Showing posts with label Islam. Show all posts
Showing posts with label Islam. Show all posts

Monday, 18 August 2008

The Fundamentalist Waltz

By Joseph El-Khoury

As a generally peace loving individual I should rejoice over the signing today of a mutual non-aggression understanding between two feuding factions in Lebanon. But I am not!

So Hezbollah and the 15 or so Salafist (read Sunni hard-liners) groups have finally agreed to settle their theological and ideological differences through ‘rational’ dialogue as opposed to Rocket Propelled Grenades. It took dozens of casualties to get to this point and the fact that the Salafists couldn’t find enough in common between them to join hands under one banner should be enough to predict the chances of success. Can a duly signed sheet of paper resist the instinctive fundamentalist urges to eliminate any discordance through fire and steel? Even putting my cynical attitude to one side the answer is still a resounding No!

But even if it did work, I will still be far from happy. It is hard to feel part of such a historic moment where One Muslim decides not to spill the blood of another Muslim…when one is not a Muslim. In fact I should probably be more concerned. For when spilling someone’s blood seems to be the only way forward in the struggle against Zionism and Imperialism a simple statistical calculation will make it obvious that this blood is more likely to be mine now than it was last week.

On a practical level the choice of interlocutor puts the strategy of the resistance to the test. Once committed to reassuring the Christian Street it revelled in the assertion by its Aounist Allies that the real threat came from Sunni extremists lurking behind the respectable façade of Hariri’s Future (Al-Mustaqbal) Movement. While the latest evidence from Tripoli confirms that on a local level these groups might have at least cooperated if not fused militarily, the signature of the accord with Hezbollah gives the impression that the Salafists are now on an equal footing with the Shiite group. A fact that will not escape its secular detractors but more importantly the Christian electorate in the run-up to the 2009 parliamentary elections.

Reflecting further, it seems this agreement is a reminder of a time when killing a goat belonging to one tribe might get you into serious trouble but slaughtering the entire herd of another tribe was considered OK for some strange reason only understandable to a few elders. Morality had nothing to do with it but prejudice, hierarchy, kinship did. Centuries of philosophical soul searching, Enlightened Monarchies, nationalist movements, Socialist revolutions, Liberal Reform have led to a Tribal gathering held by a small number of bearded men in an obscure Hotel.

I despair! Call me Old fashioned but I am hoping for a return to a basic universal civil contract that guarantees my human rights as a citizen of a modern state.

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Sunday, 20 July 2008

De-politicize the Bible and the Quran

By Elie Elhadj

Image: Courtesy of : http://sabbah.biz

For a long-term durable solution to the Arab Israeli conflict, a single democratic and secular state for Jews and Palestinians needs to evolve. Other solutions are like band-aid treatment to cancer. The dream of an exclusive Jewish state in Palestine is unsustainable, unless the Palestinians vanish.
Muslim and Jew can live together in peace. History is the proof. Hundreds of thousands of Jews lived in Arab countries peaceably for centuries. In his Coningsby, British Prime Minister Benjamin Disraeli (1868 and 1874-1880), the first and thus far the only person of Jewish parentage to reach the premiership, described the “halcyon centuries” in Muslim Spain where the “children of Ishmael rewarded the children of Israel with equal rights and privileges with themselves.” Sultan Bayezid-II (1481-1512) encouraged thousands of Jews to settle in the Muslim Ottoman Empire following their expulsion from Spain.
Around the time of Israel’s creation, more than 850,000 Jews migrated from Arab countries, 600,000 going to Israel. The charge that the Jews migrated because of Arab maltreatment is an unfair political expediency. The migration happened in the course of Israel’s creation. During this period, 531 Palestinian villages were depopulated and 805,000 refugees lost their homes, according to Palestinian sources (650,000 to 700,000 refugees, according to Jewish sources).
Islam venerates Judaism. The Quran made Abraham as the first Muslim. Islam is the Religion of Abraham. Quran’s Chapter 14 is named after Abraham and, to Joseph Chapter 12 is named. Today, Jewish derived Arabic proper names are common. Feeling powerless, the Arab masses invoked hostile Quranic Verses, recounted stories of the Prophet’s troubles with the Jewish tribes in Medina, drew lessons from substituting Friday for the Sabbath and the prayer’s direction from Jerusalem to Mecca. For thirteen centuries, however, these were non-issues.
Politicizing the Bible’s Genesis 15:18: “The Lord made a covenant with Abraham, saying, unto thy seed have I given this land from the river of Egypt unto the great river, the river Euphrates” politicized the Quran.
Politicizing the Bible pushed frustrated moderate Arabs into orthodoxy and the orthodox into Jihadism. The Arab Israeli conflict has degenerated to a religious war that could last for a thousand years. In provoking the enmity of their age-old Muslim friends, Zionism has radicalized Arab Muslims into Islamist extremism. In doing so, it disserved the long-term interests of the Jewish people.
Had Zionism adhered to the stipulation in the 1917 Balfour declaration: “Nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine,” this conflict would not have developed. The Bible and the Quran must be de-politicized.

