10 thoughts on “Why Islam is Evil Religion?

  1. We are so lucky Islam’s Alah is not God but only some tiny evil! An evil against freedom of religion, against the right of women and children, against humanity and morality. An evil that will allow 7 wives for a man and kill a women with no mercy if she committed a sin! An evil who is thirsty of the clean red blood coming out of the human throat which has been cut by its evil laws. An evil who is simply against Good. An evil full of terror, murder, rape and all sins possible.

      • YO KUFFER PLUM, BLACK SLAVES OF MUHAMMAD Sahih Muslim, Book 10, Number 3901: Narrated Jabir ibn Abdullah: There came a slave and pledged allegiance to Allah’s Apostle (peace_be_upon_him) on migration; he (the Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah’s Apostle (peace_be_upon_him) said: Sell him to me. And he bought him for two black slaves, and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man). It is just and commendable that Muhammad does insist on paying the owner, and that he (possibly even) frees this convert (though this is not mentioned), but what about those other two black slaves? This hadith reports that Muhammad had two black slaves at his disposal to trade in for the other man. And presumably these two were Muhammad’s own property. If he had to buy them first before he could exchange them, why would he not just give the owner the value in money or whatever else he would have given the man he got the two from? Also, it seems that the black slaves were worth less than this non-black slave, so that is the reason for the 2:1 rate. We do know this from historical documents (cf. Bernhard Lewis) about slavery in Islamic history that white slaves got a much higher price than black slaves. Malik’s Muwatta, Book 21, Number 21.13.25: Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from Abu’l-Ghayth Salim, the mawla of ibn Muti that Abu Hurayra said, “We went out with the Messenger of Allah, may Allah bless him and grant him peace, in the yearof Khaybar. We did not capture any gold or silver except for personal effects, clothes, and baggage. Rifaa ibn Zayd presented a black slave boy to the Messenger of Allah, may Allah bless him and grant him peace, whose name was Midam. The Messenger of Allah, may Allah bless him and grant him peace, made for Wadi’l-Qura, and when he arrived there, Midam was unsaddling the camel of the Messenger of Allah, may Allah bless him and grant him peace, when a stray arrow struck and killed him. The people said, ‘Good luck to him! The Garden!’ The Messenger of Allah said, ‘No! By He in whose hand my self is! The cloak which he took from the spoils on the Day of Khaybar before they were distributed will blaze with fire on him.’ When the people heard that, a man brought a sandal-strap or two sandal-straps to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said, ‘A sandal-strap or two sandal-straps of fire!’ ” Muhammad got a black slave boy (as a present?) and he starts working for Muhammad. No mention is made that Muhammad freed him. Sahih Bukhari, Volume 9, Book 91, Number 368: Narrated ‘Umar: I came and behold, Allah’s Apostle was staying on a Mashroba (attic room) and a black slave of Allah’s Apostle was at the top if its stairs. I said to him, “(Tell the Prophet) that here is ‘Umar bin Al-Khattab (asking for permission to enter).” Then he admitted me. … (cf. Bukhari 3.648, 6.435, 7.119) Note: It does not say “the black slave of Muhammad” it says “a black slave” which is an indication there were more than one. Sahih Bukhari, Volume 8, Book 73, Number 182: Narrated Anas bin Malik: Allah’s Apostle was on a journey and he had a black slave called Anjasha, and he was driving the camels (very fast, and there were women riding on those camels). Allah’s Apostle said, “Waihaka (May Allah be merciful to you), O Anjasha! Drive slowly (the camels) with the glass vessels (women)!” In addition to the above listed hadiths there are a considerable number of other black slaves mentioned which were owned by `Aisha or some of the companions of Muhammad. Finally, Sahih Bukhari, Volume 2, Book 15, Number 103: Narrated ‘Urwa on the authority of ‘Aisha: On the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine and the Prophet was lying covered with his clothes. Abu Bakr scolded them and the Prophet uncovered his face and said to Abu Bakr, “Leave them, for these days are the days of ‘Id and the days of Mina.” ‘Aisha further said, “Once the Prophet was screening me and I was watching the display of black slaves in the Mosque and (‘Umar) scolded them. The Prophet said, ‘Leave them. O Bani Arfida! (carry on), you are safe (protected)’.” The highlighted term in the above hadith may suggest that there was a slave market (display for sale) in the mosque. Obviously, where there are slaves, there must be slave markets, but in this case this is a mistranslation. It is ‘Id time (a festival) and as in many parts of the world at festival times, there are people who entertain others. At the time of Muhammad one of these entertainments is playing with weapons. Like modern days circus dagger thrower or so. The above expression should correctly be rendered “the play of black slaves in the Mosque”. [The black slaves actually are called Sudan (sud is black).] Finally, there are a number of traditions in which Muhammad comments on skin color, see the entry BLACK SKIN. BLACK SKIN For the purpose of making Islam attractive to black people, and to support that Islam is the natural religion of Africans – in contrast to Christianity as the religion of the slavers (cf. Christianity, Islam and Slavery) – some have claimed that Muhammad was a black (African) man. This has no factual basis. Muhammad enslaved people, owned and sold slaves, including several black slaves. Muhammad was neither black nor African: • white thigh, Sahih Bukhari 1.367, • white armpit, Sahih Bukhari 2.141, • white man, Sahih Bukhari 1.63, 2.122, 4.744, • rosy color, Sahih Bukhari 4.747 & 748 As the last two hadiths show, the statements about his white color are not absolute but a relative ones. He was not white as chalk, nor did he look like a Scandinavian. It means that among the people of Arabia, he was discernably of fairer complexion than most people around him. Otherwise, the above referenced hadiths where he is distinguished from his companions as “the white man” would not make any sense. Muhammad was not a white Caucasian but a Semite of relatively fair complexion, an Arab, and not a black African man. ________________________________________ Black skin and Judgment Day: On the Day when (some) faces will be whitened and (some) faces will be blackened; and as for those whose faces have been blackened, it will be said unto them: Disbelieved ye after your (profession of) belief? Then taste the punishment for that ye disbelieved. (Âl ‘Imran 3:106) And on the Day of Resurrection thou (Muhammad) seest those who lied concerning Allah with their faces blackened. Is not the home of the scorners in hell? (Az-Zumar 39:60) Muslims usually try to understand these verses as being metaphorical without racist connotations. However, there are some hadiths that link black skin and creation with judgment day: Abu Darda’ reported God’s messenger as saying, “God created Adam when He created him and struck his right shoulder and brought forth his offspring white like small ants. And he struck his left shoulder and brought forth his offspring BLACK as though they were charcoal. Then He said to the party on his right said, ‘To paradise, and I do not care’, and He said to the party in his left shoulder ‘To hell, and I do not care’.” Ahmad transmitted it. (Mishkat Al Masabih, English translation with explanatory notes by Dr. James Robson [Sh. Muhammad Ahsraf Publishers, Booksellers & Exporters, Lahore-Pakistan, Reprint 1990], Volume I, Chapter IV, Book I.- Faith, pp. 31-32) Narrated AbudDarda’ Allah’s Messenger (peace be upon him) said: Allah created Adam when He had to create him and He struck his right shoulder and there emitted from it white offspring as if they were white ants. He struck his left shoulder and there emitted from it THE BLACK OFFSPRINGS as if they were charcoal. He then said (to those who had been emitted) from the right (shoulder): For Paradise and I do not mind. Then He said to those (who had been emitted) from his left shoulder: They are for Hell and I do not mind. Transmitted by Ahmad. (Al-Tirmidhi Hadith, Number 38- ALIM CD ROM Version) For these traditions, it is much harder to resist the impression of racist overtones. They do not speak about people being whitened or blackened at the time of judgment, but link their original skin color with their eternal destiny, i.e. Allah decreed that blacks will enter hell in contrast to whites. In fact, other narrations even command that any person claiming that Muhammad was black be put to death! Ahmad ibn Abi Sulayman, the companion of Sahnun, said, “Anyone who says that the Prophet was black SHOULD BE KILLED.” (Muhammad Messenger of Allah (Ash-Shifa of Qadi ‘Iyad), Qadi ‘Iyad Musa al-Yahsubi, translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K. 1991; third reprint, paperback], p. 375; capital emphasis ours) Ahmad ibn Abi Sulayman, Sahnun’s companion, said that whoever says that the Prophet was black IS KILLED. The Prophet was not black. (Ibid., p. 387; capital emphasis ours) ________________________________________ The Nation of Islam teaches that white people are devils. Their members might want to ponder this statement by Muhammad: … The apostle said, “Whoever wants to see Satan let him take a look at Nabtal b. al-Harith!” He was a sturdy black man with long flowing hair, inflamed eyes, and dark ruddy cheeks. He used to come and talk to the apostle and listen to him and then carry what he had said to the hypocrites. It was he who said: “Muhammad is all ears: if anyone tells him anything he believes it.” God sent down concerning him: “And of them are those who annoy the prophet and say he is all ears, Say: Good ears for you. He believes in God and trusts the believers and is a mercy for those of you who believe; and those who annoy the apostle of God for them there is a painful punishment.” (Sura 9:61) (Ibn Ishaq, Sirat Rasulallah, translated as, The Life of Muhammad by A. Guillaume, page 243) SLAVES Ar: Abd. To the Muslim, being a slave to Allah is the highest position of honor a human can achieved. Thus a Muslim is to totally submit to God in all aspects, and to accept everything thing, whether good or evil, that comes from Him. Muhammad himself both owned slaves and traded in slaves (cf. hadiths on black slaves). He used to sell war captives into slavery, e.g., Banu Qurayza, a Jewish tribe. Muslims also kept slaves. Those whom they defeated and if they were not killed – were often kept or sold as slaves. For example, The King’s [i.e. Guy of Jerusalem] life was spared, but Saladin killed Reginald of Châtillon and ordered the execution of some 200 Templars and Hospitallers. Other captive knights were treated honourably, and most were later ransomed. Less fortunate were the foot soldiers, most of whom were sold into slavery. …. Jerusalem, … capitulated to Saladin, who agreed to allow the inhabitants to leave after paying a ransom. Though Saladin offered to release the poor for a specified sum, several thousand apparently were not redeemed and probably were sold into slavery. (Encyclopaedia Britannica Online) • acquisition only after slaughter, al-Anfal’ 8:67 • believing slave better than idolater, al-Baqarah 2:221 Does this verse presuppose that Muslims can keep Muslim slaves, or is it a rhetorical device? Yet, Muslims are told not to forced female slaves into prostitution, and that sex with slaves are allowed (see below), which imply that there must be slaves to start with in the Muslim household. • do good unto, an-Nisa’ 4:36 • don’t force female ~ into prostitution, an-Nur 24:33 o God will forgive them if they are forced, an-Nur 24:33 • freeing o as a break with pre-Islamic traditions, al-Balad 90:13 o as penance for  a broken oath, al-Ma’idah 5:89  if they are good, an-Nur 24:33  killing another believer, an-Nisa’ 4:92  retracting a divorce, al-Mujadilah 58:3 o charity is for freeing (among other things), at-Taubah 9:60 o is an act (along with other acts) of a pious believer, al-Baqarah 2:177 • marriage of, al-Baqarah 2:177; an-Nisa’ 4:25,36,92; an-Nur 24:32,58; al-Mujadilah 58:3; al-Balad 90:13 • permission for Muhammad’s followers to enslave war captives, Sahih Bukhari 1.367 • ransom of enemy slaves o after war is