Archive for the ‘Muslim Brotherhood’ Category

Ultimate Victory

“3. It is also necessary because the forces hostile to Islam intend to declare – in fact,have already declared – a psychological war against the Muslims to make them lose hope for a better tomorrow and faith in a brighter future. Furious campaigns have flared, motivated by fevered hearts, led by hired pens and subjugated spokesmen that condemn, blemish and distort all that is Islamic, accusing the preachers of Islam and the offspring of the Islamic arousal of extremism and violence sometimes, terrorism at other times, and fundamentalism time and again. Detractors named the movement for an integrated Islam “Political Islam” because it called for beliefs to be in league with the shari‘ah [Islamic Law], and religion to be in league with the state. IN FACT, TRUE ISLAM IS ESSENTIALLY POLITICAL.” (Caps, BIP)

Ultimate Victory

This guide reveals how to successfully start an MSA on campus.

MSA National Guide

The Project

Posted: May 3, 2015 in Muslim Brotherhood, The Project

This is the Muslim Brother’s Project in both Arabic and English.

The Project

This is the Arabic and English text of the Explanatory Memorandum on the General Strategic Goal for the Group in North America.

For those interested in the Islamic Center, the term the MB use for structure which houses the masjid, see section 17. Explanatory Memorandum

This is a section from Sayyid Qutb’s commentary In the Shade of the Qur’ an. Specifically, this quote is from Volume 8 covering AQuran4t Tawbah 9 which is the last or second to last Surah in the Qur’ an. This Surah is Medinan and is extraordinarily important because it provides what Qutb calls final rulings concerning how the Islamic state is to interact with non-Islamic nations.

Provisional rulings refer to the Qur’ an’s Meccan texts. Final rulings refer to the Qur’ an’s Medinan texts. In this commentary Qutb contrasts the provisional and final rulings, how they work and why provisional rulings are not really abrogated when abrogated. For Qutb this is one aspect of jihad which is to be used to remove all obstacles which stand in the way of the people freely hearing da’ wah or the call to Islam. Quran3

In America today, Imams and Muslims bombard anyone in American society who will listen with the peaceful ayats located in the Qur’ an. What so Americans do not know or understand is that Islam in America presently is in its Meccan phase so naturally, Muslims will speak Meccan publicly. Often, our attempts to explain the dangers of Islam (the only radical Muslim is the one who does not follow the Qur’ an) are rebutted with (1) the claim that Islam is peaceful and can coexist with other religions and (2) Meccan ayats as evidence.

Of course, we the knowledgeable realize this is taqiyya, nevertheless, one of the greatest obstacles we must overcome is the unfathomable deep of ignorance of this subject in America. Many believe that Islamic apologists are telling the truth. Seriously, why would a religion lie? That is another story. Nevertheless, Qutb does an outstanding job explaining how Islam is to use these provisional ayats when the historical environment demands.


The Final and Provisional Rulings

In the light of this excellent exposition we can understand the reasoning behind  the final rulings outlined in this sūrah. These include the termination of treaties with idolaters, except for the ones with treaties specifying a term of expiry, provided that  they had not violated their treaties or collaborated with others against Islam. Others who had open-ended treaties, or with no treaties, or who had violated the terms of their treaties are given a period of four months grace, during which they are safe.

