Islamization crept in a long time ago

22 05 2008
Islamization crept in a long time ago
Source: http://www.trouw.nl/
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Talking about the islamization of society is apparently taboo in the Netherlands, according to Muslima Nahed Selim. Why is that? “I think many Dutch people do not fully understand the term.” She hopes that many more warnings will follow Geert Wilders’ film.

In a broadcast by the Dutch Islamic Broadcasting organization (NIO) on March 30th we saw reactions to ‘Fitna’ from Egypt, one of them from a preacher. Apart from the usual talk about respect and causing offence he was also outraged about the title of the film. He wondered whether the ‘director’ realized what fitna meant.

The words of the director in Dutch newspaper Het Parool clearly showed that Geert Wilders does indeed know. Every Muslim knows the Arabic word fitna, says the leader of the Party fort Freedom (PVV). “It refers to situations in which the faith of the Muslims is put to the test. Everything that tests their faith is fitna: uncovered women, alcohol, non-Muslims, resistance against the authority of Islam. I use the term as a mirror image: to me the pernicious Islam is fitna.” Wilders was very pleased with his find “I was set on using a word from the Koran.”

The title is well-chosen for more than one reason. Fitna is a fascinating word. On the individual level it means ‘temptation’ and ‘testing of the faith’. Remarkably the temptation that emanates from women is also indicated as fitna. In addition the term is associated with unrest, civil war, and chaos. In classical-Islamic history there have been three great fitnas.

Between 656 and 661, following the assassination of the third caliph Uthman Ibn Affan, a power struggle erupted in which Muslims for the first time took up arms against each other. The second fitna occurred between 683 and 685. This time it was also a political battle between the dynasties of the Ummayads and the Abbassids for control of the Islamic empire. The third fitna refers to the battle between army commanders and rulers during the final period of Islamic rule in Cordoba.

The fear of the concept of fitna – with its associations ranging from chaos and civil war to temptation and testing – is enormous among Muslim scholars. Almost like the spectre of World War II is for Europeans.

The Egyptian preacher, although a Christian, concluded his statement in the NIO broadcast with a spontaneous prayer to God to protect our countries and our civilizations from all types of fitnas and from their instigators.

It is debatable whether Wilders was aware of this historical dimension of the title of his film. Gilles Kepel certainly was. This French Islamic studies scholar, political scientist and authority on radical Islam was the first to use the term in his book ‘Fitna: guerre au Coeur de l’Islam’ (The War for Muslim Minds, 2004). In this fascinating book he describes the interaction between jihad and fitna. Today, very few people have not heard of jihad. Fitna is an equally important concept for Muslims, but it is almost unknown among non-Muslims. Wilders has changed that. Thanks to his film millions of people around the world are introduced to this fascinating concept.

The leader of the Party for Freedom (PVV) intended this film as a final warning to the Netherlands against Islamization. Why the final warning? I hope there will be many more. Every country that has seen total islamization has gone downhill. The more islamization, the more unrest, material and cultural poverty, civil conflicts, bloodshed and other woes. Look at Pakistan, Iran, Sudan, Yemen, Somalia. The society we have now is much better; for everyone.

Talking about the islamization of society is apparently taboo in the Netherlands. I think many Dutch people do not fully understand the term. Islamization does not only mean the increase of the Muslim population, or the military conquest of the country by Muslims, or the founding of an Islamic state. Islamization is a process in which religion will insidiously start dominating all aspects of life.

Turkey is an Islamic country, the majority of the people are Muslims, but the country is not completely islamized. It has a substantial group of seculars, who are completely different in the way they live and think. It is a group that continues to refuse to bow to the Muslim majority. And it is a powerful group, as they are represented in the army and the elite. It remains to be seen how long the seculars will be able to hold onto that power.

A few months ago 140,000 demonstrators took to the streets in Turkey to protest. They id not want the ban on wearing headscarves at universities to be lifted. They feared the social pressure on all women to start wearing the scarf, when the ban was a support and great excuse for many women and their families. They could always say that the state did not allow it. They also feared that lifting the ban would be an important element in the process of islamization.

The seculars in Turkey understand much better than our government what islamization entails. Islamization is also the process, no matter how slow, that gradually leads to the islamization of thought. The islamization of thought will mean the end of all creativity, originality and creative power, for creation is a divine quality patented by Allah. He will not tolerate competition from man. Islamization is the process by which Islamic values eventually gain the upper hand over all other value systems, in all aspects of life.

This process has been going on in the Western world for quite a while. And it is demonstrated almost daily in a series of incidents.

