By Wafa Sultan
From front web page of The ny Times to YouTube, Dr. Wafa Sultan has develop into a strength radical Islam has to reckon with. For the 1st time, she tells her tale and what she discovered, first-hand, approximately radical Islam in A God Who Hates, a passionate memoir by way of an outspoken Arabic lady that also is a cautionary story for the West. She grew up in Syria in a tradition governed by way of a god who hates ladies. "How can this type of tradition be something yet barbarous?", Sultan asks. "It can't", she concludes "because any tradition that hates its ladies can't love something else." She believes that the god who hates is waging a conflict among modernity and barbarism, no longer a conflict among religions. She additionally is aware that it's a conflict radical Islam will lose. Condemned through a few and praised through others for conversing out, Sultan desires every body to appreciate the chance posed by means of A God Who Hates.
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Extra info for A God Who Hates: The Courageous Woman Who Inflamed the Muslim World Speaks Out Against the Evils of Islam
303ff; al-Masʿūdī, Murūj al-dhahab, ed. Barbier de Meynard, rev. C. Pellat (Beirut, 1968–1979), vol. 3, p. 201ff; (Pseudo-) Ibn Qutayba, al-Imāma wa’l-siyāsa, ed. M. M. al-Rāfiʿī (Cairo, 1322/1904), vol. 1, pp. 191f. Also, Madelung, The Succession, pp. 240–241 and pp. 270–271. 25 Al-Thaqafī, K. al-Ghārāt, pp. 434–435; al-Balādhurī, Ansāb al-ashrāf, vol. 2, ed. M. B. al-Maḥmūdī (Beirut, 1974), pp. 74–75. Also, H. Lammens, Etudes sur le règne du Calife Omaiyade Muʿāwia 1er (Paris, 1908), p. 175; Madelung, The Succession, pp.
214; Ṣāliḥ b. Aḥmad b. Ḥanbal, Sīrat al-imām Aḥmad b. Ḥanbal, ed. F. ʿAbd al-Munʿim Aḥmad (Alexandria, 1981), p. 82. Regarding the rehabilitation of ʿAlī, see also T. Nagel, Rechtleitung und Kalifat (Bonn, 1975), pp. 232f. 20 Dīn ʿAlī would thus have been much more than a sunna, more than a collection of behaviour patterns or decisions relating to daily sacred or secular life. Rather, it seems to designate a whole set of beliefs, professions of faith one might say, touching upon both the sacred and profane, the spiritual as well as the temporal – hence justifying translation of the expression as ‘religion of ʿAlī’.
He understood that with the death of Fāṭima the right of succession of the Prophet devolved upon her still minor sons and, if they should die prematurely, on her two daughters. , pp. 52–53. Introduction 11 children he was obliged to safeguard their rights. This gave him a strong title to the caliphate which he hoped Abū Bakr would respect. Before his death two years later, the first caliph appointed ʿUmar as his successor. As an appointee of Abū Bakr the second caliph had even less claim to legitimacy than his predecessor under the new constitution of the caliphate of Quraysh.
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