Radical Islamic Cleric: It’s OK to Blow Yourself Up ‘For Allah’

[Israel National News] “Blowing oneself up for the sake of Allah is acceptable,” according to a radical Muslim cleric who recently spoke to a Lebanese television network.

The comments by Syrian-born Islamist cleric Omar Bakri were made in an interview which aired on the Lebanese Al-Jadid/New TV on November 26. They were translated by the Middle East Media Research Institute (MEMRI).

In the interview, Bakri was justifying the recent bombings of Hezbollah targets in Lebanon and the Iranian embassy in Beirut.

“When a [martyrdom-seeker] wishes to please Allah, the pinnacle of what he can do is to die for His sake, in a justified battle or confrontation with the enemies of Allah – in order to elevate the word of Allah – and attains either victory for the religion of Allah or martyrdom,” he explained.

“Who is a martyr is known to Allah alone. When somebody dies on the battlefield, we say that we consider him a martyr but that he will be judged by Allah, because the Prophet Muhammad forbade us from declaring anyone a martyr ourselves,” said Bakri.

He stressed, “Blowing oneself up as part of fighting for the sake of Allah is considered to be in keeping with Islamic law, within certain constraints. The proof is that if someone blew himself up in an Israeli embassy, he would be praised by all. This is evident in history. Many groups – even non-Muslim groups – praise those who die for their ideology.”

Bakri went on to say that “blowing oneself up for the sake of Allah is acceptable, so long as the target is legitimate,” meaning that even Muslims are legitimate targets of suicide bombings.

“With regard to the two young men [who committed the Beirut suicide attacks], I pray that Allah will accept them as martyrs and absolve their sins, and that He will also accept as martyrs those who were killed there by mistake,” he declared.

Bakri, along with infamous British Islamist Anjem Choudary, was the founder of a British Islamist group called ‘Al Muhajiroun’, which was eventually banned in the UK. He currently lives in Lebanon after leaving Britain following terror attacks at the London Underground several years ago.

Bakri claimed in 2012 that the suicide bomber who killed five Israeli citizens in the city of Burgas was his disciple. That attack was attributed to Hezbollah.

Lebanon has seen sectarian clashes related to the civil war in neighboring Syria. These clashes only intensified when the Lebanon-based Hezbollah terror group joined the fighting in Syria.

The clashes have escalated in recent months as a series of deadly bombings hit the country.

A car bomb hit the southern suburbs of Beirut on July 9, causing no fatalities, and again on August 15, killing 27 people. Eight days later,two car bombs hit the northern city of Tripoli, killing 45 people.

Earlier this week, a car bomb exploded near a Hezbollah position in eastern Lebanon, causing a number of casualties.

Two suicide bombers attacked the Iranian embassy in the southern Beirut neighborhood of Bir Hasan on November 19, killing 25 people and wounding more than 150.

An Al-Qaeda-linked terrorist group calling itself the Abdullah Azzam Brigades claimed responsibility for the attack, but Hezbollah nevertheless accused Israel of involvement in the bombing.

2 thoughts on “Radical Islamic Cleric: It’s OK to Blow Yourself Up ‘For Allah’


    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:


    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.


    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)


    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)


    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

    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.'”


    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.


    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.

    1 “Christian Slaves, Muslim Masters: White Slavery in the Mediterranean (1500-1800)”
    2 “Slavery, Power and Religion in the Arab World.”


    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].


    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, 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 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 remove it in the present life.]


    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.

    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.)]

    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.


    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.


    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.


    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.


    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.


    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.


    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.


    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.


    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.


    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.


    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.]

    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.


    [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).