Al-Tawbah (The Repentance) | PROLOGUE 20

When this grace period was over, they were to be taken and killed wherever they happened to be found. They could not move in safety. We can also understand the rulings about fighting the people of earlier revelations who had deviated from the true divine religion until they are humbled and agreed to pay the submission tax. We understand the final rulings concerning jihād against the hypocrites, together with the unbelievers, and being harsh to them, unwilling to pray for their dead or stand over their graves. All these rulings amend earlier, provisional ones given before the revelation of the present sūrah. We believe that this amendment is now clear. We cannot speak here in detail about these final rulings, or even about the provisional ones, or about other topics addressed in this sūrah. All this will come in for detailed discussion as we comment on the Qur’ānic text. However, we need to clarify that those provisional rulings have not been abrogated in the sense that they can no longer be implemented in any situation the Muslim community finds itself in. The fact is that the practical situation faced by the Muslim community in different circumstances, places and times may determine, through absolute scholarly effort and discretion, which ruling is most suited to a particular situation, time and place. However, sight must not be lost of the final rulings to which the community should revert whenever it is able to implement them, as was the case at the time when this sūrah was revealed. These rulings were subsequently implemented during the Islamic conquests, in the treatment of both unbelievers and the people of earlier revelations. Some defeatist elements are overwhelmed by the pressures resulting from the desperate situation of present-day Muslims, who have nothing of Islam other than its
name, and from the wicked attack by the Orientalists on the concept of jihād. Hence they try to find excuses by relying on provisional rulings and ignoring the true basis of the Islamic approach that moves forward to liberate mankind from servitude to other human beings, so that they can worship God alone. Its aim is to destroy tyrannical forces and regimes which force people to submit to a rule different from that of God, and apply a law other than His own. Such defeatists quote verses like: “If they incline to peace, then incline you to it as well, and place your trust in God.” (8: 61) “As for such [of the unbelievers] who do not fight against you on account of your faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity.” (60:8) “Fight for the cause of God those who wage war against you, but do not commit aggression. Indeed, God does not love aggressors.” (2: 190) “Say: ‘People of earlier revelations! Let us come to an agreement which is equitable between you and us: that we shall worship none but God, that we shall associate no partners with Him, and that we shall not take one another for lords beside God.’ And if they turn away, then say: ‘Bear witness that we have surrendered ourselves to God.’” (3: 64)

Al-Tawbah (The Repentance) | PROLOGUE 21

They go on to say that Islam, then, does not fight anyone other than those who fight against the people in the land of Islam, within its area, or those who threaten it from outside. They further cite the fact that the Prophet signed the peace treaty with the idolaters at al- Ĥudaybiyah, and prior to that he had a treaty with the Jews and idolaters in Madinah. This defeatist logic means that Islam has nothing to do with the rest of mankind. It does not, or should not, care what deities they worship, or if one group of people are made lords over others, as long as it is safe within its own territory. This smacks of disrespect for Islam and God Almighty, resulting from a
feeling of utter defeat. What is worse, when these people feel unable to change the miserable conditions of today’s Muslims, or face up to international forces hostile to Islam, they do not see that their weakness is the result of their moving away from Islam. On the contrary, they persistently try to attribute their own weakness and defeat to Islam, the noble faith God has laid down for mankind.
The texts to which they resort are provisional ones, addressing a particular situation. The state of affairs they addressed may happen again. In such conditions, the provisional rulings may be applied because the Muslim community lives a similar situation to the one they addressed the first time. But this does not mean that these are the ultimate rulings, and the approach they follow is the final one Islam provides. What it means is that the Muslim community needs to persist in trying to improve its situation, removing any impediments standing in its way, until it can apply the final rulings given in this last sūrah. Needless to say, these addressed a situation entirely different from that addressed by the provisional ones. . .”

In the Shade of Qur’ an, Vol. 8, Sayyid Qutb, pages 24-27

If you are interested in reading Volume 8 it is posted here:

Muslim Brotherhood Launches Own U.S. Political Party


 Posted 04/01/2014 07:03 PM ET

Islamofascism: With an eye toward the 2016 election, the radical Muslim Brotherhood has built the framework for a political party in America that seeks to turn Muslims into an Islamist voting bloc.

‘Muslim voters have the potential to be swing voters in 2016,” said Nihad Awad in launching the benign-sounding U.S. Council of Muslim Organizations, whose membership reads like a Who’s Who of Brotherhood front groups.

“We are aiming to bring more participation from the Muslim community.”

USCMO also aims to elect Islamists in Washington, with the ultimate objective of “institutionalizing policies” favorable to Islamists — that is, Shariah law.

