Huma Abedin's Muslim Minority Affairs: Not Just a Journal


[It was designed] to transform a nation from within, where a Minority population can act as a fifth column, incubating in the host nation with the intent of gradually implementing the Wahhabist plans. ...

Wahhabism is the fundamentalist Islam that is not merely the religion but the law and comprehensive social system of Saudi Arabia.

The building blocks of this plan included 29 scholarly works -- including Muslim Minorities in the West, written by Huma Abedin’s father Dr. Zyed Abedin (whose name Shoebat transliterates as Sayed Zaynul Abedin). This explains why Ms. Abedin’s parents were entrusted with the pivotal task of overseeing JMMA, supported by the House of Saud and supervised by Naseef and the World Assembly of Muslim Youth -- a lavishly bankrolled ideological and jihadist enterprise established by the Kingdom and the Brotherhood in 1972, with the global mission of -- as a WAMY pamphlet puts it -- “ ... arm[ing] the Muslim youth with full confidence in the supremacy of the Islamic system over other systems.”

Under the supervision of current editor Dr. Saleha Mahmood Abedin (Huma’s mother and JMMA's editor since her husband's death in 1993), JMMA abets the Muslim Minority Affairs mission to this day. In fact, the current edition features essays that champion what Andrew Bostom describes as:

The global hegemonic aspirations of major 20th Century Muslim Brotherhood jihadist ideologues ...[and] the more expansive application of Sharia within Muslim minority communities residing in the West, with the goal of replacing these non-Muslim governing systems ...

As Shoebat summarizes:

“The Muslim Minority Affairs” program -- according to the manifesto -- can arrange “Muslim Minority activism” to advance the goal through the building of mosques, schools and Islamic centers where minorities exist (pp. 8-13, 17) in order to “establish a global Sharia in our modern times.” (p. 9-10) The measure also aims to “prevent the ‘hurdle’ Muslims encounter from ‘assimilation and melting’ in non-Muslim societies”. (p. 24)

The program surmounts this hurdle in two ways. One is the sharia jurisprudence (or fiqh) of Muslim Minority Affairs. This jurisprudence incorporates the concept of muruna, which permits Muslims living in non-Muslim lands to deviate from the dictates of classical sharia as long as, in so doing, they are advancing the ultimate mission of implementing and advancing sharia. Thus, for example, Muslims in the West might align with influential non-Muslims, which Islamic doctrine ordinarily forbids, if so doing helps them persuade governments and institutions to accommodate sharia strictures rather than pressure Muslims to assimilate.