over, Muhammad 47:4 • sex with slaves allowed, al-Mu’minum 23:1-7 • share sustenance with, an-Nahl 16:71 • an-Nisa’ 4:3,24-25; an-Nur 24:31,58; ar-Rum 30:28; al-Ahzab 33:50,52,55; al-Ma`arij 70:30 New Light on Slavery in the Islamic World By Jacob Thomas One of my earliest experiences remains quite vivid in my mind. My mother took me on a trip by train to visit her sisters who were at the time still living in southern Turkey, known in Biblical times as Asia Minor. I was impressed by the new sights in the big city where my aunts lived; it was there, for example, where I saw my first fire truck! One day, when visiting some of my aunts’ acquaintances, I was told by an elderly maid, “Be quiet, or else a black ‘abdeh will take you away!” What was unusual for me was not so much the order to behave, as I had heard that quite often. After all, in the Levant, children usually accompany their parents in their visits, but they must listen, and not talk! The new thing about that specific order was the reference to a black ‘abdeh (i.e. slave)! I’m sure that the elderly maid did not imply at all that there were black slaves living in that city. But her words pointed to an age-long baggage, namely that black people, regardless of their status in society, were not simply called blacks, but ‘abeed, i.e. the plural of ‘abd (masculine) and ‘abdeh (feminine). Several decades later, and now living in America, I met a young Middle Eastern boy. He was at home both in English and in Arabic. So I asked him in Arabic, what his father did for a living? He answered, “My father runs a grocery store.” Curious to learn where that store was located, I asked him about the location of the store. He uttered two Arabic words: “M’a al-Abeed” (i.e. “the quarter of the slaves”), meaning that his father’s store was in the African-American part of the city! It is worthy of note that even in America, young boys and girls, growing up in Muslim families continue to call African-Americans, ‘Abeed! Perhaps some may say that I’m making too much of these experiences, but I don’t think so. The continued reference to Africans as “abeed” (slaves) remains in the collective memory of Arabic-speaking people and points to the historical fact that Islam has practiced slavery for a very, very long time, a truth that should not be forgotten. However, the type of slavery that flourished in Islam was very different from the experience of the African slaves that were brought to the New World. Let me explain. As a teenager, I was an avid reader of Arabic novels. I had ample opportunities to read stories about the lives of the Caliphs, both in Baghdad, and later on, in Istanbul. It didn’t take long for me to notice that those who were employed in the palaces of the Caliphs were quite often called,black eunuchs. Those two Islamic metropolitans were quite distant from Africa, nevertheless, black men, having undergone the ordeal of castration and survived it, were considered very suited to serve in the harems of those potentates! These early memories about the plight of the African slaves in Daru’l Islam became later on more troubling, as I began to read about the subject in scholarly works. In 1990, I picked up a book by Bernard Lewis, Race and Slavery in the Middle East: An Historical Enquiry, published by the Oxford University Press. It was an eye-opener to read through Lewis’s thorough research of the subject. He even included in the book 24 original illustrations taken from historic Islamic sources. I realize that some people would remark that the British scholar is prejudiced against Islam. This opinion has spread primarily due to the influence of Edward Said (pronounced Sa’eed), who taught English Literature at Columbia University. In his book, Orientalism, published in 1978, he claimed that all Western scholars who studied Islam and the Middle East were terribly biased, and acted as servants of European colonialism. Unfortunately, his influence became the standard of orthodoxy in most of the Middle East Studies Departments at North American universities. As a Levantine Christian, and having studied this subject for a long time, I am convinced that Edward Said committed a great disservice to the understanding of Islam in our times. The most glaring fact about him was that he was not an expert on Islam, or the history of the Middle East. Introducing the subject of slavery in the Islamic world, Bernard Lewis wrote: “In 1842 The British Consul General in Morocco, as part of his government’s worldwide endeavor to bring about the abolition of slavery or at least the curtailment of the slave trade, made representations to the sultan of that country asking him what measures, if any, he had taken to accomplish this desirable objective. The sultan replied, in a letter expressing evident astonishment, that ‘the traffic in slaves is a matter on which all sects and nations have agreed from the time of the sons of Adam … up to this day.’ The sultan continued that he was ‘not aware of its being prohibited by the laws of any sect, and no one need ask this question, the same being manifest to both high and low and requires no more demonstration that the light of day.’” (P. 3) I dare say that works in English on the subject of “Slavery in the Household of Islam” are not that many. However, thanks to the Internet and the availability of Arabic-language websites, I continue to learn a great deal about this tragic phenomenon. In February, 2009, the Al-Awanwebsite began publishing a series of articles under the general title of “The Invisible Walls: Racism directed against Blacks.” By March 7, twenty articles by Arab authors had appeared. I translated article number 17 that dealt with this subject: “Does Slavery in the Lands of Islam, Originate from within Islam?” (Source) الجدران اللامرئية: العنصرية ضدّ السّود(17) هل يتغذّى الرقّ في أرض الإسلام، من الإسلام؟ Here are translated excerpts from the article, followed by my analysis and comments. “The study of slavery in Islam has been considered a taboo; even Western Orientalists avoided this subject. For example, Louis Massignon (1883-1962) the well-known French Orientalist, did not consider slavery a subject that was worth his great concern. He dealt primarily with abstract problems of Islamic thought, rather than focusing on some concrete situations in the Islamic societies, such as the scandal of racism that persists to this very day! “Regardless of the efforts of Muslims and their friends to cover-up this subject, ordinary Muslims are fully aware of this continuing tragedy. Some Western scholars have not hesitated to discuss the general topic of Islam and its age-long slave trade. For example, the French historian, Robert C. Davis, published his book, “Esclaves chrétiens, maîtres musulmans. L’esclavage blanc en Méditerranée (1500-1800)” in 2006. This work dealt specifically with the history of the Muslim slave-trade of European Christians from 1500 to 1800, by their Muslim masters.1 “What is rather new in our day is the fact that Muslim writers are now engaged in researching and writing about this subject. For example, the French-Algerian author, Malek Chebel, wrote a book in French on Slavery in the Lands of Islam. Also, the Moroccan Mohammed Ennaji, published his work, “Le sujet et le mamelouk: esclavage, pouvoir et religion dans le monde arabe”.2 (Info) According to him, slavery is not simply part of an ancient heritage, but has infiltrated into the very core of the Islamic State, and controls its thinking. The Arab World is held hostage to a worldview that has not repudiated slavery. Relationships of all types are still conceived in the context of master and slave.” The Senegalese author Tidiane N’Diaye published his book, LE GENOCIDE VOILÉ, in January, 2008. This work dealt with what he called the “The Veiled Genocide,” i.e. the enslavement of Negroes by Arab-Muslims from the 7th to the 20th centuries. Here are some pertinent excerpts from the information about this book (source), translated from the original French: “The slave trade of Negroes as practiced by the Western nations is well-known. However, it must be recognized that historically, this crime against humanity was an invention of the Arab-Muslim world. It was the Arabs, Berbers, Turks, and Persians, who originated this infamous practice long before the Europeans began the African slave trade. For one thousand years, they were trading in African people, from the 7th to the 16th centuries. They resumed the practice from the 19thto the 20th centuries, long after the Western nations had abolished this trade. “The demographic stagnation, the misery, the poverty, and the lack of development in the Dark Continent, are not the only consequences of this commerce, as many people imagine. Actually, the Islamic slave trade in Africa amounted to a planned genocide of Black people. It was a programmed ‘ethnic extinction by castration.’ Thus, the majority of the 17 million Africans who were brought to the Arab-Muslim world and transformed into eunuchs have disappeared, leaving no descendents at all. “We would like to underline both the early date, and the great dimension of this trans-Saharan traffic that took place in the Eastern world, and to give an account of these forgotten facts. No amount of willful and selective amnesia will ever succeed to cover up the historical fact about the ‘Veiled Genocide.’” Analysis Al-Awan website posted this series of articles to highlight the fact that racial prejudices continue to exist in the Arab-Muslim societies, as a result of the long history of the African slave trade. The 20 articles aim at demolishing “the Invisible Walls” that separate people of different racial and ethnic backgrounds throughout the Middle East and North Africa. Comments It is indeed a bold step that was taken by a group of Arab reformist intellectuals to broach the subject of the role of Islam in the slave trade in Africa. As far as I know, most of the original works on this subject have appeared in French, rather than in English. This means that the “unveiling” of the Islamic role in the infamous traffic in Africans is not adequately treated in the English-speaking world. I salute these courageous intellectuals who didn’t hesitate to express their strong condemnation of this inhuman practice that has lasted for too long, and still has many deleterious effects in the Sudan for instance. How deeply slavery seeped into the mores of Islamic people is evidenced by the vocabulary of many Arabic-speaking people who still refer to people of African descent as black Abeed. ________________________________________ Footnotes 1 “Christian Slaves, Muslim Masters: White Slavery in the Mediterranean (1500-1800)” 2 “Slavery, Power and Religion in the Arab World.” ISLAM AND SLAVERY One of the ways I have seen Muslim leaders promote Islam is by talking about the glory of the Islamic civilization. The Islamic empire is said to be a system of justice and responsible for everything good in the world. Very often when these claims are made, the Western Christian civilization is criticised as corrupt and brutal. This approach to promoting Islam is successful for two reasons: 1. Most Westerners feel some shame over the history of their empires, and so when a speaker attacks Western culture they acknowledge these faults. 