This development bears careful monitoring in light of the U.S. Brotherhood’s recently exposed goal to wage a “civilization jihad” against America that explicitly calls for infiltrating the U.S. political system and “destroying (it) from within.”

The subversive plan was spelled out in hundreds of pages of founding archives that the FBI confiscated from a Brotherhood leader’s home in the Washington suburbs after 9/11.

Translated from Arabic, the secret documents listed a number of Brotherhood front organizations — some of which just happen to make up the newly formed USCMO.

Front and center is the Washington-based Council on American-Islamic Relations, the catalyst behind this Trojan horse jihadist political party.

CAIR is linked in federal criminal court documents to the terrorist group Hamas, the Brotherhood’s Palestinian branch. CAIR’s chief Awad, who announced the USCMO at the National Press Club, is so radioactive, the FBI refuses to do outreach with him and his so-called Muslim-rights group until it can “resolve whether there continues to be a connection between its executives and Hamas.”

Equally troubling is the Muslim American Society, another founding member of the USCMO. MAS was formed as “the overt arm of the Muslim Brotherhood in the United States,” a 2007 Justice Department court filing states. A 2011 MAS press release praised Osama bin Laden as “a visionary who believed in an Islamic state in Afghanistan.”

The list of bad actors doesn’t end there. The chairman of America’s new Islamist party is none other than Oussama Jammal, who once headed the notorious Bridgeview Mosque in Chicago.

One of that mosque’s leaders was arrested and jailed for funneling millions to Hamas. And one of its most honored guests was bin Laden’s spiritual mentor, the late Palestinian cleric Abdullah Azzam. Some of Azzam’s relatives are Bridgeview members.

“The walls were covered with Hamas posters and recruiting literature showing masked gunmen brandishing automatic weapons. . . . You could see daggers plunged into Jewish hearts wrapped up in American flags,” said Steve Emerson, describing the mosque in his book “American Jihad.” “They even had a library filled with terrorist videos.”

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As many of you might already know the ICNA put out an educational pamphlet which presents some very interesting thoughts about jihad. The original communique focused on the fact the article quoted Al Hasan al-Banna (MB) and the purpose of jihad.

The two above facts are significant. But I believe that what is not mentioned in the communique is of greater importance because ISNA provides the readers with an official corporate definition of jihad and it radically different from their public stance. It is buried in footnote 113:

“Footnote 113: The word Allah used in Arabic is: wa Jaahada Fee Sabeelillah – meaning: made Jihad in the path of Allah. It is incorrect to translate the word Jihad to mean strive/striving because Jihad is a legal terminology with a specific meaning, and that is, fighting in the path of Allah and the struggle therein. Translating the word Jihad to mean ‘Striving’ is misleading as it gives a meaning different to the intending meaning in the verse. Unfortunately, this error has become a common practice amongst the translators, so let them be careful from falling into such errors.”

So, jihad does not mean to strive which is the public position of every Islamic group. Instead, it is a legal term with a fixed meaning which is to fight in the path of Allah which always refers to physical warfare. Keep this definition in mind as you read what else is said of jihad.

“Overemphasizing certain conspicuous works, even to the point of going against the Sunnah: Some people become fixated on a certain type of work to the point where Satan can incite them on account of it to go against the Sunnah or to violate Islamic law. Take jihad for instance, since some of our young people today have become very interested in it. No doubt it is a great act of devotion. The Prophet (peace be upon him) said: “There are one hundred levels in Paradise that Allah has prepared for those who engage in jihad for the cause of Allah. The distance between any two levels is like the distance between the sky and the Earth.”111 He also said that the pinnacle of Islam is jihad in the way of Allah.112 Allah makes jihad the greatest of works when he says: “Do you consider the giving of drink to the pilgrims or the maintenance of the Sacred Mosque equal to the service of those who believe in Allah and the Last Day and strive113 with might and main in the cause of Allah? They are not equal in the sight of Allah; and Allah guides not those who do wrong. Those who believe and emigrate and strive with might and main in Allah’s cause with their wealth and their lives have the highest rank in the sight of Allah. They are the people who shall achieve success. Their Lord gives them glad tidings of mercy from Himself, of His good pleasure, and of Gardens for them wherein are delights that endure. They will dwell therein forever. Verily with Allah is a great reward.” [Sûrah al-Tawbah: 19-22]. Page 170

