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Van Klaveren, Dutch former anti-Muslim politician converts to Islam

Van Klaveren, Dutch former anti-Muslim politician converts to Islam

Joram van Klaveren is the second ex-PVV politician to convert.

A former member of Geert Wilders’ far-right Dutch party announced Monday that he has converted to Islam.

Joram Van Klaveren said he made the switch from critic to convert while writing a book about Islam. “During that writing I came across more and more things that made my view on Islam falter,” he told Dutch radio.

Van Klaveren was a member of parliament for the Freedom Party (PVV) from 2010 to 2014, but quit the party after Wilders’ asked supporters during a rally in 2014 if they wanted more or fewer Moroccans in the Netherlands, to which the crowd chanted “Fewer! Fewer! Fewer!”

After leaving the PVV, Van Klaveren set up his own party, For Netherlands, but failed to win a seat in the 2017 national election and quit politics.

Van Klaveren was a harsh critic of Islam during his time as PVV politician, saying “Islam is a lie” and “The Quran is poison,” newspaper NRC reported.

Asked in the newspaper interview if he feels guilty about these statements, Van Klaveren said he had been “simply wrong,” adding that it was “PVV policy: everything that was wrong had to be linked to Islam in one way or another.”

Arnoud van Doorn, a former PVV official, was an earlier convert to Islam. Van Doorn congratulated Van Klaveren on his decision via Twitter, writing: “[I] never thought that the PVV would become a breeding ground for converts.”

Source

 
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Posted by on February 5, 2019 in News

 

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Isaiah 42 & Prophet Muhammad !

Abdullah ibn ‘Amr ibn al-‘As said:

‘By Allah, he is described in the Torah partly as he is described in the Qur’an:”O Prophet, We have sent you as a witness, a bearer of good news and a warner and a protection to the unlettered. You are My slave and Messenger. I have called you the trusty one who is neither coarse nor harsh nor loud in the markets. Allah Almighty will not take him until He has made the crooked community straight by him so that they say, “There is no god but Allah,” and by it they will open blind eyes, deaf ears and covered hearts.'” Source


A very similar passage is found in the bible:

The Servant of the LORD1 “Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him, and he will bring justice to the nations.1
2 He will not shout or cry out, or raise his voice in the streets.2
3 A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice;
4 he will not falter or be discouraged till he establishes justice on earth. In his teaching the islands will put their hope.”
5 This is what God the LORD says— the Creator of the heavens, who stretches them out, who spreads out the earth with all that springs from it, who gives breath to its people, and life to those who walk on it:
6 “I, the LORD, have called you in righteousness; I will take hold of your hand. I will keep you and will make you to be a covenant for the people and a light for the Gentiles,3
7 to open eyes that are blind, to free captives from prison and to release from the dungeon those who sit in darkness.4
8 “I am the LORD; that is my name! I will not yield my glory to another or my praise to idols.5
9 See, the former things have taken place, and new things I declare; before they spring into being I announce them to you.”
10 Sing to the LORD a new song, his praise from the ends of the earth, you who go down to the sea, and all that is in it, you islands, and all who live in them.
11 Let the wilderness and its towns raise their voices; let the settlements where Kedar lives rejoice.6 Let the people of Sela sing for joy; let them shout from the mountaintops.7


1- The Justice brought to the nations, the complete System of GOD Almighty’s Laws on earth, the Truthfulness of Prophet Muhammad all point to these verses:

“Allah commands justice, the doing Of good, and liberality to kith And kin, and He forbids All shameful deeds, and injustice And rebellion: He instructs you, That ye may receive admonition. (The Noble Quran, 16:90)”
“O ye who believe! Stand out firmly For justice, as witnesses To Allah, even as against Yourselves, or your parents, Or your kin, and whether It be (against) rich or poor: For Allah can best protect both. Follow not the lusts (Of your hearts), lest ye Swerve, and if ye Distort (justice) or decline To do justice, verily Allah is well-acquainted With all that ye do. (The Noble Quran, 4:135)”
2- Compare with the hadeeth above.

