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    Long history of jihad stretching back to before independence in 1948.

  • Summary: 

    The Sira is the life of Mohammed. There are three versions of the Sira given by three authors–Ibn Ishaq, al-Tabari, and Ibn Sa’d. They tell the same story, except for small details. Ishaq’s Sira is the oldest and the most authoritative.

    Ishaq’s Sira is a large book that starts with a history of Arabia before Mohammed. The overwhelmingly important part of the book is the story of Mohammed as the prophet of Allah. He becomes a prophet on page 106, so that is where the story really begins. There are a 110 pages of notes at the end. The remaining 621 pages of text are about Mohammed as a prophet.

    When you read the Sira, you find that violence fills its pages. The first form of violence is verbal. After Mohammed’s first revelation, it only takes 12 pages until there is a fight and a Muslim bloodies a kafir. From that point on, Mohammed argues, threatens, curses, preaches, and condemns. So 98% of the text of Mohammed’s prophecy contains verbal violence against the  (unbelievers).

    Jihad starts 281 pages into his prophet-hood and it never stops for the next 409 pages. So 72% of the Sira’s report of his prophecy involves some form of jihad. Of course, the verbal abuse runs right along with the killing, torture, rape, theft, deceit and assassinations.

    The Sira is not only a biography, but also a sacred text that contains the model for the perfect Islamic life. Again and again the Koran directs every Muslim to imitate Mohammed’s every word and deed. The Sira contains Islam’s grand political strategy.

  • The Trilogy Project


    The Trilogy Project was developed to make Islam’s three sacred texts,  and  understandable to the ordinary person. It was based upon scientific principles and objective methods, so that any independent person could achieve the same results if they used the same methods.

    All Islamic doctrine is based on words of Allah and the Sunna (words and actions) of Mohammed. Allah is found in the  and Mohammed is found in the  (biography) and the  (traditions). All of Islam is based on , and . If it is in the Trilogy, it is Islam. If it is not in the Trilogy, then it is not Islam. To know Islam, know the Trilogy.

    The problem in knowing the Trilogy is that the  , and  were designed to be difficult to understand. There is only one way for them to be understood — they must be viewed as a systemic whole, not three separate books.

    The CSPI books had to be fact-based and self-authenticating. In a sense, each book had to be a map to the original text. Nearly every paragraph in the CSPI book series has a reference number that allows the reader to go to the source text and verify what is written. If you don’t believe it or want more details, you can go the reference number and read the original.

    Here are some of the topics that have been studied:

  • The Risala : A Treatise on Maliki Fiqh

    The Risala - Maliki Fiqh(Law)

    The author of ar-Risala

    Abu Muhammad 'Abdullah ibn Abi Zayd was one of the people North Africa. Abu Zayd's name was 'Abdu'r-Rahman according to Ibn Makula and Qadi Ibn alHadhdha'. He was from the tribe of Nifza and lived in Qayrawan.

    His position in knowledge

    He was the Imam of the Malikis in his time and their model. He had a comprehensive grasp of the school of Malik and explained his statements. He had extensive knowledge and a prodiguous memory and transmission. His books are ample testimony of that. His writing was fluent, clarifying and defining what he said. He defended the school of Malik and established evidence in its support. He knew how to refute the people of sects. In addition to his writing, he was very righteous, scrupulousness and chastity. He obtained leadership in the deen and this world. and people from all regions travelled to visit him. His companions were noble and many people took knowledge from him. He composed a summary of the school and undertook to spread it and defend it. His books filled the lands and were well-known to most of its people.

  • Summary: 

    Shariah rules were part of the positive law applied by the government of the early Muslim community, which was originally conceived as an entity where political and religious loyalties would be coterminous. At the same time, the shariah was also understood as a system of moral guidance for the individual believer.

    In the Islamic view, governments exist only to ensure that the shariah is properly administered and enforced. Governments are subordinate to the shariah and must execute its commands and prohibitions. In other words, what Islam envisages is a scheme of divine nomocracy, in which the law is the medium of social control—truly, a government of laws, not of men.

    Should the government of a Muslim society fail in its obligation to uphold the shariah as the positive law, or the judges of this world fail in their obligation to administer justice in accordance with the shariah, the individual believer would still be held to the responsibility incumbent upon all Muslims to conform their behavior to the shariah. On the Day of Judgment each Muslim will be held to account for any personal failures to comply with the commands and prohibitions of the shariah.


