Five Stages of Resistance to the Truth About Islam


Think back to when it first really sank in that 1.6 billion people claim to be a member of a belief system that glorifies violence, that seethes with intolerance, and that claims to be a religion but the founder tortured and assassinated and beheaded people. Maybe it sunk in all at once in a big epiphany. Or maybe it sunk in slowly over several months.

I don't know about you, but my life is divided at that point (when the disturbing truth finally sunk in). Before that moment, I lived in an Age of Innocence. But my innocence was gone forever. It was a big loss and I fought it. It started with a few quotes here and there that indicated that the fundamental nature of Islamic doctrine was intolerant and violent and that the "terrorists" were not taking anything out of context.

At some point, I read Sword of the Prophet by Serge Trifkovic. It was an honest expose of Islamic doctrine and Islamic history. But still I didn't want to believe it. If this was true, I had to stop doing what I was planning on doing with my life, and deal with this instead. If it was true, it was too big and too important to ignore. And I didn't want to give up the goals I had my heart set on. If Trifkovic was right, it would change everything.

So I tried to see if he was right. I was hoping he was exaggerating. I checked out a bunch of pro-Islam books at the library, I read "Question and Answer" sections on pro-Islam websites, and I bought a Koran. Oddly enough, the thing that made the most impact on me was the pro-Islam writings. The books from the library were all sunshine and rainbows. Not one mention of Islam's position about Jews. Not one mention of Sharia. Not one mention of warfare. Islam was portrayed as a completely benign religion. But I already had a Koran and could easily find disturbing passages, so instead of reassuring me, it bothered me.

And the Question and Answer sections bothered me even more. Some of them directly answered the kind of questions I had: Is violence inherent in Islam? What does jihad mean? Are terrorists following Islam? Their answers were very weak. Depressingly weak. Sometimes they even quoted the Koran but it made me think, "Out of that whole book, this is the BEST you could come up with?"

It took a few months for me, but the more I looked into it, the more convinced I became that Trifkovic was correct. My life would never be the same.

The reason I'm talking about this is because one of the most important things ordinary (non-military, non-governmental) citizens can do to protect the free world from Islamization is to talk to our fellow non-Muslims about Islam. But when you do this, sometimes you will come up against intense resistance — far more intense than seems reasonable.

When I was reading about the five stages of grief, it occurred to me that there is a strong parallel, and I don't think it's a coincidence. It is a kind of grief. When you finally accept the reality of Islam, you lose something important. It will overturn your world and set you on a new course. Before that happens, you have an intuitive resistance. You don't want to lose your innocence. You don't want to lose your pleasant illusion. So you fight against the acceptance with unusual intensity, like the people did in Elie Wiesel's village. They didn't want it to be true (that Nazis were exterminating Jews), so they didn't listen. It would mean upending their whole life.

Resistance and denial are only the first stage. These are the classic five stages of grief:

1. Denial and Isolation

As the article I've linked to above says, at first people try to "deny the reality of the situation." That's what we're running into when we first talk to people about Islam. I think that's why the resistance is more intense than seems reasonable. As the PsychCentral article says, this denial response is "a normal reaction to rationalize overwhelming emotions. It is a defense mechanism that buffers the immediate shock. We block out the words and hide from the facts. This is a temporary response that carries us through the first wave of pain."

2. Anger

This is the next stage of the process. The denial fades and the reality starts showing its ugly head. The world has serious issue here: The problem of Islam. The emotion of anger is an attempt to fight against this painful realization. The person you are trying to educate may direct their anger at you, or at the government, or at the facts, but anger is what they feel.

3. Bargaining

Maybe if we were nice enough to Muslims this problem would go away. Maybe if we pulled all our troops out of the Muslim world, maybe if we gave them enough small concessions like welfare, polygamy, separate swimming pool times, or whatever, we could all just get along and we could go back to our regular lives and forget about this whole thing. Maybe hatred itself is the problem and we could just love our way out of it.

4. Depression

At this stage, the emotions become more appropriate to the real situation. It is depressing to realize that Muhammad created an ideology that infects the mind and that contains instructions for its own spread using any means necessary and that it has already taken over a large portion of the earth. If that isn't depressing, I don't know what is.

5. Acceptance

Finally it really sinks in all the way. And life needs to be re-organized to take this new reality into account. When someone finally arrives at acceptance, what begins to arise is the question, "What should I do now?" Is there anything that can be done about it? When you see someone reach this stage, let them know what can be done.

Elizabeth Kubler-Ross discovered that people who get a terminal diagnosis or lose a loved one almost always go through these five stages. And I think people who learn that an ideology with 1.6 billion adherents calls for the violent subjugation of the entire human population to a system of law most non-Muslims would call horrendous also go through these stages. That's a big piece of bad news to accept.

