Rape Jihad: How Islamic Doctrines Justify Sex Jihad

More on the sex jihad here:

The ‘Sex Jihad’

Posted By Raymond Ibrahim On October 18, 2013  In Daily Mailer, FrontPage 

As news of the sex jihad continues to proliferate in Mideast media, and as the West continues to bury its head in the sand—here for example is Der Spiegel’s attempt to portray as “false” the “tales of rebels engaging in ‘sex jihad’ and massacring Christians”—it is instructive to note that even the practice of sex jihad has specific doctrinal validation in Islam (which should not be surprising, considering that so too do things like “adult breastfeeding”).

Full article below the fold.

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Sex Jihad, Continued:

First there is the general justification for sex jihad, namely that, because Muslim men waging jihad have become sexually frustrated in their camps, losing morale and quitting the theatre of war, it is permissible, indeed laudable, for Muslim women to volunteer to give up their bodies to these men so that they can continue the jihad to empower Islam, in accordance with the Koran: “Allah has purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain” (Yusuf Ali trans. 9:111).

While this verse has traditionally been understood as Muslim men selling “their persons,” that is, their bodies, in the jihad in exchange for paradise, in the context of sex jihad, Muslim women are also selling “their persons” (their bodies to be used for sex) to help empower the jihad, in exchange for paradise.

Aside from this logic which involves intention (niyya) and the idea that the ends justify the means—this is the same rationale, for example, used to justify Islamic suicide attacks (“martyrdom operations”)—in the hadith and teachings of early Islam, precedents exist that Islam’s ulema use to justify the sex jihad.

Recorded in Sahih Bukhari—for most Sunni Muslims, the second textual authority after the Koran itself—is an anecdote of one Muslim giving another Muslim one of his wives for sexual purposes.  The story is as follows: When some of Muhammad’s followers from Mecca migrated to Medina, a complaint was raised that the people of Medina had better profited from following Muhammad than his original Meccan followers who had suffered more deprivations.  In this context, Muhammad paired up the Meccan Abdul Rahman bin Awf with Sa‘ad bin Rabi‘a of Medina, for the latter to share some of his possessions with the former. So Rabi‘a offered to Rahman half of all his possessions, adding, “Look at my two wives, and whichever of them you desire, I will divorce her so you can have her” (Sahih Bukhari: 118, 1943)

Based on this, divorcing one’s wife for the use of another Muslim became acceptable—indeed, laudable and generous behavior.  Indeed, Sahih Bukharihas an entire chapter (bab) on the jurisprudence of this practice. Nor should it be forgotten that, recorded in the Koran itself, one man divorced his wife and gave her to Muhammad simply because the prophet desired her.

In several of the videos that interview people involved with the Syrian sex jihad, this very same logic plays out.  In this video for instance, one Muslim man explains how he was told that, since he had three wives, he should divorce one of them so she can wage sex jihad with the “freedom fighters” in Syria.  This, both he and his wives were told, was laudable, and so they complied.

Then there is the whole idea of mut‘a marriage.  Often translated as “temporary” marriage, the word mut‘a simply means  “pleasure”—i.e., a marriage for the sole purpose of “pleasure.”  These “marriage” contracts are made between a Muslim man and woman for a temporary duration and often for the sole purpose of legitimizing otherwise banned sexual relations—basically a legalized form of prostitution.  Koran 4:24 exonerates pleasure marriage, as many Muslim doctrinaires hold:

And [also prohibited to you are all] married women except those your right hands possess [sex slaves]. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So whatever you enjoy of them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise.

Although the practice of mut‘a marriage is often pinned on the Shias, it—as with taqiyya, which is also often treated as a Shia phenomenon—often manifests itself among Sunnis, especially in the context of sexually-deprived men waging jihad.  Moreover, it is well known that Muhammad and his followers used to have sex with the women of conquered tribes, hence the recent rape fatwa in Syria.

In light of all this, it is amazing that some in the West are still trying to exonerate the jihadis in Syria from the practice of sex jihad, since, apparently, those “noble freedom fighters” would never stoop to such a level (the rampant beheadings, church bombings, and Christian persecution is all a “myth,” too, according to Der Spiegel).

Finally, below is a 15-minute video of several people, men and women from various nations, discussing their experiences with the sex jihad in Syria, translated from Arabic to English by some of my colleagues (you may need to click on “CC” (closed caption) for the English subtitles to appear).

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More on the Sex Jihad here:

Investigative Project on Terrorism

News emerged a few weeks ago in Arabic media that yet another fatwa had called on practicing Muslim women to travel to Syria and offer their sexual services to the jihadis fighting to overthrow the secularist Assad government and install Islamic law. Reports attribute the fatwa to Saudi sheikh Muhammad al-’Arifi, who, along with other Muslim clerics earlier permitted jihadis to rape Syrian women.

