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Iran and Daesh Lite in North America By Rachel Ehrenfeld

Recent mass demonstrations in Iran, and the government’s violent crackdown has been met with a deafening silence by Muslim “civil rights” organizations in the U.S. and Canada. Why have they refrained from supporting the Iranian people’s uprising to overthrow the oppressive mullahs? After all, the same organizations have vocally and financially supported the mass demonstrations in the Middle East and North Africa that erupted in December 2010 and led to the rise of Egypt’s short-lived Muslim Brotherhood government and caused turmoil and destabilized these regions.

American and Canadian Muslim organizations such as the Council on American-Islamic Relations (CAIR) in the U.S. and Canada, the Muslim Student Association (MSA) in the U.S. and Canada, the Islamic Society of North America (ISNA) (including its Canadian branch), share the similar agenda and boards and serve as umbrellas to many smaller associations and community-based groups. Their charities aim to expand the implementation of their agenda, and a few of them have been identified as unindicted co-conspirator in Islamist terrorist financing trials in the U.S. Their common mission: dedication to “da’wah” (proselytization), building “an Islamic way of life in North America[, and] commitment to Islam as a total way of life” by practicing sharia (Islamic law). This desire to impose any version of Islam on society to establish global Islamic theocracy via political activism, has been accurately described by Prof. Clive Kessler as “political Islam” or “ISIS/Daesh lite.”

Political Islam has been successfully enforced by the mullahs in Iran since the 1979 Islamic revolution. Over the years, they have increased their efforts to enforce and spread political Islam everywhere. Their efforts did not stop with Shite groups; rather, they extended especially to Sunni Muslim Brotherhood offshoots such as Hamas, Islamic Jihad, and al-Qaeda. Not surprisingly, the first foreign trip of Egypt’s now deposed Muslim Brother president, Mohammed Morsi, was to visit Iran’s Supreme Leader Ayatollah Ali Khamenei. But Egypt’s Muslim Brotherhood’s short-lived government (June 2012-July 2013) has failed because the Egyptian people rejected its oppression early on.

The ousting of the M.B. government was followed with banning its activities in Egypt and later in Bahrain, Saudi Arabia, the United Arab Emirates, and Syria. But by then, the global Brotherhood’s movement has been well entrenched in the West, where their activities are not limited and often encouraged. The leaders of the Islamist movement have doubled their efforts to spread and whenever possible, to enforce political Islam on Muslims and infidels alike.

Muslim White Supremacist Said His Murder Victims Disrespected Islam By Tyler O’Neil

Only in Florida. A white supremacist man converted to Islam and confessed to killing two of his roommates, who were also white supremacists. A third roommate (and again, white supremacist), who was away during the killings, was also arrested for homemade explosives.

Tampa police arrested 18-year-old Devon Arthurs Friday night, after the young man brought them to the bodies of two men he confessed to killing that very evening, Fox 13 News reported. The Miami Herald reported that Arthurs told police he killed his roommates “because they disrespected his new-found Muslim faith.” As he was arrested, Arthurs made several references to “Allah Mohammed.”

Around 5:30 p.m., Arthurs came into the Green Planet Smoke Shop near his apartment, wielding a gun and announcing that he had killed two people. He reportedly said he was upset “due to America bombing his Muslim countries.” He also warned employees not to leave the store, but the shop’s manager was able to break away and call the police.

“He came in there with a gun, never faced it at [the employees],” manager Fadi Soufan told Fox 13 News. Arthurs started “telling them the world’s corrupt, crazy stuff like that, and that he just shot someone.”

Police officers came and took Arthurs into custody, but then he told them where to find the bodies. He also reportedly added, “I had to do it. This wouldn’t have to happen if your country didn’t bomb my country.” Officers identified the victims as 22-year-old Jeremy Himmelman and 18-year-old Andrew Oneschuk. Investigators reported that all three of the men lived in an apartment together.

