RUTH GRAHAM ARTIST WRITER: Exercising Free Speech About Islam’s Expansion in Australia 2015.

RUTH GRAHAM ARTIST WRITER. Sculptures available from Kintolai Gallery Sturt Street Adelaide South Australia. Contact Erima Gallasch: 0421601947


This is an attempt to explain what has lead to protests by Reclaim Australia supporters outside Parliament House in Adelaide on April 4th 2015 (Reclaim Australia, 2015). Many protesters first became aware of the Reclaim Australia campaign whilst using Facebook this year and their encounters were reflected by personal feelings that they were already having regarding Muslims, terrorism and Islam in general (Reclaim Australia, 2015). A Facebook page reads Reclaim Australia Rally- Adelaide and Surrounds with a short description ‘Reclaim Australia – Australia wide! We as patriotic Australians need to stand united to make our voices heard (Reclaim Australia, 2015). “Radical” Islam must end NOW’.  This page links to a website that says it will be a peaceful rally for all nationalities (Reclaim Australia, 2015).  Under the heading what we are about – the national rallies are to stop any enforcement of Sharia law and make Sharia illegal in Australia, maintain our Christian and patriotic traditional values, keep freedom of speech, ban halal certification, introduce Australian pride at schools, ban the burqa, ban female genital mutilation and stop Centrelink recognising polygamy (Reclaim Australia, 2015). Australian citizens protesting against Islam could be likened to radical Islamists who protest against democracy demanding Sharia or condemning  free speech and use of satirical cartoons to express feelings about Muhammed only they would be far outnumbered and wouldn’t be killing anyone (AAPa, 2015; Linshi, 2015 &  Hama, B.  2015).   On Facebook there have been confrontations about contrary attitudes expressed by other users when anti-Islamic or pro Islamic statements and articles are posted and so people became involved in an argument about ideology versus race (Jankowski, 2015).  From Google Scholar an anthropological definition of race suggests that five major races of humans evolved in parallel from Homo erectus, the Causcasoids, Mongoloids, Negroids, Capoids, and Australoids (Coon, 1981 cited in Caspari, 2013). This world view of classifying people according to physical attributions has been passed off by anthropologists among others as passé arguing the legitimacy of racialism (Caspari, 2013). However it is agreed by many that Islam is not a race as it has nothing to do with genetics nor is it an innate characteristic but it is an ideology or voluntary set of beliefs (Jankowski, 2015). Islam is believed by many nationalities around the world as rather than having a common race, to be unified by the ‘umma’, or the vast Islamic community (Jankowski, 2015).

Muslims share a respect for the Five Pillars of Islam (DeLong-Bas, N, 2009). The Five Pillars of Islam are central to faith and spiritual practice by Muslims and are outlined in the Hadith of Gabriel, recorded in Sahih Muslim (DeLong-Bas, N, 2009). The First Pillar of Islam involves giving the testimonial that’ there is no god except Allah and Muhammed is his only messenger’ or witnessing (shahadah) (Diwan, J. 2013).  This is a rite which affirms one’s ‘submission to Allah’, which is the meaning of the word Islam itself (Cornell, V.J 2015). The Second Pillar of Islam is that one should perform al salah, or five daily prayers, in the direction of the Great Mosque (al-Masjid al-Haram) in Mecca (Cornell, V.J. 2015; Diwan, J. 2013). The Third Pillar of Islam is to pay the zakah or almsgiving, the yearly tithe, to a religious official or a representative of the Islamic state (Diwan, J. 2013). The Fourth Pillar of Islam is to fast during the month of Ramadan (sawm) (Diwan, J. 2013).  The Fifth Pillar of Islam is to perform the Hajj (pilgrimage) to the house in Mecca if you are able to do so (Diwan, J. 2013). Delong-Bas (2009) says there is no absolute consensus on the way these five rituals are performed. Delong-Bas (2009) also notes that although jihad is not one of the Five Pillars some have given it an unofficial status of being the Sixth Pillar of Islam.

