Chris Heffelfinger — Radical Islam in America: Salafism’s Journey from Arabia to the West — Videos

Posted on February 7, 2017. Filed under: American History, Blogroll, Books, Catholic Church, Communications, Computers, Congress, Constitution, Corruption, Crime, Documentary, Employment, Federal Bureau of Investigation (FBI), Foreign Policy, Freedom, government spending, history, Illegal, Immigration, Islam, Islam, Language, Law, Legal, liberty, Life, Middle East, National Security Agency (NSA_, Non-Fiction, People, Philosophy, Photos, Police, Politics, Rants, Raves, Religion, Religious, Shite, Speech, Sunni, Talk Radio, Taxation, Taxes, Video, Wealth, Welfare, Wisdom, Writing | Tags: , , , , , , , , , , , , , , |

Image result for book cover radical islam in america

The True Origins of Isis Ideology (Wahhabism/Salafism)

The birth of Wahhabism and the house of Saud

What is a Wahhabi and What is Wahhabism?

Wahhabism Explained

Wahhabism: The School of Ibn Taymiyyah – The Root of Terrorism?

Who Are The Salafis and Wahhabies Yusuf Estes Islam

100% Video Proof of Radical Muslim Terrorist Training Camps in America – Bill O’Reilly

Seymour Hersh’s Latest Bombshell: U.S. Military Undermined Obama on Syria with Tacit Help to Assad

Published on Dec 22, 2015

A new report by the Pulitzer-winning veteran journalist Seymour Hersh says the Joints Chiefs of Staff has indirectly supported Bashar al-Assad in an effort to help him defeat jihadist groups. Hersh reports the Joint Chiefs sent intelligence via Russia, Germany and Israel on the understanding it would be transmitted to help Assad push back Jabhat al-Nusra and the Islamic State. Hersh also claims the military even undermined a U.S. effort to arm Syrian rebels in a bid to prove it was serious about helping Assad fight their common enemies. Hersh says the Joints Chiefs’ maneuvering was rooted in several concerns, including the U.S. arming of unvetted Syrian rebels with jihadist ties, a belief the administration was overly focused on confronting Assad’s ally in Moscow, and anger the White House was unwilling to challenge Turkey and Saudi Arabia over their support of extremist groups in Syria. Hersh joins us to detail his claims and respond to his critics.

British Empire Created Radical Islam

Published on Mar 29, 2016

The Salafist and jihadist ideology behind terror attacks in Brussels, Paris and San Bernardino is a product of Wahhabism, an offshoot of Sunni Islam and the official religion of Saudi Arabia.

Prior to the 9/11 attacks Wahhabism had at best a marginal footprint in the United States. “80 percent of the 1,200 mosques operating in the US were constructed after 2001, more often than not with Saudi financing,” notes World Affairs. “As a result, Wahhabi influence over Islamic institutions in the US was considerable by 2003, according to testimony before the US Senate. Hundreds of publications, published by the Saudi government and its affiliates, and filled with intolerance toward Christians, Jews, and other Americans, had been disseminated across the country by 2006.”

The Saudis have spent billions to propagate the intolerant and hateful ideology of Wahhabism. “Between 1975 and 1987, the Saudis admit to having spent $48 billion or $4 billion per year on ‘overseas development aid,’ a figure which by the end of 2002 grew to over $70 billion (281 billion Saudi rials). These sums are reported to be Saudi state aid and almost certainly do not include private donations which are also distributed by state-controlled charities. Such staggering amounts contrast starkly with the $5 million in terrorist accounts the Saudis claim to have frozen since 9/11,” writes Alex Alexiev.

The US government has encouraged the spread of radical Wahhabism by coddling the Saudi Arabian government and insisting America shares a “special relationship” with the kingdom. The blind eye turned toward Saudi Arabia and its deplorable record in human rights was demonstrated when it was elected to the UN Human Rights Council (in fairness, the vote is primarily the fault of the UK—the British government also shares a “special relationship” with the medieval kings of Saudi Arabia and has allowed the virus of Wahhabism to spread in Britain, hence the term “Londonistan”).
http://www.infowars.com/ted-cruz-igno…

How Did Radical Islam Get Spread Throughout the World?

The Third Jihad – Radical Islam’s Vision for America – (A Clarion Project Film)

Muslims Establishing No-Go Zones in America • 1/14/15 •

Police protected USA Islam Sharia Law Cities Christians arrested End Times News Update

Who Are The Salafis and Wahhabies Yusuf Estes Islam

Radical Islam: The Most Dangerous Ideology

Why Do People Become Islamic Extremists?

Ben Shapiro: The Myth of the Tiny Radical Muslim Minority

David Horowitz – Unholy Alliance: Radical Islam and the American Left

Robert Spencer: The Theological Aspects of Islam That Lead to Jihad

My Jihad blah, blah, blah. what`s yours?

The Leftist / Islamic Alliance

David Horowitz – Progressive Racism

Sharia Law in TEXAS | State votes to secure American Law

Shariah Law? Not in Texas, says Irving Mayor

‘Hannity’ Investigation: Do Muslims Believe Sharia Law Supersedes the U.S. Constitution?

Read Full Post | Make a Comment ( None so far )

First The CIA Director Now The State Department Contradict Obama’s Islamic State, Syria and Iraq Policies — The Hillary Clinton Support Network Of Lying Lunatic Leftists Throws Obama Under The Bus — Work Place Violence — Hate Crime — Terrorist Act — Radical Islam — Radical Islamic Terrorist — Radical Islamic Terrorist Jihadists — Face Reality and Stopping Lying Obama — Radical Islamists Are A Majority of The World’s 1,600+ Million Muslims And Want Sharia Law — Ban All Radical Islamists From United States Permanently — Videos

Posted on July 2, 2016. Filed under: American History, Ammunition, Articles, Blogroll, Books, British History, Business, Central Intelligence Agency (CIA), College, Communications, Computers, Congress, Constitution, Corruption, Crime, Crisis, Defense Intelligence Agency (DIA), Defense Intelligence Agency (DIA), Demographics, Diasters, Documentary, Drones, Drug Cartels, Economics, Education, Elections, Employment, European History, External Hard Drives, Federal Bureau of Investigation (FBI), Federal Bureau of Investigation (FBI), Federal Government, Foreign Policy, Freedom, Friends, government, history, Homicide, Illegal, Immigration, Islam, Islam, Language, Law, Legal, liberty, Life, Links, media, Middle East, Missiles, National Security Agency (NSA), National Security Agency (NSA_, Newspapers, Nuclear Proliferation, People, Philosophy, Photos, Pistols, Police, Political Correctness, Politics, Presidential Candidates, Press, Radio, Radio, Raves, Raymond Thomas Pronk, Regulations, Religion, Religious, Religious, Resources, Rifles, Security, Shite, Speech, Spying, Strategy, Sunni, Talk Radio, Television, Trade, Unemployment, Union, Unions, Video, War, Wealth, Weapons, Welfare, Wisdom, Work, Writing | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , |

Project_1

The Pronk Pops Show Podcasts

Pronk Pops Show 701: June 17, 2016

Pronk Pops Show 700: June 16, 2016

Pronk Pops Show 699: June 15, 2016

Pronk Pops Show 698: June 14, 2016

Pronk Pops Show 697: June 13, 2016

Pronk Pops Show 696: June 10, 2016

Pronk Pops Show 695: June 9, 2016

Pronk Pops Show 694: June 8, 2016

Pronk Pops Show 693: June 6, 2016

Pronk Pops Show 692: June 3, 2016

Pronk Pops Show 691: June 2, 2016

Pronk Pops Show 690: June 1, 2016

Pronk Pops Show 689: May 31, 2016

Pronk Pops Show 688: May 27, 2016

Pronk Pops Show 687: May 26, 2016

Pronk Pops Show 686: May 25, 2016

Pronk Pops Show 685: May 24, 2016

Pronk Pops Show 684: May 23, 2016

Pronk Pops Show 683: May 20, 2016

Pronk Pops Show 682: May 19, 2016

Pronk Pops Show 681: May 17, 2016

Pronk Pops Show 680: May 16, 2016

Pronk Pops Show 679: May 13, 2016

Pronk Pops Show 678: May 12, 2016

Pronk Pops Show 677: May 11, 2016

Pronk Pops Show 676: May 10, 2016

Pronk Pops Show 675: May 9, 2016

Pronk Pops Show 674: May 6, 2016

Pronk Pops Show 673: May 5, 2016

Pronk Pops Show 672: May 4, 2016

Pronk Pops Show 671: May 3, 2016

Pronk Pops Show 670: May 2, 2016

Pronk Pops Show 669: April 29, 2016

Pronk Pops Show 668: April 28, 2016

Pronk Pops Show 667: April 27, 2016

Pronk Pops Show 666: April 26, 2016

Pronk Pops Show 665: April 25, 2016

Pronk Pops Show 664: April 24, 2016

Pronk Pops Show 663: April 21, 2016

Pronk Pops Show 662: April 20, 2016

Pronk Pops Show 661: April 19, 2016

Pronk Pops Show 660: April 18, 2016

Pronk Pops Show 659: April 15, 2016

Pronk Pops Show 658: April 14, 2016

Pronk Pops Show 657: April 13, 2016

Pronk Pops Show 656: April 12, 2016

Pronk Pops Show 655: April 11, 2016

Pronk Pops Show 654: April 8, 2016

Pronk Pops Show 653: April 7, 2016

Pronk Pops Show 652: April 6, 2016

Pronk Pops Show 651: April 4, 2016

Pronk Pops Show 650: April 1, 2016

Pronk Pops Show 649: March 31, 2016

Pronk Pops Show 648: March 30, 2016

Pronk Pops Show 647: March 29, 2016

Pronk Pops Show 646: March 28, 2016

Pronk Pops Show 645: March 24, 2016

Pronk Pops Show 644: March 23, 2016

Pronk Pops Show 643: March 22, 2016

Pronk Pops Show 642: March 21, 2016

Pronk Pops Show 641: March 11, 2016

Pronk Pops Show 640: March 10, 2016

Pronk Pops Show 639: March 9, 2016

Pronk Pops Show 638: March 8, 2016

Pronk Pops Show 637: March 7, 2016

Pronk Pops Show 636: March 4, 2016

Pronk Pops Show 635: March 3, 2016

Pronk Pops Show 634: March 2, 2016

Pronk Pops Show 633: March 1, 2016

Story 1: First The CIA Director Now The State Department Contradict Obama’s Islamic State, Syria and Iraq Policies — The Hillary Clinton Support Network Of Lying Lunatic Leftists Throws Obama Under The Bus — Work Place Violence — Hate Crime — Terrorist Act — Radical Islam — Radical Islamic Terrorist — Radical Islamic Terrorist Jihadists — Face Reality and Stopping Lying Obama — Radical Islamists Are A Majority of The World’s 1,600+ Million Muslims And Want Sharia Law — Ban All Radical Islamists From United States Permanently — Videos

Radical Islam: The Most Dangerous Ideology

What ISIS Wants

The rise of ISIS, explained in 6 minutes

The Basics of Islam 8: Robert Spencer on The Meaning of the Word “Jihad”

Robert Spencer Moment: Trump Was Right.

Robert Spencer on Hannity on the Orlando jihad massacre

The Basics of Islam 1: Robert Spencer on “Islamophobia”

What Does Jihad Really Mean? | For the Record

CIA Director Grave Warning: ISLAMIC STATE Dangerous As Ever

Gorka: CIA director no longer spreading Obama’s narrative

CIA CHIEF CONTRADICTS PRESIDENT OBAMA ON ISIS

Robert Spencer speaks on the Syrian refugee crisis and the Islamic idea of hijrah

State Department diplomats slam Obama’s Syria policy

Diplomats slam Obama’s Syria policy

Dozens of State Department officials just revolted against Obama’s Syria policy

How will Trump react to the diplomats’ memo on Syrian war?

Syria’s war: Who is fighting and why

The war in Syria explained in five minutes | Guardian Animations

State Department dissent memo critical of Obama policy on Syria and Assad

State Department Demands Policy Shift In Syria | MSNBC

DHS Whistleblower Phil Haney exposes Obama administration during Press Conference

DHS Whistleblower Exposes Government’s Submission To Jihad (FULL Press Conference)

Government Insider BLOWS WHISTLE on Obama’s ‘Countering Violent Extremism’ Policy

State Dept Under Fire For Including Syria In Top Foreign Policy Moments – America’s Newsroom

Ben Shapiro: The Myth of the Tiny Radical Muslim Minority

Obama gives speech in Orlando

Obama goes on tirade against Trump over ‘dangerous’ Muslim ban, ‘radical Islam’

Obama on ‘Radical Islam’

Speech by President Barack Obama After Counter-ISIL Meeting

President Obama On Orlando Shooting

Top Ex-CIA Agent Has ‘Chilling Warning’ About Obama’s Plans for Islamic State!

CIA Director on Islamic State

CIA Director John Brennan on ISIS and Global Threats at CSIS

CIA Chief Warns Islamic State Isn’t Finished Yet

CIA’S Brennan: Islamic State’s Momentum Blunted in Syria, Iraq

Shariamerica: Islam, Obama, and the Establishment Clause

Full Event: Donald Trump Rally in Dallas, TX (6-16-16)

 

An ’embarrassing’ break: Dozens of State Department officials just revolted against Obama’s Syria policy

 

At least 51 “mid-to-high-level State Department officials” have signed a dissent channel cable breaking with President Barack Obama’s policy on Syria and calling for US airstrikes on the regime of Syrian President Bashar Assad.

The cable was provided to several news outlets on Thursday, including The New York Timesand The Wall Street Journal.

“Failure to stem Assad’s flagrant abuses will only bolster the ideological appeal of groups such as Daesh, even as they endure tactical setbacks on the battlefield,” the cable reads, according to The Journal.

Daesh is an alternate name for ISIS, aka the Islamic State or ISIL.

“We are aware of a dissent channel cable written by a group of State Department employees regarding the situation in Syria,” State Department spokesman John Kirby told The Wall Street Journal.

“We are reviewing the cable now, which came up very recently, and I am not going to comment on the contents,” he said.

The officials who signed the document “range from a Syria desk officer in the Bureau of Near Eastern Affairs to a former deputy to the American ambassador in Damascus,” and have all been involved in formulating or carrying out the administration’s Syria policy.

That policy has largely emphasized defeating the Islamic State over bolstering Syria’s anti-Assad rebel groups.

According to the American Foreign Service Association, the dissent channel is “a serious policy channel reserved only for consideration of responsible dissenting and alternative views on substantive foreign policy issues that cannot be communicated in a full and timely manner through regular operating channels and procedures.”

It is available to all “regular or re-employed annuitant employees” of the State Department and the US Agency for International Development.

The number of officials – at least 50 – who have signed the internal document calling for military action against Assad is unusual, a former State Department official who worked on Middle East policy told The Journal.

“It’s embarrassing for the administration to have so many rank-and-file members break on Syria,” they said.

Fighters of the Syria Democratic Forces (SDF) sit in a look out position in the western rural area of Manbij, in Aleppo Governorate, Syria, June 13, 2016. REUTERS/Rodi SaidFighters of the Syrian Democratic Forces sit in a lookout position in the western rural area of Manbij. Thomson Reuters

The cable calls for the Obama administration to place more emphasis on defeating Assad – whose brutality is seen by many experts as the driver of Syria’s jihadist problem – by arming and regaining the trust of Syria’s moderate opposition.

That, in turn, will “turn the tide of the conflict against the regime [to] increase the chances for peace by sending a clear signal to the regime and its backers that there will be no military solution to the conflict,” the cable reportedly says.

The CIA-backed factions of the Free Syrian Army – the majority of which are Arab and battling forces loyal to Assad – have at times clashed with Pentagon-trained fighters associated with the Syrian Democratic Forces, who are predominantly Kurdish and focused on defeating the Islamic State.

Their divergent military objectives and ethnicities have bred mistrust and fighting that is ultimately counterproductive to the cause of the revolution.

Several high-ranking government officials, moreover – including Robert S. Ford, a former ambassador to Syria, and Obama’s former defense secretary, Chuck Hagel – have left their positions over Obama’s failure to act decisively against Assad, whose brutality continues to fuel a bloody revolution that has left over 400,000 people dead and millions displaced.

“Many people working on Syria for the State Department have long urged a tougher policy with the Assad government as a means of facilitating arrival at a negotiated political deal to set up a new Syrian government,” Ford told The New York Times on Thursday.

Free Syrian Army IdlibProtesters carry Free Syrian Army flags and chant slogans during an antigovernment protest in the town of Marat Numan in Idlib Province, Syria, on March 4. REUTERS/Khalil Ashawi

“The moral rationale for taking steps to end the deaths and suffering in Syria, after five years of brutal war, is evident and unquestionable,” the cable said. ” The status quo in Syria will continue to present increasingly dire, if not disastrous, humanitarian, diplomatic and terrorism-related challenges.”

Assad crossed Obama’s now infamous “red line” for airstrikes in 2013, when he used chemical weapons to kill more than 1,000 people in the eastern Damascus suburb of Ghouta. Obama backed away from that red line when Assad agreed to a Russia-brokered deal to destroy his chemical-weapons stockpile.

Some experts say, however, that the entire stockpile has not been destroyed as promised.

The administration insists that it has maintained throughout the nearly five-year civil war that Assad “must go.” But that stance has been muddled as the administration continues to soften its position on Assad’s future.

“The US’ Syria policy has always been in the head of one man, and one man only: Barack Obama. No one else has ever really had a say in what happens in Syria,” Tony Badran, a Middle East expert and researcher at the Foundation for Defense of Democracies, told Business Insiderin a previous interview.

“Obama has owned it since day one – and from day one, he never intended to remove Assad,” he said.

The cable addresses Russia’s bombing campaign in Syria as well, asserting that Moscow and Assad have not taken past ceasefires and “consequential negotiations” seriously.

Russia entered the war in late September 2015 on behalf of Assad under the guise of fighting ISIS. Russian warplanes have primarily targeted non-jihadist, anti-Assad rebel groups, however, many of which are backed by the US, Turkey, and Saudi Arabia.

Government warplanes bombarded the besieged Syrian town of Darayya with barrel bombs last weekend, shortly after food aid was delivered to the town for the first time in nearly four years.

http://www.businessinsider.com/state-department-officials-call-for-airstrikes-on-assad-2016-6

Chart: Obama Admin. On Pace to Issue One Million Green Cards to Migrants from Majority-Muslim Countries

The Obama Administration is on pace to issue more than a million green cards to migrants from majority-Muslim countries, according to an analysis of Department of Homeland Security data.

A chart released by the Senate Subcommittee on Immigration and the National Interest Friday details the surge in immigration to the U.S. from majority-Muslim countries since President Barack Obama took office in 2009.

Specifically, in the first six fiscal years of Obama’s presidency (FY2009 – FY2014), his administration issued 832,014 green cards to migrants majority-Muslim countries, the most of which were issued to migrants from Pakistan (102,000), Iraq (102,000), Bangladesh (90,000), Iran (85,000), Egypt (56,000), and Somalia (37,000).

The total 832,014 new permanent residents do not include migrants on temporary, nonimmigrant visas — which allow foreign nationals to come to the U.S. temporarily for work, study, tourism and the like. As the subcommittee notes, the number also does not include those migrants who overstayed the terms of their visas.

Obama Admin On Track To Issue 1M GCs (1)

Regardless, as the subcommittee explained in its analysis, the U.S. is playing host to immigrants from majority Muslim countries at an increasing pace.

Between FY 2013 and FY 2014, the number of green cards issued to migrants from Muslim-majority countries increased dramatically – from 117,423 in FY 2013, to 148,810 in FY 2014, a nearly 27 percent increase. Throughout the Obama Administration’s tenure, the United States has issued green cards to an average of 138,669 migrants from Muslim-majority countries per year, meaning that it is nearly certain the United States will have issued green cards to at least 1.1 million migrants from Muslim-majority countries on the President’s watch. It has also been reported that migration from Muslim-majority countries represents the fastest growing class of migrants.

Green cards, or Lawful Permanent Residency, puts immigrants on the path to citizenship and allows for lifetime residency, federal benefits, and work authorization. Included in the totals are refugees, who are required to apply for a green card after one year of residency in the U.S. Unlike other types of immigrants, refugees are immediately eligible for welfare benefits including Temporary Assistance to Needy Families (TANF), food stamps, and Medicaid.

A report from the Office of Refugee Resettlement (ORR) indicated that in FY 2013, 91.4 percent of Middle Eastern refugees (accepted to the U.S. between 2008-2013) received food stamps, 73.1 percent were on Medicaid or Refugee Medical Assistance and 68.3 percent were on cash welfare.

Green Card Totals, FY09-FY14:

Pakistan (102K), Iraq (102K), Bangladesh (90K), Iran (85K), Egypt (56K), Somalia (37K), Uzbekistan (30K), Turkey (26K), Morocco (25K), Jordan (25K), Albania (24K), Afghanistan (21K), Lebanon (20K), Yemen (20K), Syria (18K), Indonesia (17K), Sudan (15K), Sierra Leone (12K), Guinea (9K), Senegal (8K), Saudi Arabia (9K), Algeria (8K), Kazakhstan (8K), Kuwait (6K), Gambia (6K), United Arab Emirates (5K), Azerbaijan (4K), Mali (4K), Burkina Faso (3K), Kyrgyzstan (3K), Kosovo (3K), Mauritania (3K), Tunisia (2K), Tajikistan (2K), Libya (2K), Turkmenistan (1K), Qatar (1K), Chad (1K)

http://www.breitbart.com/big-government/2016/06/17/obama-admin-pace-issue-one-million-green-cards-migrants-majority-muslim-countries/

51% of U.S. Muslims want Sharia; 60% of young Muslims more loyal to Islam than to U.S.

Really, what did you expect? A considerable portion of U.S. domestic and foreign policy is based on the assumption that Islam in the U.S. will be different: that Muslims here believe differently from those elsewhere, and do not accept the doctrines of violence against and subjugation of unbelievers that have characterized Islam throughout its history. But on what is that assumption based? Nothing but wishful thinking. And future generations of non-Muslims will pay the price.

Muslims_Pray_Capitol

“Meanwhile, An Islamic Fifth Column Builds Inside America,” by Paul Sperry, IBD, October 1, 2015 (thanks to Pamela Geller)

In berating GOP presidential hopeful Ben Carson for suggesting a loyalty test for Muslims seeking high office, CNN host Jake Tapper maintained that he doesn’t know a single observant Muslim-American who wants to Islamize America.

“I just don’t know any Muslim-Americans — and I know plenty — who feel that way, even if they are observant Muslims,” he scowled.

Tapper doesn’t get out much. If he did, chances are he’d run into some of the 51% of Muslims living in the U.S. who just this June told Polling Co. they preferred having “the choice of being governed according to Shariah,” or Islamic law. Or the 60% of Muslim-Americans under 30 who told Pew Research they’re more loyal to Islam than America.

Maybe they’re all heretics, so let’s see what the enlightened Muslims think.

If Tapper did a little independent research he’d quickly find that America’s most respected Islamic leaders and scholars also want theocracy, not democracy, and even advocate trading the Constitution for the Quran.

These aren’t fringe players. These are the top officials representing the Muslim establishment in America today.

Hopefully none of them ever runs for president, because here’s what he’d have to say about the U.S. system of government:

• Muzammil Siddiqi, chairman of both the Fiqh Council of North America, which dispenses Islamic rulings, and the North American Islamic Trust, which owns most of the mosques in the U.S.: “As Muslims, we should participate in the system to safeguard our interests and try to bring gradual change, (but) we must not forget that Allah’s rules have to be established in all lands, and all our efforts should lead to that direction.”

• Omar Ahmad, co-founder of the Council on American-Islamic Relations, the top Muslim lobby group in Washington: “Islam isn’t in America to be equal to any other faith, but to become dominant. The Quran should be the highest authority in America, and Islam the only accepted religion on Earth.”

• CAIR spokesman Ibrahim Hooper: “I wouldn’t want to create the impression that I wouldn’t like the government of the United States to be Islamic sometime in the future.”

• Imam Siraj Wahhaj, director of the Muslim Alliance in North America: “In time, this so-called democracy will crumble, and there will be nothing. And the only thing that will remain will be Islam.”

• Imam Zaid Shakir, co-founder of Zaytuna College in Berkeley, Calif.: “If we put a nationwide infrastructure in place and marshaled our resources, we’d take over this country in a very short time. . . . What a great victory it will be for Islam to have this country in the fold and ranks of the Muslims.”…

https://www.jihadwatch.org/2015/10/51-of-u-s-muslims-want-sharia-60-of-young-muslims-more-loyal-to-islam-than-to-u-s

John O. Brennan

From Wikipedia, the free encyclopedia
John O. Brennan
John Brennan CIA official portrait.jpg
Director of the Central Intelligence Agency
Assumed office
March 8, 2013
President Barack Obama
Deputy David Cohen
Preceded by Michael Morell(Acting)
5th United States Homeland Security Advisor
In office
January 20, 2009 – March 8, 2013
President Barack Obama
Preceded by Ken Wainstein
Succeeded by Lisa Monaco
Director of the National Counterterrorism Center
Acting
In office
August 27, 2004 – August 1, 2005
President George W. Bush
Preceded by Position established
Succeeded by John Redd
Personal details
Born John Owen Brennan
September 22, 1955 (age 60)
Jersey City, New Jersey, U.S.
Spouse(s) Kathy Pokluda
Alma mater Fordham University
University of Texas, Austin

John Owen Brennan (born September 22, 1955)[1][2] is an American government official who is the Director of the Central Intelligence Agency. He has served as chief counterterrorism advisor to U.S. President Barack Obama; his title was Deputy National Security Advisor for Homeland Security and Counterterrorism, and Assistant to the President.[1][3][4] His responsibilities included overseeing plans to protect the country from terrorism and respond to natural disasters, and he met with the President daily.[5][6]Previously, he advised President Obama on foreign policy and intelligence issues during the 2008 presidential campaign and transition.[7] Brennan withdrew his name from consideration for Director of the Central Intelligence Agency (CIA) in the first Obama administration over concerns about his support for transferring terror suspects to countries where they may be tortured while serving under President George W. Bush.[3][5] Instead, Brennan was appointed Deputy National Security Advisor, a position which did not require Senate confirmation.[3][5][8]

Brennan’s 25 years with the CIA included work as a Near East and South Asia analyst, as station chief in Saudi Arabia, and as director of the National Counterterrorism Center.[3][5][9]After leaving government service in 2005, Brennan became CEO of The Analysis Corporation, a security consulting business, and served as chairman of the Intelligence and National Security Alliance, an association of intelligence professionals.[10]

President Barack Obama nominated Brennan as his next director of the CIA on January 7, 2013.[11][12][13] The ACLU called for the Senate not to proceed with the appointment until it confirms that “all of his conduct was within the law” at the CIA and White House.[14] John Brennan was approved by the Senate Intelligence Committee on March 5, 2013 to succeedDavid Petraeus as the Director of the CIA by a vote of 12 to 3.[15]

His term as CIA Director coincided with revelations that the U.S. government conducted massive levels of global surveillance, that the CIA had hacked into the computers of U.S. Senate employees, and the release of the U.S. Senate Intelligence Committee report on CIA torture.

Early life and education

Brennan, the son of Irish immigrants from Roscommon, was raised in North Bergen, New Jersey.[9] He attended the Immaculate Heart of Mary Elementary School, and graduated from Saint Joseph of the Palisades High School in West New York, New Jersey before enrolling at Fordham University in New York City.[5]

While riding a bus to class at Fordham, he saw an ad in The New York Times that said the CIA was recruiting, and he felt a CIA career would be a good match for his “wanderlust” and his desire to do public service.[5] He received a B.A. in political science from Fordham in 1977.[3] His studies included a junior year abroad learning Arabic and taking Middle Eastern studies courses at the American University in Cairo.[3][5] He also received a Master of Arts in government with a concentration in Middle Eastern studies from the University of Texas at Austin in 1980.[5] He speaks Arabic fluently.[9]

Brennan is married to Kathy Pokluda Brennan, with whom he has had one son and two daughters.[2][3][16]

Career highlights

Brennan with Kathleen Sebeliusand Rahm Emanuel, White House, April 2009

Brennan began his CIA career as an analyst, presumably in the Washington D.C. area, and spent 25 years with the agency.[1][5][17] At one point in his career, he was a daily intelligence briefer for President Bill Clinton.[5] In 1996 he was CIA station chief in Riyadh, Saudi Arabia when the Khobar Towers bombing killed 19 U.S. servicemen.[5] In 1999 he was appointed chief of staff to George Tenet, then-Director of the CIA.[3][5] Brennan became deputy executive director of the CIA in March 2001.[3] He was director of the newly created Terrorist Threat Integration Center from 2003 to 2004, an office that sifted through and compiled information for President Bush’s daily top secret intelligence briefings and employed the services of analysts from a dozen U.S. agencies and entities.[18] One of the controversies in his career involves the distribution of intelligence to the Bush White House that helped lead to an “Orange Terror Alert“, over Christmas 2003. The intelligence, which purported to list terror targets, was highly controversial within the CIA and was later discredited. An Obama administration official does not dispute that Brennan distributed the intelligence during the Bush era but said Brennan passed it along because that was his job.[19] His last post within the Intelligence Community was as director of the National Counterterrorism Center in 2004 and 2005, which incorporated information on terrorist activities across U.S. agencies.[3][20]

Brennan then left government service for a few years, becoming Chairman of the Intelligence and National Security Alliance (INSA) and the CEO of The Analysis Corporation (TAC). He continued to lead TAC after its acquisition by Global Strategies Group in 2007 and its growth as the Global Intelligence Solutions division of Global’s North American technology business GTEC, before returning to government service with the Obama administration as Homeland Security Advisor on January 20, 2009.[10]

On January 7, 2013, Brennan was nominated by President Barack Obama to be director of the Central Intelligence Agency.[21]

Counterterrorism advisor to President Obama

In late 2008 Brennan was the reported choice for Director of the CIA in the incoming Obama administration. Brennan withdrew his name from consideration because of opposition to his CIA service under President George W. Bush and past public statements he had made in support of enhanced interrogation and the transfer of terrorism suspects to countries where they might be tortured (extraordinary rendition).[3][5][22] President Obama then appointed him to be his chief counterterrorism advisor, a position that did not require Senate confirmation.[3][5][8]

Brennan and President Barack Obama at a meeting of the Homeland Security Council, May 2009

In August 2009, Brennan criticized some Bush-administration anti-terror policies, saying that waterboarding had threatened national security by increasing the recruitment of terrorists and decreasing the willingness of other nations to cooperate with the U.S.[23] He also described the Obama administration’s focus as being on “extremists” and not “jihadists“. He said that using the second term, which means one who is struggling for a holy goal, gives “these murderers the religious legitimacy they desperately seek” and suggests the US is at war with the religion of Islam.[23]

In an early December 2009 interview with the Bergen Record Brennan remarked, “the U.S. intelligence and law enforcement communities have to bat 1.000 every day. The terrorists are trying to be successful just once”.[5] At a press conferences days after the failed Christmas Day bomb attack on Northwest Airlines Flight 253 by Umar Farouk Abdulmutallab, Brennan said U.S. intelligence agencies did not miss any signs that could have prevented the attempt but later said he had let the President down by underestimating a small group of Yemeni terrorists and not connecting them to the attempted bomber.[1][24] Within two weeks after the incident, however, he produced a report highly critical of the performance of U.S. intelligence agencies, concluding that their focus on terrorist attempts aimed at U.S. soil was inadequate.[17] In February 2010, he claimed on Meet the Press that he was tired of Republican lawmakers using national security issues as political footballs, and making allegations where they did not know the facts.[25]

Drone program

In April 2012 Brennan was the first Obama administration official to publicly acknowledge CIA drone strikes in Pakistan, Yemen, Somalia, Libya, Afghanistan, and elsewhere. In his speech he argued for the legality, morality, and effectiveness of the program.[26][27][28] The ACLU and other organizations disagreed. In 2011/2012 he also helped reorganize the process, under the aegis of the Disposition Matrix database, by which people outside of war zones were put on the list of drone targets. According to an Associated Press story, the reorganization helped “concentrate power” over the process inside the White House administration.[29][30][31]

In June 2011, Brennan claimed that US counter-terrorism operations had not resulted in “a single collateral death” in the past year because of the “precision of the capabilities that we’ve been able to develop.”[32][33] Nine months later, Brennan claimed he had said “we had no information” about any civilian, noncombatant deaths during the timeframe in question.[33][34] The Bureau of Investigative Journalism disagreed with Brennan, citing their own research[35] that initially led them to believe that 45 to 56 civilians, including six children, had been killed by ten US drone strikes during the year-long period in question.[33] Additional research led the Bureau to raise their estimate to 76 deaths, including eight children and two women.[33] According to the Bureau, Brennan’s claims “do not appear to bear scrutiny.”[33]The Atlantic has been harsher in its criticism, saying that “Brennan has been willing to lie about those drone strikes to hide ugly realities.”[36]

According to the Bureau of Investigative Journalism, Brennan’s comments about collateral death are perhaps explained by a counting method that treats all military-aged males in a strike zone as combatants unless there is explicit information to prove them innocent.[33][37]

CIA Director (2013–present)

Nomination

Brennan being sworn in as CIA Director, March 8, 2013

United States PresidentBarack Obama twice nominated Brennan to serve as Director of the Central Intelligence Agency.[11][12]

Morris Davis, a former Chief Prosecutor for the Guantanamo Military Commissions compared Brennan to Canadian Omar Khadr, who was convicted of “committing murder in violation of the law of war”.[38] He suggested that Brennan’s role in targeting individuals for CIA missile strikes was no more authorized than the throwing of the grenade Khadr was accused of.