3- The Gentiles are the non-Jews. These verses clearly suggest that the coming Prophet will be among the Gentiles. The Classic Arabic term ‘Ummi’=unlettered in the hadith above, refers to a gentile or someone who is not familiar with the Law of Prophet Moses.

(EDWARD LANES LEXICON)

4- Compare with the hadeeth.

5- The Arabs before Prophet Muhammad peace be upon him were pagans. They used to worship idols. They had 360 idols in the Holy City of Mecca.

6- GOD will send the people of Kedar (i.e., the Arabs) a Prophet and they should “rejoice” and “raise their voices” in happiness. Kedar is the son of Ishmael peace be upon him: “These are the names of the sons of Ishmael, listed in the order of their birth: Nebaioth the firstborn of Ishmael, Kedar, Adbeel, Mibsam, (From the NIV Bible, Genesis 25:13)”
The “settlements where Kedar lives” is referring to the Arabs.

7- The place being spoken of is actually the city of Madinah because ‘Sela’ is the name of a famous mountain in Madinah. Madinah was the city of Prophet Muhammad (pbuh):



https://www.youtube.com/watch?v=4s2UTAtSKd0
 
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Posted by on February 4, 2019 in Truth & evidence, Video

 

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Irish Singer ‘Sinead O’Connor’ Converts to Islam

Irish Singer ‘Sinead O’Connor’ Converts to Islam

The Irish singer-songwriter Sinéad O’Connor, also known as Magda Davitt, revealed on Twitter last week that she has ditched Catholicism for Islam and changed her name to Shuhada’ Davitt, Irish Central reported on October 24.

“This is to announce that I am proud to have become a Muslim. This is the natural conclusion of any intelligent theologian’s journey. All scripture study leads to Islam. Which makes all other scriptures redundant. I’ll be given (another) new name. It will be Shuhada’,” she tweeted.

O’Connor posted a video of herself singing the Azan, the Muslim call to prayer.

The video was captioned with: “Here is my 1st attempt at singing the Azan. I got some pronunciation (sic) wrong because emotions took me from my page… but there’ll be hundreds of others onstage to come …,” she wrote.

“When I’ve practiced it 30 times I’m gonna make the world stop turning.”

The 51-year-old Irish artist was an ordained priest in a breakaway Catholic sect, and last year she underwent intensive mental health treatment in the US.

Another tweet from O’Connor said: “My best friend, Elaine just gave me my 1st Hijab and she got chills all over her body when I put it on. Not gonna post a photo because is intensely personal. And I’m an ugly old hag. But I’m a very, very, very happy old hag,” she proclaimed.

The singer who made hits in the 1990s is back in Dublin to collaborate with Ronnie Wood of the Rolling Stones, Irish actor Cillian Murphy, Pink Floyd’s Nick Mason and singer Imelda May for a new EP, One More Yard, which pays tribute to a young Irish World War I soldier, Michael Thomas Wall, and uses words from the 90 letters he wrote home during the war.

O’Connor sings lead vocals, and proceeds from the project will go to charities raising awareness about cancer. In addition to her ten solo albums, her work includes many singles, songs for films, collaborations with many other artists, and appearances at charity fundraising concerts.

Conversion to Islam

The news of O’Connor’s conversion was welcomed by renowned Muslim scholar Yasir Qadhi.

According to 2015’s international estimates, there were 1.8 billion Muslims in the world, with one out of four humans being Muslim, making Islam the 2nd largest religion in the world.

According to a 2016 study by Pew Research Center, “0.3% of the global Muslim population growth in the period of 2010–2015 was due to conversions, while 99.7% of the global Muslim population growth was due natural increase.

In non-Muslim countries like the US, the New York Times estimated that 25% of American Muslims are converts. In Britain, around 6,000 people convert to Islam per year.

According to Pew Research, 77% of new Muslim converts come from Christianity, whereas 19% were from atheism. On the other hand, 55% of Muslims who left Islam went to atheism, and 22% converted to Christianity.