Kevin Andrews, former immigration minister told SBS in 2009 that Australia should have a serious discussion about the growth of its Muslim population (AAP b.2015). In 2013 the Islamic population here made up about 2.2% of the population with about 476 300 Muslims (ABS, 2012). The world’s Muslim population is about 1.6 billion and the majority follow the Sunni branch of Islam whilst 10-15% follow the Shiite branch of Islam and Australia’s Muslim population reflects this (Payne, 2002; Blanchard, 2005 & Richardson, 2013). Differences between the two branches are regarded by some as fairly superficial and by others to be considerable although the two sects share common traditions, beliefs and doctrines (Payne, 2002; Blanchard, 2005 & Richardson, 2013). All Muslims believe Muhammed was the messenger of Allah and are expected to live in accordance with the Five Pillars of Islam (Blanchard, 2005). All Muslims believe that they must abide by the revelations given to the prophet by Allah as are recorded in the Quran and live in accordance with the hadith which are sayings of their prophet and his companions (Richardson, 2013; Blanchard, 2005). Shiite hadith are said to differ from Sunni hadith, as they include the sayings of the Shiite imams who they consider to have been divinely inspired (Blanchard, 2005). Richardson (2013) and other writers say that there are several hadith some which are considered ‘weak’ and some more authentic. The Hadith of Al Bukhari and Abu Al Husayn Muslim are said to be highly respected by Sunni Muslims (Richardson, 2013). Richardson (2013) says Islam’s holy books include The Sira (Sirat Rasul Allah by Ibn Ishaq), the hadith and the Quran. The Sira which makes up 26% of Islamic doctrine is a short biography of Muhammed, the hadith are short stories about a paragraph long told by a companion of Muhammed and make up 60% of Islamic doctrine while the Quran is considered the most important book and makes up about 14% of these doctrines (Richardson, 2013; Payne 2005; Warner, 2010). The way of life prescribed for Muslims are based on the teachings of Muhammed and interpretations of the Quran, the Sira and hadith (similar to sunnah) (Richardson, 2013). Sunnah is the way Muhammed the prophet of Allah lived his life or his life itself whereas hadith is a narration about his life (Richardson, 2013). Sunnah are religious legal and social obligations of Islam (Janin & Kahlmeyer, 2007).

Blanchard (2005) says whilst there are no codified laws in either Sunni or Shiite Islam there are sources for the interpretation of law, and these sources are similar among Shiites and Sunnis. Islamic law called Sharia is based on the Quran which is considered to be the word of Allah himself, the sunnah and hadith (Janin & Kahlmeyer, 2007). Black (2010) says both sides of politics in Australia have rejected the idea of a separate stream of law for religious minorities here. Peter Costello (2006 cited in Black, 2010), argues, “there is one law we are all expected to abide by. It is the law enacted by the Parliament under the Australian Constitution. If you can’t accept that then you don’t accept the fundamentals of what Australia is and what it stands for”.  Black (2010) goes on to say this year, ‘Attorney-General Robert McCelland confirmed that the “Rudd government is not considering and will not consider the introduction of any part of Sharia law into the Australian legal system”’ (Zwartz, 2009 cited in Black, 2010). Black (2010) says however Muslims adherence to Sharia is an Islamic obligation and not a matter of personal preference regarding family matters. Black (2010) says many of Australia’s 350,000 Muslims (Australian Bureau of Statistics, 2006 cited in Black) already regulate their lives according to Sharia. She claims that it is logical to officially recognise and support this because Sharia regulates the relationships of many Australian Muslims in marriage, divorce, custody, inheritance and in contractual and commercial dealings (Black, 2010).

