I saw thousand and thousands

London Muslims “Celebrate” 9/11
Jihadist mullahs urge 1,000 followers to learn the murderous lessons of the WTC attack.
Farrukh Dhondy
Autumn 2002

An obscene spectacle took place in North London on September 11, 2002. A thousand Muslims gathered at the Finsbury Park mosque to “celebrate” the bombing of the World Trade Center. The Metropolitan Police deployed a force 500-strong to protect the meeting, called “A Towering Day in History,” from disruption. A dozen or so menacing-looking men with kaffiyehs over their faces stood on the mosque’s steps to prevent unfriendly journalists from entering.


The “celebration” began promptly at 1 pm, so that participants could applaud the action of the WTC bombers at exactly 1:46 London time—the exact time, a year earlier, when the first plane hit its target in New York. Chairing the meeting was Abu Hamza, an Egyptian-born engineer turned Muslim mullah, who presides over the notorious Finsbury Park mosque, where several of the detainees in Camp Delta, Guantanamo Bay, captured fighting for the Taliban and al-Qaida, received their theological training. Hamza also reportedly recruited to the jihad Richard Reid, the would-be shoe-bomber who failed to blow up an American Airlines flight from Paris to Miami on December 22, 2001. The good imam is implicated as well in the training and instigation of Zacarias Moussaoui, under arrest on suspicion of conspiring with the 19 murderers of September 11.


The FBI has applied for Hamza’s extradition from the U.K. for questioning in the U.S. (the mullah has been a British subject since 1985), but he is still at large in London, free not only to address his congregation but to “celebrate” the events of 9/11. He told the press that Saudi Muslims financed the “celebration” in the hope that from it will arise an organization that represents “the real views of Muslims in Britain.”


Scotland Yard’s information office refuses to answer questions as to why Abu Hamza isn’t under arrest. Several leaders of the Muslim community in Britain allege that he is working for the British Secret Services—in particular, MI5—as an agent provocateur, but the more likely explanation is that he is more useful to the surveillance services as a free agent than he would be in detention. The police outside the “celebration” had a dozen or so photographers videotaping or taking snapshots of everyone coming into or out of the mosque.


Hamza and his mosque act as a focus for young men who have taken the first step of embracing jihad Islam. They have been known to “pass through” the Finsbury Park mosque and then branch out into clandestine training facilities and programs in Britain and abroad. At last count, the British Foreign Office reported that at least 4,000 British Muslims had received training from al-Qaida, the Taliban, or associated terror groups. Many of these came from Hamza’s congregation, which acts as a point of contact with networks abroad.


Hamza is in every way a sinister character. He is blind in one eye, and his left hand has been blown off and replaced by a metal claw. He claims in interviews that he lost his hand and eye when fighting the Russians in Afghanistan, and he uses these injuries as his warrior credentials. The claim is a lie. A British documentary producer, Alu Jamal, interviewed him on camera in Pakistan for a BBC film a year after the Russians left Afghanistan. The footage shows Hamza with his eye and hand intact. His injuries probably result from mishandling explosives.


Hamza is also wanted on criminal charges in Yemen in connection with an incident in 1998, when six young British Muslims, all of whom had at some point been under his tutelage, were arrested in that country on suspicion of terrorism. They were caught with weapons, explosives, plans, and maps—all of which they intended to use to attack British diplomats, their families, homes, offices, and church. When the men were captured and tried, they and their families in Britain instantly applied to these same diplomats whose families they had come to murder to represent them—as they were British citizens—and to secure their release from Yemeni justice. One of the young men ultimately convicted was Abu Hamza’s adopted son.


The trail of the terrorists led back to Hamza. Far from denying—as their families insisted on doing, despite the evidence—that these men were on a terrorist mission, Hamza said he was in favor of armed struggle against all agencies of the British state that supported corrupt regimes, and if these men, including his son, were found guilty and executed, they would be martyrs to the cause of Islam.


If this isn’t sedition, what is?


It was pure chaos outside the mosque. A handful of neo-fascists from the British National Party demonstrated under the banner “Keep Britain Out of Foreign Wars, Keep Foreign Wars Out of Britain.” Joining them on the street were a few hundred stalwarts of the Anti-Nazi League—there to protest not the evil “celebration” going on in the mosque but the presence of the British National Party!


The assembly adjourned twice for prayers, and the crowds flowed out into the courtyard, led by the muezzin. The star of the meeting was Omar Bakri, a cleric of Syrian origin who heads the sinister cult Al Mahajiroun, which draws its recruits mainly from the colleges and universities of Britain. Al Mahajiroun seeks to make Britain an Islamic state. Bakri told his rapt audience that they must learn the “lessons” of September 11—the murderous lessons, presumably.

https://www.city-journal.org/html/london-muslims-“celebrate”-911-12387.html
 
Why would the then living ISIS & Talaban & Hamas NOT CELEBRATE ??????????????

Why would the then living ISIS & Talaban & Hamas NOT plan to copy cat them ??????????????

Why would the Muslim Brotherhood contributers NOT CELEBRATE ??????????????