    Al-Shafii succeeded in persuading subsequent jurists that the sunnah of the Prophet should be treated as the second root of Islamic jurisprudence and a source co-equal with the Qur'an. It is generally accepted among Muslims not only that the Prophet was a perfect human being and thus worthy of emulation, but also that he enjoyed divine inspiration and thus could make no error in matters of religion or shariah law. As noted, challenges to the authenticity of the hadith literature on which the understanding of the Prophet’s sunnah rested generated a science of hadith criticism to weed out unsound or dubious accounts. In addition, methodologies were worked out to reconcile seeming contradictions and inconsistencies in different hadith and between hadith and verses of the Qur'an. As in the case of the Qur'an, reading the hadith literature without a grasp of how orthodox Islamic scholarship interprets the legal implications of the hadith and the relevant jurisprudence can lead to erroneous conclusions.


    Most Sunni Muslims have taken the view that the hadith assembled in certain classic collections, such as those of al-Bukhari and Muslim, which date from the latter part of the third century AH, should be regarded as genuine, while members of the other sects rely on their own hadith collections, which include many hadith accounts that conflict with those in other collections and support their respective sectarian legal positions. Challenges to the authenticity of the hadith, which have repeatedly arisen in various forms over the history of Islam, have important implications for the shariah. Since the hadith literature is very extensive (classical collections contain more than four thousand reports) and covers a much wider range of topics than the legal verses in the Qur'an, it has supplied the Islamic rationale for a major part of shariah law, which would forfeit its Islamic legitimacy if the hadith literature were discredited.


    Comparisons of the rules of the classical fiqh. In detail the rules of the various Sunni schools are often different enough to affect the outcome of a legal dispute. On the average legal question, the degree of doctrinal difference between a given Sunni school and a Shia school is often not much greater. Notwithstanding the different approaches that Sunni and Shia fiqh purport to have to the sources of law, aside from their differences regarding who should rule the Muslim community, one finds few major divergencies except on some points of religious ritual and worship, certain rules of marriage and divorce, and the laws of inheritance.


    Another factor mandating change from the old shari'ah-based system of law was the international political setting. The rulers of Muslim states in the nineteenth and twentieth centuries were obliged to deal with a historical reality that was vastly different from what had been contemplated in early shariah theory. The shariah was originally conceived as a law whose application would be coextensive with religious affiliation. The world was to be converted to Islam, and there would result one community of believers with a common political allegiance and a common obligation to follow the shariah. This conception did not envisage the appearance of obstacles in the way of the realization of this ideal, such as the fragmentation of the Muslim community into separate and mutually hostile political units, the development of national identities and the rise of modern nationalism, the failure of large non-Muslim communities within the Muslim world to convert, and the need to deal with non- Muslim countries possessed of greater economic and military resources.


    European powers also objected to the inferior legal status accorded to non-Muslims under the shariah and exploited this as a pretext for political intervention.

  • Summary: 

    An excerpt from Colonel Ojukwu’s Ahiara Declaration of 1969 may make [b][/b]clear what lay behind the attempt to create an independent Biafra:

    "[b]Our struggle has far-reaching significance. It is the latest recrudescence in our time of the age-old struggle of the black man for his full stature as man. We are the latest victims of a wicked collusion between the three traditional scourges of the black men - racism, Arab-muslim expansionism and white economic imperialism.

    The Biafran struggle is, on another plane, a resistance to the Arab-Muslim expansionism which has menaced and ravaged the African continent for twelve centuries....

    "Our Biafran ancestors remained immune from the Islamic contagion. From the middle years of the last century Christianity was established in our land. In this way we came to be a predominantly Christian people. We came to stand out as a non-Muslim island in a raging Islamic sea. Throughout the period of the ill-fated Nigerian experiment, the Muslims hoped to infiltrate Biafra by peaceful means and quiet propaganda, but failed. Then the late Ahmadu Bello, the Sardauna of Sokoto tried, by political and economic blackmail and terrorism, to convert Biafrans settled in Northern Nigeria to Islam. His hope was that these Biafrans of dispersion would then carry Islam to Biafra, and by so doing give the religion political control of the area. The crises which agitated the so-called independent Nigeria from 1962 gave these aggressive proselytizers the chance to try converting us by force.

    "It is now evident why the fanatic Arab-Muslim states like Algeria, Egypt and the Sudan have come out openly and massively to support and aid Nigeria in her present war of genocide against us. These states see militant Arabism as a powerful instrument for attaining power in the world. Biafra is one of the few African states untainted by Islam.

    Therefore, to militant Arabism, Biafra is a stumbling block to their plan for controlling the whole continent. This control is fast becoming manifest in the Organization of African Unity.