On February 27, 2013, the Senate Intelligence Committee postponed a vote, expected to be taken the next day on the confirmation of Brennan until the following week. On March 5, the Intelligence Committee approved the nomination 12–3. The Senate was set to vote on Brennan’s nomination on March 6, 2013. However, Kentucky Senator Rand Paul began a talking Senate filibuster of the vote, citing President Barack Obama and his administration’s use of combat drones, stating “No one politician should be allowed to judge the guilt, to charge an individual, to judge the guilt of an individual and to execute an individual. It goes against everything that we fundamentally believe in our country.”[39][40] Paul’s filibuster continued for 13 hours, after which Brennan was confirmed by a vote of 63–34.

Brennan was sworn into the office of CIA Director on March 8, 2013.[41]

See also

https://en.wikipedia.org/wiki/John_O._Brennan

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No Muslim Presidents — Ben Carson Right — Sharia Law Conflicts With Presidential Oath of Office To Defend U.S. Constitution — Governor Scott Walker Suspends Campaign — Conservatives Disappointed — Videos

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Story 1: No Muslim Presidents —  Ben Carson Right — Sharia Law Conflicts With Presidential Oath of Office To Defend U.S. Constitution — Governor Scott Walker Suspends Campaign — Conservatives Disappointed — Videos

U.S. Constitution

Article II

Section 1.

Clause 8: Oath or affirmation

Before he enter on the execution of his office, he shall take the following oath or affirmation:–“I do solemnly swear (or affirm) that I will faithfully execute the office of President of the United States, and will to the best of my ability, preserve, protect and defend the Constitution of the United States.”

https://www.law.cornell.edu/constitution/articleii

United States Constitution

Article VI

All debts contracted and engagements entered into, before the adoption of this Constitution, shall be as valid against the United States under this Constitution, as under the Confederation.

This Constitution, and the laws of the United States which shall be made in pursuance thereof; and all treaties made, or which shall be made, under the authority of the United States, shall be the supreme law of the land; and the judges in every state shall be bound thereby, anything in the Constitution or laws of any State to the contrary notwithstanding.

The Senators and Representatives before mentioned, and the members of the several state legislatures, and all executive and judicial officers, both of the United States and of the several states, shall be bound by oath or affirmation, to support this Constitution; but no religious test shall ever be required as a qualification to any office or public trust under the United States.

https://www.law.cornell.edu/constitution/articlevi

U.S. Bill of Rights

Amendment I (1): Freedom of religion, speech, and the press; rights of assembly and petition
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press, or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

https://www.constitutionfacts.com/us-constitution-amendments/bill-of-rights/

Sharia Law

Shariah law

Sharia law is the law of Islam. The Sharia (also spelled Shariah or Shari’a) law is cast from the actions and words of Muhammad, which are called “Sunnah,” and the Quran, which he authored.

The Sharia law itself cannot be altered, but the interpretation of the Sharia law, called “figh,” by imams is given some leeway.

As a legal system, the Sharia law covers a very wide range of topics. While other legal codes deal primarily with public behavior, Sharia law covers public behavior, private behavior and private beliefs. Of all legal systems in the world today, Islam’s Sharia law is the most intrusive and strict, especially against women.

According to the Sharia law:

•  Theft is punishable by amputation of the right hand (above).
•  Criticizing or denying any part of the Quran is punishable by death.
•  Criticizing or denying Muhammad is a prophet is punishable by death.
•  Criticizing or denying Allah, the moon god of Islam is punishable by death.
•  A Muslim who becomes a non-Muslim is punishable by death.
•  A non-Muslim who leads a Muslim away from Islam is punishable by death.
•  A non-Muslim man who marries a Muslim woman is punishable by death.
•  A man can marry an infant girl and consummate the marriage when she is 9 years old.
•  Girls’ clitoris should be cut (per Muhammad‘s words in Book 41, Kitab Al-Adab, Hadith 5251).
•  A woman can have 1 husband, but a man can have up to 4 wives; Muhammad can have more.
•  A man can unilaterally divorce his wife but a woman needs her husband’s consent to divorce.
•  A man can beat his wife for insubordination.
•  Testimonies of four male witnesses are required to prove rape against a woman.
•  A woman who has been raped cannot testify in court against her rapist(s).
•  A woman’s testimony in court, allowed only in property cases, carries half the weight of a man’s.
•  A female heir inherits half of what a male heir inherits.
•  A woman cannot drive a car, as it leads to fitnah (upheaval).
•  A woman cannot speak alone to a man who is not her husband or relative.
•  Meat to be eaten must come from animals that have been sacrificed to Allah – i.e., be Halal.
•  Muslims should engage in Taqiyya and lie to non-Muslims to advance Islam.
•  The list goes on.

http://www.billionbibles.org/sharia/sharia-law.html

Ben Carson: ‘Absolutely I stand by the comments’ about Muslim president

Ben Carson Does Not Believe a Muslim Should Be President Meet The Press

Republican presidential candidate Ben Carson said today he would not support a Muslim as president on meet the press The retired neurosurgeon also said Islam, as a religion, was inconsistent with the Constitution. Carson told NBC’s “Meet the Press” he believed a president’s faith should matter “depending on what that faith is.” “I would not advocate that we put a Muslim in charge of this nation. I absolutely would not agree with that,” Carson said. “If it’s [a president’s faith] inconsistent with the values and principles of America, then of course it should matter.” Carson, who has been near the top of several presidential polls, said he would consider voting for a Muslim in Congress “[depending] on who that Muslim is and what their policies are.” ABC News has reached out to Carson’s campaign for comment.
Ben Carson Does ‘Not Advocate’ A Muslim As President Sun, Sep 20 Republican presidential candidate Dr. Ben Carson tells Chuck Todd that the faith of a presidential candidate should matter to voters “if it is inconsistent with the values … of America.”

GOP candidate Carson: Muslim shouldn’t be elected president

What Is Sharia Law?

How Is Sharia Law Dangerous for Western Society?

484. Is Islam A Religion Of Peace?

485. Was Muhammad A Prophet Of Peace?

493. What Is Sharia Law?

Muslims should not become President’ Republican candidate

Muslim Brotherhood in America, Part 1: The Threat Doctrine of Shariah & the Muslim Brotherhood

Muslim Brotherhood in America, Part 2: ‘Civilization Jihad’ in America

Muslim Brotherhood in America, Part 3: Influence Operations Against Conservatives & the GOP

Muslim Brotherhood in America, Part 4: Suhail Khan, A Case Study in Influence Operations

CAIR – Muslim Mafia

CAIR in Damage Control After Terrorist Designation, Ties to Muslim Brotherhood

CAIR, Muslim American Society Designated as Terrorist Organizations

Election 2016 Presidential Polls

Tuesday, September 22
Race/Topic   (Click to Sort) Poll Results Spread
Iowa Republican Presidential Caucus PPP (D) Trump 24, Carson 17, Cruz 8, Fiorina 13, Rubio 8, Bush 6, Walker 5, Huckabee 6, Paul 4, Jindal 4, Kasich 2, Santorum 1, Christie 1, Perry, Graham 0 Trump +7
Iowa Democratic Presidential Caucus PPP (D) Clinton 43, Sanders 22, Biden 17, O’Malley 3, Webb 3, Chafee 2 Clinton +21
Monday, September 21
Race/Topic   (Click to Sort) Poll Results Spread
2016 Democratic Presidential Nomination CNN/ORC Clinton 42, Sanders 24, Biden 22, O’Malley 1, Webb 0, Chafee 0 Clinton +18
Sunday, September 20
Race/Topic   (Click to Sort) Poll Results Spread
2016 Republican Presidential Nomination CNN/ORC Trump 24, Carson 14, Bush 9, Rubio 11, Cruz 6, Fiorina 15, Huckabee 6, Paul 4, Kasich 2, Christie 3, Walker 0, Perry, Santorum 1, Jindal 0, Graham 0 Trump +9
Thursday, September 17
Race/Topic   (Click to Sort) Poll Results Spread
Michigan Republican Presidential Primary MRG Trump 22, Carson 24, Bush 8, Fiorina 3, Rubio 4, Cruz 3, Huckabee 6, Kasich 2, Walker 2, Christie 1, Paul 2, Santorum 0, Jindal 0 Carson +2
Michigan Democratic Presidential Primary MRG Clinton 41, Sanders 22, Biden 22, O’Malley 1, Chafee 0, Webb 0 Clinton +19
Michigan: Trump vs. Clinton MRG Clinton 43, Trump 40 Clinton +3
Michigan: Bush vs. Clinton MRG Clinton 39, Bush 40 Bush +1
Wednesday, September 16
Race/Topic   (Click to Sort) Poll Results Spread
New Hampshire Republican Presidential Primary WBUR Trump 22, Carson 18, Kasich 9, Fiorina 11, Bush 9, Cruz 5, Paul 4, Rubio 2, Christie 2, Walker 1, Huckabee 1, Graham 1, Pataki 0, Jindal 0, Santorum 0 Trump +4
New Hampshire 2016 Democratic Primary WBUR Sanders 35, Clinton 31, Biden 14, Webb 2, O’Malley 1, Chafee 1 Sanders +4

Wisconsin Gov Scott Walker Suspends His Presidential Campaign – Mark Steyn – Hannity

Poor debate showings key to Walker’s early

 

Scott Walker drops out of 2016 presidential race

Scott Walker on Donald Trump, Family Politics

Donald Trump: Scott Walker Has ‘a Lot of Problems’

It’s Official – The Kochs Have Chosen Their Candidate

Scott Walker suspends presidential campaign

By Jenna Johnson, Dan Balz and Robert Costa

Wisconsin Gov. Scott Walker has suspended his presidential campaign, effectively ending a once-promising GOP presidential bid that collapsed amid tepid debate performances, confusing statements and other missteps.

“Today, I believe that I am being called to lead by helping to clear the field in this race so that a positive, conservative message can rise to the top of the field,” Walker said in a brief speech in Madison, Wisconsin, on Monday evening. “With this in mind, I will suspend my campaign immediately.”

Walker said that because the field is so crowded, candidates have become focused on personal attacks instead of the substantial issues that matter most to voters. He said Republicans have lost the “optimistic view of America” pushed by President Ronald Reagan, Walker’s political idol, and urged those still running to “get back to the basics” with a focus on creating jobs, reducing the size of government and strengthening the military.

“To refocus the debate on these types of issues will require leadership,” Walker said. “I encourage other Republican presidential candidates to consider doing the same so that the voters can focus on a limited number of candidates who can offer a positive, conservative alternative to the current front-runner. This is fundamentally important to the future of the party and, more importantly, to the future of our country.”

In making that plea, Walker did not directly name the current front-runner, businessman Donald Trump.

The announcement stunned many of Walker’s major supporters, donors, fundraisers and even some of his staff members. Given his tanking poll numbers, many expected dramatic changes to the staff and strategy — but not such a sudden end.

“I’m stunned and saddened because I think Scott has had a tremendous record of accomplishment,” Fred Malek, a longtime party fundraiser who serves as the Republican Governor’s Association’s finance chairman. “He’s a man of the highest character and capacity, and he would have made a great president.”
Wisconsin State Assembly Speaker Robin Vos said in a statement: “Governor Walker has an amazing story to tell about turning Wisconsin around. It is unfortunate that the bluster of candidates overshadowed his substance.”

When Walker launched his presidential campaign in mid-July, he was considered a top-tier candidate. He was an early favorite in Iowa, where many voters liked that he was a mellow, understated and sometimes boring Midwesterner. And a super PAC supporting his candidacy raised more than $20 million in less than three months.

But as the summer wore on, Walker’s campaign quickly became overshadowed by Trump and other candidates who have never held elected office. As Walker slid in early polls, he seemed to struggle to find his place the field, sometimes taking stances or using language that confused some of his longtime supporters. During the first Republican debate, Walker pitched himself as “aggressively normal” but seemed to disappear on the crowded stage. While he tried to be more energetic during the second debate last week, Walker was again overshadowed and hardly spoke during the three-hour faceoff. There were always glimmers of hope within the campaign that the situation would improve, and Walker’s campaign was constantly maneuvering — first targeting Trump’s supporters, then trying to tap into anti-establishment sentiments and then, just last week, focusing all of their energy on Iowa.

[How Donald Trump destroyed Scott Walker’s presidential chances]

Throughout the summer, Walker made a series of confusing or contradictory comments that often took several days to fully clarify. In August, he seemed to endorse ending birthright citizenship, then said he didn’t have a position on the issue, and then said that he did not want to change the constitution, which many believe guarantees citizenship to those born on U.S. soil. In late August, Walker called building a wall along the Canadian border “a legitimate issue for us to look at,” only to say days later that he never supported the idea and that his words were twisted by the media. Over Labor Day weekend, he refused to say if the United States should accept more Syrian refugees, telling reporters that it was a “hypothetical question” and that he wanted to talk about “reality” – only to say soon after that the United States should not accept more refugees.
Several longtime Walker supporters said they no longer recognized the candidate they had watched rise to national prominence from the Wisconsin governor’s office. Walker is best known for aggressively pushing for reforms to the state’s public-sector unions in 2011, riling Democrats both in his state and across the country. He quickly became a favorite of tea-party activists and his calm amid protests at the state capitol landed him on the cover of conservative magazines. He became a regular presence on Fox News. A year later, as he battled and ultimately won a recall election, he was being touted as a possible vice-presidential candidate for GOP nominee Mitt Romney.

“It was nice for him to get that attention in the short run, but it set up expectations he couldn’t hope to maintain,” said Vin Weber, a former Minnesota congressman and adviser to Jeb Bush’s presidential campaign.

Union leadership, which had long considered Walker a top target, reacted quickly Monday to reports that he was suspending his campaign. “Scott Walker is still a disgrace, just no longer national,” AFL-CIO president Richard Trumka said in a terse afternoon statement.

In recent weeks, there were clear signs that Walker’s campaign was in trouble. His poll results began to resemble a ski slope. And although the super PAC was flush with money, supporters worried that the campaign itself was running low on cash.

The large cadre of staff and paid consultants around Walker have been on what one called a “death watch” for the past several weeks. It was clear to many that a single bad debate performance would spell the beginning of a dramatic downsizing of Walker’s campaign, with Walker staffers bracing for spending cuts, layoffs and a shake-up in the campaign leadership. Following last week’s debate, the frustration of many fundraisers and major donors exploded, as they demanded that Walker replace his campaign manager, Rick Wiley. Over the weekend, Walker skipped two previously scheduled appearances in Michigan and California, angering Republicans in states with high numbers of delegates, so that he could instead spend more time in Iowa. There, he struck several people as looking exhausted and beaten down.
There aren’t many loyal Walker voters in the state left to claim, said Steve Grubbs, Iowa strategist for Republican presidential rival Rand Paul. “The reality is that there was a very significant shift from Walker to Trump over the last 8-10 weeks,” he said, adding that it was those voters who might be up for grabs. “As Walker is out, and Trump begins to lose support, those voters will come back into play. And we believe that a lot of those voters are gettable,” said Grubbs.

Then came the latest CNN poll on Sunday that was like a punch in the gut: The governor was now polling nationally at less than one percent – so low that he received an asterisk on some charts instead of an actual number.

Still, the candidate kept his deliberations to quit the race very close, with a full schedule of events planned for this week that included campaign stops in Indiana and Virginia and a fundraiser in New York City at the home of one of his major donors, Joe Ricketts. Most staff, including senior aides, found out only Monday that he had decided to suspend his campaign later in the day.

Walker said on Monday that he reflected on the decision at church on Sunday. In suspending his campaign, he thanked everyone who believed in him — especially his wife, Tonette, and their two sons.

“Most of all, I want to thank God for his abundant grace,” Walker said in closing on Monday. “Win or lose, it is more than enough for any of us.”

[What happened to Scott Walker?]

Trump — who has been credited with quickening if not causing the sudden death of Walker’s campaign — praised Walker’s character and gubernatorial record and said he would reach out to his former rival in the coming days to offer encouragement.

“I really liked him a lot,” Trump said in an interview with The Washington Post on Monday. “I thought he was a terrific person. He has been a terrific governor. I got to know him pretty well. I’m a little surprised that it hasn’t worked out better for him. Many people thought he’d be the primary competition, at least initially.”
Trump, who proudly surrounds himself with a small group of aides, wondered if Walker was hurt by too much advice and management from his political consultants. “He was very loose guy when he came up to see me a few months ago to give me a plaque, but then on the campaign, maybe there were too many people. I think he had too many people, many of them who didn’t know what they were doing,” he said.

Other presidential contenders also offered their praise on Monday evening. In a statement, Sen. Ted Cruz (R-Tex.) called Walker “a good man, a formidable fighter, and an effective reformer.” Sen. Marco Rubio (R-Fla.) also used a statement to call Walker “a good man” and “one of the best governors in the country.”

Even before Walker announced the suspension of his campaign, rival campaigns had begun contacting top Walker donors to urge them to come aboard. Vin Weber said Bush’s campaign was aggressively reaching out to Walker donors and staffers Monday afternoon. “We thought it happened a little sooner than expected, but it was inevitable. There was not a path back for him, based on his performance as a candidate. And even though he was an asterisk in the polls, his decision will help to clarify the race, sending a strong message to other candidates who aren’t registering to move on and get the party down to 5 or 6 candidates who are viable.”

Gary Marx, a senior adviser to Walker’s campaign who coordinated outreach to conservative movement groups, said in an interview Monday that he and others are already looking for work. On Tuesday, Marx said, he will interview with three GOP presidential campaigns, which he declined to name.

A major problem of the Walker campaign, he said, was that it was difficult to generate enthusiasm — and campaign funding soon dried up. “No matter how much money was in the super PAC, hard dollars still matter,” he said. “He didn’t have the finances to continue on. Money is ultimately what stops campaigns from going further.”

http://www.washingtonpost.com/news/post-politics/wp/2015/09/21/scott-walker-suspends-presidential-campaign/

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Should President Obama and Former Secretary of State Hillary Clinton Apologize For A Failed Foreign Policy Leading To Genocide and Democide in Iraq, Syria, and Libya? — Yes, but They Never Take Responsibility For Their Failures But Blame It On Others — No Wonder Carson and American People Oppose A Muslim President — ‘How Do You Spell Genocide? O-B-A-M-A’ — Videos

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Story 1: Should President Obama and Former Secretary of State Hillary Clinton Apologize For A Failed Foreign Policy Leading To Genocide and Democide in Iraq, Syria, and Libya? — Yes, but They Never Take Responsibility For Their Failures But Blame It On Others — No Wonder Carson and American People Oppose A Muslim President —  ‘How Do You Spell Genocide? O-B-A-M-A’ — Videos

United States Constitution

Article VI

All debts contracted and engagements entered into, before the adoption of this Constitution, shall be as valid against the United States under this Constitution, as under the Confederation.

This Constitution, and the laws of the United States which shall be made in pursuance thereof; and all treaties made, or which shall be made, under the authority of the United States, shall be the supreme law of the land; and the judges in every state shall be bound thereby, anything in the Constitution or laws of any State to the contrary notwithstanding.

The Senators and Representatives before mentioned, and the members of the several state legislatures, and all executive and judicial officers, both of the United States and of the several states, shall be bound by oath or affirmation, to support this Constitution; but no religious test shall ever be required as a qualification to any office or public trust under the United States.

https://www.law.cornell.edu/constitution/articlevi

U.S. Bill of Rights

Amendment I (1): Freedom of religion, speech, and the press; rights of assembly and petition
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press, or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

https://www.constitutionfacts.com/us-constitution-amendments/bill-of-rights/

Sharia Law

Shariah law

Sharia law is the law of Islam. The Sharia (also spelled Shariah or Shari’a) law is cast from the actions and words of Muhammad, which are called “Sunnah,” and the Quran, which he authored.

The Sharia law itself cannot be altered, but the interpretation of the Sharia law, called “figh,” by imams is given some leeway.

As a legal system, the Sharia law covers a very wide range of topics. While other legal codes deal primarily with public behavior, Sharia law covers public behavior, private behavior and private beliefs. Of all legal systems in the world today, Islam’s Sharia law is the most intrusive and strict, especially against women.

According to the Sharia law:

•  Theft is punishable by amputation of the right hand (above).
•  Criticizing or denying any part of the Quran is punishable by death.
•  Criticizing or denying Muhammad is a prophet is punishable by death.
•  Criticizing or denying Allah, the moon god of Islam is punishable by death.
•  A Muslim who becomes a non-Muslim is punishable by death.
•  A non-Muslim who leads a Muslim away from Islam is punishable by death.
•  A non-Muslim man who marries a Muslim woman is punishable by death.
•  A man can marry an infant girl and consummate the marriage when she is 9 years old.
•  Girls’ clitoris should be cut (per Muhammad‘s words in Book 41, Kitab Al-Adab, Hadith 5251).
•  A woman can have 1 husband, but a man can have up to 4 wives; Muhammad can have more.
•  A man can unilaterally divorce his wife but a woman needs her husband’s consent to divorce.
•  A man can beat his wife for insubordination.
•  Testimonies of four male witnesses are required to prove rape against a woman.
•  A woman who has been raped cannot testify in court against her rapist(s).
•  A woman’s testimony in court, allowed only in property cases, carries half the weight of a man’s.
•  A female heir inherits half of what a male heir inherits.
•  A woman cannot drive a car, as it leads to fitnah (upheaval).
•  A woman cannot speak alone to a man who is not her husband or relative.
•  Meat to be eaten must come from animals that have been sacrificed to Allah – i.e., be Halal.
•  Muslims should engage in Taqiyya and lie to non-Muslims to advance Islam.
•  The list goes on.

http://www.billionbibles.org/sharia/sharia-law.html

HUMAN GENOCIDE DOCUMENTARY. IRAQ AND SYRIA . ISIS, USA, UN ::: 2ND AUGUST 2014

Christians in Iraq are heeding an ultimatum by the Islamic State of Iraq and the Levant to convert to Islam, get out or be killed.

Reports from the Middle East say that large numbers of Christians have fled the northern city of Mosul — now under control of the ISIL — after a message warning them to get out by Saturday was broadcast by loudspeakers on the city’s mosques.

An ISIL document reviewed by AFP said that there would be “nothing for them but the sword” if Christians didn’t adhere to the deadline.

The ISIL announcement also said that Christians could stay and pay a tax, often known as a “jizya,” though the exact amount was unspecified. A jizya is a historical policy of allowing non-Muslims to keep their own religion and their property if they pay a certain amount to Islamic rulers.

In centuries past, there have been examples of Christians paying the tax and living peacefully with Muslims. Recently however, it has often been exploited as a form of extortion against non-Muslims.

Many Christian families fleeing Mosul didn’t seem to put much trust in the promise of peace.

The aim of this documentary is to raise awareness.
WE ARE URGING ALL: PEOPLE TO SPEAK UP AND DO SOMETHING!!!

help world’s

TO DONATE FOR OUR CHRISTIANS PLEASE VISIT:
http://theacero.org/donate/

Fox’s Oliver North: ‘How Do You Spell Genocide? O-B-A-M-A’

Priests from Iraq and Syria: what’s happening in the Middle East is genocide

What Is Sharia Law?

How Is Sharia Law Dangerous for Western Society?

484. Is Islam A Religion Of Peace?

485. Was Muhammad A Prophet Of Peace?

493. What Is Sharia Law?

Enforcing Sharia in Raqqa: The Islamic State (Part 3)

Shocking documentary about Islam – The world’s most dangerous cult! ISIS ISLAMIC STATE

ISIS – “Islamic” Extremism? | Full Documentary – HD

Is Sharia Law Coming to America?

Sharia Law In America‽

David woods story of sharia law in America!

\

Shariamerica: Islam, Obama, and the Establishment Clause

US caught working to impose Islamic Sharia Law

Irving, Texas says “take a hike” to foreign (i.e. Sharia) laws

Ann Coulter on Muslims

Ben Carson Does Not Believe a Muslim Should Be President Meet The Press

Republican presidential candidate Ben Carson said today he would not support a Muslim as president on meet the press The retired neurosurgeon also said Islam, as a religion, was inconsistent with the Constitution. Carson told NBC’s “Meet the Press” he believed a president’s faith should matter “depending on what that faith is.” “I would not advocate that we put a Muslim in charge of this nation. I absolutely would not agree with that,” Carson said. “If it’s [a president’s faith] inconsistent with the values and principles of America, then of course it should matter.” Carson, who has been near the top of several presidential polls, said he would consider voting for a Muslim in Congress “[depending] on who that Muslim is and what their policies are.” ABC News has reached out to Carson’s campaign for comment.
Ben Carson Does ‘Not Advocate’ A Muslim As President Sun, Sep 20 Republican presidential candidate Dr. Ben Carson tells Chuck Todd that the faith of a presidential candidate should matter to voters “if it is inconsistent with the values … of America.”

GOP candidate Carson: Muslim shouldn’t be elected president

Cruz says no religious test for the presidency

The Alex Jones Show (VIDEO Commercial Free) Sunday September 20 2015: Sharia vs. Constitution

Muslim-American group calls on Ben Carson to drop out

Important: 260 Million Unarmed Civilians Killed – Democide = Death By Government

Sharia Law and the U.S. Constitution

[Update I:  I have streamlined the following post to be easily readable to the average layman, but informative enough for a lawyer or law professor to learn a bit more on the similarities and differences between Sharia and U.S. Law]

Is Sharia compatible with the U.S. Constitution?

The simple answer is of course “no”.

But lets take a look at some aspects of Sharia Law and where it may or may not conflict with the U.S. Constitution.  (For disclosure I am not a lawyer nor a legal expert in Sharia or U.S. Law.)

First, what is Sharia?

Wikipedia states Sharia refers to the sacred law of Islam.  All Muslims believe Sharia is God’s law, but they have differences between themselves as to exactly what it entails.  Which will be difficult to discern what to apply when, but we’ll labor along for the sake of discussion.

In Western countries, where Muslim immigration is more recent, Muslim minorities have introduced Sharia family law, for use in their own disputes. Attempts to impose Sharia have been accompanied by controversy, violence, and even warfare (Second Sudanese Civil War).

The recent incidents at the Arab International Festival have reinforced the poor image of Sharia inside the United States and its incompatibility with American culture and law.

The following is a truncated version with a couple of modifications (eliminating repetitious ibids and links) of multiple Wikipedia entries [with my comments]:

Legal and Court Proceedings:

Wikipedia states that Sharia judicial proceedings have significant differences with other legal traditions, including those in both common law and civil law.

1. Sharia courts do not generally employ lawyers; plaintiffs and defendants represent themselves.

2. Trials are conducted solely by the judge, and there is no jury system.

3. There is no pre-trial discovery process, no cross-examination of witnesses, and no penalty of perjury (on the assumption that no witness would thus endanger his soul) Unlike common law, judges’ verdicts do not set binding precedents under the principle of stare decisis and unlike civil law, Sharia does not utilize formally codified statutes (these were first introduced only in the late 19th century during the decline of the Ottoman Empire, cf. mecelle).

4. Instead of precedents and codes, Sharia relies on medieval jurist’s manuals and collections of non-binding legal opinions, or fatwas, issued by religious scholars (ulama, particularly a mufti); these can be made binding for a particular case at the discretion of a judge.

5. Sharia courts’ rules of evidence also maintain a distinctive custom of prioritizing oral testimony and excluding written and documentary evidence (including forensic and circumstantial evidence), on the basis that it could be tampered with or forged.

6. A confession, an oath, or the oral testimony of a witness are the only evidence admissible in a Sharia court, written evidence is only admissible with the attestations of multiple, witnesses deemed reliable by the judge, i.e. notaries.

7. Testimony must be from at least two witnesses, and preferably free Muslim male witnesses, who are not related parties and who are of sound mind and reliable character; testimony to establish the crime of adultery, or zina must be from four direct witnesses.

8. Forensic evidence (i.e. fingerprints, ballistics, blood samples, DNA etc.) and othercircumstantial evidence is likewise rejected in hudud cases in favor of eyewitnesses, a practice which can cause severe difficulties for women plaintiffs in rape cases.

9. Testimony from women is given only half the weight of men [in most sources outside of Wikipedia Sharia states that a woman’s testimony only carries the weight of 1/4th of a man’s], and testimony from non-Muslims may be excluded altogether (if against a Muslim).

10. In lieu of written evidence, oaths are accorded much greater weight; rather than being used simply to guarantee the truth of ensuing testimony, they are themselves used as evidence.

11. Plaintiffs lacking other evidence to support their claims may demand that defendants take an oath swearing their innocence, refusal thereof can result in a verdict for the plaintiff.

12. Sharia courts, with their tradition of pro se representation, simple rules of evidence, and absence of appeals courts, prosecutors, cross examination, complex documentary evidence and discovery proceedings, juries and voir dire proceedings, circumstantial evidence, forensics, case law, standardized codes, exclusionary rules, and most of the other infrastructure of civil and common law court systems, have as a result, comparatively informal and streamlined proceedings. [that’s one way of putting it]

13. This can provide significant increases in speed and efficiency (at the cost of the safeguards provided in secular legal systems), and can be an advantage in jurisdictions where the general court system is slow or corrupt, and where few litigants can afford lawyers. (end Wikipedia)

This is not a concise review of the difference nor similarities between U.S. Law and Sharia.  It is only meant to educate us on what Sharia law is in comparison to our legal system.

http://the-american-catholic.com/2010/06/25/sharia-law-and-the-u-s-constitution/

Sharia

From Wikipedia, the free encyclopedia
“Islamic law” redirects here. For Islamic jurisprudence, see Fiqh.