Sharia law influences the legal code in most Muslim countries and is highly controversial involving cruel punishments such as hand amputation, and stoning to death, unequal treatment of women in inheritance, dress, and independence (Johnson & Sergie, 2014). Countries implementing Sharia include Saudi Arabia, Kuwait, Bahrain, Yemen, United Arab Emirates, Pakistan, Iran, and Iraq (Johnson et al, 2014).  Johnson et al (2014) indicates several schools of Sharia including the Hanbali school, Islam’s most orthodox which spawned the Wahhabi and Salafi branches, is embraced by Saudi Arabia and the Taliban (Johnson et al, 2014). The Hanafi school is the most liberal and focused on reason and analogy, is dominant among Sunnis in Central Asia, Egypt, Pakistan, India, China, Turkey, the Balkans, and the Caucasus (Johnson et al, 2014). The Maliki school is dominant in North Africa and the Shafi’i school in Indonesia, Malaysia, Brunei Darussalam, and Yemen (Johnson et al, 2014). Shia Muslims follow the Ja’fari school in Shia-dominant Iran (Johnson et al, 2014). Marriage and divorce are the most significant aspects of Sharia, but criminal law is the most controversial (Johnson et al, 2014). There are five ‘hadd’ crimes enforced for unlawful sexual intercourse (sex outside of marriage and adultery), false accusation of unlawful sexual intercourse, wine drinking (sometimes extended to include all alcohol drinking), theft, and highway robbery (Johnson et al, 2014). Punishments for hadd offenses are flogging, stoning to death, amputation, exile, or execution by beheading or hanging (Johnson et al, 2014). Extremist groups such as Islamic State in Iraq and Syria (ISIS), have become notorious for executions by beheading, stoning and crucifixion (Johnson et al, 2014).  Vigilante justice also takes place under Islam with honor killings or murders committed in retaliation for bringing dishonor on one’s family and are a worldwide problem (Johnson et al, 2014). While precise statistics are scarce, the UN estimates thousands of women are killed annually in the name of family honor (Johnson et al, 2014; Nayyeri, 2003). There are other practices such as female genital mutilation, child marriages, paedophilia, polygamy, and gender biased inheritance rules condoned under Islamic law (Johnson et al, 2014 & Nayyeri, 2003).  Under Islamic law blasphemy and apostasy or leaving Islam is punishable and may invoke long term imprisonment, flogging or death penalty.  Australian MP Luke Simpkins (2009) refers to Muslims around the world converting to Christianity saying they face extreme consequences including murder, imprisonment, harassment, beatings, torture, rape and persecution as legally sanctioned punishment or informally by family or others in the community who believe that their actions are justified by Islamic doctrine. Countries still outlawing apostasy and/or blasphemy include Egypt, Saudi Arabia, Jordan, Iraq, Iran, Bahrain, Qatar, Yemen, Oman, Somalia, Afghanistan, Malaysia, Indonesia, Pakistan, UAE and Nigeria (Theodorou, 2014).

Paluch (2015) says a fatwa is a religious opinion concerning Islamic law that has been issued by an Islamic scholar or Mufti who is the issuer of the fatwa.  A fatwa is said to have an important stake in Islamic legal developments and its presence can influence Muslim religious attitudes and behaviours (Yamamah, 2014).  Yamamah (2014) says fatwas from the Middle East especially by Meccan mufti can have transnational impact and are considered as more authoritative than those by local scholars (Yamamah, 2014). Famous fatwa include that by Ayatollah Khomeini on the permissibility of assassinating Salman Rushdie, writer of the Satanic Verses and the fatwa issued by Osama bin Laden through al-Quaeda on the obligation of Muslims to wage war against America and its allies (Yamamah, 2014). More recently Salafi Sheikh Yasir al-‘Ajlawni from Jordan posted on YouTube a video where he was preparing to issue a fatwa to legitimise the capture and rape of all non-Sunni women by Muslim men fighting against Bashar al Assad in Syria (Ibrahim, 2013). This was echoed by Egyptian Sheikh Ishaq Huwaini and Kuwaiti political activist, Salwa al-Mutairi all justifying their insults with verses of the Quran (Ibrahim, 2013).  Saudi Arabia’s Grand Mufti Abdulaziz Al al-Sheikh is the kingdom’s top religious authority in the Wahhabi school of Sunni Islam and has deemed rape and paedophilia acceptable (Maloof, 2015). This follows a fatwa ruling in 2011 by Dr Salih bin Fawzan, a prominent cleric and member of the Saudi’s religious council that there is no minimum age to marry girls ‘even if they are in the cradle’ citing the Quran 65:4  (Maloof, 2015). Today in Iran it is permitted that a much older man can marry a girl who is less than 10 years old if it is agreed by the parent or guardian and molesting infants and children is accepted as Islamic under the guise of marriage (Nayyeri, 2003). Nayyeri (2003) says arranged marriage of young boys and girls in Iran is a problem and should be banned.