    Over 28 Million Africans have been enslaved in the Muslim world during the past 14 centuries While much has been written concerning the Transatlantic slave trade, surprisingly little attention has been given to the Islamic slave trade across the Sahara, the Red Sea and the Indian Ocean.
    While the European involvement in the Transatlantic slave trade to the Americas lasted for just over three centuries, the Arab involvement in the slave trade has lasted fourteen centuries, and in some parts of the Muslim world is still continuing to this day. A comparison of the Muslim slave trade to the American slave trade reveals some interesting contrasts.
    While two out of every three slaves shipped across the Atlantic were men, the proportions were reversed in the Muslim slave trade.
    Two women for every man were enslaved by the Muslims.
    While the mortality rate for slaves being transported across the Atlantic was as high as 10%, the percentage of slaves dying in transit in the Transsahara and East African slave trade was between 80 and 90%!
    While almost all the slaves shipped across the Atlantic were for agricultural work, most of the slaves destined for the Muslim Middle East were for sexual exploitation as concubines, in harems, and for military service.
    While many children were born to slaves in the Americas, and millions of their descendants are citizens in Brazil and the USA to this day, very few descendants of the slaves that ended up in the Middle East survive.
    While most slaves who went to the Americas could marry and have families, most of the male slaves destined for the Middle East were castrated, and most of the children born to the women were killed at birth.
    It is estimated that possibly as many as 11 million Africans were transported across the Atlantic (95% of which went to South and Central America, mainly to Portuguese, Spanish and French possessions. Only 5% of the slaves went to the United States).
    A comparison of the Muslim slave trade to the American slave trade reveals some interesting contrasts. While two out of every three slaves shipped across the Atlantic were men, the proportions were reversed in the Muslim slave trade. Two women for every man were enslaved by the Muslims.
    While the mortality rate for slaves being transported across the Atlantic was as high as 10%, the percentage of slaves dying in transit in the Transsahara and East African slave trade was between 80 and 90%!
    While almost all the slaves shipped across the Atlantic were for agricultural work, most of the slaves destined for the Muslim Middle East were for sexual exploitation as concubines, in harems, and for military service.
    While many children were born to slaves in the Americas, and millions of their descendants are citizens in Brazil and the USA to this day, very few descendants of the slaves that ended up in the Middle East survive.
    While most slaves who went to the Americas could marry and have families, most of the male slaves destined for the Middle East were castrated, and most of the children born to the women were killed at birth. It is estimated that possibly as many as 11 million Africans were transported across the Atlantic (95% of which went to South and Central America, mainly to Portuguese, Spanish and French possessions. Only 5% of the slaves went to the United States).
    While Christian Reformers spearheaded the antislavery abolitionist movements in Europe and North America, and Great Britain mobilized her Navy, throughout most of the 19th Century, to intercept slave ships and set the captives free, there was no comparable opposition to slavery within the Muslim world.
    Even after Britain outlawed the slave trade in 1807 and Europe abolished the slave trade in 1815, Muslim slave traders enslaved a further 2 million Africans. This despite vigorous British Naval activity and military intervention to limit the Muslim slave trade.
    By some calculations the number of victims of the 14 centuries of Muslim slave trade could exceed 180 million. Nearly 100 years after President Abraham Lincoln issued the Emancipation Proclamation in America, and 130 years after all slaves within the British Empire were set free by parliamentary decree, Saudi Arabia and Yemen, in 1962, and Mauritania in 1980, begrudgingly removed legalized slavery from their statute books.
    And this only after international pressure was brought to bear. Today numerous international organizations document that slavery still continues in some Muslim countries.
    Reports on slavery in Sudan, Mauritania for instance needs looking into. Recently, a former slave from the Nuba Mountains of Sudan, Mende Nazer, had her autobiography: “Slave: My True Story” published. Mende Nazer was an alleged slave in Sudan. She was made famous by her transfer to England to serve a diplomatic family.
    Mende Nazer reports that she was abducted and sold into slavery in Sudan when she was a child of twelve or thirteen (she doesn’t know when she was born). She lived in a village of the Karko Nuba in the Nuba mountains of Sudan with her family. The village was attacked one night. Mende fled with her family into the mountains.
    She became separated from her family, and when a man caught her and told her he would protect her, she believed him. She had already seen people killed in front of her. The man told her to stay with a group of children.
    Later, the raiders came and took all of the children to the town of Dilling, there the children were taken by families to serve as servants.
    Mende also reports that she was taken by a woman from Khartoum whom she served for six or seven years. She had to do all the hard work of the household, and sleep on the floor of the garden shed.
    She was never paid anything for her labor, and was frequently beaten. She wanted to leave, but had no money and nowhere to go, and was afraid to go to the police. The woman of the house said that she owned Mende, and called Mende her ‘Abda’, or slave.
    Eventually Mende was sent to London to work as a domestic. After several months Mende escaped and claimed asylum. At first, the Home Office rejected her claim in October 2002. In November, the Home Office overturned its decision and granted Mende asylum.
    Racism is one of the greatest criminal acts practiced by man against man. And Islam is the most racist, bigoted, discriminatory ideology ever created by man.
    Racism is the belief that inherent different traits in human racial groups justify discrimination. It is applied especially to the practice or advocacy of racial discrimination of a pernicious nature (i.e. which harms particular groups of people). Modern usage often equates “racism” and “racial discrimination” and defines the latter term only as applying to pernicious practices.