“The Islamic movement is a universal organization that reaches out to encompass the workers in the Islamic field all over the world. This outreach is a precondition for success in conveying purely and clearly the Islamic message in ways relevant to the needs of the present time. This outreach is designed to call people to Islam, strengthen their belief in it, and organize them to work and to wage jihad in its cause.” Page 191

“b) Preparatory: Identifying good and reliable cadre to bear the burden of initiating and sustaining jihad. This is a period of building wisdom among the leaders and military discipline among the recruits. At this stage no one will be admitted to the movement except those willing to carry out their responsibilities in full obedience.” page 196

“Psychological independence. There has been much discussion about the -feeling of isolation- that Syed Qutb called for when he said, “There should be a group that takes the lead and proceeds alone in the middle of the ignorance found everywhere on this earth. This group should be in this environment but isolated from it, and should not be of this environment, though it should communicate with it.” The concept of isolation referred to here by Syed Qutb is distinct from the nihilist or rejectionist isolation of many non-Muslim groups. Muslims are isolationist in the sense of psychological independence, based on the manner and behavior, and of their feelings. This is what the Prophet (s) called when he warned: “Do not be a follower who says, I am with the people right or wrong. But maintain disciplined behavior, so when people do good, you should too and when they do evil, you should avoid it.” Effective work, movement, and Da’awah are not possible if one is physically isolated and out of contact with people, because one must be sensitive to their differences and tailor one’s approach accordingly. These people who are committed to Islam as individuals but reject the duties of work in a movement must be approached in one way. Some people are open enemies of Allah and his Messenger (s), both as individuals and as members and leaders of non-believing groups. Other people are proud of being Muslims but do not live in accordance with its rules. These people, who represent the majority of Muslims today, cannot be equated with those who deny non-believers. Each group must be addressed distinctly and with the personal knowledge that comes from communication. The message of the callers to Islam should be adapted to the closeness or distance of the potential audience, to their acceptance or rejection of the message, and to their friendship or enmity. Some of them need awareness, education, and guidance, while others, as a last resort in self-defense need the sword. This flexibility requires the callers to Islam to remain in contact with all elements of society. This relationship should aim at affecting the others positively, while avoiding a negative effect on oneself, and at purifying their lives while avoiding contamination of one’s own. The Prophet (s) said: “The patience of one of you (in jihad) is better than (worshipping) Allah for 60 years.” Page 198

“Our predecessors in faith heard the call to Allah, so they believed, and we pray that Allah
will make this faith beloved to us as it was to them because this love of Allah and Islam is
our faith. Our faith is our greatest strength and our most powerful tool; it is also the source
of the second most powerful instrument of the Islamic movement, which is jihad. The
companions of the Prophet (s) knew that Islam prevails only through the sacrifice of self
and wealth in jihad, and they were right.” Page 201

“There is the Work of Struggle (Jihad)
It would be aimed at liberating Muslim land, fighting the forces that oppose the Islamic Call
and the Muslim Nation, and preserving the freedom of the Muslim will and the independence of the Muslim decision.” Page 210

“The Holy Qur’an forbade that all of the Muslims at the Prophet’s time should go to the field
of jihad – and what a holy field it was! – And neglect another field that was no less sacred than the field of jihad, and might even have been more sacred at some times because it paved the way for it and reminded Muslims of it and warned them against neglecting it: it is the field of learning their religion well.” Page 211