The two-state solution is capricious:
First, demographically, a purely Jewish state is impossible to attain. The Zionist dream of creating an exclusive state for the Jewish people in Palestine is unsustainable in the long-term. Presently, about 1.3 million Palestinians are citizens of Israel, or just under 25 percent of Israel’s 5.5 million Jews. Due to their high population’s growth rate the Palestinian-Israelis will eventually become the majority. The number of Palestinians in Israel in 1948 was about 150,000. The Palestinian-Israelis are in addition to the 4.2 million Palestinians who live under Israel’s occupation in the Gaza Strip and the West Bank. Outside Palestine, 2.6 millions are registered in refugee camps in Jordan, Lebanon, and Syria, plus 1.5 million scattered worldwide.
Secondly, Jerusalem, borders, security, water, settlements, and the refugees’ right-of-return are intractable.
When Clinton, Barak, and Arafat attempted in July 2000 to tackle these issues at Camp David, the negotiations collapsed, leading to the second intifada. Thirdly, even if a miracle patches up a two-state agreement, the extremists on both sides would undermine it.
Fourthly, the Arab masses will shun a Zionist state. Israel’s peace treaties with Egypt (1979) and Jordan (1994) have failed to develop beyond small diplomatic missions.

Western secular democratic ideals should inspire a single secular democratic state:
First, the intractable obstacles would disappear. Secondly, a single state will commingle Palestinians and Jews into an inseparable mix. Arabs would no longer have an excuse to boycott their Jewish “cousins.” Economic, cultural, educational, and social interaction would follow.
Thirdly, a single state would allow Arabs and Jews access to all Palestine. The Jewish settlements in the West Bank and East Jerusalem are instruments of integration between Palestinians and Jews, not segregation, a mixture as difficult to unscramble today as removing the Palestinian Israelis from Israel.
Durable peace requires the genuine welcome of the Arab masses of the Jewish people. The Jews who had lived among Arabs could be helpful. They share customs, habits, values, food, music, dance, and, for the older generation, the Arabic language.
Whether it would be a good bargain to exchange a partial and declining Jewish exclusivity in an unstable two-state solution for a durable single state embracing Jews and Muslims is a question Israel’s Jewish people alone can answer.

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Friday, 25 April 2008

The Fear of the Muslim Doctor


The following article in the British Medical Journal created controversy. Based on the report ‘Scientific Training and Radical Islam’ published by an Organisation called Centre for Islamic Pluralism it rings alarm bells over the so-called radicalisation of professionals of Muslim background working in the West. It specifically highlights doctors for the nature of the caring professions and the privileged standing they enjoy in traditional societies. It also places its concerns in the context of the attacks on Glasgow airport carried out by a small group of junior doctors in training at British hospitals which coincided with the preparation of the report. The BMJ article received passionate responses from medical professionals, some praising it and others criticizing its premise and its conclusions while a third group felt it did not go far enough in challenging the religious dogma. Whatever your views it makes for interesting reading.
Arabdemocracy


Radical Muslim doctors and
what they mean for the NHS
Irfan Al-Alawi, International Director (London),
Stephen Schwartz, Executive Director (Washington, DC)
Centre for Islamic Pluralism
BRITISH MEDICAL JOURNAL [London] Views & Reviews

The disclosure that the leading alleged conspirators in last year’s bombing attempts in London and Glasgow were Muslim doctors sent a shockwave through the worldwide non-Muslim public. The same question was asked everywhere: how can those who are trained to heal turn to terrorism?
Our organisation, the Centre for Islamic Pluralism, has compiled a report, Scientific Training and Radical Islam, which we were preparing when the London and Glasgow events occurred.
The report is now complete and available as a free download at www.islamicpluralism.eu. It is a distillation of field research, interpretation of major source materials in Arabic, Farsi, Urdu, and English, and collation of individual perspectives from a team of Muslim researchers. All members of the team are experienced in the observation of Islamist movements throughout the world. The report offers answers to the questions asked by personnel in the NHS, which employed three of the suspects in the London and Glasgow incidents. Firstly, did the doctors who were alleged to have been involved in such a conspiracy represent a freak phenomenon, marginal and uncharacteristic of Muslim medical staff? And secondly, were they radicalised before or after coming to Britain?

