1

What Biden and Never-Trumpers Have Done

Yesterday, Joe Biden proclaimed the evacuation from Afghanistan an “extraordinary success” that was executed exactly the way “the mission was designed.”

Meanwhile, the Taliban celebrated this extraordinary success, also known as the Taliban’s humiliation of the most powerful military in history, in the only way tyrannical Muslims know how: through a shocking act of grotesque barbarism that makes civilized people weep—or vomit. They flew a U.S. helicopter from which was dangling a corpse.

Now, false god-serving radicals and other godless regimes that devalue human life are emboldened. And with Biden’s gift of “tens of billions of dollars’ worth” of materiel paid for by American taxpayers, the emboldened terrorists are better equipped to torture and slaughter friends of America and to enslave women and girls.

If we don’t turn our sinking ship of state around—starting now—in preparation for the 2022 midterm elections, what will our military look like in the future. Sure, we’ll have critical race propagandists; atheist chaplains; hormone-doping, cross-sex impersonators; homosexuals; and pregnant fighter pilots, but will we have a few good men?

Will young men enlist if they can’t trust the commander in chief?

Will young men enlist to defend and protect a country that they were indoctrinated to believe is a systemically and irredeemably racist country whose Founders were evil and whose Constitution should be shredded?

Will young men indoctrinated with the leftist belief that America the ugly must be reimagined and deconstructed be willing to say, “This We’ll Defend,” “Always Faithful,” “Not self, but country,” or “Aim High … Fly-Fight-Win”?

Elections have consequences. So too do the ideas driving voting decisions.

Sanctimonious Never-Trumpers like David French, Lincoln Project members, and Christianity Today writers whose flawed moral and political calculus led them to conclude that facilitating the election of a corrupt, senile recluse who supports the destruction of marriage, the legal right to slaughter the unborn at taxpayer expense through all nine months of pregnancy for any or no reason, and the mandatory indoctrination of children and government employees with critical race theory was preferable to Trump with all his acknowledged flaws.

In so doing, they are complicit in the harm that is befalling those Afghans who helped us.

They are complicit in the indoctrination of yet more American children who will be taught the destructive, disunifying view that America and white people are ugly oppressors.

They are complicit in the eradication of childhood innocence, sex-segregated bathrooms, and girls’ sports.

They are complicit in the growing toleration and even celebration of lawlessness. Biden incentivized illegal immigration that has resulted in human suffering far surpassing anything the press savaged the Trump administration for. Under Biden, police departments have been defunded, financially strapped cities permit looting, vagrancy and littering laws are flouted creating unlivable cities, and mandatory COVID restrictions are scorned by the rich and powerful.

Heeding the words of Biden’s pick to be our ambassador to Japan, Rahm-bo Emanuel, who famously said, “You never want a serious crisis to go to waste—this one, the Chinese Communist Pandemic—leftist government leaders are incrementally paving the way for a de facto social credit system akin to China’s. No vaccine? No job.

Add to that the requirement by Big Business and Big Brother Sister Sibling that employees must refer to colleagues who pretend to be the sex they aren’t by incorrect or silly pronouns and, voilà, America’s Social Credit System.

As lawmakers plunge America further into debt; as the last few coins are emptied from the pockets of Americans to fill the emptied coffers of the government; as First Amendment speech rights and religious liberty are undermined; as parental rights are stripped; and as deviant sexual obsessions grip the hearts, minds, bodies of Americans and the institutions that shape our lives, we have decisions to make. Will we accept the gift of self-government, messy as it is, and use it wisely? Or will we leave it to the foolish and spiritually blind who will greedily grip the gift and then crush it.

Listen to this article read by Laurie:

https://staging.illinoisfamily.org/wp-content/uploads/2021/08/What-Biden-and-Never-Trumpers-Have-Done.mp3





Islam—Facts or Dreams?

by Andrew C. McCarthy

In 1993 I was a seasoned federal prosecutor, but I only knew as much about Islam as the average American with a reasonably good education—which is to say, not much. Consequently, when I was assigned to lead the prosecution of a terrorist cell that had bombed the World Trade Center and was plotting an even more devastating strike—simultaneous attacks on the Lincoln and Holland Tunnels, the United Nations complex on the East River, and the FBI’s lower Manhattan headquarters—I had no trouble believing what our government was saying: that we should read nothing into the fact that all the men in this terrorist cell were Muslims; that their actions were not representative of any religion or belief system; and that to the extent they were explaining their atrocities by citing Islamic scripture, they were twisting and perverting one of the world’s great religions, a religion that encourages peace.