 
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Posted by on October 25, 2018 in News

 

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European Court of Human Rights: Insulting Prophet Muhammad not ‘free speech’

European Court of Human Rights: Insulting Prophet Muhammad not ‘free speech’

Defaming the Prophet Muhammed “goes beyond the permissible limits of an objective debate” and “could stir up prejudice and put at risk religious peace” and thus exceeds the permissible limits of freedom of expression, ruled the European Court of Human Rights (ECHR) on Thursday, upholding a lower court decision.

The European Court of Human Rights ruled Thursday that an Austrian woman’s criminal conviction and fine for her statements accusing the Prophet Muhammad of pedophilia did not breach her right to free speech.

The woman, named only as ES by the court, had held seminars on Islam in 2008 and 2009 for the far-right Freedom Party (FPO) where she discussed the prophet’s marriage to his wife Aisha, a child at the time, and implied that he was a pedophile.

An Austrian court convicted her of disparaging religious doctrines in 2011 and fined her 480 euros (548 dollars), a judgment that was upheld on two appeals.

Stating that the court had found that “the applicant’s statements had been likely to arouse justified indignation in Muslims” and “amounted to a generalization without factual basis”, the ECtHR said that the woman’s comments could not be covered by the freedom of expression.

ES’ statements “were not phrased in a neutral manner aimed at being an objective contribution to a public debate concerning child marriages,” the ECHR held, adding that the moderate fine imposed on her could not be considered disproportionate.

The Austrian courts had drawn a distinction between pedophilia and child marriage, which was also a common practice historically in European ruling families.

The ECtHR also underlined that it classified the ‘impugned’ statements as “an abusive attack on the Prophet of Islam, which was capable of stirring up prejudice and putting at risk religious peace.”

It noted that the Austrian courts had held that ES was making value judgments partly based on untrue facts and without regard to the historical context.

 
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Posted by on October 25, 2018 in News

 

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France’s hijab ban violates human rights, UN committee

France’s hijab ban violates human rights, UN committee

Following complaints by two French Muslim women, fined for wearing a full-body veil or niqab, a UN Committee of independent human rights experts ruled in their favour on Tuesday, stating that their freedom to practice their religion had been infringed.

The Committee, mandated with monitoring the implementation of the International Covenant on Civil and Political Rights, received the two complaints in 2016.

The women had been prosecuted, convicted and fined in 2012 for wearing the niqab, based on a 2010 French law which stipulates that “no one may, in a public space, wear any article of clothing intended to conceal the face.” The law has the effect of banning the wearing of the full Islamic veil in public, which covers the whole body, leaving only a narrow slit for the eyes.

The Committee of 18 independent experts from around the world, stated in two rulings, that the right to practice one’s religion includes the wearing of distinctive clothing and head coverings.

“The State has not demonstrated how the full veil presents a threat in itself for public security to justify this absolute ban,” the decision read, adding that the French Government had not adequately explained why hiding one’s face is forbidden for religious reasons, while it is authorized in other contexts such as sports, or artistic settings.

The experts also concluded that the ban, rather than protecting fully veiled women, could have the effect of confining them to their homes, impeding their access to public services and marginalizing them.

The Committee acknowledged that Governments’ law enforcement entities must be able “in some circumstances” to demand that individuals show their faces, meaning they would have to uncover them in specific and “concrete situations”, where public security was at stake, or for formal identification purposes.

Committee members noted, however, that the scope of the French law was not limited to such specific contexts and that it prevents people from hiding their faces in public spaces “at all times”.

“The decisions are not directed against the notion of secularity, nor are they an endorsement of a custom which many on the Committee, including myself, regard as a form of oppression of women,” said Yuval Shany, Chair of the Committee.

He explained that the decisions reflected the position that a general criminal ban did not allow for a reasonable balance between public interests and individual rights.

Anyone can bring an alleged violation of human rights to the attention of the United Nations committees tasked with monitoring the realization of various international human rights treaties, and thousands of people around the world do so every year. Once a case has been deemed admissible and a decision has been made, there is no possibility to appeal against the committees’ decisions, as they are final.

