Miss smarty pants dug herself a deep hole that she knows she can’t dig herself out from, my guess is that she’ll refuse to debate Bostom. Sinem Tezyapar made a series of statements in an article published on the 9th of April 2013, that she has absolutely no hope in defending, especially when she’s got Dr.Andrew Bostom on the other side slamming one fact upon top of another that removes any doubt how deeply ingrained the infamous Jew-hating hadith is in Islamic texts and understanding.
Sinem unknowingly provides an excellent platform for Andy’s rebuttal argumentation. She states in her op-ed concerning the recitation of the Jew-hating hadith by Egyptian Minister of Religious Endowments, Ali Afifi :
“If a Muslim claims to be sincere, he should embrace the teachings of the Qur’an as a whole, because the verses explain one another; they have to be considered in a holistic fashion.”
Well Dr.Andrew Bostom does exactly that for us, and in amazing detail, and with plenty of Islamic first source material, in explaining how that hadith of Jew-hatred is consistent with the Koran in its entirety. We owe a major debt of gratitude to Dr.Bostom, for without such knowledgeable people we would be held to the mercies of these apologetic spin-meisters.
While such hatemongering statements appear utterly bizarre to Jews devoid of any understanding of Islam’s foundational texts, and notwithstanding Sinem Tezyapar’s attempt to negate this reality inThe Jewish Press, Egyptian cleric Ali Afifi, and earlier, Saudi cleric Al-Arifi’s inflammatory references to Jews, have sacralized origins immediately apparent to Muslim audiences. The crux of their remarks, in fact, merely reiterate verbatim, a canonical hadith, specificallySahih Muslim, Book 41, Number 6985, which is also featured prominently in the Hamas Covenant, article 7.
Briefly (see 1, 2, 3, 4 for an in depth 4-part discussion), what are the hadith, and which specific antisemitic motifs do they contain? Hadith, which means “story” (“narrative”), refers to any report of what the Muslim prophet Muhammad said or did, or his tacit assent to something said or done in his presence. (Hadith is also used as the technical term for the “science” of such “traditions”). As a result of a lengthy process which continued for centuries after Muhammad’s death (in 632), the hadith emerged for Muslims as second in authority to the Koran itself. Sunna, which means “path” refers to a normative custom of Muhammad or of the early Islamic community. The hadith “justify and confirm” the Sunna. Henri Lammens, a seminal early 20th century scholar of Islam, highlighted the importance of the Sunna (and, by extension, the hadith):
As early as the first century A.H. [the 7th century] the following aphorism was pronounced: “The Sunna can dispense with the Koran but not the Koran with the Sunna.” Proceeding to still further lengths, some Muslims assert that “in controversial matters, the Sunna overrules the authority of the Koran, but not vice versa”…all admit the Sunna completes and explains it [the Koran].
The hadith compiled by al-Bukhari (d. 870) and Muslim b. al-Hajjaj (d. 875) are considered, respectively, to be the most important authoritative collections. The titles Sahih (“sound”) or Jami, indicating their comprehensiveness, signify the high esteem in which they are held. Their comprehensive content includes information regarding religious duties, law and everyday practice (down to the most mundane, or intimate details), in addition to a considerable amount of biographical and other material. Four other compilations, called Sunan works, which indicates that they are limited to matters of religious and social practice, and law, also became authoritative. Abu Dawud (d. 888), al-Tirmidhi (d. 892), Ibn Maja (d. 896), and al-Nasi (d. 915) compiled these works. By the beginning of the 12th century, Ibn Maja’s collection became the last of these compilations of hadith to be recognized as “canonical.”