In a press release, the Tampa Police Department announced that “due to concerns about possible explosives, the Tampa Police bomb squad and the Tampa Fire Rescue Hazmat team worked through the night to ensure that it was safe to enter the condominium.”

Arthurs was booked into the jail early Saturday, and faces first-degree murder and kidnapping charges.

But the story gets crazier. On Sunday afternoon, police arrested a fourth roommate, Brandon Russell, whom Arthurs also identified as a white supremacist. According to Arthurs, this man had participated in neo-Nazi chat rooms where he “threatened to kill people and bomb infrastructure,” according to the FBI report.

Inside Russell’s bedroom, police found a framed photograph of Timothy McVeigh, the convicted and executed bomber responsible for attacking the Alfred P. Murrah Federal Building in Oklahoma City on April 16, 1995. They also found Nazi and white supremacist propaganda, and radiation sources — thorium and americium. CONTINUE AT SITE

Philippines Declares Martial Law on Southern Island Move on Mindanao follows battle between government troops and militants from Islamic State-linked rebel group By Jake Maxwell Watts

MANILA—Philippine President Rodrigo Duterte declared martial law in the southern island of Mindanao following fighting between the army and an Islamic State-linked militant group.

The declaration, in effect for 60 days, follows a battle between government troops and militants from the armed rebel Maute group, which took place in a small southern city on Tuesday.

Fighters from the group clashed with the country’s police and army after gunmen seized several buildings in Marawi, including the city jail and a hospital, subsequently setting them on fire and parading the black Islamic State flag through the city streets.

Martial law marks an escalation in a longstanding battle between authorities in the Philippines and several heavily armed Islamist groups in the southern provinces, whose jungle strongholds and deep community links in predominantly Muslim areas have made them hard to defeat despite years of efforts.

In a separate incident in Marawi on Tuesday, police and army units exchanged fire with gunmen while seeking to serve an arrest warrant on Isnilon Hapilon, a militant seen as a senior leader of the Abu Sayyaf Group, another Islamist organization that has declared allegiance to Islamic State.

Presidential spokesman Ernesto Abella said during a news briefing in Moscow, where Mr. Duterte is in the middle of a four-day official visit, that the martial law was possible “on the grounds of existence of rebellion because of what is happening in Mindanao.” He didn’t give details about what conditions martial law would include.

The declaration is likely to be controversial in the Philippines, where martial law is remembered by many for its adoption by former dictator Ferdinand Marcos, who was ousted by popular revolt in 1986 after a 21-year rule. Mr. Duterte floated the idea of martial law several times in the past, mostly in the context of justifying additional powers for police to continue a bloody antinarcotics campaign. CONTINUE AT SITE

Inside the Secret World of Ex-Muslims Even in America, these ‘apostates’ must meet in private. By Andy Ngo

In April, a defiant group of self-identified “apostates” convened in downtown Portland to revel in the joys of brew culture, bacon burgers, and atheism. Nine ex-Muslims from several states in the region gathered for a local meeting of the Ex-Muslims of North America.

EXMNA is a nonprofit that provides support to individuals who have left Islam. Some of its members have faced disownership and death threats from family members for renouncing their religion.

Chapter gatherings across the United States and Canada are closed-group meetings for safety reasons. Individuals who wish to join the organization go through a screening process to authenticate their identities, explained Sarah Haider, who co-founded EXMNA in 2013. “Unfortunately, it is not paranoia that requires us to be careful,” Haider said. “In the Muslim world, we are openly persecuted and regularly meet grisly ends. In the Western world we are safer, but even here open meetings can be a big risk.”

In traditional interpretations of Islam, apostasy — the act of leaving one’s religion — is punishable by death or imprisonment. Across the globe, apostasy from Islam remains a capital offense in 13 Muslim-majority countries.

Haider, who immigrated from Pakistan as a child, said that the unique experiences of ex-Muslims often leave them beyond the reach of typical secular or atheist support groups. “We have specific needs in terms of security and privacy,” Haider said. “Some ex-Muslims have more to fear from their local Muslim communities and families than others, so EXMNA provides a space for those who do not feel safe attending any public event.”