Child molestation and rape are widespread throughout the Muslim world and are completely accepted as a standard practice by many Muslim men (Gibson, 2015). Whilst using facebook I discovered that Muhammed the prophet of Islam was a paedophile so I researched for further evidence of this and shared my findings with friends (Sahab, 2015). The iddah are rules for divorce which are discussed in Chapter 65 of the Quran and it refers in verse 65:4 to the divorcing of prepubescent girls saying she, the child cannot remarry until 3 months after her divorce (Itani, T. 2015). The Sahih Bukhari Hadith 7:62:88 under the heading Marriage it says,


‘The prophet wrote the (marriage contract) with Aisha whilst she was six years old and consummated his

marriage with her while she was nine years old and she remained with him for nine years (ie. until his

death)’ (Sahih Bukhari Hadith 7:62:88).

The statement that Aisha was six years old when married to the prophet and that the marriage was consummated when she was nine is repeated several times in Sahih Bukhari Hadith as well as other statements that suggest the prophet Muhammed was encouraging other men to marry children, that he kept slaves, that it was normal to beat slaves, that Muhammed was polygamous and that rape was acceptable to him (Sahih Bukhari Hadith 7:62:1-77) .


I said, “O Allah’s Apostle! A virgin feels shy. He said, “Her consent is (expressed by)

her silence.”……..

…… The prophet used to pass by (have sexual relations with) all his wives in one night, and at that time

he had nine wives (Sahih Bukhari Hadith 7:62:1-77).

Black (2010) says that Sharia law is the dominant normative force in the lives of many Australian Muslims but its operation and regulation is “underground” as it is’ not subject to scrutiny by anyone other than its participants, nor is it subject to the protection of Australian laws and processes.’

The Sira under the subtitle Marriage states:


‘About seven months after arriving in Medina, Mohammed, aged fifty-three, consummated his marriage

with Aisha, now age nine. She moved out of her father’s house into what was to become a compound of

apartments adjoining the mosque. She was allowed to bring her dolls into the harem due to her age’

(Warner, 2012).

Arlandson (2004) asks ‘Does the Quran permit husbands to hit their wives, or not?’ Domestic Violence in Islam queries the various ways in which the Quran’s sura (verse) 4:34 can be interpreted. The Quran 4:34 in states:


            Sahih International

‘ Men are in charge of women by [right of] what Allah has given one over the other and what they spend

[for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the

husband’s] absence what Allah would have them guard. But those [wives] from whom you fear

arrogance  – [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them.

The Quran 4:34 in confirms that men should in certain circumstances strike women according to Muhammed and the informal spontaneous interpretations of the husband. Arlandson (2004) has analysed other interpretations of the Quran which say that men should ‘beat’ their wives or ‘hit them’. Underground acceptance of Sharia in Australia by informally or formally allowing hitting or beating wives as in Sura 4:34 is a gigantic social and cultural step backwards (Arlandson, 2004). Attitudes towards women in the Quran and sunnah are reflected in Article 209 of Iran’s Constitution that states a woman’s life is valued only half as much as a man’s life (WFAFI, 2005; EuroNews, 2015).

Violence in Islamic doctrine is common and TheReligionof quotes the Quran,  Muslim and Bukhari as well as other Hadith.


