1.
https://itunalily2.hatenablog.com/search?page=1190732400&q=apostate
https://itunalily2.hatenablog.com/search?page=1241276400&q=apostate
https://itunalily2.hatenablog.com/search?page=1329058800&q=apostate
https://itunalily2.hatenablog.com/search?q=apostate
2.（https://anglican.ink/2022/01/10/ex-muslims-the-challenge-to-islam-it-has-never-faced/）
Ex-Muslims: The Challenge to Islam It Has Never Faced
By Dr. Daniel Pipes
10 January 2022
Daniel Pipes spoke at the David Horowitz Freedom Center’s 2021 Restoration Weekend, held Nov. 11th-14th at the Breakers Resort in Palm Beach, Florida. He addressed the significant new phenomenon of a swelling number of ex-Muslims. An edited transcript follows.
I shall focus here on the phenomenon of ex-Muslims in the West, leaving aside the Muslim-majority countries. The numbers are imprecise: one estimate has about 15,000 Muslims who de-convert or leave Islam every year in France and 100,000 who de-convert in the United States. Over time, this amounts to a significant population; perhaps one-quarter of people of Muslim origins living in the West are now ex-Muslims. They roughly counterbalance the converts to Islam, who tend to be better known, figures like Malcolm X, Muhammad Ali, and Keith Ellison. That said, some ex-Muslims are also very well known, if much more discreet; hello, Barack Hussein Obama.
In the United States, a poll found that about 55 percent of ex-Muslims become atheists, about 25 percent Christians, and the other 10 percent are not known. Ex-Muslims have an impact in three distinct ways: by publicly leaving Islam, by organizing with other ex-Muslims, and by rejecting the Islamic message. Let’s look at each of these activities.
First, publicly leaving Islam in of itself constitutes a major statement. Though generally forbidden in Muslim-majority countries, doing so is of course legal in the West. But even in Europe and North America, an ex-Muslim faces rejection by the family, social ostracism, humiliation, curses, threats, reprisals, and sometimes even violent attacks. So, it always requires courage and stamina.
Accordingly, de-converting from Islam tends to be cautious or hidden. Salman Rushdie clearly left Islam but pretends to remain a Muslim. The same holds for the pop star Zane Malik, the former president of Argentina Carlos Menem, and, as mentioned, Barack Obama. Born and raised a Muslim, Obama quietly left the faith and then inconsistently denied doing so, something the media happily abetted.
Other de-converts go public and, knowing Islam intimately from within, spread this awareness. They include Ibn Warraq, the author who has written some twelve books about Islam, including Why I Am Mot(sic) a Muslim; Nonie Darwish, author of Now They Call Me Infidel; Ayaan Hirsi Ali, author of Heretic; and Sohrab Ahmari, author of a book subtitled My Journey to the Catholic Faith. The ultimate public de-conversion took place in 2008, when Pope Benedict himself baptized journalist Magdi Allam during the televised broadcast of the Vatican Easter Vigil service.
Second, ex-Muslims organize. This phenomenon began in Germany in 2007 with the founding of the Central Council of Ex-Muslims. Since then, many similar groups have come into existence in Western countries with substantial Muslim immigration. The Ex-Muslim Organization of North America, for example, provides mutual support, polishes arguments against Islam, raises troublesome issues (such as female genital mutilation and polygamy), and actively lobbies governments. Again, Muslims have never before confronted such an opposition.
Thirdly, ex-Muslims argue against Islam to believers. Wafa Sultan in Los Angeles primarily addresses fellow Arabic speakers, finding fault with Islam and inviting them to leave it. Zineb El-Rhazoui in France has a very prominent role along similar lines, as does Hamed Abdel-Samad in Germany. Brother Rachid in Virginia is the son of a Moroccan imam, an evangelical Christian, and has an international television program in Arabic. As this suggests, many ex-Muslims find they cannot just walk away from Islam, so justifying their actions and convincing others to follow takes on a central role in their lives.