2. Most Westerners have little knowledge of Islamic history, and so assume that what the Islamic leader says about the Islamic empire must be true. In this article I invite you to begin to learn about Islam’s involvement in slavery. Islam has had a major role in the history of slavery beginning with Muhammad, and taking slaves from Europe across to Indonesia and down into Africa. But unlike the Western empires, Islam has never apologised and feels no shame. In fact Muslim leaders boast of their empire and hide its corruption and brutality. I wish to thank the Barnabas Fund for permission to publish this article. My added notes are enclosed in [brackets]. ISLAM AND SLAVERY First published by the Barnabas Fund in Barnabas Aid April-May 2007 ©2007. Used by permission. The enslavement of human beings was practised by all the ancient civilisations of the Americas, Asia, Europe, and Africa. People became slaves the property of others through debt, by being sold into slavery by family members, by being captured in war, or through kidnapping by slave raiders and pirates. Nowadays, when slavery as such is banned in almost every country, there are still situations where people are effectively trapped in employment under harsh conditions. For example, they may be “bonded labourers” in Pakistan, unable to change jobs because of debts to their employer. Another scenario is that of expatriate domestic workers in Saudi Arabia, whose employers have seized their passports, and who are locked in the house to prevent them escaping. Such individuals are slaves in all but name. There are also still true slaves in some countries. The European slave trade is well known, but that of Islam is not. Furthermore, Islam even played a part in the European slave trade, as Arab traders were involved with African chiefs in the business of providing Africans for the Europeans to enslave. In the past, religions sought to justify the practice of slavery. Whilst, thankfully, most have rejected this now, Islam stands out as the exception. MUHAMMAD AND SLAVERY Muhammad, the prophet of Islam, kept slaves. One of his biographers, Ibn Qayyim al-Jawziyya, states that he had four slave girls and adds a list of 27 male slaves (some of whom he freed). Many slaves were gained as booty after victorious military campaigns. After defeating a Jewish tribe called the Banu Qurayza in 627, Muhammad executed all the men (numbering 600 to 900), and divided the women and children among his people as slaves. On this occasion, he took Rihana, the wife of the leader of the tribe, as a concubine. This story indicates the close linkage in classical Islam between prisoners of war, slaves and concubines. A prisoner of war was automatically a slave, and if female she was potentially a concubine as well. Muhammad not only kept slaves and enslaved captives but also traded in African and other slaves[1], as did his companions and many other people in the Arabian Peninsula at that time. He also received slaves as gifts. One of his concubines, Mary the Copt (apparently a Christian), was given to him by the ruler of Egypt. The example of Muhammad, who is traditionally considered by Muslims the perfect model for their own behaviour, has made any Islamic opposition to slavery diffcult. The argument that what he did was normal and acceptable in society of that time but not in the modern world carries little or no weight with conservative Muslims, who are interested only in copying Muhammad’s example. THE QUR’AN AND SLAVERY The existence of slavery is accepted uncritically in the Qur’an, and slaves are often mentioned. Captive women could be taken as concubines, special permission being granted to Muhammad to allow him to do this in a Qur’anic verse: O prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts and daughters of thy maternal uncles and aunts who migrated (from Mecca) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her this only for thee and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess in order that there should be no diffculty for Thee. And Allah is OftForgiving Most Merciful (Qur’an 33:50, Yusef Ali) This verse clearly shows that, according to the Qur’an, taking slaves in war was a God-given right. These slaves were considered spoils of war, and the women were usually destined to be concubines of the victorious warriors. Muhammad received his share in enslaved women. The right of Muslims to have sexual intercourse with female slaves is indicated in Qur’an 23:1-6 which gives Muslims sexual rights over their wives and over those “whom their right hands possess”. Many texts indicate that slaves can be used as a sort of currency to pay penalties imposed for the misdemeanours of their owners. Qur’an 4:92, for example, explains that the manslaughter of a Muslim could be paid for by freeing a believing (i.e. Muslim) slave and paying compensation to the relatives. If a slave cannot be afforded then the penalty is a two months’ fast. While the Qur’an does not condemn slavery, it does encourage kindness to slaves. Qur’an 24:33 instructs Muslims to allow a slave of good character to buy their freedom if they so request, and even tells the slave-owner to contribute towards the sum to be raised. This verse also prohibits compelling unwilling slave girls into prostitution. … And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed, if you know any good in them; yea, give them something yourselves out of the means which God has given to you. But force not your maids to prostitution when they desire chastity…. The freeing of slaves is included in a list of virtuous acts (Q 90:12-13), and elsewhere the Qur’an commends spending money to ransom slaves (Q 2:177). [However, the Qur’an fosters an attitude of Islamic supremacy. You (Muslims) are the best community that has been raised up for mankind. You enjoin right conduct and forbid indecency; and you believe in Allah. And if the People of the Scripture had believed it had been better for them. Some of them are believers; but most of them are evil-livers. (Qur’an 3:110, Pickthall) The result of this is that slavery seems acceptable and right. Narrated Abu Huraira: The Verse:–“You (true Muslims) are the best of peoples ever raised up for mankind.”(3:110) means, the best of peoples for the people, as you bring them with chains on their necks till they embrace Islam. (Sahih al-Bukhari: vol. 6, bk. 60, no. 80, Khan) Slaves and slave boys are one of the many rewards promised to Muslims in paradise. And there go round, waiting on them menservants of their own, as they were hidden pearls. (Qur’an 52:24, Pickthall) There wait on them immortal youths. (Qur’an 56:17, Pickthall) There wait on them immortal youths, whom, when thou seest, thou wouldst take for scattered pearls. (Qur’an 76:19, Pickthall) Since slavery is seen as a good reward in paradise there is no need to removed it in the present life.] SHARI’A AND SLAVERY The shari’a (Islamic law) has much to say about slaves, including the acquisition of slaves, slave-trading, freeing slaves, the status of female slaves, and how to deal with runaway slaves and lost slaves. In wars against non-Muslims, prisoners of war were to be killed, exchanged for Muslim prisoners of war, freed for ransom, or enslaved. The women and children were to be similarly exchanged or enslaved. Many rules concerning the practice of owners marrying slaves and taking slaves as concubines were outlined in order to determine paternity and ownership of children born to a female slave. A slave concubine who bore children to her master would be elevated to the status of um walad (mother of his child) and her children would be equal to the legal offspring. She could not be sold and was freed on her master’s death. If a concubine was freed she could not have legal status as a wife, but would live with her master as his mistress and her children would be illegitimate. There were also rules about slaves marrying each other. The four caliphs who came after Muhammad discouraged the enslavement of Muslims and it was eventually prohibited, but the enslavement of non-Muslims continued apace. If a non-Muslim slave converted to Islam he or she remained a slave. As an act of charity by the owner, however, a slave could be emancipated but only a believing slave deserved freedom. In Muslim lands, a slave had few civil or legal rights: a slave had no right to be heard in court; no right to property; any goods he did manage to accumulate would be inherited by his master not his children. He could marry only with the permission of the owner; he could not give alms or make a pilgrimage; he was considered a mere piece of property. As in all contexts where slavery was practised, the actual treatment of slaves varied: some masters were kind, and some were cruel. ISLAMIC EXPANSION AND SLAVERY As Islam expanded by conquest (jihad), extending within a few centuries from the Atlantic Ocean to the Indian subcontinent, and spreading to south-east Asia, central Asia and Africa, large numbers of people were enslaved. The supply of slaves had to be constantly replenished because there was a high death rate amongst them. Furthermore, marriage amongst slaves was not encouraged, and in any case many male slaves were castrated (an operation which was often fatal). But Muslims and non-Muslim minorities living under the protection of the Islamic state could not be enslaved. So the need for more slaves became a motive for continuing to expand and conquer non-Muslim territories. A vast network of slave trading developed. Within Islamic territories there were slaves from central Asia, from the Byzantine Empire, from sub-Saharan Africa and from Europe. As far afield as Indonesia the business of seizing and selling slaves flourished, with the Muslim Acehnese active in “manhunting” even in the early 20th century. As well as domestic duties, agriculture and concubinage, some were used as soldiers. These slave-soldiers included the Turkic Mamelukes who eventually became a powerful force within Islam and set up their own states. High prices were paid for eunuchs, and the practice of castration persisted from the 9th century until the early 20th century. Islam prohibits physical mutilation so many eunuchs were castrated before entering Islamic territory. The slave trade became a great source of wealth and power to Muslim states, and remained an important part of the economy of parts of the Muslim world well into the 20th century. [The jihad slave system included contingents of both sexes delivered annually in conformity with the treaties of submission by sovereigns who were tributaries of the caliph. When Amr conquered Tripoli (Libya) in 643, he forced the Jewish and Christian Berbers to give their wives and children as slaves to the Arab army as part of their jizya. From 652 until its conquest in 1276, Nubia was forced to send an annual contingent of slaves to Cairo. Treaties concluded with the towns of Transoxiana, Sijistan, Armenia, and Fezzan (Maghreb) under the Umayyads and Abbasids stipulated the annual dispatch of slaves from both sexes. However, the main sources for the supply of slaves remained the regular raids on villages within the dar al-harb and the military expeditions which swept more deeply into the infidel lands, emptying towns and provinces of their inhabitants. This strategy, practiced from the beginning of the Arabo-Islamic expansion by the first four caliphs and then by the Umayyads and their successor, remained constant over all the areas covered by jihad. The depopulation and desertification of once-flourishing and densely peopled regions, described in full by Muslim and Christian chroniclers, was the result of the massive deportation of captives. Musa b. Nusayr brought back thirty thousand prisoners from his expeditions to Spain (714). (Bat Ye’or, The Decline of Eastern Christianity under Islam – From Jihad to Dhimmitude, pp. 108-109.)] SLAVERY IN AFRICA Black slaves were imported into the Muslim world from Africa by a number of routes northward across the Sahara desert, and by sea into Arabia and the Persian Gulf. Estimates of the number involved vary greatly but it seems that there may easily have been 10 million, perhaps even twice that number. Two-thirds of African slaves were female. The males were considered to be troublesome. An uprising of slaves from West Africa, the Zanj, who had been imported into the Tigris-Euphrates delta to reclaim salt marshland through their backbreaking labour, lasted from 869 until 883. The mortality rate was very high because of the harsh conditions, but the trade was so lucrative that merchants were not deterred by the numbers who died. Harrowing eye witness accounts tell of the vast scale and miserable conditions of the slave trade in Africa. In the 1570s many thousands of black Africans were seen for sale in Cairo on market days. In 1796 a caravan was seen by a British traveller leaving Darfur with 5,000 slaves. Black eunuchs became favoured for the royal harems. Even after Britain outlawed the slave trade in 1807, a further 2 million Africans were enslaved by Muslim traders. The Arabic word abd which means “slave” or “servant” is used as an insult to black people in Lebanon, Syria, Saudi Arabia and the Gulf. SLAVERY IN THE OTTOMAN EMPIRE The enslavement of captives taken when the Ottoman armies raided Christian countries was part of the state system of the Ottoman Empire. After he conquered Constantinople in 1453 Sultan Mehmed wrote to various Muslim rulers boasting of the enslavement of its Christian population. The Ottomans engaged in slave trading from Gibraltar to Central Asia. The Balkan Christians of the Ottoman Empire suffered cruelly, particularly under the brutal and bitterly resented child-levy, the devshirme. From the 15th century to the early 17th century the Ottomans would seize a certain proportion of Christian boys from their