    Racism is popularly associated with various activities that are illegal or commonly considered harmful, such as extremism, hatred, xenophobia, (malignant or forced) exploitation, separatism, racial supremacy, mass murder (for the purpose of genocide), genocide denial, vigilantism (hate crimes, terrorism), etc.
    WHY ISLAM IS THE MOST RACIST IDEOLOGY EVER CONCEIVED BY MAN? As you will read, Arabs believe they are a superior race and have the right to rape, torture, kill because the Quran being in Arabic non-Arabic people are inferior and are to be treated like slaves. This is sanctified by God in the Quran.
    All human beings, irrespective of race or color, are created equal in terms of rights and dignity. Assuming that one human being is lesser than another and worth being a slave or property of another person is abhorrent to civilized conscience. Slavery is one of the vilest institutions ever created by man. Slavery is a form of vile racism.
    In Islam, God is a slaver, who sanctions enslaving other people by Muslims in the Quran. Prophet Muhammad was a slaver, who took 20% from the profits derived from the sale of slaves. He also owned 40 slaves. He beat and raped his slaves. He hated the Blacks and compared them to Satan. Some 120 million Blacks were murdered by Muslims, the greatest holocaust in history. Of hunted Black slaves, some 75% of them died on the way to Islamic markets. All Black male slaves were castrated. While most black slaves sent to the Americas could marry and have families, most of the male black slaves destined for the Muslim world were castrated. Millions more died in the unhygienic operation for castrating them, and most of the black children born to the women were killed at birth.
    It was noted that black slaves were castrated “based on the assumption that the blacks had an ungovernable sexual appetite.
    Below are some of the commands of Islamic God, sanctioning slavery:
    Sura 2 (The Cow), Verse 178:
    “O you who believe! retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.”
    Slavery is mentioned in this verse as part of Islam’s criminal law clearly indicating that slavery is an eternal divine institution in Islam, a part and parcel of Islamic societies.
    Sura 24 (The Light), Verse 31:
    “And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.”
    This is the famous Sura enjoining the veiling of women. Those before whom the Muslim women need not veil themselves are “those whom their right hands possess”, which means “slaves”. Again God mentions slavery in this verse as a part and parcel of Muslim households. Therefore, slaves are an inseparable part of Muslim societies.
    Sura 23 (The Believers), Verses 1-6:
    “Successful indeed are the believers, Who are humble in their prayers, And who keep aloof from what is vain, And who are givers of poor-rate, And who guard their private parts, Except before their mates or those whom their right hands possess, for they surely are not blameable.”
    This verses not only sanctions the practice of slavery, but also gives the slave owner unfettered right to use female slaves sexual pleasures.
    Sura 24 (The Light), Verse 32:
    “And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing.”
    This is said to sanction marriages of slaves with slaves and slaves with free persons (including the owner). Owners did not usually marry slaves as they could use them for sexual purposes at will. This dispensation has been used to make slaves marry other slaves. In Islam a child born to a slave couple also is a slave from birth, so this verse gives a great incentive to slave owners to breed slaves. This is another obnoxious aspect of Islamic slavery. Whatever be the other circumstances in which people are made into slaves to make a new-born infant a slave is one of the most cruel and callous. Ye this did not evoke a protest from the Prophet and has been extensively resorted to by Muslims.
    Sura 16 (The Bee), verse 75:
    “Allah sets forth a parable: (consider) a slave, the property of another, (who) has no power over anything, and one whom We have granted from Ourselves a goodly sustenance so he spends from it secretly and openly; are the two alike? (All) praise is due to Allah!”
    This is one of the clearest instances where the institution of slavery is justified in the Quran as a divine dispensation. It deserves close scrutiny. This “parable” contrasts two people a slave who is owned by another and is completely powerless and a freeman on whom Allah has granted “a goodly sustenance” which he can spend openly or secretly as he pleases (perhaps acquiring slaves for himself). Since Allah claims for himself the position of the granter of all benefits (or lack of them) both the freeman’s fortune and the slave’s misfortune are ultimately determined by Allah. By his rhetorical question — “Are the two alike?” — Allah was actually justifying the inequality between the slave and the freeman as a natural thing. Thus a Muslim will have no compunctions or qualms in employing and exploiting slaves (subject only to any conditions that Muhammad may have imposed) because it is what Allah has ordained and “all praise is due to Allah”.
    Sura 33 (The Clans), Verse 50:
    “O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those [slaves] whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her – specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful”.
    As stated before – here, as elsewhere, the term “possessions of the right hand” mean slaves. It is expressly stated that Muhammad’s slaves are given to him by Allah himself to be taken out of his share of the captives in war. It also records the special dispensation given to Muhammad, not available to other Muslims, in the number of wives.
    Sura 39 (The Companions), Verses 29:
    “Allah sets forth an example: There is a slave in whom are (several) partners differing with one another, and there is another slave wholly owned by one man. Are the two alike in condition? (All) praise is due to Allah. Nay! most of them do not know.”