Expositions by these knowledgeable and inspired ex-Muslims writers living in the West have sent shockwaves to their countries of origin. Historically protected by custom and law from any kind of criticism, Islam lacks defenses for such critiques: sputtering imprecations and cracking down tend to be the favored responses, rather than reasoned rebuttals; recall the Danish cartoons of Muhammad and the violent outrage they inspired. Even irony is prohibited. Anxious authorities ban criticisms; if that does not work, they jail the culprits. They even concoct Zionist conspiracies.
But with passion and unique authority, ex-Muslims push believers to think critically about their faith. These efforts have contributed to a substantial decline in Muslim religiosity. For example, a major survey called the Arab Barometer was summarized in The Economist the following way: “Many [Arabic-speaking Muslims] appear to be giving up on Islam.” This move toward secular outlooks across the Muslim world results in part from ex-Muslims in the West free to propagate their experiences and ideas.
As I said at the beginning, there’s never been anything like this in Islam’s 1400 years of history; it’s a new phenomenon. These boisterously opinionated ex-Muslims challenge their birth religion, helping both to modernize it and to reduce its hold. Their role has just begun, as their ranks increase and as pious Muslims flounder in the face of this challenge. The path will be interesting and unpredictable; I urge you to keep an eye on it.
_______________________
Question: Does the ex-Muslim movement have a role in the warming of attitudes in the Arab world toward Israel?
Pipes: Yes. Almost invariably, ex-Muslims are pro-Israel. I have yet to meet one who is not. Rejection of faith seems also to imply rejection of its politics. That’s not to say that ex-Muslims drove the Abraham Accords or other state-level changes, but they broadly impact public opinion and support the extraordinary development of the Muslim world becoming less hostile to Israel. Of course, plenty of Islamists and others still want to eliminate the Jewish state – I do not for a moment forget them. But overall, hostility towards Israel has gone substantially down, something the Abraham Accords reflect. As that happens, however, the global left has become ever-more hostile to Israel. So, Israel today has better relations with Saudi Arabia than with Spain or Sweden.
Question: Do ex-Muslims reduce the threat of radical Islam in the United States? What about terrorism?
Pipes: Yes, they do, not so much as informants (due to generally being excluded from Muslim life, especially once they’re public) but as translators, infiltrators for the police, and generally arguing against appeasing Islamism.
You may have noticed much less news about violent jihad in the United States. Two reasons explain this. First, counterterrorism has become far more effective, rendering a 9/11-style attack almost out of the question. Second, what I call the 6Ps – police, politicians, press, priests, professors and prosecutors – have made it harder to find out about jihad. When Islamist attacks take place, they tend to be portrayed as mere violent episodes without motive. Exceptions exist, such as Boston Marathon and Fort Hood attacks, but most of what appear to be jihadi attacks that are simply not reported, although these seem to take place every few months.
One example from 2013: an Egyptian Muslim in New Jersey murdered two Copts and butchered their corpses. The perpetrator, Yusuf Ibrahim, was caught, convicted, and rots away in prison. But never, not even at the court proceedings, did any hint of his motive emerge. Were the three young men fighting over a girl, over money, over loot, or over religion? Is Ibrahim a common criminal or a jihadi? I have been following this case for eight years and I have no idea. In all, I perceive less jihadi violence than there used to be but more than appears to be the case.
Question: Why does the author known as Ibn Warraq not use his birth name?
Pipes: Ibn Warraq means “son of the paper maker” and it was a name of a medieval skeptic of Islam. An Indian Muslim living in Europe, he published Why I Am Not a Muslim in 1995; that being shortly after the Rushdie affair, Khomeini’s edict prompted him to adopt a pseudonym. That was a quarter century ago; now Ibn Warraq is quite relaxed about his identity. I’m not going to state his real name, but it’s not that hard to discover.
