Golda Meir once said that the Middle East would have peace when Israel’s enemies learned to love their children more than they loved death. Masab plainly tells the Israelis that not only has that time not yet come, but that the death-worship has gained steam. The same warning applies to all forms of radical Islam. There simply is no room to negotiate with people in love with death.

Not only do Hamas members oppose a “two-state solution,” they believe that nation-states are un-Islamic. Instead, an Islamic caliphate is to be re-established, an empire that is to expand until the Dar al-Islam, the world ruled by righteous Muslims, consumes the Dar al-Harb, the world in which infidels and apostates currently hold sway. “Rome will be conquered, just like Constantinople was, as was prophesized by our prophet Muhammad,” Hamas member and Palestinian parliamentarian Yunis al-Asal pledged this month on a Hamas television program.

Does Carter sincerely think he can convince Meshaal to reject such ideas and embrace the Carter Center’s kumbaya mission of “waging peace and building hope”? Does he really believe he can change Mashaal’s mind, much less open his heart?

A third reason for Botros’s success is that his polemical technique has proven irrefutable. Each of his episodes has a theme — from the pressing to the esoteric — often expressed as a question (e.g., “Is jihad an obligation for all Muslims?”; “Are women inferior to men in Islam?”; “Did Mohammed say that adulterous female monkeys should be stoned?” “Is drinking the urine of prophets salutary according to sharia?”). To answer the question, Botros meticulously quotes — always careful to give sources and reference numbers — from authoritative Islamic texts on the subject, starting from the Koran; then from the canonical sayings of the prophet — the Hadith; and finally from the words of prominent Muslim theologians past and present — the illustrious ulema.

Typically, Botros’s presentation of the Islamic material is sufficiently detailed that the controversial topic is shown to be an airtight aspect of Islam. Yet, however convincing his proofs, Botros does not flatly conclude that, say, universal jihad or female inferiority are basic tenets of Islam. He treats the question as still open — and humbly invites the ulema, the revered articulators of sharia law, to respond and show the error in his methodology. He does demand, however, that their response be based on “al-dalil we al-burhan,” — “evidence and proof,” one of his frequent refrains — not shout-downs or sophistry.

More often than not, the response from the ulema is deafening silence — which has only made Botros and Life TV more enticing to Muslim viewers. The ulema who have publicly addressed Botros’s conclusions often find themselves forced to agree with him — which has led to some amusing (and embarrassing) moments on live Arabic TV.