“In Surah Al-Tawbah [Repentance], which denounced those who held back from jihad and promised severest punishment for those who dragged their feet on the way to the battlefield, Allah the Almighty says “Nor should the believers all go forth together. If a contingent from every expedition remained behind, they could devote themselves to studies in religion and admonish their people when they return to them, so that they (may learn) to guard themselves” [122]. . . “This is a strong call for specialization and for distribution of forces among the fields that need them.” Page 211

“To state it simply, prayer must exist, for without it Islam can not stand. The Prophet, upon
whom be peace, said, “The head of the matter is Islam, its pillar is the prayer, and the top
of its hump is jihad in the way of Allah.” It was the first act of worship that was made
obligatory by Allah.” Page 214

“By means of these two prohibitions, which concern men, Islam’s aim is to achieve certain
noble educational and moral objectives. Since it is the role of jihad (striving) and strength, Islam must safeguard the manly qualities of men from any show of weakness, passivity, and lethargy. Allah has made the physique of the man different from that of the woman, and it does not befit a man to wear clothes made of fine material or to adorn his body with costly ornaments.” Page 308

PDF: Tarbiyah Guide Stage 1

ISNA Redefines ‘Sharia’ for Western Consumption

Instead of using the U.S. as a model for reform in Islam, Islamists view Islam as a model for reform in the U.S.
By Ryan Mauro

Thu, May 30, 2013

Screenshot of ISNA's article about how to talk about Sharia in the May/June issue of Horizons magazine.Screenshot of ISNA’s article about how to talk about Sharia in the May/June issue of Horizons magazine.

The latest issue of the Islamic Horizons magazine of the Islamic Society of North America, a U.S. Muslim Brotherhood entity, has an article with an interesting message: The U.S could learn from Islamic law if it weren’t for the “Islamophobes” bashing Sharia.

The theme of the article is that “Islamophobes” are twisting the meaning of Sharia, and it is up to Muslim-Americans to set the record straight. In a game of semantics reminiscent of the campaign to get the media to stop using the word “Islamist” and the “My Jihad” campaign, the Islamic Society of North America (ISNA) is now turning to the words “Sharia” and “fiqh.”

The article argues that critics are actually talking about siyasa, or Islamic administration. Sharia is “divine” and fiqh is Islamic legal rulings. Yet what the article doesn’t explain is that Siyasa is fiqh and fiqh is part of Sharia.

Once readers are told that these are threeCover of the May/June 2013 Issue of Islamic Horizons MagazineCover of the May/June 2013 Issue of Islamic Horizons Magazine separate things, they are open to their redefining. Most importantly, fiqh is framed as a system of jurisprudence superior to the West. This fits into the theme of ISNA’s parent group, the Muslim Brotherhood, that Islam is not just a faith but an alternative civilization.

Hassan al-Banna, the founder of the Brotherhood, once said, “It is the nature of Islam to dominate, not to be dominated, to impose its law on all nations and to extend its power to the entire planet.”

ISNA’s magazine first argues that fiqh is not a theocratic “system of governance” because “unlike our Christian cousins, Muslims never merged ‘church’ and state.”

The article even blames the failures of Sharia-based governance on Western influence:

“The governments of most Muslim-majority countries follow the western nation-state model that centralizes all lawmaking power with the state. Unfortunately, when these states legislate selected fiqh rules (misleadingly labeled ‘Sharia’), they effectively act as theocracies because they use state power to declare and enforce ‘Sharia’ with little or no recognition of fiqh pluralism.”

In other words, Muslim theocracies exist because they were too Western.

As for “fiqh pluralism,” according to respected authorities on Sharia, this is referring to the fact that there are four Sunni schools of thought, each having their own divisions—but all of these disagreements are over details within the Sharia framework.

Reliance of the Traveler, an authoritative book on Islamic law endorsed by the top Sunni theological institution and the International Institute of Islamic Thought (a U.S. Muslim Brotherhood entity) states, “The four Sunni schools of Islamic law, Hanafi, Maliki, Shafi’I, and Hanbali, are identical in approximately 75 percent of their legal conclusions.”

