Islam and the Suicide of the West is monumental in scope yet simple to read. It illuminates by its clear grasp of the religious, historical, and doctrinal dimensions of Islam taken from original sources. It is calmly logical and mind-blowing. –Lt. Gen. William C. Hughes, USA (Ret.)
This important work on Islam should be read by all Americans. Many may disagree with some of the hard-hitting facts but none can deny that the West and Islam have been on a collision course for many years. –Lt. Gen. Benjamin R. Mixon, USA (Ret.)
Islam and the Suicide of the West contains the hard truth about the totalitarian, blood-drenched Islamic law known as Sharia: That it is incompatible with Christianity and with Western values themselves. Let us stay the hand of the West before it deals itself a fatal blow. In the name of the Father, the Son, and the Holy Spirit I pray. –Christoper C.Hull, Ph.D.
About the Author
Luiz Sergio Solimeo is a Catholic scholar who has authored many books, essays, and articles. In 1960, he joined the group that would later become The Brazilian Society for the Defense of Tradition, Family and Property. He currently teaches at the American TFP’s Sedes Sapientiae Institute.
Paperback: 220 pages
Publisher: The American Society for the Defense of Tradition, Family and Property – TFP (October 28, 2018)
The BCC has reported that the problems began with the overthrow of Gadafhi in 2011, said Reynolds. Hillary Clinton was the Secretary of State from 2009 to 2013. https://youtu.be/2S2qtGisT34
The Obama administration broke off a deal with Libya that George W. Bush had negotiated in 2003, Reynolds reported, and Clinton, backed by President Barack Obama, “spearheaded” the operation to get rid of the military dictator.
But the “overthrow turned out to be a debacle,” Reynolds wrote. “Libya exploded into chaos and civil war, and refugees flooded Europe, destabilizing governments there. But at the time, Clinton thought it was a great triumph — ‘We came, we saw, he died,’ she joked about Gadhafi’s overthrow — and adviser Sidney Blumenthal encouraged her to tout her ‘successful strategy’ as evidence of her fitness for the highest office in the land.”
“Libya, before Clinton got involved, was comparatively stable and no strategic threat to the United States or its allies,” said Reynolds. “Now it’s a shambles, with people literally being sold in slave markets.”
An African man is auctioned off as a slave farm worker in Libya. (Screenshot CNN, YouTube)
“Back in the 2012 presidential campaign, Vice President Biden told a group of African Americans that the GOP was going to ‘put you all back in chains,'” reported the columnist. “But it turned out that it was Clinton’s policies that led to black people being sold.”
Reynolds also stated, “Libya, before Clinton got involved, was comparatively stable and no strategic threat to the United States or its allies. Now it’s a shambles, with people literally being sold in slave markets.”
An African man who reportedly was sold as a slave and then rescued, interviewed
by a CNN reporter in Libya at a migrant center. (YouTube)
Who knew that the liberal Democrat Hillary Clinton — “nobody more qualified than Hillary Clinton to serve as president,” according to Barack Obama — would play a vital role in resurrecting the sale of Africans into slavery in the 21st century?
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How many times have you heard someone suggest starting a GoFundMe for the border wall? That’s similar to what this project is, with several enhancements. First is that we are a nonprofit so your contributions are tax deductible. We actually have a way to get the funds to DHS and ensure they are only used for border wall construction.
Every project that the Government does, large or small, is ultimately funded by the private sector, because the private sector pays the taxes that fund Government projects. It’s just a matter of how the government chooses to allocate our tax money. Sometimes our government makes good choices about what to spend it on, and sometimes it doesn’t. Border wall construction has been waiting for Congress for fund it for years. They seem to think it’s more about the political theater than getting something done.
Nothing in the Constitution says private citizens can’t donate money to fund public projects; in fact it’s quite the opposite. That’s how hospitals, libraries, bridges, and college buildings, and lots of other projects end up with a person, family, or foundations’s name on them. Think of this project as a crowdfunding effort, with one specific goal: fund the border wall. If a private citizen wants to write a check for $8 billion, we’ll gladly forward it to President Trump and call it a day. Unfortunately, that’s not likely. We’ll need to get there a dollar at a time, thanks to donations from people like you.
Operational security at the border includes a strong wall, and we as Americans can break the stalemate in Congress that’s existed since 2006. Mexico will reimburse the general treasury in one way or another, but if Congress won’t appropriate the money to DHS that doesn’t help anything. We need not wait for that reimbursement to start. We can deliver funds for DHS to use now to continue construction. We don’t have to wait until it’s fully funded for construction to begin. Prototypes were built with only $30m in initial funding. Every dollar helps, and the returns to the country are immeasurable. Please help us fund the US Border Wall today!