 

Sharia applies in full, covering personal status issues as well as criminal proceedings

 

Sharia applies in personal status issues (such as marriage, divorce, inheritance, and child custody)

 

Regional variations in the application of Sharia

 

Members of the Organisation of Islamic Cooperation where Sharia plays no role in the judicial system

Sharia or sharia law (Arabic: شريعة‎ (IPA: [ʃaˈriːʕa]), is the Islamic legal system[1] derived from the religious precepts of Islam, particularly the Quran and the Hadith. The term sharia comes from the Arabic language term sharīʿah, which means a body of moral and religious law derived from religious prophecy, as opposed to human legislation.[2][3][4]

Sharia deals with many topics, including crime, politics, and economics, as well as personal matters such as sexual intercourse, hygiene, diet, prayer, everyday etiquette and fasting. Adherence to sharia has served as one of the distinguishing characteristics of the Muslim faith historically.[5] In its strictest and most historically coherent definition, sharia is considered in Islam as the infallible law of God.[6]

There are two primary sources of sharia: the Quran, and the Hadiths (opinions and life example of Muhammad).[7] For topics and issues not directly addressed in these primary sources, sharia is derived. The derivation differs between the various sects of Islam (Sunni and Shia), and various jurisprudence schools such as Hanafi, Maliki, Shafi’i, Hanbali andJafari.[8][9] The sharia in these schools is derived hierarchically using one or more of the following guidelines: Ijma(usually the consensus of Muhammad’s companions), Qiyas (analogy derived from the primary sources), Istihsan(ruling that serves the interest of Islam in the discretion of Islamic jurists) and Urf (customs).[8][10]

Sharia is a significant source of legislation in various Muslim countries. Some apply all or a majority of the sharia code, and these include Saudi Arabia, Sudan, Iran, Afghanistan, Pakistan, Brunei, United Arab Emirates, Qatar, Yemen andMauritania. In these countries, sharia prescribed punishments such as beheading, flogging and stoning continue to be practiced judicially or extra-judicially.[11][12] The introduction of sharia is a longstanding goal for Islamist movements globally, including in Western countries, but attempts to impose sharia have been accompanied by controversy,[13]violence,[14] and even warfare.[15] Most countries do not recognize sharia; however, some countries in Asia, Africa and Europe recognize parts of sharia and accept it as the law on divorce, inheritance and other personal affairs of their Islamic population.[16] In Britain, the Muslim Arbitration Tribunal makes use of sharia family law to settle disputes, and this limited adoption of sharia is controversial.[17]

The concept of crime, judicial process, justice and punishment embodied in sharia is different from that of secular law.[18] The differences between sharia and secular laws have led to an ongoing controversy as to whether sharia is compatible with secular forms of government, human rights, freedom of thought, and women’s rights.[19][20][21]

Etymology and origins[edit]

Scholars describe the word sharia (/ʃɑːˈriːɑː/, also shari’a, šarīʿah) as an archaic Arabic word denoting “pathway to be followed” (analogous to the Hebrew termHalakhah [“The Way to Go”]),[22] or “path to the water hole”. The latter definition comes from the fact that the path to water is the whole way of life in an arid desert environment.[23]

The etymology of sharia as a “path” or “way” comes from the Quranic verse[Quran 45:18]: “Then we put thee on the (right) Way of religion so follow thou that (Way), and follow not the desires of those who know not.”[22] Malik Ghulam Farid in his Dictionary of the Holy Quran, believes the “Way” in 45:18 (quoted above) derives from shara’a (as prf. 3rd. p.m. sing.), meaning “He ordained”. Other forms also appear: shara’u[Quran 45:13] as (prf. 3rd. p.m. plu.), “they decreed (a law)”[Quran 42:21]; and shir’atun (n.) meaning “spiritual law”[Quran 5:48].[24]

The Arabic word sharīʿa has origins in the concept of ‘religious law’; the word is commonly used by Arabic-speaking peoples of the Middle East and designates a prophetic religion in its totality. Thus, sharīʿat Mūsā means religious law of Moses (Judaism), sharīʿat al-Masīḥ means religious law of Christianity, sharīʿat al-Madjūs means religious law of Zoroastrianism.[3]

The Arabic expression شريعة الله (God’s Law) is a common translation for תורת אלוהים (‘God’s Law’ in Hebrew) and νόμος τοῦ θεοῦ (‘God’s Law’ in Greek in the New Testament [Rom. 7: 22]).[25] In contemporary Islamic literature, sharia refers to divine law of Islam as revealed by prophet Muhammad, as well as in his function as model and exemplar of the law.[3]

Sharia in the Islamic world is also known as Qānūn-e Islāmī (قانون اسلامی).[citation needed]

History

In Islam, the origin of sharia is the Qu’ran, and traditions gathered from the life of the Islamic Prophet Muhammad (born ca. 570 CE in Mecca).[26]

Sharia underwent fundamental development, beginning with the reigns of caliphs Abu Bakr (632–34) and Umar (634–44) for Sunni Muslims, and Imam Ali for Shia Muslims, during which time many questions were brought to the attention of Muhammad’s closest comrades for consultation.[27] During the reign of Muawiya b. Abu Sufyan ibn Harb, ca. 662 CE, Islam undertook an urban transformation, raising questions not originally covered by Islamic law.[27] Since then, changes in Islamic society have played an ongoing role in developing sharia, which branches out into fiqh and Qanun respectively.

The formative period of fiqh stretches back to the time of the early Muslim communities. In this period, jurists were more concerned with pragmatic issues of authority and teaching than with theory.[28] Progress in theory was started by 8th and 9th century Islamic scholars Abu Hanifa, Malik bin Anas, Al-Shafi’i, Ahmad ibn Hanbal and others.[8][29] Al-Shafi‘i is credited with deriving the theory of valid norms for sharia (uṣūl al-fiqh), arguing for a traditionalist, literal interpretation of Quran, Hadiths and methodology for law as revealed therein, to formulate sharia.[30][31]

A number of legal concepts and institutions were developed by Islamic jurists during the classical period of Islam, known as the Islamic Golden Age, dated from the 7th to 13th centuries. These shaped different versions of sharia in different schools of Islamic jurisprudence, called fiqhs.[32][33][34]

The Umayyads initiated the office of appointing qadis, or Islamic judges. The jurisdiction of the qadi extended only to Muslims, while non-Muslim populations retained their own legal institutions.[35] Under the Umayyads Islamic scholars were “sidelined” from administration of justice and attempts to systematically uphold and develope Islamic law would wait for Abbasid rule.[36] The qadis were usually pious specialists in Islam. As these grew in number, they began to theorize and systemize Islamic jurisprudence.[37] The Abbasid made the institution of qadi independent from the government, but this separation wasn’t always respected.[38]

Both the Umayyad caliph Umar II and the Abbasids had agreed that the caliph could not legislate contrary to the Quran or the sunnah. Imam Shafi’i declared: “atradition from the Prophet must be accepted as soon as it become known…If there has been an action on the part of a caliph, and a tradition from the Prophet to the contrary becomes known later, that action must be discarded in favor of the tradition from the Prophet.” Thus, under the Abbasids the main features of sharia were definitively established and sharia was recognized as the law of behavior for Muslims.[39]

In modern times, the Muslim community have divided points of view: secularists believe that the law of the state should be based on secular principles, not on Islamic legal doctrines; traditionalists believe that the law of the state should be based on the traditional legal schools;[40] reformers believe that new Islamic legal theories can produce modernized Islamic law[41] and lead to acceptable opinions in areas such as women’s rights.[42] This division persists until the present day (Brown 1996, Hallaq 2001, Ramadan 2005, Aslan 2006, Safi 2003, Nenezich 2006).

There has been a growing religious revival in Islam, beginning in the eighteenth century and continuing today. This movement has expressed itself in various forms ranging from wars to efforts towards improving education.[43][44]

Definitions and disagreements

Sharia, in its strictest definition, is a divine law, as expressed in the Quran and Muhammad’s example (often called the sunnah). As such, it is related to but different from fiqh, which is emphasized as the human interpretation of the law.[45][46] Many scholars have pointed out that the sharia is not formally a code,[47] nor a well-defined set of rules.[48] The sharia is characterized as a discussion on the duties of Muslims[47] based on both the opinion of the Muslim community and extensive literature.[49] Hunt Janin and Andre Kahlmeyer thus conclude that the sharia is “long, diverse, and complicated.”[48]

From the 9th century onward, the power to interpret and refine law in traditional Islamic societies was in the hands of the scholars (ulema). This separation of powers served to limit the range of actions available to the ruler, who could not easily decree or reinterpret law independently and expect the continued support of the community.[50] Through succeeding centuries and empires, the balance between the ulema and the rulers shifted and reformed, but the balance of power was never decisively changed.[51] Over the course of many centuries, imperial, political and technological change, including the Industrial Revolution and the French Revolution, ushered in an era of European world hegemony that gradually included the domination of many of the lands which had previously been ruled by Islamic empires.[52][53] At the end of the Second World War, the European powers found themselves too weakened to maintain their empires as before.[54] The wide variety of forms of government, systems of law, attitudes toward modernity and interpretations of sharia are a result of the ensuing drives for independence and modernity in the Muslim world.[55][56]

According to Jan Michiel Otto, Professor of Law and Governance in Developing Countries at Leiden University, “Anthropological research shows that people in local communities often do not distinguish clearly whether and to what extent their norms and practices are based on local tradition, tribal custom, or religion. Those who adhere to a confrontational view of sharia tend to ascribe many undesirable practices to sharia and religion overlooking custom and culture, even if high-ranking religious authorities have stated the opposite.” Otto’s analysis appears in a paper commissioned by the Netherlands Ministry of Foreign Affairs.[57]

Sources of sharia law

Main article: Sources of sharia

There are two sources of sharia (understood as the divine law): the Quran and the Sunnah. The Quran is viewed as the unalterable word of God. It is considered in Islam to be an infallible part of sharia. The Quran covers a host of topics including God, personal laws for Muslim men and Muslim women, laws on community life, laws on expected interaction of Muslims with non-Muslims, apostates and ex-Muslims, laws on finance, morals, eschatology, and others.[58][59] The Sunnah is the life and example of the Islamic prophet Muhammad. The Sunnah’s importance as a source of sharia, is confirmed by several verses of the Quran (e.g.[Quran 33:21]).[60] The Sunnah is primarily contained in the hadith or reports of Muhammad’s sayings, his actions, his tacit approval of actions and his demeanor. While there is only one Quran, there are many compilations of hadith, with the most authentic ones forming during the sahih period (850 to 915 CE). The six acclaimed Sunni collections were compiled by (in order of decreasing importance) Muhammad al-Bukhari, Muslim ibn al-Hajjaj, Abu Dawood, Tirmidhi, Al-Nasa’i, Ibn Majah. The collections by al-Bukhari and Muslim, regarded the most authentic, contain about 7,000 and 12,000 hadiths respectively (although the majority of entries are repetitions). The hadiths have been evaluated on authenticity, usually by determining the reliability of the narrators that transmitted them.[61] For Shias, the Sunnah include life and sayings of The Twelve Imams.[62]

Quran versus Hadith

Muslims who reject the Hadith as a source of law, sometimes referred to as Quranists,[63][64] suggest that only laws derived exclusively from the Quran are valid.[65]They state that the hadiths in modern use are not explicitly mentioned in the Quran as a source of Islamic theology and practice, they were not recorded in written form until more than two centuries after the death of the prophet Muhammed.[63] They also state that the authenticity of the hadiths remains a question.[66][67]

The vast majority of Muslims, however, consider hadiths, which describe the words, conduct and example set by Muhammad during his life, as a source of law and religious authority second only to the Qur’an.[68] Similarly, most Islamic scholars believe both Quran and sahih hadiths to be a valid source of sharia, with Quranic verse 33.21, among others,[69][70] as justification for this belief.[64]

Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah.

It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.

For vast majority of Muslims, sharia has historically been, and continues to be derived from both the Quran and the Hadiths.[64][68][70] The Sahih Hadiths of Sunni Muslims contain isnad, or a chain of guarantors reaching back to a companion of Muhammad who directly observed the words, conduct and example he set – thus providing the theological ground to consider the hadith to be a sound basis for sharia.[64][70] For Sunni Muslims, the musannaf in Sahih Bukhari and Sahih Muslim is most trusted and relied upon as source for Sunni Sharia.[71] Shia Muslims, however, do not consider the chain of transmitters of Sunni hadiths as reliable, given these transmitters belonged to Sunni side in Sunni-Shia civil wars that followed after Muhammad’s death.[72] Shia rely on their own chain of reliable guarantors, trusting compilations such as Kitab al-Kafi and Tahdhib al-Ahkam instead, and later hadiths (usually called akhbār by Shi’i).[73][74] The Shia version of hadiths contain the words, conduct and example set by Muhammad and Imams, which they consider as sinless, infallible and an essential source of sharia for Shi’ite Muslims.[72][75]However, in substance, the Shi’ite hadiths resemble the Sunni hadiths, with one difference – the Shia hadiths additionally include words and actions of its Imams (al-hadith al-walawi), the biological descendants of Muhammad, and these too are considered an important source for sharia by Shi’ites.[73][76]

Disagreements on Quran

Main article: Naskh (tafsir)
Authenticity and writing of Quran

Some scholars such as John Wansbrough have challenged the authenticity of the Quran and whether it was written in the time of Muhammad.[77] In contrast, Estelle Whelan has refuted Wansbrough presenting evidence such as the inscriptions on the Dome of the Rock.[78][79] John Burton states that medieval era Islamic texts claiming Quran was compiled after the death of the Prophet were forged to preserve the status-quo.[80] The final version of the Quran, states Burton, was compiled while the Prophet was still alive.[81] Most scholars accept that the Quran as is used for Sharia, was compiled into the final current form during the caliphate of Uthman.[82][83]

Abrogation and textual inconsistencies

From the founding of Islam, the Muslim community has also debated the authenticity of compiled verses and the consistency within the Quran.[84][85] The inconsistencies in deriving sharia from the Quran, were recognized and formally complicated by verses 2.106 and 16.101 of the Quran, which are known as the “verses of abrogation (Naskh)”,[86]

When We substitute one revelation for another, – and Allah knows best what He reveals (in stages),– they say, “Thou art but a forger”: but most of them understand not.

The principle of abrogation has been historically accepted and applied by Islamic jurists on both the Quran and the Sunnah.[84][86] Sharia is thus determined through a chronological study of the primary sources, where older revelations are considered invalid and overruled by later revelations.[86][87] While an overwhelming majority of historical and modern Islamic scholars have accepted the principle of abrogation for the Quran and the Sunnah, some modern scholars disagree that the principle of abrogation necessarily applies to the Quran.[88]

Islamic jurisprudence (Fiqh)

Main article: Fiqh

Fiqh (school of Islamic jurisprudence) represents the process of deducing and applying sharia principles, as well as the collective body of specific laws deduced from sharia using the fiqh methodology.[8] While Quran and Hadith sources are regarded as infallible, the fiqh standards may change in different contexts. Fiqh covers all aspects of law, including religious, civil, political, constitutional and procedural law.[89] Fiqh deploys the following to create Islamic laws:[8]

  1. Injunctions, revealed principles and interpretations of the Quran (Used by all schools and sects of Islam)
  2. Interpretation of the Sunnah (Muhammad’s practices, opinions and traditions) and principles therein, after establishing the degree of reliability of hadith’s chain of reporters (Used by all schools and sects of Islam)

If the above two sources do not provide guidance for an issue, then different fiqhs deploy the following in a hierarchical way:[8]

  1. Ijma, collective reasoning and consensus amongst authoritative Muslims of a particular generation, and its interpretation by Islamic scholars. This fiqh principle for sharia is derived from Quranic verse 4:59.[90] Typically, the recorded consensus of Sahabah (Muhammad’s companions) is considered authoritative and most trusted. If this is unavailable, then the recorded individual reasoning (Ijtihad) of Muhammad companions is sought. In Islam’s history, some Muslim scholars have argued that Ijtihad allows individual reasoning of both the earliest generations of Muslims and later generation Muslims, while others have argued that Ijtihad allows individual reasoning of only the earliest generations of Muslims. (Used by all schools of Islam, Jafari fiqh accepts only Ijtihad of Shia Imams)[8][91]
  2. Qiyas, analogy is deployed if Ijma or historic collective reasoning on the issue is not available. Qiyas represents analogical deduction, the support for using it in fiqh is based on Quranic verse 2:59, and this methodology was started by Abu Hanifa.[92] This principle is considered weak by Hanbali fiqh, and it usually avoids Qiyas for sharia. (Used by all Sunni schools of Islam, but rejected by Shia Jafari)[8][10]
  3. Istihsan, which is the principle of serving the interest of Islam and public as determined by Islamic jurists. This method is deployed if Ijtihad and Qiyas fail to provide guidance. It was started by Hanafi fiqh as a form of Ijtihad (individual reasoning). Maliki fiqh called it Masalih Al-Mursalah, or departure from strict adherence to the Texts for public welfare. The Hanbali fiqh called it Istislah and rejected it, as did Shafi’i fiqh. (Used by Hanafi, Maliki, but rejected by Shafii, Hanbali and Shia Jafari fiqhs)[8][10][30]
  4. Istihab and Urf which mean continuity of pre-Islamic customs and customary law. This is considered as the weakest principle, accepted by just two fiqhs, and even in them recognized only when the custom does not violate or contradict any Quran, Hadiths or other fiqh source. (Used by Hanafi, Maliki, but rejected by Shafii, Hanbali and Shia Jafari fiqhs)[8][10]
Schools of law
Main article: Madhhab

Map of the Muslim world with the main schools of Islamic law (madhhab)

A Madhhab is a Muslim school of law that follows a fiqh (school of religious jurisprudence). In the first 150 years of Islam, there were many madhhab. Several of the Sahābah, or contemporary “companions” of Muhammad, are credited with founding their own. In the Sunni sect of Islam, the Islamic jurisprudence schools of Medina (Al-Hijaz, now in Saudi Arabia) created the Maliki madhhab, while those in Kufa (now in Iraq) created the Hanafimadhhab.[93] Abu al-Shafi’i, who started as a student of Maliki school of Islamic law, and later was influenced by Hanafi school of Islamic law, disagreed with some of the discretion these schools gave to jurists, and founded the more conservative Shafi’i madhhab, which spread from jurisprudence schools in Baghdad (Iraq) and Cairo (Egypt).[94] Ahmad ibn Hanbal, a student of al-Shafi’i, went further in his criticism of Maliki and Hanafi fiqhs, criticizing the abuse and corruption of sharia from jurist discretion and consensus of later generation Muslims, and he founded the more strict, traditionalist Hanbali school of Islamic law.[95] Other schools such as the Jaririwere established later, which eventually died out.

Sunni sect of Islam has four major surviving schools of sharia: Hanafi, Maliki, Shafi’i, Hanbali; one minor school is named Ẓāhirī. Shii sect of Islam has three: Ja’fari(major), Zaydi and Ismaili.[96][97][98] There are other minority fiqhs as well, such as the Ibadi school of Khawarij sect, and those of Sufi and Ahmadi sects.[89][99] All Sunni and Shia schools of sharia rely first on the Quran and the sayings/practices of Muhammad in the Sunnah. Their differences lie in the procedure each uses to create Islam-compliant laws when those two sources do not provide guidance on a topic.[100] The Salafi movement creates sharia based on the Quran, Sunnah and the actions and sayings of the first three generations of Muslims.[101]

Hanafi-based sharia spread with the patronage and military expansions led by Turkic Sultans and Ottoman Empire in West Asia, Southeast Europe, Central Asia and South Asia.[102][103] It is currently the largest madhhab of Sunni Muslims.[104] Maliki-based sharia is predominantly found in West Africa, North Africa and parts of Arabia.[104] Shafii-based sharia spread with patronage and military expansions led by maritime Sultans, and is mostly found in coastal regions of East Africa, Arabia, South Asia, Southeast Asia and islands in the Indian ocean.[105] The Hanbali-based sharia prevails in the smallest Sunni madhhab, predominantly found in the Arabian peninsula.[104] The Shia Jafari-based sharia is mostly found in Persian region and parts of West Asia and South Asia.

Categories of law

Along with interpretation, each fiqh classifies its interpretation of sharia into one of the following five categories: fard (obligatory), mustahabb (recommended),mubah (neutral), makruh (discouraged), and haraam (forbidden). A Muslim is expected to adhere to that tenet of sharia accordingly.[106]

  • Actions in the fard category are those mandatory on all Muslims. They include the five daily prayers, fasting, articles of faith, obligatory giving of zakat (charity, tax) to zakat collectors,[107][108] and the hajj pilgrimage to Mecca.[106]
  • The mustahabb category includes proper behaviour in matters such as marriage, funeral rites and family life. As such, it covers many of the same areas as civil law in the West. Sharia courts attempt to reconcile parties to disputes in this area using the recommended behaviour as their guide. A person whose behaviour is not mustahabb can be ruled against by the judge.[109]
  • Mubah category of behaviour is neither discouraged nor recommended, neither forbidden nor required; it is permissible.[106]
  • Makruh behaviour, while it is not sinful of itself, is considered undesirable among Muslims. It may also make a Muslim liable to criminal penalties under certain circumstances.[109]
  • Haraam behaviour is explicitly forbidden. It is both sinful and criminal. It includes all actions expressly forbidden in the Quran. Certain Muslim dietary and clothing restrictions also fall into this category.[106]

The recommended, neutral and discouraged categories are drawn largely from accounts of the life of Muhammad. To say a behaviour is sunnah is to say it is recommended as an example of the life and sayings of Muhammad. These categories form the basis for proper behaviour in matters such as courtesy and manners, interpersonal relations, generosity, personal habits and hygiene.[106]

Areas of Islamic law

Main article: Topics of sharia law

The areas of Islamic law include:

Other classifications

Shari’ah law has been grouped in different ways, such as:[110][111] Family relations, Crime and punishment, Inheritance and disposal of property, The economic system, External and other relations.

Reliance of the Traveller“, an English translation of a fourteenth-century CE reference on the Shafi’i school of fiqh written by Ahmad ibn Naqib al-Misri, organizes sharia law into the following topics: Purification, prayer, funeral prayer, taxes, fasting, pilgrimage, trade, inheritance, marriage, divorce and justice.

In some areas, there are substantial differences in the law between different schools of fiqh, countries, cultures and schools of thought.

Disagreement on the objectives of Islamic law

Main article: Maqasid

A number of scholars have advanced “objectives” (مقاصد maqaṣid al-Shariah also “goals” or “purposes”) they believe the Sharia is intended to achieve. Abu Hamid Al-Ghazali argued that they were the preservation of Islamic religion, and in the temporal world the protection of life, progeny, intellect and wealth of Muslims.[112][113]Yazid et al summarize sharia’s objective to be recognize the limitations of reason, and complement the role of reason with revelation.[114] They state that objective of sharia in Islamic finance is to provide rules and regulations from the Quran and Sunnah.[114]

Jan Otto writes that moderate Muslims and puritan Muslims differ in their interpretation of the objectives of sharia.[115] The moderate Muslims consider sharia to be a flexible code of law, where technicalities of its wording cannot subvert sharia’s objectives to “help Muslims in their quest for submission, humility, gratitude before God, and a quest for Godliness”.[115] In contrast, according to Otto, puritan Muslims believe that sharia is a strict, complete and exact set of rules that one must submit to, by strict compliance, because it is only “through meticulous obedience, Muslims will avoid punishment of God in after-life and will enter heaven” which is the ultimate objective, and it does not matter if some sharia “law is harsh or that its application results in social suffering, this perception is considered delusional”.[115]

Application

Application by country

Use of Sharia by country:

  Sharia plays no role in the judicial system
  Sharia applies to Muslim’s personal law
  Sharia applies in full, including criminal law
  Regional variations in the application of sharia

Most Muslim-majority countries incorporate sharia at some level in their legal framework, with many calling it the highest law or the source of law of the land in their constitution.[116][117] Most use sharia for personal law (marriage, divorce, domestic violence, child support, family law, inheritance and such matters).[118][119] Elements of sharia are present, to varying extents, in the criminal justice system of many Muslim-majority countries.[12]Saudi Arabia, Yemen, Brunei, Qatar, United Arab Emirates, Iraq, Iran, Pakistan, Afghanistan, Sudan andMauritania apply the code predominantly or entirely.[12][120]

Most Muslim-majority countries with sharia-prescribed hudud punishments in their legal code, do not prescribe it routinely and use other punishments instead.[116][121] The harshest sharia penalties such as stoning, beheadingand the death penalty are enforced with varying levels of consistency.[122]

Since 1970s, most Muslim-majority countries have faced vociferous demands from their religious groups and political parties for immediate adoption of sharia as the sole, or at least primary legal framework.[123] Some moderates and liberal scholars within these Muslim countries have argued for limited expansion of sharia.[124]

With the growing muslim immigrant communities in Europe, there have been reports in some media of “no-go zones” being established where sharia law reigns supreme.[125][126] However, there is no evidence of the existence of “no-go zones”, and these allegations are sourced from anti-immigrant groups falsely equating low-income neighborhoods predominantly inhabited by immigrants as “no-go zones.”[127][128]

Enforcement

Main articles: Islamic religious police and Hisbah

Sharia is enforced in Islamic nations in a number of ways, including mutaween and hisbah.[citation needed]

The mutaween (Arabic: المطوعين، مطوعيةmuṭawwiʿīn, muṭawwiʿiyyah)[129] are the government-authorized or government-recognized religious police (or clericalpolice) of Saudi Arabia. Elsewhere, enforcement of Islamic values in accordance with sharia is the responsibility of Polisi Perda Syariah Islam in Aceh province ofIndonesia,[130] Committee for the Propagation of Virtue and the Prevention of Vice (Gaza Strip) in parts of Palestine, and Basiji Force in Iran.[131]

Official from the Department ofPropagation of Virtue and the Prevention of Vice, beating a woman inAfghanistan for violating local interpretation of sharia.[132][133]

Hisbah (Arabic: حسبةḥisb(ah), or hisba) is a historic Islamic doctrine which means “accountability”.[134] Hisbah doctrine holds that it is a religious obligation of every Muslim that he or she report to the ruler (Sultan, government authorities) any wrong behavior of a neighbor or relative that violates sharia or insults Islam. The doctrine states that it is the divinely sanctioned duty of the ruler to intervene when such charges are made, and coercively “command right and forbid wrong” in order to keep everything in order according to sharia.[135][136][137] Some Salafist suggest that enforcement of sharia under the Hisbah doctrine is the sacred duty of all Muslims, not just rulers.[135] The doctrine of Hisbah in Islam has traditionally allowed any Muslim to accuse another Muslim, ex-Muslim or non-Muslim for beliefs or behavior that may harm Islamic society. This principle has been used in countries such as Egypt, Pakistan and others to bring blasphemy charges against apostates.[138]For example, in Egypt, sharia was enforced on the Muslim scholar Nasr Abu Zayd, through the doctrine of Hasbah, when he committed apostasy.[139][140] Similarly, in Nigeria, after twelve northern Muslim-majority states such as Kano adopted sharia-based penal code between 1999 and 2000, hisbah became the allowed method of sharia enforcement, where all Muslim citizens could police compliance of moral order based on sharia.[141] In Aceh province of Indonesia, Islamic vigilante activists have invoked Hasbah doctrine to enforce sharia on fellow Muslims as well as demanding non-Muslims to respect sharia.[142]Hisbah has been used in many Muslim majority countries, from Morocco to Egypt and in West Asia to enforce sharia restrictions on blasphemy and criticism of Islam over internet and social media.[143][144][145]

Legal and court proceedings

Sharia judicial proceedings have significant differences from other legal traditions, including those in both common law and civil law. Sharia courts traditionally do not rely on lawyers; plaintiffs and defendants represent themselves. Trials are conducted solely by the judge, and there is no jury system. There is no pre-trial discoveryprocess, and no cross-examination of witnesses. Unlike common law, judges’ verdicts do not set binding precedents[146][147] under the principle of stare decisis,[148]and unlike civil law, sharia is left to the interpretation in each case and has no formally codified universal statutes.[149]

The rules of evidence in sharia courts also maintain a distinctive custom of prioritizing oral testimony.[150] Witnesses, in a sharia court system, must be faithful, that is Muslim.[151] Male Muslim witnesses are deemed more reliable than female Muslim witnesses, and non-Muslim witnesses considered unreliable and receive no priority in a sharia court.[152][153] In civil cases, a Muslim woman witness is considered half the worth and reliability than a Muslim man witness.[154][155] In criminal cases, women witnesses are unacceptable in stricter, traditional interpretations of sharia, such as those found in Hanbali madhhab.[151]

Criminal cases

A confession, an oath, or the oral testimony of Muslim witnesses are the main evidence admissible, in sharia courts, for hudud crimes, that is the religious crimes of adultery, fornication, rape, accusing someone of illicit sex but failing to prove it, apostasy, drinking intoxicants and theft.[156][157][158] Testimony must be from at least two free Muslim male witnesses, or one Muslim male and two Muslim females, who are not related parties and who are of sound mind and reliable character. Testimony to establish the crime of adultery, fornication or rape must be from four Muslim male witnesses, with some fiqhs allowing substitution of up to three male with six female witnesses; however, at least one must be a Muslim male.[159] Forensic evidence (i.e., fingerprints, ballistics, blood samples, DNA etc.) and othercircumstantial evidence is likewise rejected in hudud cases in favor of eyewitnesses, a practice which can cause severe difficulties for women plaintiffs in rape cases.[160][161]

Muslim jurists have debated whether and when coerced confession and coerced witnesses are acceptable. The majority opinion of jurists in the Hanafi madhhab, for example, ruled that torture to get evidence is acceptable and such evidence is valid, but a 17th-century text by Hanafi jurist Muhammad Shaykhzade argued that coerced confession should be invalid; Shaykhzade acknowledged that beating to get confession has been authorized in fatwas by many Islamic jurists.[162]

Civil cases

Quran recommends written contracts in the case of debt-related transactions, and oral contracts for commercial and other civil contracts.[155][163] Marriage is solemnized as a written financial contract, in the presence of two Muslim male witnesses, and it includes a brideprice (Mahr) payable from a Muslim man to a Muslim woman. The brideprice is considered by a sharia court as a form of debt. Written contracts are paramount, in sharia courts, in the matters of dispute that are debt-related, which includes marriage contracts.[164] Written contracts in debt-related cases, when notarized by a judge, is deemed more reliable.[165]

In commercial and civil contracts, such as those relating to exchange of merchandise, agreement to supply or purchase goods or property, and others, oral contracts and the testimony of Muslim witnesses triumph over written contracts. Sharia system has held that written commercial contracts may be forged.[165][166]Timur Kuran states that the treatment of written evidence in religious courts in Islamic regions created an incentive for opaque transactions, and the avoidance of written contracts in economic relations. This led to a continuation of a “largely oral contracting culture” in Muslim nations and communities.[166][167]

In lieu of written evidence, oaths are accorded much greater weight; rather than being used simply to guarantee the truth of ensuing testimony, they are themselves used as evidence. Plaintiffs lacking other evidence to support their claims may demand that defendants take an oath swearing their innocence, refusal thereof can result in a verdict for the plaintiff.[168] Taking an oath for Muslims can be a grave act; one study of courts in Morocco found that lying litigants would often “maintain their testimony ‘right up to the moment of oath-taking and then to stop, refuse the oath, and surrender the case.”[169] Accordingly, defendants are not routinely required to swear before testifying, which would risk casually profaning the Quran should the defendant commit perjury;[169] instead oaths are a solemn procedure performed as a final part of the evidence process.

Sentencing
Main article: Diyya

Sharia courts treat women and men as unequal, with Muslim woman’s life and blood-money compensation sentence (Diyya) as half as that of a Muslim man’s life.[170][171] Sharia also treats Muslims and non-Muslims as unequal in the sentencing process.[172] Human Rights Watch and United States’ Religious Freedom Report note that in sharia courts of Saudi Arabia, “The calculation of accidental death or injury compensation is discriminatory. In the event a court renders a judgment in favor of a plaintiff who is a Jewish or Christian male, the plaintiff is only entitled to receive 50 percent of the compensation a Muslim male would receive; all other non-Muslims [Buddhists, Hindus, Jains, Atheists] are only entitled to receive one-sixteenth of the amount a male Muslim would receive”.[173][174][175]

Saudi Arabia follows Hanbali sharia, whose historic jurisprudence texts considered a Christian or Jew life as half the worth of a Muslim. Jurists of other schools of law in Islam have ruled differently. For example, Shafi’i sharia considers a Christian or Jew life as a third the worth of a Muslim, and Maliki‘s sharia considers it worth half.[172] The legal schools of Hanafi, Maliki and Shafi’i Sunni Islam as well as those of twelver Shia Islam have considered the life of polytheists and atheists as one-fifteenth the value of a Muslim during sentencing.[172]

Support

Anti-democracy, pro-Sharia public demonstration in 2014 in Maldives.