The Encyclopedia Brittanica explains that after these schools of jurisprudence were formed by the year 1258, “All subsequent generations of jurists were considered bound to … the unquestioned acceptance of their great predecessors as authoritative and could, at most, issue legal opinions drawn from established precedents.”

After ISNA’s article misleadingly compartmentalizing Sharia, fiqh and siyasa, the overall package of Islamic law is presented as something that could actually improve America as it becomes more diverse. Here are two quotes from the article:

“Rather than being a threat to American rule of law, Islamic legal theory could provide valuable insight into how to honor multiplicity without giving up individual values and identities, or unity of the whole.”

“When it comes to dealing with diversity, America could learn a lot from Islamic law, if only it could stop painting it as something that it is not.”

This message isn’t new for ISNA, it’s only that now it’s being said more delicately. ISNA’s Secretary-General from 1994 to 2006, Sayyid Syeed, was recorded in 2006 saying, “Our job is to change the Constitution of America.” That’s not the language of someone who is talking solely about spirituality and morals.

Muzammil Siddiqi is one of ISNA’s founders and was its President from 1997 to 2000. He remains listed as a member at large of the Board of Directors. In 1996, he said that Muslims “should participate in the [democratic] system to safeguard our interest and try to bring gradual change for the right cause … We must not forget that Allah’s rules have to be established in all lands, and all our efforts should lead to that direction.”

If you are thinking that these “rules” may be referring to an inner spiritual struggle against sin, consider what else Siddiqi’s said (in 2001):

“The criminal law of the Sharia is not practiced here and it is not even required for Muslims to practice the criminal law in a non-Islamic state … Once more people accept Islam, insha’allah, this will lead to the implementation of Sharia in all areas.”

The last part of this statement confirms the fact that the siyasa and fiqh are components of Sharia. The ISNA magazine’s claim that they are separate is debunked by ISNA’s own leadership.

It is often assumed that such deceptive word-play is not approved of by Islamist doctrine. Yet, here’s what the Reliance of the Traveler ruled regarding that matter:

“[I]t is permissible to lie if attaining the goal is permissible … and obligatory to lie if the goal is obligatory.”

“…One should compare the bad consequences entailed by lying to those entailed by telling the truth, and if the consequences of telling the truth are more damaging, one is entitled to lie…”

The core belief of the Muslim Brotherhood and other Islamists is that their faith is a political doctrine for an alternative civilization. It is Allah’s guide to prosperity and the key to any civilization’s success is to follow it.

When ISNA says that America would benefit from Sharia/Islamic law, it is recommending compliance with this political doctrine. American Islamists tout this recommendation as a sign of patriotism because, in their mind, compliance with Sharia is good for America.

Instead of using the U.S. as a model for reform in Islam, ISNA’s article views Islam as a model for reform in the U.S.

Ryan Mauro is the’s National Security Analyst, a fellow with the Clarion Project and is frequently interviewed on Fox News.


Posted: January 14, 2013 in Kill!, Muslim Brotherhood, Yusuf al-Qaradawi (MB)

Yusuf Qaradawi reveals that if Allah tells  a Muslim to kill he must:

“No scholar of Islam or even average Muslim would ever say such words.  If you believe that Muhammad is the messenger of Allah, then you must obey him—for he does not command except that which is good.  So, even if he tells you to kill, you must— … The story about our prophet Musa [Moses], when al-Khidr killed the boy and Musa said “you killed and you did!” But then he [Khidr] revealed why he killed the boy, and why he punctured the boat.  So we cannot distort the facts in order to please the people.  Let the people be satisfied with the Truth [Sharia teachings], not the false.”

Interestingly, Allah has done just that!