Elisabeth Sabaditsch Wolff Interviewed by Kat RowoldtPVV leader Geert Wilders defends free speech and Elisabeth Sabaditsch-Wolff over ECHR’s recent ruling that supports sharia law →
Press release by Elisabeth Sabaditsch-Wolff regarding recent ECoHR ruling that validates sharia blasphemy laws
Posted on October 28, 2018 by admin
Press release Re Ruling E.S v ECHR
On Thursday, 25 October the ECHR ruled that my conviction by an Austrian court for discussing the marriage between Prophet Mohammed and a six year old girl, Aisha, did not infringe my rights of freedom of speech.
I was not extended the courtesy of being told of this ruling. Like many others, I had to read it in the media.
The ECHR found there had been no violation of Article 10 (freedom of expression) of the European Convention on Human Rights and that right to expression needed to be balanced with the rights of others to have their religious feelings protected, and served the legitimate aim of preserving religious peace in Austria.
In other words, my right to speak freely is less important than protecting the religious feelings of others.
This should ring warning bells for my fellow citizens across the continent. We should all be extremely concerned that the rights of Muslims in Europe NOT to be offended are greater than my own rights, as a native European Christian woman, to speak freely.
I am proud to be the woman who has raised this alarm.
I am also optimistic. Since giving my seminars in Austria in 2009, we have come a very long way.
Ten years ago the press labeled me a “confused doom-monger” and I was compared to Osama Bin Laden. Now, Islam is being discussed in every sphere of life and people are waking up to the reality of a culture so opposed to our own.
The cultural and political threat posed by Islam to Western societies is now widely recognized and discussed. It is fair to say European society, as well as the political realm, is undergoing an enlightenment, as it is more awake than ever to the need to defend our own Judeo-Christian culture.
I believe my seminars in 2009, and subsequent work have contributed to strong push back against an Islamic culture which is so at odds with our own. And note with interest that only one sentence out of 12 hours of seminars on Islam was a prosecutable offense. I assume the remaining content is now officially sanctioned by our Establishment masters.
It is obvious to me that public education and discourse on the subject of Islam can have a fundamental and far-reaching impact, even if our state or supra-national authorities try to stifle or silence it, in order to appease a culture so foreign to our own.
This fight continues. My voice will not and cannot be silenced.
Vorweg ist festzustellen, dass ich durch die Medien Kenntnis von diesem Urteil erlangt habe.
Trotz dieses Urteils bin ich über die Entwicklung seit Abhalten des Vortrages im Jahr 2009 optimistisch, dass das Wissen um die kulturellen und politischen Auswirkungen der Gefahren des Islam in der aufgeklärten europäischen Gesellschaft deutlich vergrößert wurde. Insbesondere zeigt zeigt das, dass ich im Jahr 2009 noch als „verwirrte Hetzerin und Mahnerin“ dargestellt wurde; sogar mit Osama bin Laden wurde ich verglichen.
Mittlerweile wird das Thema in jedem bürgerlichen Salon einer breiten Diskussion unterzogen, die Politik beschäftigt sich auf breiter Basis mit den Auswirkungen des Zuzugs Menschen aus fremden Kulturkreisen in eine autochthone Gesellschaft.
Der gesamte, insgesamt 12 Stunden dauernde Vortrag des Jahres 2009, der durch dieses Gerichtsurteil auf seine Rechtmäßigkeit abgeklopft wurde, ist bis auf die inkriminierte Stelle nun staatlich sanktioniert. Es ist also ersichtlich, dass volksbildnerische Maßnahmen durchaus positive Folgen haben können, auch wenn sich die staatlichen und supranationalen Autoritäten auf eine kontrollierend-verhindernde Position zurückziehen.
Als Mahnerin werde ich weiter aktiv bleiben.
Weitere rechtliche Schritte behalte ich mir vor.
Imam Mohammad Tawhidi is a third-generation Iranian-born Australian Muslim Imam and a publicly ordained Islamic authority who comes from a prominent Islamic lineage. His ancestors were the companions of Prophet Mohammad and played a significant role in the early Islamic conquests.