Our replies to both questions, based on our observations, are discomfiting. Many Muslim doctors, in Muslim and non-Muslim countries, have embraced the extremist doctrines of the Muslim Brotherhood, the Saudi Wahhabis, and the Pakistani jihadists. Such trends are also filtered through such groups as al-Muhajiroun, now banned in the United Kingdom but which recruited medical students, and Tabligh-i Jama’at, an Islamist movement that is particularly prominent in the UK. Also, radicalisation of elite professionals is more a product of conflict within Islam itself than of social conditions in Britain. But the problem is not one of religion: rather, it is ideological.
Two explanations for the radicalisation of the Muslim doctors have gained currency. Firstly, that it is due to the same forces that are said to motivate other radical Islamists: deprivation and corruption in countries with a Muslim majority and the humiliation of the Palestinians and Iraqis at the hands of Israel and the European and US powers. Secondly, that it has been due to the overproduction and unemployment of doctors in countries like Egypt and Pakistan. That view was elaborated mainly by observers of the Muslim Brotherhood in Egypt, after the group’s success in penetrating and taking over professional associations, including those representing engineers, lawyers, and journalists, as well as doctors.
Our report suggests that neither of these explanations is adequate. The politics of victimised peoples and the economics of professional underemployment cannot account for radicalisation of professionals in Saudi Arabia and Iran. The Saudi kingdom and Iran have remained independent of foreign rule, and neither has trouble employing its doctors; yet in both countries radical ideology is common among medical and other professionals.
Most of the world’s Muslims, including doctors, are neither fundamentalists nor followers of radical sharia and do not become tainted with Islamist prejudices. But our report suggests that many Muslim doctors and other professionals are attracted to an ideology that projects a solution to all human problems in a fundamentalist interpretation of Islam, along with a demand for exclusive governance that is based on the radical Wahhabi and related forms of religious law or sharia.
Medical and other professionals represent an elite in Muslim societies and have become an important component in the intra-Islamic "jihad" to impose an ultra-militant outlook on more than a billion Sunni Muslims across the globe. Such professionals have a moral and social standing that can influence others to stray from mainstream Islam, which sees itself as one faith among many.
Furthermore, some Muslim doctors working in non-Muslim countries may bring from their native environments a propensity for radical ideology. In Muslim societies the physician is often seen as something very like a religious scholar—just as clerics are often consulted for physical ailments. Medical education, even if conducted in Western institutions, may not break down belief in this paradigm.
Indeed, the ordinary Muslim may consider the successful Muslim doctor to be superior to the mainstream cleric, and the radical Islamist doctor may easily usurp religious authority from a traditional imam. This disturbing phenomenon is visibly growing. A member of our centre, Khaleel Mohammed, has noted that in the Muslim diaspora in the English speaking countries "Muslim leaders have not traditionally been chosen for their Islamic knowledge but for their stature in society—a medical doctor, a computer scientist."
The role of Muslim doctors in taking extremist ideology to the Islamic masses has been well expressed by Mahmoud Abu Saud, an Islamist author active in several countries. He wrote, "The doctor has a big say and great weight in influencing his patients and in righteously guiding their orientation. Besides, he should be actively involved in propagating true Islam among Muslims and non-Muslims . . . the best missionary service to be rendered by a medical doctor is to behave at the time in accordance with his Islamic teachings."
Abu Saud offered these comments in his contribution to one of the most revealing sources on this topic, a volume titled Islamic Medicine, edited by Shahid Athar and published in Pakistan in 1989. Dr Athar is an endocrinologist. His work reflects an attitude also seen in the Islamic Code of Medical Ethics, published by the International Organization of Islamic Medicine in 1981, which states: "The Physician should be in possession of a threshold knowledge of jurisprudence, worship and essentials of Fiqh [Islamic religious law], enabling him to give counsel to patients seeking his guidance about health and body conditions, with a bearing on the rites of worship."
In an aspect of the problem that is little known or understood by Westerners, the version of Islam presented by radicals as "modern" and in keeping with the social status of the medical professional is one that is stripped of tradition and spirituality.
How, then, may medical professionals and the government in the UK, and the West in general, respond to this challenge? The Islamic Medical Association estimates that about 10 000 Muslim doctors and nurses practise in the UK. Vetting of Muslim doctors for radicalism may prove ineffective and will doubtless create a civil liberties problem. It is more important for the UK authorities to monitor closely the activities of radical Islamist groups and to act decisively against those that legitimise or incite violence. Most important of all is to strengthen the authentic and proven anti-extremist trends in the Muslim communities themselves. To that end, we call for the organisation of new professional associations of traditional and moderate Muslim medical personnel, engineers, and lawyers, to repudiate extremist ideology. The radical Islamist doctor may easily usurp religious authority from a traditional imam.

For more information on the centre go to www.islamicpluralism.org
For the responses to the article go to
www.bmj.com/cgi/eletters/336/7648/834

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Friday, 21 March 2008

The Prophet, Jesus, and the Cartoons

By Yusur Al-Bahrani*

Picture: www.chaaban.info - Danish embassy in Beirut on fire

"The head of a Swedish newspaper has received death threats after publishing a drawing of the devil defecating on Jesus." I read this in March 12, 2008 in 7DAYS, taken from the Correspondent. Therefore, not only Prophet Muhammad was a target of caricaturists but so was Jesus.