And when the forbidden months have passed, kill the idolaters wherever you find them and take them prisoners, and beleaguer them, and lie in wait for them at every place of ambush. But if they repent and observe Prayer and pay the Zakat, then leave their way free. Surely, Allah is Most Forgiving, Merciful. (At-Taubah 9:5)

[9:5] پس جب حرمت والے مہینے گزر جائیں تو جہاں بھی تم (عہدشکن) مشرکوں کو پاؤ تو اُن سے لڑو اور انہیں پکڑو اور ان کا محاصرہ کرو اور ہر کمین گاہ پر اُن کی گھات میں بیٹھو۔ پس اگر وہ توبہ کریں اور نماز قائم کریں اور زکوٰۃ ادا کریں تو ان کی راہ چھوڑ دو۔ یقیناً اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔


CAIR is whinning once again. The PDF is a letter CAIR sent in support of other groups who are claiming racism. Two things are interesting. First Islam is not a race therefore, there is no racism. Second, Islam has at one time or another tried to eliminate each group CAIR now claims to be brothers with.

CAIR’s letter to Senator Leahy

CAIR is also demanding action due to an advertisement in a NYC subway. The advertisement reads, “In any war between the civilized man  and the savage support the civilized man. Support Israel. Defeat Jihad.” If CAIR is so worried about Islam’s image then I would suggest they ought to be preaching to Muslims to stop acting like savages.


This report is released a day before the Senate will hold hearings on hate crimes. The report is centered on Oak Creek massacre which left seven Sikhs dead. CAIR is hypocritically using the Sihks in an attempt to influence and encourage American politicians to implement blasphemy laws to protect Islamic lies.

CAIR disingenuously states, “This report is dedicated to the memory of the six people who were murdered during the massacre in Oak Creek, Wis: Bhai Seeta Singh, Bhai Parkash Singh, Bhai Ranjit Singh, Satwant Singh Kaleka, Subegh Singh, and Parmjit Kaur Toor.”

Additionally, CAIR continues its attempt to redefine Islam as a “minority” and therefore, any criticism is racist. They state, “‘Anti-Muslim Rhetoric Must Carry the Same Stigma as Bias Directed at Many Other Minorities. In Same Hate, New Target, a report on Islamophobia in the United States released in 2011 by CAIR and the University of California, Berkeley’s Center for Race and Gender, interviewees’often cited their observation that there is a general societal acceptance of derogatory commentary about Islam.” This remains true. While even biased speech must always remain legally protected, such speech should have no place in mainstream discourse. No serious public official or candidate for public office would meet with an anti-Semite or white supremacist. Similarly they would not make statements encouraging such ideologies.”

Thirteen Days in Ramadan 2012

This clip is shows a rally for the supposedly moderate Muslim Brotherhood. The speaker is Egyptian cleric Safwat Higazi who is launching the campaign for the MB presidential candidate Muhammad Mursi. The cleric’s speaking is chilling. This is the group Obama’s administration and the courts are codling to.  While the Marxist-in-Chief continues to deplete our military both of funds and good personal those who are the recipients of the so-called Arab Spring are preparing for war.

Zeid al-Naman, an MB, explains in this transcript a short history of the MB in America. What is extraordinary about this transcript is that Zeid mentions the importance of the MSA and MB weapons training.

Ikhwan In America

This short document is undated. The document is an MB document which provides the five phases of conquest in America. Notice phase four.


Phase One:  Discreet and secret establishment of leadership.

Phase Two:  Phase of gradual appearance on the public scene and exercising and utilizing various public activities. [The Brotherhood has] greatly succeeded in implementing this stage. It also succeeded in achieving a great deal of its important goals, such as infiltrating various sectors of the Government.Phase ThreeEscalation phase, prior to conflict and confrontation with the rulers, through utilizing mass media. Currently in progress.

Phase FourOpen public confrontation with the Government through exercising the political pressure approach. It is aggressively implementing the above-mentioned approach.  Training on the use of weapons domestically and overseas in anticipation of zero-hour. It has noticeable activities in this regard.

Phase Five: Seizing power to establish their Islamic Nation under which all parties and Islamic groups are united.