    The example set out here compares joint ownership of a slave by many owners and the single ownership by one person. Allah asks rhetorically whether the two cases are the same. Of course, they are not and it is clear that Muhammad prefers single ownership. In fact, this is why he established the rule that after a military campaign the captives were allocated to each of his soldiers individually not collectively, with himself keeping a fifth of the captives as his personal slaves.
    Sura 70 (The Ways of Ascent), verses 29-35:
    “And those who guard their private parts, Except in the case of their wives or those whom their right hands possess — for these surely are not to be blamed, But he who seeks to go beyond this, these it is that go beyond the limits — And those who are faithful to their trusts and their covenant And those who are upright in their testimonies, And those who keep a guard on their prayer, Those shall be in gardens, honored.”
    These verses are similar to Sura 23.93-96 and gives the right to slave owners to have sexual relation with female slaves. The only difference is that the earlier reference may leave some doubt as to whether both males and female slaves are meant. These verses clearly show that it is only female slaves that are meant.
    Quran 4:3:
    “Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.”
    This verse is saying a Muslim man can have sex with his female slaves (obtained in war) just like with married wives (up to four). The divine institution of Islamic slavery, including the sex-slavery, is the vilest of institutions ever created in history.
    Allah, the Islamic God, thus, sanctions slavery as well as use of female slaves for pleasures of men – the vilest practice, albeit an divinely-sanctioned one, ever exercised by man. (For article titled, Islam, Slavery and Rape, go to: http://www.islamreform.net/new-page-62.htm)
    Following is just a small sample of more teachings of God’s divine institution of slavery.
    Muhammad’s position on freeing slaves
    1) In one instance, a man freed a slave that he kept as a sexual partner. When Muhammad heard what happened, he auctioned the boy and sold him for 800 dirhams to Na-eem Ebn Abdullah Al- Nahham. (Sahih Muslim, vol. 7, p. 83)
    2) According to Muhammad, the punishment for committing adultery is different with a free-woman and a slave-woman. The man must be flogged one-hundred stripes and be exiled for one year. The free woman must be stoned to death. But the slave-woman (since she has a monetary value) will not be exiled or killed, she is to be flogged one-hundred stripes. If the violation is repeated, the slave-woman is to be sold. (Sahih Al Bukhari vol. 8:821 & 822)
    Islam Looked Down on Blacks
    Islam’s sacred texts contain explicit denigrating remarks about black people.
    Muhammad referred to Blacks as “raisin heads”. (Sahih al-Bukhari 1.662, 9.256).
    In another Hadith, Muhammad is quoted as saying that Blacks are “pug-nosed slaves”. (Sahih Muslim vol. 9, p. 46-47).
    A Slave is not Entitled to Property or Money
    Ibn Hazm says in Vol. 6, Part 9,
    “The slave is not permitted to write a will when he dies, nor can he bequeath (anything) because his entire possessions belong to his master.”
    Testimony of Slaves inadmissible
    In Vol. 35, p. 409 Ibn Timiyya remarks:
    “The Shafi’i, Malik, and Abu Hanifa, who are the legists of Islam, assert that the testimony of the slave is not acceptable.”
    The “Ordinances of the Qur’an” by the Shafi’i (part II, p. 142), stipulates that,
    “The witnesses must be from among our freeman, not from our slaves, but from freeman who belong to our religion!”
    1. The Slave cannot choose for himself.
    This was confirmed by all the Muslim scholars on the authority of Muhammad. In Vol. 6, Part 9, p. 467, Ibn Hazm said,
    “If a slave gets married without the permission of his master, his marriage will be invalid and he must be whipped because he has committed adultery. He must be separated from his wife. She is also regarded as an adulteress because Muhammad said, ‘Any slave who gets married without the approval of his master is a prostitute.'”
    The same text is quoted by Ibn Qayyim al-Jawziyya (Part 5, p. 117 of “Zad al-Maad”), as well as Ibn Timiyya (Vol. 32, p. 201). Malik Ibn Anas relates (Vol. 2, Part 4) more than that. He says (pp. 199, 201, 206),
    “The slave does not get married without the approval of his master. If he is a slave to two masters, he has to obtain the approval of both men.”
    2. The male slave and the female slave are forced to get married.
    Malik Ibn Anas says explicitly,
    “The master has the right to force his male or female slave to marry without obtaining their approval” (Vol. 2, p. 155).
    “The master does not have the right to force the female slave to wed to an ugly black slave if she is beautiful and agile unless in case of utmost necessity” (refer to Ibn Hazm, Vol. 6, Part 9, p. 469).
    In matters of sex and marriage, Ibn Timiyya states:
    “The one who owns the mother also owns her children. Being the master of the mother makes him the owner of her children whether they were born to a husband or they were illegitimate children. Therefore, the master has the right to have sexual intercourse with the daughters of his maid-slave because they are his property, provided he does not sleep with the mother at the same time” (Vol. 35, p. 54).
    Price of Slaves
    “If an owned slave assaults somebody and damages his property, his crime will be tied to his neck. It will be said to his master, ‘If you wish, you can pay the fine for the damages done by your slave or deliver him to be sentenced to death.’ His master has to choose one of the two options – either the value of the slave and his price or the damage the slave has caused” (Vol. 32, p. 202, Ibn Timiyya).
