RUTHFULLY YOURS

The newest issue of ISIS’ English-language Rumiyah magazine released today encourages old-fashioned theft and looting to help fund the Islamic State, with target suggestions including an armored truck full of cash or an electronics superstore.

The article declares that the wealth of kafir, or disbelievers, is “halal,” so Muslims should “take it” — as long as they remit one-fifth to the caliphate.

The article cites a hadith to show “the clear permissibility of spilling their blood and taking their wealth until they accept Islam… all kuffar who are not under the contract of dhimmah are enemies from whom ghanimah [booty] is taken.”

The writer argues that aside from istijarah, or a safe passage covenant, and the jizyah tax, “the only relationship the Muslim has to the kuffar is that of the sword, i.e. physically waging jihad against them. And any attack on the kuffar, including that which is financial, is jihad. In this regard, any wealth taken from the kuffar through deception or defeat is considered ghanimah.”

“Whether the financial damage is on an individual kafir or the cause of perpetual loss to a business, the Muslim in Dar al-Kufr [land of disbelievers] has the opportunity to follow this blessed sunnah, striking terror by stalking the kuffar and causing them economic harm. There should be no misunderstanding about the excellence of this deed, as taking this wealth is in accordance with the command of Allah.”

Of this stolen wealth, ISIS directs, 20 percent “should be set aside and given to the Khalifah or to an official representative of the Khalifah for those who are able.”

But “whoever kills a kafir – for which he has proof of his killing him” gets to keep all the loot. Or, specifically, “whatever the kafir possesses at the time and place he is killed.”

“This includes his clothing, jewelry, all kinds of weapons, gold, silver, currencies, as well as the vehicle he was using, and so forth,” ISIS adds.

And there’s another loophole: “The one who kills a kafir on a dark street or in an alleyway, while no one else is around, does not need evidence of his kill in order to take the salab [personal belongings].”

Last month, when Marine Le Pen refused to put on a headscarf for a meeting with Lebanon’s “Grand Mufti,” a friend of mine, whom I’ll call Dave, commended her for it on Facebook. Dave, as it happens, is a Manhattan liberal who voted for Hillary Clinton, despises Donald Trump, and thinks Le Pen is a fascist. But he’s also a gay man who’s very clear-eyed about the danger of Islam, especially to gay people, and who is angry at the left, both in the U.S. and Europe, for appeasing the Religion of Peace. And so he gave Le Pen a thumbs-up for her gutsy action.

Since Dave’s own friends list consists almost exclusively of other big-city liberal types, he was immediately savaged for his post on Le Pen. One of them wrote that just because Muslim women decide to cover their hair or body doesn’t mean they’re oppressed, and added that Le Pen, by refusing to wear a headscarf, wasn’t standing up for women but simply “trying to spread hate” towards Islam. Another of Dave’s friends agreed: Le Pen “didn’t behave properly.” So did another: “This woman is not a feminist, she is a fa[s]cist.” Several more comments were along the same lines. Many of Dave’s friends were livid at him for even daring to compliment Le Pen and criticize Islam.

In response to his friends’ complaints, Dave tried to play the gay-rights card, explaining to them that if they accepted the Muslim rule that women need to don a veil to meet a mufti or enter a mosque, they also had to accept the Muslim requirement that gay people – people such as himself – be stoned to death. Plainly, Dave expected that this argument would win the day with his oh-so-liberal, oh-so-gay-friendly friends. But it didn’t. On the contrary, their responses made it clear that they’d fully accepted the current progressive pecking order among officially recognized oppressed groups: gays (especially affluent gay American males such as Dave) are at the bottom of the ladder; Muslims are at the very top. Which means that when gays criticize Islam, a decent progressive is supposed to scream “Islamophobe”; but when Muslims drop gays to their deaths off the roofs of buildings, one is expected to look away and change the topic.

Of course, plenty of gays don’t share Dave’s critical attitude toward Islam. They’ve bought into the idea that they and Muslims are fellow members of the oppression brigade. Either they’re unaware that sharia law prescribes execution for gays and that a large majority of Western Muslims are totally okay with that, or they’ve allowed themselves to be convinced that Muslims today don’t care any more about Islamic law than most Christians or Jews do about Leviticus. Or, even more worrisome, they’ve worked out some Orwellian way of knowing the truth while at the same time not knowing it. So it is that we end up seeing grotesquely absurd pictures of gay people waving banners that decry Islamophobia or that declare gay solidarity with Palestine. CONTINUE AT SITE

It is hard to explain why Bashar Assad used nerve gas — probably Sarin — in the town of Khan Sheikhoun in Syria’s northern Idlib province. On the surface, at least, it would seem to be a totally counterproductive and reckless move likely to anger the Europeans, the Americans, and even his patrons the Russians. Then why would he do it?