Unlike commentators and government press secretaries, I had to examine these claims. Prosecutors don’t get to base their cases on assertions. They have to prove things to commonsense Americans who must be satisfied about not only what happened but why it happened before they will convict people of serious crimes. And in examining the claims, I found them false.

One of the first things I learned concerned the leader of the terror cell, Omar Abdel Rahman, infamously known as the Blind Sheikh. Our government was portraying him as a wanton killer who was lying about Islam by preaching that it summoned Muslims to jihad or holy war. Far from a lunatic, however, he turned out to be a globally renowned scholar—a doctor of Islamic jurisprudence who graduated from al-Azhar University in Cairo, the seat of Sunni Islamic learning for over a millennium. His area of academic expertise was sharia—Islamic law.

I immediately began to wonder why American officials from President Bill Clinton and Attorney General Janet Reno on down, officials who had no background in Muslim doctrine and culture, believed they knew more about Islam than the Blind Sheikh. Then something else dawned on me: the Blind Sheikh was not only blind; he was beset by several other medical handicaps. That seemed relevant. After all, terrorism is hard work. Here was a man incapable of doing anything that would be useful to a terrorist organization—he couldn’t build a bomb, hijack a plane, or carry out an assassination. Yet he was the unquestioned leader of the terror cell. Was this because there was more to his interpretation of Islamic doctrine than our government was conceding?

Defendants do not have to testify at criminal trials, but they have a right to testify if they choose to—so I had to prepare for the possibility. Raised an Irish Catholic in the Bronx, I was not foolish enough to believe I could win an argument over Muslim theology with a doctor of Islamic jurisprudence. But I did think that if what we were saying as a government was true—that he was perverting Islam—then there must be two or three places where I could nail him by saying, “You told your followers X, but the doctrine clearly says Y.” So my colleagues and I pored over the Blind Sheikh’s many writings. And what we found was alarming: whenever he quoted the Koran or other sources of Islamic scripture, he quoted them accurately.

Now, you might be able to argue that he took scripture out of context or gave an incomplete account of it. In my subsequent years of studying Islam, I’ve learned that this is not a particularly persuasive argument. But even if one concedes for the purposes of discussion that it’s a colorable claim, the inconvenient fact remains: Abdel Rahman was not lying about Islam.

When he said the scriptures command that Muslims strike terror into the hearts of Islam’s enemies, the scriptures backed him up.

When he said Allah enjoined all Muslims to wage jihad until Islamic law was established throughout the world, the scriptures backed him up.

When he said Islam directed Muslims not to take Jews and Christians as their friends, the scriptures backed him up.

You could counter that there are other ways of construing the scriptures. You could contend that these exhortations to violence and hatred should be “contextualized”—i.e., that they were only meant for their time and place in the seventh century.  Again, I would caution that there are compelling arguments against this manner of interpreting Islamic scripture. The point, however, is that what you’d be arguing is an interpretation.

The fact that there are multiple ways of construing Islam hardly makes the Blind Sheikh’s literal construction wrong. The blunt fact of the matter is that, in this contest of competing interpretations, it is the jihadists who seem to be making sense because they have the words of scripture on their side—it is the others who seem to be dancing on the head of a pin. For our present purposes, however, the fact is that the Blind Sheikh’s summons to jihad was rooted in a coherent interpretation of Islamic doctrine. He was not perverting Islam—he was, if anything, shining a light on the need to reform it.

Another point, obvious but inconvenient, is that Islam is not a religion of peace. There are ways of interpreting Islam that could make it something other than a call to war. But even these benign constructions do not make it a call to peace. Verses such as “Fight those who believe not in Allah,” and “Fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem of war,” are not peaceful injunctions, no matter how one contextualizes.

Another disturbing aspect of the trial against the Blind Sheikh and his fellow jihadists was the character witnesses who testified for the defense. Most of these people were moderate, peaceful Muslim Americans who would no more commit terrorist acts than the rest of us. But when questions about Islamic doctrine would come up—“What does jihad mean?” “What is sharia?” “How might sharia apply to a certain situation?”—these moderate, peaceful Muslims explained that they were not competent to say. In other words, for the answers, you’d have to turn to Islamic scholars like the Blind Sheikh.

Now, understand: there was no doubt what the Blind Sheikh was on trial for. And there was no doubt that he was a terrorist—after all, he bragged about it. But that did not disqualify him, in the minds of these moderate, peaceful Muslims, from rendering authoritative opinions on the meaning of the core tenets of their religion. No one was saying that they would follow the Blind Sheikh into terrorism—but no one was discrediting his status either.