Imam Tawhidi ended his relationship with the Iranian regime and continued his studies in the Holy Cities in Iraq. In 2014, ISIS conquered large parts of Iraq’s territory and murdered members of Tawhidi’s family. In 2015, Imam Tawhidi began to gradually call for reform within Muslim societies. His views have been broadcast on international media and have been met with both criticism and praise.
In this book, Tawhidi takes you on a unique journey detailing the highlights of his life that prompted his transition from an extremist into a reformist. He then emphasizes the theological, jurisprudential and historical difficulties of Islamic thought and Islamic governance, including insights that have never been published before.
Celebrated as the Imam of Peace, Tawhidi’s international activism against Islamic extremism has earned him a nomination for the 2019 Australian of the Year Awards.
Centering on the pioneering work of Christoph Luxenberg, this anthology of scholarly yet accessible studies of the Koran makes a convincing case that Islam’s holy book borrowed heavily from Christian texts in Syriac and other Near Eastern sources.
In this important compilation, Ibn Warraq focuses on the pioneering work in Syriac and Arabic linguistics of Christoph Luxenberg, a native speaker of Arabic who lives in the West and writes under a pseudonym. Luxenberg’s careful studies of the Koran are significant for many reasons. First, he has clarified numerous obscurities in the Koran by treating the confusing passages as poor translations into Arabic of original Syriac texts. He demonstrates that when one translates the difficult Arabic words back into Syriac, the meaning becomes clear. Beyond textual clarity, Luxenberg’s scholarship provides ample evidence that the Koran developed from a Judeo-Christian background, since Syriac (a dialect of Aramaic) was the main language of both Jews and Christians in the Middle East before the advent of Islam.
Ibn Warraq supplies English translations of key articles by Luxenberg that originally appeared in German and have never before been available to an English readership. This is followed by commentary by other scholars on Luxenberg’s work. Also included are articles by earlier specialists who anticipated the later insights of Luxenberg, and more recent scholarship inspired by his methodology.
Erudite but accessible, this groundbreaking collection is must reading for anyone with an interest in the origins of the Koran and the early history of Islam.
Praise for Christmas in the Koran:
“Ibn Warraq presents, translates, and synthesizes a massive number of hard-to-get articles on the Aramaic-Syriac substratum of the Koran. He proves that he is not only a master of past scholarship, but of the present, interacting with Luxenberg’s controversial work on the Syriac Christian (Aramaic) meanings of obscure Koranic words and phrases. Additionally he gives us a mountain of evidence that traditional Muslim understandings (all too often parroted by apologists for Islam) of the Arabic Koranic text are fatally flawed and even in places ludicrous, raising questions about its textual transmission as well as the issue of interpretation. It is rare today to find a scholar with Warraq’s courage to confront these issues. . . . His work could not be more timely.”
—David Cook, Department of Religious Studies, Rice University
“[A] brilliant collection of scintillating inquiries concerning the true origin of the Koran…. The…essays in this exhaustive volume are paragons of critical scholarship in a hermeneutic ocean that contains the early history not only of Islam, but of Christianity also; comparative Aramaic scholarship; general and comparative Semitic linguistics; and new coherent and insightful interpretations of Koranic textual difficulties. The authors of these works represent the most rigorous and consequential scholars in their respective field(s), past and present…. Warraq is always discreet yet irrefutable in his literary skill and scholarship. His intellectual contribution is for our age, and for the ages.”
—Michael B. Schub, PhD, Lecturer in Arabic, Hebrew, and comparative religions at Cornell, Yale, the University of Miami, and Trinity College
“Warraq creates new syntheses that will be indispensable reference tools for the specialized and wider public and will certainly stimulate and orient future research. He satisfies the urgent need of a larger public for reliable, state-of-the-art information on Islam, its prophet, and its fundamental texts. His introduction is a well-documented and detailed overview of the problem of language conflicts between Semitic and other languages, Semitic languages themselves, and Arabic and Aramaic (Syriac) in particular. In short a splendid volume packed with information, stimulating and controversial.”
—Professor Dr. Manfred Kropp, Semitic and Islamic Studies, Johannes Gutenberg University of Mainz
Praise for Ibn Warraq:
“Ibn Warraq exemplifies the rarely combined qualities of courage, integrity, and intelligence.”
—Bernard Lewis, Cleveland E. Dodge Professor Emeritus of Near Eastern Studies at Princeton University, author of The Arabs in History and What Went Wrong?
“Warraq’s work has been responsible for a paradigm shift.”