It was a surprise, coming as it did immediately after U.S. Ambassador Nikki Haley announced that “regime change” in Syria was no longer a priority and the U.S. focus would be on ISIS. This was a major change from the Obama administration and should have reassured Assad that he could hang on as ruler of Syria. But some pundits saw the U.S. policy shift as a perverse incentive for Assad, making it possible for him to believe he could use highly lethal chemical weapons without fear of retaliation. The Sarin would thus be a test of whether the new policy was real. To some degree, the announcement by the British prime minister that the UK had no retaliatory plans despite the attack might seem to be evidence for this argument.

It is a considerable stretch, though, to think Assad would use chemical weapons to test an American policy shift, particularly because this particular shift would have helped Assad and the Alawite minority cut a final deal that preserved their domination. It is doubtful that is the explanation.

The more likely truth is that Assad was deeply afraid that the U.S. policy shift was part of a secret deal with the Russians, one that he had to head off.

In 2014, after the first documented government use of chemicals against the Syrian population, Russia and the United States struck a deal for the removal and liquidation of Assad’s Sarin and other chemical stocks. Part of the importance of the deal lay in the fact that it was negotiated directly between Russia’s foreign minister and America’s secretary of state, making Russia and the United States the high-level guarantors of Assad’s compliance. There was not much compliance, actually — UN Secretary General Ban Ki Moon said chemical stocks remained and 5 of 12 chemical plants were still operating months after the disposal was supposed to have occurred. But regardless of what they knew (and regardless of Assad’s use of chlorine gas), the deal was considered a success until Khan Sheikhoun. This first use of Sarin since the agreement poses a direct challenge to both countries, but especially to Russia.

If Facebook insists on the rules of censorship, it should at the very least administer those rules in a fair way. Facebook, however, does not even pretend that it administers its censorship in any way that approximates fairness.

Posts critical of Chancellor Merkel’s migrant policies, for example, can be categorized as “Islamophobia”, and are often found to violate “Community Standards”, while incitement to actual violence and the murder of Jews and Israelis by Palestinian Arabs is generally considered as conforming to Facebook’s “Community Standards”.

Notwithstanding the lawsuits, Facebook’s bias is so strong that it recently restored Palestinian Arab terrorist group Fatah’s Facebook page, which incites hatred and violence against Jews — despite having shut it down only three days earlier. In 2016 alone, this page had a minimum of 130 posts glorifying terror and murder of Jews.

Germany has formally announced its draconian push towards censorship of social media. On March 14, Germany’s Justice Minister Heiko Maas announced the plan to formalize into law the “code of conduct”, which Germany pressed upon Facebook, Twitter and YouTube in late 2015, and which included a pledge to delete “hate speech” from their websites within 24 hours.

“This [draft law] sets out binding standards for the way operators of social networks deal with complaints and obliges them to delete criminal content,” Justice Minister Heiko Maas said in a statement announcing the planned legislation.

“Criminal” content? Statements that are deemed illegal under German law are now being conflated with statements that are merely deemed, subjectively and on the basis of entirely random complaints from social media users — who are free to abuse the code of conduct to their heart’s content — to be “hate speech”. “Hate speech” has included critiques of Chancellor Angela Merkel’s migration policies. To be in disagreement with the government’s policies is now potentially “criminal”. Social media companies, such as Facebook, are supposed to be the German government’s informers and enforcers — qualified by whom and in what way? — working at the speed of light to comply with the 24-hour rule. Rule of law, clearly, as in North Korea, Iran, Russia or any banana-republic, has no place in this system.

What is obvious is that the West concerns itself with its live citizens; we concern ourselves in glorifying our industry of death. No one here really cares about the dead: they quickly become just an excuse for more violence and more terror attacks.

When one looks at Westerners, one can only envy the hyper-morality of their self-criticism. They are forever accusing themselves of moral lapses. Sometimes they seem to have some kind of autoimmune disease whose function is to cleanse their societies.

To us, it looks as if all they really care about are hating Jews and stroking corrupt dictatorships.

Perhaps the time has come to learn from our “enemy” and first take a cold hard look at ourselves.

It is obvious that the West concerns itself with its live citizens; we concern ourselves in glorifying our industry of death.

It seems we regard our dead differently from the way the dead are regarded in the West. Here, no respect is paid to the shaheed [martyr]; he is expendable. He serves only as an excuse to hate, riot and glorify the “resistance” and the “jihad” — terrorist attacks.

Why, during the long years of our conflict in the Middle East, have we Palestinians never interested ourselves in the bodies of Palestinian terrorists killed in terrorist attacks? No one has ever shown the slightest interest in their fate. Arabs and Muslims in the Middle East often point fingers at one another, yet in reality, we respect neither the living nor the dead. No one buries the thousands of bodies of Islamists killing each other. We abandon our brothers to rot in foreign soil. There are untold number of civilians killed in Syria, Iraq and Yemen, their bodies unmourned, eaten by scavengers.

We simply use the bodies of terrorists — to call for more blood and more terrorism against civilians, and to keep the terrorism industry going. No one here really cares about the dead: they quickly become just an excuse for more violence and more terror attacks.