Sarah Haider is scheduled to speak at Portland State University on May 26. “Yazid” (not his real name), a PSU alumnus, organized the local chapter meeting. He explained that a pub setting was intentional. “It’s actually symbolic,” he said. “A bar represents all the things that were haram [forbidden] to us when we were Muslim.”

The vast majority of Muslims view the consumption of alcohol or pork as deeply haram. In Saudi Arabia, where Yazid is from, drinking or producing alcohol is punishable with fines, lashings, and imprisonment.

Underneath the laughter and lighthearted chatter of the evening laid a somber reality: Each person, though a freethinker, had a religious identity or family to return to at the end of the night.

“Shadi” is a 39-year-old immigrant from Egypt. He became an atheist about a year ago, but his wife only recently found out. “She begs me to pretend to pray in front of the children,” he said with a mournful look.

This was the first time he had seen so many ex-Muslims together, as it was for nearly everyone at the event.

“Amina” is a 27-year-old graduate student from East Africa. She held on to her boyfriend’s arm while they ate a slice of banana cream pie. “I haven’t told my family about him yet,” she said with an uneasy smile. Amina’s green-eyed American boyfriend spoke with a soft southern drawl. He stands in stark contrast to the type of man her family expects her to marry, she lamented.

Across all schools of jurisprudence in both Shiite and Sunni Islam, marriage between a Muslim woman and non-Muslim male is prohibited. Muslim men are permitted to marry non-Muslim women, but their children are traditionally assigned their father’s faith.

Trump’s ‘Principled Realism’ Is Not Very Realistic about Islam The principal fiction in the president’s speech in Saudi Arabia was the claim that we share ‘common values’ with the sharia society. By Andrew C. McCarthy

So for what exactly is the “extreme vetting” going to vet?

That was the question I could not shake from my mind while listening to President Trump’s speech in Saudi Arabia on Sunday to dozens of Sunni Islamic leaders and a global television audience.

There were certainly some positives in the president’s rhetoric. Trump did not cite American policy or “arrogance” as a contributory cause of jihadist savagery, as President Obama was wont to do. He was less delusional about the splendor of Islam than were Obama and President George W. Bush. Gone were absurd inflations of Islam’s historical achievements and place in the American fabric; gone were allusions to the “religion of peace and love.” In their place was an acknowledgment that Islam is besieged by a “crisis” of terror that is engulfing the world, a crisis that is ideological in nature and that only Muslims themselves can solve.

All true. Nevertheless, the theme that came through the speech is that terrorism is something that happens to Islam, rather than something that happens because of Islam. That is simply not the case, even though it is true, as Trump asserted, that the vast majority of those killed by Muslim terrorists are themselves Muslims.

There is thus a good deal that is not real about “Principled Realism,” Trump’s name for what he heralds as a new American strategy — “new approaches informed by experience and judgment,” a “discarding” of strategies “that have not worked.”

The principal fiction in “principled realism” is that we share “common values” with Sunni Arab sharia societies. That is problematic because these purported “common values” — in conjunction with “shared interests” — are said to be the roots of Trump’s approach.

The president stressed that during his first overseas trip as president, he would be “visiting many of the holiest places in the three Abrahamic faiths.” The irony was palpable, at least to some of us. Trump is not visiting the holiest places of Islam.

Yes, upon departing Saudi Arabia, he headed to Israel where he prayed at the Western Wall in Jerusalem. In the offing is a jaunt to Rome, to the Vatican for an audience with Pope Francis. But for all the treacle about “why I chose to make my first foreign visit a trip to the heart of the Muslim world, to the nation [Saudi Arabia] that serves as custodian of the two holiest sites in the Islamic faith,” Trump sidestepped the fact that he is not welcome in those two sites, Mecca and Medina.

Why? Because the president is a non-Muslim. Non-Muslims are not allowed to step their infidel feet in Islam’s sacred cities.