villages every few years, forcibly convert them to Islam and train them for the elite fighting force known as the Janissaries or for the state bureaucracy. Thedevshirme was sternly enforced. If any Christian parent tried to prevent the taking of his child he was immediately hanged from his own door frame. It is estimated that between 500,000 and one million boys, from the ages of 8 to 20, were taken in this way. Occasionally, armed uprisings against the system took place, but they were quickly crushed. Some children ran away, only to return and give themselves up when their parents were tortured. Many resorted to bribery to escape recruitment. In the early 17th century the devshirme was abandoned and the Ottomans obtained their slaves from new sources Georgians and Circassians of the Caucasus and Slav and Central Asian slaves captured and traded by the Crimean Tatars. By the early 19th century this supply was reduced and the Ottomans turned to Africa. Eunuch slaves were in high demand in the Ottoman Empire, principally as guardians of the harems. Prague became an important centre for the castration of European slaves being imported to the Ottoman Empire. SLAVERY IN INDIA The Arabs were the first invaders of India to capture and enslave large numbers of its inhabitants. In the 7th and 8th centuries, and later under the Ghaznavids (962-1187), huge numbers of Hindus became slaves. Many more were enslaved under the Delhi Sultanate (1206-1526), the Timurid jihad (1398), and the Mughals (1526-1857). K.S. Lal claims that the slave-taking added significantly to the growth of the Muslim population in India: “… every slave captured in war or purchased in the market or sent in lieu of revenue or tribute was invariably converted to Islam, so that slave-taking in medieval India was the most flourishing and successful missionary endeavour.” The nobility owned huge numbers of slaves and maintained large slave armies. For example, a 14th century sultan kept 180,000 slaves of whom 40,000 were palace guards. In this situation of abundance the price of female slaves was very low. The large numbers of slaves captured in campaigns were either sold in local markets or sent to markets in central Asia. ENSLAVING WESTERN EUROPEANS Muslim pirates from the Barbary (North African) coast, authorised by their governments, were active in seizing and enslaving white Christians from western Europe from the 16th to the 18th century. They attacked not only ships but also coastal villages. While Spain and Italy bore the brunt of these attacks, the Barbary pirates often called corsairs would also go to Portugal, France, England, Ireland and even Iceland. The slaves were kept in wretched conditions and many were worked to death, especially those unfortunate enough to be chosen to row the corsair galleys. Between 1530 and 1780 at least a million white Christian Europeans were enslaved on the Barbary coast. Around the year 1600 there were estimated to be some 35,000 in captivity there at any one time. Many records of the letters sent home, telling of the terrible sufferings the slaves were enduring, still exist. Some converted to Islam in order to get easier duties or, in the case of women in the harems, to stay with their children who were being brought up as Muslims. The slaves’ only hope lay in being redeemed by payment of a ransom. Churches collected offerings for this purpose. Many of those who went to North Africa with funds to negotiate the release of the slaves were church leaders. In Spain and Italy ransoming slaves was considered an act of great merit: “Their [only] fault, their crime, is recognising Jesus Christ as the most divine Saviour … and of professing Him as the True Faith.” English slaves were largely neglected by their home country, especially in comparison with those from southern European countries. They knew this, and were demoralised. An “Algerian Duty” was set aside from the customs income in England to redeem slaves, but much of it was diverted to other uses. Many English slaves died in captivity. SLAVERY IN MODERN TIMES Although Tunisia, Egypt, and the Ottoman Empire abolished slavery in the 19th century under pressure from the West, in east Africa and other places it persisted into the 20th century, prompting the League of Nations and later the United Nations to condemn the practice. The nations of the Arabian Peninsula were among the last to outlaw slavery: Qatar in 1952, Saudi Arabia and the Yemen Arab Republic in 1962, the United Arab Emirates in 1963, South Yemen in 1967, and Oman in 1970. Saudi Arabia After abolition in 1962, about 10,000 slaves were freed out of an estimated 15,000 – 30,000. In 1965 the Saudi royal family still kept hundreds of slaves. Many in Saudi Arabia advocate slavery even now. Sheik Saleh Al-Fawzen, a leading scholar and author of a religious textbook for schools, has said, “Slavery is a part of Islam”, and that those Muslims who oppose slavery “are ignorant, not scholars”. In Saudi Arabia, the plight of migrant workers often amounts to slavery. Domestic workers are often exploited, forcibly con£ned, beaten, underfed, and sometimes raped. The lives of these workers are complicated further by deeplyingrained gender, religious and racial discrimination in Saudi society. Government policies, the practice of private employers, and unfair legal proceedings all combine to oppress large numbers of poor and desperate foreigners trying to earn a living in Saudi Arabia. Mauritania In ancient times slavery was common in Mauritania. In the 8th century Mauritania came under Islamic authority. From this point onward, only black Africans have been enslaved in Mauritania. The old practice of forming slave armies was revived after the end of colonialism. Black Mauritanians were forced into military units and sent into African villages to subdue and kill the inhabitants. The soldiers were then settled on the lands of the villagers, and authorised to defend themselves and undertake punitive campaigns against the population. There have been several legal/constitutional rulings to outlaw slavery (in 1905, twice in 1961, and in 1981), but they have not been effective. In 1994 there were still an estimated 90,000 black Mauritanians (Harratin) in the possession of their Arab/Berber masters. It was also reported that some 300,000 freed slaves were still serving their former masters because of psychological or economic dependence. The 1981 ordinance abolishing slavery granted compensation to slave holders for the loss of their slaves, but the money was not forthcoming, which may be one of the reasons why most slave owners continued to hold their slaves. Although some try to defend the institution by noting that many families of slaves have worked for the same family for generations, and claiming that they are merely servants working for their keep, the testimonies of the small number who have managed to escape tell of brutalities and hardship which seem more like slavery. There do not seem to be any firm figures on the number of slaves in Mauritania currently, but it is clear that slavery still continues there. Sudan With the imposition of Islamic law in 1983 by the Northernbased Arab Islamic government, the age-old practice of slavery in the Sudan gathered momentum. During the civil war which raged from 1983 until 2005, captured Southerners were frequently enslaved. The men were often shot, the children were made slaves (herding cattle or performing other unpaid tasks) while the women became the sexual slaves of their owners. Such slavery was abolished in the 2005 peace treaty which ended the civil war. Since 1986 more than 200,000 people of the Dinka tribe are estimated to have been enslaved in a complex network of buyers, sellers and middlemen, with many of the slaves brutally treated and some forcibly converted to Islam. Pakistan In Pakistan, many lives are blighted as enormous numbers of people eke out an existence as “bonded labourers” unable to leave their desperately hard and low-paid jobs. A high proportion of these are Christian workers with Muslim employers. Evidence came to light in 2006 of the kidnapping and enslavement of young boys from Christian villages in the Punjab, an operation coordinated by a leading member of a militant Islamic group, the Jamaat-ud Daawa. The children, aged between 6 and 12, were held in unspeakable conditions, beaten, barely fed, and forbidden to talk, play or pray, before being sold for approximately $1,700 each into the sex trade or into domestic servitude. CONCLUSION Many Muslims agree that there is no place for slavery in the modern world but there has as yet been no sustained critique of the practice. The difficulties and dangers of confronting the example of Muhammad, and the teaching of the Qur’an and shari’a (which most Muslims believe cannot be changed) have dampened any internal debate within Islam. While slavery still exists in many Islamic countries, few Muslim leaders show remorse for the past, discuss reparations, or show that repugnance for the scourge of slavery which eventually led to its abolition in the West. It is time for Muslims to emphatically and publicly condemn the practice of slavery in any form and ensure that their legal codes supporting it are changed. CHRISTIANITY AND SLAVERY The Bible does not treat slavery as divinely ordained but rather as reflecting the condition of man. [The Bible forbids some forms of slavery: Anyone who kidnaps another and either sells him or still has him when he is caught must be put to death. (Exodus 21:6, NIV)] The apostle Paul specifically condemns slaver traders (1 Timothy 1:9-10); he tells slaves to gain their freedom if they can (1 Corinthians 7:21); and he encourages Philemon to welcome the runaway Onesimus who had now become a Christian, no longer as a slave, but “as a dear brother” (Philemon 15-16). Paul had exposed himself to punishment by sheltering Onesimus, and he makes it clear that Philemon ought to free Onesimus. There is no endorsement of slavery as an institution; rather the goal of freedom pervades the New Testament. [The Bible does not promise slaves as a reward in heaven.] In western Europe slavery was virtually extinguished by the 11th century, until 1450 saw the rise of the evil and brutal transatlantic slave trade which lasted for nearly four centuries. It is strange that slavery and the slave trade during this period were approved by some senior church leaders in Europe and North America, some of whom owned slaves. They even sought to justify the practice by theological arguments. However, it was also Christians a small group of them in 18th century Britain – who took a leading role in the long hard struggle against slavery. The best known name is William Wilberforce who was motivated by the Biblical teaching about humans being made in the image of God (Genesis 1:26) and by Jesus’ command to treat others as we would like them to treat us (Matthew 7:12). Their struggle eventually achieved the abolition of the slave trade (1807), and then the abolition of slavery itself throughout the British Empire (1833). Other countries then followed suit. [It was the Christian civilization that outlawed slavery and seeked to stop it throughout the world.] FURTHER INFORMATION John Alembillah Azumah, The Legacy of Arab-Islam in Africa, Oxford: One World, 2001. Andrew G Bostom (ed.), The Legacy of Jihad – Islamic Holy War and the Fate of Non-Muslims, New York: Prometheus Press, 2005, pp. 529-588 & 660-663. Allan Fisher, Slavery and Muslim Society in Africa, London: C. Hurst & Co. 1971. Bernard Lewis, The Arabs in History, Oxford: Oxford University Press, 2002, pp. 95ff. M.A. Khan, Islamic Jihad – A Legacy of Forced Conversion, Imperialism and Slavery, New York, Bloomington: iUniverse, 2009. Giles Milton, White Gold, London: Hodder & Stoughton, 2004. Sean O’Callaghan,The Slave Trade Today, New York: Crown, 1961. Don Richardson, Secrets of the Koran, California: Regal Books, ch. 15, 2003 Serge Trifkovic, Islam’s Wretched Record on Slavery Bat Ye’or, The Decline of Eastern Christianity under Islam – From Jihad to Dhimmitude, London: Associated University Presses, 1996. ENDNOTES [1] Sahih Muslim, Book 10, Number 3901 Sahih Muslim Book 10. Business Transactions Chapter : Shuf’a (pre-emption). Jabir (Allah be pleased with him) reported: There came a slave and pledged allegiance to Allah’s Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah’s Apostle (may peace be upon him) said: Sell him to me. And he bought him for two black slaves, and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man). The