A 2013 survey based on interviews of 38,000 Muslims, randomly selected from urban and rural parts in 39 countries using area probability designs, by the Pew Forum on Religion and Public Life found that support for making sharia the official law of the land is very high in many Muslim-majority countries: Afghanistan (99%), Iraq (91%), Niger (86%), Malaysia (86%), Pakistan (84%), Morocco (83%), Bangladesh (82%), Egypt (74%), Indonesia (72%), Jordan (71%), Uganda (66%), Ethiopia (65%), Mali (63%), Ghana (58%), and Tunisia (56%).[176] In Muslim regions of Southern-Eastern Europe and Central Asia, the support is less then 50%: Kosovo (20%), Albania (12%), Russia (42%), Kyrgyzstan (35%), Tajikistan (27%), Turkey (12%), Azerbaijan (8%).[176]

In Muslim-majority countries and among Muslims who say sharia should be the law of the land, a percentage between 74% (Egypt) and 19% (Kazakhstan) want sharia law to apply to non-Muslims as well.[177]

A 2008 YouGov poll in the United Kingdom found 40% of Muslim students interviewed wanted sharia in British law.[178]

Since the 1970s, the Islamist movements have become prominent; their goals are the establishment of Islamic states and sharia not just within their own borders; their means are political in nature. The Islamist power base is the millions of poor, particularly urban poor moving into the cities from the countryside. They are not international in nature (one exception being the Muslim Brotherhood). Their rhetoric opposes western culture and western power.[179] Political groups wishing to return to more traditional Islamic values are the source of threat to Turkey’s secular government.[179] These movements can be considered neo-Sharism.[180]

Extremism

Fundamentalists, wishing to return to basic Islamic religious values and law, have in some instances imposed harsh sharia punishments for crimes, curtailed civil rights and violated human rights. Extremists have used the Quran and their own particular version of sharia to justify acts of war and terror against Muslim as well as non-Muslim individuals and governments, using alternate, conflicting interpretations of sharia and their notions of jihad.[181][182]

The sharia basis of arguments of those advocating terrorism, however, remain controversial. Some scholars state that Islamic law prohibits the killing of civilian non-combatants; in contrast, others interpret Islamic law differently, concluding that all means are legitimate to reach their aims, including targeting Muslim non-combatants and the mass killing of non-Muslim civilians, in order to universalize Islam.[181] Islam, in these interpretations, “does not make target differences between militaries and civilians but between Muslims and unbelievers. Therefore it is legitimated (sic) to spill civilians’ blood”.[181] Other scholars of Islam, interpret sharia differently, stating, according to Engeland-Nourai, “attacking innocent people is not courageous; it is stupid and will be punished on the Day of Judgment […]. It’s not courageous to attack innocent children, women and civilians. It is courageous to protect freedom; it is courageous to defend one and not to attack”.[181][183]

Criticism

A protester opposing the Park51project, carries an anti-sharia sign.

Compatibility with democracy

Further information: Islamic ethics, Islam and democracy, Shura and Ijma

Ali Khan states that “constitutional orders founded on the principles of sharia are fully compatible with democracy, provided that religious minorities are protected and the incumbent Islamic leadership remains committed to the right to recall”.[184][185]Other scholars say sharia is not compatible with democracy, particularly where the country’s constitution demands separation of religion and the democratic state.[186][187]

Courts in non-Muslim majority nations have generally ruled against the implementation of sharia, both in jurisprudence and within a community context, based on sharia’s religious background. In Muslim nations, sharia has wide support with some exceptions.[188] For example, in 1998 the Constitutional Court of Turkey banned and dissolved Turkey’s Refah Party on the grounds that “Democracy is the antithesis of Sharia”, the latter of which Refah sought to introduce.[189][190]

On appeal by Refah the European Court of Human Rights determined that “sharia is incompatible with the fundamental principles of democracy”.[191][192][193] Refah’s sharia-based notion of a “plurality of legal systems, grounded on religion” was ruled to contravene the European Convention for the Protection of Human Rights and Fundamental Freedoms. It was determined that it would “do away with the State’s role as the guarantor of individual rights and freedoms” and “infringe the principle of non-discrimination between individuals as regards their enjoyment of public freedoms, which is one of the fundamental principles of democracy”.[194]

Human rights

Several major, predominantly Muslim countries have criticized the Universal Declaration of Human Rights (UDHR) for its perceived failure to take into account the cultural and religious context of non-Western countries. Iran declared in the UN assembly that UDHR was “a secular understanding of the Judeo-Christian tradition”, which could not be implemented by Muslims without trespassing the Islamic law.[195] Islamic scholars and Islamist political parties consider ‘universal human rights’ arguments as imposition of a non-Muslim culture on Muslim people, a disrespect of customary cultural practices and of Islam.[196][197] In 1990, the Organisation of Islamic Cooperation, a group representing all Muslim majority nations, met in Cairo to respond to the UDHR, then adopted the Cairo Declaration on Human Rights in Islam.[198][199]

Ann Elizabeth Mayer points to notable absences from the Cairo Declaration: provisions for democratic principles, protection for religious freedom, freedom of association and freedom of the press, as well as equality in rights and equal protection under the law. Article 24 of the Cairo declaration states that “all the rights and freedoms stipulated in this Declaration are subject to the Islamic shari’a“.[200]

In 2009, the journal Free Inquiry summarized the criticism of the Cairo Declaration in an editorial: “We are deeply concerned with the changes to the Universal Declaration of Human Rights by a coalition of Islamic states within the United Nations that wishes to prohibit any criticism of religion and would thus protect Islam’s limited view of human rights. In view of the conditions inside the Islamic Republic of Iran, Egypt, Pakistan, Saudi Arabia, the Sudan, Syria, Bangdalesh, Iraq, and Afghanistan, we should expect that at the top of their human rights agenda would be to rectify the legal inequality of women, the suppression of political dissent, the curtailment of free expression, the persecution of ethnic minorities and religious dissenters — in short, protecting their citizens from egregious human rights violations. Instead, they are worrying about protecting Islam.”[201]

H. Patrick Glenn states that sharia is structured around the concept of mutual obligations of a collective, and it considers individual human rights as potentially disruptive and unnecessary to its revealed code of mutual obligations. In giving priority to this religious collective rather than individual liberty, the Islamic law justifies the formal inequality of individuals (women, non-Islamic people).[202] Bassam Tibi states that sharia framework and human rights are incompatible.[203] Abdel al-Hakeem Carney, in contrast, states that sharia is misunderstood from a failure to distinguish sharia from siyasah (politics).[204]

Freedom of speech

Blasphemy in Islam is any form of cursing, questioning or annoying God, Muhammad or anything considered sacred in Islam.[205][206][207] The sharia of various Islamic schools of jurisprudence specify different punishment for blasphemy against Islam, by Muslims and non-Muslims, ranging from imprisonment, fines, flogging, amputation, hanging, or beheading.[205][208][209] In some cases, sharia allows non-Muslims to escape death by converting and becoming a devout follower of Islam.[210]

Blasphemy, as interpreted under sharia, is controversial. Muslim nations have petitioned the United Nations to limit “freedom of speech” because “unrestricted and disrespectful opinion against Islam creates hatred”.[211] Other nations, in contrast, consider blasphemy laws as violation of “freedom of speech”,[212] stating that freedom of expression is essential to empowering both Muslims and non-Muslims, and point to the abuse of blasphemy laws, where hundreds, often members of religious minorities, are being lynched, killed and incarcerated in Muslim nations, on flimsy accusations of insulting Islam.[213][214]

Freedom of thought, conscience and religion

According to the United Nations’ Universal Declaration of Human Rights,[215] every human has the right to freedom of thought, conscience and religion; this right includes freedom to change their religion or belief. Sharia has been criticized for not recognizing this human right. According to scholars[19][216][217] of Islamic law, the applicable rules for religious conversion under sharia are as follows:

  • If a person converts to Islam, or is born and raised as a Muslim, then he or she will have full rights of citizenship in an Islamic state.[218]
  • Leaving Islam is a sin and a religious crime. Once any man or woman is officially classified as Muslim, because of birth or religious conversion, he or she will be subject to the death penalty if he or she becomes an apostate, that is, abandons his or her faith in Islam in order to become an atheist, agnostic or to convert to another religion. Before executing the death penalty, sharia demands that the individual be offered one chance to return to Islam.[218]
  • If a person has never been a Muslim, and is not a kafir (infidel, unbeliever), he or she can live in an Islamic state by accepting to be a dhimmi, or under a special permission called aman. As a dhimmi or under aman, he or she will suffer certain limitations of rights as a subject of an Islamic state, and will not enjoy complete legal equality with Muslims.[218]
  • If a person has never been a Muslim, and is a kafir (infidel, unbeliever), sharia demands that he or she should be offered the choice to convert to Islam and become a Muslim; if he or she rejects the offer, he or she may become a dhimmi. failure to pay the tax may lead the non-muslim to either be enslaved, killed or ransomed if captured.[218]

According to sharia theory, conversion of disbelievers and non-Muslims to Islam is encouraged as a religious duty for all Muslims, and leaving Islam (apostasy), expressing contempt for Islam (blasphemy), and religious conversion of Muslims is prohibited.[219][220] Not all Islamic scholars agree with this interpretation of sharia theory. In practice, as of 2011, 20 Islamic nations had laws declaring apostasy from Islam as illegal and a criminal offense. Such laws are incompatible with the UDHR’s requirement of freedom of thought, conscience and religion.[221][222][223][224] In another 2013 report based on international survey of religious attitudes, more than 50% of Muslim population in 6 out of 49 Islamic countries supported death penalty for any Muslim who leaves Islam (apostasy).[225][226] However it is also shown that the majority of Muslims in the 43 nations surveyed did not agree with this interpretation of sharia.

Some scholars claim sharia allows religious freedom because a Shari’a verse teaches, “there is no compulsion in religion.”[227] Other scholars claim sharia recognizes only one proper religion, considers apostasy as sin punishable with death, and members of other religions as kafir (infidel);[228] or hold that Shari’a demands that all apostates and kafir must be put to death, enslaved or be ransomed.[229][230][231][232] Yet other scholars suggest that Shari’a has become a product of human interpretation and inevitably leads to disagreements about the “precise contents of the Shari’a.” In the end, then, what is being applied is not sharia, but what a particular group of clerics and government decide is sharia. It is these differing interpretations of Shari’a that explain why many Islamic countries have laws that restrict and criminalize apostasy, proselytism and their citizens’ freedom of conscience and religion.[233][234]

LGBT rights

Main article: LGBT in Islam

Homosexual intercourse is illegal under sharia law, though the prescribed penalties differ from one school of jurisprudence to another. For example, only a few Muslim-majority countries impose the death penalty for acts perceived as sodomy and homosexual activities: Iran,[235] Saudi Arabia,[236] and Somalia.[237] In other Muslim-majority countries such as Egypt, Iraq, and the Indonesian province of Aceh,[238] same-sex sexual acts are illegal,[239] and LGBT people regularly face violence and discrimination.[240]

Women

Domestic violence

Many scholars[20][241] claim Shari’a law encourages domestic violence against women, when a husband suspects nushuz (disobedience, disloyalty, rebellion, ill conduct) in his wife.[242] Other scholars claim wife beating, for nashizah, is not consistent with modern perspectives of the Quran.[243]

One of the verses of the Quran relating to permissibility of domestic violence is Surah 4:34.[244][245] In deference to Surah 4:34, many nations with Shari’a law have refused to consider or prosecute cases of domestic abuse.[246][247][248][249] Shari’a has been criticized for ignoring women’s rights in domestic abuse cases.[250][251][252][253] Musawah, CEDAW, KAFA and other organizations have proposed ways to modify Shari’a-inspired laws to improve women’s rights in Islamic nations, including women’s rights in domestic abuse cases.[254][255][256][257]

Personal status laws and child marriag

Shari’a is the basis for personal status laws in most Islamic majority nations. These personal status laws determine rights of women in matters of marriage, divorce and child custody. A 2011 UNICEF report concludes that Shari’a law provisions are discriminatory against women from a human rights perspective. In legal proceedings under Shari’a law, a woman’s testimony is worth half of a man’s before a court.[154]

Except for Iran, Lebanon and Bahrain which allow child marriages, the civil code in Islamic majority countries do not allow child marriage of girls. However, with Shari’a personal status laws, Shari’a courts in all these nations have the power to override the civil code. The religious courts permit girls less than 18 years old to marry. As of 2011, child marriages are common in a few Middle Eastern countries, accounting for 1 in 6 all marriages in Egypt and 1 in 3 marriages in Yemen.UNICEF and other studies state that the top five nations in the world with highest observed child marriage rates — Niger (75%), Chad (72%), Mali (71%), Bangladesh (64%), Guinea (63%) — are Islamic-majority countries where the personal laws for Muslims are sharia-based.[258][259]

Rape is considered a crime in all countries, but Shari’a courts in Bahrain, Iraq, Jordan, Libya, Morocco, Syria and Tunisia in some cases allow a rapist to escape punishment by marrying his victim, while in other cases the victim who complains is often prosecuted with the crime of Zina (adultery).[154][260][261]

Women’s right to property and consent

Sharia grants women the right to inherit property from other family members, and these rights are detailed in the Quran.[262] A woman’s inheritance is unequal and less than a man’s, and dependent on many factors.[Quran 4:12][263] For instance, a daughter’s inheritance is usually half that of her brother’s.[Quran 4:11][263]

Until the 20th century, Islamic law granted Muslim women certain legal rights, such as the right to own property received as Mahr (brideprice) at her marriage, that Western legal systems did not grant to women.[264][265] However, Islamic law does not grant non-Muslim women the same legal rights as the few it did grant Muslim women. Sharia recognizes the basic inequality between master and women slave, between free women and slave women, between Believers and non-Believers, as well as their unequal rights.[266][267] Sharia authorized the institution of slavery, using the words abd (slave) and the phrase ma malakat aymanukum (“that which your right hand owns”) to refer to women slaves, seized as captives of war.[266][268] Under Islamic law, Muslim men could have sexual relations with female captives and slaves without her consent.[269][270]

Slave women under sharia did not have a right to own property, right to free movement or right to consent.[271][272] Sharia, in Islam’s history, provided religious foundation for enslaving non-Muslim women (and men), as well as encouraged slave’s manumission. However, manumission required that the non-Muslim slave first convert to Islam.[273][274] Non-Muslim slave women who bore children to their Muslim masters became legally free upon her master’s death, and her children were presumed to be Muslims as their father, in Africa,[273] and elsewhere.[275]

Starting with the 20th century, Western legal systems evolved to expand women’s rights, but women’s rights under Islamic law have remained tied to Quran, hadiths and their faithful interpretation as sharia by Islamic jurists.[270][276]

Parallels with Western legal systems

Elements of Islamic law have influenced western legal systems. As example, the influence of Islamic influence on the development of an international law of the sea” can be discerned alongside that of the Roman influence.[277]

Makdisi states Islamic law also influenced the legal scholastic system of the West.[278] The study of legal text and degrees have parallels between Islamic studies of sharia and the Western system of legal studies. For example, the status of faqih (meaning “master of law“), mufti (meaning “professor of legal opinions“) andmudarris (meaning “teacher”), which were later translated into Latin as magister, professor and doctor respectively.[278]

There are differences between Islamic and Western legal systems. For example, sharia classically recognizes only natural persons, and never developed the concept of a legal person, or corporation, i.e., a legal entity that limits the liabilities of its managers, shareholders, and employees; exists beyond the lifetimes of its founders; and that can own assets, sign contracts, and appear in court through representatives.[279] Interest prohibitions also imposed secondary costs by discouraging record keeping, and delaying the introduction of modern accounting.[280] Such factors, according to Timur Kuran, have played a significant role in retarding economic development in the Middle East.[281]

See also

Further reading

External links

https://en.wikipedia.org/wiki/Sharia

Ben Carson says no Muslim should ever become US president

  • 2016 hopeful: ‘I would not advocate we put a Muslim in charge of this nation’
  • Retired neurosurgeon says Islam is not consistent with US constitution

The Republican presidential candidate Ben Carson has said no Muslim should be president of the United States of America.

In an interview with NBC for broadcast on Sunday morning, the retired neurosurgeon said: “I would not advocate that we put a Muslim in charge of this nation. I absolutely would not agree with that.”

Carson’s discussion with Meet the Press host Chuck Todd centered around controversy that arose this week when Donald Trump – the real-estate mogul keeping Carson in second place in the polls – failed to correct an audience member at a New Hampshire campaign rally who said President Obama was a Muslim.

The audience member also appeared to advocate the forcible removal of Muslims from the US.

On Saturday, in a series of tweets on the subject, Trump defended himself and said: “Am I morally obligated to defend the president every time somebody says something bad or controversial about him? I don’t think so!”
Trump: I was not obligated to correct questioner who called Obama Muslim
Read more
He also addressed the issue in an appearance before an evangelical audience in Iowa, at which he brandished a Bible and said: “You see, I’m better than you thought.”

In such circles, Trump has lost some support to Carson.

In his NBC interview, Carson was asked: “So do you believe that Islam is consistent with the constitution?”

“No,” he said, “I don’t, I do not.”

Article VI of the US constitution states: “No religious Test shall ever be required as a Qualification to any Office or public Trust under the United States.”

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The first amendment to the constitution begins: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof …”

Carson, a Christian, is a member of the Seventh Day Adventist church. In October, he will publish a new book, written with his wife Candy Carson and entitled A More Perfect Union: What We the People Can Do to Reclaim Our Constitutional Liberties.

In publicity material issued by Penguin Random House, Carson is quoted as saying: “I believe that making a difference starts with understanding our amazing founding document, the US constitution.

“And as someone who has performed brain surgery thousands of times, I can assure you that the constitution isn’t brain surgery.

He adds that he and his wife wrote the book to “help defend” the constitution “from those who misinterpret and undermine it”.

Carson did have a constituency to speak to, however. In a recent poll, 38% of voters said they would not vote for a Muslim president.
Quiet rise of Ben Carson is shaking up Republican presidential race
Read more
The Ohio governor, John Kasich, who is polling an average of 2.5%, enough for 10th place out of 16, was also asked by NBC if he “would ever have a problem with a Muslim becoming president”.

Kasich, one of the more moderate candidates in the GOP field, also had to field a question about whether he was a Republican at all. He did not say he would have a problem with a Muslim president, but nor did he dismiss the question.

“You know, I mean, that’s such a hypothetical question,” Kasich said. “The answer is, at the end of the day, you’ve got to go through the rigours, and people will look at everything.

“But, for me, the most important thing about being president is you have leadership skills, you know what you’re doing, and you can help fix this country and raise this country. Those are the qualifications that matter to me.”

Carson was also asked if he would consider voting for a Muslim candidate for Congress.

He said: “Congress is a different story, but it depends on who that Muslim is and what their policies are, just as it depends on what anybody else says, you know.”

Two members of Congress, both Democrats, are Muslim: Keith Ellison of Minnesota was elected to the House of Representatives in 2007 and André Carson of Indiana followed in 2008.

Every American should be disturbed … national figures are engaging in and tolerating blatant acts of religious bigotry
Representative Keith Ellison
This week, Ellison carried a clock around Congress to show support for Ahmed Mohamed, a 14-year-old boy who was arrested at his school in Irving, Texas, over suspicions a homemade clock was in fact a bomb.

On Sunday Ellison, the first Muslim ever elected to Congress, released a statement in answer to Carson’s comments.

“For Ben Carson, Donald Trump, or any other Republican politician to suggest that someone of any faith is unfit for office is out of touch with who we are as a people,” he said.

“It’s unimaginable that the leading GOP presidential candidates are resorting to fear mongering to benefit their campaigns, and every American should be disturbed that these national figures are engaging in and tolerating blatant acts of religious bigotry.”

 

Ahmed Mohamed is tired, excited to meet Obama – and wants his clock back
Read more
According to the Pew Research Center, the 114th Congress contains 491 Christians, of which 306 are Protestant, split between 13 sects though without any declared Anabaptists, Quakers or Pietists.

Another 164 members of Congress are Catholic, while 16 are Mormon and five Orthodox Christian. As well as the two Muslims there are 28 Jewish and two Buddhist members of Congress; there is one Hindu member, one Unitarian Universalist and one “unaffiliated”.

Nine members of Congress either told the Pew researchers they didn’t know what religion they were, or refused to answer the question.

On Meet the Press, Carson continued: “And, you know, if there’s somebody who’s of any faith, but they say things, and their life has been consistent with things that will elevate this nation and make it possible for everybody to succeed, and bring peace and harmony, then I’m with them.”

Asked if he believed President Obama was both born in the US – another issue raised at the Trump rally on Thursday and not rebutted by the candidate – and a Christian, Carson said: “I believe that he is. I have no reason to doubt what he says.”

http://www.theguardian.com/us-news/2015/sep/20/ben-carson-no-muslim-us-president-trump-obama

Carson says he does not agree with a Muslim being elected president

Republican presidential candidate Ben Carson suggested Sunday that a Muslim should not be president, extending the new and unexpected religion debate on the 2016 campaign trail.

“I would not advocate that we put a Muslim in charge of this nation,” Carson, a Christian and retired neurosurgeon, said on NBC’s “Meet the Press.” “I absolutely would not agree with that.”

Carson, a top-tier 2016 candidate and popular among the GOP’s evangelical wing, made the statement after fellow Republican candidate Donald Trump was addressed by a man during a rally Thursday in New Hampshire who said President Obama is a Muslim.

“We have a problem in this country,” the unidentified man said. “It’s called Muslim. … You know our current president is one.”

Obama says he is a Christian. But Trump has declined to address the issue, saying he is not “morally obligated” to set straight the record.

Carson also described the Islamic faith as inconsistent with the Constitution. However, he did not specify in what way Islam ran counter to constitutional principles.

Carson said he believes Obama is a Christian and has “no reason to doubt what he says.”

He also said he would consider voting for a Muslim running for Congress, depending on “who that Muslim is and what their policies are.”

Carson also made a distinction when it came to electing Muslims to Congress, calling it a “different story” from the presidency that “depends on who that Muslim is and what their policies are, just as it depends on what anybody else says.”

Congress has two Muslim members, Democratic Reps. Keith Ellison of Minnesota and Andre Carson of Indiana.

“If there’s somebody who’s of any faith, but they say things, and their life has been consistent with things that will elevate this nation and make it possible for everybody to succeed, and bring peace and harmony, then I’m with them,” Carson said.

Trump on Sunday told ABC’s “This Week” that he doesn’t talk about other people’s faith and that Obama is “very capable of defending himself.”

He also said the politically correct statement is that Muslims are not a problem in the United States but the reality is that “some” associated with terrorism pose a worldwide threat.

“We can say … everything’s wonderful,” Trump said. “But certainly it is a problem. … if I want to say no, not at all, people would laugh at me.”

Fellow GOP contender and Florida Sen. Marco Rubio told ABC about the Muslim debate: “This has nothing to do with the future of our country. These issues have been discussed ad nauseam over the last few years. It’s a big waste of time. Barack Obama will not be president in a year and a half. It’s time to start talking about the future of America and the people that are at home.”

Carson’s comments drew strong criticism from the country’s largest Muslim civil rights and advocacy organization, the Council on American-Islamic Relations.

“To me this really means he is not qualified to be president of the United States,” said the group’s spokesman, Ibrahim Hooper. “You cannot hold these kinds of views and at the same time say you will represent all Americans, of all faiths and backgrounds.”

Hooper said the Constitution expressly forbids religious tests for those seeking public office and called for the repudiation of “these un-American comments.”

In a separate appearance on NBC, fellow 2016 GOP candidate Ohio Gov. John Kasich, was asked whether he would have a problem with a Muslim in the White House.

“The answer is, at the end of the day, you’ve got to go through the rigors, and people will look at everything. But, for me, the most important thing about being president is you have leadership skills, you know what you’re doing and you can help fix this country and raise this country. Those are the qualifications that matter to me.”

Texas Sen. Ted Cruz, who taped Sunday an episode of Iowa Press, an Iowa Public Television program, was asked if he agreed with Carson’s statements on Muslims being president. “The Constitution specifies that there shall be no religious test for public office, and I am a constitutionalist,” Cruz said.

Democratic National Committee Chairwoman Florida Rep. Debbie Wasserman Schultz said, “It’s hard to understand what’s so difficult about supporting an American citizen’s right to run for president.

“But unsurprisingly, this left Republicans scratching their heads. Of course a Muslim, or any other American citizen, can run for president, end of story.”

http://www.foxnews.com/politics/2015/09/21/carson-suggests-muslim-should-not-be-elected-president/

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Pronk Pops Show 503: July 13, 2015

Pronk Pops Show 502: July 10, 2015

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Pronk Pops Show 496: June 30, 2015

Pronk Pops Show 495: June 29, 2015

Pronk Pops Show 494: June 26, 2015

Pronk Pops Show 493: June 25, 2015

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Pronk Pops Show 491: June 23, 2015

Pronk Pops Show 490: June 22, 2015

Pronk Pops Show 489: June 19, 2015

Pronk Pops Show 488: June 18, 2015

Pronk Pops Show 487: June 17, 2015

Pronk Pops Show 486; June 16, 2015

Pronk Pops Show 485: June 15, 2015

Pronk Pops Show 484: June 12, 2015

Pronk Pops Show 483: June 11, 2015

Pronk Pops Show 482; June 10, 2015

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Pronk Pops Show 475: June 1, 2015

Story 1: Should President Obama and Former Secretary of State Hillary Clinton Apologize For A Failed Foreign Policy Leading To Genocide and Democide in Iraq, Syria, and Libya? — Yes, but They Never Take Responsibility For Their Failures But Blame It On Others — No Wonder Carson and American People Oppose A Muslim President —  ‘How Do You Spell Genocide? O-B-A-M-A’ — Videos

United States Constitution

Article VI

All debts contracted and engagements entered into, before the adoption of this Constitution, shall be as valid against the United States under this Constitution, as under the Confederation.

This Constitution, and the laws of the United States which shall be made in pursuance thereof; and all treaties made, or which shall be made, under the authority of the United States, shall be the supreme law of the land; and the judges in every state shall be bound thereby, anything in the Constitution or laws of any State to the contrary notwithstanding.

The Senators and Representatives before mentioned, and the members of the several state legislatures, and all executive and judicial officers, both of the United States and of the several states, shall be bound by oath or affirmation, to support this Constitution; but no religious test shall ever be required as a qualification to any office or public trust under the United States.

https://www.law.cornell.edu/constitution/articlevi

U.S. Bill of Rights

Amendment I (1): Freedom of religion, speech, and the press; rights of assembly and petition
Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press, or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

https://www.constitutionfacts.com/us-constitution-amendments/bill-of-rights/

Sharia Law

Shariah law

Sharia law is the law of Islam. The Sharia (also spelled Shariah or Shari’a) law is cast from the actions and words of Muhammad, which are called “Sunnah,” and the Quran, which he authored.

The Sharia law itself cannot be altered, but the interpretation of the Sharia law, called “figh,” by imams is given some leeway.

As a legal system, the Sharia law covers a very wide range of topics. While other legal codes deal primarily with public behavior, Sharia law covers public behavior, private behavior and private beliefs. Of all legal systems in the world today, Islam’s Sharia law is the most intrusive and strict, especially against women.

According to the Sharia law:

•  Theft is punishable by amputation of the right hand (above).
•  Criticizing or denying any part of the Quran is punishable by death.
•  Criticizing or denying Muhammad is a prophet is punishable by death.
•  Criticizing or denying Allah, the moon god of Islam is punishable by death.
•  A Muslim who becomes a non-Muslim is punishable by death.
•  A non-Muslim who leads a Muslim away from Islam is punishable by death.
•  A non-Muslim man who marries a Muslim woman is punishable by death.
•  A man can marry an infant girl and consummate the marriage when she is 9 years old.
•  Girls’ clitoris should be cut (per Muhammad‘s words in Book 41, Kitab Al-Adab, Hadith 5251).
•  A woman can have 1 husband, but a man can have up to 4 wives; Muhammad can have more.
•  A man can unilaterally divorce his wife but a woman needs her husband’s consent to divorce.
•  A man can beat his wife for insubordination.
•  Testimonies of four male witnesses are required to prove rape against a woman.
•  A woman who has been raped cannot testify in court against her rapist(s).
•  A woman’s testimony in court, allowed only in property cases, carries half the weight of a man’s.
•  A female heir inherits half of what a male heir inherits.
•  A woman cannot drive a car, as it leads to fitnah (upheaval).
•  A woman cannot speak alone to a man who is not her husband or relative.
•  Meat to be eaten must come from animals that have been sacrificed to Allah – i.e., be Halal.
•  Muslims should engage in Taqiyya and lie to non-Muslims to advance Islam.
•  The list goes on.

http://www.billionbibles.org/sharia/sharia-law.html

HUMAN GENOCIDE DOCUMENTARY. IRAQ AND SYRIA . ISIS, USA, UN ::: 2ND AUGUST 2014

Christians in Iraq are heeding an ultimatum by the Islamic State of Iraq and the Levant to convert to Islam, get out or be killed.

Reports from the Middle East say that large numbers of Christians have fled the northern city of Mosul — now under control of the ISIL — after a message warning them to get out by Saturday was broadcast by loudspeakers on the city’s mosques.

An ISIL document reviewed by AFP said that there would be “nothing for them but the sword” if Christians didn’t adhere to the deadline.

The ISIL announcement also said that Christians could stay and pay a tax, often known as a “jizya,” though the exact amount was unspecified. A jizya is a historical policy of allowing non-Muslims to keep their own religion and their property if they pay a certain amount to Islamic rulers.

In centuries past, there have been examples of Christians paying the tax and living peacefully with Muslims. Recently however, it has often been exploited as a form of extortion against non-Muslims.

Many Christian families fleeing Mosul didn’t seem to put much trust in the promise of peace.

The aim of this documentary is to raise awareness.
WE ARE URGING ALL: PEOPLE TO SPEAK UP AND DO SOMETHING!!!

help world’s

TO DONATE FOR OUR CHRISTIANS PLEASE VISIT:
http://theacero.org/donate/

Fox’s Oliver North: ‘How Do You Spell Genocide? O-B-A-M-A’

Priests from Iraq and Syria: what’s happening in the Middle East is genocide

What Is Sharia Law?

How Is Sharia Law Dangerous for Western Society?

484. Is Islam A Religion Of Peace?

485. Was Muhammad A Prophet Of Peace?

493. What Is Sharia Law?

Enforcing Sharia in Raqqa: The Islamic State (Part 3)

Shocking documentary about Islam – The world’s most dangerous cult! ISIS ISLAMIC STATE

ISIS – “Islamic” Extremism? | Full Documentary – HD

Is Sharia Law Coming to America?

Sharia Law In America‽

David woods story of sharia law in America!

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Shariamerica: Islam, Obama, and the Establishment Clause

US caught working to impose Islamic Sharia Law

Irving, Texas says “take a hike” to foreign (i.e. Sharia) laws

Ann Coulter on Muslims

Ben Carson Does Not Believe a Muslim Should Be President Meet The Press

Republican presidential candidate Ben Carson said today he would not support a Muslim as president on meet the press The retired neurosurgeon also said Islam, as a religion, was inconsistent with the Constitution. Carson told NBC’s “Meet the Press” he believed a president’s faith should matter “depending on what that faith is.” “I would not advocate that we put a Muslim in charge of this nation. I absolutely would not agree with that,” Carson said. “If it’s [a president’s faith] inconsistent with the values and principles of America, then of course it should matter.” Carson, who has been near the top of several presidential polls, said he would consider voting for a Muslim in Congress “[depending] on who that Muslim is and what their policies are.” ABC News has reached out to Carson’s campaign for comment.
Ben Carson Does ‘Not Advocate’ A Muslim As President Sun, Sep 20 Republican presidential candidate Dr. Ben Carson tells Chuck Todd that the faith of a presidential candidate should matter to voters “if it is inconsistent with the values … of America.”