HHHHHHHHHHHHHHHHHHHHHHHHHHHHHHH

I knew Muslims who celebrated 9/11 – 15 years on, they know how naive they were
In 2001, many of our communities in the West still relied on Muslim-majority countries to provide imported Imams with no way of rationalising complex global events

Muddassar Ahmed
Monday 12 September 2016

I'm ashamed to admit that many Muslims I know certainly felt that way – albeit inexcusably – as they watched the events of 9/11 unfold. And 15 years later, many observers – just as unfathomably – feel that Muslims’ own chickens have now come home to roost, in the form of Islamphobia, hate crime and bans on the burkini, teaching my community a few harsh lessons.

In the last 15 years, things have moved on. Many of those Muslims who celebrated on 9/11 have learned that we can’t fixate on Muslim civilian casualties at the hands of non-Muslims and look the other way when people of our faith, and in the name of our religion, kill innocents. They have also learned that we can’t flirt with anti-Semitism (indulging in conspiracy theories such as ‘Israel knew about 9/11’) and then complain about the effects of Islamophobia. We can’t always be the victims of society – even if, all too often, we still are.

The response of some Muslims to 9/11 didn’t emerge from a vacuum. Genuine concern about Western intervention in the Middle East had at that time been hijacked by elements of the hard left, many of whom viewed Muslims as useful idiots to be used to shake the foundations of capitalism. Charismatic and incendiary figures from the far left sometimes went as far as to support the Ayatollahs’ Iranian revolution – even after it became clearly undemocratic and a supporter of global terror.

But this is not enough to explain why I detected a celebratory tone from some Muslims 15 years ago.

Historically there has been a lack of modern scholarship in and on Islam, particularly within Muslim communities in Europe and the US. Self-appointed “community leaders” did not always address this quickly enough, perhaps fearing what a new generation of contemporary Islamic scholars would say or do. But this left devout young Muslims without a modern language, and with no option but to use outdated concepts like dar al harb – the “land of war”, or the non-Muslim world.

In 2001, many of our communities in the West still relied on Muslim-majority countries to provide imported Imams. These scholars came from countries that lacked a fully developed civil society, and had no way of rationalising complex global events except by either gloating or blaming Israel.

If it sounds like I'm making excuses, let me assure you: I am not. These problems show that western Muslims are sometimes more concerned with material gains, arrogantly protecting their ethno-religious territory and projecting their insecurities onto others, than they are with genuine spirituality. But the more spiritual a Muslim is, the more likely he or she is to say repeatedly that Isis has “nothing to do with Islam”.

Since 2001, many Muslims have developed the discipline of self-criticism that has long been expected of other faith communities. This newfound self-awareness isn’t just polite interfaith pleasantry, it goes right to the top. Sheikh Adel Kalbani, the former Imam of the Grand Mosque in Mecca (the closest thing to a Sunni Muslim Pope) acknowledged recently that Isis takes inspiration, albeit pervertedly, from much of the Islamic teachings in the Arab world.

Kalbani’s message is vital because the silent majority can no longer afford to be silent; if you can march against Salman Rushdie or Israeli collateral damage in Gaza, then you can march against extremism too.

Because when we say Isis has “nothing to do with Islam” we must qualify this: they have nothing to do with our Islam, the Islam practiced by the vast majority of Muslims today. But what have we done to educate wider society and our own youth about our Islam? Can traditional after-school madrassahs compete with Isis’s slick embrace of web 2.0 and the social media buzz?

The Prophet Muhammad instructed his followers that there would be constant “Mujaddids” – renewers or reformers – for his religion. Many people of faith, American evangelicals or London’s Orthodox Jews for example, are going through the same process. We should – we must – continue on our journey with them.

If we nurture our “Mujaddids” we can ultimately show how Islam can complement the Judeo-Christian tradition that is so central to Western identity.

We’ve come a long way in the last 15 years, but now this must remain our top priority, so that we can give all our communities – Muslim and non-Muslim – something actually worth celebrating.

Muddassar Ahmed is managing partner of Unitas Communications, a cross-cultural communications agency, and a former adviser to the UK Government

https://www.independent.co.uk/voices...-a7238081.html
 
READ ALL ABOUT IT !!!!!!!!!!
GET YOUR U.S. News & World Report HERE!!!!!!!!!

MMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMM

Why Did So Many Muslims Seem to Celebrate 9/11?
The seeds of hatred.

By Jay Tolson, Staff Writer April 7, 2008

FROM THE MOMENT Americans learned that the 19 aerial assassins of September 11 were Muslim Arabs, they began to wonder: What did Islam have to do with it? The answers were plentiful and quick to come but often contradictory and confusing. Heads of Muslim nations and leaders of Islamic organizations emphasized that Islam was incompatible with terrorism and intolerance. And the spirit of the oft-quoted line from the Koran, "Let there be no compulsion in religion," seemed to reassure most of America's religious, civic, and political leaders. "The face of terror," President Bush confidently announced, "is not the true faith of Islam."

But if all that were true, why did so many inhabitants of the long Muslim "street," stretching from Morocco to Indonesia, appear to be overjoyed by what Osama bin Laden's henchmen had accomplished? For that matter, why were certain Islamic jurists in Pakistan issuing fatwas directing Muslims to fight American infidels if they attacked Afghanistan? And why do firebrand clerics throughout the Islamic world continue to issue equally inflammatory decrees? Most disturbing, some of those same voices of moderation had occasionally expressed their approval of Islamic groups such as Hamas and Hezbollah that engage in terrorism.