Think about this the next time you get resistance in your conversations. Take it slow. Think in terms of small bits and long campaigns. Use the tools available to help people get through these stages and make it to acceptance. And have some compassion for people who haven't gone as far as you have through these stages. It's a tough road for all of us.




What should those who oppose political Islam and Sharia call themselves? Some call themselves counter-Sharia or counter-jihad. We need a better name.

Look carefully at how Islam actually expands its power. It is not the Muslims who actually do the work of Islamification. No, it is the Establishment media, schools, churches, government, and others who do the actual work. The Establishment is the near enemy and Islam is the far enemy.

Our name needs to reflect both enemies. Since we dissent from the dogma of the Establishment and Islam, the name “dissident” fulfills our needs. It also pays homage to the brave dissidents of the Soviet era. If you agree, start calling ourselves dissidents.

Watch Bill Warner's 2-minute video on this word here: Dissident.


Bill Warner, Director, Center for the Study of Political Islam
copyright (c) CSPI, LLC,
Use as needed, just give credit and do not edit.


The Media Routine When Muslims Kill


We hope you watch Bill Warner's video, The Media and Jihad, and share it with your friends. In his introduction to the video, he wrote:

Every time that there is a major jihad attack, the media responds in the same way. There is now a routine that the authorities tell us:

  • Islam is the religion of peace
  • Muslims that do jihad are extremists and not real Muslims
  • Authorities must watch out for retaliation against Muslims
  • All religions are the same. The Christians are as bad or worse
  • We have not done enough to welcome Islam
  • Concessions will reduce jihad; we need to give Islam more concessions.
Bill Warner, Director, Center for the Study of Political Islam
Use as needed, just give credit and do not edit.


Another Liberal Who Criticizes Islamic Doctrine


In a recent Citizen Warrior article entitled, Muslims Are Not What Is Wrong With Islam, a commenter who called himself "Ah Clem" wrote the following:

It's always interesting, and more than a little frustrating, to read and discuss about liberals and Islam.

I am a liberal critic of Islam who switched sides after reading Ibn Warraq's book Why I am not a Muslim. This happened after watching the Egypt revolution on Al Jazeera and noticing that the rape of Lara Logan in Tahrir Square was not covered at all in Al Jazeera, yet was all over the front pages everywhere else. This was especially odd, since Al Jazeera had an office in Tahrir Square back then.

Ibn Warraq is an atheist ex-Muslim born in India, who spent his childhood in Pakistan and was sent to the UK for his education and to learn Islamic Studies. He ended up rejecting Islam and becoming an atheist. At the beginning of his book, he carefully makes the distinction between unfair criticism of Muslims by lumping them together as a monolithic whole, and criticizing the doctrines of Islam. No ideology is above criticism. It took all of about five seconds of thought to understand this, yet I have found it nearly impossible to get this point across when talking to fellow liberals online about Islam.

I'd like to suggest a video about Islam for liberals by one of the co-founders of Ex-Muslims of North America, Sarah Haider. It's called Islam and the Necessity of Liberal Critique. Please pass it on to your liberal friends.

Read more about liberals who criticize Islam here.


Embedding a Fact Within a Story About Something Else


Today I wanted to try to say something to the two people I was working with about a recent story of Muslims poisoning dogs in Sweden. But it is not really pleasant news, and to that degree it is unwelcome conversation in polite company. So I tried something different. I came to the fact indirectly. When one of them mentioned something about a sweet dessert that was too sweet, when they were done talking about it, I said, "Did you know antifreeze is sweet?"

One of them said, "Oh sure, everyone knows that."

The other one said, "Well, I didn't know that!"

The first one said, "I was just kidding. I didn't know that either, and I'm wondering how you would know that," as he looked at me.

"Well," I said, "today I was telling my wife about a news story about Muslims killing dogs in Sweden, and I'd read a comment on the article by someone from Sweden saying Muslims are using antifreeze. I told my wife I didn't know what that meant, and she said, 'Yeah, antifreeze is sweet. You have to keep it away from dogs and kids because they want to drink it.'"

One of my co-workers responded, "I wonder what makes it sweet?" And we went off on that tangent. It was just the normal kind of chitchat people do when they work together, but I was able to tell them about the Muslim news without anybody getting their hackles up. I was ready for someone to ask why Muslims would do such a thing, but the conversation went off on another track, so I didn't get a chance. I was going to say, "According to Islamic doctrine, dogs and pigs are considered unclean. So are non-Muslims, by the way."

This is a simple idea. What I was telling them was, "I found out today antifreeze is sweet." As the accompanying backstory to saying that, I told them what I really wanted them to know: Muslims in Sweden are poisoning dogs. I thought this might be a principle all of us could use.

One of the best ways to change the way someone thinks about Islam is to slip small facts into their minds here and there and give them time to come to the conclusion on their own that Islam is a problem. Embedding a fact within a story about something else is one way to do this.



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One of the most unusual articles on is Pleasantville and Islamic Supremacism.

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Click here to read the article.

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