Persistence of Islamic Slavery By: Robert Spencer The International Criminal Court recently issued warrants for the arrest of Ahmed Haroun, the minister for humanitarian affairs of Sudan, and Ali Kosheib, a leader of that country’s notorious janjaweed militia. The Sudanese government has refused to hand over the two for prosecution. Charges include murder, rape, torture and “imprisonment or severe deprivation of liberty.” Severe deprivation of liberty is a euphemism for slavery. Egypt’s Al-Ahram Weekly observed not long ago that in Sudan, “slavery, sanctioned by religious zealots, ravaged the southern parts of the country and much of the west as well.” Muslim slavers in the Sudan primarily enslave non-Muslims, and chiefly Christians. According to the Coalition (CASMAS), a human rights and abolitionist movement, “The current Khartoum government wants to bring the non-Muslim black South in line with Sharia law, laid down and interpreted by conservative Muslim clergy. The black animist and Christian South has been ravaged for many years of slave raids by Arabs from the north and east and resists Muslim religious rule and the perceived economic, cultural, and religious expansion behind it.” The BBC reported in March 2007 that slave raids “were a common feature of Sudan’s 21-year north-south war, which ended in 2005….According to a study by the Kenya-based Rift Valley Institute, some 11,000 young boys and girls were seized and taken across the internal border — many to the states of South Darfur and West Kordofan….Most were forcibly converted to Islam, given Muslim names and told not to speak their mother tongue.” One modern-day Sudanese Christian slave, James Pareng Alier, was kidnapped and enslaved when he was twelve years old. Religion was a major element of his ordeal: “I was forced to learn the Koran and re-baptised “Ahmed.” They told me that Christianity was a bad religion. After a time we were given military training and they told us we would be sent to fight.” Alier has no idea of his family’s whereabouts. But while non-Muslims slaves are often forcibly converted to Islam, their conversion does not lead to their freedom. Mauritanian anti-slavery campaigner Boubacar Messaoud explains: “It’s like having sheep or goats. If a woman is a slave, her descendants are slaves.” Anti-slavery crusaders like Messaoud have great difficulty working against this attitude because it is rooted in the Qur’an and Muhammad’s example. The Muslim prophet Muhammad owned slaves, and like the Bible, the Qur’an takes the existence of slavery for granted, even as it enjoins the freeing of slaves under certain circumstances, such as the breaking of an oath: “Allah will not call you to account for what is futile in your oaths, but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom” (5:89). But while the freeing of a slave or two here and there is encouraged, the institution itself is never questioned. The Qur’an even gives a man permission to have sexual relations with his slave girls as well as with his wives: “The believers must (eventually) win through, those who humble themselves in their prayers; who avoid vain talk; who are active in deeds of charity; who abstain from sex, except with those joined to them in the marriage bond, or (the captives) whom their right hands possess, for (in their case) they are free from blame…” (23:1-6). A Muslim is not to have sexual relations with a woman who is married to someone else – except a slave girl: “And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you” (4:24). In the past, as today, most slaves in Islam were non-Muslims who had been captured during jihad warfare. The pioneering scholar of the treatment of non-Muslims in Islamic societies, Bat Ye’or, explains the system that developed out of jihad conquest: The jihad slave system included contingents of both sexes delivered annually in conformity with the treaties of submission by sovereigns who were tributaries of the caliph. When Amr conqueredTripoli (Libya) in 643, he forced the Jewish and Christian Berbers to give their wives and children as slaves to the Arab army as part of their jizya [tax on non-Muslims]. From 652 until its conquest in 1276, Nubia was forced to send an annual contingent of slaves to Cairo. Treaties concluded with the towns of Transoxiana, Sijistan, Armenia, and Fezzan (Maghreb) under the Umayyads and Abbasids stipulated an annual dispatch of slaves from both sexes. However, the main sources for the supply of slaves remained the regular raids on villages within the dar-al-harb [House of War, i.e., non-Islamic regions] and the military expeditions which swept more deeply into the infidel lands, emptying towns and provinces of their inhabitants.[1] Historian Speros Vryonis observes that “since the beginning of the Arab razzias [raids] into the land of Rum[the Byzantine Empire], human booty had come to constitute a very important portion of the spoils.” As they steadily conquered more and more of Anatolia, the Turks reduced many of the Greeks and other non-Muslims there to slave status: “They enslaved men, women, and children from all major urban centers and from the countryside where the populations were defenseless.”[2] The Indian historian K. S. Lal states that wherever jihadists conquered a territory, “there developed a system of slavery peculiar to the clime, terrain and populace of the place.” When Muslim armies invaded India, “its people began to be enslaved in droves to be sold in foreign lands or employed in various capacities on menial and not-so-menial jobs within the country.”[3] Slaves faced pressure to convert to Islam. In an analysis of Islamic political theories, Patricia Crone notes that after a jihad battle was concluded, “male captives might be killed or enslaved…Dispersed in Muslim households, slaves almost always converted, encouraged or pressurized [sic] by their masters, driven by a need to bond with others, or slowly, becoming accustomed to seeing things through Muslim eyes even if they tried to resist.”[4] Thomas Pellow, an Englishman who was enslaved in Morocco for twenty-three years after being captured as a cabin boy on a small English vessel in 1716, was tortured until he accepted Islam. For weeks he was beaten and starved, and finally gave in after his torturer resorted to “burning my flesh off my bones by fire, which the tyrant did, by frequent repetitions, after a most cruel manner.”[5] Slavery was taken for granted throughout Islamic history, as it was, of course, in the West as well up until relatively recent times. Yet while the European and American slave trade get stern treatment attention from historians (as well as from reparations advocates and guilt-ridden politicians), the Islamic slave trade, which actually lasted longer and brought suffering to a larger number of people, is virtually ignored. (This fact magnifies the irony of Islam being presented to American blacks as the egalitarian alternative to the “white man’s slave religion” of Christianity.) While historians estimate that the transatlantic slave trade, which operated between the sixteenth and nineteenth centuries, involved around 10.5 million people, the Islamic slave trade in the Sahara, the Red Sea and the Indian Ocean areas began in the seventh century and lasted into the nineteenth, and involved 17 million people.[6] And when pressure came to end slavery, it moved from Christendom into Islam, not the other way around. There was no Muslim William Wilberforce or William Lloyd Garrison. In fact, when the British government in the nineteenth century adopted the view of Wilberforce and the other abolitionists and began to put pressure on pro-slavery regimes, the Sultan of Morocco was incredulous. “The traffic in slaves,” he noted, “is a matter on which all sects and nations have agreed from the time of the sons of Adam…up to this day.” He said that he was “not aware of its being prohibited by the laws of any sect” and that the very idea that anyone would question its morality was absurd: “No one need ask this question, the same being manifest to both high and low and requires no more demonstration than the light of day.”[7] However, it was not the unanimity of human practice, but the words of the Qur’an and Muhammad that were decisive in stifling abolitionist movements within the Islamic world. Slavery was abolished only as a result of Western pressure; the Arab Muslim slave trade in Africa was ended by the force of British arms in the nineteenth century. Besides being practiced more or less openly today in Sudan and Mauritania, there is evidence that slavery still continues beneath the surface in some majority-Muslim countries as well — notably Saudi Arabia, which only abolished slavery in 1962, Yemen and Oman, both of which ended legal slavery in 1970, and Niger, which didn’t abolish slavery until 2004. In Niger, the ban is widely ignored, and as many as one million people remain in bondage. Slaves are bred, often raped, and generally treated like animals. A shadow cast by the strength and perdurability of Islamic slavery can be seen in instances where Muslims have managed to import this institution to the United States. A Saudi named Homaidan Al-Turki, for instance, was sentenced in September 2006 to 27 years to life in prison, for keeping a woman as a slave in his home in Colorado. For his part, Al-Turki claimed that he was a victim of anti-Muslim bias. He told the judge: “Your honor, I am not here to apologize, for I cannot apologize for things I did not do and for crimes I did not commit. The state has criminalized these basic Muslim behaviors. Attacking traditional Muslim behaviors was the focal point of the prosecution.” The following month, an Egyptian couple living in Southern California received a fine and prison terms, to be followed by deportation, after pleading guilty to holding a ten-year-old girl as a slave. And in January 2007, an attaché of the Kuwaiti embassy in Washington, Waleed Al Saleh, and his wife were charged with keeping three Christian domestic workers from India in slave-like conditions in al-Saleh’s Virginia home. One of the women remarked: “I believed that I had no choice but to continue working for them even though they beat me and treated me worse than a slave.” All this indicates that the problem of Islamic slavery is not restricted to recent events in the Sudan; it is much larger and more deeply rooted. The United Nations and human rights organizations have noted the phenomenon, but nevertheless little has been done to move decisively against those who still hold human beings in bondage, or aid or tolerate others doing so. The UN has tried to place peacekeeping forces in Darfur, over the objections of the Sudanese government, but its remonstrations against slavery in Sudanand elsewhere have likewise not resulted in significant government action against the practice. Amnesty International and Human Rights Watch have also noted the problem, but as HRW observes, “the government of Sudan has stonewalled on the issue of slavery, claiming it was a matter of rival tribes engaging in hostage taking, over which it had little control. That is simply untrue, as myriad reports coming out of southern Sudan have made abundantly clear.” For Islamic slavery to disappear, a powerful state would have to move against it decisively, not with mere words, and accept no equivocation of half-measures. In today’s international geopolitical climate, nothing could be less likely. Notes: [1] Bat Ye’or, The Decline of Eastern Christianity Under Islam: From Jihad to Dhimmitude, FairleighDickinson University Press, 1996, p. 108. [2] Speros Vryonis, The Decline of Medieval Hellenism in Asia Minor and the Process of Islamization from the Eleventh through the Fifteenth Century, Berkeley, 1971. P. 174-5. Quoted in Bostom, Legacy of Jihad, p. 87. [3] K. S. Lal, Muslim Slave System in Medieval India, Aditya Prakashan, 1994. P. 9. [4] Patricia Crone, God’s Rule: Government and Islam, Columbia University Press, 2004. Pp. 371-372. Quoted in Bostom, Legacy of Jihad, p. 86. [5] Giles Milton, White Gold: The Extraordinary Story of Thomas Pellow and Islam’s One Million White Slaves, Farrar, Straus and Giroux, 2004. P. 84. [6] Andrew Bostom, The Legacy of Jihad, Prometheus, 2005, pp. 89-90. [7] Quoted in Bernard Lewis, Race and Slavery in the Middle East, Oxford University Press, 1994. Reprinted at http://www.fordham.edu/halsall/med/lewis1.html.
  2. Fuck Allah fuck Muhammad fuck Islam burn the fucking Koran and exterminate all the bloody Muslims in the world destroy their mosques too. From a proud kafir