In the years since 9/11, scholars and experts have done little to resolve the contradictions. Often, they have merely taken them to a higher level. On one side, broadly speaking, are those sympathetic to the views of Princeton historian Bernard Lewis. The British-born scholar and author sees the events of 9/11 as the tragic consequence of a long conflict between the Islamic world and the West, a conflict largely dominated by the former until a little over 300 years ago, when the Ottomans failed in their second attempt to take Vienna. Crediting bin Laden with a strong (if not altogether accurate) sense of history, Lewis argues that the al Qaeda leader gave expression to the "resentment and rage" of people throughout the Islamic world.

Strongly rejecting this reading of the problem are the experts associated with the late Columbia literature Prof. Edward Said, author of the influential book Orientalism. The Palestinian-American scholar charged that Lewis is one of those western "orientalists" whose oversimplification of eastern civilizations has helped to justify European imperalism. Said insisted that Islam is no "monolithic whole" but a divided body of competing "interpretations." It should be treated the same way Christianity and Judaism are, Said urged, "as vast complexities that are neither all-inclusive nor completely deterministic in how they affect their adherents." On such disagreements turns an even larger question: Was September 11 the outgrowth of a "clash of civilizations," in the words of Harvard political scientist Samuel Huntington? Or was it the product of a struggle within a civilization?

Bewildering as all this has been, Americans might have found it easier to negotiate if they had paid as much attention to the Arab side of the terrorists' identity as they did to the Muslim side. The friction between Lewis and Said loses some of its heat, for example, when 9/11, bin Laden, and al Qaeda are seen as key elements of a struggle that is taking place primarily within the Arab core of the Middle East. At the heart of this struggle is the political failure of the various Arab regimes that emerged after the defeat of the Ottoman Empire and the end of European colonialism. Those regimes—whether kingdoms, parliamentary democracies, or single-party socialist states—were all roughly designed after western models, with elements of western law. But all quickly devolved into despotic states, corrupt and generally incompetent in meeting the basic needs of their citizens. Not coincidentally, leaders of some of those states—notably, Egypt, Syria, and Iraq—for a time paid lip service, and perhaps something more, to a largely secular vision of pan-Arab political unity. A humiliating defeat at the hands of the Israelis in 1967 largely dashed that dream.

Quickly emerging in its stead was a highly politicized version of Islam—what scholars have come to call Islamism. Its leading ideologues, such as the Egyptian Sayyid Qutb (hanged in 1966 for allegedly plotting to assassinate President Gamal Abdel Nasser), advocated the rejection of all western political models and the creation of "pure" Islamic states run according to sharia, or religious law.

To some extent, this notion was as old as Islam itself, which in its classical form brooked no division of the political and religious spheres. But in practice, as Islam spread, divisions occurred. And religious law, far from being a simple set of prescriptive rules, was interpreted and elaborated by hundreds of schools of law and fur-ther tempered by local traditions and customs.

Throughout the history of Islam, however, there have been puritans who demanded a return to the purity of the earliest caliphates, no matter how mythical this pristine condition was. But no puritan reformer has been more influential than the 18th-century Arab firebrand Muhammad ibn al Wahhab (1703-92). Critical of mainstream Sunni legalism, Sufi mysticism and philosophy, and anything smacking of "innovation," he forged a crucial alliance with the Saud clan, then engaged in a struggle with the Ottoman overlords.

The critics of Wahhabism, including many prominent Sunni jurists, saw it as a crude attempt to re-Bedouinize the religion by elevating the customs and practices of the desert Arabs (such as attitudes about the covering of women) into bedrock principles of the faith. Crude as it was, however, Wahhabism endured because of its ties with the Saud clan, which only strengthened over time through mutual support and intermarriage. In 1932, when the clan was established as the royal family of Saudi Arabia, the narrow, intolerant Wahhabi strain of Islam effectively became the established religion of the kingdom. And soon, with the Saudis' growing oil wealth, the Wahhabi religious establishment became one of the most richly funded and aggressive pros-elytizing bodies in the world, spreading an intolerant version of the faith that began to compete with other more tolerant and locally inflected varieties of Islam.

But if Islamism and Wahhabism emerged in the Arab core of the Muslim world, one of the ironic turns of recent history is that political Islam fared better beyond the Arab core than in it. An Islamic republic, albeit Shiite rather than Sunni, arose in Iran in 1979, and in both Turkey and Algeria, Islamist parties became important political players (at least until the one in Algeria proved too successful and was suppressed by the military). In nations of the Arab core, by contrast, Islamists have been tolerated—and often modestly encouraged—to the extent that they posed no direct threat to the political regimes. Those individuals who take Islamist notions too seriously, including bin Laden (whose unhappiness about the Saudi kingdom's close ties with the infidel Americans is now well known), have faced exile or worse. But, as the world has learned, those outcast Islamists have learned to operate quite effectively in strange lands, whether in Afghanistan or Europe or even the United States.

