Why Muslim Rapists Prefer Blondes: A History
Violent Islamic lust for British and Scandinavian girls goes right back to Muhammad.
Raymond Ibrahim is a Shillman Fellow at the David Horowitz Freedom Center
The Muslim penchant to target “white” women for sexual exploitation—an epidemic currently plaguing Europe, especially Britain and Scandinavia—is as old as Islam itself, and even traces back to Muhammad.
Much literary evidence attests to this in the context of Islam’s early predations on Byzantium (for centuries, Christendom’s easternmost bulwark against the jihad). According to Ahmad M. H. Shboul (author of “Byzantium and the Arabs: The Image of the Byzantines as Mirrored in Arabic Literature”) Christian Byzantium was the “classic example of the house of war,” or Dar al-Harb—that is, the quintessential realm that needs to be conquered by jihad. Moreover, Byzantium was seen “as a symbol of military and political power and as a society of great abundance.”
The similarities between pre-modern Islamic views of Byzantium and modern Islamic views of the West—powerful, affluent, desirable, and the greatest of all infidels—should be evident. But they do not end here. To the medieval Muslim mind, Byzantium was further representative of “white people”—fair haired/eyed Christians, or, as they were known in Arabic, Banu al-Asfar, “children of yellow” (reference to blonde hair).
The Byzantines as a people were considered as fine examples of physical beauty, and youthful slaves and slave-girls of Byzantine origin were highly valued…. The Arab’s appreciation of the Byzantine female has a long history indeed. For the Islamic period, the earliest literary evidence we have is a hadith (saying of the Prophet). Muhammad is said to have addressed a newly converted [to Islam] Arab: “Would you like the girls of Banu al-Asfar?” Not only were Byzantine slave girls sought after for caliphal and other palaces (where some became mothers of future caliphs), but they also became the epitome of physical beauty, home economy, and refined accomplishments. The typical Byzantine maiden who captures the imagination of litterateurs and poets, had blond hair, blue or green eyes, a pure and healthy visage, lovely breasts, a delicate waist, and a body that is like camphor or a flood of dazzling light.
While the essence of the above excerpt is true, the reader should not be duped by its overly “romantic” tone. Written for a Western academic publication by an academic of Muslim background, the essay is naturally euphemistic to the point of implying that being a sex slave was desirable—as if her Arab owners were enamored devotees who merely doted over and admired her beauty from afar.
Indeed, Muhammad asked a new convert “Would you like the girls of Banu al-Asfar?” as a way to entice him to join the jihad and reap its rewards—which, in this case, included the possibility of enslaving and raping blonde Byzantine women—not as some idealistic discussion on beauty.
This enticement seems to have backfired with another Muslim who refused Muhammad’s call to invade Byzantine territory (the Tabuk campaign). “O Abu Wahb,” cajoled Muhammad, “would you not like to have scores of Byzantine women and men as concubines and servants?” Wahb responded: “O Messenger of Allah, my people know that I am very fond of women and, if I see the women of the Byzantines, I fear I will not be able to hold back. So do not tempt me by them, and allow me not to join and, instead, I will assist you with my wealth.” The prophet agreed but was apparently unimpressed—after all, Wahb could have all the Byzantine women he desired if the jihad succeeded—and a new Sura for the Koran (9:49) was promptly delivered condemning the man to hell for his reported hypocrisy and failure to join the jihad.
Thus a more critical reading of Shboul’s aforementioned excerpt finds that European slave girls were not “highly valued” or “appreciated” as if they were precious statues—they were held out as sexual trophies to entice Muslims to the jihad.
Moreover, the idea that some sex slaves became mothers to future caliphs is meaningless since in Islam’s patriarchal culture, mothers—Muslim or non-Muslim—were irrelevant in lineage and had no political status. And talk of “litterateurs and poets” and “a body that is like camphor or a flood of dazzling light” is further anachronistic and does a great disservice to reality: These women were—as they still are—sex slaves, treated no differently than the many slaves of the Islamic State today.
For example, during a recent sex slave auction held by the Islamic State, blue and green eyed Yazidi girls were much coveted and fetched the highest price. Even so, these concubines are being cruelly tortured. In one instance, a Muslim savagely beat his Yazidi slave’s one year old child until she agreed to meet all his sexual demands.
Another relevant parallel between medieval and modern Islamic views exists: white women were and continue to be seen as sexually promiscuous by nature—essentially “provoking” Muslim men into lusting after them.
Much of this is discussed in Byzantium Viewed by the Arabs by Nadia Maria El Cheikh. She writes:
Fitna, [an Islamic term] meaning disorder and chaos, refers also to the beautiful femme fatale who makes men lose their self-control. Fitna is a key concept in defining the dangers that women, more particularly their bodies, were capable of provoking in the mental universe of the Arab Muslims.
After explaining how the fair haired/eyed Byzantine woman exemplified Islam’s femme fatale of fitna, Cheikh writes:
In our [Muslim] texts, Byzantine women are strongly associated with sexual immorality…
Our sources show not Byzantine women but [Muslim] writers’ images of these women, who served as symbols of the eternal female—constantly a potential threat, particularly due to blatant exaggerations of their sexual promiscuity….
Cheikh documents how Muslims claimed that Byzantine (or “white Christian”) females were the “most shameless women in the whole world”; that, “because they find sex more enjoyable, they are prone to adultery”; that “adultery is commonplace in the cities and markets of Byzantium”—so much so that “the nuns from the convents went out to the fortresses to offer themselves to monks.”
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