    In the Name of Allah!

    Allah’s Killers

    It’s close to midnight
    Something evil’s lurkin’in the dark
    Under the moonlight
    You see a sight that almost stops your heart
    You try to scream
    But terror takes the sound before you make it
    You start to freeze
    As horror looks you right between the eyes
    You’re paralyzed

    ‘Cause this is killer
    Killer at night
    And no one’s gonna save you
    From the beast about to strike
    You know it’s Allah’s killer
    Killer at night
    You’re fighting for your life
    Beside a killer
    Killer tonight, yeah

    You hear the door slam
    And realize there’s nowhere left to run
    You feel the cold hand
    And wonder if you’ll ever see the sun
    You close your eyes
    And hope that this is just imagination
    But all the while
    You hear a creature creepin’ up behind
    You’re outta time

    ‘Cause this is Allah’s killer
    Killer at night
    There ain’t no second chance
    Against the thing with the beastly eyes,
    Killer at night
    You’re fighting for your life
    Beside a killer
    Killer tonight

    Night creatures callin’
    The killers start to walk in their masquerade
    Darkness falls across the land
    The midnight hour is close at hand
    Creatures crawl in search of blood
    To terrorize your neighborhood
    And whosoever shall be found
    Without a gun to protect them
    Must stand and face the hounds of hell
    And rot inside a corpse’s shell

    Allah’s killer shouts:
    I’m gonna kill you tonight
    (Killer, killer)
    I’m gonna kill you tonight
    (Killer night, killer))
    I’m gonna kill you tonight
    I’m gonna kill you tonight
    Killer at night

    The foulest stench is in the air
    The funk of 1400 years
    And grizzly ghouls from every tomb
    Are closing in to seal your doom
    And though you fight to stay alive
    Your body starts to shiver
    For no mere mortal can resist
    The evil of Allah’s killers

    Why terrorists do what they do… in their own words.

    Aside from pursuing mass murder plots against innocent populations in every corner of the planet, Islamic terrorists have one other thing in common:

    They credit their motivation and success to religion.

    Islam isn’t hijacked by extremists – it is what sustains them. This distinguishes Islamic terrorism from mere criminal activity, and it is part of what makes Islam so very, very different from other religions.
    Many people would prefer to bury their heads in the sand or look for ways to recast Islamic terror to fit their own political agenda, but the fact is that violent Muslims are quite explicit about the religious certainty that compels and justifies their actions.
    The teachings and early history of Islam that explain the violence are discussed elsewhere on this site. Here we just want to show that, as far as Islamic terrorists are concerned, their acts are done specifically in the name of Allah and for the cause of Islam and Islamic rule… across the globe.

    [The Taliban are] “a simply band of dedicated youths determined to establish the laws of Allah on earth… The Taliban will fight until there is no blood in Afghanistan left to shed, and Islam becomes a way of life four our people.”
    Mullah Omar, Taliban leader

    “Our animosity is based on religion. We hate Americans for their secular ideology.”
    Tehrik-e-Taliban spokesman Ihsanullah Ihsan explaining why his group of terrorists are opposed to the American presence in Afghanistan.

    “In the name of Allah the Avenger, I swear on the holy book to perform my sacred duty as a soldier of Islam in this Jihad to restore to this world the light of divine justice… Allah demands no less. For to die in the cause is to be sent immediately to paradise.”

    A Taliban official.

    “But the coming Islamic caliphate country will not rise except at the hands of the fighting sect who raises the flag of Allah and Jihad.”
    Statement from the Salafi terrorist group, one of several fundamentalist cells responsible for the slaughter of 150,000 men women and children in the 1990’s.
    “Our Jihad consists of killing and dispersing all those who fight against Allah and his Prophet.”
    “Throat-slitting and murder until the power is Allah’s!”

    Both quotes from leaders of the Armed Islamic Group (GIA). The first spoken by Sid Ahmed Mourad, the second from Abdelkader Hattab.

    “The month of Ramadan is a month of holy war and death for Allah. It is a month for fighting the enemies of Allah.”

    ‘Base of Jihad’ , taking credit for the brutal suicide bombing of a bus full of innocent tourists.