He’s become a very significant scholar of Islam. Among other things, he has resurrected studies from before political correctness took over around 1980, bringing back scholarship from 1912 or 1865 that are otherwise forgotten, some in German that he’s had translated into English. It’s a remarkable corpus of information about Islam, the Koran, Muhammad, and so forth.
Question: I live in New Jersey, which has one of the largest Muslim populations in the United States. I’ve known Muslims all my life; I’m a teacher. I’ve had students tell me that they don’t believe anything about Islam, but they can’t make it public because if they did, their family members would kill them. There are many Muslims who don’t want to be Muslims. I ask you humbly, don’t criticize Muslims, they’re people just like us. The problems are in the belief system, the belief system of Islam.
Pipes: I accept your point and I do not criticize Muslims or Islam. I criticize radical Islam. I concur with your point about not criticizing Muslims as a whole, for they differ hugely among themselves. Likewise, I avoid criticizing Islam the 1,400-year-old religion that stretches around the world and takes many different forms, some more hostile than others. If you criticize Islam as a whole, what exactly are you criticizing? Also, I want to work with non-radical Muslims against radical Muslims, and criticizing their religion makes this much more difficult to do. I do criticize Islamism, a medieval, ideological, and radicalized utopian form of that religion.
Now, some of you may disagree with this distinction, arguing that Islamism is the only true form of Islam; fine, that is your privilege. But if you want to work effectively in American politics, you must make this distinction. Americans will not support a religious war and the U.S. government cannot fight a religion, only an ideology. You’re not going to get far by being anti-Islam; so I suggest you be anti-this radicalized form of the religion in public, if not in your heart.
Question: Doesn’t the Koran advocate pretending to be the friend of infidels until you get to a point when you can eliminate them?
Pipes: It does. But I warn against excerpting a bit in translation and saying, “Aha, this is the Koran.” The Koran is an extremely complicated and self-contradictory document. It is understood in different ways by different readers at different times. I once studied the Koran in Arabic with a sheikh in Egypt. In the course of several months, we covered only a few pages. Beyond the textual complexity, there’s the vast range of interpretations. It’s a big book and you can accept a specific part, reject it, or even reverse it.
I have devoted an article to interpreting the brief phrase “There is no compulsion in religion” and found nine alternate – and very divergent – interpretations of it through the ages and the continents. So yes, the Koran is a uniquely aggressive document, but be careful of reducing it to a simple command.
Part of reforming Islam is to interpret it in new ways, as every religion changes over time. Jews and Christians do this, and dramatically so. How can one be a pious Christian and endorse homosexuality? The Bible is very clear on this topic, but somehow or other, several denominations do so. How can slavery have been endorsed 150 years ago and now it’s universally an anathema? The same thing happens with the Koran. Muslims in ISIS or the Taliban adopt the most violent version, others adopt a moderate version.
Question: How do we distinguish the so-called radical Muslims from the regular Muslims?
Pipes: Muslims are of many different points of view, obviously, they’re not one bloc, with everyone thinking alike. Some Muslims are Islamists, radicals, utopians, seeking to apply the Sharia and build a caliphate, supporting ISIS, the Taliban, Al-Shabaab, Al-Qaeda, and so forth. They are the enemy.
But not all Muslims fall into that category. A growing number are firmly opposed to all of the above. I did not discuss why Muslims are de-converting but perhaps the most important reason has to do with their being horrified by Islamism. Many more remain Muslims. These are people we can and should work with.
As for how to tell Islamists from non-Islamist Muslims: that’s not easy. I have produced about one hundred questions for immigration officers but in ordinary life it’s a matter of intuition and experience.
Question: You say we need to work with Muslims, especially in politics. Don’t all Muslims share certain goals?
Pipes: Hardly. To be sure, they’re all Muslims and they all have the same Koran. Some aspire to an Islamic order, others do not. But, as I suggested earlier, interpreting the Koran differs from person to person, from group to group. Declaring all Muslims to be the enemy includes the 80 percent to 85 percent who are not Islamists with the 10 percent to 15 percent who are.