GOP candidate Carson: Muslim shouldn’t be elected president

Cruz says no religious test for the presidency

The Alex Jones Show (VIDEO Commercial Free) Sunday September 20 2015: Sharia vs. Constitution

Muslim-American group calls on Ben Carson to drop out

Important: 260 Million Unarmed Civilians Killed – Democide = Death By Government

Sharia Law and the U.S. Constitution

[Update I:  I have streamlined the following post to be easily readable to the average layman, but informative enough for a lawyer or law professor to learn a bit more on the similarities and differences between Sharia and U.S. Law]

Is Sharia compatible with the U.S. Constitution?

The simple answer is of course “no”.

But lets take a look at some aspects of Sharia Law and where it may or may not conflict with the U.S. Constitution.  (For disclosure I am not a lawyer nor a legal expert in Sharia or U.S. Law.)

First, what is Sharia?

Wikipedia states Sharia refers to the sacred law of Islam.  All Muslims believe Sharia is God’s law, but they have differences between themselves as to exactly what it entails.  Which will be difficult to discern what to apply when, but we’ll labor along for the sake of discussion.

In Western countries, where Muslim immigration is more recent, Muslim minorities have introduced Sharia family law, for use in their own disputes. Attempts to impose Sharia have been accompanied by controversy, violence, and even warfare (Second Sudanese Civil War).

The recent incidents at the Arab International Festival have reinforced the poor image of Sharia inside the United States and its incompatibility with American culture and law.

The following is a truncated version with a couple of modifications (eliminating repetitious ibids and links) of multiple Wikipedia entries [with my comments]:

Legal and Court Proceedings:

Wikipedia states that Sharia judicial proceedings have significant differences with other legal traditions, including those in both common law and civil law.

1. Sharia courts do not generally employ lawyers; plaintiffs and defendants represent themselves.

2. Trials are conducted solely by the judge, and there is no jury system.

3. There is no pre-trial discovery process, no cross-examination of witnesses, and no penalty of perjury (on the assumption that no witness would thus endanger his soul) Unlike common law, judges’ verdicts do not set binding precedents under the principle of stare decisis and unlike civil law, Sharia does not utilize formally codified statutes (these were first introduced only in the late 19th century during the decline of the Ottoman Empire, cf. mecelle).

4. Instead of precedents and codes, Sharia relies on medieval jurist’s manuals and collections of non-binding legal opinions, or fatwas, issued by religious scholars (ulama, particularly a mufti); these can be made binding for a particular case at the discretion of a judge.

5. Sharia courts’ rules of evidence also maintain a distinctive custom of prioritizing oral testimony and excluding written and documentary evidence (including forensic and circumstantial evidence), on the basis that it could be tampered with or forged.

6. A confession, an oath, or the oral testimony of a witness are the only evidence admissible in a Sharia court, written evidence is only admissible with the attestations of multiple, witnesses deemed reliable by the judge, i.e. notaries.

7. Testimony must be from at least two witnesses, and preferably free Muslim male witnesses, who are not related parties and who are of sound mind and reliable character; testimony to establish the crime of adultery, or zina must be from four direct witnesses.

8. Forensic evidence (i.e. fingerprints, ballistics, blood samples, DNA etc.) and othercircumstantial evidence is likewise rejected in hudud cases in favor of eyewitnesses, a practice which can cause severe difficulties for women plaintiffs in rape cases.

9. Testimony from women is given only half the weight of men [in most sources outside of Wikipedia Sharia states that a woman’s testimony only carries the weight of 1/4th of a man’s], and testimony from non-Muslims may be excluded altogether (if against a Muslim).

10. In lieu of written evidence, oaths are accorded much greater weight; rather than being used simply to guarantee the truth of ensuing testimony, they are themselves used as evidence.

11. Plaintiffs lacking other evidence to support their claims may demand that defendants take an oath swearing their innocence, refusal thereof can result in a verdict for the plaintiff.

12. Sharia courts, with their tradition of pro se representation, simple rules of evidence, and absence of appeals courts, prosecutors, cross examination, complex documentary evidence and discovery proceedings, juries and voir dire proceedings, circumstantial evidence, forensics, case law, standardized codes, exclusionary rules, and most of the other infrastructure of civil and common law court systems, have as a result, comparatively informal and streamlined proceedings. [that’s one way of putting it]

13. This can provide significant increases in speed and efficiency (at the cost of the safeguards provided in secular legal systems), and can be an advantage in jurisdictions where the general court system is slow or corrupt, and where few litigants can afford lawyers. (end Wikipedia)

This is not a concise review of the difference nor similarities between U.S. Law and Sharia.  It is only meant to educate us on what Sharia law is in comparison to our legal system.

http://the-american-catholic.com/2010/06/25/sharia-law-and-the-u-s-constitution/

Sharia

From Wikipedia, the free encyclopedia
“Islamic law” redirects here. For Islamic jurisprudence, see Fiqh.

 

Sharia applies in full, covering personal status issues as well as criminal proceedings

 

Sharia applies in personal status issues (such as marriage, divorce, inheritance, and child custody)

 

Regional variations in the application of Sharia

 

Members of the Organisation of Islamic Cooperation where Sharia plays no role in the judicial system

Sharia or sharia law (Arabic: شريعة‎ (IPA: [ʃaˈriːʕa]), is the Islamic legal system[1] derived from the religious precepts of Islam, particularly the Quran and the Hadith. The term sharia comes from the Arabic language term sharīʿah, which means a body of moral and religious law derived from religious prophecy, as opposed to human legislation.[2][3][4]

Sharia deals with many topics, including crime, politics, and economics, as well as personal matters such as sexual intercourse, hygiene, diet, prayer, everyday etiquette and fasting. Adherence to sharia has served as one of the distinguishing characteristics of the Muslim faith historically.[5] In its strictest and most historically coherent definition, sharia is considered in Islam as the infallible law of God.[6]

There are two primary sources of sharia: the Quran, and the Hadiths (opinions and life example of Muhammad).[7] For topics and issues not directly addressed in these primary sources, sharia is derived. The derivation differs between the various sects of Islam (Sunni and Shia), and various jurisprudence schools such as Hanafi, Maliki, Shafi’i, Hanbali andJafari.[8][9] The sharia in these schools is derived hierarchically using one or more of the following guidelines: Ijma(usually the consensus of Muhammad’s companions), Qiyas (analogy derived from the primary sources), Istihsan(ruling that serves the interest of Islam in the discretion of Islamic jurists) and Urf (customs).[8][10]

Sharia is a significant source of legislation in various Muslim countries. Some apply all or a majority of the sharia code, and these include Saudi Arabia, Sudan, Iran, Afghanistan, Pakistan, Brunei, United Arab Emirates, Qatar, Yemen andMauritania. In these countries, sharia prescribed punishments such as beheading, flogging and stoning continue to be practiced judicially or extra-judicially.[11][12] The introduction of sharia is a longstanding goal for Islamist movements globally, including in Western countries, but attempts to impose sharia have been accompanied by controversy,[13]violence,[14] and even warfare.[15] Most countries do not recognize sharia; however, some countries in Asia, Africa and Europe recognize parts of sharia and accept it as the law on divorce, inheritance and other personal affairs of their Islamic population.[16] In Britain, the Muslim Arbitration Tribunal makes use of sharia family law to settle disputes, and this limited adoption of sharia is controversial.[17]

The concept of crime, judicial process, justice and punishment embodied in sharia is different from that of secular law.[18] The differences between sharia and secular laws have led to an ongoing controversy as to whether sharia is compatible with secular forms of government, human rights, freedom of thought, and women’s rights.[19][20][21]

Etymology and origins[edit]

Scholars describe the word sharia (/ʃɑːˈriːɑː/, also shari’a, šarīʿah) as an archaic Arabic word denoting “pathway to be followed” (analogous to the Hebrew termHalakhah [“The Way to Go”]),[22] or “path to the water hole”. The latter definition comes from the fact that the path to water is the whole way of life in an arid desert environment.[23]

The etymology of sharia as a “path” or “way” comes from the Quranic verse[Quran 45:18]: “Then we put thee on the (right) Way of religion so follow thou that (Way), and follow not the desires of those who know not.”[22] Malik Ghulam Farid in his Dictionary of the Holy Quran, believes the “Way” in 45:18 (quoted above) derives from shara’a (as prf. 3rd. p.m. sing.), meaning “He ordained”. Other forms also appear: shara’u[Quran 45:13] as (prf. 3rd. p.m. plu.), “they decreed (a law)”[Quran 42:21]; and shir’atun (n.) meaning “spiritual law”[Quran 5:48].[24]

The Arabic word sharīʿa has origins in the concept of ‘religious law’; the word is commonly used by Arabic-speaking peoples of the Middle East and designates a prophetic religion in its totality. Thus, sharīʿat Mūsā means religious law of Moses (Judaism), sharīʿat al-Masīḥ means religious law of Christianity, sharīʿat al-Madjūs means religious law of Zoroastrianism.[3]

The Arabic expression شريعة الله (God’s Law) is a common translation for תורת אלוהים (‘God’s Law’ in Hebrew) and νόμος τοῦ θεοῦ (‘God’s Law’ in Greek in the New Testament [Rom. 7: 22]).[25] In contemporary Islamic literature, sharia refers to divine law of Islam as revealed by prophet Muhammad, as well as in his function as model and exemplar of the law.[3]

Sharia in the Islamic world is also known as Qānūn-e Islāmī (قانون اسلامی).[citation needed]

History

In Islam, the origin of sharia is the Qu’ran, and traditions gathered from the life of the Islamic Prophet Muhammad (born ca. 570 CE in Mecca).[26]

Sharia underwent fundamental development, beginning with the reigns of caliphs Abu Bakr (632–34) and Umar (634–44) for Sunni Muslims, and Imam Ali for Shia Muslims, during which time many questions were brought to the attention of Muhammad’s closest comrades for consultation.[27] During the reign of Muawiya b. Abu Sufyan ibn Harb, ca. 662 CE, Islam undertook an urban transformation, raising questions not originally covered by Islamic law.[27] Since then, changes in Islamic society have played an ongoing role in developing sharia, which branches out into fiqh and Qanun respectively.

The formative period of fiqh stretches back to the time of the early Muslim communities. In this period, jurists were more concerned with pragmatic issues of authority and teaching than with theory.[28] Progress in theory was started by 8th and 9th century Islamic scholars Abu Hanifa, Malik bin Anas, Al-Shafi’i, Ahmad ibn Hanbal and others.[8][29] Al-Shafi‘i is credited with deriving the theory of valid norms for sharia (uṣūl al-fiqh), arguing for a traditionalist, literal interpretation of Quran, Hadiths and methodology for law as revealed therein, to formulate sharia.[30][31]

A number of legal concepts and institutions were developed by Islamic jurists during the classical period of Islam, known as the Islamic Golden Age, dated from the 7th to 13th centuries. These shaped different versions of sharia in different schools of Islamic jurisprudence, called fiqhs.[32][33][34]

The Umayyads initiated the office of appointing qadis, or Islamic judges. The jurisdiction of the qadi extended only to Muslims, while non-Muslim populations retained their own legal institutions.[35] Under the Umayyads Islamic scholars were “sidelined” from administration of justice and attempts to systematically uphold and develope Islamic law would wait for Abbasid rule.[36] The qadis were usually pious specialists in Islam. As these grew in number, they began to theorize and systemize Islamic jurisprudence.[37] The Abbasid made the institution of qadi independent from the government, but this separation wasn’t always respected.[38]

Both the Umayyad caliph Umar II and the Abbasids had agreed that the caliph could not legislate contrary to the Quran or the sunnah. Imam Shafi’i declared: “atradition from the Prophet must be accepted as soon as it become known…If there has been an action on the part of a caliph, and a tradition from the Prophet to the contrary becomes known later, that action must be discarded in favor of the tradition from the Prophet.” Thus, under the Abbasids the main features of sharia were definitively established and sharia was recognized as the law of behavior for Muslims.[39]

In modern times, the Muslim community have divided points of view: secularists believe that the law of the state should be based on secular principles, not on Islamic legal doctrines; traditionalists believe that the law of the state should be based on the traditional legal schools;[40] reformers believe that new Islamic legal theories can produce modernized Islamic law[41] and lead to acceptable opinions in areas such as women’s rights.[42] This division persists until the present day (Brown 1996, Hallaq 2001, Ramadan 2005, Aslan 2006, Safi 2003, Nenezich 2006).

There has been a growing religious revival in Islam, beginning in the eighteenth century and continuing today. This movement has expressed itself in various forms ranging from wars to efforts towards improving education.[43][44]

Definitions and disagreements

Sharia, in its strictest definition, is a divine law, as expressed in the Quran and Muhammad’s example (often called the sunnah). As such, it is related to but different from fiqh, which is emphasized as the human interpretation of the law.[45][46] Many scholars have pointed out that the sharia is not formally a code,[47] nor a well-defined set of rules.[48] The sharia is characterized as a discussion on the duties of Muslims[47] based on both the opinion of the Muslim community and extensive literature.[49] Hunt Janin and Andre Kahlmeyer thus conclude that the sharia is “long, diverse, and complicated.”[48]

From the 9th century onward, the power to interpret and refine law in traditional Islamic societies was in the hands of the scholars (ulema). This separation of powers served to limit the range of actions available to the ruler, who could not easily decree or reinterpret law independently and expect the continued support of the community.[50] Through succeeding centuries and empires, the balance between the ulema and the rulers shifted and reformed, but the balance of power was never decisively changed.[51] Over the course of many centuries, imperial, political and technological change, including the Industrial Revolution and the French Revolution, ushered in an era of European world hegemony that gradually included the domination of many of the lands which had previously been ruled by Islamic empires.[52][53] At the end of the Second World War, the European powers found themselves too weakened to maintain their empires as before.[54] The wide variety of forms of government, systems of law, attitudes toward modernity and interpretations of sharia are a result of the ensuing drives for independence and modernity in the Muslim world.[55][56]

According to Jan Michiel Otto, Professor of Law and Governance in Developing Countries at Leiden University, “Anthropological research shows that people in local communities often do not distinguish clearly whether and to what extent their norms and practices are based on local tradition, tribal custom, or religion. Those who adhere to a confrontational view of sharia tend to ascribe many undesirable practices to sharia and religion overlooking custom and culture, even if high-ranking religious authorities have stated the opposite.” Otto’s analysis appears in a paper commissioned by the Netherlands Ministry of Foreign Affairs.[57]

Sources of sharia law

Main article: Sources of sharia

There are two sources of sharia (understood as the divine law): the Quran and the Sunnah. The Quran is viewed as the unalterable word of God. It is considered in Islam to be an infallible part of sharia. The Quran covers a host of topics including God, personal laws for Muslim men and Muslim women, laws on community life, laws on expected interaction of Muslims with non-Muslims, apostates and ex-Muslims, laws on finance, morals, eschatology, and others.[58][59] The Sunnah is the life and example of the Islamic prophet Muhammad. The Sunnah’s importance as a source of sharia, is confirmed by several verses of the Quran (e.g.[Quran 33:21]).[60] The Sunnah is primarily contained in the hadith or reports of Muhammad’s sayings, his actions, his tacit approval of actions and his demeanor. While there is only one Quran, there are many compilations of hadith, with the most authentic ones forming during the sahih period (850 to 915 CE). The six acclaimed Sunni collections were compiled by (in order of decreasing importance) Muhammad al-Bukhari, Muslim ibn al-Hajjaj, Abu Dawood, Tirmidhi, Al-Nasa’i, Ibn Majah. The collections by al-Bukhari and Muslim, regarded the most authentic, contain about 7,000 and 12,000 hadiths respectively (although the majority of entries are repetitions). The hadiths have been evaluated on authenticity, usually by determining the reliability of the narrators that transmitted them.[61] For Shias, the Sunnah include life and sayings of The Twelve Imams.[62]

Quran versus Hadith

Muslims who reject the Hadith as a source of law, sometimes referred to as Quranists,[63][64] suggest that only laws derived exclusively from the Quran are valid.[65]They state that the hadiths in modern use are not explicitly mentioned in the Quran as a source of Islamic theology and practice, they were not recorded in written form until more than two centuries after the death of the prophet Muhammed.[63] They also state that the authenticity of the hadiths remains a question.[66][67]

The vast majority of Muslims, however, consider hadiths, which describe the words, conduct and example set by Muhammad during his life, as a source of law and religious authority second only to the Qur’an.[68] Similarly, most Islamic scholars believe both Quran and sahih hadiths to be a valid source of sharia, with Quranic verse 33.21, among others,[69][70] as justification for this belief.[64]

Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah.

It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.

For vast majority of Muslims, sharia has historically been, and continues to be derived from both the Quran and the Hadiths.[64][68][70] The Sahih Hadiths of Sunni Muslims contain isnad, or a chain of guarantors reaching back to a companion of Muhammad who directly observed the words, conduct and example he set – thus providing the theological ground to consider the hadith to be a sound basis for sharia.[64][70] For Sunni Muslims, the musannaf in Sahih Bukhari and Sahih Muslim is most trusted and relied upon as source for Sunni Sharia.[71] Shia Muslims, however, do not consider the chain of transmitters of Sunni hadiths as reliable, given these transmitters belonged to Sunni side in Sunni-Shia civil wars that followed after Muhammad’s death.[72] Shia rely on their own chain of reliable guarantors, trusting compilations such as Kitab al-Kafi and Tahdhib al-Ahkam instead, and later hadiths (usually called akhbār by Shi’i).[73][74] The Shia version of hadiths contain the words, conduct and example set by Muhammad and Imams, which they consider as sinless, infallible and an essential source of sharia for Shi’ite Muslims.[72][75]However, in substance, the Shi’ite hadiths resemble the Sunni hadiths, with one difference – the Shia hadiths additionally include words and actions of its Imams (al-hadith al-walawi), the biological descendants of Muhammad, and these too are considered an important source for sharia by Shi’ites.[73][76]

Disagreements on Quran

Main article: Naskh (tafsir)
Authenticity and writing of Quran

Some scholars such as John Wansbrough have challenged the authenticity of the Quran and whether it was written in the time of Muhammad.[77] In contrast, Estelle Whelan has refuted Wansbrough presenting evidence such as the inscriptions on the Dome of the Rock.[78][79] John Burton states that medieval era Islamic texts claiming Quran was compiled after the death of the Prophet were forged to preserve the status-quo.[80] The final version of the Quran, states Burton, was compiled while the Prophet was still alive.[81] Most scholars accept that the Quran as is used for Sharia, was compiled into the final current form during the caliphate of Uthman.[82][83]

Abrogation and textual inconsistencies

From the founding of Islam, the Muslim community has also debated the authenticity of compiled verses and the consistency within the Quran.[84][85] The inconsistencies in deriving sharia from the Quran, were recognized and formally complicated by verses 2.106 and 16.101 of the Quran, which are known as the “verses of abrogation (Naskh)”,[86]

When We substitute one revelation for another, – and Allah knows best what He reveals (in stages),– they say, “Thou art but a forger”: but most of them understand not.

The principle of abrogation has been historically accepted and applied by Islamic jurists on both the Quran and the Sunnah.[84][86] Sharia is thus determined through a chronological study of the primary sources, where older revelations are considered invalid and overruled by later revelations.[86][87] While an overwhelming majority of historical and modern Islamic scholars have accepted the principle of abrogation for the Quran and the Sunnah, some modern scholars disagree that the principle of abrogation necessarily applies to the Quran.[88]

Islamic jurisprudence (Fiqh)

Main article: Fiqh

Fiqh (school of Islamic jurisprudence) represents the process of deducing and applying sharia principles, as well as the collective body of specific laws deduced from sharia using the fiqh methodology.[8] While Quran and Hadith sources are regarded as infallible, the fiqh standards may change in different contexts. Fiqh covers all aspects of law, including religious, civil, political, constitutional and procedural law.[89] Fiqh deploys the following to create Islamic laws:[8]

  1. Injunctions, revealed principles and interpretations of the Quran (Used by all schools and sects of Islam)
  2. Interpretation of the Sunnah (Muhammad’s practices, opinions and traditions) and principles therein, after establishing the degree of reliability of hadith’s chain of reporters (Used by all schools and sects of Islam)

If the above two sources do not provide guidance for an issue, then different fiqhs deploy the following in a hierarchical way:[8]

  1. Ijma, collective reasoning and consensus amongst authoritative Muslims of a particular generation, and its interpretation by Islamic scholars. This fiqh principle for sharia is derived from Quranic verse 4:59.[90] Typically, the recorded consensus of Sahabah (Muhammad’s companions) is considered authoritative and most trusted. If this is unavailable, then the recorded individual reasoning (Ijtihad) of Muhammad companions is sought. In Islam’s history, some Muslim scholars have argued that Ijtihad allows individual reasoning of both the earliest generations of Muslims and later generation Muslims, while others have argued that Ijtihad allows individual reasoning of only the earliest generations of Muslims. (Used by all schools of Islam, Jafari fiqh accepts only Ijtihad of Shia Imams)[8][91]
  2. Qiyas, analogy is deployed if Ijma or historic collective reasoning on the issue is not available. Qiyas represents analogical deduction, the support for using it in fiqh is based on Quranic verse 2:59, and this methodology was started by Abu Hanifa.[92] This principle is considered weak by Hanbali fiqh, and it usually avoids Qiyas for sharia. (Used by all Sunni schools of Islam, but rejected by Shia Jafari)[8][10]
  3. Istihsan, which is the principle of serving the interest of Islam and public as determined by Islamic jurists. This method is deployed if Ijtihad and Qiyas fail to provide guidance. It was started by Hanafi fiqh as a form of Ijtihad (individual reasoning). Maliki fiqh called it Masalih Al-Mursalah, or departure from strict adherence to the Texts for public welfare. The Hanbali fiqh called it Istislah and rejected it, as did Shafi’i fiqh. (Used by Hanafi, Maliki, but rejected by Shafii, Hanbali and Shia Jafari fiqhs)[8][10][30]
  4. Istihab and Urf which mean continuity of pre-Islamic customs and customary law. This is considered as the weakest principle, accepted by just two fiqhs, and even in them recognized only when the custom does not violate or contradict any Quran, Hadiths or other fiqh source. (Used by Hanafi, Maliki, but rejected by Shafii, Hanbali and Shia Jafari fiqhs)[8][10]
Schools of law
Main article: Madhhab

Map of the Muslim world with the main schools of Islamic law (madhhab)

A Madhhab is a Muslim school of law that follows a fiqh (school of religious jurisprudence). In the first 150 years of Islam, there were many madhhab. Several of the Sahābah, or contemporary “companions” of Muhammad, are credited with founding their own. In the Sunni sect of Islam, the Islamic jurisprudence schools of Medina (Al-Hijaz, now in Saudi Arabia) created the Maliki madhhab, while those in Kufa (now in Iraq) created the Hanafimadhhab.[93] Abu al-Shafi’i, who started as a student of Maliki school of Islamic law, and later was influenced by Hanafi school of Islamic law, disagreed with some of the discretion these schools gave to jurists, and founded the more conservative Shafi’i madhhab, which spread from jurisprudence schools in Baghdad (Iraq) and Cairo (Egypt).[94] Ahmad ibn Hanbal, a student of al-Shafi’i, went further in his criticism of Maliki and Hanafi fiqhs, criticizing the abuse and corruption of sharia from jurist discretion and consensus of later generation Muslims, and he founded the more strict, traditionalist Hanbali school of Islamic law.[95] Other schools such as the Jaririwere established later, which eventually died out.

Sunni sect of Islam has four major surviving schools of sharia: Hanafi, Maliki, Shafi’i, Hanbali; one minor school is named Ẓāhirī. Shii sect of Islam has three: Ja’fari(major), Zaydi and Ismaili.[96][97][98] There are other minority fiqhs as well, such as the Ibadi school of Khawarij sect, and those of Sufi and Ahmadi sects.[89][99] All Sunni and Shia schools of sharia rely first on the Quran and the sayings/practices of Muhammad in the Sunnah. Their differences lie in the procedure each uses to create Islam-compliant laws when those two sources do not provide guidance on a topic.[100] The Salafi movement creates sharia based on the Quran, Sunnah and the actions and sayings of the first three generations of Muslims.[101]

Hanafi-based sharia spread with the patronage and military expansions led by Turkic Sultans and Ottoman Empire in West Asia, Southeast Europe, Central Asia and South Asia.[102][103] It is currently the largest madhhab of Sunni Muslims.[104] Maliki-based sharia is predominantly found in West Africa, North Africa and parts of Arabia.[104] Shafii-based sharia spread with patronage and military expansions led by maritime Sultans, and is mostly found in coastal regions of East Africa, Arabia, South Asia, Southeast Asia and islands in the Indian ocean.[105] The Hanbali-based sharia prevails in the smallest Sunni madhhab, predominantly found in the Arabian peninsula.[104] The Shia Jafari-based sharia is mostly found in Persian region and parts of West Asia and South Asia.

Categories of law

Along with interpretation, each fiqh classifies its interpretation of sharia into one of the following five categories: fard (obligatory), mustahabb (recommended),mubah (neutral), makruh (discouraged), and haraam (forbidden). A Muslim is expected to adhere to that tenet of sharia accordingly.[106]

  • Actions in the fard category are those mandatory on all Muslims. They include the five daily prayers, fasting, articles of faith, obligatory giving of zakat (charity, tax) to zakat collectors,[107][108] and the hajj pilgrimage to Mecca.[106]
  • The mustahabb category includes proper behaviour in matters such as marriage, funeral rites and family life. As such, it covers many of the same areas as civil law in the West. Sharia courts attempt to reconcile parties to disputes in this area using the recommended behaviour as their guide. A person whose behaviour is not mustahabb can be ruled against by the judge.[109]
  • Mubah category of behaviour is neither discouraged nor recommended, neither forbidden nor required; it is permissible.[106]
  • Makruh behaviour, while it is not sinful of itself, is considered undesirable among Muslims. It may also make a Muslim liable to criminal penalties under certain circumstances.[109]
  • Haraam behaviour is explicitly forbidden. It is both sinful and criminal. It includes all actions expressly forbidden in the Quran. Certain Muslim dietary and clothing restrictions also fall into this category.[106]

The recommended, neutral and discouraged categories are drawn largely from accounts of the life of Muhammad. To say a behaviour is sunnah is to say it is recommended as an example of the life and sayings of Muhammad. These categories form the basis for proper behaviour in matters such as courtesy and manners, interpersonal relations, generosity, personal habits and hygiene.[106]

Areas of Islamic law

Main article: Topics of sharia law

The areas of Islamic law include:

Other classifications

Shari’ah law has been grouped in different ways, such as:[110][111] Family relations, Crime and punishment, Inheritance and disposal of property, The economic system, External and other relations.

Reliance of the Traveller“, an English translation of a fourteenth-century CE reference on the Shafi’i school of fiqh written by Ahmad ibn Naqib al-Misri, organizes sharia law into the following topics: Purification, prayer, funeral prayer, taxes, fasting, pilgrimage, trade, inheritance, marriage, divorce and justice.

In some areas, there are substantial differences in the law between different schools of fiqh, countries, cultures and schools of thought.

Disagreement on the objectives of Islamic law

Main article: Maqasid

A number of scholars have advanced “objectives” (مقاصد maqaṣid al-Shariah also “goals” or “purposes”) they believe the Sharia is intended to achieve. Abu Hamid Al-Ghazali argued that they were the preservation of Islamic religion, and in the temporal world the protection of life, progeny, intellect and wealth of Muslims.[112][113]Yazid et al summarize sharia’s objective to be recognize the limitations of reason, and complement the role of reason with revelation.[114] They state that objective of sharia in Islamic finance is to provide rules and regulations from the Quran and Sunnah.[114]

Jan Otto writes that moderate Muslims and puritan Muslims differ in their interpretation of the objectives of sharia.[115] The moderate Muslims consider sharia to be a flexible code of law, where technicalities of its wording cannot subvert sharia’s objectives to “help Muslims in their quest for submission, humility, gratitude before God, and a quest for Godliness”.[115] In contrast, according to Otto, puritan Muslims believe that sharia is a strict, complete and exact set of rules that one must submit to, by strict compliance, because it is only “through meticulous obedience, Muslims will avoid punishment of God in after-life and will enter heaven” which is the ultimate objective, and it does not matter if some sharia “law is harsh or that its application results in social suffering, this perception is considered delusional”.[115]

Application

Application by country

Use of Sharia by country:

  Sharia plays no role in the judicial system
  Sharia applies to Muslim’s personal law
  Sharia applies in full, including criminal law
  Regional variations in the application of sharia

Most Muslim-majority countries incorporate sharia at some level in their legal framework, with many calling it the highest law or the source of law of the land in their constitution.[116][117] Most use sharia for personal law (marriage, divorce, domestic violence, child support, family law, inheritance and such matters).[118][119] Elements of sharia are present, to varying extents, in the criminal justice system of many Muslim-majority countries.[12]Saudi Arabia, Yemen, Brunei, Qatar, United Arab Emirates, Iraq, Iran, Pakistan, Afghanistan, Sudan andMauritania apply the code predominantly or entirely.[12][120]

Most Muslim-majority countries with sharia-prescribed hudud punishments in their legal code, do not prescribe it routinely and use other punishments instead.[116][121] The harshest sharia penalties such as stoning, beheadingand the death penalty are enforced with varying levels of consistency.[122]

Since 1970s, most Muslim-majority countries have faced vociferous demands from their religious groups and political parties for immediate adoption of sharia as the sole, or at least primary legal framework.[123] Some moderates and liberal scholars within these Muslim countries have argued for limited expansion of sharia.[124]

With the growing muslim immigrant communities in Europe, there have been reports in some media of “no-go zones” being established where sharia law reigns supreme.[125][126] However, there is no evidence of the existence of “no-go zones”, and these allegations are sourced from anti-immigrant groups falsely equating low-income neighborhoods predominantly inhabited by immigrants as “no-go zones.”[127][128]

Enforcement

Main articles: Islamic religious police and Hisbah

Sharia is enforced in Islamic nations in a number of ways, including mutaween and hisbah.[citation needed]

The mutaween (Arabic: المطوعين، مطوعيةmuṭawwiʿīn, muṭawwiʿiyyah)[129] are the government-authorized or government-recognized religious police (or clericalpolice) of Saudi Arabia. Elsewhere, enforcement of Islamic values in accordance with sharia is the responsibility of Polisi Perda Syariah Islam in Aceh province ofIndonesia,[130] Committee for the Propagation of Virtue and the Prevention of Vice (Gaza Strip) in parts of Palestine, and Basiji Force in Iran.[131]

Official from the Department ofPropagation of Virtue and the Prevention of Vice, beating a woman inAfghanistan for violating local interpretation of sharia.[132][133]

Hisbah (Arabic: حسبةḥisb(ah), or hisba) is a historic Islamic doctrine which means “accountability”.[134] Hisbah doctrine holds that it is a religious obligation of every Muslim that he or she report to the ruler (Sultan, government authorities) any wrong behavior of a neighbor or relative that violates sharia or insults Islam. The doctrine states that it is the divinely sanctioned duty of the ruler to intervene when such charges are made, and coercively “command right and forbid wrong” in order to keep everything in order according to sharia.[135][136][137] Some Salafist suggest that enforcement of sharia under the Hisbah doctrine is the sacred duty of all Muslims, not just rulers.[135] The doctrine of Hisbah in Islam has traditionally allowed any Muslim to accuse another Muslim, ex-Muslim or non-Muslim for beliefs or behavior that may harm Islamic society. This principle has been used in countries such as Egypt, Pakistan and others to bring blasphemy charges against apostates.[138]For example, in Egypt, sharia was enforced on the Muslim scholar Nasr Abu Zayd, through the doctrine of Hasbah, when he committed apostasy.[139][140] Similarly, in Nigeria, after twelve northern Muslim-majority states such as Kano adopted sharia-based penal code between 1999 and 2000, hisbah became the allowed method of sharia enforcement, where all Muslim citizens could police compliance of moral order based on sharia.[141] In Aceh province of Indonesia, Islamic vigilante activists have invoked Hasbah doctrine to enforce sharia on fellow Muslims as well as demanding non-Muslims to respect sharia.[142]Hisbah has been used in many Muslim majority countries, from Morocco to Egypt and in West Asia to enforce sharia restrictions on blasphemy and criticism of Islam over internet and social media.[143][144][145]

Legal and court proceedings

Sharia judicial proceedings have significant differences from other legal traditions, including those in both common law and civil law. Sharia courts traditionally do not rely on lawyers; plaintiffs and defendants represent themselves. Trials are conducted solely by the judge, and there is no jury system. There is no pre-trial discoveryprocess, and no cross-examination of witnesses. Unlike common law, judges’ verdicts do not set binding precedents[146][147] under the principle of stare decisis,[148]and unlike civil law, sharia is left to the interpretation in each case and has no formally codified universal statutes.[149]

The rules of evidence in sharia courts also maintain a distinctive custom of prioritizing oral testimony.[150] Witnesses, in a sharia court system, must be faithful, that is Muslim.[151] Male Muslim witnesses are deemed more reliable than female Muslim witnesses, and non-Muslim witnesses considered unreliable and receive no priority in a sharia court.[152][153] In civil cases, a Muslim woman witness is considered half the worth and reliability than a Muslim man witness.[154][155] In criminal cases, women witnesses are unacceptable in stricter, traditional interpretations of sharia, such as those found in Hanbali madhhab.[151]

Criminal cases

A confession, an oath, or the oral testimony of Muslim witnesses are the main evidence admissible, in sharia courts, for hudud crimes, that is the religious crimes of adultery, fornication, rape, accusing someone of illicit sex but failing to prove it, apostasy, drinking intoxicants and theft.[156][157][158] Testimony must be from at least two free Muslim male witnesses, or one Muslim male and two Muslim females, who are not related parties and who are of sound mind and reliable character. Testimony to establish the crime of adultery, fornication or rape must be from four Muslim male witnesses, with some fiqhs allowing substitution of up to three male with six female witnesses; however, at least one must be a Muslim male.[159] Forensic evidence (i.e., fingerprints, ballistics, blood samples, DNA etc.) and othercircumstantial evidence is likewise rejected in hudud cases in favor of eyewitnesses, a practice which can cause severe difficulties for women plaintiffs in rape cases.[160][161]

Muslim jurists have debated whether and when coerced confession and coerced witnesses are acceptable. The majority opinion of jurists in the Hanafi madhhab, for example, ruled that torture to get evidence is acceptable and such evidence is valid, but a 17th-century text by Hanafi jurist Muhammad Shaykhzade argued that coerced confession should be invalid; Shaykhzade acknowledged that beating to get confession has been authorized in fatwas by many Islamic jurists.[162]

Civil cases

Quran recommends written contracts in the case of debt-related transactions, and oral contracts for commercial and other civil contracts.[155][163] Marriage is solemnized as a written financial contract, in the presence of two Muslim male witnesses, and it includes a brideprice (Mahr) payable from a Muslim man to a Muslim woman. The brideprice is considered by a sharia court as a form of debt. Written contracts are paramount, in sharia courts, in the matters of dispute that are debt-related, which includes marriage contracts.[164] Written contracts in debt-related cases, when notarized by a judge, is deemed more reliable.[165]

In commercial and civil contracts, such as those relating to exchange of merchandise, agreement to supply or purchase goods or property, and others, oral contracts and the testimony of Muslim witnesses triumph over written contracts. Sharia system has held that written commercial contracts may be forged.[165][166]Timur Kuran states that the treatment of written evidence in religious courts in Islamic regions created an incentive for opaque transactions, and the avoidance of written contracts in economic relations. This led to a continuation of a “largely oral contracting culture” in Muslim nations and communities.[166][167]

In lieu of written evidence, oaths are accorded much greater weight; rather than being used simply to guarantee the truth of ensuing testimony, they are themselves used as evidence. Plaintiffs lacking other evidence to support their claims may demand that defendants take an oath swearing their innocence, refusal thereof can result in a verdict for the plaintiff.[168] Taking an oath for Muslims can be a grave act; one study of courts in Morocco found that lying litigants would often “maintain their testimony ‘right up to the moment of oath-taking and then to stop, refuse the oath, and surrender the case.”[169] Accordingly, defendants are not routinely required to swear before testifying, which would risk casually profaning the Quran should the defendant commit perjury;[169] instead oaths are a solemn procedure performed as a final part of the evidence process.