Muslim women prostituting themselves in this case is being considered a legitimate jihad because such women are making sacrifices—their chastity, their dignity—in order to help apparently sexually-frustrated jihadis better focus on the war to empower Islam in Syria.

And it is prostitution—for they are promised payment, albeit in the afterlife. The Koran declares that “Allah has purchased of the believers their persons [their bodies] and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain (Yusuf Ali trans. 9:111).

On the basis of this fatwa, several young Tunisian Muslim girls traveled to Syria to be “sex-jihadis.” Video interviews of distraught parents bemoaning their daughters’ fates are on the Internet, including one of a father and mother holding a picture of their daughter: “She’s only 16—she’s only 16! They brainwashed her!” pleads the father.

Most recently, the Egyptian-based news service Masrawy published a video interview with “Aisha,” one of the Tunisian Muslim girls who went sex-jihading in Syria, only to regret her actions. While in Tunisia, Aisha said she met a Muslim woman who began talking to her about the importance of piety, including wearing the hijab; she then went on to talk about traveling to Syria to help the jihadis “fight and kill infidels” and make Allah’s word supreme, adding that “women who die would do so in the way of Allah and become martyrs and enter paradise.” (According to mainstream Islamic teaching, dying in jihad is the only guaranteed way to avoid hell.)

Aisha eventually came to the conclusion that she was being exploited in the name of religion and left.

While news that Muslim girls in hijabs are prostituting themselves in the name of Islam may surprise some, Islamic clerics regularly issue fatwas permitting forbidden things—so long as they help the jihad. For instance, not only did the original “underwear bomber” Abdullah Hassan al-Asiri hide explosives in his rectum to assassinate Saudi Prince Muhammad bin Nayef—they met in 2009 after the 22-year-old Asiri “feigned repentance for his jihadi views“—but, according to Shi’ite talk-show host Abdullah Al-Khallaf, he had fellow jihadis sodomize him to “widen” his anus to fit more explosives.

Al-Khallaf read the fatwa that purportedly justified such actions during a 2012 Fadak TV episode.

After praising Allah and declaring that sodomy is forbidden in Islam, the fatwa asserted:

However, jihad comes first, for it is the pinnacle of Islam, and if the pinnacle of Islam can only be achieved through sodomy, then there is no wrong in it. For the overarching rule of [Islamic] jurisprudence asserts that “necessity makes permissible the prohibited.” And if obligatory matters can only be achieved by performing the prohibited, then it becomes obligatory to perform the prohibited, and there is no greater duty than jihad. After he sodomizes you, you must ask Allah for forgiveness and praise him all the more. And know that Allah will reward the jihadis on the Day of Resurrection, according to their intentions—and your intention, Allah willing, is for the victory of Islam, and we ask that Allah accept it of you.

While all these sex-fatwas may seem bizarre, they highlight two important (though little known in the West) points. First, that jihad is the “pinnacle” of Islam—for it makes Islam supreme; and second, the idea that “necessity makes permissible the prohibited.” Because making Islam supreme through jihad is the greatest priority, anything and everything that is otherwise banned becomes permissible. All that comes to matter is one’s intention, or niyya (see Sheikh Yusuf al-Qaradawi’s discussion along these lines).

As for the intersection between sex and violence (jihad), it was once explored by the Arabic satellite program Daring Question, which aired various clips of young jihadis giddily singing about their forthcoming deaths and subsequent sexual escapades in heaven. After documenting various anecdotes indicative of jihadi obsession with sex, Egyptian human rights activist Magdi Khalil concluded that “absolutely everything [jihad, suicide operations, etc.] revolves around sex in paradise,” adding, “if you look at the whole of Islamic history, you come up with two words: sex and violence.”

Indeed, Islam’s prophet Muhammad maintained that death during jihad not only blots out all sins—including sexual ones—but it actually gratifies them:

The martyr is special to Allah. He is forgiven [of all sins] from the first drop of blood [that he sheds]. He sees his throne in paradise, where he will be adorned in ornaments of faith. He will wed the ‘Aynhour [a.k.a. “voluptuous women“] and will not know the torments of the grave, and safeguards against the greater terror [hell]. … And he will copulate with 72 ‘Aynhour (see The Al Qaeda Reader, p. 143).

This goes to one of the many seeming contradictions in Islam: Muslim women must chastely be covered head-to-toe—yet, in the service of jihad, they are allowed to prostitute themselves. Lying is forbidden—but permissible to empower Islam. Intentionally killing women and children is forbidden—but permissible during the jihad. Suicide is forbidden—but permissible during the jihad—when it is called “martyrdom.”

One may therefore expect anything from would-be jihadis, regardless of how un-Islamic the means may otherwise seem.

Even so, this uncompromising mentality, which is prevalent throughout the Islamic world, especially along the frontlines of the jihad, is the same mentality that many Western leaders and politicians think can be appeased with just a bit more respect, well-wishing, and concessions from the West.

Such are the great, and disastrous, disconnects of our time.