Although this came as a revelation to me, it should not have. After all, it is not as if Western civilization had no experience dealing with Islamic supremacism—what today we call “Islamist” ideology, the belief that sharia must govern society. Winston Churchill, for one, had encountered it as a young man serving in the British army, both in the border region between modern-day Afghanistan and Pakistan and in the Sudan—places that are still cauldrons of Islamist terror. Ever the perceptive observer, Churchill wrote:

How dreadful are the curses which Mohammedanism lays on its votaries! Besides the fanatical frenzy, which is as dangerous in a man as hydrophobia in a dog, there is this fearful fatalistic apathy. . . . Improvident habits, slovenly systems of agriculture, sluggish methods of commerce, and insecurity of property exist wherever the followers of the Prophet rule or live. A degraded sensualism deprives this life of its grace and refinement; the next of its dignity and sanctity. The fact that in Mohammedan law every woman must belong to some man as his absolute property—either as a child, a wife, or a concubine—must delay the final extinction of slavery until the faith of Islam has ceased to be a great power among men.

Habitually, I distinguish between Islam and Muslims. It is objectively important to do so, but I also have a personal reason: when I began working on national security cases, the Muslims I first encountered were not terrorists. To the contrary, they were pro-American patriots who helped us infiltrate terror cells, disrupt mass-murder plots, and gather the evidence needed to convict jihadists. We have an obligation to our national security to understand our enemies; but we also have an obligation to our principles not to convict by association—not to confound our Islamist enemies with our Muslim allies and fellow citizens. Churchill appreciated this distinction. “Individual Moslems,” he stressed, “may show splendid qualities. Thousands become the brave and loyal soldiers of the Queen.” The problem was not the people, he concluded. It was the doctrine.

What about Islamic law? On this topic, it is useful to turn to Robert Jackson, a giant figure in American law and politics—FDR’s attorney general, justice of the Supreme Court, and chief prosecutor of the war crimes trials at Nuremberg. In 1955, Justice Jackson penned the foreword to a book called Law in the Middle East. Unlike today’s government officials, Justice Jackson thought sharia was a subject worthy of close study.  And here is what he concluded:

In any broad sense, Islamic law offers the American lawyer a study in dramatic contrasts. Even casual acquaintance and superficial knowledge—all that most of us at bench or bar will be able to acquire—reveal that its striking features relative to our law are not likenesses but inconsistencies, not similarities but contrarieties. In its source, its scope and its sanctions, the law of the Middle East is the antithesis of Western law.

Contrast this with the constitution that the U.S. government helped write for post-Taliban Afghanistan, which showed no awareness of the opposition of Islamic and Western law. That constitution contains soaring tropes about human rights, yet it makes Islam the state religion and sharia a principal source of law—and under it, Muslim converts to Christianity have been subjected to capital trials for apostasy.

Sharia rejects freedom of speech as much as freedom of religion. It rejects the idea of equal rights between men and women as much as between Muslim and non-Muslim. It brooks no separation between spiritual life and civil society. It is a comprehensive framework for human life, dictating matters of government, economy, and combat, along with personal behavior such as contact between the sexes and personal hygiene. Sharia aims to rule both believers and non-believers, and it affirmatively sanctions jihad in order to do so.

Even if this is not the only construction of Islam, it is absurd to claim—as President Barack Obama did during his recent visit to a mosque in Baltimore—that it is not a mainstream interpretation. In fact, it is the mainstream interpretation in many parts of the world. Last year, Americans were horrified by the beheadings of three Western journalists by ISIS. American and European politicians could not get to microphones fast enough to insist that these decapitations had nothing to do with Islam. Yet within the same time frame, the government of Saudi Arabia beheaded eight people for various violations of sharia—the law that governs Saudi Arabia.

Three weeks before Christmas, a jihadist couple—an American citizen, the son of Pakistani immigrants, and his Pakistani wife who had been welcomed into our country on a fiancée visa—carried out a jihadist attack in San Bernardino, California, killing 14 people. Our government, as with the case in Fort Hood—where a jihadist who had infiltrated the Army killed 13 innocents, mostly fellow soldiers—resisted calling the atrocity a “terrorist attack.” Why? Our investigators are good at what they do, and our top officials may be ideological, but they are not stupid. Why is it that they can’t say two plus two equals four when Islam is involved?

