Kenneth Roberts, Associate Writer
What causes a Muslim woman to honor-kill the children she has borne
and raised? The explanation is ‘the Stockholm Syndrome’. It is one of
the secret keys of political Islam and Mohammed’s greatest discovery.
The Stockholm syndrome or ‘capture bonding’ is a psychological
paradox in which hostages develop empathy and positive feelings towards
their captors, even to the point of adopting the captor’s oppressive
ideology. One would expect captives to experience resentment and hatred
towards an abuser, but that is not what occurs in the Stockholm
syndrome.
Rather, the Stockholm syndrome takes hold in a few days as a result
of captors performing small acts of kindness towards their doomed
captives. The threat of certain death in contrast with kind gestures is
thought to bring about the syndrome. The confused captive soon begins to
identify with the cruel psyche of the captor in order to survive.
This push-pull dynamic of terror alternating with moments of relative
benevolence produces this delusion in the mind of the captive. The
captive then begins to believe the far-fetched justifications for
brutality and murder that bend the minds of her or his terrorist
captors.
The Stockholm syndrome is a severe form of a psychological phenomenon
known as dissociation. It is the mind's survival mechanism, the way
trauma victims convince themselves that "this isn't happening". Mohammed
discovered it by accident.
Why ‘Greatest Discovery’
The discovery of the Stockholm syndrome changed Mohammed’s life.
Before discovering the Stockholm syndrome, Mohammed preached religion
for 13 years and collected about 150 followers. After his discovery of
capture bonding, Mohammed’s political movement grew exponentially.
How did Mohammed’s great discovery occur? It began with a problem.
Omar’s Revelations
After leaving Mecca, Mohammed’s small, impoverished movement began to
pick up ruffians to assist in pillaging the Meccans. Mohammed had
previously been living in a polite, middle class, business environment.
He and his followers were not used to the rough, rude manners of the
pillaging ‘Ansaris’ (auxiliaries) that Mohammed had hired in exchange
for a share of booty on his vengeful raids against the Meccans. Even the
manners of Ansari women were rough and insubordinate. The women of
Mohammed’s group began to pick up the highly assertive manners of the
Ansari women. At first, Mohammed took no notice, but Omar bin Khattab
did. Omar pushed Mohammed to receive a revelation from Allah.
Allah soon sent Mohammed an eternal revelation that men should beat
their wives into submission. Were these original Muslim women beaten
‘lightly’ as recommended by modern mullahs? Apparently not. Aisha
(Mohammed’s preteen bride) later said, “I have not seen any woman
suffering as much as the believing women.” (Bukhari 7:72:715)
Veiling and Isolation: Ingredients of Stockholm Syndrome
Veiling is another important contributor to the Islamic Stockholm
syndrome. Veiling causes isolation from perspectives other than those of
the captor.
Veiling came about when Omar yet again provoked a crisis, this time
by following Muslim women to the privies. Omar noted that free Muslim
women, if left unveiled, could not be distinguished from unveiled
slaves. Since Mohammed permitted his men to ‘molest’ slaves, Omar
demanded action “…as he desired eagerly that the verses of al-hijab may
be revealed. So Allah revealed the verses of "al-Hijab" (Sahih Bukhari
1.14.148). Allah swiftly gave an eternal command about veiling, so that
married women (including Omar’s wives) could no longer be
‘misidentified’ as kafirs and ‘molested’ by jihadists (Koran 33.59).
According to Allah, unveiled women don’t get protection from rape.
Mohammed’s Prisoners
By limiting women’s independence of movement and making them
indistinguishable one from another, veiling produces permanent isolation
of women, a necessary condition for the Stockholm syndrome. The
combination of isolation, beating and the veil turn Muslim women into
passive, isolated, malleable non-persons. Muslim women live in a
permanent state of dissociation and denial.
Because of Omar, the freedom of Muslim women has not increased at all
in the last 1400 years, while everywhere else women’s rights have
steadily evolved. Muslim women are still restricted to a form of house
arrest as ‘domestic animals’ or ‘prisoners’, forced to interact only
with their husbands and children (read ‘Mohammed’s Final Sermon’).
Choosing Compliance as an Alternative to Death
As the Stockholm syndrome takes hold, victims perceive they can
either resist the perpetrator and meet certain death or they can comply
and hope to live. The threat of certain death is a necessary factor in
the Stockholm syndrome. Islam provides this permanent threat to women
through the eternally existing Koran, Mohammed’s Sunna (perfect example)
and sacred Sharia law.
No Islamic doctrine depends on a single verse, but on the Koran,
Mohammed’s example and the canonical decisions of Islamic jurists. They
create a three-dimensional picture of conduct that all Muslims must
follow. Tragically, Islamic law provides broad loopholes for the honor
killing of women.
The Koran says that if a Muslim woman obeys her male owner after a
beating, no further action should be taken. The words ‘take no further
action’ (Koran 4.34) are highly significant, since they imply that
actions beyond beating may be taken, perhaps mutilation, perhaps
starvation or death through honor killing. The choice of ‘further
action’ is up to the male owner of the chattels. Modern mullahs often
try to tone this down for Western audiences, but such moderation is not
in foundational Islam. Koran 4.15 & 34 offer the basis for honor
killing of women, since a husband needn’t feed a woman if her
performance is unsatisfactory. She may be locked up and starved in her
home.
Mohammed’s sacred example approves of a blind man who murders the mother of his children because she blasphemed Mohammed.
Sharia law also makes ample room for honor killing of women by
omitting any punishment for the murderer of an apostate or the murderer
of disobedient children or grandchildren. In the context of cousin
marriage, Sharia leaves the door open to the honor killing of women with
the blessing of the couple’s common grandparents (Reliance of the
Traveller, o1.2, 1-5). Such honor killing is perfectly legal under
Sharia, there being no punishment for it.
Honor killing is eternally permitted (though not commanded) in Islam.
Such violence against women is part of jihad, the ‘struggle’ to force
women and ‘others’ to submit without resistance to Muslim males.
Dhimmitude: a Captivity Contract
Dhimmis capitulate to Islamic rule. Captive Muslim women (as well as
entire captive nations) are given the stark choice of being beaten (or
dead) prisoners…or living, compliant semi-slaves to Islam. Since it is
difficult to endure the despair of permanent captivity, Islam’s captives
dissociate and ‘voluntarily’ choose compliance. This condition of
surrender to Islam is called ‘dhimmitude’. When entire kafir nations
submit to Islamic supremacism, they become pacified kafirs or ‘dhimmis’
under a humiliating ‘dhimma’ (protection) agreement. Nevertheless, if
dhimmis resist their Muslim overlords even a little, they are deemed to
have broken their contract of ‘protection’ and they revert to being
unprotected ‘kafirs’ or ‘harbis’ who must be ‘fought’.
Sharia’s logic is that a Muslim woman who resists her owner has
become an apostate from Islam, a ‘kafir’ or even a ‘harbi’ who may
lawfully be murdered, since she has abandoned the rules of Islam. Under
Sharia, no blood indemnity is required in the murder of an apostate, so
killing defiant women is permitted. This is easily done with the consent
of the parents or grandparents in a cousin marriage.
A majority of Muslim women actually marry a first cousin, so
family-directed violence against women is rife in Islam. Cousin marriage
places a secure sociological noose around the majority of Muslim women.
Thanks to Sharia law and cousin marriage, Muslim women are Mohammed’s
prisoners having no escape from violence and death.
Bill Warner, Director, Center for the Study of Political Islam
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