‘I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off

every fingertip of them.’  No reasonable person would interpret this to mean a spiritual struggle (2015) lists 41 verses or sura from the The Noble Quran that incite Jihad or religious fighting in the name of Allah. It then goes on to quote 24 sunnah from Hadith that are meant to inspire religious fighting in muslims (Bukhari, Abu Dawud, Muslim, Tabari, Ibn Ishaq/Hisham & Saifur Raham Hadth cited in,2015). Islamic doctrine divides people into 2 categories of Muslims opposed to kafirs, infidels or unbelievers (Richardson, 2013 & Warner, 2010). Islamic doctrine emphasises the obligations of Muslims to treat non-Muslims differently to other Muslims by not befriending them and regarding them as foe that need to be killed (Richardson, 2013 & Warner, 2010). Natan (2004) lists 164 verses of the Quran inciting jihad or fighting against the kafir also called infidel or unbeliever. Natan (2004) says that most of the passages listed in this website mention military expeditions, fighting, or the distribution of war spoils.  Muhammed promises paradise in the Quran as rewards for determined Jihadists in the afterlife if they are killed (Natan, 2004).  The Religion of Peace (2015) site reads that the violent verses of the Quran have played a key role in very real massacre and genocide.


[4.74] Therefore let those fight in the way of Allah, who sell this world’s life for the hereafter; and

whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a mighty

reward. [4.75] …fight in the way of Allah… [4.76] Those who believe fight in the way of Allah, and those

who disbelieve fight in the way of the Satan. Fight therefore against the friends of the Satan… [4.77]

…when fighting is prescribed for them…Our Lord! why hast Thou ordained fighting for us?…

(Translation used: M. H. Shakir, published by Tahrike Tarsile Qur’an, Inc., 1983 cited in Natan, 2004).

The Quran repeats many times that Muslims should fight in the way of Allah, to war against the unbelievers, infidels, kafirs including Jews and Christians (Natan, 2004). The Quran instructs beheading, cutting pieces off and inflicting torment on the unbelievers (Natan, 2004). The Quran repeats that the unbelievers will burn in hell, that they are Satan’s friends but that the believers will find paradise in the afterlife especially if they Jihad (Natan, 2004). Muhammed includes in the way of war spoils or booty to be gained through jihad the women of the unbelievers who can be taken for sex slaves knowing that they will be beaten and raped (Natan, 2004). Warner (2010) says about kafir that kafir is meant to be interpreted as evil, disgusting, the lowest form of life. Kafir according to Warner (2010) can be deceived, hated, enslaved, tortured, killed, lied to and cheated so the usual word ‘unbeliever’ as is found in Itani (2015) does not reflect the true political reality of Islam. Warner (2010) goes on to say there are many religious names for so called kafirs like polytheists, idolaters, ‘People of the Book’ (Christians and Jews), Buddhists, atheists, agnostics, and pagans. He says kafir covers them all and no matter what the religious name is, they can all be treated the same by Muslims, as rubbish, with deceit and militant brutality (Warner, 2010).

The Sira or Life of Muhammed is described in both Warner (2010) and Richardson (2013).

The hadith gives the reader only small details about Muhammeds life (Warner, 2010).  The Quran contains very little logical story or reference to real history but the Sira provides a compelling vision of Mohammed and the explosion of Islam into our world (Warner, 2010).  The Sira explains how Islamic doctrine can be viewed as the beginning of a historical development of war and domination (Warner, 2010).  In the Sira Mohammed moves from being a preacher to a politician and warrior (Warner, 2010). Initially he has only 150 followers for 13 years but after 10 years of Jihad (Holy War) Muhammed becomes the first ruler of Arabia (Warner, 2010). The Sira is a brief document with 75% of the text about jihad (Warner, 2010). It tells a story of political struggle, raids, battles and theft and how this Jihad produces slavery and the political basis for the legal subjugation of women according to Sharia (Warner, 2010).