That iteration of Islamic intolerance is squarely based on scripture — see, e.g., the Koran’s Sura 9:28: “Oh you who believe! Truly the idolaters are unclean, so let them not, after this year, approach the sacred mosque” — a verse that specifically relates to the Grand Mosque in Mecca (Makkah), and has been extended by Islamic scholars to Medina. That is why Trump’s House of Saud hosts enforce a ban on entry by non-Muslims to both cities.

I say that this ban is just one “iteration of Islamic intolerance” for two reasons.

First, there are many other iterations. Scripturally based Islamic doctrine systematically discriminates against non-Muslims in many particulars, and against women in many others. Since Trump’s “principled realism” is said to be rooted in “common values,” it might be worth a gander at the guidance Trump’s State Department provides to Americans pondering a trip to the kingdom:

Criminal Penalties: You are subject to local laws. If you violate local laws, even unknowingly, you may be expelled, arrested, imprisoned, subject to physical punishments, or even executed. Penalties for the import, manufacture, possession, and consumption of alcohol or illegal drugs in Saudi Arabia are severe. Convicted offenders can expect long jail sentences, heavy fines, public floggings, and/or deportation. The penalty for drug trafficking is death . . .

Faith-Based Travelers: Islam is the official religion of the country and pervades all aspects of life in Saudi Arabia.

Saudi authorities do not permit criticism of Islam, religious figures, or the royal family.

The government prohibits the public practice of religions other than Islam. Non-Muslims suspected of violating these restrictions have been jailed. Church services in private homes have been raided, and participants have been jailed.

Muslims who do not adhere to the strict interpretations of Islam prevalent in much of Saudi Arabia frequently encounter societal discrimination and constraints on worship.

Public display of non-Islamic religious articles, such as crosses and Bibles, is not permitted.

[And, of course . . .] Non-Muslims are forbidden to travel to Makkah (Mecca) and Medina, the cities where two of Islam’s holiest mosques are located . . .

LGBTI Travelers: Same-sex sexual relations, even when they are consensual, are criminalized in Saudi Arabia. Violations of Saudi laws governing perceived expressions of, or support for, same sex sexual relations, including on social media, may be subject to severe punishment. Potential penalties include fines, jail time, or death.

The State Department guidance suggests that readers consult the International Religious Freedom Report produced in 2015 by State’s Bureau of Democracy, Human Rights and Labor. It relates the brutal punishments meted out by some Islamic countries — not jihadist organizations, but governments in Muslim-majority countries — for blasphemy and apostasy. The paragraph on the Kingdom is worth reading:

Europe: Muslim Atrocities against Women? So What! by Uzay Bulut

These examples are merely a sampling of what is becoming commonplace across Europe. In the name of human rights, inclusion, diversity and equality, “enlightened” activists and judicial authorities are apologizing for and excusing Muslim criminals for behavior that would not be tolerated from anyone else — and should not be tolerated.

Do these judges work for Islamic sharia courts or for secular European courts?

These court rulings are an open call to Muslim men in Europe to rape women, children, anyone they like. Those cultures in which women and children as are viewed as property deserve no respect, and certainly not preferential treatment.

It happened again last week. Two Turkish nationals in Schwerin, Germany were arrested for raping a 13-year-old girl after forcing themselves into her home.

Schwerin, Germany (Image source: Getty Images)

Recently, a judge in Germany acquitted a Turkish drug dealer of raping one of his customers last August. He had forced himself on her for four hours and left her incapacitated for weeks. He told the judge that in the culture from where he came, what she “had experienced as rape” might be considered merely “wild sex”.

What “culture” is this?

According to the Turkish women’s rights organization “We Will Stop the Murders of Women,” which publishes monthly reports, in March of this year alone, 35 women were killed; 14 others were exposed to sexual violence, and 63 children were molested. Many children, the report said, had been sexually abused for years, and often attempted suicide.