  • Summary: 

    During the Biafra War of 1967-1969, which was triggered by a massacre by Muslims of Christians, the entire Western world stood by and allowed the Muslims of the North to slaughter the Christian, mainly Ibo, south. These Muslims were aided by outside Muslims, including Egyptian pilots who strafed and bombed Ibo villages, killing tens of thousands — without any opposition, anti-aircraft fire, anything.

    The war was brought on by the Jihad against the Christian Ibo and other Christian peoples of southern Nigeria by the Hausa and Fulani Muslims of the north (Islam itself was spread most recently in the 1804 Jihad declared by Othman Dan Fodio), and by the desperate attempt of the Ibo (Igbo) people to free themselves from Muslim aggression. Tens of thousands of civilians were murdered — by the Egyptian pilots who repeatedly bombed and strafed them.

    Great Britain, France, the United States, all of Europe, did nothing to help the Christians. Col. Ojukwu, in his Ahiara Declaration (for the full text, google “Jihad Watch” and “Posted by Hugh” and “Ahiara Declaration”), said that the Biafrans were fighting off a “Jihad” that was being waged against them — and the word was not being used figuratively.

  • Summary: 

    Muslims often complain of "misconceptions" about their religion, yet few seem to know all that much about the true history of Islam and its founder, Muhammad.  As a result, the biggest misconceptions about Islam are often those propagated by Muslims themselves. Here, we refute the contemporary mythology of Muhammad by referring to the earliest and most reliable Muslim historians, who based their writings on those who actually knew their revered prophet. The historical compilations of Ibn Ishaq (compiled by Ibn Hisham), al-Tabari, Bukhari and Sahih Muslim are greatly respected in the Muslim academic community as a priceless source of biographical information and the details of Islam's origin and rise to power.  These writings also provide the context for the Quran. 

  • Summary: 
    Muslims are adamant in asserting that the Quran is the final Testament of Allah However,the historical reliability of the qur'an  has been challenged by both archeological& manuscript evidence.manuscript,documentary and archaeological evidence all fail to confirm many of the claims of the Muslims
    Let's examine some of the external documentary sources and modern archaeology
  • Summary: 

    In this paper, we will discuss a contentious theory on the Muslim qibla, or the direction of prayer, of the first mosques in the earliest period of Islamic history. A small, defiant, and largely discredited group of Orientalists have argued that the early mosques were not oriented toward Makkah, but somewhere in northern Arabia or even Jerusalem, a theory that challenges the Muslim belief that the earliest mosques were directed toward the Kʿabah. The notion that early mosques were oriented toward northern Arabia/Jerusalem insidiously suggests the possibilities that the earliest Muslims did not pray toward Makkah and that the Islamic traditon of a qibla facing Kʿabah was a later development, hidden from history by some sort of a conspiracy. The divisive appeal behind such a theory is rather obvious when we consider that it has been chiefly propagated by Western scholars such as Patricia Crone and Michael Cook. Dutifully parroting this theory is Joseph Smith, an assiduous Christian missionary whose anti-Islamic propaganda is largely restricted to the internet.

  • Summary: 

    These are the main issues I found with Islam.  If you want to understand the real problems I found, start here.


    Dialogues and discussions I had after leaving Islam.  Some thoughts


    These are not why I left Islam.  They are reflections after leaving Islam.  Keep in mind that even if I was completely wrong about every single one of these, it would not make me come back to Islam.  As a Secular Humanist, I find these to be troubling issues we find and they seem to show that Allah is not the intelligent supreme being that sent us a beautiful wise religion but rather a 7th century invention with barbaric rules and orders that matched that early era but do not belong in today’s world.


    Sometimes history is not what it seems

  • Summary: 

    In this article we intend to supplement the following excellent discussion of Q. 9:5 by our dear brother Silas: 

    Our purpose is to examine Q. 9:5 and 29 in light of the testimony of Muslim sources in order to see whether these texts refer to defensive jihad, e.g. fighting only those who attack and oppress Muslims. Or do these texts actually command Muslims to attack and/or subjugate the disbelievers in the context of offensive military warfare for the purpose of expanding Islam politically and geographically.

    The Passage

  • Summary: 

    Why do politicians and other religious illiterates intone the vacuous mantra that Islam is a ‘religion of peace’every time there is an atrocity like the Manchester bombing, last week? 9/11 should have stopped such nonsense in its tracks sixteen years ago. But no, they continue to inform us that Islamic terrorism has nothing whatever to do with ‘peaceful’ Islam.

