Islamophobia: Thought Crime of the Totalitarian Future by Robert Spencer
By Robert Spencer
In 1989, the Ayatollah Khomeni, ruler of Islamic Iran issued a fatwa calling on all Muslims around the world to homicide the novelist Salman Rushdie for insulting the Prophet Muhammad and Islam. Rushdie’s crime? Blasphemy or “Islamophobia,” because it has end up identified. for the reason that then we've seen around the globe violent Muslim protests over cartoons, blasphemy legislation in Europe, prosecutions of outstanding competitors of Islamic terror like Oriana Fallaci and Geert Wilders, and the demonization of brave rivals of Islamic imperialism and terror within the West. David Horowitz and Robert Spencer describe the origins of the notice “Islamophobia” as a coinage of the Muslim Brotherhood and express how the Brotherhood introduced a crusade, via ginning up “Islamophobia” as a hate crime, to stigmatize point out of such matters as radical Islam’s violence opposed to girls and homicide of homosexuals, and the consistent incitement of many imams to terrorism. The authors make the case that “Islamophobia” is a dagger geared toward the guts of loose speech and in addition on the middle of our nationwide protection.
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Additional info for Islamophobia: Thought Crime of the Totalitarian Future
I describe how these developments impacted local religious life and thought through local luminaries such as Shaykh Daud Al-Fatani, Shaykh Ahmad Al-Fatani and Haji Sulong. The methodologies and contributions of present-day reformist revivalist movements are also described. Introduction This chapter describes the Indic, Thai and Islamic influences in the history of Thailand’s southern Malay provinces. In the first half of this chapter that deals with Indic and Islamic influences prior to 1785, I reveal Indic influences to have preceding Islamic ones by over a millennium.
114–188, 2009b, 2010). 3 Location of palace in Kruset in relation to modern-day Pattani and Cabetigo Source: Bougas (1990) consolidation, and the bureaucratisation of administration were pursued throughout Siam. This has been described as Chulalongkorn’s policy of “internal colonialism” (Wan Kadir Che Man, 1990a, p. 7), through which he attempted to avoid being colonised by either Britain or France. On March 10, 1909 Chulalongkorn signed the Anglo-Siamese Treaty which ceded Kelantan, Terengganu, Perlis and parts of Kedah to the United Kingdom.
He traveled widely—both east and west of Sumatra—which explains his fluency in Persian, Malay and Arabic. His travels took him to Ayutthaya where there was a sizable Persian community who referred to their city as Shahr-i Nav (Pr. 3 The theosophical doctrines that Hamzah Fansuri established (or perhaps continued) in Sumatra became a major focal point of religious teaching and writing in Aceh. These doctrines were rigorously opposed by Nur al-Din Muhammad bin Ali b. Hasanji al-Hamid al-Shafi`i al-Ashari al-‘Aydarusi al-Raniri, a second important personality who I argue was also produced by this circulating Islam.