    Ishaq, p. 243:
    “I heard the Apostle say: ‘Whoever wants to see Satan should look at Nabtal!’ He was a black man with long flowing hair, inflamed eyes, and dark ruddy cheeks…. Allah sent down concerning him: ‘To those who annoy the Prophet there is a painful doom.” [9:61] “Gabriel came to Muhammad and said, ‘If a black man comes to you his heart is more gross than a donkey’s.'”
    Ishaq, p. 144:
    “A rock was put on a slave’s chest. When Abu Bakr complained, they said, ‘You are the one who corrupted him, so save him from his plight.’ I will do so,’ said Bakr. ‘I have a black slave, tougher and stronger than Bilal, who is a heathen. I will exchange him. The transaction was carried out.”
    Tabari, II:11:
    “Shem, the son of Noah was the father of the Arabs, the Persians, and the Greeks; Ham was the father of the Black Africans; and Japheth was the father of the Turks and of Gog and Magog who were cousins of the Turks. Noah prayed that the prophets and apostles would be descended from Shem and kings would be from Japheth. He prayed that the African’s color would change so that their descendants would be slaves to the Arabs and Turks.”
    Tabari, II:21:
    “Ham [Africans] begat all those who are black and curly-haired, while Japheth [Turks] begat all those who are full-faced with small eyes, and Shem [Arabs] begat everyone who is handsome of face with beautiful hair. Noah prayed that the hair of Ham’s descendants would not grow beyond their ears, and that whenever his descendants met Shem’s, the latter would enslave them.”
    Ishaq, p. 450:
    “It is your folly to fight the Apostle, for Allah’s army is bound to disgrace you. We brought them to the pit. Hell was their meeting place. We collected them there, black slaves, men of no descent.”
    Bukhari 4.52.137:
    “The Prophet said, ‘Let the negro slave of Dinar perish. And if he is pierced with a thorn, let him not find anyone to take it out for him…. If he [the black slave] asks for anything it shall not be granted, and if he needs intercession [to get into paradise], his intercession will be denied.'”
    Slavery, raping slave girls, owning slaves, selling boys and women as trophies of war, sharing the booty (including slaves) obtained in raids and wars with Allah are all central teachings of Islam. Slavery was one of the major driving forces behind the expansion of Islam. After assuming his prophetic career, Prophet Muhammad enslaved large number of men and women, owned dozens of slaves, he sold many slaves as well as used the female captives as sex-slaves on top his dozen wives. Islam is such as vile, evil cult, which has been embraced by today’s civilized world’s 1.2 billion people as the perfect guide to life and its Prophet as perfect human being, the greatest apostle of God, a man of peace.
    Today, tens of millions of Blacks—whose forefathers were the worst victim of Muhammad’s cult—also eulogize this man, and call themselves proud Muslims. There cannot be anything more shameful than this.
    Islam, Slavery & Rape
    Jamie Glazov
    Frontpage Interview’s guest today is Bill Warner, the director of the Center for the Study of Political Islam (CSPI) and spokesman for politicalislam.com. CSPI’s goal is to teach the doctrine of political Islam through its books and it has produced an eleven book series on political Islam. Mr. Warner did not write the CSPI series, but he acts as the agent for a group of scholars who are the authors. The Center’s latest book is The Submission of Women and Slaves, Islamic Duality.
    FP: Bill Warner, welcome back to Frontpage Magazine. This is the second part in our two-part series with you on the Center’s most recent book. In the first part we discussed Islam and its doctrine on the submission of women. In this second and final part we will discuss the matter of slavery. Welcome to Frontpage Interview.
    Warner: It is a pleasure to work with Frontpage.
    FP: So tell us in general where Islam stands on slavery.
    Warner: Islam’s stand on slavery is based on its political principles of submission and duality. The principle of submission could not be clearer. By definition a slave is the most submissive of all people. You become a slave only when you have no more choices. A slave has completely submitted to a master.
    The principle of duality is shown by the fact that Islam does not enslave Muslims, only kafirs (non-Muslims). Since only kafirs are enslaved, it assures that more of the world submits to Islam.
    Islamic slavery is based on the Trilogy of the Koran, the Sira (Mohammed’s life) and the Hadith (the Traditions of Mohammed). All three texts say that slavery is permitted, ethical, desirable and a virtue. There is not one single negative word about slavery.
    Slavery is seen as a process that brings kafirs to Islam. It is a virtue to free slaves, but Mohammed only freed slaves who submitted to Islam. If the kafir slave does not submit, then their children will. So given enough time, slaves convert to Islam. That is one of the reasons that Islam sees slavery as a positive.
    Of course, there is another reason that Islam sees slavery as being so “good” and that is the money. Mohammed and the other jihadists made a fortune out of enslaving kafirs. Mohammed used the money for more jihad. So slavery financed the spread of Islam and jihad from the beginning.
    FP: What were the ingredients of Mohammed’s own life in terms of slavery?
    Warner: Mohammed is the perfect pattern for all humanity and his life was saturated in slavery. When his mother died, it was a freed slave who nursed him. His first wife owned slaves. One of his first converts was a slave. His closest friend, Abu Bakr, traded one of his black kafir slaves for a Muslim who was enslaved by a kafir.
    But all of this was small change compared to his envolvement with slavery once he turned to jihad. In his first major battle at Badr, he stood by and prayed as his henchmen beat and tortured captured slaves to get information about the enemy kafirs.