The report also stated that the murder of women in Turkey — 63% percent of which is committed by husbands, boyfriends, fathers, brothers or sons — is spurred more than half the time by women; it is supposedly their fault: they actually wanted to make decisions about their lives, such as getting a divorce, before they were murdered.

Worse, nearly a third of those are classified by authorities as “suspicious murders,” perpetrated by “unknown assailants.”

Torturing women to death is also increasingly widespread, as well as killing young children along with their mothers. One case involved a man who slit the throats of his ex-wife and their five-year-old daughter.

ISIS urges jihadis to imitate Times Square car ramming incident By Lisa Daftari

Opportunistic jihadis have posted messages urging supporters to carry out vehicular attacks similar to Thursday’s Times Square car crash even as law enforcement officials confirmed that the incident had no connection to terrorism. http://www.foreigndesknews.com/world/middle-east/isis-urges-jihadis-imitate-times-square-car-ramming-incident/

Pro-Islamic State jihadis shared images and messages such as, “Soon, the vehicle attacks will be witnessed on your streets, by Allah’s permission,” in an attempt to lure so-called ‘lone wolf’ attackers to carry out same-style attacks but in the name of the Islamic State.

Richard Rojas,26, from Bronx, NY, was arraigned Friday on charges of second-degree murder, 20 counts of attempted murder and five counts of aggravated vehicular homicide following Thursday’s car crash, which killed an 18-year-old woman.

The terror group has even been using relevant hashtags such as #NewYork #Times_Square and #USA in their propaganda posts.

Jihadis posted an image of a large truck with “We will continue to terrorize you and ruin your lives,” on the Telegram messaging app, urging ‘believers’ to give up this ‘temporary life’ and earn everlasting reward in paradise.

“O Muwahhid (believer), Indeed it is a single soul and a single paradise, so sell it to Allah and purchase Jannah (afterlife). Sell what is temporary for what is lasting, for how blessed a transaction is that transaction! Blessed would be the seller and blessed be the buyer!”

After finding challenges in asking would-be jihadis to travel from around the world, particularly the West, to the Caliphate, the Islamic State began a campaign of encouraging Western sympathizers to launch local attacks in their hometowns by using everyday objects as weapons, such as kitchen knives, axes and cars, to ram into large crowds.

ISIS has claimed car ramming attacks in Nice, Berlin, London and Ohio State University, when Somali student Abdul Razak Ali Artan drove his car into a group of pedestrians on a sidewalk and subsequently exited his car and started stabbing those nearby with a knife.

Earlier this week, ISIS released a video featuring an American jihadi calling for ‘lone-wolf’ attacks in the U.S.

“Liberate yourself from hellfire by killing a kafir (non-believer),” a jihadi identified by his pseudonym, Abu Hamza al-Amriki, said.

The group has also published several articles and infographics in recent months urging supporters to carry out vehicular attacks, advising them to target places with heavy pedestrian traffic such as New York, to maximize the impact of attacks.

The British broadcaster brave enough to discuss Islamic violence Douglas Murray

Last night Channel 4 broadcast a deep and seriously important programme. ‘Isis: The Origins of Violence’ was written and presented by the historian Tom Holland and can be viewed (by British viewers) here.

Five years ago, to coincide with his book ‘In The Shadow of the Sword’ about the early years of Islam, Holland presented a documentary for Channel 4 titled ‘Islam: The Untold Story’. That was something of a landmark in UK television. For while there had previously been some heated and angry studio discussions about Islam and plenty of fawningly hagiographic programmes about the religion’s founder presented by his apologists, here was a grown-up and scholarly treatment which looked at the issue as though there weren’t blasphemy police around every corner.