—Judith Mendelsohn Rood, professor of history and Middle Eastern studies, Biola University
About the Author
Ibn Warraq is the highly acclaimed author of Why I Am Not a Muslim, Defending the West, Virgins? What Virgins? and Why the West Is Best. He is also the editor of Which Koran?, Leaving Islam, What the Koran Really Says, The Quest for the Historical Muhammad, and The Origins of the Koran.
At 800 pages of small-print text, this is a massive compilation of scholarly articles, with the general common theme being the Syriac/Aramaic background of the Qur’an, as reflected in its subtitle “Luxenberg, Syriac, and the Near Eastern and Judeo-Christian Background of Islam.” This is one of Warraq’s best efforts, and certainly provides bang for the buck, but it suffers from flaws in the selection of materials and their arrangement.
Warraq introduces the book with his best essay to date — albeit unfortunately entitled — “In Search of Avocado.” As an overview of the general phenomenon of Semitic translation/interference in Near Eastern religious texts, it’s a great way to start the book, because it situates Luxenberg’s method within a much broader context. As Warraq points out, modern linguistic research has upended the traditional accounts of Arabic, seeing Classical Arabic as a derivative of the Arabic dialects that were already spread throughout the region prior to Mohammed, an end-point, not a starting point. Warraq gives a fine summary of the various arguments made by scholars regarding Qur’anic Arabic. The ultimate point being that the language reflected in the base Qur’anic script was likely far more dialectal in character, and far more suffused with Aramaisms, than the socio-linguistic ideal that was much later defined as Classical Arabic, through which Muslims now read the Qur’an, and which purposefully distanced the Qur’an from its originating context(s). As a result of that dislocation, there is a considerable linguistic, orthographic, and theological gap between the Qur’an’s text and its later Muslim interpretation, which has led to many misunderstandings and puzzles that can theoretically be resolved by peeling back the later misreadings. On a cautionary note, however, Warraq cites scholars explaining that it is incredibly difficult to do a `retroversion’ that recovers an original Semitic text from its later translation into another language; even establishing the fact of interference can be very hard.
The next section of the book, entitled Aramaic and Syriac, kills off momentum, and is rather tedious. There are a couple obscure articles, a recent article by Sidney Griffith, and a looooong article by Robert Kerr about Aramaisms in the Qur’an (available for free on the Internet, btw). Despite its title, the Griffith article is rather traditional, and downplays the role of Syriac/Aramaic in the Qur’an’s composition. The Kerr article, by contrast, argues that the Qur’an reflects the Arabic dialect, script, and theology prevalent in “Arabia Petraea” (essentially modern Jordan, Syria, and Western Iraq). Kerr attempts to show this through analyzing the Qur’an’s foreign vocabulary. Although Kerr is probably right, his essay is pretty limp.
Another section follows, consisting of several arcane old essays by Anton Baumstark, as translated from the German by Elisabeth Puin. Most readers will find these a chore. The overall gist is that Muslim liturgy was derived from Christian predecessors.
At this point, page 350, many readers will be dozing, and some will have dropped off. That’s unfortunate, because the Christoph Luxenberg section is next, and brings 250 pages of spectacular pyrotechnics, including the ‘Christmas’ essay which this book is named after. Warraq’s limited introduction is followed by a series of sensational Luxenberg articles. For this book, Luxenberg rewrote several of his older articles into a new omnibus article entitled “Christmas and the Eucharist in the Qur’an.” He cut out fat, tossed his weaker/erroneous arguments, improved his better arguments, and the overall impact is much stronger than that of his 2004 book. You certainly won’t be convinced by all his new readings, but even when his “Syriac” readings are weak, he generally leaves the traditional “Classical Arabic” interpretation in tatters; I literally laughed-out-loud at many of the attempted traditional explanations of the Qur’an’s thorny grammatical, orthographic, and lexical problems. Paret’s translations, in particular, are revealing. Luxenberg’s ventures into early Qur’anic orthography are fascinating, and it’s downright criminal more scholars aren’t doing this work. How can scholars have paid so little attention to the Arabic misreading of the name “Yahya,” rather than the correct “Yoḥannan,” and what that implies about the Qur’an’s original language and orthography more generally (though many other scholars have concluded the same about “Yahya,” the point’s broader significance has largely been ignored). Or the egregious misreading “gadd” rather than “had” in Surah 72:3? What is wrong with Qur’anic studies that such howlers have been so readily overlooked or marginalized? Qur’anic studies have been preserved in theological amber, guarded by uncritical dogma; this is part of why the field is now becoming so exciting, there is so much work to be done and so many discoveries to make – great new articles come out every year. Finally, Luxenberg’s explanation of the Qur’an’s “mysterious letters” as signifying liturgical recitations to be used in conjunction with recitation of the following Surah is far and away the best hypothesis I’ve seen, even if his own suggestions of specific liturgical candidates are (by his own admission) very speculative.