If a committee concludes that a violation of a treaty has taken place, the decisions – which are not legally-binding – offer recommendations for the State involved in the case, which then has 180 days to provide information on the steps it has taken to implement those recommendations.

In these two specific cases, recommendations include a compensation of the two petitioners, and measures to prevent similar violations in the future, including a review of the 2010 law.

The Human Rights Committee monitors States parties’ adherence to the International Covenant on Civil and Political Rights, which to date has been ratified by 172 States parties. The Committee is made up of 18 members who are independent human rights experts drawn from around the world, who serve in their personal capacity and not as representatives of States parties.

 
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Posted by on October 24, 2018 in News, Sex !

 

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Study :Terror attacks by Muslims receive 357% more press attention.

Terrorist attacks committed by Muslim extremists receive 357% more US press coverage than those committed by non-Muslims, according to new research from the University of Alabama. The researchers controlled for factors like target type, number of fatalities, and whether or not the perpetrators were arrested before reaching their final statistic.

Terrorist attacks committed by non-Muslims (or where the religion was unknown) received an average of 15 headlines, while those committed by Muslim extremists received 105 headlines.

The findings, which are illustrated below, were based on all terrorist attacks in the US between 2006 and 2015 according to the Global Terrorism Database. The disparity in media coverage is particularly out of sync with the reality given that white and rightwing terrorists carried out nearly twice as many terrorist attacks as Muslim extremists between 2008 and 2016.

Not all headlines have the same audience, though. Lead researcher Erin Kearns explained: “We broke it down by the two different types of sources and we found that the over-coverage is much bigger among national news sources than local papers.”

A new Guardian documentary, White Fright, follows one case of an attack plotted by a non-Muslim. In 2015, Robert Doggart was convicted for planning an attack on Islamberg, a small community in New York. Doggart’s plan was described as “terroristic” by a US attorney.

The study is forthcoming in Justice Quarterly. A previous paper which looked only at the period 2011 to 2015 is available here.

Source

 
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Posted by on July 20, 2018 in News

 

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What did the Muslims do for the Jews?

What did the Muslims do for the Jews?

 

Islam saved Jewry. This is an unpopular, discomforting claim in the modern world. But it is a historical truth. The argument for it is double. First, in 570 CE, when the Prophet Mohammad was born, the Jews and Judaism were on the way to oblivion. And second, the coming of Islam saved them, providing a new context in which they not only survived, but flourished, laying foundations for subsequent Jewish cultural prosperity – also in Christendom – through the medieval period into the modern world.

By the fourth century, Christianity had become the dominant religion in the Roman empire. One aspect of this success was opposition to rival faiths, including Judaism, along with massive conversion of members of such faiths, sometimes by force, to Christianity. Much of our testimony about Jewish existence in the Roman empire from this time on consists of accounts of conversions.

Great and permanent reductions in numbers through conversion, between the fourth and the seventh centuries, brought with them a gradual but relentless whittling away of the status, rights, social and economic existence, and religious and cultural life of Jews all over the Roman empire.

A long series of enactments deprived Jewish people of their rights as citizens, prevented them from fulfilling their religious obligations, and excluded them from the society of their fellows.

This went along with the centuries-long military and political struggle with Persia. As a tiny element in the Christian world, the Jews should not have been affected much by this broad, political issue. Yet it affected them critically, because the Persian empire at this time included Babylon – now Iraq – at the time home to the world’s greatest concentration of Jews.

Had Islam not come along, Jewry in the west would have declined to disappearance and Jewry in the east would have become just another oriental cult

Here also were the greatest centres of Jewish intellectual life. The most important single work of Jewish cultural creativity in over 3,000 years, apart from the Bible itself – the Talmud – came into being in Babylon. The struggle between Persia and Byzantium, in our period, led increasingly to a separation between Jews under Byzantine, Christian rule and Jews under Persian rule.

