Mohammed Hijab – Challenge to Ben Shapiro on Muslim Myth

			Yes, I challenging
		

			you pigeon hearted pusillanimous, weasel. Academic weasel fraud.
		

			So I've always wanted to reply to this video this video that Ben Shapiro, he put forward his video
where he is talking about Islam and Muslims and he's trying to represent Muslims in a certain way he
hastily generalizes in a really an academic way. And we have to think about what his motivations are
with this kind of hasty generalization. But before we do, so let's take a look at actually some of
the claims that he's making. First of all, as we can see, in this video, he speaks about the Old
Testament and the New Testament. And when he speaks about people who believe in these things, he
acknowledges that there are violent passages he says, in those books, but he says, There's plenty of
		

			violent material in the Old and New Testaments. Hey, I'm an Orthodox Jew. I read the Old Testament a
lot. But believers in those particular texts are not currently ramming airliners into towers or
beheading journalists or mutilating female genitalia. So why mentioned these examples? Is it because
you're trying to otherwise or associate Muslims with particular acts? It's clear here, those three
examples are carefully chosen by yourself. And actually funny enough, not even generalizable to
Muslims. So let's take your third example. For example, you talk about female genital mutilation?
Well, there is no evidence whatsoever that most only Muslim countries practice this act. For
		

			example, Ethiopia is East Africa, many of those populations are majority Christian populations. Yet,
the act is very much or the practice of female genital mutilation is very much rampant. In fact, one
of the books I've written called fifth wave feminism, I dedicate an entire chapter on these kinds of
acts or practices and how they're committed in in the Western world. Like for example, if you look
at the w h o definition of what is in fact, considered female genital mutilation, it would be things
like labiaplasty, why is that not considered. And by the way, labiaplasty and clitoral addicting
these, these kinds of things are done right here in the West, and they're done at an alarming rate
		

			more so than probably any other place in the world. So why is that not referred to as female genital
mutilation? And has that got anything to do with Muslims? No, it's got nothing to do with Muslims.
Even that piercings piercing of * is referred to as a kind of mutilation by the wh o standard.
If we take once again, that measure, what would we say that happens more in the West? Or does that
happen more in these, so once again, I think you're trying to create an image, you're trying to
create a picture of a peculiar Muslim, right. And it's a very failed image. Because when we fact
check some of the stuff that you're seeing quickly, right, as we're gonna find out, when we go
		

			through this one by one bit by bit, piece by piece, then everything, like a stack of cards breaks
down in front of your very face. Let's take a look at the next thing that you say. So you say that,
and this is so important, because you run with this, okay. And in fact, I would go as far as to say
is, the majority of your video is based on this faulty and unrecognized definition, which you don't
even do a good job in defining radical beliefs are a lot broader than terrorists. And anybody who
argues otherwise is being naive or foolish or disingenuous, but defining what radical beliefs are
not is not defining what they are. So by saying radical beliefs are much wider than terrorism, what
		

			you're free to do, as we're gonna see in this video, is basically define a multiplicity of things,
all radical beliefs. But why should we accept your chosen definition? In fact, in the literature in
the political science literature, and read the works of Patreon, or PayPal, or Sage men who annually
they don't agree with you in terms of that definition? When we talk about the process of
radicalization, we're not talking about someone who, for examples, we're gonna come to see with
your,
		

			with your kind of pseudo definitions that believes in or an X kind of Sharia law, who agrees with
this definition is not something which is unanimous in the literature by any means. So you start
with this faulty definition. And then you proceed in a way, which builds your faulty castle or your
castle on a thin air, you build an argument on a faulty premise. And that's what we're going to
expose today. Indonesia's the world's most populous Muslim country, it's got almost 205 million
Muslims living there. And 70% blamed the United States, Israel or somebody else for 911. So you make
that calculation. It's about 143 million people who are radicalized you scared yet, we're just
		

			getting started. So if it's true that someone who blames the US Israel, someone else for 911 is a
radical as you're alluding to here,
		

			Or you're going to try to suggest here that all of those families who are whose family member was
killed on 911? Who have part of the truth movements in United States and all those kind of things.
Are you willing to come out and say that they're radicals as well? Well, in fact, you'd have to do
that come out and say that they are radicals, those people in America, part of the truth movement,
that they're all radicals, if that's what your definition entails Bangladesh, another 82% want
Sharia to be the official law of the country? Hey, Egypt, 80 million Muslims. According to that same
2009 polls show that 65% one strict Sharia law in every Islamic country, the second aspects, strict
		

			support for Sharia law. So I want to know what exactly about Sharia law? Do you think make someone a
radical? Because if you're saying Sharia law,
		

			make someone a radical? What exactly now, I am going to assume that you're going to say the punitive
laws, because that's the most controversial aspect of Sharia law. Now, I want you to answer me a
question.
		