    “Islam came for the good of humanity. So if someone doesn’t like good we fight them.”
    Faruq Khalil Muhammad, explaining why he supports terrorism against infidels.

    “True resistance is helped by Allah the Supreme and the battles are for His just cause”

    Abu Hafs, Mujahideen and one of the region’s most prolific killer

    “I ask you to step up Jihad against enemies of Allah… Destroy Allah’s enemies wherever you have them, wherever your hands reach you may open a front… When there is a total war, there are no more civilian objects or civilian population”

    Doku Umarov, a leader who has taken personal responsibility for dozens of terror attacks in which many civilians were left dead.

    Dagestan (Russia)
    “I ask Allah that the next season he’ll give us the opportunity to kill as many kafirs [non-believers] as we can, just to shred them to pieces. Allah is almighty.”
    William Plotnikov, an Islamic militant fighting in Dagestan
    Terrorism is killing non-believers… for the sake of Allah

    Dagestani ‘rebel’ speaking on camera.

    “Allah is our objective, the Quran is our Constitution, the Prophet is our leader, Jihad is our way, and death for the sake of Allah is the highest of our aspirations.”

    Credo of the Muslim Brotherhood, which has spawned attacks and numerous subsidiary terrorist organizations

    “It’s a religious war with those who are unbelievers in the mission of Muhammad… especially for the purpose of advancing Islam and repelling evil from Muslims.”

    Abu Jindal Hamza explaining why he helped slaughter 166 people in Mumbai

    “Democracy is among the menaces we inherited from an alien government. It is part of the system we are fighting against… It is not possible to work within a democracy and establish an Islamic system… If Allah gives us a chance, we will try to bring in the pure concept of an Islamic Caliphate.”
    “The notion of the sovereignty of the people is anti-Islamic. Only Allah is sovereign.”

    Hafiz Mohammad Saeed, the leader of the Lashkar-e-Toiba terrorist organization.

    Yes! We – the terrorists of India – THE INDIAN MUJAHIDEEN, – the militia of Islam whose each and every Mujahid belongs to this very soil of India – have returned, to execute the compulsion of Allah:

    “Fight them (the disbelievers), Allah will punish them by your hands and bring them to disgrace, and give you victory over them and He will heal the hearts of those who believe.” (Qur’an 9:14).
    Here we begin … raising the illustrious banner of Jihad against the Hindus and all those who fight and resist us…
    All Praise and Glory be to Allah, Who Alone Helps His slaves, Who Alone Fulfils His Promise, and Who Alone Defeats the enemy….
    While hoping for the Help and Victory from Allah we declare that such and more severe attacks shall continue irrespective of what the blamers blame us for.
    The hosts (of the Kafir) will all be routed and will turn and flee. [Qur’an 54: 45].
    We ask Allah to forgive us and Have Mercy on us and Aid us to conquer the unbelievers and Guide us to raise His Word and degrade His enemies with His Will Alone. And peace be upon His Messenger, and all those who follow the Guidance.

    The Indian Mujahideen, claiming credit for a brutal series of bombings that left dozens of civilians dead and hundreds more in agony.

    “Those who know nothing of Islam pretend that Islam counsels against war. Those who say this are witless. Islam says: ‘Kill all the unbelievers just as they would kill you all! Kill them, put them to the sword and scatter their armies’….
    “Islam says: Whatever good there is exists thanks to the sword and in the shadow of the sword! People cannot be made obedient except with the sword! The sword is the key to paradise, which can be opened only for holy warriors!
    “There are hundreds of other [Koranic] psalms and hadiths urging Muslims to value war and to fight. Does all that mean that Islam is a religion that prevents men from waging war? I spit upon those foolish souls who make such a claim.’”

    The Ayatollah Khomeini

    “We planned to kill for the sake of upholding Islamic Sharia and the establishment of a caliphate.”

    Captured terrorist, Bayu Setiono, who was busted along with five other members of an Islamic school for plotting deadly attacks.

    “Keep on fighting for the application of Islamic law. If this state and nation wants to become great, safe, and at peace then it has to return to Islam one hundred percent without bargaining. If not, then it will be destroyed.”

    Abu Bakar Bashir, spiritual leader of the Indonesian Mujahideen

    Iraq (Sunni)
    “There is no doubt that Allah commanded us to strike the Kuffar (unbelievers), kill them, and fight them by all means necessary to achieve the goal. The servants of Allah who perform Jihad to elevate the word (laws) of Allah, are permitted to use any and all means necessary to strike the active unbeliever combatants for the purpose of killing them, snatch their souls from their body, cleanse the earth from their abomination, and lift their trial and persecution of the servants of Allah. The goal must be pursued even if the means to accomplish it affect both the intended active fighters and unintended passive ones such as women, children and any other passive category specified by our jurisprudence.”

    Statement by the head of Jama’at al-Tawid wal-Jihad (“Group for Monotheism and Jihad”), a Sunni terrorist known for bloody massacres, including 86 Shiites at a mosque.

    Iraq (Shia)
    “My motivation is a sense of duty toward my religious faith to fight against any hostile enemy of Islam.”

    Abu Deraa, Shiite terrorist known for drilling into captive’s heads

    Iraq (al-Qaeda)
    “We are defending Islam and its sanctity”

    A woman training to be a suicide bomber

    “The Prophet, the master of the merciful has ordered to cut off the heads of some of the prisoners of Badr in patience. He is our example and a good role model.”
    Abu Muasa’b al-Zarqawi speaking moments before beheading an abducted American businessman.

    “The Islamic Resistance Movement: Islam is its way. It is from Islam that it derives its ideas, concepts, and perceptions concerning the universe, life, and man, and it refers to Islam’s judgment in all its actions. It is from Islam that it seeks direction so as to guide its steps.”

    The covenant of Hamas, a terrorist organization that enjoys widespread popularity in the Islamic world despite brutal massacres of Israeli men, women and children.

    “It was a calculated act, performed with conviction and faith in Allah… I dedicated myself to Jihad for the sake of Allah and Allah granted me success. Do you know how many casualties there were? That was made possible by Allah.”

    Ahlam Tamimi, one of the bombers who slaughtered fifteen innocents, including six children at a Sbarro’s pizza parlor.

    “When your Lord revealed to the angels: I am with you, therefore make firm those who believe. I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off the fingertip of them”

    Literature from the Jama’at al-Tawhid wa’l-Jihad Salafi group in Gaza quoting from the Quran to justify sending rockets haphazardly into Israeli population centers.

    “I am proud and honored to be a terrorist for the sake of Allah… This is Islamic religious law. I don’t invent anything. I follow Islamic religious law in this.”

    Umm Nidal, a woman who sent her six sons on suicide missions against Jewish civilians

    “Terrorism is a badge of honor on our chests until Judgment Day. In the name of Allah, we’re pursuing the path of jihad until we uproot you, exterminate your state until the rule of the king vanishes. We follow the steps of the Prophet (Muhammad)… Allah is our Lord; you have none.”

    Hassan al-Smeik, leader of the cell that plotted a chemical weapons attack intended to kill 80,000 Jordanians

    “Our people… are fighting disbelievers amongst their own just like the Prophet, Allah’s peace and prayer be upon him, fought his people. The Prophet, Allah’s peace and prayer be upon him, didn’t start with fighting the Romans or the Persians, but he started by fighting his people and made the criterion in that to be this religion.”

    Hassan al-Smeik, leader of the cell that plotted a chemical weapons attack intended to kill 80,000 Jordanians

    “The Mujahideen punished with their hands those believing and worshipping other than Allah. The [holy warriors] will continued until such practice is eliminated.”

    al-Shabaab loyalist Sheikh Hassan Takar on why two churches were targeted with grenades and gunfire.

    “We are… linked to the Muslims of the whole world by the solid doctrinal and religious connection of Islam, whose message God wanted to be fulfilled by the Seal of the Prophets, i.e., Muhammad”

    From the charter of the Hezbollah terrorist group, which has kidnapped, tortured and killed numerous non-Muslims.

    “We are in a battle with the liberals and the secularists… I swear by Allah that we can tolerate the killing of all people and wiping all countries off the map but we cannot tolerate a single swear word that could hurt our prophet… Our brave youths will continue their struggle until they impose Sharia”

    Mohammad Ali al-Zahawi, the leader of the Libyan arm of Ansar al-Sharia, which has massacred hundreds.

    “All we want is the implementation of Sharia.”

    A spokesman from Ansar Dine, a group which has been compared to al-Qaeda for its summary execution of civilians and captured soldiers..

    “We are going to kill you because you don’t want Sharia.”

    Ansar Dine in Northern Mali

    The Netherlands
    “What moved me to do what I did was purely my faith. I was motivated by the law that commands me to cut off the head of anyone who insults Allah and his Prophet.”

    Mohammed Bouyeri, explaining in court why he stabbed Dutch filmmaker Theo Van Gogh to death. (Bouyeri was holding a Qur’an at the time).

    “Thanks to Allah, we carried out two operations against the enemies of Islam in Niger.”

    Mujao spokesman Abu Walid Sahraoui, following a terror attack.

    “For peace to reign in the land, all Christians must convert to Islam. Allah has tasked all Muslims in Quran chapter 9 verse 29 to continue to attack Jews and Christians who refused to believe in him and his messenger, Prophet Mohammed”

    Abu Qaqa, explaining why his band massacred nearly one hundred worshippers, including children, in a series of attacks on churches in a single Sunday morning.