Beyond all this, the Jews who lived under Christian rule seemed to have lost the knowledge of their own culturally specific languages – Hebrew and Aramaic – and to have taken on the use of Latin or Greek or other non-Jewish, local, languages. This in turn must have meant that they also lost access to the central literary works of Jewish culture – the Torah, Mishnah, poetry, midrash, even liturgy.

The loss of the unifying force represented by language – and of the associated literature – was a major step towards assimilation and disappearance. In these circumstances, with contact with the one place where Jewish cultural life continued to prosper – Babylon – cut off by conflict with Persia, Jewish life in the Christian world of late antiquity was not simply a pale shadow of what it had been three or four centuries earlier. It was doomed.

Had Islam not come along, the conflict with Persia would have continued. The separation between western Judaism, that of Christendom, and Babylonian Judaism, that of Mesopotamia, would have intensified. Jewry in the west would have declined to disappearance in many areas. And Jewry in the east would have become just another oriental cult.

But this was all prevented by the rise of Islam. The Islamic conquests of the seventh century changed the world, and did so with dramatic, wide-ranging and permanent effect for the Jews.

Within a century of the death of Mohammad, in 632, Muslim armies had conquered almost the whole of the world where Jews lived, from Spain eastward across North Africa and the Middle East as far as the eastern frontier of Iran and beyond. Almost all the Jews in the world were now ruled by Islam. This new situation transformed Jewish existence. Their fortunes changed in legal, demographic, social, religious, political, geographical, economic, linguistic and cultural terms – all for the better.

First, things improved politically. Almost everywhere in Christendom where Jews had lived now formed part of the same political space as Babylon – Cordoba and Basra lay in the same political world. The old frontier between the vital centre in Babylonia and the Jews of the Mediterranean basin was swept away, forever.

Political change was partnered by change in the legal status of the Jewish population: although it is not always clear what happened during the Muslim conquests, one thing is certain. The result of the conquests was, by and large, to make the Jews second-class citizens.

This should not be misunderstood: to be a second-class citizen was a far better thing to be than not to be a citizen at all. For most of these Jews, second-class citizenship represented a major advance. In Visigothic Spain, for example, shortly before the Muslim conquest in 711, the Jews had seen their children removed from them and forcibly converted to Christianity and had themselves been enslaved.

In the developing Islamic societies of the classical and medieval periods, being a Jew meant belonging to a category defined under law, enjoying certain rights and protections, alongside various obligations. These rights and protections were not as extensive or as generous as those enjoyed by Muslims, and the obligations were greater but, for the first few centuries, the Muslims themselves were a minority, and the practical differences were not all that great.

Along with legal near-equality came social and economic equality. Jews were not confined to ghettos, either literally or in terms of economic activity. The societies of Islam were, in effect, open societies. In religious terms, too, Jews enjoyed virtually full freedom. They might not build many new synagogues – in theory – and they might not make too public their profession of their faith, but there was no really significant restriction on the practice of their religion. Along with internal legal autonomy, they also enjoyed formal representation, through leaders of their own, before the authorities of the state. Imperfect and often not quite as rosy as this might sound, it was at least the broad norm.

The political unity brought by the new Islamic world-empire did not last, but it created a vast Islamic world civilisation, similar to the older Christian civilisation that it replaced. Within this huge area, Jews lived and enjoyed broadly similar status and rights everywhere. They could move around, maintain contacts, and develop their identity as Jews. A great new expansion of trade from the ninth century onwards brought the Spanish Jews – like the Muslims – into touch with the Jews and the Muslims even of India.

A ll this was encouraged by a further, critical development. Huge numbers of people in the new world of Islam adopted the language of the Muslim Arabs. Arabic gradually became the principal language of this vast area, excluding almost all the rest: Greek and Syriac, Aramaic and Coptic and Latin all died out, replaced by Arabic. Persian, too, went into a long retreat, to reappear later heavily influenced by Arabic.