Is Islamism, then, a clear and present danger—to the United States and to the world in general, including its 1.2 billion Muslims? The answer might seem obvious in light of the havoc wreaked by a band of Islamist zealots on September 11. To the extent that it nourishes and encourages fanatical hatred, it clearly is a danger. And as Johns Hopkins University international security specialist Michael Vlahos argues in his cogent study "Terror's Mask: Insurgency Within Islam," Americans must be forthright in naming their foe. It is not some nameless "terrorism," Vlahos writes, but a dangerous movement within Islam.

This Islamist insurgency is certainly not all of Islam. And in his book Jihad: The Trail of Political Islam, the French scholar Gilles Kepel makes the persuasive case that Islamism itself has split into moderate and extreme elements, with the former championing various notions of Muslim democracy and the latter resorting to violence and terrorism to bring about totalitarian theocracies. Indeed, Kepel argues that September 11 was a last-ditch effort on the part of Islamist extremists to revive their waning movement. "In spite of what many hasty commentators concluded in its aftermath," Kepel writes, "the attack on the United States was a desperate symbol of the isolation, fragmentation, and decline of the Islamist movement, not a sign of its strength and irrepressible might."

Perhaps. But even if true, Kepel's analysis offers little comfort to the victims of this desperate insurgency within Islam. And even if extremist Islamists are only a minority within Islam, no one should forget the lesson of the Russian Bolsheviks: Determined minorities sometimes win.

https://www.usnews.com/news/religio...why-did-so-many-muslims-seem-to-celebrate-911
 
READ ALL ABOUT IT !!!!!!!!!!
GET YOUR U.S. News & World Report HERE!!!!!!!!!

MMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMMM

Why Did So Many Muslims Seem to Celebrate 9/11?
The seeds of hatred.

By Jay Tolson, Staff Writer April 7, 2008

FROM THE MOMENT Americans learned that the 19 aerial assassins of September 11 were Muslim Arabs, they began to wonder: What did Islam have to do with it? The answers were plentiful and quick to come but often contradictory and confusing. Heads of Muslim nations and leaders of Islamic organizations emphasized that Islam was incompatible with terrorism and intolerance. And the spirit of the oft-quoted line from the Koran, "Let there be no compulsion in religion," seemed to reassure most of America's religious, civic, and political leaders. "The face of terror," President Bush confidently announced, "is not the true faith of Islam."

But if all that were true, why did so many inhabitants of the long Muslim "street," stretching from Morocco to Indonesia, appear to be overjoyed by what Osama bin Laden's henchmen had accomplished? For that matter, why were certain Islamic jurists in Pakistan issuing fatwas directing Muslims to fight American infidels if they attacked Afghanistan? And why do firebrand clerics throughout the Islamic world continue to issue equally inflammatory decrees? Most disturbing, some of those same voices of moderation had occasionally expressed their approval of Islamic groups such as Hamas and Hezbollah that engage in terrorism.

In the years since 9/11, scholars and experts have done little to resolve the contradictions. Often, they have merely taken them to a higher level. On one side, broadly speaking, are those sympathetic to the views of Princeton historian Bernard Lewis. The British-born scholar and author sees the events of 9/11 as the tragic consequence of a long conflict between the Islamic world and the West, a conflict largely dominated by the former until a little over 300 years ago, when the Ottomans failed in their second attempt to take Vienna. Crediting bin Laden with a strong (if not altogether accurate) sense of history, Lewis argues that the al Qaeda leader gave expression to the "resentment and rage" of people throughout the Islamic world.

Strongly rejecting this reading of the problem are the experts associated with the late Columbia literature Prof. Edward Said, author of the influential book Orientalism. The Palestinian-American scholar charged that Lewis is one of those western "orientalists" whose oversimplification of eastern civilizations has helped to justify European imperalism. Said insisted that Islam is no "monolithic whole" but a divided body of competing "interpretations." It should be treated the same way Christianity and Judaism are, Said urged, "as vast complexities that are neither all-inclusive nor completely deterministic in how they affect their adherents." On such disagreements turns an even larger question: Was September 11 the outgrowth of a "clash of civilizations," in the words of Harvard political scientist Samuel Huntington? Or was it the product of a struggle within a civilization?

Bewildering as all this has been, Americans might have found it easier to negotiate if they had paid as much attention to the Arab side of the terrorists' identity as they did to the Muslim side. The friction between Lewis and Said loses some of its heat, for example, when 9/11, bin Laden, and al Qaeda are seen as key elements of a struggle that is taking place primarily within the Arab core of the Middle East. At the heart of this struggle is the political failure of the various Arab regimes that emerged after the defeat of the Ottoman Empire and the end of European colonialism. Those regimes—whether kingdoms, parliamentary democracies, or single-party socialist states—were all roughly designed after western models, with elements of western law. But all quickly devolved into despotic states, corrupt and generally incompetent in meeting the basic needs of their citizens. Not coincidentally, leaders of some of those states—notably, Egypt, Syria, and Iraq—for a time paid lip service, and perhaps something more, to a largely secular vision of pan-Arab political unity. A humiliating defeat at the hands of the Israelis in 1967 largely dashed that dream.