Lumping anti-Islamists together with Islamists or dismissing Muslims as all the same means giving up not just on an ally but on the key actor in a civil war taking place between Muslims. the main battle is between Muslims and we who are not Muslims are but auxiliaries. There are a billion and more Muslims, and we want to help those who are fighting the Islamists in a fight taking place nearly everywhere Muslims live.
I hope to work with anti-Islamists to help them get their ideas out by giving them platforms, applauding them, and providing them with funds so they can most effectively fight our fight against the radicals. I encourage you to help them too.
Question: Is radical Islam continuing to gain in strength?
Pipes: In general, no, though there are exceptions like Pakistan. Mostly, Muslims see what life is like under Islamist rule in Iran, in Sudan, in Turkey, in Libya and wherever you see an Islamist order. And they say, “No, thank you.” With time, then, more and more Muslims oppose Islamism. Islamism peaked about a decade ago. It began in the 1920s, peaked about 2012, and is now mostly in decline. In part, too, this results from infighting among Islamists.
＊Read the rest of the Transcript at DanielPipes.org.
3.（https://www.meforum.org/62899/daniel-pipes-on-muslim-apostasy?goal=0_086cfd423c-98c56d000f-33747353&mc_cid=98c56d000f）
Daniel Pipes: Muslim Apostasy a Challenge “Such as Islam Has Never Faced”
The Dinesh D’Souza Podcast
22 December 2021
Dinesh D’Souza: Guys, I’m really happy to welcome to the podcast Daniel Pipes. Dan is an historian. He’s a former official in the U.S. departments of State and the Defense Department. And he’s been a professor. He’s taught at the University of Chicago, he’s taught at Harvard, U.S. Naval War College. And he also runs an organization called the Middle East Forum.
Now, Dan wrote an article, I believe originally in a magazine called The National Interest about a worldwide movement of Muslims converting to Christianity. An extremely, I think, fascinating topic. I wanted to have Dan come on and talk about it.
Dan, welcome to the podcast. Of course, we know each other going back several years and you were one of the experts and sources that I interviewed for my first film, the 2016: Obama’s America.
I find this article extremely fascinating. So let me start by just asking you what got you interested in this topic of Muslims, in a sense, leaving their faith and becoming Christians?
Daniel Pipes: Well, thank you for the kind of introduction, Dinesh. I’d always considered Muslims leaving Islam to be a marginal topic of no larger significance beyond the individuals involved. And then gradually over the past years, I became aware that it’s bigger than that. There’s something going on.
And there are really two aspects to it. One is Muslims becoming atheists and the other is Muslims converting to other religions, mostly Christianity. And I now see this as a significant phenomenon, both for those involved and also a challenge to Islam, such as Islam has never faced.
D’Souza: Let’s begin by talking about the historical reluctance that Muslims have had to leave Islam. You mentioned in your article the obvious factor that Islam is intolerant of defectors. That Islam, in a sense, makes it an apostasy to leave the faith. And that’s because you’re not just rejecting the beliefs of Islam, you’re leaving the Islamic community, which is seen as a form of treason.
But I would add to that the fact that Islam as a faith, it seems today, still has some of the force of its original revelation. In other words, that you’ve got Muslims, or at least many of them appear to be really true believers. And would you agree that these are the two factors? The hold of the religion and the intolerance toward people leaving? And second, the devoutness of so many Muslims that makes it a surprise when a Muslim does, you may say, escape the fold?
Pipes: I’d agree. I think the former, the intolerance, goes back to the origins of Islam, which was a somewhat tribal religion. And so the Muslims were a tribe unto themselves. And therefore, to leave the Muslim tribe was in effect to become a traitor. And this sense of betrayal continues fourteen centuries later, when it is far from being a tribal religion in any way anymore.