The reason is simple: stubbornly unwilling to deal with the reality of Islam, our leaders have constructed an Islam of their very own. This triumph of willful blindness and political correctness over common sense was best illustrated by former British Home Secretary Jacqui Smith when she described terrorism as “anti-Islamic activity.” In other words, the savagery is not merely unrelated to Islam; it becomes, by dint of its being inconsistent with a “religion of peace,”contrary to Islam. This explains our government’s handwringing over “radicalization”: we are supposed to wonder why young Muslims spontaneously become violent radicals—as if there is no belief system involved.

This is political correctness on steroids, and it has dangerous policy implications. Consider the inability of government officials to call a mass-murder attack by Muslims a terrorist attack unless and until the police uncover evidence proving that the mass murderers have some tie to a designated terrorist group, such as ISIS or al Qaeda. It is rare for such evidence to be uncovered early in an investigation—and as a matter of fact, such evidence often does not exist. Terrorist recruits already share the same ideology as these groups: the goal of imposing sharia. All they need in order to execute terrorist attacks is paramilitary training, which is readily available in more places than just Syria.

The dangerous flipside to our government’s insistence on making up its own version of Islam is that anyone who is publicly associated with Islam must be deemed peaceful. This is how we fall into the trap of allowing the Muslim Brotherhood, the world’s most influential Islamic supremacist organization, to infiltrate policy-making organs of the U.S. government, not to mention our schools, our prisons, and other institutions. The federal government, particularly under the Obama administration, acknowledges the Brotherhood as an Islamic organization—notwithstanding the ham-handed attempt by the intelligence community a few years back to rebrand it as “largely secular”—thereby giving it a clean bill of health. This despite the fact that Hamas is the Brotherhood’s Palestinian branch, that the Brotherhood has a long history of terrorist violence, and that major Brotherhood figures have gone on to play leading roles in terrorist organizations such as al Qaeda.

To quote Churchill again:  “Facts are better than dreams.” In the real world, we must deal with the facts of Islamic supremacism, because its jihadist legions have every intention of dealing with us. But we can only defeat them if we resolve to see them for what they are.


This article was originally posted at Imprimis.hillsdale.edu, and was adapted from a speech delivered on February 24, 2016, at Hillsdale College’s Allan P. Kirby, Jr. Center for Constitutional Studies and Citizenship in Washington, D.C., as part of the AWC Family Foundation Lecture Series.

Andrew C. McCarthy is a senior fellow at the National Review Institute. A graduate of Columbia College, he received his J.D. at New York Law School. For 18 years, he was an Assistant U.S. Attorney in the Southern District of New York, and from 1993-95 he led the terrorism prosecution against Sheik Omar Abdel Rahman and 11 others in connection with the 1993 World Trade Center bombing and a plot to bomb New York City landmarks. Following the 9/11 attacks, he supervised the Justice Department’s command post near Ground Zero. He has also served as a Special Assistant to the Deputy Secretary of Defense and an adjunct professor at Fordham University’s School of Law and New York Law School. He writes widely for newspapers and journals including National Review, PJ Media, and The New Criterion, and is the author of several books, including Willful Blindness: A Memoir of the Jihad and Grand Jihad: How Islam and the Left Sabotages America.




Calling Things By Their Proper Names

Written by Stan Guthrie

Confucius once said, “The beginning of wisdom is to call things by their proper name.” When it comes to radical Islam, it’s clear that too many people have chosen foolishness over wisdom. The question is, in these dangerous times, are there enough of us willing to embrace wisdom?

Our answer will go a long way toward determining whether the West, founded upon Judeo-Christian principles, will prevail over radical Islam. For, as Louisiana Gov. Bobby Jindal said recently, “You cannot remedy a problem if you will not name it and define it.”

The Obama administration’s verbal contortions over the nature of our self-avowed enemies would be comical if they weren’t so seriously misguided. After a recent atrocity by the Islamic State (also called ISIS or ISIL), the president opined, “ISIL is not ‘Islamic.’ No religion condones the killing of innocents, and the vast majority of ISIL’s victims have been Muslim.” Following the Charlie Hebdo attacks, former Vermont Gov. Howard Dean offered this: “I think ISIS is a cult. Not an Islamic cult. I think it’s a cult.” These statements bring to mind the odd Bush administration mantra after 9/11: “Islam is a religion of peace.”

Then there’s the absurd statement by one of the current president’s spokesmen. He asserted that the Taliban—which murdered nearly 3,000 Americans on 9/11 and which saw one of its affiliates slaughter 132 schoolchildren and nine staff in Pakistan—isn’t a terrorist group. No, it’s merely an “armed insurgency.” Cut from the same cloth is the refusal by Al Jazeera’s English service to use words such as “terrorist,” “jihad,” and “Islamist” when describing Al-Qaeda and ISIS. As one executive at the network said, “One person’s terrorist is another person’s freedom fighter.”