Quickly emerging in its stead was a highly politicized version of Islam—what scholars have come to call Islamism. Its leading ideologues, such as the Egyptian Sayyid Qutb (hanged in 1966 for allegedly plotting to assassinate President Gamal Abdel Nasser), advocated the rejection of all western political models and the creation of "pure" Islamic states run according to sharia, or religious law.

To some extent, this notion was as old as Islam itself, which in its classical form brooked no division of the political and religious spheres. But in practice, as Islam spread, divisions occurred. And religious law, far from being a simple set of prescriptive rules, was interpreted and elaborated by hundreds of schools of law and fur-ther tempered by local traditions and customs.

Throughout the history of Islam, however, there have been puritans who demanded a return to the purity of the earliest caliphates, no matter how mythical this pristine condition was. But no puritan reformer has been more influential than the 18th-century Arab firebrand Muhammad ibn al Wahhab (1703-92). Critical of mainstream Sunni legalism, Sufi mysticism and philosophy, and anything smacking of "innovation," he forged a crucial alliance with the Saud clan, then engaged in a struggle with the Ottoman overlords.

The critics of Wahhabism, including many prominent Sunni jurists, saw it as a crude attempt to re-Bedouinize the religion by elevating the customs and practices of the desert Arabs (such as attitudes about the covering of women) into bedrock principles of the faith. Crude as it was, however, Wahhabism endured because of its ties with the Saud clan, which only strengthened over time through mutual support and intermarriage. In 1932, when the clan was established as the royal family of Saudi Arabia, the narrow, intolerant Wahhabi strain of Islam effectively became the established religion of the kingdom. And soon, with the Saudis' growing oil wealth, the Wahhabi religious establishment became one of the most richly funded and aggressive pros-elytizing bodies in the world, spreading an intolerant version of the faith that began to compete with other more tolerant and locally inflected varieties of Islam.

But if Islamism and Wahhabism emerged in the Arab core of the Muslim world, one of the ironic turns of recent history is that political Islam fared better beyond the Arab core than in it. An Islamic republic, albeit Shiite rather than Sunni, arose in Iran in 1979, and in both Turkey and Algeria, Islamist parties became important political players (at least until the one in Algeria proved too successful and was suppressed by the military). In nations of the Arab core, by contrast, Islamists have been tolerated—and often modestly encouraged—to the extent that they posed no direct threat to the political regimes. Those individuals who take Islamist notions too seriously, including bin Laden (whose unhappiness about the Saudi kingdom's close ties with the infidel Americans is now well known), have faced exile or worse. But, as the world has learned, those outcast Islamists have learned to operate quite effectively in strange lands, whether in Afghanistan or Europe or even the United States.

Is Islamism, then, a clear and present danger—to the United States and to the world in general, including its 1.2 billion Muslims? The answer might seem obvious in light of the havoc wreaked by a band of Islamist zealots on September 11. To the extent that it nourishes and encourages fanatical hatred, it clearly is a danger. And as Johns Hopkins University international security specialist Michael Vlahos argues in his cogent study "Terror's Mask: Insurgency Within Islam," Americans must be forthright in naming their foe. It is not some nameless "terrorism," Vlahos writes, but a dangerous movement within Islam.

This Islamist insurgency is certainly not all of Islam. And in his book Jihad: The Trail of Political Islam, the French scholar Gilles Kepel makes the persuasive case that Islamism itself has split into moderate and extreme elements, with the former championing various notions of Muslim democracy and the latter resorting to violence and terrorism to bring about totalitarian theocracies. Indeed, Kepel argues that September 11 was a last-ditch effort on the part of Islamist extremists to revive their waning movement. "In spite of what many hasty commentators concluded in its aftermath," Kepel writes, "the attack on the United States was a desperate symbol of the isolation, fragmentation, and decline of the Islamist movement, not a sign of its strength and irrepressible might."

Perhaps. But even if true, Kepel's analysis offers little comfort to the victims of this desperate insurgency within Islam. And even if extremist Islamists are only a minority within Islam, no one should forget the lesson of the Russian Bolsheviks: Determined minorities sometimes win.

https://www.usnews.com/news/religio...why-did-so-many-muslims-seem-to-celebrate-911

Not about attitude. This is about Trump declaring he sawMuslims from New jersey celebrating after the buildings fell. He was miles away. I am sure lots of Muslims in the world got a warm fuzzy from it. But they did not celebrate in the streets of new jersey.
 
Not about attitude. This is about Trump declaring he sawMuslims from New jersey celebrating after the buildings fell. He was miles away. I am sure lots of Muslims in the world got a warm fuzzy from it. But they did not celebrate in the streets of new jersey.

Why would the then living ISIS & Talaban & Hamas NOT CELEBRATE ??????????????

Why would the then living ISIS & Talaban & Hamas NOT plan to copy cat them ??????????????

Why would the Muslim Brotherhood contributers NOT CELEBRATE ??????????????

Why would the Wahhabi contributers NOT CELEBRATE ??????????????

Why would the Government of Iran NOT CELEBRATE ??????????????

Why would Sadam Huesain NOT CELEBRATE ??????????????

Why would Sadam Huesain NOT CELEBRATE ??????????????

Why would Muammar Gaddafi NOT CELEBRATE ??????????????

Why would any of all the world's proud Jihadis NOT CELEBRATE ??????????????