			If people believe the punitive and penal laws of Islam, and that makes them a radical, then what do
you say of Orthodox Jews who read Exodus chapter 20, who read Leviticus chapter 20, who read First
Samuel 15, three, and you can check those references in your own time? The Book of Numbers, chapter
30, verse 80, check to check those number, those references Jonah, what about those individuals who
believe in those things? They believe in the capital punishment for murder for adultery for? In
fact, let me tell you, Ben, let me tell you something, Ben, let me tell you something, Ben, listen
to me and look at me. I'm willing to say that all of the punitive laws that are mentioned
		

			classically in the text, the primary texts of Islam, and subsequently mentioned by medieval
scholars, for example, in classical jurisprudential texts, they're also mentioned more severely,
yes, more severely in the halakhic texts of the Jewish Orthodox Jews. So can you now say that they
are radicals, all of those Orthodox Jews who believe word for word, letter for letter,
		

			the biblical discourse as it relates to penal goals, you would probably come back and say, Well,
hold on.
		

			That's what it says in the book. But in terms of implementation, there's a difference. And we say
the same thing. We're not going around saying, well, let's go cut everyone's hands off and go and do
these things, which are penal laws. These things, as we know, have a complex discussion of how they
are implemented. But in the modern world, we're not saying let's go and do a killing spree or do a
murder this and a capital punishment. No, there's a complex discussion. Muslim scholars are having
it, just like Jewish scholars are having it. And there's a spectrum of different opinion how
implementation can be done if it is a tool done in Muslim lands. So if this makes Muslims radicals,
		

			and surely it should be able to make Orthodox Jews radicals as well, because I say this, again,
almost all of the punitive laws, almost all of the penal laws are iterated in the Old Testament.
		

			Almost all of them, in fact, more of them. Are there.
		

			more of them are there. So that's what you tried to skip in the beginning of the video. Didn't you
try to weasel from that one? Try to scramble from that one. Try to squirm from that one, try to run
away from that one. Oh, this violent passages in the Old Testament. Do you not think that some of
these individuals who believe in those violent passages may be could have a propensity to be
inspired as they were historically contemporaneously to do any acts of violence, like the Ergun who
killed 91 individuals, innocent individuals in the kingdom, Solomon hotel, who are a Jewish
terrorist group, yes, who then became basically the government. For all intents and purposes, the
		

			Likud party is now an extension from this terrorist organization. You keep mentioning with sama bin
Laden in your, in your, in your video, and almost 70% said that they had positive or mixed feelings
about bin Laden. Now imagine,
		

			begin, who was who wrote this book called the revolt, he himself became the Prime Minister of
Israel. Now, if that is the case, now you can imagine after Osama Bin Ladin has committed all of his
attacks, he becomes the Prime Minister of some country, and he has an allied relationship with the
West. So don't don't please don't throw stones when you live in a glass house. Do not know your
history. And you don't know you will just book you claim you're an Orthodox Jew. But what exactly
are you advocating in terms of belief? Nigeria 75 point 7 million Muslims live there 71% favor
Sharia law. That's 53 point 7 million people. Iran 74 point 8 million Muslims 83% favor
		

			implementation of Sharia law as of last year, so this is why he doesn't throw the video he looks at
all the countries
		

			I believe in a strict go the majority population leaving the strict compliance to Sharia law. And he
labels them as radical. But of course, he wouldn't have the same attitude to Orthodox Jews who
believe in very similar things. So I want to know, first of all, who peer reviewed your definition
of radicalism, who peer reviewed it, because when I was looking in the academic literature, I didn't
find your pseudo definition of of radicalism, it doesn't actually exist. Number two,
		

			why you're not applying the same standards on the Orthodox Jewish community, if that's what
radicalism entails. So it seems like your presupposition is a false one. And therefore your
understanding is a problematic one Bangladesh, and two thirds said, honor killings of women can
sometimes be justified honor killings, I looked at pew research to see exactly what they're talking
about, and what in fact, they're talking about. In fact, let me give you an example. Indonesia says,
males has an honor. honor killings section talks about the capital punishment for certain crime. It
says males, for example, 82% believed that they would be eligible for honor killings, and also 80%
		

			are female. So it's exactly the same. It's not a female specific issue. You're saying they believe
in female honor killings. But if we look at the biggest population of Muslims in the world,
Indonesia, as an example, but many of them are the same. Those who believe in such capital
punishment, usually believe in it for both sexes. Now. What are we talking about when they say this?
Are they talking about something which is judicial, so a capital punishment for certain
		

			certain kind of crime? Or are we talking about vigilantism? And these are very important nuances.
You can't just skip by themselves, they believe in honor killings for women, but do they believe in
I mean, look at Indonesia, they believe 82% of them, but even on a killing for SoCal, unluckily for
me, but also for men. So what are they talking about when they say this? And do they all mean the
same thing when they say these things? These are nuances, which are very important. So there's a
book called, what a billion Muslims think, okay, and there's a survey of 50,000 people, Muslim
people across, I don't know how many countries, john Esposito and Dahlia maga head were part of
		

			this, this project. And when we look at the amount of Muslims who actually believe in terrorism, and
killing innocent people and civilians and stuff, you will find this a marginal number, if you look
at page 97 to 98 of the book, the high 90s of people, then the percentage of high 90% believed that
that is a despicable crime, and horrendous and so on and so forth. Now we know you have to remember
something, the Muslim community is like 1.8 billion now in 2020. The Jewish community is not even 1%
of that. So it's not unlike for like I'm afraid, if even 1% of the Muslim community becomes
radicalized in a properly definitional sense, in a violent sense, it will have massive
		