Unfortunately Warraq fails to give the reader much useful material in the way of assessing Luxenberg’s arguments, his rather chaotic methodology, or the broader thesis that portions of the Qur’an’s text should be read as Aramaisms rather than Classical Arabic. This is a shame. For example, the scholar Gabriel Said Reynolds has rather conclusively shown that many of the Qur’an’s references presuppose that its audience already knows and is familiar with Syriac Christian Biblical texts and traditions; without reading the Qur’an in that context, these references are incomprehensible, and Muslims thus have misread them for centuries. Similarly, Fred Donner’s article “Qur’anic Furqan” is a powerful Luxenberg-type analysis, making a compelling argument that the Qur’an’s use of the term ‘Furqan’ is actually a Syriacism that was mistranscribed into the Uthmanic Qur’an text and badly misunderstood by later Muslim scholars; it is available for free on the Internet, just google “Donner” and “Furqan.” Muslims have traditionally understood Surah 8:41 as a reference to the alleged “Battle of Badr,” but Donner demonstrates that 8:41 is actually a reference to God’s salvation of the Israelites by parting the Red Sea. That supports Luxenberg’s argument in this book about `no battle of Badr.’ So why not include such cutting-edge essays, which are far more interesting and compelling than the archaic material, and tie in beautifully with Luxenberg’s arguments?
Furthermore, many readers will surely want to know what Luxenberg’s general reception has been among modern scholars; itself a fascinating subject. But Warraq’s introduction gives only a weak and superficial summary of that reception, leaving the reader uncertain. So you’ll have to go elsewhere. By far the most detailed scholarly review of Luxenberg to date is by the Syriacist Daniel King at Cardiff University; this wonderful essay is available for free on the Internet (google “Cardiff” “King” and “Luxenberg”), and helpfully includes a summary of all the previous scholarly reviews of Luxenberg at its end. King provides a sobering corrective to Luxenberg’s methodological excesses, particularly his fast-and-loose approach to the alleged meaning of Syriac and Aramaic terms.
Likewise, some excellent validation for Luxenberg’s readings has come from Guillaume Dye, a wonderful scholar, but the book contains none of his essays. Warraq briefly explains that Dye has written a “superb” article which definitively proves Luxenberg right about Surah 97 as a Christmas reference. Well, what does Dye say then? We don’t find out! Considering this book’s title, why doesn’t it contain at least a decent paraphrase of Dye’s arguments in support of Luxenberg’s thesis? Warraq also cites a ‘forthcoming’ Dye article that rebuts King and shows that Luxenberg is correct about the Qur’an’s use of the ‘waw’ of apodosis. That Dye article has since forthcame, and is available for free on the Internet under the title “Traces of Bilingualism/Multilingualism in Qur’anic Arabic” (slated for publication in a new volume entitled “Arabic in Context.”) And it’s sensational, the best article on Syriac/Aramaic influence on the Qur’an that I have ever come across. Go read it!
Finally, the rest of the book consists of a long section entitled “Aramaic, Syriac and Hebrew Into Arabic.” I found many of these essays outdated (for example, constant arguments based upon the tendentious traditional Muslim biography of Mohammed) and dull. Two penultimate essays by Munther Younes are pretty decent, however and present Luxenberg-inspired analyses of Surah 100. Finally, the book concludes with a short essay by Gross and Warraq on the Qur’an’s references to “Bakka” and “Makka,” concluding (correctly I think) that the Bakka verse (Surah 3:96) is actually a straightforward reference to Psalm 84:6-7, and rightly rejecting both the traditional Muslim reading (as reference to Mecca) and Luxenberg’s attempted Syro-Aramaic reading.
Overall, the book is solid value for the money, and the Luxenberg section is pretty sensational. But I still have difficulty recommending it except as a resource for true specialists. For most generalist readers, the book is probably too cryptic, exhausting, and inaccessible (thus Qur’an-like, I suppose). Amazon describes the book as if it was chock full of Luxenberg-type essays, but it’s not. I tentatively give the book 4 stars on the condition that it is read alongside the Dye, King, and Donner articles cited above, which are available for free on the Internet. You should read them even if you don’t buy this book!