By Wafa Sultan
From front web page of The long island Times to YouTube, Dr. Wafa Sultan has turn into a strength radical Islam has to reckon with. For the 1st time, she tells her tale and what she discovered, first-hand, approximately radical Islam in A God Who Hates, a passionate memoir by way of an outspoken Arabic lady that also is a cautionary story for the West. She grew up in Syria in a tradition governed by way of a god who hates girls. "How can any such tradition be whatever yet barbarous?", Sultan asks. "It can't", she concludes "because any tradition that hates its ladies can't love something else." She believes that the god who hates is waging a conflict among modernity and barbarism, now not a conflict among religions. She additionally is aware that it's a conflict radical Islam will lose. Condemned by means of a few and praised through others for talking out, Sultan wishes every person to appreciate the chance posed by means of A God Who Hates.
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Additional resources for A God Who Hates: The Courageous Woman Who Inflamed the Muslim World Speaks Out Against the Evils of Islam
3). 44 norbert nebes mentioned above,73 which one of his commanders had made during the blockade of Najrān. 68 above. Thus J 1028/1: mlkn / ywsf / ʾsʾr / yṯʾr / mlk / kl / ʾšʿbn. See also Ry 507/1 which contains the spelling ysf, and Ry 508/2 which shortens the title by omitting yṯʾr / mlk / kl / ʾšʿbn. 75 This may be what is referred to in the second epistle of Simeon of Bēth Arsham (Shahid, Martyrs, XXI, 3–6) by the words ascribed to Māḥiya, one of the maids of Arethas/Ḥārith b. Kaʿb, shortly before her execution, according to which the Ethiopians vanquished the Ḥimyar or their (rebellious) tribal allies while Yūsuf managed to avoid certain death through the help of a merchant from Ḥīra (see also Martyrium Sancti Arethae, par.
33 These inscriptions reveal an important innovation, which is of great assistance for reconstructing the chronology of the following period. Unlike those inscriptions written in other South Arabian dialects, above all the Sabean ones, the years mentioned by the Ḥimyarite epigraphs are always stated in absolute terms. The Syriac accounts of the martyrs of Najrān (to which we shall return later) play a decisive part in dating these years in terms of the Christian calendar. 35 From the main road today leading south towards Aden, one turns off eastwards after Yarīm, reaching the fertile Ẓafār plateau after just a few kilometers to find the city itself, built on three volcanic outcrops and at an altitude of 2830 m.
58 Thus ʿEzana replaced the pagan crescent moon with the Christian cross on his gold coinage, while apparently being more conservative when it came to the silver coinage used domestically. For details see Brakmann, “Axomis,” 750–751, with further references. 40 norbert nebes t raditional Aksumite rivals and in order to stem the growing influence of the Byzantine Empire in the region. 59 According to this source, at the time of the Ḥimyarite king Shuraḥbiʾil Yakkaf (mentioned in a building inscription in Ẓafār dated to 47260) a Christian priest called Azqīr attempted to proselytize in Najrān, upon which he was seized by the local Ḥimyarite nobility and sent to the royal court for sentencing.