Posted by Christianity on Sun, 14 May 2017 08:55 | #

J.B. Campbell:

“The problem is Christianity, which is Judaism for gentiles. Christians cannot deal with Jews because they believe that Jews are god’s chosen people.”

“I think it is the problem, the basic problem we have yeah.”

“To become a Christian is to deny yourself the right of survival… It assures the Jew that the enemy will not fight back.”

“Yeah, those whom the Jews destroy they first make Christian.”

“The purpose of this essay is to prepare the reader for a life of struggle against Jewish rule in this country.”

“It is so simple to see what I’m talking about looking at Russia after 1917. What happened to all the Christians in Russia, I don’t even know how many millions. There are wild numbers, at least twenty million Christians were slaughtered by the Jewish Bolsheviks and maybe more than that.”

“To become a Christian is to deny yourself your right of survival in the deadliest struggle on earth. Those whom the Jews destroy they first make Christian, because it assures the Jew that the enemy will not fight back.”

Posted by Christian Cucks on Sun, 14 May 2017 09:20 | #

Thomas Rhett‏Verified account @ThomasRhett May 12

Meet Willa Gray Akins! I can’t believe our daughter is finally home

Thomas Rhett‏Verified account @ThomasRhett May 10

Thank you Lord for this woman
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Posted by Cuck-cakes for my sweeties on Sun, 14 May 2017 09:53 | #

Lauren Akins‏ @laur_akins

“✨... how we wonder what you are…” • • • guess what we’re doing tonight

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Baking cuck-cakes for my fellow Abrahamics, my sweeties…

Lauren Akins‏ @laur_akins Feb 11

in LA today, but my heart is always nine thousand miles away with these sweeties

Lauren Akins‏ @laur_akins 9 Jul 2016

wannabe blondie mamas with our wannabe chocolate babies

Posted by Al Ross on Thu, 18 May 2017 13:34 | #

I had lunch with Michael Cook’s equally ( academically ) illustrious younger brother some time ago. The Cook brothers have the distinction of being the only siblings who have written ( for OUP’s popular series) ) “A Brief History of…” in their respective academic disciplines.

Posted by a clue of Islam’s Jewish origins on Mon, 11 Dec 2017 20:59 | #

Diversity Macht Frei, “Early Islamic coins feature menorahs: “There is no God but Judah”, 8 Dec 2017:

       
        There is no God but Allah Judah

Another indication of Islam’s true origins has come to light recently: early Islamic coins have been found, imprinted with menorah symbols.

       

Researchers recently discovered that menorahs prominently adorned Muslim coins and vessels during the early Islamic period 1,300 years ago.

Relics inscribed with the Jewish symbol dating to the Umayyad dynasty during the seventh-eighth centuries were found at various archaeological sites in Israel and are now being exhibited to the public.

Last year, archaeologists Assaf Avraham of Bar-Ilan University, and Peretz Reuven of the Hebrew University of Jerusalem exposed an early Islamic inscription referring to the Dome of the Rock as “Beit al-Maqdis.”

According to scholars, the “Nuba inscription,” as it is called, implies that in the early days of Islam, Muslims perceived the shrine as an Islamic version of the Temple of Solomon.

Now, researchers are exposing further finds in Israel that constitute evidence of Jewish influences in the early days of Islam.

“The Jewish symbol which the Muslims were using was the menorah [the gold seven-branch candelabra from the Temple], which appeared on several coins and other early Islamic artifacts,” said Avraham on Wednesday.

“The menorah coins bear the Shahada Arabic inscription on one side: ‘There is no god but Allah,’ while the menorah appears in the center of the coin. The other side bears the inscription: ‘Muhammad [is the] messenger of God.’”

In addition to the coins, the archeologists are presenting several pottery and lead vessels from the early Islamic period that also utilized the menorah symbol in their design.

“They are dated to the early days of the Islamic caliphate, and were in use by Muslims,” said Avraham, noting the finds are of great importance for understanding the history of Islam. 

“We wish that many Muslims will be exposed to this knowledge, which is part of their own religious and cultural heritage,” he continued.

“We have launched an informational project whose goal is to expose this information to the world and to Muslims in particular. We hope that this exposure will promote an educated dialogue between Jews and Muslims.

Source

Regular visitors know that the connection between Islam and Judaism is the principal theme of this blog. It has been covered in many articles which are linked to at the bottom of the “Jew as Ally of the Muslim” page. In summary, for those who don’t have the patience to go through it all:

Jews had a religion whose absolute focus was the performance of sacrifices in the Jerusalem temple. Yet they were expelled from Jerusalem by the Romans. The Jewish priestly caste, the Kohanim, whose role it was to perform the sacrifices, had thus been rendered redundant. Nonetheless, they dreamed of a return to Jerusalem and schemed to bring it about. The expelled Kohanim settled in distinct settlements of their own in order to avoid genetic contamination from lesser Jews (according to Jewish religious law, the Halacha, priestly bloodlines had to be kept pure). One of these settlements was Medina, a town they came to dominate. This is the milieu in which Islam emerged. Jews needed the Arabs to help them reconquer Jerusalem from the Christians. They invented Islam to fool them into doing it. Of course the Jews had no idea of the long-term catastrophic consequences for the world that would arise from the creation of this monster, Islam. Nonetheless, they have been happy to instrumentalise Muslims against the Christians down to the present day as a low-IQ, easily manipulated zombie army.