The most notorious example was in 1989 when the Ayatollah Khomeini invoked an edict against the author Salman Rushdie, saying that he was an apostate and had to be killed. This created a worldwide debate about Islam and apostasy and leaving Islam. That was dramatic. In most cases, it’s not so dramatic. You mentioned your movie 2016 on Barack Obama. He is clearly the best-known apostate from Islam to Christianity. In my mind, there is no doubt whatsoever. He was born and raised a Muslim. And in his twenties, in a somewhat murky circumstance, he left Islam and became a Christian. But he’s by far not the only one.
Another prominent example would be Carlos Menem, the president of Argentina [1989-1999], who likewise left Islam and became a Christian. And there are plenty of others around the world. They tend to do it quietly because it’s just difficult.
D’Souza: You mentioned, Dan, the Muslims, who, in a sense, not only leave Islam, but leave all religion and become atheist. I can think for example, of Ayaan Hirsi Ali, for example, who wrote the book Infidel, as someone who essentially said, “I’ve had it not just with Islam, but I’ve had it with religion in general.”
And I’m assuming that for those guys, for many of those guys, Rushdie another good example, it’s the push factor that has made them into atheists. In other words, they see things about Islam that are vicious, that are murderous. They see ISIS, they see Al-Qaeda and they go, “You know what? If this is the face of religion, I want nothing to do with it.” Would you say that that is probably the strongest explanation for why you have Muslims who essentially have had it with religion altogether?
Pipes: Right. There’s a distinction between the Muslims who become atheists, who are rejecting religion as such – it’s a completely negative response – and those become Christian, or for that matter Buddhist or Jewish or Hindu. They are rejecting only Islam, not religion as such.
Most apostates who leave this religion entirely become atheist. A smaller number become members of another religious community and in particular, Christianity, where it’s a mix of push and pull, where the attraction, in particular, of Jesus figures largely. It’s not just negative. It’s also positive.
D’Souza: Let’s turn to that subject for a moment and go into it a little bit more. What struck me about your article is that you are mining a fairly wide range of sources, and you are also mining incidents that are occurring not in one particular place, where you could say, “Well, this is due to Iran, or this is due to Iraq.” You’ve got incidents that are occurring in Indonesia. They’re occurring in the Middle East. They’re occurring in Africa, even in Sub-Saharan Africa. Not to mention [among] Muslims who are in the West. And describe the remarkable phenomenon of Muslims who see dreams and visions of Jesus. Say a word about that. How did you find out about that? And what do you make of it?
Pipes: Well, you’re right. There is a large literature. All I did in my brief article is to skim the tops of it. There’s a vast literature. There are many, many ex-Muslims who describe their process out of Islam. Many moving ones. There are books, plenty of books, plenty of books in English on the subject, both in the West and in the Muslim-majority countries. So it’s not hard to find. It’s just a matter of paying attention to it, of saying, “Oh. This is a significant phenomenon.”
In terms of the figure of Jesus, it tends to be a somewhat dreamlike – he often appears to Muslims in dreams. He’s often clad white. It’s not a specific thing. It’s an apparition. And they’re drawn to him. They want to learn more. They want to take the Bible seriously.
As you probably know, in Islam, the Jewish Bible and the Christian Bible are seen as outdated books. Yes, they have truth in them, but they’re outdated. The Qur’an came and replaced [them]. Muslims don’t need to look at the Bible. It’s outdated. It’s like looking at last year’s catalog. It has no importance anymore.
But these Muslims who are attracted to Christianity and say, “Oh, maybe there’s something in the Bible. Let me take a look at it. Maybe it’s not outdated.” They go and listen or they read, or they watch these days. And they are impressed. They see something that they’re missing in their own religion.
D’Souza: … Dan, you described figures, and it’s hard to come by reliable data, but these are big numbers in the millions. In one estimate, 10 million. You quote a guy in Libya basically saying that there are millions annually who make this transition –
Pipes: Six million.