Sadly, part of the reception of that programme, and numerous events in the years since have kept such displays of scholarly truthfulness nearly as much of a rarity since as they were before. Which is one reason why Tom Holland deserves even more praise for returning to the subject of his earlier documentary.
And not just returning to it, but – in ‘Isis: The Origins of Violence’ – returning to the hardest part of that subject. In a nutshell he posed the question ‘Why do Isis, and groups like Isis, do what they do?’ And he answers this with the only honest answer anybody interested in truth could possibly come back with – which is that although they may be inspired by many things, their most important inspiration is a version of Islam whose roots can be traced to the origins of the religion, its foundational texts and the behaviour of Mohammed.

Holland did not spare the viewer. Travelling from the scene of the devastating Isis attacks in Paris, to Iraqi towns decimated by the group, via Istanbul and an interview with a Salafi leader in Jordan, Holland showed the depth as well as complexity of the question and answer. The most moving sequence of all came in the Iraqi town of Sinjar which was levelled by Isis and whose mainly Yezidi population either fled, were sold as sex slaves or (as in the case of the town’s old women who could not be sold) massacred. In a profoundly moving sequence, picking his way up a demolished street, on the lookout for explosives amid the rubble, Holland speaks to camera. What he said needs thinking about:

‘There are things in the past that are like unexploded bombs that just lie in wait in the rubble, and then something happens to trigger them. And there are clearly verses in the Koran and stories that are told about Mohammed that are very like mines waiting to go off – Improvised Explosive Devices. And they can lie there maybe for centuries and then something happens to trigger them and you get this.’

The documentary will doubtless have many detractors from the many people – non-Muslim as well as Muslim – who want to cover over those IEDs. Holland’s documentary profoundly and carefully reveals why this is such a terrible mistake, and why from London and Paris to Istanbul and Mosul, the effects of failing to be honest in our assessment of the past has such serious repercussions for our present and future.

Dilbert’s Perspective on the Muslim Invasion By Eileen F. Toplansky

In 1963, President Kennedy spoke to members of the Association of American Editorial Cartoonists. Kennedy asserted that “what makes editorial cartooning such a wonder” is the ability to “entertain and instruct us … and … place in one picture a story and a message and do it with impact and conviction and humor and passion – all that … makes [editorial cartoonists] the most exceptional commentators on the American scene.”

According to Randall P. Harrison, “there are a handful of basic techniques which the cartoonist manipulates to create a symbolic world of make-believe.” The first process, known as leveling, is when “the cartoonist radically ‘levels’ what we usually see in our perceptual field thus creating a cartoon which is 2-dimensional rather than 3-dimensional.” Then there is “sharpening,” where “some items drop out so that the remaining items gather in importance.” Thus, “[a]s a cartoon body shrinks, the head expands. As wrinkles and minor features drop out, the expressive features of eyes, mouth and brows (features that move and are therefore the most informative in the human face) become more prominent.” And, finally, “the cartoonist assimilates through exaggeration and interpolation so that the fantasy, while still make-believe, ‘makes sense’ for the reader.”

But the true art of the cartoon figure is centered on the “thought balloon and the speech balloon.”

This is why Dilbert’s creator, Scott Adams, is a refreshing rebuke to those who cannot abide common sense and logic. James Delingpole explains how the latest Dilbert strip is “causing liberal heads to explode.” Concerning global warming, Adams “invites a climate scientist to explain the risk of climate change to the company.” The expert (in a white coat, of course) patiently explains how scientists “put that data into dozens of different climate models and ignore the ones that look wrong[.]” And “then [the scientists] take that output and run it through long-term economic models of the sort that have never been right.” Dilbert innocently asks, “What if I don’t trust the economic models” and is instantly reproached with “[w]ho hired the science denier?”

At his own blog, Adams asks, “[I]f scientists can make climate prediction models that are reliable (or so they tell us), why can’t they do the same with Muslim immigration predictions?” Thus:

Predicting the average temperature on Earth ten years from now is hard. There are too many variables. But predicting the outcome of immigration policies probably involves far fewer variables. All we need to do is look at other countries that experienced lots of Muslim immigration and subtract out the countries that reversed the trend with military force[.]