Sentencing
Main article: Diyya

Sharia courts treat women and men as unequal, with Muslim woman’s life and blood-money compensation sentence (Diyya) as half as that of a Muslim man’s life.[170][171] Sharia also treats Muslims and non-Muslims as unequal in the sentencing process.[172] Human Rights Watch and United States’ Religious Freedom Report note that in sharia courts of Saudi Arabia, “The calculation of accidental death or injury compensation is discriminatory. In the event a court renders a judgment in favor of a plaintiff who is a Jewish or Christian male, the plaintiff is only entitled to receive 50 percent of the compensation a Muslim male would receive; all other non-Muslims [Buddhists, Hindus, Jains, Atheists] are only entitled to receive one-sixteenth of the amount a male Muslim would receive”.[173][174][175]

Saudi Arabia follows Hanbali sharia, whose historic jurisprudence texts considered a Christian or Jew life as half the worth of a Muslim. Jurists of other schools of law in Islam have ruled differently. For example, Shafi’i sharia considers a Christian or Jew life as a third the worth of a Muslim, and Maliki‘s sharia considers it worth half.[172] The legal schools of Hanafi, Maliki and Shafi’i Sunni Islam as well as those of twelver Shia Islam have considered the life of polytheists and atheists as one-fifteenth the value of a Muslim during sentencing.[172]

Support

Anti-democracy, pro-Sharia public demonstration in 2014 in Maldives.

A 2013 survey based on interviews of 38,000 Muslims, randomly selected from urban and rural parts in 39 countries using area probability designs, by the Pew Forum on Religion and Public Life found that support for making sharia the official law of the land is very high in many Muslim-majority countries: Afghanistan (99%), Iraq (91%), Niger (86%), Malaysia (86%), Pakistan (84%), Morocco (83%), Bangladesh (82%), Egypt (74%), Indonesia (72%), Jordan (71%), Uganda (66%), Ethiopia (65%), Mali (63%), Ghana (58%), and Tunisia (56%).[176] In Muslim regions of Southern-Eastern Europe and Central Asia, the support is less then 50%: Kosovo (20%), Albania (12%), Russia (42%), Kyrgyzstan (35%), Tajikistan (27%), Turkey (12%), Azerbaijan (8%).[176]

In Muslim-majority countries and among Muslims who say sharia should be the law of the land, a percentage between 74% (Egypt) and 19% (Kazakhstan) want sharia law to apply to non-Muslims as well.[177]

A 2008 YouGov poll in the United Kingdom found 40% of Muslim students interviewed wanted sharia in British law.[178]

Since the 1970s, the Islamist movements have become prominent; their goals are the establishment of Islamic states and sharia not just within their own borders; their means are political in nature. The Islamist power base is the millions of poor, particularly urban poor moving into the cities from the countryside. They are not international in nature (one exception being the Muslim Brotherhood). Their rhetoric opposes western culture and western power.[179] Political groups wishing to return to more traditional Islamic values are the source of threat to Turkey’s secular government.[179] These movements can be considered neo-Sharism.[180]

Extremism

Fundamentalists, wishing to return to basic Islamic religious values and law, have in some instances imposed harsh sharia punishments for crimes, curtailed civil rights and violated human rights. Extremists have used the Quran and their own particular version of sharia to justify acts of war and terror against Muslim as well as non-Muslim individuals and governments, using alternate, conflicting interpretations of sharia and their notions of jihad.[181][182]

The sharia basis of arguments of those advocating terrorism, however, remain controversial. Some scholars state that Islamic law prohibits the killing of civilian non-combatants; in contrast, others interpret Islamic law differently, concluding that all means are legitimate to reach their aims, including targeting Muslim non-combatants and the mass killing of non-Muslim civilians, in order to universalize Islam.[181] Islam, in these interpretations, “does not make target differences between militaries and civilians but between Muslims and unbelievers. Therefore it is legitimated (sic) to spill civilians’ blood”.[181] Other scholars of Islam, interpret sharia differently, stating, according to Engeland-Nourai, “attacking innocent people is not courageous; it is stupid and will be punished on the Day of Judgment […]. It’s not courageous to attack innocent children, women and civilians. It is courageous to protect freedom; it is courageous to defend one and not to attack”.[181][183]

Criticism

A protester opposing the Park51project, carries an anti-sharia sign.

Compatibility with democracy

Further information: Islamic ethics, Islam and democracy, Shura and Ijma

Ali Khan states that “constitutional orders founded on the principles of sharia are fully compatible with democracy, provided that religious minorities are protected and the incumbent Islamic leadership remains committed to the right to recall”.[184][185]Other scholars say sharia is not compatible with democracy, particularly where the country’s constitution demands separation of religion and the democratic state.[186][187]

Courts in non-Muslim majority nations have generally ruled against the implementation of sharia, both in jurisprudence and within a community context, based on sharia’s religious background. In Muslim nations, sharia has wide support with some exceptions.[188] For example, in 1998 the Constitutional Court of Turkey banned and dissolved Turkey’s Refah Party on the grounds that “Democracy is the antithesis of Sharia”, the latter of which Refah sought to introduce.[189][190]

On appeal by Refah the European Court of Human Rights determined that “sharia is incompatible with the fundamental principles of democracy”.[191][192][193] Refah’s sharia-based notion of a “plurality of legal systems, grounded on religion” was ruled to contravene the European Convention for the Protection of Human Rights and Fundamental Freedoms. It was determined that it would “do away with the State’s role as the guarantor of individual rights and freedoms” and “infringe the principle of non-discrimination between individuals as regards their enjoyment of public freedoms, which is one of the fundamental principles of democracy”.[194]

Human rights

Several major, predominantly Muslim countries have criticized the Universal Declaration of Human Rights (UDHR) for its perceived failure to take into account the cultural and religious context of non-Western countries. Iran declared in the UN assembly that UDHR was “a secular understanding of the Judeo-Christian tradition”, which could not be implemented by Muslims without trespassing the Islamic law.[195] Islamic scholars and Islamist political parties consider ‘universal human rights’ arguments as imposition of a non-Muslim culture on Muslim people, a disrespect of customary cultural practices and of Islam.[196][197] In 1990, the Organisation of Islamic Cooperation, a group representing all Muslim majority nations, met in Cairo to respond to the UDHR, then adopted the Cairo Declaration on Human Rights in Islam.[198][199]

Ann Elizabeth Mayer points to notable absences from the Cairo Declaration: provisions for democratic principles, protection for religious freedom, freedom of association and freedom of the press, as well as equality in rights and equal protection under the law. Article 24 of the Cairo declaration states that “all the rights and freedoms stipulated in this Declaration are subject to the Islamic shari’a“.[200]

In 2009, the journal Free Inquiry summarized the criticism of the Cairo Declaration in an editorial: “We are deeply concerned with the changes to the Universal Declaration of Human Rights by a coalition of Islamic states within the United Nations that wishes to prohibit any criticism of religion and would thus protect Islam’s limited view of human rights. In view of the conditions inside the Islamic Republic of Iran, Egypt, Pakistan, Saudi Arabia, the Sudan, Syria, Bangdalesh, Iraq, and Afghanistan, we should expect that at the top of their human rights agenda would be to rectify the legal inequality of women, the suppression of political dissent, the curtailment of free expression, the persecution of ethnic minorities and religious dissenters — in short, protecting their citizens from egregious human rights violations. Instead, they are worrying about protecting Islam.”[201]

H. Patrick Glenn states that sharia is structured around the concept of mutual obligations of a collective, and it considers individual human rights as potentially disruptive and unnecessary to its revealed code of mutual obligations. In giving priority to this religious collective rather than individual liberty, the Islamic law justifies the formal inequality of individuals (women, non-Islamic people).[202] Bassam Tibi states that sharia framework and human rights are incompatible.[203] Abdel al-Hakeem Carney, in contrast, states that sharia is misunderstood from a failure to distinguish sharia from siyasah (politics).[204]

Freedom of speech

Blasphemy in Islam is any form of cursing, questioning or annoying God, Muhammad or anything considered sacred in Islam.[205][206][207] The sharia of various Islamic schools of jurisprudence specify different punishment for blasphemy against Islam, by Muslims and non-Muslims, ranging from imprisonment, fines, flogging, amputation, hanging, or beheading.[205][208][209] In some cases, sharia allows non-Muslims to escape death by converting and becoming a devout follower of Islam.[210]

Blasphemy, as interpreted under sharia, is controversial. Muslim nations have petitioned the United Nations to limit “freedom of speech” because “unrestricted and disrespectful opinion against Islam creates hatred”.[211] Other nations, in contrast, consider blasphemy laws as violation of “freedom of speech”,[212] stating that freedom of expression is essential to empowering both Muslims and non-Muslims, and point to the abuse of blasphemy laws, where hundreds, often members of religious minorities, are being lynched, killed and incarcerated in Muslim nations, on flimsy accusations of insulting Islam.[213][214]

Freedom of thought, conscience and religion

According to the United Nations’ Universal Declaration of Human Rights,[215] every human has the right to freedom of thought, conscience and religion; this right includes freedom to change their religion or belief. Sharia has been criticized for not recognizing this human right. According to scholars[19][216][217] of Islamic law, the applicable rules for religious conversion under sharia are as follows:

  • If a person converts to Islam, or is born and raised as a Muslim, then he or she will have full rights of citizenship in an Islamic state.[218]
  • Leaving Islam is a sin and a religious crime. Once any man or woman is officially classified as Muslim, because of birth or religious conversion, he or she will be subject to the death penalty if he or she becomes an apostate, that is, abandons his or her faith in Islam in order to become an atheist, agnostic or to convert to another religion. Before executing the death penalty, sharia demands that the individual be offered one chance to return to Islam.[218]
  • If a person has never been a Muslim, and is not a kafir (infidel, unbeliever), he or she can live in an Islamic state by accepting to be a dhimmi, or under a special permission called aman. As a dhimmi or under aman, he or she will suffer certain limitations of rights as a subject of an Islamic state, and will not enjoy complete legal equality with Muslims.[218]
  • If a person has never been a Muslim, and is a kafir (infidel, unbeliever), sharia demands that he or she should be offered the choice to convert to Islam and become a Muslim; if he or she rejects the offer, he or she may become a dhimmi. failure to pay the tax may lead the non-muslim to either be enslaved, killed or ransomed if captured.[218]

According to sharia theory, conversion of disbelievers and non-Muslims to Islam is encouraged as a religious duty for all Muslims, and leaving Islam (apostasy), expressing contempt for Islam (blasphemy), and religious conversion of Muslims is prohibited.[219][220] Not all Islamic scholars agree with this interpretation of sharia theory. In practice, as of 2011, 20 Islamic nations had laws declaring apostasy from Islam as illegal and a criminal offense. Such laws are incompatible with the UDHR’s requirement of freedom of thought, conscience and religion.[221][222][223][224] In another 2013 report based on international survey of religious attitudes, more than 50% of Muslim population in 6 out of 49 Islamic countries supported death penalty for any Muslim who leaves Islam (apostasy).[225][226] However it is also shown that the majority of Muslims in the 43 nations surveyed did not agree with this interpretation of sharia.

Some scholars claim sharia allows religious freedom because a Shari’a verse teaches, “there is no compulsion in religion.”[227] Other scholars claim sharia recognizes only one proper religion, considers apostasy as sin punishable with death, and members of other religions as kafir (infidel);[228] or hold that Shari’a demands that all apostates and kafir must be put to death, enslaved or be ransomed.[229][230][231][232] Yet other scholars suggest that Shari’a has become a product of human interpretation and inevitably leads to disagreements about the “precise contents of the Shari’a.” In the end, then, what is being applied is not sharia, but what a particular group of clerics and government decide is sharia. It is these differing interpretations of Shari’a that explain why many Islamic countries have laws that restrict and criminalize apostasy, proselytism and their citizens’ freedom of conscience and religion.[233][234]

LGBT rights

Main article: LGBT in Islam

Homosexual intercourse is illegal under sharia law, though the prescribed penalties differ from one school of jurisprudence to another. For example, only a few Muslim-majority countries impose the death penalty for acts perceived as sodomy and homosexual activities: Iran,[235] Saudi Arabia,[236] and Somalia.[237] In other Muslim-majority countries such as Egypt, Iraq, and the Indonesian province of Aceh,[238] same-sex sexual acts are illegal,[239] and LGBT people regularly face violence and discrimination.[240]

Women

Domestic violence

Many scholars[20][241] claim Shari’a law encourages domestic violence against women, when a husband suspects nushuz (disobedience, disloyalty, rebellion, ill conduct) in his wife.[242] Other scholars claim wife beating, for nashizah, is not consistent with modern perspectives of the Quran.[243]

One of the verses of the Quran relating to permissibility of domestic violence is Surah 4:34.[244][245] In deference to Surah 4:34, many nations with Shari’a law have refused to consider or prosecute cases of domestic abuse.[246][247][248][249] Shari’a has been criticized for ignoring women’s rights in domestic abuse cases.[250][251][252][253] Musawah, CEDAW, KAFA and other organizations have proposed ways to modify Shari’a-inspired laws to improve women’s rights in Islamic nations, including women’s rights in domestic abuse cases.[254][255][256][257]

Personal status laws and child marriag

Shari’a is the basis for personal status laws in most Islamic majority nations. These personal status laws determine rights of women in matters of marriage, divorce and child custody. A 2011 UNICEF report concludes that Shari’a law provisions are discriminatory against women from a human rights perspective. In legal proceedings under Shari’a law, a woman’s testimony is worth half of a man’s before a court.[154]

Except for Iran, Lebanon and Bahrain which allow child marriages, the civil code in Islamic majority countries do not allow child marriage of girls. However, with Shari’a personal status laws, Shari’a courts in all these nations have the power to override the civil code. The religious courts permit girls less than 18 years old to marry. As of 2011, child marriages are common in a few Middle Eastern countries, accounting for 1 in 6 all marriages in Egypt and 1 in 3 marriages in Yemen.UNICEF and other studies state that the top five nations in the world with highest observed child marriage rates — Niger (75%), Chad (72%), Mali (71%), Bangladesh (64%), Guinea (63%) — are Islamic-majority countries where the personal laws for Muslims are sharia-based.[258][259]

Rape is considered a crime in all countries, but Shari’a courts in Bahrain, Iraq, Jordan, Libya, Morocco, Syria and Tunisia in some cases allow a rapist to escape punishment by marrying his victim, while in other cases the victim who complains is often prosecuted with the crime of Zina (adultery).[154][260][261]

Women’s right to property and consent

Sharia grants women the right to inherit property from other family members, and these rights are detailed in the Quran.[262] A woman’s inheritance is unequal and less than a man’s, and dependent on many factors.[Quran 4:12][263] For instance, a daughter’s inheritance is usually half that of her brother’s.[Quran 4:11][263]

Until the 20th century, Islamic law granted Muslim women certain legal rights, such as the right to own property received as Mahr (brideprice) at her marriage, that Western legal systems did not grant to women.[264][265] However, Islamic law does not grant non-Muslim women the same legal rights as the few it did grant Muslim women. Sharia recognizes the basic inequality between master and women slave, between free women and slave women, between Believers and non-Believers, as well as their unequal rights.[266][267] Sharia authorized the institution of slavery, using the words abd (slave) and the phrase ma malakat aymanukum (“that which your right hand owns”) to refer to women slaves, seized as captives of war.[266][268] Under Islamic law, Muslim men could have sexual relations with female captives and slaves without her consent.[269][270]

Slave women under sharia did not have a right to own property, right to free movement or right to consent.[271][272] Sharia, in Islam’s history, provided religious foundation for enslaving non-Muslim women (and men), as well as encouraged slave’s manumission. However, manumission required that the non-Muslim slave first convert to Islam.[273][274] Non-Muslim slave women who bore children to their Muslim masters became legally free upon her master’s death, and her children were presumed to be Muslims as their father, in Africa,[273] and elsewhere.[275]

Starting with the 20th century, Western legal systems evolved to expand women’s rights, but women’s rights under Islamic law have remained tied to Quran, hadiths and their faithful interpretation as sharia by Islamic jurists.[270][276]

Parallels with Western legal systems

Elements of Islamic law have influenced western legal systems. As example, the influence of Islamic influence on the development of an international law of the sea” can be discerned alongside that of the Roman influence.[277]

Makdisi states Islamic law also influenced the legal scholastic system of the West.[278] The study of legal text and degrees have parallels between Islamic studies of sharia and the Western system of legal studies. For example, the status of faqih (meaning “master of law“), mufti (meaning “professor of legal opinions“) andmudarris (meaning “teacher”), which were later translated into Latin as magister, professor and doctor respectively.[278]

There are differences between Islamic and Western legal systems. For example, sharia classically recognizes only natural persons, and never developed the concept of a legal person, or corporation, i.e., a legal entity that limits the liabilities of its managers, shareholders, and employees; exists beyond the lifetimes of its founders; and that can own assets, sign contracts, and appear in court through representatives.[279] Interest prohibitions also imposed secondary costs by discouraging record keeping, and delaying the introduction of modern accounting.[280] Such factors, according to Timur Kuran, have played a significant role in retarding economic development in the Middle East.[281]

See also

Further reading

External links

https://en.wikipedia.org/wiki/Sharia

Ben Carson says no Muslim should ever become US president

  • 2016 hopeful: ‘I would not advocate we put a Muslim in charge of this nation’
  • Retired neurosurgeon says Islam is not consistent with US constitution

The Republican presidential candidate Ben Carson has said no Muslim should be president of the United States of America.

In an interview with NBC for broadcast on Sunday morning, the retired neurosurgeon said: “I would not advocate that we put a Muslim in charge of this nation. I absolutely would not agree with that.”

Carson’s discussion with Meet the Press host Chuck Todd centered around controversy that arose this week when Donald Trump – the real-estate mogul keeping Carson in second place in the polls – failed to correct an audience member at a New Hampshire campaign rally who said President Obama was a Muslim.

The audience member also appeared to advocate the forcible removal of Muslims from the US.

On Saturday, in a series of tweets on the subject, Trump defended himself and said: “Am I morally obligated to defend the president every time somebody says something bad or controversial about him? I don’t think so!”
Trump: I was not obligated to correct questioner who called Obama Muslim
Read more
He also addressed the issue in an appearance before an evangelical audience in Iowa, at which he brandished a Bible and said: “You see, I’m better than you thought.”

In such circles, Trump has lost some support to Carson.

In his NBC interview, Carson was asked: “So do you believe that Islam is consistent with the constitution?”

“No,” he said, “I don’t, I do not.”

Article VI of the US constitution states: “No religious Test shall ever be required as a Qualification to any Office or public Trust under the United States.”

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The first amendment to the constitution begins: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof …”

Carson, a Christian, is a member of the Seventh Day Adventist church. In October, he will publish a new book, written with his wife Candy Carson and entitled A More Perfect Union: What We the People Can Do to Reclaim Our Constitutional Liberties.

In publicity material issued by Penguin Random House, Carson is quoted as saying: “I believe that making a difference starts with understanding our amazing founding document, the US constitution.

“And as someone who has performed brain surgery thousands of times, I can assure you that the constitution isn’t brain surgery.

He adds that he and his wife wrote the book to “help defend” the constitution “from those who misinterpret and undermine it”.

Carson did have a constituency to speak to, however. In a recent poll, 38% of voters said they would not vote for a Muslim president.
Quiet rise of Ben Carson is shaking up Republican presidential race
Read more
The Ohio governor, John Kasich, who is polling an average of 2.5%, enough for 10th place out of 16, was also asked by NBC if he “would ever have a problem with a Muslim becoming president”.

Kasich, one of the more moderate candidates in the GOP field, also had to field a question about whether he was a Republican at all. He did not say he would have a problem with a Muslim president, but nor did he dismiss the question.

“You know, I mean, that’s such a hypothetical question,” Kasich said. “The answer is, at the end of the day, you’ve got to go through the rigours, and people will look at everything.

“But, for me, the most important thing about being president is you have leadership skills, you know what you’re doing, and you can help fix this country and raise this country. Those are the qualifications that matter to me.”

Carson was also asked if he would consider voting for a Muslim candidate for Congress.

He said: “Congress is a different story, but it depends on who that Muslim is and what their policies are, just as it depends on what anybody else says, you know.”

Two members of Congress, both Democrats, are Muslim: Keith Ellison of Minnesota was elected to the House of Representatives in 2007 and André Carson of Indiana followed in 2008.

Every American should be disturbed … national figures are engaging in and tolerating blatant acts of religious bigotry
Representative Keith Ellison
This week, Ellison carried a clock around Congress to show support for Ahmed Mohamed, a 14-year-old boy who was arrested at his school in Irving, Texas, over suspicions a homemade clock was in fact a bomb.

On Sunday Ellison, the first Muslim ever elected to Congress, released a statement in answer to Carson’s comments.

“For Ben Carson, Donald Trump, or any other Republican politician to suggest that someone of any faith is unfit for office is out of touch with who we are as a people,” he said.

“It’s unimaginable that the leading GOP presidential candidates are resorting to fear mongering to benefit their campaigns, and every American should be disturbed that these national figures are engaging in and tolerating blatant acts of religious bigotry.”

 

Ahmed Mohamed is tired, excited to meet Obama – and wants his clock back
Read more
According to the Pew Research Center, the 114th Congress contains 491 Christians, of which 306 are Protestant, split between 13 sects though without any declared Anabaptists, Quakers or Pietists.

Another 164 members of Congress are Catholic, while 16 are Mormon and five Orthodox Christian. As well as the two Muslims there are 28 Jewish and two Buddhist members of Congress; there is one Hindu member, one Unitarian Universalist and one “unaffiliated”.

Nine members of Congress either told the Pew researchers they didn’t know what religion they were, or refused to answer the question.

On Meet the Press, Carson continued: “And, you know, if there’s somebody who’s of any faith, but they say things, and their life has been consistent with things that will elevate this nation and make it possible for everybody to succeed, and bring peace and harmony, then I’m with them.”

Asked if he believed President Obama was both born in the US – another issue raised at the Trump rally on Thursday and not rebutted by the candidate – and a Christian, Carson said: “I believe that he is. I have no reason to doubt what he says.”

http://www.theguardian.com/us-news/2015/sep/20/ben-carson-no-muslim-us-president-trump-obama

Carson says he does not agree with a Muslim being elected president

Republican presidential candidate Ben Carson suggested Sunday that a Muslim should not be president, extending the new and unexpected religion debate on the 2016 campaign trail.

“I would not advocate that we put a Muslim in charge of this nation,” Carson, a Christian and retired neurosurgeon, said on NBC’s “Meet the Press.” “I absolutely would not agree with that.”

Carson, a top-tier 2016 candidate and popular among the GOP’s evangelical wing, made the statement after fellow Republican candidate Donald Trump was addressed by a man during a rally Thursday in New Hampshire who said President Obama is a Muslim.

“We have a problem in this country,” the unidentified man said. “It’s called Muslim. … You know our current president is one.”

Obama says he is a Christian. But Trump has declined to address the issue, saying he is not “morally obligated” to set straight the record.

Carson also described the Islamic faith as inconsistent with the Constitution. However, he did not specify in what way Islam ran counter to constitutional principles.

Carson said he believes Obama is a Christian and has “no reason to doubt what he says.”

He also said he would consider voting for a Muslim running for Congress, depending on “who that Muslim is and what their policies are.”

Carson also made a distinction when it came to electing Muslims to Congress, calling it a “different story” from the presidency that “depends on who that Muslim is and what their policies are, just as it depends on what anybody else says.”

Congress has two Muslim members, Democratic Reps. Keith Ellison of Minnesota and Andre Carson of Indiana.

“If there’s somebody who’s of any faith, but they say things, and their life has been consistent with things that will elevate this nation and make it possible for everybody to succeed, and bring peace and harmony, then I’m with them,” Carson said.

Trump on Sunday told ABC’s “This Week” that he doesn’t talk about other people’s faith and that Obama is “very capable of defending himself.”

He also said the politically correct statement is that Muslims are not a problem in the United States but the reality is that “some” associated with terrorism pose a worldwide threat.

“We can say … everything’s wonderful,” Trump said. “But certainly it is a problem. … if I want to say no, not at all, people would laugh at me.”

Fellow GOP contender and Florida Sen. Marco Rubio told ABC about the Muslim debate: “This has nothing to do with the future of our country. These issues have been discussed ad nauseam over the last few years. It’s a big waste of time. Barack Obama will not be president in a year and a half. It’s time to start talking about the future of America and the people that are at home.”

Carson’s comments drew strong criticism from the country’s largest Muslim civil rights and advocacy organization, the Council on American-Islamic Relations.

“To me this really means he is not qualified to be president of the United States,” said the group’s spokesman, Ibrahim Hooper. “You cannot hold these kinds of views and at the same time say you will represent all Americans, of all faiths and backgrounds.”

Hooper said the Constitution expressly forbids religious tests for those seeking public office and called for the repudiation of “these un-American comments.”

In a separate appearance on NBC, fellow 2016 GOP candidate Ohio Gov. John Kasich, was asked whether he would have a problem with a Muslim in the White House.

“The answer is, at the end of the day, you’ve got to go through the rigors, and people will look at everything. But, for me, the most important thing about being president is you have leadership skills, you know what you’re doing and you can help fix this country and raise this country. Those are the qualifications that matter to me.”

Texas Sen. Ted Cruz, who taped Sunday an episode of Iowa Press, an Iowa Public Television program, was asked if he agreed with Carson’s statements on Muslims being president. “The Constitution specifies that there shall be no religious test for public office, and I am a constitutionalist,” Cruz said.

Democratic National Committee Chairwoman Florida Rep. Debbie Wasserman Schultz said, “It’s hard to understand what’s so difficult about supporting an American citizen’s right to run for president.

“But unsurprisingly, this left Republicans scratching their heads. Of course a Muslim, or any other American citizen, can run for president, end of story.”

http://www.foxnews.com/politics/2015/09/21/carson-suggests-muslim-should-not-be-elected-president/

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The American People’s Grievance: Barack Obama Is An Islamic Terrorist Denier — Evil or Stupid? — Stupid Is As Stupid Does — Yes, Both –Videos

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Story 1: The  American People’s Grievance: Barack Obama Is An Islamic Terrorist Denier — Evil or Stupid? — Stupid Is As Stupid Does — Yes, Both –Videos
barack obama

“Al Qaeda and ISIL and groups like it are desperate for legitimacy.  They try to portray themselves as religious leaders — holy warriors in defense of Islam.  That’s why ISIL presumes to declare itself the “Islamic State.”  And they propagate the notion that America — and the West, generally — is at war with Islam.  That’s how they recruit.  That’s how they try to radicalize young people.  We must never accept the premise that they put forward, because it is a lie.  Nor should we grant these terrorists the religious legitimacy that they seek.  They are not religious leaders — they’re terrorists.  (Applause.)  And we are not at war with Islam.  We are at war with people who have perverted Islam.”  

~President Barack Obama, February 18, 2015

Guns-to-Terrorist-590-LI islam5 islamic-terrorism-cartoon-bok obama-see-no-terrorism-political-cartoon obama-terrorist-dinner-cartoon tv is

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TERRORIST NATION

Bernard Haykel: How Islamic is the Islamic State?

“To say that IS is outside of the interpretive parameters of Islam is factually incorecct. […] There is no question that these people are drawign inspiration from Islamic texts. And they know these texts better than most Muslims”, Professor Bernard Haykel of Princeton University’s Department of Near Eastern Studies responds to an open rejection letter of the IS movement signed by 126 Sunni scholars.

Talking to War and Peace Talk, Professor Haykel also shared insights on the strand of Islamic tradition IS draws on and the reasons why these Sunni critics have been hesistant to condemn IS members as heretics.

The interview was recorded in Amsterdam on November 14, 2014.

The Folly of Bombing the Islamic State

“Bin Laden was very proud that he had only spent 500.000 dollars on the 9/11 attacks. The US in response to those attacks has probably spent 3 trillion dollars. So as a return on investment, Bin Laden has done really well”.