D’Souza: Yeah. Six million away from Islam. Let’s start. You mentioned very provocatively Barack Obama. And I think when you were talking about his Muslim upbringing, you weren’t so much referring to his father, Barack Obama, Sr., who I took to be, yes, born a Muslim, but largely an atheist. I think you were referring to Lolo Soetoro, the man that his mom married in Indonesia, where Obama goes to a school where he’s instructed in Islam, there’s Islam in the house, he’s in an Islamic environment. And of course, Indonesia is even today the largest Islamic country in the world.
Pipes: Well, I was referring to both. In Islamic law, a child of a Muslim father is a Muslim. So in that sense, he is a Muslim. And then, as you correctly point out, he went to Indonesia with his mother who married a Muslim man. And he went to school and was registered as a Muslim that went to mosque and was in a Muslim environment. He proudly recited the Muslim call to prayer for a journalist some years ago before he became president.
So he grew up in a Muslim environment and then he decided to switch over and become a Christian. Now, because he doesn’t quite acknowledge this – he has indicated it from time to time, but he doesn’t forthrightly acknowledge it – we don’t know why and how it happened, or even when. But we do know it happened. There’s no doubt.
D’Souza: It’s not a topic he covers in Dreams from My Father in any depth at all. If anything, he passes sort of slyly over it.
Pipes: He alludes to it a number of times there and elsewhere, in both of his autobiographies. And in many, many interviews, he refers to it. But the striking thing is that he is inconsistent. And that’s what happens when you’re not telling the truth, when you’re eliding around the truth, you say different things at different times.
I’ve actually documented this. There’s no consistent story. What is clear is he was born and raised Muslim, and that the pro-Obama press hates this fact and hides it, to the point where I – the premier documenter of this important fact about the would-be and then president, now ex-president, of the United States – get hooted and cat-called because I mention it. And so there were absurdities. This is craziness. And yet, it’s right there. A fact in front of your face.
D’Souza: Let’s talk about this guy Michael Stollwerk, who is some sort of a vicar at the cathedral in Frankfurt. I’m now quoting him. He says, “I stood at the exit, still vested, bidding the worshipers goodbye when a veiled woman approached me.” He says, “I fumbled through the slit in my robe for my wallet, thinking she’s a beggar. ‘No, no,’ she said, ‘I only have a question. Are you the imam here?'” And he goes, “Well, I guess in a way, I’m the imam. I’m the pastor.” And then she goes on to say, ‘Well, you’re the right man. God commanded me in a dream to go to the big church on the market square and ask the imam for the truth.”
And this was a Muslim essentially asking to be initiated into Christianity. And you have a number of episodes that are like this. … Talk about the larger message of Christianity and why it’s appealing to someone who’s raised in the maybe more severe precincts of Islam.
Pipes: Well, the testimony that comes most often is that in Christianity, God is a God of love. And in Islam, he is not. They’re missing that. They’re seeking that. And they find that in Christianity.
D’Souza: You point out that as Islam has radicalized over the past several decades and given rise to groups like ISIS, or even, you mentioned Mohamed Morsi. Mohamed Morsi was the Muslim brotherhood leader who became, at least for a time, the prime minister of Egypt. And you quote the phrase which caused me to chuckle a little bit, you wrote that Morsi is “the great evangelist.” And I think what you meant is that this guy turned off so many Muslims by his fanaticism, that they were like, “I’m out of here.”
Pipes: Yeah. Your first point was how Islam doesn’t allow anyone to leave. And your second point was how there’s so many devoted Muslims. And I’d say not just Muslims, but Islamists, that is Muslims who want to return to the medieval era and also to make Islam into a modern “ism,” a modern ideology. Take medieval Islam and make it a modern ideology. That’s Islamism. And Morsi is an Islamist, or was (he’s since died). And Islamists are the ones who are repulsing so many Muslims. Now, the Muslim Brotherhood is bad, but when you get to ISIS, Taliban, Shabab and the most extreme versions, then you really have fear and loathing on the part of ordinary Muslims who are basically saying, “If that’s Islam, I don’t want it.”