The birth of Islam could be indicated as the year 610, when the prophet Muhammed is thought to have received a divine mission where he accepted Allah’s instructions for his new religion (Shanzer, 2002). Richardson (2013) says Muhammed was living in Mecca where he was in conflict with Jews and Christians over the ‘God given’ messages in the Quran that are fundamentally different to the Torah and the Bible for example Muhammed said Jesus wasn’t crucified.  Richardson (2013) claims that the Sira (Life of Muhammed) contains more hatred of Jews than Hitler’s Mein Kampf.  Islamic doctrine enforced that the Kabah in Mecca was built by Abraham the patriarch of the Jews and that muslims should pray towards the Kabah (Richardson, 2013 &Warner, 2010). Warner (2010) says the Kabah was the focus of religious rituals and a community centre. One day a visitor asked Muhammed about this ritual and was told that it was a new religion and Muhammed was the prophet. At the same time Muhammed would speak negatively about Jews and Christians who would not follow his religion, saying that they would be punished eternally and that Allah would turn them into pigs and apes (Richardson, 2013 & Warner, 2010). Fights broke out between the Muslims and the Meccans and Muhammed would preach about judgement day, paradise and hell (Warner, 2010). Eventually the Muslims left Mecca for Medina were Islamic Jihad really began (Richardon, 2013). Warner (2010) says about his child bride Aisha in the Sira, she was Muhammed’s favourite wife and now 12 years old.


In Medina Muhammed sat all day long beside his twelve year old wife while they watched as the heads

of  800 Jews were removed by sword. Their heads were cut off  because they had said that Muhammed

was not the prophet of Allah (Warner, 2010).

Muhammed is said to have transmitted Allahs messages for 22 years and through dedication to violent Jihad his empire grew to cover most of the Arabian Peninsula (Shanzer, 2002). After the death of the prophet the Islamic empire continued to expand until the 17th century when Muslims were the world’s greatest military force (Shanzer, 2002). Bill Warner (2015) is famous for estimating that Muslims have killed approximately 270 million people through violent Jihad over 1400 years. This claims is published multiple times on the internet including on Facebook as well as assumed facts like since the 9/11 attacks on the World Trade Centre nearly 58 000 people around the world died in 9 000 Islamic attacks and 87 000 have been injured in 39 000 countries cited in Infidel Task Force (2015). The claims are refuted by Pamela Gellar but Brigitte Gabriel (2009) publishes that along with the killing of 2 million Armenians in Turkey, ’Islam is responsible for the murders of 270 million people across the world’.  Stann (2010) agrees with this and discusses whether an Islamic society is capable of accepting a process of democratization with an almost total lack of democratization in Islamic society to date. Australians have to ask themselves whether democracy and Islam can co-exist (Stann, 2010). Understandably Stann (2010) says this is no trivial matter ‘given the Islamic revival and growing interest in global jihad that has been manifest over the last quarter century’.  Within current Islamic societies globally not everyone is equal before the law (Stann, 2010). Those who aren’t Muslims or do not become Muslims are considered lesser beings (Stann, 2010). Sharia guarantees legal and economic inequality by forcing non‐Muslims to “pay the jizya (special tax for kafirs) with willing submission, but feel themselves to be subdued.  Those who are Christians and Jews but live in a predominantly Islamic state receive ‘dhimmi’ status (Richardson, 2013 & Stann, 2010). Dhimmitude is a condition that promotes exploitation and humiliation of dhimmis (Richardson, 2013 & Stann, 2010). Within Islamic societies severe penalties can be imposed should a dhimmi injure or insult a Muslim, but dhimmis can be abused, raped or even murdered by Muslims with impunity (Richardson, 2013 & Stann, 2010).

Australian writers are reflecting on European experiences of ‘Islamisation’ in the west and express the sense of dhimmitude currently felt by non-Muslim citizens (Ye’or, 2009).  Ye’or 2009) says that Islamic loathing for others is affecting the west in the form of both physical violence, rape, stealing and terrorism as well as verbal abuse like ‘sluts, offspring of criminals and filthy kafir’.  Ye’or (2009) cites several incidences and articles referring to the experience of dhimmitude in the last decade.  Rogers (2013) writes that there is a pattern of excessive child rape and molestation committed by Muslims in the UK that we should be concerned about stating that there was a 95% incidence of Muslim convictions in relation to non-Muslims between 1997 and 2013. Andrew Norfolk was awarded the Orwell Prize for Journalists for reporting on Muslim grooming gangs in the UK (Rogers, 2013). Live Leak reports that:


‘in the first seven months of 2013, over 1,000 Swedish women reported being raped by

Muslim immigrants in the capital city of Stockholm. Over 300 of those were under the

age of 15. The number of rapes is up 16% so far this year compared to 2012 numbers.