    Slaves made Mohammed’s pulpit. Slaves mended his cloths, cooked his food, and did every thing that a slave does for the master. He gave away slaves as gifts and received them as gifts. He went to war to kill the males so that the remaining people would surrender to be sold as slaves. Mohammed sold slaves on both the retail and wholesale markets.
    He offered captured slaves their freedom if they would first agree that he was the prophet of Allah. A kafir slave then became a slave of Allah, because all Muslims are slaves of Allah. For a slave, the religion of Mohammed started and ended with slavery.
    FP: Can you talk a bit about Islam and sexual slavery?
    Warner: All morality in Islam is patterned after the example of Mohammed. Everything that he did and said defines what is permitted or “good”. Mohammed repeatedly sanctioned forced sex (rape) with kafir females after they were captured. The Hadith clearly reports that he got first choice of the women. In one case, he repeatedly demanded one particular woman for himself and swapped two other kafir slave women for his choice. So if Mohammed was involved in the rape of kafirs, then rape is a virtue, not a sin or error.
    When Mohammed destroyed the B. Qurayza tribe, all of the adult male Jews were beheaded, so that no husbands were left. Mohammed then took the children and gave them to Muslims to raise as Muslims and he sold off the Jewish women as slaves.
    We know from another story that the women were divided into sex slaves and domestic slaves. In one scene, a jihadist is trying to obtain a high ransom for a woman and he is told that her breasts are flat and her mouth is cold, so her value was less. In short, she was only good for work around the house, not in the bedroom.
    The Hadith tells of another story where the Muslims used coitus interruptus to avoid impregnating the kafir sex slaves. The reason was purely for business. If the kafir sex slave was pregnant, then she was worth less money.
    Islamic doctrine says that kafir women should not be used for prostitutes, only for the pleasure of the master.
    When Mohammed attacked the Jews at Khaybar, many moral precedents were set. Sexual slavery received an entire set of rules. Muslims were not to rape pregnant or menstruating women until they had delivered the child or finished their periods. At Khaybar, Mohammed’s god Allah, announced that even married women were fair game for rape.
    Mohammed only killed some of the Jews at Khaybar. The male and female survivors were needed to work the land as dhimmis. (The original dhimmis were semi-slaves with no civil rights. Today, dhimmis are ignorant kafirs who apologize for Islam.) Since Islam needed the men to work, husbands were left alive. That was the reason that the Koran said that in this case, even with the husbands looking on, it was good to rape the women.
    Sexual slavery was not only fun and profitable for the Muslim men, but rape was a powerful tactic of war, then and today. The women are forced into submission to Muslim men and the husbands are humiliated. Humiliated men are weakened men, so more kafirs were less able to resist Islam.
    For some time Mohammed’s favorite sex partner was a Christian slave from Egypt named Mary. One of Mohammed’s wives caught him in some state of intimacy with Mary in the wife’s bedroom and raised hell. Mohammed promised to not do it again and moved Mary to her own apartment in Medina.
    Mohammed had received Mary and her sister as gifts. He gave her sister away to a Muslim poet. He was used to giving away sex slaves. He gave several of his top lieutenants kafir sex slaves. Umar, who later became caliph, gave his sex slave to his son. [As an aside, when he was caliph, his son got drunk and Umar beat him to death.]
    FP: This institution of Islamic sexual slavery isn’t just a reality of the past is it?
    Warner: Everything that has been said up to now is not only history; it is Sunna (the example of the perfect pattern of action and morality found in Mohammed). So today we don’t have a beautiful blonde Christian girl on the block in Mecca, but we have continuous and ongoing rapes by Muslims in kafir cities. This goes on everywhere that Islam goes because it is Sunna.
    This is a continuous 1400-year history of jihad. In every detailed history that comes from the original documents from history, rape is a constant. You have to look in the original documents, since our historians refuse to report it in so-called history books.
    Rape is Sunna. Rape is not a sin. Rape is permitted and encouraged by Mohammed and the Koran. Islam is the only political system in the world that includes rules for rape and war. Rape is jihad. How good can it get? A Muslim gets to rape a kafir girl and get heaven credits. All jihad is a ticket to Paradise.
    The most disgusting aspect of the Islamic rape of kafirs is not the rapes, but the kafir response. Kafirs become dhimmis by ignoring the rapes. I challenge you to find one, even one, mention of Islamic rape in the history books.
    Islamic rape is more taboo than the N-word in the media. At least the N-word is acknowledged to exist. Even unicorns exist in media fantasy. But Islamic rape is forbidden to even exist as a fantasy.
    And to reach a fevered rant: our so-called “feminist” scholars are absolutely intellectually and morally bankrupt hypocrites. They are traitors to our culture and a shame and a disgrace. They remain silent in the face of heinous crimes against women. They are arch-dhimmis when they refuse to speak of the Sunna, history and current rapes of our daughters, mothers, and sisters.
    And our tax dollars support their evil in our public universities.
    FP: Mohammed was a white man and had black slaves, correct? Isn’t there a racism here? Where is all the leftist indignation against Islam on this issue?