Why would any of New Jersey's proud Jihadis NOT CELEBRATE ??????????????

Meanwhile young men and women left their country of birth and traveled and joined the Islamic Jihadis ... and they kept the tee-shirts.

https://en.wikipedia.org/wiki/Wahhabism

https://www.independent.co.uk/news/...dicalisation-recruitment-report-a7878681.html

YYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYY
From September 27, 2015 --Headlines from 2 1/2 years ago

Report: ISIS Has Recruited as Many as 30,000 Foreigners in the Past Year
By
Chas Danner
he New York Times is reporting that a new confidential U.S. intelligence assessment indicates that as many as 30,000 foreigners from more than 100 countries have flocked to Syria and Iraq to join the ranks of ISIS in the past year, double the number of recruits from the year before. And while the Pentagon estimates that coalition airstrikes have killed roughly 10,000 ISIS fighters, the militant group is having little trouble replacing and expanding its forces, with some 1,000 new recruits joining up every month.

http://nymag.com/daily/intelligencer/2015/09/isis-has-recruited-as-many-as-30000-foreigners.html
 
Violent Islamic extremism
"The single biggest change in terrorism over the past several year has been the wave of Americans
joining the fight – not just as foot soldiers but as key members of Islamist groups and as operatives
inside terrorist organizations, including al-Qaeda."[6] American citizens or longtime residents are
"masterminds, propagandists, enablers, and media strategists" in foreign terror groups and working
to spread extremist ideology in the West.[6] This trend is worrisome because these American
extremists "understand the United States better than the United States understands them."

There is a lack of understanding of how American Radical Jihadists are propagated. There is "no typical profile"
of an American extremist and the "experiences and motivating factors vary widely."[7] Janet Napolitano,
former Secretary of the Department of Homeland Security, stated that it is unclear if there has been an
"increase in violent radicalization" or "a rise in the mobilization of previously radicalized individuals".[8]
Terrorist organizations seek Americans to radicalize and recruit because of a familiarity with the United States
and the West.[8] The evolving extremist threat makes it "more difficult for law enforcement or the
intelligence community to detect and disrupt plots."

Some American extremists are actively recruited and trained by foreign terrorist organizations and others
are known as "lone wolves" that radicalize on their own.[2] The Fort Hood shooter, Major Nidal Hasan,
is an American of Palestinian descent. He communicated via email with Anwar al-Awlaki, but had no direct ties to al-Qaeda.
Al-Qaeda propaganda uses Hasan to promote the idea of "be al-Qaeda by not being al-Qaeda".
Abdulhakim Muhammad, an American citizen, shot a military recruiter in Little Rock, Arkansas in June 2009
after spending time in Yemen; he was born Carlos Bledsoe and converted to Islam as a young adult.
Faisal Shahzad is a naturalized American citizen from Pakistan and received bomb training from the
Tehrik-i-Taliban Pakistan; his plot to detonate a bomb in New York's Times Square was discovered
only after the bomb failed.[2] Zachary Chesser converted to Islam after high school and began to spread
extremism over the internet.[10] He was arrested attempting to board a flight to Somalia to join the terrorist group al-Shabaab.
Americans in Radical Islamic terrorist organizations[edit]

Since 2007, over 50 American citizens and permanent residents have been arrested or charged
in connection with attempts to join terrorist groups abroad, including al-Qaeda in the Arabian Peninsula (AQAP)
and Al Shabaab.[11] In 2013 alone, 9 Americans are known to have joined or attempted to join
foreign terrorist organizations.[11] Americans inside al-Qaeda provide insider's knowledge of the United States.
Adam Gadahn was an American convert who joined al-Qaeda in the late 1990s.[12] He released
English-language propaganda videos, but Gadahn lacked charisma and his voice was replaced by
Anwar al-Awlaki. Awlaki was an American of Yemeni descent, killed on September 30, 2011 by a
U.S. missile strike in Yemen.[13] Awlaki had religious credentials Gadahn lacks and a "gently persuasive" style;
"tens of thousands, maybe millions, have watched [Awlaki's] lectures on the Internet."

His perfect English and style broadened al-Qaeda's reach. Another key American in al-Qaeda's power structure
was a man named Adnan Shukrijumah. Shukrijumah is believed to be the highest ranking American in al-Qaeda.
He was born in Saudi Arabia, grew up in Trinidad, and moved to Florida as a teenager; he was a naturalized
American citizen and left the United States in the spring of 2001.[14] Shukrijumah was a mystery to authorities
until he was identified by Najibullah Zazi after Zazi was arrested for a failed plot to bomb transportation
targets around New York City.[14] Zazi had traveled to Afghanistan to fight U.S. forces, but Shukrijumah
convinced Zazi to return to the United States and plan an attack here.[14] In May 2014, Florida born convert
Mohammed Abusalha conducted a deadly suicide bombing while fighting for Islamist extremists in Syria.
In 2014, Troy Kastigar and Douglas McAuthur McCain, two Americas who converted to Islam traveled
to the Islamic State for jihad and were killed in battle.[16] In 2015 Zulfi Hoxha traveled to Syria where
he became a significant figure in ISIS.

https://en.wikipedia.org/wiki/Jihadist_extremism_in_the_United_States
 
London Muslims “Celebrate” 9/11
Jihadist mullahs urge 1,000 followers to learn the murderous lessons of the WTC attack.