    “Prophet Muhammad (SAW) in his life time flushed out all idol worshipers and their leaders and all these evils. So, our aim and target is to do so here… Allah commanded us to obey His Holy Quran. Whether one likes it or not, we will follow it… we will get people to believe Allah is one, and Muhammad, His Prophet. They will come to the right way. ”

    Ustaz Muhammed Yusuf, founder of the Boko Haram terror group that has been known to kidnap and behead Christian pastors who refuse to embrace Islam

    “Whomever we kill, we kill because Allah says we should kill and we kill for a reason.”
    Abubakar Shekau, a cleric and spiritual leader calling for holy war against Christians.

    “I enjoy killing anyone that Allah commands me to kill the way I enjoy killing chickens and rams”

    A Boko Haram spokesman explaining his group’s declared war on Nigerian Christians.

    “[Pakistan] will be turned into a citadel of Islam and secularism will be purged… only Islam guarantees human rights and peace.”

    The Tehrik-e-Taliban in a statement claiming responsibility for a brutal series of bomb attacks on Shiite pilgrims and mosques in which children were killed

    “With regard to Osama and Al-Zawahiri, I never met them, but I have the utmost love and respect for them, because of their enmity towards the Jews and the Christians. The Muslims must be harsh towards the infidels and compassionate among themselves. These two men reflect this Koranic verse… We place our trust in Allah. Soon, we will witness the miracles of Jihad.”

    By’atullah Mahsoud, Emir of the Pakistani Taliban

    “Our whole struggle is for the enforcement of Sharia law”

    Muslim Khan, Spokesperson for the Pakistani Taliban, responsible for hundreds of bombings, shootings and abductions.

    The Philippines
    “We may be small in number, but we have plenty fighting with us–the angels and the hand of Allah. We dream of an entire Islamic world, and we will achieve it. Allah is with us.”

    Abu Sayyaf terrorist group leader, Khadaffy Janjalani, responsible for church bombings and beheadings.

    Saudi Arabia
    “One of the greatest virtues in Islam is jihad for the sake of God. Ramadan is the month of jihad and battles, and most Muslim battles took place during the blessed month. This is your season, o people of jihad. Jihad during the fasting month of Ramadan has a great taste — for what better way to break your fast than to kill infidels and relish the sound of the weeping of the despicable tyrants and infidels.”
    Saudi-based terrorist magazine, al-Jihad

    “And your brothers of the Mujahideen Movement are on their way, going forth in Jihad against the occupiers and disbelievers so that the word of Allah is the highest and there is no more fitnah on earth and the religion is solely for Allah.”
    Deadly Somali terrorist group calling itself, Youth Islamic Movement
    “Know that I am doing this martyrdom operation only for the sake of Allah and for his religion.”

    A 21-year-old member of al-Shabaab and former British college student who murdered 20 Africans.

    “Allah, may he be praised, said… ‘Kill them wherever you find them, and drive them out from where they have driven you out; for internal strife [Fitna] is worse than killing.’”

    The Qur’anic verse quoted by the Abu Hafs Al-Masri Brigades in explaining the murder of 202 Madrid train commuters

    “To Fight and Conquer. Death in the name of Allah.”
    The unit logo of the Janjaweed militia, responsible for “cleansing” Darfur of African people along with the rape of thousands of women.
    “Long live the Mujahideen”
    Sudanese President, Omar al-Bahir, at a meeting of Janjaweed fighters.
    “Jihad is a duty.”

    The constitution of the Islamic Republic of Sudan

    “Our hero [the suicide bomber] believed in Allah and died while fighting for Allah”
    Islamic Jihad leader, Abu Ayman

    “We are fighting to apply what Allah said to the Prophet Muhammad, peace be upon him. We are fighting so people don’t look to other people but only to Allah. We don’t believe in complete freedom: it is restricted by Allah’s laws.”

    A member of Jabhat al-Nusra, an al-Qaeda affiliated group responsible for hundreds of terror attacks

    “The Mujahideen, fighting in our ranks, have firm faith, they do not fight for power or positions in the society, they only want to make supreme the world of Allah… we abandoned this world, and, Allah willing, strive for the appeasement of Allah”

    Mujahideen of Tajik, the country’s bloodiest terror group.

    “The Islamic warriors of Pattani announce the purpose that we will never stop killing the Siamese kafir (infidel) and will never stop destroying army weapons, the economy, politics, education and the Siamese kafir society until we regain the land of Pattani and establish the state of Pattani Dar al-lslam”

    Leaflets distributed by separatists to intimidate the local Buddhist population.

    “….Martyrs, how glorious we will be if we fall as warriors of our land. When Martyrs are killed, they are not dead but alive next to Allah. They will watch and listen to every piece of news to see if their children will follow in their footsteps….”
    Berjihad di Pattani, “calls for a holy war to liberate Pattani from ‘colonists’. It is liberal in employing metaphoric references and verses from the Quran. …a significant and clear articulation of the radical religious dimension of the conflict in south Thailand used within the context of Malay-Muslim resentment of the central government. It engages in Takdir (the labeling of fellow Muslims as infidels) and makes direct calls for Martyrs to attack fellow Muslims perceived to be collaborating with the “occupation”, or the Jahili (people of the ignorance). It views the practice of religious obligations of these “hypocrite” Muslims as a disguise hiding hearts filled with fury and hatred against Islam…”

    “The Koran says: ‘Fight them until evil disappears and all religion becomes Allah’s [religion].’ The suicide activists who blow themselves up are carrying out the Koran’s commandment.’”

    Ali Osman Zor, Great East Islamic Raiders Front terrorist organization

    United Kingdom
    “Our religion is Islam – obedience to the one true God, Allah, and following the footsteps of the final prophet and messenger Muhammad… This is how our ethical stances are dictated. “

    Mohammad Sidique Khan, London subway bomber, explaining his motives on a pre-recorded video tape.

    “Know that, I did what I did for the pleasure of Allah alone.”
    From the will of Bilal Abdulla, a Glasgow suicide bomber.
    “We are doing this in order to gain the pleasure of our Lord and Allah loves us to die and kill in his path. Anyone who tries to deny this, then read the Koran and you will not be able to deny this because this is the words in the Koran and the words of our the messenger of Allah, prayers and peace upon him.”
    “We love to die in the path of Allah… On top of this is to punish and to humiliate the Kuffar [non-believer]”
    “Thank God Allah accepted my duas [prayers] yeah, and provided me a means to do this.”
    From the farewell videos of those convicted in the plot to kill thousands of airline passengers over the Atlantic in 2006.
    “O enemies of Allah, we have heard and seen you openly insulting the final Messenger of Allah. You should know that for every action there is a reaction. Today is a day of retaliation (especially) for your blasphemy of Allah and his messenger Muhammad. We love death more than you love life.”

    Letter of explanation from six Muslim devotees who admitted to plotting a bomb attack on critics of Islam at an EDL rally.

    “We are forced by the Quran, in Sura at-Tawba, through many ayah in the Quran athat that say we must fight them… Allah’s peace and blessings be upon you.”

    Convert Michael Adebolajo, explaining himself on video right after hacking an off-duty soldier to death on a London street while shouting praises to Allah.

    United States
    “I did not act out of hatred for Americans, but love for Allah instead. I live only to serve Allah by obeying all of Allah’s commandments, of which I am aware by reading and learning the contents of the Koran.”

    Mohammed Reza Taheri-Azar, explaining (in his words) “reasons for premeditating and attempting to murder citizens and residents of the United States of America.” He also quoted 141 verses from the Qur’an.

    “I wasn’t insane or post traumatic nor was I forced to do this Act… [it was] justified according to Islamic Laws and the Islamic Religion. Jihad to fight those who wage war on Islam and Muslims.”

    Abdulhakim Muhammad (formerly Carlos Bledsoe), explaining why he gunned down an unarmed soldier outside a recruiting station in Little Rock, Arkansas.

    “The Muslim war will continue until Islam is spread throughout the whole world.”

    Faisel Shahzad, in his farewell tape, made shortly before the attempt to mass murder hundreds of New Yorkers at Times Square.

    “In late 2009, in fulfillment of a religious obligation, I decided to participate in jihad against the United States. The Koran obliges every able Muslim to participate in jihad and fight in the way of Allah, those who fight you, and kill them wherever you find them.”

    Umar Farouk Abdulmutallab, the “Underwear Bomber”, proudly telling a court why he attempted to detonate a plane full of innocents over Detroit.

    “We have declared a jihad to create a religious government in Uzbekistan”

    Islamic Movement of Uzbekistan leader, Tahir Yuldeshev

    “We will implement the rule of Allah on earth by the tip of the sword.”
    “We need men who are willing to go all the way and not hold back anything from Allah. The religion of Allah cannot be given victory by part-time service. This is not a weekend religion. The contract is to sell our souls to Allah. The compensation is paradise.”

    American-born Islamic cleric Anwar al-Awlaki, who has inspired multiple bombing and shooting plots in the U.S. and Europe from his base in Yemen.

    “Our project is to institute the Sharia of Allah on Earth and reject the man-made laws and constitutions. Nothing will rule the country other than the Book of Allah and the Sunnah of Allah’s Messenger
    We will fight the enemy without leniency and not surrender until only Islam rules”

    Nasir al Wuhayshi, the leader of Yemen’s most feared terrorists

    “In the name of Allah, the Most Gracious the Most Merciful… Praise is to Allah, the glory granter to Islam with His victory and the disgracer of the unbelief with his Might… and I bear witness that Muhammad is His slave and messenger who said:
    ‘I have been inspired between the hands of the hour until Allah alone is worshiped and my sustenance has been made under the shade of my spear, and disgrace and humiliation has been prescribed for the one who disobeys my command.'”

    al-Qaeda al-Jihad in Yemen taking credit for a brutal suicide attack and quoting the words of Muhammad to explain why.

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