			ramifications. It's true. And we do have a problem to deal with. We're not denying this, as the
Muslim community, we have to talk about these things, about the tech field movements about those
radical movements about those repugnant movements, monstrous crimes that they commit, and how to
theologically remedy what they're doing politically remedy what they're doing, and ideologically
remedy what they're doing. But it's not fair for someone like you to come up and misrepresent an
entire people, religious community by hastily generalizing and giving false definitions and not
applying the same standards of radicalization to one group of people rather than others. I want to
		

			tell you something, yes, I've got something in my hand. This is an unpublished paper that I wrote
back in 2014, when I was doing one of my post graduates, in fact, that was in the Leo baeck
Institute, which is a situations that you as you probably know, you should know. Let me tell you
something. I was doing work to see the extent of Jewish racism. And in fact, I might publish this.
Because when I went on the peace index website, it seems to me that they're not working anymore. But
this was one of the most robust organizations that are teaming up with Tel Aviv University. I
remember referencing them now
		

			in this and I was looking at the extent of the problem of racism in the Jewish community. Now look
at this. I want to show you something Yes. I want you to know something. Look at the amount of
racism you have in in the in the Jewish come in the Israeli Jewish community. According to peace
index survey conducted in 2012, some 65.2% of Israeli Jews were either moderately
		

			or greatly disturbed that there were there were foreign workers who came from countries like Sudan
and Eritrea.
		

			So we're talking about greatly 40.5%
		

			that they had foreign neighbors who came from Eritrea, Sudan and Eritrea. And these are two black
countries, as you know, now, I've never seen you come out and talk about the clip.
		

			racism in Israel. All we've do all we've seen with you is you attacking the black rights movement
		

			or or black rights Matter Movement. But we don't have ever seen from you attack any Jewish anti
black sentiments which we can see here with the survey data, or the survey data is quite rampant.
Same likewise, as we know, with your own comment your anti Arab comment when you're saying that Jews
like to build things and Arabs like to bomb crap or something like this, when you when Andrew
O'Neill's show
		

			50% of Jews would not live in the same building as Arabs, and the number 50% said they would they
would encourage their Arab neighbors to emigrate to another land. What kind of numbers are these?
What kind of things are these? I don't see is that radicalism, I want to ask a question, actually,
is that racism is huge. Can we say that the majority based on this data here, which conveniently the
website has sought is not working right now the peace index website, because people are using it
like me to prove certain things or to make certain claims? But can I say,
		

			I've got this, don't worry. So it's all. I've all I've taken screenshots and I'm going to show it to
you right now. But when I said when I say this, can we say can we generalize the Jewish community in
Israel as a racist community by and large? And if this is something we can say, why don't you start
doing work against this using your platform, using your social media influence, instead of
continually attacking black people, black people, black people, or the black friends, but you don't
want to admit even that the guy who killed George Floyd was doing so for racial reasons. And you are
one point hesitant on the fact that it should he be? Should he be prosecuted or not for murder? You
		

			are questioning this at one point, I'm not sure if you've changed your mind. But do you ask a
genuine question? I mean, are you affected by this kind of thing? Because you yourself came up with
racist rhetoric. So why not be open and honest, if we're going to be academic about these things?
And we're going to be open and honest, yes, we have a problem within Muslim communities. But not all
Muslim communities are the same.
		

			We're talking about, like you said, 50 countries with Muslim majority populations we're talking
about, according to Pew that you'd like to, to, quote, a religious population that in the end of the
century will amount to one third of the world's population. And you want to generalize those. That's
one third one out of every three. You can't even compare them with Jewish people. They're like,
what? 30 million people worldwide. There's more people in Morocco than there are Jews in the world.
So I mean, please, please be fair. So the reason why you only want to deal with college students,
young ones, untrained ones, little ones, weak ones, in uneven situations and settings, is because
		

			you're poor silliness.
		

			What did you say? Since you're a pussy Lena Miss? timorous pusillanimous, ultra pedestrian,
dilettante, and you don't want to face someone who can put you in your place? Yes, I challenge you.
		

			You pigeon hearted pusillanimous weasel. Academic weasel fraud? You're a fraud. You're a fraud.
		

			And I put you in your place. I know you think Damn this guy's I was hoping I'll get away with it. If
it wasn't for those meddling kids
		

			and it would have been mine If it hadn't been for those meddling kids. But you know what? You're
finished. Finished.
		

			You're finished. You're finished. And you wouldn't come in dead even be in the same proximity as me.
		

			I don't know you know that. And that's what I have to say on the matter. Salaam Alaikum
warahmatullahi wabarakatuh
		

			now having now that we've dealt with this
		

			of the puzzle enormous kind
		

			I challenge you to our discussion on those matters.
		

			You see even the even this
		

			I challenge
		

			people synonymous
		

			Yes, I challenge you.
		

			You put
		

			your puzzle enemas.
		

			I know you're shivering.
		

			Elena must have the third degree