This is an update on that story. In 2006 the chief protagonist, Abu Hamza, was convicted in the UK of inciting violence and sentenced to 7 years.

In 2012 he was extradicted to the US on terrorism charges. He is currently serving life without parole.
 
Why would the then living ISIS & Talaban & Hamas NOT CELEBRATE ??????????????

Why would the then living ISIS & Talaban & Hamas NOT plan to copy cat them ??????????????

Why would the Muslim Brotherhood contributers NOT CELEBRATE ??????????????

Why would the Wahhabi contributers NOT CELEBRATE ??????????????

Why would the Government of Iran NOT CELEBRATE ??????????????

Why would Sadam Huesain NOT CELEBRATE ??????????????

Why would Sadam Huesain NOT CELEBRATE ??????????????

Why would Muammar Gaddafi NOT CELEBRATE ??????????????

Why would any of all the world's proud Jihadis NOT CELEBRATE ??????????????

Why would any of New Jersey's proud Jihadis NOT CELEBRATE ??????????????

Meanwhile young men and women left their country of birth and traveled and joined the Islamic Jihadis ... and they kept the tee-shirts.

https://en.wikipedia.org/wiki/Wahhabism

https://www.independent.co.uk/news/...dicalisation-recruitment-report-a7878681.html

YYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYY
From September 27, 2015 --Headlines from 2 1/2 years ago

Report: ISIS Has Recruited as Many as 30,000 Foreigners in the Past Year
By
Chas Danner
he New York Times is reporting that a new confidential U.S. intelligence assessment indicates that as many as 30,000 foreigners from more than 100 countries have flocked to Syria and Iraq to join the ranks of ISIS in the past year, double the number of recruits from the year before. And while the Pentagon estimates that coalition airstrikes have killed roughly 10,000 ISIS fighters, the militant group is having little trouble replacing and expanding its forces, with some 1,000 new recruits joining up every month.

http://nymag.com/daily/intelligencer/2015/09/isis-has-recruited-as-many-as-30000-foreigners.html

Not about why. They did not. There was no evidence showing it happened. you are looking under rocks to keep from admitting that simple clear fact. There were no Muslims celebrating in the streets like trump said.
 
Last edited:
Kerik: Trump Correct, New York Area Muslims Were Celebrating After 9/11
Posted on December 2, 2015

In an interview with One America News (OAN) on Tuesday, former New York City Police chief Bernard Kerik confirmed Donald Trump's claims that Muslims in the tristate area were celebrating after the September 11 terror attacks.

"We had a number of reports of people celebrating," Kerik said. "I remember Atlantic Avenue in Brooklyn. There were some in Queens. There were also some in Patterson, New Jersey and Jersey City."

Former New York City mayor Rudy Giuliani also confirmed Trump's claims of jubilee in the Muslim community in an interview with CNN on Tuesday morning

 
NJ police captain says some Muslims did celebrate on 9/11
By Bob Fredericks December 21, 2015

Some Muslims in New Jersey did celebrate the 9/11 terror attacks during rooftop and street parties until they were broken up by the cops, a new report said Monday.

There were at least two celebrations and likely more, with men shouting “Allahu Akbar” and women chanting in Arabic, NJ.com reported.

“Some men were dancing, some held kids on their shoulders,” said retired Jersey City police Capt. Peter Gallagher, who responded to the scene after numerous 911 calls from outraged residents.

“The women were shouting in Arabic and keening in the high-pitched wail of Arabic fashion. They were told to go back to their apartments since a crowd of non-Muslims was gathering on the sidewalk below and we feared for their safety.”

Gallagher said he cleared a rooftop celebration of up to 30 people at 6 Tonnele Ave., a four-story apartment building with a view of Lower Manhattan, after the second tower fell.

Another witness said he saw a celebration on John F. Kennedy Boulevard, a main thoroughfare in the city.

“When I saw they were happy, I was pissed,” said Ron Knight, 56, who also heard cheers of “Allahu Akbar” — “God is great” — from a crowd of about 20 people that morning.

Residents also placed numerous 911 calls complaining about Muslims partying on a rooftop at a third location, three cops told the website.

Donald Trump created a storm of controversy when he said that “thousands and thousands” of Muslims celebrated the attacks on the Twin Towers.

But NJ.com said Gallagher — described by former colleagues as a respected professional — and other witnesses confirmed the celebrations, if not their size.

And the FBI took several residents of the building where Gallagher was into custody in the following days, according to neighbors and a story at the time in The Star-Ledger, though it was unclear if they were ever charged with a crime.

Carlos Ferran, 60, a neighbor of Knight, was on his way to buy some beer when he saw the gathering on the sidewalk.

“Some of them had their hands in the air,” Ferran said. “They were happy.”

Jersey City Mayor Steven Fulop, one of many politicians who blasted Trump after the remarks, still denied that celebrations took place despite the eyewitness accounts.

