The Subtle Side of Christian Persecution

Published in FrontPageMagazine.com

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Danish

Earlier this month I participated in Coptic Solidarity's Second Annual Conference in Washington D.C., titled: "Will Religious and Ethnic Minorities Pay the Price of the 'Arab Spring'?" Panelists included Middle East specialists, prominent members of the Coptic community, and other minority leaders from the Muslim world, including Kurds, Berbers, and Sudanese animists. Held at the U.S. Capitol, nine members of Congress made statements and showed their support, including Sue Myrick, Chris Smith, and Frank Wolf. Walid Phares, a Congressional advisor who also participated, asserted that their appearance is encouraging and indicates that at least some members of Congress "are aware about the plight of minorities in general and of Christian communities in the Arab and Muslim world, and are particularly concerned about the Islamist and jihadi threat to these communities." Because the conference spanned two days, I spent lots of time surrounded by Christian minorities. The casual anecdotes I heard, spoken not with outrage—the province of the privileged—but simply as backdrops to more mundane stories, revealed how endemic anti-Christian sentiment is to the Muslim world, so much so that Christians themselves have almost become immune to it, expecting it, reserving their actual complaints for times of physical persecution (including but not limited to Islamist-inspired theft, kidnapping, rape, church attacks, etc.). In other words, if the formal speeches held at the Capitol documented the hostility and discrimination Christians face under Islam, the informal conversations, held over food and drink, drove the point home. Thus one Coptic businessman complaining about how he lost a legal case in Egypt, though he was clearly in the right, was quickly interrupted by the grinning fellow across him, who asked whether his opponent was Muslim or Christian; when the businessman, rather coyly, said Muslim, everyone laughed knowingly, some even suggesting he was a fool for even going to court. A women discussing her baby's erratic sleeping habits revealed why: the mosque next door, which always blasts Koranic verses on the megaphone around 4 a.m., constantly wakes him up in terror and tears; and though the baby does not understand the words, the mother does, pointing out that most of the verses being blared are especially hostile to Christians, like 5: 17, 5:51, and 9:29. Any number of Copts looked at me incredulously when I inquired why a well qualified Copt did not bother applying to an important post in Egypt that seemed almost tailor-made for him: I was duly informed—that is, reminded—that best jobs are reserved for Muslims. One refined-looking woman expressed her resignation: though a Christian, she sometimes wears the burqa in Egypt, simply so she can go about her daily business without being sexually-harassed, molested, called derogatory names, or spat upon (this recent story certainly validates her reasoning). Some anecdotes were spoken in jest: one rather colorful Copt I bumped into in the restroom told me—between fits of laughter—how he once tried to use a mosque bathroom in Egypt; when the Muslims discovered he was a Christian, they chased him out, throwing shoes at him and calling him a "son of a bitch." Indeed, a resigned sense of humor seemed to pervade many of these stories—as if to say, "Since there's nothing we can do about it, let's make light of it." Other stories were spoken with stoic reserve. I have in mind the cigarette-puffing Assyrian couple from Iraq, who had lost everything to the unloosed forces of jihad—their home, their relatives, their business, their savings—and are trying to begin anew in America. Interesting was the man's lament, that gone are the "good old days"—under Saddam—when Christians were afforded some protection. As I listened to all these stories, I thought to myself, here is the great and unfathomable divide between the few formal reports on Christian persecution reaching a few American politicians, and the daily reality experienced by millions of Christians under Islam.

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Muslim "child-marriage"—euphemism for pedophilia—is making headlines again, at least in Arabic media: Dr. Salih bin Fawzan, a prominent cleric and member of Saudi Arabia's highest religious council, just issued a fatwa asserting that there is no minimum age for marriage, and that girls can be married "even if they are in the cradle." Appearing in Saudi papers on July 13, the fatwa complains that "Uninformed interference with Sharia rulings by the press and journalists is on the increase, posing dire consequences to society, including their interference with the question of marriage to small girls who have not reached maturity, and their demand that a minimum age be set for girls to marry." Fawzan insists that nowhere does Sharia set an age limit for marrying girls: like countless Muslim scholars before him, he relies on Koran 65:4, which discusses marriage to females who have not yet begun menstruating (i.e., are prepubescent) and the fact that Muhammad, Islam's role model, married Aisha when she was 6-years-old, "consummating" the marriage—or, in modern parlance, raping her—when she was 9. The point of the Saudi fatwa, however, is not that girls as young as 9 can have sex, based on Muhammad's example, but rather that there is no age limit whatsoever; the only question open to consideration is whether the girl is physically capable of handling her husband/rapist. Fawzan documents this point by quoting Ibn Batal's authoritative exegesis of Sahih Bukhari: The ulema [Islam's interpreters] have agreed that it is permissible for fathers to marry off their small daughters, even if they are in the cradle. But it is not permissible for their husbands to have sex with them unless they are capable of being placed beneath and bearing the weight of the men. And their capability in this regard varies based on their nature and capacity. Aisha was 6 when she married the prophet, but he had sex with her when she was 9 [i.e., when she was deemed capable]. Fawzan concludes his fatwa with a warning: "It behooves those who call for setting a minimum age for marriage to fear Allah and not contradict his Sharia, or try to legislate things Allah did not permit. For laws are Allah's province; and legislation is his excusive right, to be shared by none other. And among these are the rules governing marriage." Fawzan, of course, is not the first to insist on the legitimacy of pedophilia in Islam. Even the former grand mufti of Saudi Arabia supported "child-marriage," since "the Koran and Sunna document it." Nor is this just some theoretic, theological point; the lives of many young girls are being destroyed because of this ruling. Recall, for instance, the 13-year-old girl who died while her much older husband was copulating with her (it was later revealed that, due to her reluctance, he was tying her up and "raping" her—as if there is another way to describe sex with children); or the 12-year-old who died giving birth to a stillborn; or the 10-year-old who made headlines by hiding out from her 80-year-old "husband." Then there are the countless anonymous girls who do nothing to warrant any media attention—such as die—and have learned to live with their elderly husbands pawing at them, like, no doubt, the girl who married Islam's most popular cleric, Yusuf Qaradawi, when she was 14. What do we make of the fact that it is always Islam's religious, authoritative voices—not aberrant voices, not "terrorists," "extremists," or any other euphemism coined for the occasion—that are constantly demonstrating Sharia's savageries? Weeks before this fatwa, a female politician and activist in Kuwait called for institutionalizing sex-slavery (recommending that Muslims buy and sell female Russian captives from the Chechnya war); a popular Egyptian preacher not only said the same thing, but added that the solution to Islam's poverty is to go on jihad and plunder the lives and possessions of infidels. Sounds odd? Perhaps; but it is perfectly consistent. After all, distilled and in the eyes of the non-believer, Sharia law is nothing less than a legal system built atop the words and deeds of a 7th century Arab, whose behavior—from pedophilia and sex-slavery to war mongering and plundering—was very much that of a 7thcentury Arab. Having enticed or enslaved his contemporaries into following him, his teachings continue to entice and enslave their descendants; and, now as then, it is always the innocent who suffer.