A good immigration prediction model would find the ‘tipping point’ where the percentage of Islamic population nearly guarantees the entire country will become Muslim in the long run. Is that 10% or 65%? I have no idea.

Suppose I said to you that 20% Islamic population will guarantee that eventually – perhaps in a hundred years or more – the country will have a dominant Islamic culture, with all that implies for women and the LGBTQ community.

France: The Ideology of Islamic Victimization by Yves Mamou

They are not the victims of any racist system — it does not exist — but they are the victims of an ideology of victimization, which claims that they are discriminated against because of race and religion.

Victimization is an excuse offered by the state, by most politicians (right and left) and by the mainstream media.

To avoid confrontation, all the politicians from the mainstream political parties and all mainstream media are going along with the myth of victimization. The problem is that this is only fueling more violence, more terrorism and more fantasies of victimization.

French sociological research seems to have no new books, articles or ideas about French Muslim radicalization. It is not hard to see why: the few scholars tempted to wander off the beaten path (“terrorists are victims of society, and suffering from racism” and so on) are afraid to be called unpleasant names. In addition, many sociologists share the same Marxist ideology that attributes violent behavior to discrimination and poverty. If some heretics try to explain that terrorists are not automatically victims (of society, of white French males, of whatever) a pack of hounds of Muslim and non-Muslim scholars start baying to lynch them as racists, Islamophobes and bigots.

After the November 2015, terrorist attacks in Paris, Alain Fuchs, president of France’s National Center for Scientific Research (CNRS), launched a call for a new project to understand some of the “factors of radicalization” in France.

The project that emerged, “Youth and Radicalism: Religious and Political Factors”, by Olivier Galland and Anne Muxel, was thorough. Their survey is based mainly on a poll conducted by Opinion Way of 7,000 high school students, and was followed by a second “poll” of 1,800 young people (14 to 16 years old). The next phase will apparently include individual and group interviews with young secondary-school students.

Galland and Muxel do not say that their survey is “representative” of all French youth. Muslims high school students are over-represented in the polls, in order to understand what is at stake in this segment of the population.

Their proposal, however, is heretical: it means there is a problem with Muslims.

The preliminary results of this vast study were released at a press conference on March 20. To the question in the study: What are the main factors of radicalization? The answer was: religion.

“We can not deny the ‘religion effect’. Among young Muslims, the religion effect is three times more important than in non-Muslim groups. Four percent of youths of all denominations defend an absolutist vision of religion and apparently adhere to radical ideas; this figure is 12% among young Muslims in our sample. They defend an absolutist view of religion — believing both that there is ‘one true religion’ and that religion explains the creation of the world better than science.”

What about the usual explanations of lack of economic integration, fear of being on welfare, social exclusion and so on?

“A purely economic explanation appears not to be validated. The idea of ​​a ‘sacrificed generation’, tempted by radicalism, is confronted with the feeling of a relatively good integration of these populations. [Young Muslims] appear neither more nor less confident in their future than all other French youths; they believe in their ability to pursue studies after the baccalaureat and to find a satisfactory job.”

These young Muslims recognize that they are not suffering from racism or discrimination. But at the same time, many of them say they “feel” discriminated against anyway. They are not the victims of any racist system — it does not exist — but they are the victims of an ideology of victimization, which claims that they are discriminated against because of race and religion.

“The feeling of being discriminated against is twice as strong in our sample especially among young people of Muslim faith or of foreign origin. To explain the adherence [of young Muslims] to radicalism, we must consider that religious factors are combining with identity issues, and mixing themselves with feelings of victimization and discrimination”.

If Islam is an engine of radicalization, the second powerful engine of radicalization is this dominant ideology of victimization.

“Young Muslims who feel discriminated against adhere more often to radical ideas than those who do not feel discriminated against.”

These preliminary results are more than worrying. Against all sociological evidence, social origin and academic level do not outweigh the effect of religious affiliation. In other words, regardless of a young Muslim’s performance at school and his parents’ profession, he is four times more likely than a young Christian to adhere to radical ideas.