by Dan Wolf
This article will begin where the last one left off, with the migration of Muslims from Mecca to Medina in 622. The focus will be on the changes to the tenets outlined in the last article. Medina was home to eight Arab and three Jewish clans, including the Ansar who had pledged their loyalty to Muhammad. The Jewish clans were the Banu Qaynuqa, the Banu Nadir, and the Banu Qurayza, and each had formed alliances with various Arab clans. The references below indicate either a section number within the sirat (number only), or a verse within the Qur’an (Numbers preceded by an S).
One of Muhammad’s first actions in Medina was to create an agreement referred to as the Constitution of Medina, and Muslims point to this document as the world’s first constitution. Below are some of its contents.
By Dan Wolf
In a previous article, I discussed some of the events occurring at the end of the Abbasid dynasty that included: a Mongol invasion, the rise of the Mamluks, and the development of the Seljuk Turk kingdom that would eventually give birth to the Ottoman Empire. This article will look at the development of each of these events after the Abbasid’s fall, and then look briefly at the issues of governance and dhimmitude as Ottoman rule is largely referred to as a more tolerant period within Islam. This article will then close with some words from our fifth president – John Quincy Adams – on the differences, as he saw them, between Christianity and Islam and some implications arising from those differences.
But first a timeline is presented below to help understand the timing of some significant events occurring during the period of Ottoman expansion. It should be noted that the Ottoman Empire continued to exist until the early 20th century, about 300 years beyond the period presented below.
The term Islamophobia is an OXYMORON since having a Phobia means having an IRRATIONAL FEAR.
Fearing Islam which wants 80% of humanity Enslaved or EXTERMINATED is totally RATIONAL and hence cannot possibly be called a Phobia. This video is not limited to any one religion but the following is true:
The Shoe Bomber was a Muslim
The Beltway Snipers were Muslims
The Fort Hood Shooter was a Muslim
The Underwear Bomber was a Muslim
The U-S.S. Cole Bombers were Muslims
The Madrid Train Bombers were Muslims
The Bali Nightclub Bombers were Muslims
The London Subway Bombers were Muslims
The Moscow Theatre Attackers were Muslims
The Boston Marathon Bombers were Muslims
The Pan-Am flight #93 Bombers were Muslims
by Dan Wolf
This third article on the Abbasids covers the relationship between jihad and dhimmitude, and the development of Islamic law as related to this topic. This article will examine the following: (1) defining some relevant terms, (2) the relationship between dhimmitude and jihad, (3) governance under dhimmitude, (4) taxation, (5) church complicity, and (6) outcomes.
I am going to assume that the terms in this article are unfamiliar to you. So we are going to start with defining a few of them.
Ata – A gift, in this case of land given to someone who participated in jihad.
Unless the individual US citizen takes personal responsibility to counter Islam and the stealth jihad encroaching our Western culture, the consequences are catastrophic.
Nicolai Sennels | 10NEWS.DK
Islamic law, Sharia, is opposed to secular, democratic laws and humanistic values. It is not only discriminatory towards Muslim women, it demands Muslims to actively oppose democracy, and to fight, enslave and kill non-Muslims. By allowing Sharia into our societies, no matter in how small quantities, we are giving breathing air to a system that ultimately aims at our destruction. It also sends a welcoming signal to Islamic fundamentalists, that they can come and live without having to assimilate to our societies and values. It sends a signal to both Muslims and non-Muslims that democratic, humanistic values are worth less than the foreign and medieval, religious laws of a brutal religion.
by Dan Wolf
As mentioned last time, this article focuses on Islam’s religious doctrines and documents. During this period that Islam’s core beliefs, and the documents reflecting those beliefs, hardened into those we know today. This article focuses on the Qur’an, Hadith, Sunna, Shri’ a, and Sirat. (See Part I)
Before we begin it is important to note that in terms of beliefs and doctrine, Muhammad added nothing new from a theological perspective. Instead he borrowed from every religion that existed within the Arabian Peninsula. One can find borrowings from Judaism, Christianity (primarily Monophysite), Zoroastrianism, Gnosticism, and paganism. In addition, one will find Aramaic, Hebrew, Syriac, Ethiopic, Greek, and Persian words within the Qur’an’s Arabic text – about 275 words in all. Ignaz Goldziher was one of the most renowned Islamists of modern times. He had this to say about Muhammad and Islam’s teachings.
The following Op-Ed by VCA Advisory Board Member, Dan Wolf, was submitted to and rejected by: The Washington Post, USA Today, The Richmond Times-Dispatch, and The Virginia Pilot.
To the Editor:
While recently reading a mental healthcare related op-ed, I was struck by its commonality with the Syrian refugee crisis. We share the author’s pain and concern, but disagree another law is needed. The bill is well intentioned, but places decision-making in judiciary hands, and creates new positions within the DHHS. More government funding, jurisdiction, and intervention only deals with the effects, and not the underlying cause(s).
The Abbasid Dynasty lasted from 750 until 1258. It was during this period that many of Islam’s structures began to solidify. The Qur’an, hadith, traditions (sunna), and schools of legal jurisprudence (Shri’a) all formed during this time. Governance structures also solidified during this period. These changes had significant impacts on the various peoples conquered by the early caliphs and the Umayyad. Due to the nature and extent of the changes occurring within Islam during this period, there will be three articles concerning this dynasty. This article will focus on the history from this period. The second on the development of religious doctrine, and the third on the conquered peoples within the caliphate (the Dhimmis).