The most dramatic case is, perhaps in Iran, where the Islamists have been in power for over four decades and the mosques are largely empty. And surveys and other reliable information suggest that a significant majority of Iranians are rejecting Islam, are not wanting to hear about it. They’re saying, “I don’t like what the government is purveying” or “I don’t think I’m a Muslim.”
Now, a small number, not that small, but maybe one percent, two percent have converted to Christianity, but many more are irreligious. There’s a great body of irreligious Iranians, as a result of 40 years of Islamism.
D’Souza: You conclude the article by saying that these Muslims who do become Christian, life isn’t all that easy for them because in many ways, they’re cut off from their family, they’re cut off from their community. They have to maintain secrecy, in some cases live a double life. Or they don’t maintain secrecy and they become ostracized.
And then you say, interestingly, that even those who emigrate to non-Muslim-majority countries, in other words to Western countries, for example, they often get harangued even there, so that there’s no escape from the torment that comes from exiting the Islamic fold.
Pipes: Exactly. It is a trial, no matter where you are. The only way out in the long term is by strength of numbers. As the number of ex-Muslims – whether atheists or Christians or anything else – grows, especially in the West, there is a certain protection. There’s a certain legitimacy. There’s a certain inevitability. So I think that’s happening. It’s now less difficult. If you take someone, for example, like the pseudonymous Ibn Warraq, who wrote a book 25 years ago called Why I Am Not a Muslim. He did it under a false name, Ibn Warraq. It’s not his real name. He was scared. This was just a few years after the Rushdie affair. And it was very scary circumstance back then. Right now, 25 years on, he’s more relaxed. It’s not so dangerous as it was then.
D’Souza: Dan, this is a fascinating topic and I really found this article very provocative. I talked about it on the podcast several weeks ago and there was a lot of interest in it, so I’m delighted to have you come and discuss it further. I really appreciate it. Love to have you back, maybe to talk about some of the strategic issues. Thank you, Dan. Really appreciate it.
Pipes: I look forward to it. Thank you, Dinesh.
4.「元ムスリム」の検索結果 – ブログ版『ユーリの部屋』 (hatenablog.com)
（https://itunalily.hatenablog.com/search?q=元ムスリム）
2007-07-12「インドネシアの聖書協会」
2008-03-26「ムスリムのキリスト教改宗」
2008-03-28「研究活動を支える人々の存在」
2008-04-14「イスラーム棄教の背景分析 (1)」
2008-04-15「イスラーム棄教の背景分析 (2)」
2008-04-16「イスラーム棄教の背景分析 (3)」
2008-04-17「イスラーム棄教の背景分析 (4)」
2008-05-05「一歩前進した『ヘラルド』裁判」
2008-05-09「『異端者と呼ばれている私』（２）」
2008-05-10「『異端者と呼ばれている私』（３）」
2008-05-11「昨日の続きをもう少し…」
2008-05-12「『異端者と呼ばれている私』（４）」
2008-05-13「『異端者と呼ばれている私』（５）」
2008-05-24「雅楽を堪能しました」
2008-09-10「シンガポール事情に関する一私見」
2009-06-25「とりとめもなく」
2012-08-11「人文系大学の政治的傾向」
2013-10-29「元ムスリム女性の証言と受賞」
2014-10-24「全て相働きて益となれり？」
2016-04-12「瞬時に同じテンションで」
2017-03-27「西洋文明は何処へ？」
5.「イスラム離れ」の検索結果- ブログ版『ユーリの部屋』 (hatenablog.com)
（https://itunalily.hatenablog.com/search?q=イスラム離れ）
2010-12-24「降誕祭の希求」
2012-01-10「中東情勢の一分析から」
（以 上）