A large proportion of the increase include rape of young [pre-teen] girls.’ Cited in (2013).

Watson (2015) says feminists have been mute on what is an escalating rape epidemic sweeping Europe in general. Statistics clearly illustrate that Europe, and particularly Scandinavia is suffering a rape epidemic which is almost entirely attributable to Muslim immigrants and their descendents (Watson, 2015).  #RapeJihad (2015) is a blog that keeps an eye on child rapes by Muslims. It is obvious from the blog that gang rape of young girls by Muslims in Australia is already a problem and given the statistics indicated by European research and Australia’s immigration policy we should be concerned (#RapeJihad, 2015). Shiachat (2006) says ‘Australia’s most senior Muslim cleric has prompted an uproar by saying that some women are attracting sexual assault by the way they dress. Sheikh Taj el-Din al-Hilali said women who did not wear a hijab (head dress) were like uncovered meat’ (Shiachat, 2006).

Another issue concerning feminists is the growing practice of Female Genital Mutilation (FGM) which is often said to be an African problem but it has to be admitted that this is also a problem liked to Islam and many Muslim women are victims (Laufer, 2009). FGM or cutting applies to any procedure involving the removal of all or part of the vulva and/or clitoris (Elsayed , Elamin, &  Sulaiman, 2011).  The procedure is usually involuntary, without anaesthetic using primitive implements by an unprofessional person (von der Osten-Sacken, & Uwer, 2007). Those advocating FGM for Islamic reasons often refer to a hadith where a woman used to perform circumcision in Medina (Robinson, 2014). The Prophet said to her, ‘Do not cut too severely as that is better for a woman and more desirable for a husband’ (Robinson, 2014). Whether this make it permissible or obligatory has been widely disputed (Robinson, 2014). In 1981 The Great Sheikh of Al-Azhar (the most famous University of the Islamic World) said parents must follow Mohammed and not listen to medical authorities because they often change their minds (Robinson, 2014). The sheikh said parents must do their duty and have their daughters circumcised (Robinson, 2014). In spite of other fatwa for and against FGM the problem persists such that 95% of the girls in Muslim Kurdish areas like Rania are submitted to FGM along with 70% of girls in Iran (Laufer, 2009). According to a Malaysian study by Dr Maznah Dahlui, 93% of Muslim women had suffered FGM (Chesler, 2015). In mostly Muslim Egypt as many as 97% have suffered FGM, in Yemen 23% of women are cut and the problem is wide spread in muslim Indonesia (von der Osten-Sacken, & Uwer, 2007). In Australia 3 girls a day are at risk of FGM according to a new report (No FGM Australia, 2015).

The Indonesian Ulema Council (MUI), the most prominent Islamic clerical organization in the country, has issued a fatwa calling for the death penalty to be imposed for the crime of having gay sex according to Green (2015). Islamic State militants in Syria and Iraq have been executing men being accused of homosexuality by stoning, hurling them off buildings, shooting and crucifixion (Wyke, 2015).  The ‘new’ so called moderate Iran has recently executed two gay men by public hanging under Sharia and in Afghanistan, Brunei, Saudi Arabia, and Yemen, homosexual activity is punished with the death penalty (Spencer, 2014). Homosexuals may be the target of Islamic jihad in Australia and internationally and it is commonly considered a hadd crime by muslim clerics who advocate killing by stoning, throwing from high buildings saying that it is evil worse than murder as is indicated in the sunnah of Muhammed (Saalih al-Munajjid, 2015).