    Warner: The relationship between blacks and slavery is ironic. A standard approach of Islam to blacks is that Christianity is the religion of the white man and Islam is the natural religion of the black man. They add that Mohammed’s second convert was a black slave, Bilal, who was Mohammed’s companion and the first muezzin (the man who calls to prayer).
    The Hadith, however, goes out of its way, many times, to tell the world that Mohammed was a white man. The Hadith also tells us the race of the kafirs that Mohammed enslaved. And Mohammed had many black slaves in his household. One of his slaves was a black man called, Anjasha.
    Mohammed owned black slaves. It is that simple. His favorite wife, the child Aisha, had a black slave. But to be fair to Mohammed, he was not a racist about slavery. He enslaved Arabs, Africans, and Greeks. Islam enslaves all kafirs, independent of race.
    Mohammed was politically incorrect about blacks and called them “raisin heads” in the Hadith. Thus it would be a compliment to call a black Muslim a “raisin head.” It would be Sunna and not offensive. Mohammed also said that Muslims are to obey the Islamic leader, “even if they were black.” A left-handed compliment, at best.
    Mohammed used his robe to shield Aisha, so she could watch black slaves perform a martial arts routine in the mosque. The Hadith tells of a prophecy about a black man bringing evil to Islam. Black men were prophesized to destroy the Kabah.
    But when Muslims preach to blacks they only say that Islam’s first muezzin was a black man. They don’t tell the rest of the story.
    FP: Can you give us a brief synopsis of the history of Islamic slavery?
    Warner: It all started with Mohammed and then went worldwide.
    When Islam burst out of Arabia into the kafir world, they took the wealth and slaves. Slavery was an unapologetic part of jihad.
    The Arabic language is a good place to see how important slavery was. In The Submission of Women and Slaves, we collected over 30 Arabic words that deal with slavery. We think that Arabic has more words for slaves than any other language.
    Both a black African and a black slave have the same name, abd. The historical reason for this is that African slavery was so important to Islamic economics. Language reflects history. Islamic legal history is filled with the complaints by African Muslim jurists about how Arabic Muslim slave traders captured African Muslims and sold them on the auction block.
    History records around 11,000,000 Africans being sent to the Americas and about 13,000,000 being sent to Islamic countries for a total of 24,000,000 African slaves. To get one slave, many others have to be killed for the tribe to surrender to enslavement. The old, sick and children are left behind to starve. These collateral deaths are conservatively estimated to about 5 to 1. So that implies that over 1400 years, 120,000,000 million Africans have been killed to furnish Islam with its profits.
    The accepted history of race in the U.S. is that white men captured Africans, brought them to the U.S. and sold them as slaves. This is wrong. When the white slavers showed up on the west coast of Africa, they didn’t capture Africans. They looked them over in the pens, gave the Muslim slave traders their money, took their bills of sale, and loaded their purchases into their boats.
    The Muslims had been plying the trade of war, capture, enslavement, and sale for a thousand years. Mohammed was a slave trader. Long after the white slave traders quit, the Muslims continued their African slave trade. It still exists today.
    And to put a fine point on it, many African slaves were castrated by removing both testicles and penis. Castrated slaves brought more on the slave block. Castrated blacks were the traditional keepers of Mohammed’s mosque in Medina.
    African slaves were called abd; white slaves were called mamluk. Most black slaves were used in mining and heavy fieldwork. White slaves were used more for skilled trades. White slaves were even promoted to leadership positions, if they converted. Only one black slave was promoted to leadership. He ruled Egypt and was a eunuch.
    Over a million white slaves were taken from Europe. Our word, slave, comes from Slav. A white woman was the highest price slave for 1400 years on the Meccan auction block. The Muslim who could not afford a white sex slave choose an Ethiopian woman at a third of the price.
    The most revolting enslavement of whites was how Turkish Muslims took as a tax, one out of five Christian children in Islamic ruled Eastern Europe. These male children were taken back to Turkey where they became the janissaries, elite soldiers for the sultan. The Turkish sultans did not trust tribal Muslims to be the elite palace guards, since they all harbored ancient tribal rivalries. We see the same distrust of Muslim tribal politics in Afghanistan, where kafirs are used as presidential guards.
    The Hindus were enslaved, but we don’t have the number. We do know that jihad took half of ancient Hindustan and killed 80,000,000 Hindus. We have accountings of Hindus being enslaved by the hundreds of thousands at a time.
    Muslims enslave everyone, but no one enslaves Muslims. This knowledge is part of Islam’s arrogance and superiority. They know the history; it is the dhimmis (kafir apologists) who are ignorant of the doctrine and history of Islamic slavery.
    FP: The violent capture and enslavement of black Africans by Muslim Arabs continues to this today. The root of this modern-day slavery is, of course, Islamic doctrine.
    Warner: The enslavement of Africans is happening today. The only reason that Islam stopped enslaving whites and Hindus is that Islam is too weak to resist the social pressure. The Sunna of slavery has not changed, just the ability to use their law.