Professor Bernard Haykel of Princeton University’s Department of Near Eastern Studies elaborates on the current US-led airstrike-campaign against the Islamic State. He explores how that will be framed by the jihadist Sunni movements Al-Qaeda and the Islamic State, and argues that these strikes will confirm their narrative of a conspiracy between the West, the Jews and the Shia Muslims. He stresses that “IS is not a Western problem, it is a Middle Eastern problem”. He also argues very strongly against foreign intervention, saying that: “Every time the West has intervened in the Middle East for the last 200 years it has led to a much worse situation both for the people of the region and for the West.”

The interview was recorded in Amsterdam on November 14, 2014.

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President Obama Islam Speech Summit Extremism (Full Speech) – We aren’t at war with Islam

Forrest Gump (1/9) Movie CLIP – Peas and Carrots (1994) HD

Remarks by the President in Closing of the Summit on Countering Violent Extremism

South Court Auditorium

4:20 P.M. EST

THE PRESIDENT:  Thank you.  (Applause.)  Thank you so much. Everybody, please have a seat.

Well, thank you, Lisa, for the introduction.  Lisa is an example of the countless dedicated public servants across our government, a number of who are here today, who are working tirelessly every single day on behalf of the security and safety of the American people.  So we very much appreciate her.  And thanks to all of you for your attendance and participation in this important summit.

For more than 238 years, the United States of America has not just endured, but we have thrived and surmounted challenges that might have broken a lesser nation.  After a terrible civil war, we repaired our union.  We weathered a Great Depression, became the world’s most dynamic economy.  We fought fascism, liberated Europe.  We faced down communism — and won.  American communities have been destroyed by earthquakes and tornadoes and fires and floods — and each time we rebuild.

The bombing that killed 168 people could not break Oklahoma City.  On 9/11, terrorists tried to bring us to our knees; today a new tower soars above New York City, and America continues to lead throughout the world.  After Americans were killed at Fort Hood and the Boston Marathon, it didn’t divide us; we came together as one American family.

In the face of horrific acts of violence — at a Sikh temple near Milwaukee, or at a Jewish community center outside Kansas City — we reaffirmed our commitment to pluralism and to freedom, repulsed by the notion that anyone should ever be targeted because of who they are, or what they look like, or how they worship.

Most recently, with the brutal murders in Chapel Hill of three young Muslim Americans, many Muslim Americans are worried and afraid.  And I want to be as clear as I can be:  As Americans, all faiths and backgrounds, we stand with you in your grief and we offer our love and we offer our support.

My point is this:  As Americans, we are strong and we are resilient.  And when tragedy strikes, when we take a hit, we pull together, and we draw on what’s best in our character — our optimism, our commitment to each other, our commitment to our values, our respect for one another.  We stand up, and we rebuild, and we recover, and we emerge stronger than before.  That’s who we are.  (Applause.)

And I say all this because we face genuine challenges to our security today, just as we have throughout our history.  Challenges to our security are not new.  They didn’t happen yesterday or a week ago or a year ago.  We’ve always faced challenges.  One of those challenges is the terrorist threat from groups like al Qaeda and ISIL.  But this isn’t our challenge alone.  It’s a challenge for the world.  ISIL is terrorizing the people of Syria and Iraq, beheads and burns human beings in unfathomable acts of cruelty.  We’ve seen deadly attacks in Ottawa and Sydney and, Paris, and now Copenhagen.

So, in the face of this challenge, we have marshalled the full force of the United States government, and we’re working with allies and partners to dismantle terrorist organizations and protect the American people.  Given the complexities of the challenge and the nature of the enemy — which is not a traditional army — this work takes time, and will require vigilance and resilience and perspective.  But I’m confident that, just as we have for more than two centuries, we will ultimately prevail.

And part of what gives me that confidence is the overwhelming response of the world community to the savagery of these terrorists — not just revulsion, but a concrete commitment to work together to vanquish these organizations.

At the United Nations in September, I called on the international community to come together and eradicate this scourge of violent extremism.  And I want to thank all of you — from across America and around the world — for answering this call.  Tomorrow at the State Department, governments and civil society groups from more than 60 countries will focus on the steps that we can take as governments.  And I’ll also speak about how our nations have to remain relentless in our fight — our counterterrorism efforts — against groups that are plotting against our counties.

But we are here today because of a very specific challenge  — and that’s countering violent extremism, something that is not just a matter of military affairs.  By “violent extremism,” we don’t just mean the terrorists who are killing innocent people.  We also mean the ideologies, the infrastructure of extremists –the propagandists, the recruiters, the funders who radicalize and recruit or incite people to violence.  We all know there is no one profile of a violent extremist or terrorist, so there’s no way to predict who will become radicalized.  Around the world, and here in the United States, inexcusable acts of violence have been committed against people of different faiths, by people of different faiths — which is, of course, a betrayal of all our faiths.  It’s not unique to one group, or to one geography, or one period of time.

But we are here at this summit because of the urgent threat from groups like al Qaeda and ISIL.  And this week we are focused on prevention — preventing these groups from radicalizing, recruiting or inspiring others to violence in the first place.  I’ve called upon governments to come to the United Nations this fall with concrete steps that we can take together.  And today, what I want to do is suggest several areas where I believe we can concentrate our efforts.

First, we have to confront squarely and honestly the twisted ideologies that these terrorist groups use to incite people to violence.  Leading up to this summit, there’s been a fair amount of debate in the press and among pundits about the words we use to describe and frame this challenge.  So I want to be very clear about how I see it.

Al Qaeda and ISIL and groups like it are desperate for legitimacy.  They try to portray themselves as religious leaders — holy warriors in defense of Islam.  That’s why ISIL presumes to declare itself the “Islamic State.”  And they propagate the notion that America — and the West, generally — is at war with Islam.  That’s how they recruit.  That’s how they try to radicalize young people.  We must never accept the premise that they put forward, because it is a lie.  Nor should we grant these terrorists the religious legitimacy that they seek.  They are not religious leaders — they’re terrorists.  (Applause.)  And we are not at war with Islam.  We are at war with people who have perverted Islam.  (Applause.)  

Now, just as those of us outside Muslim communities need to reject the terrorist narrative that the West and Islam are in conflict, or modern life and Islam are in conflict, I also believe that Muslim communities have a responsibility as well.  Al Qaeda and ISIL do draw, selectively, from the Islamic texts.  They do depend upon the misperception around the world that they speak in some fashion for people of the Muslim faith, that Islam is somehow inherently violent, that there is some sort of clash of civilizations.

Of course, the terrorists do not speak for over a billion Muslims who reject their hateful ideology.  They no more represent Islam than any madman who kills innocents in the name of God represents Christianity or Judaism or Buddhism or Hinduism.  No religion is responsible for terrorism.  People are responsible for violence and terrorism.  (Applause.)

And to their credit, there are respected Muslim clerics and scholars not just here in the United States but around the world who push back on this twisted interpretation of their faith.  They want to make very clear what Islam stands for.  And we’re joined by some of these leaders today.  These religious leaders and scholars preach that Islam calls for peace and for justice, and tolerance toward others; that terrorism is prohibited; that the Koran says whoever kills an innocent, it is as if he has killed all mankind.  Those are the voices that represent over a billion people around the world.

But if we are going to effectively isolate terrorists, if we’re going to address the challenge of their efforts to recruit our young people, if we’re going to lift up the voices of tolerance and pluralism within the Muslim community, then we’ve got to acknowledge that their job is made harder by a broader narrative that does exist in many Muslim communities around the world that suggests the West is at odds with Islam in some fashion.

The reality — which, again, many Muslim leaders have spoken to — is that there’s a strain of thought that doesn’t embrace ISIL’s tactics, doesn’t embrace violence, but does buy into the notion that the Muslim world has suffered historical grievances  — sometimes that’s accurate — does buy into the belief that so many of the ills in the Middle East flow from a history of colonialism or conspiracy; does buy into the idea that Islam is incompatible with modernity or tolerance, or that it’s been polluted by Western values.

So those beliefs exist.  In some communities around the world they are widespread.  And so it makes individuals — especially young people who already may be disaffected or alienated — more ripe for radicalization.  And so we’ve got to be able to talk honestly about those issues.  We’ve got to be much more clear about how we’re rejecting certain ideas.

So just as leaders like myself reject the notion that terrorists like ISIL genuinely represent Islam, Muslim leaders need to do more to discredit the notion that our nations are determined to suppress Islam, that there’s an inherent clash in civilizations.  Everybody has to speak up very clearly that no matter what the grievance, violence against innocents doesn’t defend Islam or Muslims, it damages Islam and Muslims.  (Applause.)

And when all of us, together, are doing our part to reject the narratives of violent extremists, when all of us are doing our part to be very clear about the fact that there are certain universal precepts and values that need to be respected in this interconnected world, that’s the beginnings of a partnership.

As we go forward, we need to find new ways to amplify the voices of peace and tolerance and inclusion — and we especially need to do it online.  We also need to lift up the voices of those who know the hypocrisy of groups like ISIL firsthand, including former extremists.  Their words speak to us today.  And I know in some of the discussions these voices have been raised: “I witnessed horrible crimes committed by ISIS.”  “It’s not a revolution or jihad…it’s a slaughter…I was shocked by what I did.”  “This isn’t what we came for, to kill other Muslims.”  “I’m 28 — is this the only future I’m able to imagine?”  That’s the voice of so many who were temporarily radicalized and then saw the truth.  And they’ve warned other young people not to make the same mistakes as they did.  “Do not run after illusions.”  “Do not be deceived.”  “Do not give up your life for nothing.”  We need to lift up those voices.

And in all this work, the greatest resource are communities themselves, especially like those young people who are here today.  We are joined by talented young men and women who are pioneering new innovations, and new social media tools, and new ways to reach young people.  We’re joined by leaders from the private sector, including high-tech companies, who want to support your efforts.  And I want to challenge all of us to build new partnerships that unleash the talents and creativity of young people — young Muslims — not just to expose the lies of extremists but to empower youth to service, and to lift up people’s lives here in America and around the world.  And that can be a calling for your generation.

So that’s the first challenge — we’ve got to discredit these ideologies.  We have to tackle them head on.  And we can’t shy away from these discussions.  And too often, folks are, understandably, sensitive about addressing some of these root issues, but we have to talk about them, honestly and clearly.  (Applause.)  And the reason I believe we have to do so is because I’m so confident that when the truth is out we’ll be successful.     Now, a second challenge is we do have to address the grievances that terrorists exploit, including economic grievances.  Poverty alone does not cause a person to become a terrorist, any more than poverty alone causes somebody to become a criminal.  There are millions of people — billions of people  — in the world who live in abject poverty and are focused on what they can do to build up their own lives, and never embrace violent ideologies.

Conversely, there are terrorists who’ve come from extraordinarily wealthy backgrounds, like Osama bin Laden.  What’s true, though, is that when millions of people — especially youth — are impoverished and have no hope for the future, when corruption inflicts daily humiliations on people, when there are no outlets by which people can express their concerns, resentments fester.  The risk of instability and extremism grow.  Where young people have no education, they are more vulnerable to conspiracy theories and radical ideas, because it’s not tested against anything else, they’ve got nothing to weigh.  And we’ve seen this across the Middle East and North Africa.

And terrorist groups are all too happy to step into a void. They offer salaries to their foot soldiers so they can support their families.  Sometimes they offer social services — schools, health clinics — to do what local governments cannot or will not do.  They try to justify their violence in the name of fighting the injustice of corruption that steals from the people — even while those terrorist groups end up committing even worse abuses, like kidnapping and human trafficking.

So if we’re going to prevent people from being susceptible to the false promises of extremism, then the international community has to offer something better.  And the United States intends to do its part.  We will keep promoting development and growth that is broadly shared, so more people can provide for their families.  We’ll keep leading a global effort against corruption, because the culture of the bribe has to be replaced by good governance that doesn’t favor certain groups over others.

Countries have to truly invest in the education and skills and job training that our extraordinary young people need.  And by the way, that’s boys and girls, and men and women, because countries will not be truly successful if half their populations — if their girls and their women are denied opportunity.  (Applause.)  And America will continue to forge new partnerships in entrepreneurship and innovation, and science and technology, so young people from Morocco to Malaysia can start new businesses and create more prosperity.

Just as we address economic grievances, we need to face a third challenge — and that’s addressing the political grievances that are exploited by terrorists.  When governments oppress their people, deny human rights, stifle dissent, or marginalize ethnic and religious groups, or favor certain religious groups over others, it sows the seeds of extremism and violence.  It makes those communities more vulnerable to recruitment.  Terrorist groups claim that change can only come through violence.  And if peaceful change is impossible, that plays into extremist propaganda.

So the essential ingredient to real and lasting stability and progress is not less democracy; it’s more democracy.  (Applause.)  It’s institutions that uphold the rule of law and apply justice equally.  It’s security forces and police that respect human rights and treat people with dignity.  It’s free speech and strong civil societies where people can organize and assemble and advocate for peaceful change.  It’s freedom of religion where all people can practice their faith without fear and intimidation.  (Applause.)  All of this is part of countering violent extremism.

Fourth, we have to recognize that our best partners in all these efforts, the best people to help protect individuals from falling victim to extremist ideologies are their own communities, their own family members.  We have to be honest with ourselves.  Terrorist groups like al Qaeda and ISIL deliberately target their propaganda in the hopes of reaching and brainwashing young Muslims, especially those who may be disillusioned or wrestling with their identity.  That’s the truth.  The high-quality videos, the online magazines, the use of social media, terrorist Twitter accounts — it’s all designed to target today’s young people online, in cyberspace.

And by the way, the older people here, as wise and respected as you may be, your stuff is often boring — (laughter) — compared to what they’re doing.  (Applause.)  You’re not connected.  And as a consequence, you are not connecting.

So these terrorists are a threat, first and foremost, to the communities that they target, which means communities have to take the lead in protecting themselves.  And that is true here in America, as it’s true anywhere else.  When someone starts getting radicalized, family and friends are often the first to see that something has changed in their personality.  Teachers may notice a student becoming withdrawn or struggling with his or her identity, and if they intervene at that moment and offer support, that may make a difference.

Faith leaders may notice that someone is beginning to espouse violent interpretations of religion, and that’s a moment for possible intervention that allows them to think about their actions and reflect on the meaning of their faith in a way that’s more consistent with peace and justice.  Families and friends, coworkers, neighbors, faith leaders — they want to reach out; they want to help save their loved ones and friends, and prevent them from taking a wrong turn.

But communities don’t always know the signs to look for, or have the tools to intervene, or know what works best.  And that’s where government can play a role — if government is serving as a trusted partner.  And that’s where we also need to be honest.  I know some Muslim Americans have concerns about working with government, particularly law enforcement.  And their reluctance is rooted in the objection to certain practices where Muslim Americans feel they’ve been unfairly targeted.

So, in our work, we have to make sure that abuses stop, are not repeated, that we do not stigmatize entire communities.  Nobody should be profiled or put under a cloud of suspicion simply because of their faith.  (Applause.)  Engagement with communities can’t be a cover for surveillance.  We can’t “securitize” our relationship with Muslim Americans — (applause) — dealing with them solely through the prism of law enforcement. Because when we do, that only reinforces suspicions, makes it harder for us to build the trust that we need to work together.

As part of this summit, we’re announcing that we’re going to increase our outreach to communities, including Muslim Americans. We’re going to step up our efforts to engage with partners and raise awareness so more communities understand how to protect their loved ones from becoming radicalized.  We’ve got to devote more resources to these efforts.  (Applause.)

And as government does more, communities are going to have to step up as well.  We need to build on the pilot programs that have been discussed at this summit already — in Los Angeles, in Minneapolis, in Boston.  These are partnerships that bring people together in a spirit of mutual respect and create more dialogue and more trust and more cooperation.  If we’re going to solve these issues, then the people who are most targeted and potentially most affected — Muslim Americans — have to have a seat at the table where they can help shape and strengthen these partnerships so that we’re all working together to help communities stay safe and strong and resilient.  (Applause.)

And finally, we need to do what extremists and terrorists hope we will not do, and that is stay true to the values that define us as free and diverse societies.  If extremists are peddling the notion that Western countries are hostile to Muslims, then we need to show that we welcome people of all faiths.

Here in America, Islam has been woven into the fabric of our country since its founding.  (Applause.)  Generations of Muslim immigrants came here and went to work as farmers and merchants and factory workers, helped to lay railroads and build up America.  The first Islamic center in New York City was founded in the 1890s.  America’s first mosque — this was an interesting fact — was in North Dakota.  (Laughter.)

Muslim Americans protect our communities as police officers and firefighters and first responders, and protect our nation by serving in uniform, and in our intelligence communities, and in homeland security.  And in cemeteries across our country, including at Arlington, Muslim American heroes rest in peace having given their lives in defense of all of us.  (Applause.)

And of course that’s the story extremists and terrorists don’t want the world to know — Muslims succeeding and thriving in America.  Because when that truth is known, it exposes their propaganda as the lie that it is.  It’s also a story that every American must never forget, because it reminds us all that hatred and bigotry and prejudice have no place in our country.  It’s not just counterproductive; it doesn’t just aid terrorists; it’s wrong.  It’s contrary to who we are.

I’m thinking of a little girl named Sabrina who last month sent me a Valentine’s Day card in the shape of a heart.  It was the first Valentine I got.  (Laughter.)  I got it from Sabrina before Malia and Sasha and Michelle gave me one.  (Laughter.)  So she’s 11 years old.  She’s in the 5th grade.  She’s a young Muslim American.  And she said in her Valentine, “I enjoy being an American.”  And when she grows up, she wants to be an engineer — or a basketball player.  (Laughter.)  Which are good choices. (Laughter.)  But she wrote, “I am worried about people hating Muslims…If some Muslims do bad things, that doesn’t mean all of them do.”  And she asked, “Please tell everyone that we are good people and we’re just like everyone else.”  (Applause.)  Now, those are the words — and the wisdom — of a little girl growing up here in America, just like my daughters are growing up here in America.  “We’re just like everybody else.”  And everybody needs to remember that during the course of this debate.

As we move forward with these challenges, we all have responsibilities, we all have hard work ahead of us on this issue.  We can’t paper over problems, and we’re not going to solve this if we’re always just trying to be politically correct. But we do have to remember that 11-year-old girl.  That’s our hope.  That’s our future.  That’s how we discredit violent ideologies, by making sure her voice is lifted up; making sure she’s nurtured; making sure that she’s supported — and then, recognizing there are little girls and boys like that all around the world, and us helping to address economic and political grievances that can be exploited by extremists, and empowering local communities, and us staying true to our values as a diverse and tolerant society even when we’re threatened — especially when we’re threatened.

There will be a military component to this.  There are savage cruelties going on out there that have to be stopped.  ISIL is killing Muslims at a rate that is many multiples the rate that they’re killing non-Muslims.  Everybody has a stake in stopping them, and there will be an element of us just stopping them in their tracks with force.  But to eliminate the soil out of which they grew, to make sure that we are giving a brighter future to everyone and a lasting sense of security, then we’re going to have to make it clear to all of our children — including that little girl in 5th grade — that you have a place. You have a place here in America.  You have a place in those countries where you live.  You have a future.

Ultimately, those are the antidotes to violent extremism.  And that’s work that we’re going to have to do together.  It will take time.  This is a generational challenge.  But after 238 years, it should be obvious — America has overcome much bigger challenges, and we’ll overcome the ones that we face today.  We will stay united and committed to the ideals that have shaped us for more than two centuries, including the opportunity and justice and dignity of every single human being.

Thank you very much, everybody.  (Applause.)

END

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Obama’s Siding With Muslim Brotherhood Not Popular in Egypt or in The United States — Videos

Posted on August 19, 2013. Filed under: American History, Blogroll, Communications, Demographics, Diasters, Economics, Federal Government Budget, Fiscal Policy, government spending, history, Islam, Islam, Language, Law, liberty, Life, Links, Literacy, media, People, Philosophy, Politics, Raves, Resources, Security, Shite, Sunni, Talk Radio, Terrorism, Video, War, Wisdom | Tags: , , , , , , |

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President Obama Urges Embrace of Democracy as Hundreds Killed in Egypt

Obama and the Muslim Brotherhood: US President denies taking sides in Egypt coup crisis

The History of the Muslim Brotherhood in 3 minutes

ALERT: DHS Joins Muslim Brotherhood- Sharia Law in the USA

Egypt: Anti-Morsi protesters militate against Obama and Al-Qaeda

Obama : Embraces the Muslim Brotherhood, Islam, and Jihad against America (Apr 26, 2012)

Obama’s unpopularity in Egypt

Obama’s Ties to the Muslim Brotherhood

Muslim Brotherhood in America, Part 1: The Threat Doctrine of Shariah & the Muslim Brotherhood

Muslim Brotherhood in America, Part 2: ‘Civilization Jihad’ in America

Muslim Brotherhood in America, Part 3: Influence Operations Against Conservatives & the GOP

Muslim Brotherhood in America, Part 4: Suhail Khan, A Case Study in Influence Operations

Muslim Brotherhood in America, Part 5: The Organizations Islamists Are Using to Subvert the Right

Muslim Brotherhood in America, Part 6: Electing Islamist Republicans

Muslim Brotherhood in America, Part 7: Advancing the Islamists’ Agendas

Muslim Brotherhood in America, Part 8: Team Obama & the Islamists

Muslim Brotherhood in America, Part 9: Team Obama & the Islamist Agenda

Muslim Brotherhood in America, Part 10: What’s To Be Done?

Muslim Brotherhood 1/5 National Geographic Documentary

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Egyptian Democratic Coalition Responds to Obama

Friday, 16 Aug 2013

The National Salvation Front, a coalition of pro-democratic and secular parties in Egypt, set out its objections to remarks made by President Barack Obama Thursday on the escalating violence in Egypt.

Led by Ahmed Said of the Free Egyptians Party, the group issued the following letter:

“Like most Egyptians, we listened with attention to your statement on Egypt’s latest developments. As representatives of the non-Islamic political forces in Egypt, we believe in the same fundamental values on which the U.S. was founded. Be we also have 7,000 years of civilization and history that give us a special identity that we are fighting to keep since the Muslim Brotherhood came to power.

“Let us first inform you about who the Muslim brothers are: They’re an unlawful organization operating outside the realm of Egyptian law, receiving foreign funding and laundering money in a flagrant breech of international law. Their aim is to rule the world through a so-called Islamic Caliphate as they believe in their absolute supremacy.

Editor’s Note: Should ObamaCare Be Repealed? Vote in Urgent National Poll 

“They pretend they are God’s emissaries and they will not rest until they have forced the whole world into submission. For them, Egypt is the launching pad to achieve their fascist dream. Their international reach spans the globe and they command the hearts and minds of many unsuspecting politicians. They have used deceit, soft speeches, international funds and whenever required, violence,  to impose their will.

“The rule of (deposed President Mohammed) Morsi showed how in less than a year they abused the people, reneged on their promises and overturned the rule of law by issuing constitutional diktats monopolizing the judiciary as well as the legislative arms of the state. This was enough to impeach any president in a democratic nation. Unfortunately, Egyptians couldn’t refer to their Supreme Sourt as it was besieged by thugs for over 60 days back in November of 2012.

“So finally, Egyptians took to the streets and this century’s second Egyptian ‘peaceful unarmed’ revolution took place in June 2013 to recall the president and reject the rule of the Brotherhood. Egyptians deposed their president not because he was not inclusive, as you so kindly represented, but because he broke his constitutional oath and became another dictator reminiscent of the previous dictator this same great people of Egypt removed in January 2011. This was the will of the people that the West is now trying to bend pretending they are doing so in the name of democracy with no intention of interfering in Egyptian affairs!

“Now, I would like to address a few points in your address:

“Despite the perception, well-intentioned or ill-intentioned, history will tell of a Western media consistently portraying only one side — the Islamist’s. We have to let you know some facts and some truth.

“Since July 3, 2013, the day deposed President Morsi was ousted by popular demand of millions of Egyptians, the Western media and prominent emissaries from the U.S. and Europe have consistently described the sit-ins that paralyzed a large part of Cairo as ‘peaceful demonstrations.’ They chose to ignore what was happening across Egypt from torching churches and killing randomly and destroying private and public properties.

“Mr. President, peaceful demonstrators do not have the capacity to kill more than 50 police personnel in just a few hours.

“Peaceful demonstrators do not attack a police station with RPG and kill the police chief and his deputies, strip them of their clothes and drag their naked bodies down the street.

“Peaceful demonstrators do not threaten Christians with genocide as many of the Muslim Brotherhood declared in hate speeches from the sit-in stage. Peaceful demonstrators do not raise the black flags of al-Qaida while marching with pictures of bin Laden and al Zawahri on their chests.

“While the Western media was focusing yesterday on the clearing of the sit-ins, more than 45 attacks were made on Christian installations across Egypt, resulting in the torching of 19 churches and cathedrals, some built in the 6th Century.

“The list goes on, but your intelligence reports will enlighten you, we are sure. The attached video here will also give you an idea.

“Mr. President, it is important that you see reality, especially that the great American people have themselves suffered from the darkness of Islamists and unfortunately thousands of great Americans died from their terror.

“The Muslim Brotherhood and their jihadist allies have never known and will never know peace. It might be useful to remind you that these same people had a three-week sit-in that started on the next dawn after election day and lasted almost two weeks to declare that they will burn Egypt if their candidate is not declared the winner.

“Mr. President, we are on the side of freedom, we are on the side of human rights. We are on the side of justice for all. We also hurt to see mothers mourn their children and children mourn their parents. Have you seen, Mr. President, the video clip of the Muslim Brotherhood supporter throwing 14-year-old children off the roof of a six-floor building? One mother died of sorrow when she saw the video clip of her son thrown off the building. She did not have time to mourn.

“Today Mr. President, you chose to consider one side of the picture and to punish the Egyptians by cancelling Operation Bright Star. Well Mr. President, Operation Bright Star means nothing to most Egyptians, but it is the misunderstanding and misleading of the American people that we care most about. Egyptians have always stood by the American people when attacked by terrorists because we are freedom lovers and individual liberty champions like the American people. The only difference is that we have always been deprived of these great principles and rights.

“Is it too much for Egyptians today to have the support of the American people during our own war on terror? How can the same group be named terrorists in the U.S.A. and peaceful demonstrators in Egypt?

“How can these be the ones the U.S.A. will never negotiate with while the U.S. government demands that Egyptians not only negotiate with them but also partner with them in the building of modern Egypt?

Urgent: Is Obama Telling the Truth on IRS, Benghazi Scandals? 

“Mr. President, the interest of peace in the region is served best by truly peace-loving people and democratic values.

“Finally, Mr. President, we hope that this letter will get your attention for, after all, we are now representing the majority. Our present government represents us, the secular, civil and liberal political forces. We hope that you will find it of value to probe more and investigate more and ask more. When you do, we are ready to come to you in a small delegation and discuss and explain more. We are sure that you will realize that, after all, Egyptians are indeed a great people deserving a great future.”

http://www.newsmax.com/Headline/Ahmed-Said-Obama-Egypt/2013/08/16/id/520880?s=al&promo_code=14907-1

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Obama’s CIA Covert Action Operations Provides Arms and Death Squads From Benghazi, Libya to Syria — Graphic Video of Executions — The Consequences of Obama’s Responsibility To Protect Foreign Policy — Sharia Law At Work — World War III? — Video

Posted on May 16, 2013. Filed under: American History, Blogroll, Business, College, Communications, Economics, Education, Federal Government, Foreign Policy, government, government spending, history, Investments, Islam, Law, liberty, Life, Links, People, Philosophy, Rants, Raves, Religion, Strategy, Talk Radio, Terrorism, Video, War, Weapons | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , |

Syrian_Reblels_Execution

First They Killed Four Americans In Benghazi, Libya–Now They Are Killing Syrians

 The Muslim Brotherhood and Al-Qaeda At Work

FSA Alqaeda Terrorists execute 28 Syrian prisoners

Syrian Rebels Burning Whole Village in Daraa | Syria War

Ron Paul Stop Giving Weapons To Terrorist Rebels In Syria

SYRIA CNBC: Benghazi Is Not About Libya But An Operation To Put Arms & Men In Syria

Retired Lt. Gen. Jerry Boykin suspects US Was Running Guns To Syrian Rebels Via Benghazi

SYRIA Geraldo Rivera: My Sources Say The US Running Libya Arms To Syrian Rebels

SYRIA Rand Paul “Maybe We Were Facilitating Arms Leaving Libya Going Through Turkey Into Syria”

Rand Paul asks Hillary Clinton About Involvement in Transferring Weapons to Turkey out of Libya

Benghazi-Gate: Connection between CIA and al-Qaeda in Libya and Syria, with Turkey’s Help

FMR CIA Chief on ‘Benghazi-Gate’: “The Democrats Are Very Good At Watching People Die”

‘Benghazi: The Definitive Report’ 02/19/13

Special Report investigates: DEATH AND DECEIT IN BENGHAZI w/Bret Baier 10/19/2012

 

The Project parts 1-2, FULL video

(1/2) Glenn Beck – Muslim Brotherhood

(2/2) Glenn Beck – Muslim Brotherhood

Glenn Beck: Shariah, the Muslim Brotherhood & the Threat to America

Frank Gaffney and Gen. Jerry Boykin join Erick Stakelbeck and Glenn Beck on GBTV to discuss the rise of the new caliphate and creeping shariah. Boykin and Gaffney are authors of Shariah: The Threat to America, available here: http://www.amazon.com/Shariah-America…

Barack Obama and the Muslim Brotherhood

Al Qaeda’s Nusra Front Now Dominant Partner in “Free Syrian Army”

Al Qaeda’s Nusra Front Now Dominant Partner in “Free Syrian Army”; Kerry Sends Death Squad Expert Ambassador Ford to Support Gen. Idriss, CIA’s New Golden Boy

The Middle East ‘CIA death squads behind Syria bloodbath’

SYRIAN CRISIS: 95% of REBEL fighters NOT Syrian! FM accuses WEST of supporting TERRORISM! [WW3]

SYRIAN WAR OUTCOME [CrossTalk]

BBC HARDtalk – Joseph Nye – Former US Assistant Secretary of Defense (13/5/13)

Arms Airlift to Syria Rebels Expands, With Aid From C.I.A.

By C. J. CHIVERS and ERIC SCHMITT

With help from the C.I.A., Arab governments and Turkey have sharply increased their military aid to Syria’s opposition fighters in recent months, expanding a secret airlift of arms and equipment for the uprising against President Bashar al-Assad, according to air traffic data, interviews with officials in several countries and the accounts of rebel commanders.

The airlift, which began on a small scale in early 2012 and continued intermittently through last fall, expanded into a steady and much heavier flow late last year, the data shows. It has grown to include more than 160 military cargo flights by Jordanian, Saudi and Qatari military-style cargo planes landing at Esenboga Airport near Ankara, and, to a lesser degree, at other Turkish and Jordanian airports.

As it evolved, the airlift correlated with shifts in the war within Syria, as rebels drove Syria’s army from territory by the middle of last year. And even as the Obama administration has publicly refused to give more than “nonlethal” aid to the rebels, the involvement of the C.I.A. in the arms shipments — albeit mostly in a consultative role, American officials say — has shown that the United States is more willing to help its Arab allies support the lethal side of the civil war.

From offices at secret locations, American intelligence officers have helped the Arab governments shop for weapons, including a large procurement from Croatia, and have vetted rebel commanders and groups to determine who should receive the weapons as they arrive, according to American officials speaking on the condition of anonymity. The C.I.A. declined to comment on the shipments or its role in them.

The shipments also highlight the competition for Syria’s future between Sunni Muslim states and Iran, the Shiite theocracy that remains Mr. Assad’s main ally. Secretary of State John Kerry pressed Iraq on Sunday to do more to halt Iranian arms shipments through its airspace; he did so even as the most recent military cargo flight from Qatar for the rebels landed at Esenboga early Sunday night.

Syrian opposition figures and some American lawmakers and officials have argued that Russian and Iranian arms shipments to support Mr. Assad’s government have made arming the rebels more necessary.