Posted by Tom Holland on Tue, 18 Sep 2018 17:32 | #

Diversity Macht Frei, “Jewish influence on the Islamic Hadith Literature”, 16 Sep 2018:

Published by czakal

I’ve written before (here and here) about Jewish influence on the Koran. But the hadith literature, supposedly a record of the sayings and deeds of the “prophet” Muhammad, has probably exerted a greater influence over Islamic culture and law even than the Koran itself, thanks to its greater specificity. Indeed, the hadith are often invoked to clarify ambiguities in the language of the Koran.

The essence of the hadith concept is that the deeds and acts of Muhammad were observed by first-generation eye-witnesses then their testimony passed down through the generations in lines of oral transmission known as isnads.

This idea of a written text whose secret meanings can only be deciphered using special knowledge passed down orally through the generations is found in one other religion: Judaism.

Cohencidentally, or not, the hadith traditions (which form the documentary basis for the body of Islamic law or practices known as Sunna) were elaborated in a city, Kufa, which was exposed to strong Jewish influence (the surviving Jews of Khaybar were said to have been deported there) and located only 30 miles from Sura, the world’s greatest centre of Talmudic learning, where the Babylonian Talmud had been created not long before.

Here is an excerpt from Tom Holland’s book “In the Shadow of the Sword”.

As the extract makes clear, some of the most barbaric elements associated with Islam – such as stoning adulterous women to death – came not from the Koran, but from the Jews.

If a Sunna – a body of law capable of taming the extravagances and injustices of the age – were indeed to be fashioned without reference to the Caliph, then its origins would need to be grounded, and very publicly so, in the life and times of the Prophet himself. No other source, no other wellspring, would possibly do. But how to authenticate Muhammad’s sayings? Such was the question, a century on from the death of the Prophet, that confronted the first generation of a whole new class of scholars: legal experts whom Muslims would come to know as the ulama. Fortunately for them, just across the mudflats from Kufa – where the yearning to forge a new understanding of Islam was at its most turbulent and intense – the perfect role models were ready to hand. The rabbis of Sura, after all, had been labouring for many centuries to solve precisely the sort of problem that now confronted the ulama. The secret Torah, so it was recorded in the Talmud, ‘had been received at Sinai by Moses, who communicated it to Joshua, who communicated it to the elders, who communicated it to the prophets’ – who, in turn, had communicated it to a long line of rabbis, right down to the present. Nowhere in the world, in consequence, were there scholars better qualified to trace the chains of transmission that might link a lawyer and the sayings of a prophet than in the yeshivas of Iraq. Was it merely coincidence, then, that the earliest and most influential school of Islamic law should have been founded barely thirty miles from Sura? It was in Kufa, at around the same time as Walid, far distant in Damascus, was building his great mosque, that Muslim scholars first began to explore a momentous proposition: that there existed, alongside the Prophet’s written revelations, other, equally binding revelations that had never before been written down. Initially, in the manner of rabbis citing their own masters, members of the ulama were content to attribute these hitherto unrecorded doctrines to prominent local experts; then, as time went by, they began to link them to the Prophet’s companions; finally, as the ultimate in authorities, they fell to quoting the Prophet himself directly. Always, however, by bringing these previously unrecorded snatches of the past – these hadiths – to light, Muslim scholars were following a trail that had been blazed long before. Islamic though the isnads were, they were also more than a little Jewish.

The rabbis of Sura and Pumpedita, immured within their famous yeshivas, had spoken of their ambition to ‘build a fence around the Torah’. And so they had done – a thoroughly impregnable one. Yet some of them, hearing as a faint roar the tumult of debate and enquiry that was filling the streets of nearby Kufa, might just have felt a touch of claustrophobia – and even envy. The mosques of Iraq were coming to offer what no synagogue, or church, or fire temple had done for centuries: a venue for enquiry into the nature of God where the terms of debate had not already long since been set in stone. More than that – in the teeming warrens of Kufa and Basra, people from various religious backgrounds were free to meet, and collaborate, and merge their perspectives in a way that had never previously been possible. There were the conquerors: the Arab elite, with their language, their venerable traditions and their burnished memories of the age of Muhammad. Then there were the slaves and the descendants of slaves: all impatient to apply to the wrongs of an unjust society the austere and chilling message of the Prophet. Finally, there were ever-increasing numbers of converts. ‘Part of their original religion still remains within them.’ So Rav Yehudai, the rabbi of Sura, had observed of those mowbeds who turned to Islam. But what of those Muslims who had once been rabbis – was the same to be observed of them? If so, that would certainly help to explain why the Sunna – just like the Torah – aimed to regulate every dimension and aspect of human existence; why it should have forged for itself chains of transmission such as rabbis, and only rabbis, had ever previously deployed; and why, in direct contradiction of the Qur’an, it prescribed death as the punishment for adultery rather than whipping. As it had been written in the Torah by Moses himself: ‘They shall bring out the young woman to the door of her father’s house, and the men of her city shall stone her to death with stones, because she has wrought folly in Israel by playing the harlot in her father’s house.’

Source: “In The Shadow Of The Sword: The Battle for Global Empire and the End of the Ancient World” by Tom Holland