Contrast this kind of politically correct denial with the growing realization in Europe that things must be called by their proper names. The massive march in Paris after the Charlie Hebdo massacres is one sign. Another is the willingness of growing numbers to speak up.

“Europe has tacitly accepted that from now on the freedom of satire is valid for everything but Islam,” writes Angelo Panebianco in Italy’s Corriere della Sera newspaper. “Now [Islamists] are aiming for a more ambitious objective to strike at the religious heart of the West, forcing us to accept that not even the pope is free to reflect aloud on the specificity of Christianity or that which differs from Islam.”

Czech President Miloš Zeman warns that the world faces a challenge similar to the Nazis. “We have to ask ourselves if a repeat of the Holocaust could happen,” Zemen said in a recent speech in Prague marking the 70th anniversary of the liberation of Auschwitz. “This time it would not comprise 6 million Jews, but rather members of countless faiths as well as atheists—and even Muslims. Which is why I would like to welcome the fact that moderate Arab countries recently joined in the battle against Islamic State.”

Another president, Egypt’s Abdel-Fattah el-Sissi, says it is time for a fresh start for Islam, which he avows is a tolerant religion. “The terrible terrorist attacks which we have seen and this terrible image of Muslims is what led us to think that we must stop and think and change the religious discourse,” he said, “and remove from it things that have led to violence and extremism. We need a new discourse that will be adapted to a new world and will remove some of the misconceptions.”

Removing those things won’t be easy. In an editorial, National Review acknowledges that most Muslims worldwide seek to live peacefully with their non-Muslim neighbors. But that does not end the discussion about whether Islam is a tolerant faith or ISIS killers are “true” Muslims.

The editorial notes “a large minority of Muslims—maybe hundreds of millions worldwide—who cleave to interpretations of their faith that enjoin murder, rape, torture, and cruelty as pious, even mandatory, acts. They take their diabolic faith seriously, and the result is what we saw in Paris. . . .

“Thus, there are in practical terms two Islams—a religion, if not of peace, then of peaceful accommodation, and a religion of death.”

That is so for several reasons that cannot be dismissed lightly. First, there appear to be two basic approaches to interpreting the Qur’an and how to make sense of verses that call for violence, side by side with those that call for peace and tolerance.

The older, classical school of interpretation, the one followed by the Islamists, endorses what is called the “law of abrogation.” This law, actually a hermeneutical principle, says that earlier verses in the career of Muhammad must be interpreted in light of later ones. If there is an apparent contradiction, they say the later ones must hold sway. Defending this approach, they point to verses such as 2:106: “When we cancel a message, or throw it into oblivion, we replace it with one better or one similar. Do you not know that God has power over all things?”

The problem for those who insist that “Islam is a religion of peace” is that the later verses reflect the more warlike stance of Muhammad and the Muslim community, when the movement was strong and aggressive. So the oft-cited verse, “There is no compulsion in religion” (2:256), has been abrogated in the minds of Islamists. They point to later verses, such as 9:5: “Kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush.” They say the later, more violent verses are controlling.

Of course, so-called “moderate Muslims,” such as El-Sissi, disagree. They point out that the law of abrogation implies that the Qur’an has errors, which they do not believe. It is an ongoing theological debate among Muslims worldwide.

There is a second reason we cannot dismiss the fact that there are at least two Islams around the globe. Simply put, there is no interpretative authority that all Muslims recognize. There is no “pope” or modern-day prophet to resolve all the theological disputes within Islam. Not only are there two main branches of Islam—Sunni and Shi’a—there are multiple religious leaders, each with varying levels of influence. While all Muslims revere the Qur’an and Muhammad and seek to follow the Five Pillars, they do not agree on all the particulars of the religion. Whatever you or I might think of the “true” DNA of Islam, if this global faith of 1.6 billion people is ever going to settle on a peaceful vision, it won’t be non-Muslims who talk them into it.

That’s why pronouncements from the White House or various media quarters about what constitutes “true Islam” are ludicrous. These self-appointed experts about Islam might as well declaim on whether all Christians must come under the authority of the pope.

Islam, in practical terms, is however Muslims themselves practice it—peacefully and violently. Let us pray for and encourage the former, knowing also that God is drawing many Muslims to Christ these days. But let’s also recognize that simply wishing for something doesn’t make it so.

We can start by calling things by their proper names.


This article was originally posted at the BreakPoint.org website.



 Islam in America
A Christian Response 

featuring Dr. Erwin Lutzer

May 7, 2015
CLICK HERE for Details