that Great Britain belonged to you. The country belongs to Allah! If I were to move to the jungle, I would also not live there like the animals.”

One of the London areas targeted by the poster campaign, Tower Hamlets, has also seen “gay-free zone” warnings pasted on its walls in recent months, as well as women threatened by Islamists if they were not wearing headscarves. As a result of his extremist views, Choudary has received little support from Great Britain’s mainstream Muslim groups.

In a way, Choudary’s Sharia poster campaign is similar to the plan a Muslim group in America had to build a mosque at Ground Zero. With the Ground Zero mosque, the location was very suspect, while with the sharia posters, it is the timing. The possibility of a connection between the posters and the Norwegian tragedy may or may not exist, but the cultural and spiritual insensitivity of both initiatives, however, is great, especially with respect to the Ground Zero mosque plan.

Lessons from ‘The Haj’

Posted by Joseph Puder Bio ↓ on Jul 29th, 2011

In his 1984 bestseller, “The Haj” (Doubleday, NY), Leon Uris​ captured the essence of the Arab-Israeli conflict through his two protagonists: Haj Ibrahim, muktar of the village of Tabah in the Ayalon Valley of Mandatory Palestine, and Gideon Asch, a pre-Israel Palestinian Jew, whose familiarity with Arab life, language and culture made him an honorary Bedouin.

Uris’ dialogue astutely reveals the vast differences between the Arab and Jewish mindsets – deeply rooted in their cultural differences. Uris focuses on the Jewish liberal, cosmopolitan culture of openness, practicality, compromise, and humanism in contrast to the unforgiving desert culture of the Arabs, where betrayal, distrust, hate and vengeance are commonplace.

As the story unfolds, we discover that the Jews of a kibbutz (called “Shemesh”), who bought land from an absentee Arab-Muslim landowner, had also bought the water rights, and that water had previously served the neighboring Arab village of Tabah.

An angry Arab villager from Tabah enters the Kibbutz Shemesh with the intention of stealing something and killing someone if possible. Caught stealing by a young girl from the kibbutz, he tries to rape her and beat her, but her screams cause him to flee.

The story takes place against the background of the Arab Revolt of 1936-1939. These murderous riots, incited by the Mufti of Jerusalem, Haj Amin al-Husseini (Hitler’s ally), rocked all of Mandatory Palestine.

Asch, secretary general of the kibbutz, and Haj Ibrahim meet alone and a dialogue ensues. Asch says, “We should be proud. The valley stayed peaceful during the riots.” Ibrahim replies, “Who had a choice, your hand controls the valve on our water.”

Asch asks, “Suppose we did not have the water arrangement. Would you have encouraged your people to riot?” Ibrahim answers, “During the summer heat my people become frazzled. They worry about the autumn harvest. They are drained. They are pent up. They must explode. Nothing directs their frustration like Islam. Hatred is holy in this part of the world. It is also eternal. If they become inflamed, I am but a muktar. I cannot stand against the tide.”

Ibrahim continues, “You see Gideon that is why you are fooling yourselves. You don’t know how to deal with us. For years, decades, we may seem to be at peace with you, but always in the back of our minds we keep up the hope of vengeance. No dispute is ever really settled in our world. The Jews give us special reason to continue warring.”

Gideon: “Do we deal with the Arabs by thinking like Arabs ourselves?”

Ibrahim: “You cannot think like an Arab. You personally, maybe, but not your people, I’ll give an example. There is a clause in our water agreement we did not ask for. It says the agreement can be terminated only if it were proved that someone from Tabah committed a crime against you.”

What Ibrahim is saying here is that, were the situation reversed, the Arabs would shut off the water to the kibbutz, and let the Jews die of thirst.

Gideon: “We don’t believe in punishing an entire village for something you did not do.” Ibrahim replies, “That proves you are weak and that will be your downfall. You are crazy to extend us a mercy that you will never receive in return.”

The dialogue presented by Uris is more than relevant in our own day. Israel provides food and electricity to Gaza, while Hamas-led Gaza uses the land vacated by Israel in 2005 to fire rockets at Israel’s civilian population in southern Israel. Additionally, Hamas kidnapped an Israeli soldier, Gilad Shalit, and has, for the past five years, held him and denied the Red Cross from visiting him. If the situation was reversed, the Arabs of Gaza would murder outright any and all the Jews they would have encountered. Furthermore, they would not have provided food convoys or electricity to be supplied to the Jews.

The Jews of Israel, especially the left-leaning among them, have not yet learned that they are not living in Europe but in a semi-arid desert region called the Middle East. Moreover, they forget that the Arabs always dream of vengeance and will seize the opportunity whenever it arises. Uris, speaking through Ibrahim, is correct in observing that “[n]o dispute is ever really settled in our world. The Jews give us special reason to continue warring. “

The teachings of Islam and the interpretations of the Koran ensure that there can never be a real peace of equals between Arabs and Jews. There will be, perhaps, long ceasefires or quiet on the borders and in the streets, and terrorism may even subside, but Uris’ Ibrahim reminds the reader, “Always in the back of our minds we keep up the hope of vengeance.”

The Prophet Muhammad exhorted his followers, when they were in a less than superior position to their enemy, to make only a temporary “peace” and bide time until strength is gathered. The Treaty of Hudabiyya, made between Muhammad Muslims and the Quraysh tribe of Mecca, illustrates this axiom: Muhammad, with only 1500 men at his disposal, was clearly the weaker party. Two years later, after raiding the Jewish tribes and looting their wealth, killing the menfolk and enslaving their women and children, his army grew to 10,000. He then “found” an excuse to break the treaty and attack the Quraysh.

The lesson is in remembering Muhammad’s actions of yesteryear and understanding that it is learned and emulated by Muslims today. Peace treaties are not viewed in the Muslim culture in the same way that non-Muslims see them – as binding agreements. Rather, a treaty is considered a “time-out” and an opportunity to grow stronger or buy time. Peace with the infidel is, above all, never seen as permanent. Moreover, establishing the supremacy of Islam overrides such considerations as honor (Western), ethics, or treaty obligations. Muslims today clearly understand the word “Hudabiyya” to be a code-word, which in brief means: “Kiss the hand of your enemy until you have the opportunity to cut it off.”

It may very well be that Ibrahim, Leon Uris​’ character in “The Haj,” had the wisdom to teach Western minds, as ours, the immortal reality of the Arab way of life.