Halal certification is another fatwa (World Halal Food Council, 2013).  This time from the WAHA Shariah Board which states halalness of a product is in accordance with the Islamic Sharia (WHFC, 2013). Halal means lawful and so refers to foods or products that can be eaten or consumed according to Islamic law (Halal Choices, 2011). Halal certification is the process of certifying products that are halal or not haram according to Sharia law (Halal Choices, 2011). Products deemed not halal include blood, alcohol, meat from pigs, carrion or meat which is not slaughtered in the correct ritual manner (Halal Choices, 2011). Halal meat often comes from animals that have not been stunned before killing and have been sacrificed according to Allah, the moon god of Islam (Halal Choices, 2011). The animal is made to face toward Mecca and the Muslim slaughterer declares, ‘Bismillah, Allahu Akbar!’ just before slicing the animal’s throat while the animal is alive and conscious (Halal Choices, 2011). Certification involves a quarterly or monthly inspection then the certifiers charge a fee and give the supplier the certificate so they can label the product halal (Cansdale, 2015).  Some may say that Australians who oppose halal certification are prejudiced, ignorant, misinformed, extremists and inspired by hate (Harte, 2014). Harte (2014) in ‘OppositionTo Halal Is Irrational, Is It?’ says The Dairy Farmers Association has talked about ‘irrational bullying campaigns’ and urges members to go ahead and pay the halal levy which is supported by South Australia’s Investment and Trade Minister, Martin Hamilton-Smith. Like the article by Harte (2014) suggests, the halal tax is like the jizya tax for dhimmis in an Islamic state reducing us to the status of a kafir whilst Islamists involved in the deal fulfil their obligations, The Third Pillar of Islam to pay the zakah or yearly tithe, to a religious official or representative of the Islamic state (Diwan, J. 2013).  It has been said many times that the money that Australian companies pay to Muslims as halal certification is used for the building of mosques and expanding Islam (Harte, 2014). Like the RSPCA, we of Reclaim Australia want no part in it knowing halal certification is a gold mine and whether those benefiting are radical or not (Harte, 2014).

Wouk (2010) published that 95% of violent conflicts around the world are Muslim and radical Islam has spread violence around the globe that otherwise wouldn’t exist insisting it’s time for the West to put an end to this horror, enough! It has been said many times that most incidences of jihadi violence are Muslim and this just makes it seem even more irrational to uphold the doctrine (Alexander & Moore, 2015). To understand how Islamic doctrine has an influence on world violence it must be understood that the Quran’s more tolerant verses have been abrogated by its more militant ones (Warner, 2015 & Richarson, 2013). Understanding the issue of radical and moderate Islam requires a critical examination of what these terms mean in relation to violence (Rabasa, 2005).  Rabasa (2005) says fundamentalist like Salafi groups may not themselves practice violence but do propagate an ideology that creates conditions for violence subverting the values of democratic societies. In a broad view of what constitutes radical Islam, a willingness to use or justify violence to attain political objectives separates radicals from moderates (Rabasa, 2005).  In order to address Islamist terrorism, violence and negative attitudes towards women and children, we need to address the ideological aspects of radicalism (Rabasa, 2005). In order to have a fair debate and positive outcomes about this complex problem we need to have free speech much like the 3 million people who came out in Paris following the Charlie Hebdo massacre (Miller, 2015).  We are protesting because we want politicians and media to accurately represent us without the mass defamation that reduces the status of intelligent concerned people to ‘racist bigot’.  Muslims are racially diverse as we are (Phillips, 2007).  We are awakening to the implications of government projections about Islamic immigration and the expansion of Islam into the West, what that means ideologically and politically (Richardson 2013). We do not believe in the value of a paedophile prophet or ongoing Islamist war, rape, violence and terrorism (Richarson, 2013). We don’t want to provide any support to people or organisations who are affiliated in any way towards the expansion of Islam (eg. The Muslim Brotherhood) through passive or violent jihad (Richardson, 2013).  We do not want the status of women and children on Australia lowered towards those of an Islamic state whilst we are being insulted by those who believe in the Quran and sunnah assuming we are just kafir or pieces of meat (Warner, 2015).




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