Most of the cargo flights have occurred since November, after the presidential election in the United States and as the Turkish and Arab governments grew more frustrated by the rebels’ slow progress against Mr. Assad’s well-equipped military. The flights also became more frequent as the humanitarian crisis inside Syria deepened in the winter and cascades of refugees crossed into neighboring countries.

The Turkish government has had oversight over much of the program, down to affixing transponders to trucks ferrying the military goods through Turkey so it might monitor shipments as they move by land into Syria, officials said. The scale of shipments was very large, according to officials familiar with the pipeline and to an arms-trafficking investigator who assembled data on the cargo planes involved.

“A conservative estimate of the payload of these flights would be 3,500 tons of military equipment,” said Hugh Griffiths, of the Stockholm International Peace Research Institute, who monitors illicit arms transfers.

“The intensity and frequency of these flights,” he added, are “suggestive of a well-planned and coordinated clandestine military logistics operation.”

Although rebel commanders and the data indicate that Qatar and Saudi Arabia had been shipping military materials via Turkey to the opposition since early and late 2012, respectively, a major hurdle was removed late last fall after the Turkish government agreed to allow the pace of air shipments to accelerate, officials said.

Simultaneously, arms and equipment were being purchased by Saudi Arabia in Croatia and flown to Jordan on Jordanian cargo planes for rebels working in southern Syria and for retransfer to Turkey for rebels groups operating from there, several officials said.

These multiple logistics streams throughout the winter formed what one former American official who was briefed on the program called “a cataract of weaponry.”

American officials, rebel commanders and a Turkish opposition politician have described the Arab roles as an open secret, but have also said the program is freighted with risk, including the possibility of drawing Turkey or Jordan actively into the war and of provoking military action by Iran.

Still, rebel commanders have criticized the shipments as insufficient, saying the quantities of weapons they receive are too small and the types too light to fight Mr. Assad’s military effectively. They also accused those distributing the weapons of being parsimonious or corrupt.

“The outside countries give us weapons and bullets little by little,” said Abdel Rahman Ayachi, a commander in Soquor al-Sham, an Islamist fighting group in northern Syria.

He made a gesture as if switching on and off a tap. “They open and they close the way to the bullets like water,” he said.

Two other commanders, Hassan Aboud of Soquor al-Sham and Abu Ayman of Ahrar al-Sham, another Islamist group, said that whoever was vetting which groups receive the weapons was doing an inadequate job.

“There are fake Free Syrian Army brigades claiming to be revolutionaries, and when they get the weapons they sell them in trade,” Mr. Aboud said.

The former American official noted that the size of the shipments and the degree of distributions are voluminous.

“People hear the amounts flowing in, and it is huge,” he said. “But they burn through a million rounds of ammo in two weeks.”

A Tentative Start

The airlift to Syrian rebels began slowly. On Jan. 3, 2012, months after the crackdown by the Alawite-led government against antigovernment demonstrators had morphed into a military campaign, a pair of Qatar Emiri Air Force C-130 transport aircraft touched down in Istanbul, according to air traffic data.

They were a vanguard.

Weeks later, the Syrian Army besieged Homs, Syria’s third largest city. Artillery and tanks pounded neighborhoods. Ground forces moved in.

Across the country, the army and loyalist militias were trying to stamp out the rebellion with force — further infuriating Syria’s Sunni Arab majority, which was severely outgunned. The rebels called for international help, and more weapons.

By late midspring the first stream of cargo flights from an Arab state began, according to air traffic data and information from plane spotters.

On a string of nights from April 26 through May 4, a Qatari Air Force C-17 — a huge American-made cargo plane — made six landings in Turkey, at Esenboga Airport. By Aug. 8 the Qataris had made 14 more cargo flights. All came from Al Udeid Air Base in Qatar, a hub for American military logistics in the Middle East.

Qatar has denied providing any arms to the rebels. A Qatari official, who requested anonymity, said Qatar has shipped in only what he called nonlethal aid. He declined to answer further questions. It is not clear whether Qatar has purchased and supplied the arms alone or is also providing air transportation service for other donors. But American and other Western officials, and rebel commanders, have said Qatar has been an active arms supplier — so much so that the United States became concerned about some of the Islamist groups that Qatar has armed.

The Qatari flights aligned with the tide-turning military campaign by rebel forces in the northern province of Idlib, as their campaign of ambushes, roadside bombs and attacks on isolated outposts began driving Mr. Assad’s military and supporting militias from parts of the countryside.

As flights continued into the summer, the rebels also opened an offensive in that city — a battle that soon bogged down.

The former American official said David H. Petraeus, the C.I.A. director until November, had been instrumental in helping to get this aviation network moving and had prodded various countries to work together on it. Mr. Petraeus did not return multiple e-mails asking for comment.

The American government became involved, the former American official said, in part because there was a sense that other states would arm the rebels anyhow. The C.I.A. role in facilitating the shipments, he said, gave the United States a degree of influence over the process, including trying to steer weapons away from Islamist groups and persuading donors to withhold portable antiaircraft missiles that might be used in future terrorist attacks on civilian aircraft.

American officials have confirmed that senior White House officials were regularly briefed on the shipments. “These countries were going to do it one way or another,” the former official said. “They weren’t asking for a ‘Mother, may I?’ from us. But if we could help them in certain ways, they’d appreciate that.”

Through the fall, the Qatari Air Force cargo fleet became even more busy, running flights almost every other day in October. But the rebels were clamoring for even more weapons, continuing to assert that they lacked the firepower to fight a military armed with tanks, artillery, multiple rocket launchers and aircraft.

Many were also complaining, saying they were hearing from arms donors that the Obama administration was limiting their supplies and blocking the distribution of the antiaircraft and anti-armor weapons they most sought. These complaints continue.

“Arming or not arming, lethal or nonlethal — it all depends on what America says,” said Mohammed Abu Ahmed, who leads a band of anti-Assad fighters in Idlib Province.

The Breakout

Soon, other players joined the airlift: In November, three Royal Jordanian Air Force C-130s landed in Esenboga, in a hint at what would become a stepped-up Jordanian and Saudi role.

Within three weeks, two other Jordanian cargo planes began making a round-trip run between Amman, the capital of Jordan, and Zagreb, the capital of Croatia, where, officials from several countries said, the aircraft were picking up a large Saudi purchase of infantry arms from a Croatian-controlled stockpile.

The first flight returned to Amman on Dec. 15, according to intercepts of a transponder from one of the aircraft recorded by a plane spotter in Cyprus and air traffic control data from an aviation official in the region.

In all, records show that two Jordanian Ilyushins bearing the logo of the Jordanian International Air Cargo firm but flying under Jordanian military call signs made a combined 36 round-trip flights between Amman and Croatia from December through February. The same two planes made five flights between Amman and Turkey this January.

As the Jordanian flights were under way, the Qatari flights continued and the Royal Saudi Air Force began a busy schedule, too — making at least 30 C-130 flights into Esenboga from mid-February to early March this year, according to flight data provided by a regional air traffic control official.

Several of the Saudi flights were spotted coming and going at Ankara by civilians, who alerted opposition politicians in Turkey.

“The use of Turkish airspace at such a critical time, with the conflict in Syria across our borders, and by foreign planes from countries that are known to be central to the conflict, defines Turkey as a party in the conflict,” said Attilla Kart, a member of the Turkish Parliament from the C.H.P. opposition party, who confirmed details about several Saudi shipments. “The government has the responsibility to respond to these claims.”

Turkish and Saudi Arabian officials declined to discuss the flights or any arms transfers. The Turkish government has not officially approved military aid to Syrian rebels.

Croatia and Jordan both denied any role in moving arms to the Syrian rebels. Jordanian aviation officials went so far as to insist that no cargo flights occurred.

The director of cargo for Jordanian International Air Cargo, Muhammad Jubour, insisted on March 7 that his firm had no knowledge of any flights to or from Croatia.

“This is all lies,” he said. “We never did any such thing.”

A regional air traffic official who has been researching the flights confirmed the flight data, and offered an explanation. “Jordanian International Air Cargo,” the official said, “is a front company for Jordan’s air force.”

After being informed of the air-traffic control and transponder data that showed the plane’s routes, Mr. Jubour, from the cargo company, claimed that his firm did not own any Ilyushin cargo planes.

Asked why his employer’s Web site still displayed images of two Ilyushin-76MFs and text claiming they were part of the company fleet, Mr. Jubour had no immediate reply. That night the company’s Web site was taken down.

Reporting was contributed by Robert F. Worth from Washington and Istanbul; Dan Bilefsky from Paris; and Sebnem Arsu from Istanbul and Ankara, Turkey.

A version of this article appeared in print on March 25, 2013, on page A1 of the New York edition with the headline: Airlift To Rebels In Syria Expands With C.I.A.’S Help.

http://www.nytimes.com/2013/03/25/world/middleeast/arms-airlift-to-syrian-rebels-expands-with-cia-aid.html?pagewanted=all&_r=0

Muslim Brotherhood

The Society of the Muslim Brothers  (Arabic: جماعة الإخوان المسلمين‎, often simply: الإخوان المسلمون, the Muslim Brotherhood, transliterated: al-ʾIkḫwān al-Muslimūn) is the Arab world’s most influential and one of the largest Islamic movements, and is the largest political opposition organization in many Arab states.[1][2] Founded in Egypt in 1928[3] as a Pan-Islamic, religious, political, and social movement by the Islamic scholar and schoolteacher Hassan al-Banna,[4][5][6][7] by the end of World War II the Muslim Brotherhood had an estimated two million members.[8] Its ideas had gained supporters throughout the Arab world and influenced other Islamist groups with its “model of political activism combined with Islamic charity work”.[9]

The Brotherhood’s stated goal is to instill the Qur’an and Sunnah as the “sole reference point for …ordering the life of the Muslim family, individual, community … and state.” The organization seeks to make Muslim countries become Islamic caliphates and to isolate women and non-Muslims from public life.[10] The movement is also known for engaging in political violence. They were responsible for creating Hamas, a U.S. designated terrorist organization, who grew to infamy for its suicide bombings of Israelis during the first and second intifada.[10] Muslim brotherhood members are suspected to have assasinated political opponents like Egyptian Prime Minister Mahmoud an-Nukrashi Pasha.[9][10][11]

The Muslim Brotherhood started as a religious social organization; preaching Islam, teaching the illiterate, setting up hospitals and even launching commercial enterprises. As it continued to rise in influence, starting in 1936, it began to oppose British rule in Egypt.[12] Many Egyptian nationalists accuse the Muslim Brotherhood of violent killings during this period.[13] After the Arab defeat in the First Arab-Israeli war, the Egyptian government dissolved the organisation and arrested its members.[12] It supported the Egyptian Revolution of 1952, but after an attempted assassination of Egypt’s president it was once again banned and repressed.[14] The Muslim Brotherhood has been suppressed in other countries as well, most notably in Syria in 1982 during the Hama massacre.[15]

The Muslim Brotherhood is financed by contributions from its members, who are required to allocate a portion of their income to the movement. Some of these contributions are from members who work in Saudi Arabia and other oil-rich countries.[16]

http://en.wikipedia.org/wiki/Muslim_brotherhood

Al-Qaeda

Al-Qaeda (pron.: /ælˈkaɪdə/ al-KY-də; Arabic: القاعدة‎ al-qāʿidah, Arabic: [ælqɑːʕɪdɐ], translation: “The Base” and alternatively spelled al-Qaida and sometimes al-Qa’ida) is a global militant Islamist organization founded by Osama bin Laden at some point between August 1988[21] and late 1989,[22] with its origins being traceable to the Soviet War in Afghanistan.[23] It operates as a network comprising both a multinational, stateless army[24] and a radical Sunni Muslim movement calling for global Jihad and a strict interpretation of sharia law. It has been designated as a terrorist organization by the United Nations Security Council, NATO, the European Union, the United Kingdom, the United States, and various other countries (see below). Al-Qaeda has carried out several attacks on non-Muslims,[25][26] and other targets it considers kafir.[27]

Al-Qaeda has attacked civilian and military targets in various countries, including the September 11 attacks, 1998 U.S. embassy bombings and the 2002 Bali bombings. The U.S. government responded to the September 11 attacks by launching the War on Terror. With the loss of key leaders, culminating in the death of Osama bin Laden, al-Qaeda’s operations have devolved from actions that were controlled from the top-down, to actions by franchise associated groups, to actions of lone wolf operators.

Characteristic techniques employed by al-Qaeda include suicide attacks and simultaneous bombings of different targets.[28] Activities ascribed to it may involve members of the movement, who have taken a pledge of loyalty to Osama bin Laden, or the much more numerous “al-Qaeda-linked” individuals who have undergone training in one of its camps in Afghanistan, Pakistan, Iraq or Sudan, but who have not taken any pledge.[29] Al-Qaeda ideologues envision a complete break from all foreign influences in Muslim countries, and the creation of a new world-wide Islamic caliphate.[3][30][31] Among the beliefs ascribed to Al-Qaeda members is the conviction that a Christian–Jewish alliance is conspiring to destroy Islam.[32] As Salafist jihadists, they believe that the killing of civilians is religiously sanctioned, and they ignore any aspect of religious scripture which might be interpreted as forbidding the murder of civilians and internecine fighting.[9][33] Al-Qaeda also opposes man-made laws, and wants to replace them with a strict form of sharia law.[34]

Al-Qaeda is also responsible for instigating sectarian violence among Muslims.[35] Al-Qaeda is intolerant of non-Sunni branches of Islam and denounces them by means of excommunications called “takfir”. Al-Qaeda leaders regard liberal Muslims, Shias, Sufis and other sects as heretics and have attacked their mosques and gatherings.[36] Examples of sectarian attacks include the Yazidi community bombings, the Sadr City bombings, the Ashoura Massacre and the April 2007 Baghdad bombings.[37]

Alawites

The Alawites, also known as Alawis, Nusayris and Ansaris (ʿAlawīyyah (Arabic: علوية‎), Nuṣayrī (Arabic: نصيريون‎), and al-Anṣāriyyah) are a prominent mystical[8] religious group centred in Syria who follow a branch of the Twelver school of Shia Islam.[9][10][11] They were long persecuted for their beliefs by the various rulers of Syria, until Hafez al-Assad took power there in 1970.

Today they represent 12% of the Syrian population and for the past 50 years the political system has been dominated by an elite led by the Alawite Assad family. During the Syrian civil war, this rule has come under significant pressure.

Etymology

The Alawites take their name from Ali ibn Abi Talib, cousin of Muḥammad,[12] who was considered the first Shi’a Imam and the fourth “Rightly Guided Caliph” of Sunni Islam.

Until fairly recently, Alawites were referred to as “Nusairis”, after Abu Shu’ayb Muhammad ibn Nusayr (d. ca 270 h, 863 AD) who is reported to have attended the circles of the last three Imams of the prophet Muhammad’s line. This name is considered offensive, and they refer to themselves as Alawites.[page needed][13] They have allegedly “generally preferred” to be called Alawites, because of the association of the name with Ali ibn Abi Talib, rather than commemorating Abu Shu’ayb Muhammad Ibn Nusayr. In September 1920 French occupational forces instituted the policy of referring to them by the term Alaouites.

In official sources they are often referred to as Ansaris, as this is how they referred to themselves, according to the Reverend Samuel Lyde, who lived among Alawites in the mid-19th century. Other sources state that “Ansari”, as referring to Alawites, is simply a Western mis-transliteration of “Nosairi”.[page needed][14][15]

Alawites are separate from the Alevi religious sect in Turkey, but the terms share similar etymologies, and are often confused by outsiders.[16][17]

History

he origin of the Alawites is disputed. The Alawites themselves trace their origins to the followers of the eleventh Imām, Hassan al-‘Askarī (d. 873), and his pupil ibn Nuṣayr (d. 868).[18] The sect seems to have been organised by a follower of Muḥammad ibn Nuṣayr known as al-Khasibi, who died in Aleppo about 969. In 1032 Al-Khaṣībī’s grandson and pupil al-Tabarani moved to Latakia, which was then controlled by the Byzantine Empire. Al-Tabarani became the perfector of the Alawite faith through his numerous writings. He and his pupils converted the rural population of the Syrian Coastal Mountain Range to the Alawite faith.[19]

In the 19th century and early 20th century, some Western scholars believed Alawites to be descended from ancient Middle Eastern peoples such as Canaanites and Hittites.[page needed][20][21]

Under the Ottoman Empire

Under the Ottoman Empire they were often ill treated,[22] and they resisted an attempt to convert them to Sunni Islam.[23] The Alawites were traditionally good fighters, revolted against the Ottomans on several occasions, and maintained virtual autonomy in their mountains.[24] In his book Seven Pillars of Wisdom, T. E. Lawrence wrote:

“The sect, vital in itself, was clannish in feeling and politics. One Nosairi would not betray another, and would hardly not betray an unbeliever. Their villages lay in patches down the main hills to the Tripoli gap. They spoke Arabic, but had lived there since the beginning of Greek letters in Syria. Usually they stood aside from affairs, and left the Turkish Government alone in hope of reciprocity.”[25]

On the other hand, throughout the 18th century a number of Alawite notables were engaged as local Ottoman tax farmers (multazim). In the 19th century, some Alawites also supported the Ottomans against the Egyptian occupation (1831–1840),[26] while individual Alawites made careers in the Ottoman army or as Ottoman governors.[27] In the early part of the 20th century, the mainly Sunni notables sat on wealth and dominated politics, while Alawites lived as poor peasants.[28][29] Alawites were not allowed to testify in court until after World War I.[30]

French Mandate period

After the fall of the Ottoman Empire, Syria and Lebanon came under a French mandate. On December 15, 1918, prominent Alawite leader Saleh al-Ali called for a meeting of Alawite notables in the town of Sheikh Badr, and urged them to revolt and expel the French from Syria. When the French authorities heard of the meeting, they sent a force in order to arrest Saleh al-Ali. Al-Ali and his men ambushed them, and the French forces were defeated and suffered more than 35 casualties.[31] After the initial victory, al-Ali started to organize his Alawite rebels into a disciplined force, with its own general command and military ranks, which resulted in the Syrian Revolt of 1919.[31][32]

In 1919, Al-Ali retaliated to French attacks against rebel positions by attacking and occupying al-Qadmus, from which the French conducted their military operations against him.[31] In November, General Henri Gouraud mounted a full-fledged campaign against Saleh al-Ali’s forces in the An-Nusayriyah Mountains. They entered al-Ali’s village of al-Shaykh Badr and arrested many Alawi notables. Al-Ali fled to the north, but a large French force overran his positions and al-Ali went underground.[31]

Alawite State

When the French finally occupied Syria in 1920, they recognized the term Alaouites, i.e. “Alawites”, gave autonomy to them and other minority groups, and accepted them into their colonial troops.[33] On 2 September 1920 an Alawite State was created in the coastal and mountain country comprising Alawite villages; the French justified this separation with the “backwardness” of the mountain-dwelling people, religiously distinct from the surrounding Sunni population. It was a division meant to protect the Alawite people from more powerful majorities.[34] Under the mandate, many Alawite chieftains supported the notion of a separate Alawite nation and tried to convert their autonomy into independence. The French encouraged Alawites to join their military force, in part to provide a counterweight to the Sunni majority, which was more hostile to their rule. According to a 1935 letter by the French minister of war, the French considered the Alawites, along with the Druze, as the only “warlike races” in the mandate territories, as excellent soldiers, and the communities from where they could recruit their best troops.[35]

The region was both coastal and mountainous, and home to a mostly rural, highly heterogeneous population. During the French Mandate period, society was divided by religion and geography: the landowning families of the port city of Latakia, and 80% of the population of the city, were Sunni Muslim. However, more than 90% of the population of the province was rural, 62% being Alawite peasantry.[36] In May 1930, the Alawite State was renamed “the Government of Latakia”, the only concession the French made to Arab nationalists until 1936.[36] There was a great deal of Alawite separatist sentiment in the region,[36] as evidenced by a letter dating to 1936 and signed by 80 Alawi notables and was addressed to the French Prime Minister stating that “Alawite people rejected attachment to Syria and wished to stay under French protection.” Among the signatories was Sulayman Ali al-Assad, the father of Hafez al-Assad who would later become president of the country, and grandfather of Bashar al-Assad, the current president.[37] However, these political views could not be coordinated into a unified voice. This was attributed to the majority of Alawites being peasants “exploited by a predominantly Sunni landowning class resident in Latakia and Hama”.[36] Nevertheless, on 3 December 1936 (effective in 1937), the Alawite State was re-incorporated into Syria as a concession by the French to the Nationalist Bloc, the party in power of the semi-autonomous Syrian government.[38]

In 1939 a portion of northwest Syria, the Sanjak of Alexandretta, now Hatay, that contained a large number of Alawites, was given to Turkey by the French following a plebiscite carried out in the province under the guidance of League of Nations which favored joining Turkey. However, this development greatly angered the Alawite community and Syrians in general. In 1938, the Turkish military had gone into Alexandretta and expelled most of its Arab and Armenian inhabitants.[39] Before this, Alawite Arabs and Armenians were the majority of the province’s population.[39] Zaki al-Arsuzi, the young Alawite leader from Iskandarun province in the Sanjak of Alexandretta, who led the resistance to the annexation of his province to the Turks, later became a co-founder of the Ba’ath Party along with the Eastern Orthodox Christian schoolteacher Michel Aflaq and Sunni politician Salah al-Din al-Bitar when his Arab Ba’ath merged with their Arab Ba’ath Movement . After World War II, Salman Al Murshid played a major role in uniting the Alawite province with Syria. He was executed by the newly independent Syrian government in Damascus on December 12, 1946 only three days after a hasty political trial.

After Syrian independence

Syria became independent on April 17, 1946. In 1949, following the 1948 Arab-Israeli War, Syria endured a succession of military coups and the rise of the Ba’ath Party. In 1958, Syria and Egypt were united through a political agreement into the United Arab Republic. The UAR lasted for three years. In 1961, it broke apart when a group of army officers seized power and declared Syria independent anew.

A further succession of coups ensued until, in 1963, a secretive military committee, which included a number of disgruntled Alawite officers, including Hafez al-Assad and Salah Jadid, helped the Ba’ath Party seize power. In 1966, Alawite-affiliated military officers successfully rebelled and expelled the old Ba’ath that had looked to the founders of the Ba’ath Party, the Greek Orthodox Christian Michel Aflaq and the Sunni Muslim Salah al-Din al-Bitar, for leadership. They promoted Zaki al-Arsuzi as the “Socrates” of their reconstituted Ba’ath Party.

The al-Assad family

In 1970, then Air Force General, Hafez al-Assad, an Alawite, took power and instigated a “Correctionist Movement” in the Ba’ath Party. The coup of 1970 ended the political instability that had lasted since the arrival of independence.[40] Robert D. Kaplan has compared Hafez al-Assad’s coming to power to “an untouchable becoming maharajah in India or a Jew becoming tsar in Russia—an unprecedented development shocking to the Sunni majority population which had monopolized power for so many centuries.”[33] In 1971, al-Assad declared himself president of Syria, a position the constitution at the time allowed only for Sunni Muslims to hold. In 1973, a new constitution was adopted that omitted the old requirement that the religion of the state be Islam and replaced it with the statement that the religion of the republic’s president is Islam. Protests erupted when this was known.[41] In 1974, in order to satisfy this constitutional requirement, Musa Sadr, a leader of the Twelvers of Lebanon and founder of the Amal Movement who had earlier sought to unite Lebanese Alawites and Shi’ites under the Supreme Islamic Shi’ite Council without success,[42] issued a fatwa stating that Alawites were a community of Twelver Shi’ite Muslims.[43][44] Under the authoritarian but secular Assad government, religious minorities were tolerated more than before, but political dissidents were not. In 1982 when the Muslim Brotherhood mounted an anti-government Islamist insurgency, Hafez Assad staged a military offensive against them which has since been referred to as the Hama massacre.

Beliefs

Alawites celebrating a festival in Banyas, Syria, during World War II

The Alawites derive their beliefs from the Prophets of Islam, from the Quran, and from the books of the Imams from the Ahlulbayt such as the Nahj al-Balagha by Ali ibn Abu Talib. Alawites are self-described Shi’ite Muslims, and have been recognised as such by Shi’ite authorities such as Ayatollah Khomeini and the influential Lebanese Shi’ite cleric Musa al-Sadr of Lebanon.[43][45] The prominent Sunni Grand Mufti of Jerusalem Mohammad Amin al-Husayni also issued a fatwah recognizing them as part of the Muslim community in the interest of Arab nationalism.[46][47] Some Sunni scholars such as Ibn Kathir, on the other hand, have categorized Alawites as pagans in their religious works[48] and documents.[22] At least one source has compared them to Baha’is, Babis, Bektashis, Ahmadis, and “similar groups that have arisen within the Muslim community”.[49]

Heterodox

Alawite man in Latakia, early 20th century

Some tenets of the faith may be secret and known only to a select few Alawis. [22][50] Alawis may have integrated doctrines from other religions (syncretism), in particular from Ismaili Islam and Christianity.[8][22][44] Alawis are reported to celebrate certain Christian festivals, “in their own way”,[44] including Christmas, Easter, and Palm Sunday.[33] The claim that Alawis believe Ali is a deity has been contested by scholars.[51] By some accounts, Alawis believe in reincarnation.[52]

Orthodox

Alawi women in Syria, early 20th century

Some sources have suggested that the non-Muslim nature of some of the historical Alawite beliefs, notwithstanding, Alawite beliefs may have changed in recent decades. In the early 1970s a booklet entitled “al-`Alawiyyun Shi’atu Ahl al-Bait” (“The Alawites are Followers of the Household of the Prophet”), was issued in which doctrines of the Imami Shi’ah were described as Alawite, and which was “signed by numerous `Alawi` men of religion”.[53]

A scholar suggests that factors such as the high profile of Alawites in Syria, the strong aversion of the Muslim majority to apostasy, and the relative lack of importance of religious doctrine to Alawite identity may have induced Syrian leader Hafez al-Assad and his successor son to press their fellow Alawites “to behave like ‘regular Muslims’, shedding or at least concealing their distinctive aspects”.[54]

Alawites have their own scholars, referred to as shaikhs, although more recently there has been a movement to bring Alawism and the other branches of Twelver Islam together through educational exchange programs in Syria and Qom.[55]

Some sources have talked about “Sunnification” of Alawites under Baathist Syrian leader and Alawite Hafiz al-Assad.[56] Joshua Landis, Director of the Center for Middle East Studies, writes that Hafiz al-Assad “tried to turn Alawites into ‘good’ (read Sunnified) Muslims in exchange for preserving a modicum of secularism and tolerance in society.” On the other hand Al-Assad “declared the Alawites to be nothing but Twelver Shiites”.[56] In a paper on “Islamic Education in Syria”, Landis wrote that “no mention” is made in Syrian textbooks controlled by the Al-Assad regime, of Alawites, Druze, and Ismailis or even Shi`a Islam. Islam was presented as a monolithic religion.[57] Ali Sulayman al-Ahmad, chief judge of the Baathist Syrian state, has stated: “We are Alawi Muslims. Our book is the Quran. Our prophet is Muhammad. The Ka`ba is our qibla, and our religion is Islam.”[58]

Population

Map showing the current distribution of Alawites in the Levant

Syria

Traditionally Alawites have lived in the Alawite Mountains along the Mediterranean coast of Syria. Latakia and Tartous are the region’s principal cities. Today Alawites are also concentrated in the plains around Hama and Homs. Alawites also live in all major cities of Syria. They have been estimated to constitute about 12% of Syria’s population[59][60][61]—2.6 million people of Syria’s 22 million population.[2]

There are four Alawite confederations—Kalbiyya, Khaiyatin, Haddadin, and Matawirah—each divided into tribes.[22] Alawites are concentrated in the Latakia region of Syria, extending north to Antioch (Antakya), Turkey, and in and around Homs and Hama.[62]

Before 1953, Alawites held specifically reserved seats in the Syrian Parliament like all other religious communities. After that, including for the 1960 census, there were only general Muslim and Christian categories, without mention of subgroups in order to reduce “communalism” (taïfiyya).

Lebanon

There are an estimated 100,000 to 120,000[4][63] Alawites in Lebanon, where they have lived since at least the 16th century.[64] They are recognized as one of the 18 official Lebanese sects, and due to the efforts of their leader Ali Eid, the Taif Agreement of 1989 gave them two reserved seats in the Parliament. Lebanese Alawites live mostly in the Jabal Mohsen neighbourhood of Tripoli, where they number 40,000–60,000, and in 15 villages in the Akkar region, and are mainly represented by the Arab Democratic Party.[65][66][67] Their Mufti is Sheikh Assad Assi.[68] The Bab al-Tabbaneh, Jabal Mohsen clashes between pro-Syrian Alawites and anti-Syrian Sunnis have haunted Tripoli for decades.[69]

There are also about 2000 Alawites living in the village of Ghajar, split between Lebanon and the Golan Heights.[70] In 1932, the residents of Ghajar were given the option of choosing their nationality and overwhelmingly chose to be a part of Syria, which has a sizable Alawite minority.[71] Prior to the 1967 Arab-Israeli War, the residents of Ghajar were counted in the 1960 Syrian census.[72] When Israel captured the Golan Heights from Syria in 1967, Ghajar remained a no-man’s land for two and a half months.

Turkey

In order to avoid confusion with Alevis, Alawites prefer the self-appellation Arap Alevileri (“Arab Alevis”) in Turkish. The term Nusayrī, which used to exist in (often polemical) theological texts is also revived in recent studies. In Çukurova, they are named as Fellah and Arabuşağı, the latter considered highly offensive by Alawites, by the Sunni population. A quasi-official name used particularly in 1930s by Turkish authorities was Eti Türkleri (“Hittite Turks”), in order to conceal their Arab origins. Today, this term is almost obsolete but it is still used by some people of older generations as a euphemism.

The exact number of Alawites in Turkey is unknown, but there were 185,000 in 1970[73] (this number suggests circa 400,000 in 2009). As Muslims, they are not recorded separately from Sunnis in ID registration. In the 1965 census (the last Turkish census where informants were asked their mother tongue), 180,000 people in the three provinces declared their mother tongue as Arabic. However, Arabic-speaking Sunni and Christian people are also included in this figure. Alawites traditionally speak the same dialect of Levantine Arabic with Syrian Alawites. Arabic is best preserved in rural communities and Samandağ. Younger people in Çukurova cities and (to a lesser extent) in İskenderun tend to speak Turkish. Turkish spoken by Alawites is distinguished by Alawites and non-Alawites alike by its particular accents and vocabulary. Knowledge of the Arabic alphabet is confined to religious leaders and men who have worked or studied in Arab countries.

Alawites show a considerable pattern of social mobility. Until 1960s, they used to work bound to Sunni aghas around Antakya and were among the poorest folk in Çukurova. Today, Alawites are prominent in economic sectors such as transportation and commerce. A large professional middle-class had also emerged. In recent years, there has been a tendency of exogamy, particularly among males who had attended universities and/or had lived in other parts of Turkey. These marriages are highly tolerated but exogamy of women, as in other patrilineal groups, is usually disfavoured.

Alawites, like Alevis, mainly have strong leftist political preferences. However, some people in rural areas (usually members of notable Alawite families) may be found supporting secularist conservative parties such as True Path Party. Most Alawites feel discriminated by the policies of the Presidency of Religious Affairs in Turkey (Diyanet İşleri Başkanlığı).[74][75]

http://en.wikipedia.org/wiki/Alawite

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The Project–Muslim Brotherhood’s Plan To Infiltrate, Subvert and Overthrow The American Government And U.S. Constitution–Videos

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GLENN BECK PRESENTS “THE PROJECT”, The Muslim Brotherhood “Project” DOCUMENTARY 

GBR:  You need to understand The Project PART 1 

GBR:  You need to understand The Project PART 2 

GBTV The Blaze TV 9-26-12 The Project (FULL pt 1)

GBTV The Blaze TV 9-26-12 The Project (FULL pt 2)

Background Articles and Videos

Muslim Brotherhood in America: The Overview 

http://muslimbrotherhoodinamerica.com/

Muslim Brotherhood in America, Part 2: ‘Civilization Jihad’ in America 

Muslim Brotherh