  • Summary: 

    The problem faced by the orthodox religious authorities in the Muslim world, however, is very similar to that which confronted the Catholic Church in the 16th century: escaped genies are tricky things to get back into bottles. The same impulse that prompted Luther to affirm the primacy of scripture over Catholic doctrine has also long been at work in Islam. As far back as the 13th century, a scholar based in Damascus by the name of Ibn Taymiyya proposed that the surest way to know God’s purpose was to study the practices of the first three generations of Muslims: the “forebears”, or “Salafs”. Reports of what Muhammad and his earliest followers had done, so he argued, should always trump subsequent tradition. Like Luther, Ibn Taymiyya was condemned as a heretic; but he also, again like Luther, blazed a momentous trail.

    Salafism today is probably the fastest-growing Islamic movement in the world. The interpretation that Isis applies to Muslim scripture may be exceptional for its savagery – but not for its literalism. Islamic State, in its conceit that it has trampled down the weeds and briars of tradition and penetrated to the truth of God’s dictates, is recognisably Salafist. When Islamic State fighters smash the statues of pagan gods, they are following the example of the Prophet; when they proclaim themselves the shock troops of a would-be global empire, they are following the example of the warriors of the original caliphate; when they execute enemy combatants, and impose discriminatory taxes on Christians, and take the women of defeated opponents as slaves, they are doing nothing that the first Muslims did not glory in.

  • Summary: 

    But what Holland at no point mentioned was why he had not gone to film in another city which – mistakenly or otherwise – is far more important in Islam: Mecca. The reason is that Holland is not a Muslim and so is not only unable to film in Mecca but also is not allowed to go there.


    ‘The British Muslim community will not allow Channel 4 to distort our faith and our history.’

    Is that a threat? It doesn’t seem a very moderate way of responding to an interesting programme. He concludes:

    ‘The Ramadhan Foundation calls on Channel 4 to apologise for this programme, withdraw it from online viewing and also order an immediate inquiry into why this was allowed to be broadcast. How many Muslims Scholars, community leaders were given a copy of this programme before transmission? Whether historic facts in relation to Islam were verified by the presenter and who his sources were.’

    Gosh! Did Channel 4 know that they had to pass their programmes by ‘community leaders’? Who will censor programmes for the rest of us?

  • Summary: 

    Muhammad’s intelligence service eventually rivaled that of Byzantium and Persia, especially when it came to political information. He reportedly spent hours devising tactical and political stratagems, and once remarked that “all war is cunning,” reminding modern analysts of Sun Tzu’s dictum, “all war is deception.” In his thinking and application of force Muhammad was a combination of Karl von Clause­witz and Niccolo Machiavelli, for he always employed force in the service of political goals. An astute grand strategist, he used non­mili­tary methods (alliance building, politi­cal assassination, bribery, religious appeals, mercy, and calculated butchery) to strengthen his long-term position, sometimes even at the expense of short-term military considerations.

    Muhammad’s belief in Islam and his own role as the “Messenger of God” revolutionized Arabian warfare and resulted in the creation of the ancient world’s first army motivated by a coherent system of ideological belief. The ideology of holy war (jihad) and martyrdom (shahada) for the faith was transmitted to the West during the wars between Muslims and Christians in Spain and France, where it changed traditional Christian pacifistic thinking on war, brought into being a coterie of Christian warrior saints, and provided the Catho­lic Church with its ideological justification for the Crusades. Ideology—whether religious or secular—has remained a primary component of military ventures ever since.

  • Summary: 

    With so much of the world focused on ISIS these days, a group which uses and is absolutely dependent on the Qur'an and their prophet Muhammad for their authority, it is important to look at just how authoritative they both are historically.

  • Summary: 

    Gibson's book:  examines many geographical issues in the Qur'n. In the final section of his book he comes to the city of Mecca which is mentioned once in Skra 48. Qur'nic commentators have traditionally linked the location of Bekka (or “the place of the one who weeps much”) in Skra 3:96 with Mecca as well. (Pickthal 3:96, note) Added to this, there are numerous references in the Qur'n to the sacred place, the Ka’ba, and the house; terms which are universally associated with Mecca today. Nevertheless, the Qur'n itself does not tell us in so many words that the Ka’ba was located in Mecca. So in this section we will see to what extent historical documents support this commonly held view.


    So what have we learned from this page? While we have presented no conclusive evidence, we have tried to demonstrate that there are some discrepancies between the ancient descriptions of Mecca and what archeology and historians have learned about the current location of Mecca. Keep these things in the back of your mind as we move on to discuss the pilgrimages in Arabia in the page and see what conclusions Gibson comes to.

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