For example when a Muslima pharmacist refuses to sell the morning-after pill or condoms, when a Muslim doctor refuses to treat aids patients or perform abortions, when medical students refuse to carry out those parts of their curriculum they claim are in conflict with their faith, when Muslim taxi drivers refuse to transport blind customers and their guide dogs because their faith tells them dogs are unclean, when it becomes almost impossible to criticize Islam or Muslims without being threatened; when youth welfare agencies have to enlist the help of imams to be able to do their job among Moroccan families, when municipal officers refuse to shake hands with women, when female teachers and other civil servants represent Islam during their work by wearing their headscarves when they should be representing the state; when Fortis bank scraps the little piggy bank they used to give to children as a present because it is an unclean animal to Muslims; when museums take down photographs and refuse paintings because they fear Muslim reactions, when it is no longer allowed to hang posters of classic nudes in the metro stations – and the list can be much longer.

These are all incidents that occurred in the Western world in recent years, also in the Netherlands. And they are all signs of the progressing process of islamization. Is a political party allowed to warn society against it? Of course it is. Indeed, it is part of their job to warn society about these dangers.

My criticism of the film ‘Fitna’ is that Wilders does not deal, or insufficiently, with this aspect of the gradual mental and institutional islamization while it poses a graver threat to the democratic, secular society than the terrorist danger.

Only one sentence in the film refers to this institutional islamization. Wilders presents a voice that says: “The mosque will become part of the Dutch system of government.”

I am afraid this has already started. What else does it mean when an official from the youth welfare services can only do his job when he is accompanied by an imam? In this way the state delegates part of its tasks to the mosque. This also proves that the loyalty of these Muslim families lies only with their clergy, not with the government or its officials.

It is a pity that Wilders did not focus more on these aspects. He would have been able to establish that the Muslims are not the only ones to blame. This institutional islamization is frequently enabled by native Dutchmen who already start self-islamizing because they do not have the faintest idea of the separation of church and state.

The most intense part of ‘Fitna’ is, of course, the first part where we are shown images of terrorist attacks, linked to sermons and verses from the Koran. Wilders wanted to demonstrate the link between the acts of the terrorists and their theological foundation – a link that is categorically denied by all commentators – Muslim or non-Muslim. However, I can still trace most of the sermons by those horrible imams, almost word for word, back to Koranic verses and statements by the prophet Mohammed. Every Muslim I have heard about it rightly distanced themselves, described them as radical and extremist interpretations. The point is, however, that these are not interpretations at all. They are literal quotations from authentic Islamic sources.

What is extremism?

Take Ramadan, for example. The normal principle of faith is that the fasting lasts one month. For that is what the Koran says. It is radical or extreme to fast all year round. Or take prayer. According to Islam prayers must be said five times a day. A religious movement that expects the believers to stay awake all night to pray continuously, can rightly be described as extremist or radical. It deviates too much from what is prescribed in the sources. A simple principle, I would think.

However. What if things were the other way around? I know Muslims who will not use certain medicines if they contain alcohol, because the Koran says you are not allowed to drink alcohol. Are they radical? Or is the Koran radical? The Koran also contains instructions for the believers to slaughter the unbelievers. This is too extreme for most Muslims. They refuse to carry out these prescriptions. It would seem to me that they are more sensible than their holy texts. But what if someone, for whatever reason, takes these commands seriously and acts upon them. Is he extreme or his text?

You don’t have to do everything the Koran says, I sometimes tell other Muslims, for example about the headscarf. The guaranteed answer is that you do, because these prescriptions are from a holy book.

There is a wonderful saying in English: You can’t have your cake and eat it too.

People want to believe that the texts revealed by God possess a level of wisdom and beauty that is unique. They feel they have the right to profess everything it says literally, even if it deviates from the rules and regulations of this society.

The film ‘Fitna’ confronts them with a few cruel texts that possess no wisdom, beauty or ethics whatsoever. If the book did not bear the name Koran, the court would have prohibited it immediately. For a sincere believer the film may lead to a fitna, a testing of the faith. Most believers avoid that confrontation, put the blame on the interpretation, on the cleric who recites the texts or the director who makes a film about them.

Of course every person is responsible for his own actions. No text, holy or unholy, may serve as a license to kill another person. As no film or cartoon may serve to justify riots and attacks. How many people will have the courage to endure this confrontation?

In a previous article I wrote that there are moderate Muslims, just no moderate Islam. But anything can happen.

In the meantime I found Muslims Against Sharia, started over a year ago in the United States. This is a Muslim organization for Islamic reform, with thousands of supporters all over the world. Their motto is: acknowledge mistakes, accept responsibility, move on.

The goal of this organization is to raise awareness among Muslims and non-Muslims about the dangers of some Islamic religious texts. And they are against – and this is unique – the introduction of sharia law. On their website you can find a list of verses that the movement describes as ‘morally problematic’. Some verses are even described as ‘ethically unacceptable’.