Although this is often thought of as Islam’s Golden Age, it should be noted that there was much upheaval and infighting that occurred during this time. The changes occurring during this period are both significant in terms of Islam’s development and complex. We will specifically look at the rise and fall of both the Fatamid and Seljuk Turk kingdoms within the caliphate that occurred during this period, and conclude with the crusades and Mongol invasion that ultimately ended Abbasid rule.
by Dan Wolf
Islam is not just a religion, but an ideology with a religious component. This ideology is not only contrary to our society’s foundations, but is incompatible with it. At its core is the notion that man is not by nature free; he is a slave. Freedom within Islam is the negation of a negative, it is what you have when you are not coerced – as its underlying tenet is submission. In short, man’s natural state is one in which he is coerced by those whose control he is under. Islam means ‘submission to the will of Allah.’ Submission is defined by Islam’s documents and doctrines.
With this article, we will start to go review the caliphate’s history, beginning with the first caliphs that came from Muhammad’s followers and the Umayyad dynasty. But before proceeding with that historical review, there is one more area related to Islam and Muhammad that needs to be discussed. In the last article, Muhammad's Life and Teachings – Part II, we outlined some of the changes that occurred within Islam’s tenets after the migration to Mecca. Many of the verses within the Qur’an not only changed, but the later revelations themselves conflicted with other verses. These changes produced concern among some of Muhammad’s followers. We’ve already mentioned that some of his followers left Islam shortly after the migration from Mecca to Medina (the Hypocrites cited in Surah 63). We’ve also mentioned the scribe who left Islam after Muhammad allowed him to suggest changes to revelations. This scribe was later ordered to be slain when Muhammad took Mecca.
Along the way we will also look at the development of the Qur’an as it was during this period that it was first collected, written down, and assembled into several codices.
Ralph Sidway | Jihad Watch
Another brilliant piece of analysis from Daniel Greenfield breaks down how Islam has attained its unique status as the “Teflon Religion.” No one may criticize Islam, and woe to those who do.
“How Islam in America Became a Privileged Religion,” by Daniel Greenfield, FrontPage, June 3, 2015
What is Islam? The obvious dictionary definition answer is that it’s a religion, but legally speaking it actually enjoys all of the advantages of race, religion and culture with none of the disadvantages.
570 Mohammad born in Mecca
595 Mohammad marries Khadija 610 Mohammad receives his first revelation from Allah through Gabriel
613 Mohammad begins preaching publicly in Mecca
615 Escalation in treatment of Muslims results in some fleeing to Abysinnia ? Mohammad’s night journey
619 Khadija and Abu Talib die
In this article we’ll start to look at Muhammad’s life and teachings. These articles won’t be all encompassing in terms of covering all of Islam’s tenets, but they will cover the main tenets and how those changed over time. But first a little bit about the sources for this information. As Muhammad was born relatively recently, compared to the founders of other major religions, one might think that there are relatively more works written about him, his life, and his teachings. However, that is not the case. Instead we only know about him from Islamic sources, and we will look at those resources themselves later on. For these articles on his life and teachings, we will use the following two sources: a book on the meaning of the Qur’an, and one of the sirats – the biographies of Muhammad’s life. The specific works that will be used are M. Pickthall’s The Meaning of the Glorious Qur’an, and A. Guillaume’s translation of Ibn Ishaq’s Sirat Rasul Allah. It is important that another text such as the sirat be used in conjunction with the Qur’an in order to provide context for its verses.
This final background article provides some additional material for understanding Islam. We will take a quick look at the ancestry of the Arab peoples, the Arab language, and some common cultural practices that carried over from pre-Islamic times. These will become relevant later as we look at Islam’s growth, and the development of its tenets and sources.
Arab Muslims often claim to be descended from Ishmael. However, the Arab peoples are far older than Ishmael and trace their roots to other individuals. The word Arab does not appear until the 9th century BC in Assyria. From the book of Genesis we have the following peoples identified:
The descendants of Noah’s son Japheth include Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras. From these the coastlands of the nations were separated into their lands, every one according to his language, according to their families, into their nations. (Gen. 10:2-5)
We ended the last article with an overview of some of the religions that influenced Islam. This article will begin by looking at the some of the things Islam borrowed from those religions and then some relevant cultural aspects of the Arabic people.
The list of Islamic borrowings below is not complete, but does show how extensive they were. This view is reinforced by the words of Ignaz Goldziher who wrote the following early in the twentieth century, ‘The dogmatic development of Islam took place under the sign of Hellenistic thought; in its legal system the influence of Roman law is unmistakable; the organization of the Islamic state as it took shape during the ‘Abbasid caliphate shows the adaptation of Persian political ideas; Islamic mysticism made use of Neoplatonic and Hindu habits of thought. In each of these areas Islam demonstrates its ability to absorb and assimilate foreign elements so thoroughly that their foreign character can be detected only by the exact analysis of critical research.
‘With this receptive character Islam was stamped at its birth. Its founder, Muhammad, did not proclaim new ideas. He did not enrich earlier conceptions of man’s relation to the transcendental and infinite … The Arab Prophet’s message was an eclectic composite of religious ideas and regulations. The ideas were suggested to him by contacts, which had stirred him deeply, with Jewish, Christian, and other elements, and they seemed to him suited to awaken an earnest religious mood among his fellow Arabs. The regulations too were derived by foreign sources; he recognized them as needed to institute life according to the will of God.(1)