The Jews moved over to Arabic very rapidly. By the early 10th century, only 300 years after the conquests, Sa’adya Gaon was translating the Bible into Arabic. Bible translation is a massive task – it is not undertaken unless there is a need for it. By about the year 900, the Jews had largely abandoned other languages and taken on Arabic.

The change of language in its turn brought the Jews into direct contact with broader cultural developments. The result from the 10th century on was a striking pairing of two cultures. The Jews of the Islamic world developed an entirely new culture, which differed from their culture before Islam in terms of language, cultural forms, influences, and uses. Instead of being concerned primarily with religion, the new Jewish culture of the Islamic world, like that of its neighbours, mixed the religious and the secular to a high degree. The contrast, both with the past and with medieval Christian Europe, was enormous.

Like their neighbours, these Jews wrote in Arabic in part, and in a Jewish form of that language. The use of Arabic brought them close to the Arabs. But the use of a specific Jewish form of that language maintained the barriers between Jew and Muslim. The subjects that Jews wrote about, and the literary forms in which they wrote about them, were largely new ones, borrowed from the Muslims and developed in tandem with developments in Arabic Islam.

Also at this time, Hebrew was revived as a language of high literature, parallel to the use among the Muslims of a high form of Arabic for similar purposes. Along with its use for poetry and artistic prose, secular writing of all forms in Hebrew and in (Judeo-)Arabic came into being, some of it of high quality.

Much of the greatest poetry in Hebrew written since the Bible comes from this period. Sa’adya Gaon, Solomon Ibn Gabirol, Ibn Ezra (Moses and Abraham), Maimonides, Yehuda Halevi, Yehudah al-Harizi, Samuel ha-Nagid, and many more – all of these names, well known today, belong in the first rank of Jewish literary and cultural endeavour.

Where did these Jews produce all this? When did they and their neighbours achieve this symbiosis, this mode of living together? The Jews did it in a number of centres of excellence. The most outstanding of these was Islamic Spain, where there was a true Jewish Golden Age, alongside a wave of cultural achievement among the Muslim population. The Spanish case illustrates a more general pattern, too.

What happened in Islamic Spain – waves of Jewish cultural prosperity paralleling waves of cultural prosperity among the Muslims – exemplifies a larger pattern in Arab Islam. In Baghdad, between the ninth and the twelfth centuries; in Qayrawan (in north Africa), between the ninth and the 11th centuries; in Cairo, between the 10th and the 12th centuries, and elsewhere, the rise and fall of cultural centres of Islam tended to be reflected in the rise and fall of Jewish cultural activity in the same places.

This was not coincidence, and nor was it the product of particularly enlightened liberal patronage by Muslim rulers. It was the product of a number of deeper features of these societies, social and cultural, legal and economic, linguistic and political, which together enabled and indeed encouraged the Jews of the Islamic world to create a novel sub-culture within the high civilisation of the time.

This did not last for ever; the period of culturally successful symbiosis between Jew and Arab Muslim in the middle ages came to a close by about 1300. In reality, it had reached this point even earlier, with the overall relative decline in the importance and vitality of Arabic culture, both in relation to western European cultures and in relation to other cultural forms within Islam itself; Persian and Turkish.

Jewish cultural prosperity in the middle ages operated in large part as a function of Muslim, Arabic cultural (and to some degree political) prosperity: when Muslim Arabic culture thrived, so did that of the Jews; when Muslim Arabic culture declined, so did that of the Jews.

In the case of the Jews, however, the cultural capital thus created also served as the seed-bed of further growth elsewhere – in Christian Spain and in the Christian world more generally.

The Islamic world was not the only source of inspiration for the Jewish cultural revival that came later in Christian Europe, but it certainly was a major contributor to that development. Its significance cannot be overestimated.

David J Wasserstein is the Eugene Greener Jr Professor of Jewish Studies at Vanderbilt University. This article is adapted from last week’s Jordan Lectures in Comparative Religion at the School of Oriental and African Studies.

Source: The Jewish Chronicle

 
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Posted by on June 6, 2018 in Relax

 

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