Mulsims Against Sharia want to publish a version of the Koran from which all those problematic verses have been removed. No actual tearing out pages from the Koran, but rational evaluation which verses are worth keeping.

And so Wilders gets what he wants after all.

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India Appeases Radical Islam : Wall street Journal

30 11 2007

By SADANAND DHUMENovember 27, 2007; Page A18
Friday’s multiple bomb blasts in the northern Indian state of Uttar Pradesh — which killed 13 people and injured about 80 — ought to give pause to those who see the world’s largest democracy as a linchpin in the war on terror. India’s leaders and diplomats seek to portray the country as a firebreak against radical Islam, or the drive to impose the medieval Arab norms enshrined in Shariah law on 21st century life. In reality, India is ill- equipped to fight this scourge.
Uttar Pradesh Chief Minister Mayawati visits a man injured in last Friday’s bomb blasts in Varanasi.
Like neighboring Pakistan and Bangladesh, (and unlike Turkey or Tunisia) India has failed to modernize much of its Muslim population. Successive generations of politicians have pandered to the most backward elements of India’s 150-million strong Muslim population, the second largest in the world after Indonesia’s. India has allowed Muslims to follow Shariah in civil matters such as marriage, divorce and inheritance. An increasingly radicalized neighborhood, fragmented domestic politics and a curiously timid mainstream discourse on Islam add up to hobble India’s response to radical Islamic intimidation.

Most Indian Muslims have nothing to do with terrorism, and are more concerned with the struggles of daily life than the effort to create a global caliphate. Muslim contributions to the fabric of national life — most visible in sports, movies and the arts — should not be dismissed. Furthermore, religious zealotry in India is not a Muslim monopoly. Still, the notion that Indian Islam is uniquely tolerant, or somehow immune to the rising tide of world-wide radical sentiment, is a myth.
Last year, Haji Muhammad Yaqoob Qureshi, a minister in the Uttar Pradesh government, publicly offered a $11 million bounty for beheading the Danish cartoonists who had drawn the prophet Mohammed. In high-tech Hyderabad, parts of which are Muslim strongholds, three sitting legislators of a local Islamic party recently roughed up Taslima Nasreen, a Bangladeshi author critical of her country’s treatment of its Hindu minority and her faith’s treatment of women. Last week, the government of West Bengal state in eastern India had to call in the army to quell Muslim rioters in Calcutta, whose demands included Ms. Nasreen’s expulsion from the country.
India’s historically weak-kneed response to radical Islamic intimidation only encourages such behavior. In 1988, India was the first country to ban Salman Rushdie’s “The Satanic Verses.” (Ayatollah Khomeini issued his infamous death sentence on the author only after reading about disturbances in India.) In 1999, after terrorists hijacked an Indian aircraft to then Taliban-controlled Kandahar, New Delhi responded by releasing three prominent Islamic militants from prison in Kashmir. One of them, the British-Pakistani London School of Economics dropout Omar Saeed Sheikh, went on to mastermind the beheading of Wall Street Journal reporter Daniel Pearl. True to form, the authorities have responded to the latest outbreak of violence in Calcutta by bundling off Ms. Nasreen to distant Rajasthan, and from there to Delhi.
As in other democracies — Britain and Holland to name just two — a permissive approach toward radical Islam has only made the country more vulnerable to terrorism. In August this year, 42 people died in attacks on a Hyderabad restaurant and an open-air auditorium. Last year, a series of explosions on commuter trains in Bombay killed over 200 people. Two years ago, the Hindu festival of Diwali was rung in with bombs that claimed 62 lives in Delhi.
New Delhi has blamed the attacks on groups such as the Pakistan-based Lashkar-e-Toiba and Bangladesh’s Harkat-ul Jihad-al-Islami. Though much of India’s terrorism problem is imported, part of it is homegrown. Instead of reflexively blaming Islamabad, Indians need to ask themselves why foreign terrorists appear to have little trouble recruiting accomplices from India. (The Uttar Pradesh attacks appear to be the work of a previously unknown outfit called Indian Mujahideen.) The bromide about the lack of Indian Muslim involvement in international terrorism, accepted unquestioningly by much of India’s liberal intelligentsia, must be called into question after the involvement of Indian doctors in this year’s failed attacks in London and Glasgow.
India’s experience offers important lessons to other democracies struggling to integrate large Muslim populations. It highlights the folly of attempting to exempt Muslims from universal norms regarding women’s rights, freedom of speech and freedom of inquiry. It reveals that democracy alone — when detached from bedrock democratic principles — offers no antidote to radical Islamic fervor.
Mr. Dhume is a fellow at the Asia Society in Washington, D.C. “My Friend the Fanatic,” his book about the rise of radical Islam in Indonesia, will be published by Melbourne next year.

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