“There are no records of this, and over time, what has happened is that it has become urban legend in many cities where people say they heard or saw something,” Fulop told the website.

https://nypost.com/2015/12/21/nj-police-captain-says-some-muslims-did-celebrate-on-911/
 
Kerik: Trump Correct, New York Area Muslims Were Celebrating After 9/11
Posted on December 2, 2015

In an interview with One America News (OAN) on Tuesday, former New York City Police chief Bernard Kerik confirmed Donald Trump's claims that Muslims in the tristate area were celebrating after the September 11 terror attacks.

"We had a number of reports of people celebrating," Kerik said. "I remember Atlantic Avenue in Brooklyn. There were some in Queens. There were also some in Patterson, New Jersey and Jersey City."

Former New York City mayor Rudy Giuliani also confirmed Trump's claims of jubilee in the Muslim community in an interview with CNN on Tuesday morning


Try figuring out what "thousands and thousands" means...fucking asshole! And then try figuring out what "in New Jersey" means!
 
GOOGLE "islamic terrorists from New Jersey"

Terror suspect arrested in New Jersey - LA Times - Los Angeles Times
www.latimes.com/nation/83893886-157.html
Another suspected member of a reportedly Islamic State-radicalized terrorist cell was arrested in New Jersey.

Muslim cleric in Jersey City calls for death to Jews ... - New Jersey 101.5
nj1015.com/muslim-cleric-in-jersey-city-calls-for-death-to-jews-group-says/
Dec 14, 2017 - Is Muslim cleric in Jersey City preaching terror and hate? ... a khutbah, or sermon, at the Islamic Center of Jersey City on Friday during the same ...

2007 Fort Dix attack plot - Wikipedia

https://en.wikipedia.org/wiki/2007_Fort_Dix_attack_plot
The 2007 Fort Dix attack plot involved a group of six Muslim men who were found guilty of conspiring to stage an attack against U.S. Military personnel stationed at Fort Dix, New Jersey. ... The defense argued it was not a terrorist training video. On January 31, 2006, the men took the video to the Circuit City in Mount Laurel, ...

Truck attack suspect's New Jersey city a haven for Muslim immigrants ...
https://www.reuters.com/...new.../truck-attack-suspects-new-jersey-city-a-haven-for-m...
Nov 2, 2017 - PATERSON, N.J. (Reuters) - With its enormous Muslim population and ... killing eight people in what officials called an act of terrorism. With one ...

Terror suspect's NJ mosque has been under NYPD surveillance ...
www.foxnews.com/.../terror-suspects-nj-mosque-has-been-under-nypd-surveillance-rep...
Oct 31, 2017 - The New Jersey mosque that New York City terror suspect Sayfullo ... N.J., located near Saipov's home, is among multiple Muslim houses of ...

New Jersey Office of Homeland Security and Preparedness
https://www.njhomelandsecurity.gov/
The New Jersey Office of Homeland Security and Preparedness leads and ... 2018 Threat Assessment Series: Domestic Terrorism - A Changing Environment.

The ISIS 'Senior Commander' Who Grew Up on the Jersey Shore ...
https://www.nbcphiladelphia.com/news/.../The-ISIS-Soldier-Who-Grew-Up-at-the-Jers...
Jan 17, 2018 - A Margate man born in South Jersey has been identified as a ... Zulfi Hoxha's mother told NBC10 from her home in Margate, New Jersey, that ... is in Syria fighting for the group also known as the Islamic State. ... In that video, he calls on "lone wolf" terrorists to carry out attacks on targets in the United States.

NJ imam to be 'retrained' after hoping, in sermon, that all Jews die ...

https://www.timesofisrael.com/nj-imam-to-be-retrained-after-hoping-in-sermon-that-al...
Dec 15, 2017 - Islamic Center of Jersey City Imam Aymen Elkasaby gives a sermon on ... Elkasaby also said the notion that the terror attack at the Al-Rawda ...

Prosecutors Describe Driver's Plan to Kill in Manhattan Terror Attack ...
https://www.nytimes.com/.../driver-had-been-planning-attack-in-manhattan-for-weeks-p...
Nov 1, 2017 - Complaint Against Suspect in Manhattan Terror Attack ... The couple live in Paterson, N.J., and have three children. ... what Muslims in the United States and elsewhere were doing to respond to the killing of Muslims in Iraq.”.
 
@Frank Apisa
Why must you always squeeze in fucking & asshole into all your posts?


You can paypal me 200 an hour if you need my advise
 
@Frank Apisa
Why must you always squeeze in fucking & asshole into all your posts?

I don't. I limit those words to posts that I direct to fucking assholes like you.

If it bothers you, ignore my posts.

You can paypal me 200 an hour if you need my advise

Anyone who would pay a fucking asshole like YOU for advise...is beyond help.
 
Hey, RB. How's it goin'?

Not too bad. Getting tired of all this rain, though.
I polished and waxed my car yesterday, looks like I'll need to take it to a pro to have the scratches removed. Black is so difficult to keep nice.
Are you golfing today?
 
Not too bad. Getting tired of all this rain, though.
I polished and waxed my car yesterday, looks like I'll need to take it to a pro to have the scratches removed. Black is so difficult to keep nice.
Are you golfing today?

Heading to the course in 20 minutes.

I had a black car once. JUST ONCE. Harder to keep clean than a white one. Dirt and pollen shows up much easier than a white car!
 
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