    In the African countryside Muslims are still using jihad to enrich themselves. I have spoken with a Sudanese slave who escaped. The Muslims killed his parents and took him and his sister. Each night the jihadists gang raped his sister. Remember, rape is Sunna.
    When he met his new masters, they put him in the middle of a circle of the family and each beat him with a stick. He was told that his new name was Abd, black slave. He slept in the barn with the animals.
    Our media and intellectuals are quick to punish the slightest insult by a white against a black man, but they have not the slightest recognition of murder, rape and enslavement of blacks by Islam. Our media and intellectuals are dhimmis.
    FP: Final thoughts and comments?
    Warner: Slavery is the fruit of Islamic duality. Mohammed, the master of dualism and submission, used slavery as a tool of jihad because it worked. Mohammed’s life was infused with slavery. Slaves were the lifeblood of Islam. Mohammed, the white man, owned both male and female black slaves. His attitude was pure dualism.
    The most disgusting thing about Islamic slavery is not that Muslims enslave others, but that we ignore it. The Muslims have been fed the Koran and the Sunna in their mother’s milk. They are doing what is ethical according to Islam. In a strange way, Muslims are to be pitied. A Muslim is the first victim of Islam.
    The criticism of whites because of their being involved in slavery is standard fair in the media and the universities. Try to find a university that even teaches about the killing of 120,000,000 Africans for Muslims to profit from the 24,000,000 slaves.
    Blacks define themselves on the basis of slavery. They will not go beyond the white, Christian version of slavery. There is only one theory of history in the black community — the West African Limited Edition version of history. Blacks will not admit the broad scope of slave history. Hindu slavery? It never happened. White and European slavery? It never happened. Slavery on the East coast of Africa? It never happened. A massive slave trade through the Sahara into North Africa? It never happened. Black, eunuchs at the Medina mosque? It never happened. This incomplete history of slavery is what the taxpayers fund in the state universities.
    How can black leaders ignore Islam’s sacred violence in Africa? Why aren’t the black columnists, writers, professors, or ministers speaking out? They are ignorant and in total denial. They are the molested children of Islam.
    Blacks are dhimmis and serve Islam with their silence. There is a deep fear of Islam that makes them overlook and placate Islam. Arabs are the masters of blacks.
    One thing whites and blacks have in common is that their ancestors were enslaved by Islam, and both are too ignorant to know it. Blacks and whites have a secret shame buried under the denial of being slaves inside Islam.
    But the rest of the media and intellectuals line up as dhimmis, too. One of the marks of a dhimmi under the fourth caliph, Umar, was that a dhimmi was forbidden to study the Koran. The chief mark of dhimmitude today is ignorance of the Koran, the Sira and the Hadith. The ignorance of kafir intellectuals about Islam is profound.
    They don’t know about how jihad killed the 120,000,000 Africans, the 60,000,000 Christians, the 80,000,000 Hindus or the 10,000,000 Buddhists. Our intellectuals do not know about the Tears of Jihad (detailed in all of our books). That is a lot of death and ignorance — 270,000,000 dead. Our intellectuals don’t know, don’t care and don’t bother. They deny.
    University Islamic studies never mention the Islamic political doctrine. The media discusses Islam in terms of political correctness, and multiculturalism. History courses don’t teach about the civilizational annihilation due to jihad. Religious leaders placate imams in public gatherings and have no knowledge what the imam actually thinks of them. Political thinkers do not even know Islam as a political force
    The problem with this ignorance is that our intellectuals are unable to help us. They do not understand that Islam is a civilization based upon the ideal of dualism. Islamic ethics and politics have one set of rules for Muslims and another for kafirs. Our civilization is based upon the ideal of unitary ethics, the Golden Rule. We do not have two sets of laws and ethics, like Islam. Our intellectuals cannot explain what dualism has meant in the past or what it will mean for our future — civilizational annihilation.
    Our intellectuals and the media have only one view of Islam — a glorious civilization. They have created the “terrorist”, a bogus term based upon ignorance. And the “terrorist” is not even a “real” Muslim, but an extremist fundamentalist. All of these terms are based upon a profound ignorance of Islamic political doctrine.
    Intellectuals cannot connect the dots of persecution of other intellectuals and artists today, such as Salman Rushdie, Theo van Gogh, the Mohammed cartoon riots, and Daniel Pearl. Their persecution is part of a 1400 year Islamic tradition of keeping all intellectuals and artists in line with the doctrine of political Islam. But for our intellectuals, there is no history, no connection, no pattern, no doctrine of Islam. Their only doctrine is the doctrine of denial. These intellectuals write our textbooks. Then our tax dollars buy the books to feed the ignorance.
    What explains the intellectuals’ silence and ignorance? The enormous violence of jihad has produced the psychology of the “molested child” syndrome. Intellectuals fear, apologize for, and placate the Islamic abusers, ignoring the violence of the past. Then they turn around and advise our politicians. The result is an ignorant populace who look to our intellectuals for guidance and find treachery and lies.
    FP: Bill Warner, thank you for joining us.
    Warner: Thank you for standing against political Islam.

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