Has anyone in our beloved Muslim world gone on demonstrations and shown rage towards the cartoons which aim to attack Jesus? So far, none has shown any sign of anger towards the cartoon. If there are any, the number is too insignificant to be reported by any media source. On the other hand, there has been chaos in the Muslim world over the cartoons mocking Prophet Muhammad.

Go on, rage, burn flags, destroy everything, kill everyone and bomb the whole world. Look at the cartoons attacking your Prophet and hang the ones who did it. Not only the ones who did it, but those who live with them. No, no, no! Boycott Denmark. Ops! I just got it! Burn Denmark! Attack the West! They are the enemy! They are the devil! Yes, go on. Go on, I want all the Muslim youths to be enraged and angry. Go on and blow up the whole universe.
Have you heard these comments before? May be not that intensely, but I am sure you have heard something similar that aims to stimulate such feelings in Muslim youths. We are being manipulated. Have you noticed to what extent we are being manipulated? We have to support our Prophet, but not in this way. I have been receiving emails mocking the artist who drew the cartoons and making him look like a pig, but what for? Is the Prophet supported by burning flags and attacking embassies? This is not the way to support your Prophet and prove that his message is a message of peace and harmony

The cartoons are not a war against Islam as many might think. Like the cartoons attacking Jesus, they are attacking religiosity in general. Let’s leave this aside and agree that there is an attack on Islam. What is the context for this attack? Have we not shown hostility towards others in the world? Al-Qaeda which claims that it supports the Islamic mission is behind a large portion of destruction, deaths and chaos. The wrong interpretation of Jihad and the emergence of new Jihadist groups have made Islam a religion of violence and death. There has to be something done in order to stop any more destruction. The first thing that has to be done is to be rational and pose for thought before taking any action. Then we have to think about the problems in our Muslim and Eastern world. We need to end dictatorship, poverty, unemployment and so on. The list is endless but we tend to forget our inner problems and go to the outside world to correct the problems of others.
Analyze the situation before taking any action and do not let anger gain control over you. Your Prophet does not need violence and hostility to support his mission of Islam. In stead, he needs peaceful people who propagate his message to the whole world in a peaceful way and without forcing anyone. Therefore, you can show your anger towards the cartoons in a more rational way and remember that Jesus is being mocked as well.

*Yusur is from Iraq and studies journalism at the American University of Sharjah (UAE)

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Tuesday, 27 November 2007

The story of the Blasphemous Teddy Bear



Note: The above Teddy Bear is completely random and not in any way associated with the story

The arrest of the British school teacher Gillian Gibbons in Khartoum has surprised if not outraged many in the UK. Some have mocked her naivety, others have praised her courage but the majority sympathised with her plight. If the Sudanese regime was in any doubt over its image abroad following the conflict in Darfur, it can now rest assured that it has lost any remaining credibility. The issue of proselytising in Muslim countries is a serious one that many western expatriates in the Gulf states would be familiar with. It is even more sensitive when young children are involved.

The general public do not have access to the details of the case but if the available information is to be taken at face value one wonders why would this middle aged teacher with years of experience choose to deliberately insult the religion of her host country. And why would naming a well loved Teddy Bear Mohammad, which incidentally is the name of a pupil at the school and of millions around the world be considered a specific insult at the prophet by the same name. Maybe there is more to it and indeed Ms Gibbons is intentionally working to damage intercultural and inter-religious understanding. If that is the case then surely extradition would be enough to make the point that cuddly toys with specific names are not welcome in Sudan.

Arabdemocracy


By Opheera McDoom Reuters - Tuesday, November 27

KHARTOUM (Reuters) - A 7-year-old Sudanese student on Tuesday defended the British teacher accused of insulting Islam saying he had chosen to call a teddy bear Mohammad because it was his own name.

Gillian Gibbons, a 54-year-old teacher at the Unity High School in Khartoum, was arrested on Sunday after complaints from parents that she had insulted Islam's Prophet by allowing the bear to be named Mohammad. She is facing a third night in jail without being formally charged.
"The teacher asked me what I wanted to call the teddy," the boy said shyly, his voice barely rising above a whisper. "I said Mohammad. I named it after my name," he added.
Sitting in his garden wearing shorts, his family, who did not want their full names used, urged him to describe what had happened.
He said he was not thinking of Islam's Prophet when asked to suggest a name, adding most of the class agreed with his choice.
In a writing exercise students were asked to keep a diary of what they did with the teddy bear. "Some people took the teddy home and took it places with them ... like the swimming pool," the child said.
Mohammad said Gibbons was "very nice" and he would be upset if she never came back to teach. He added Gibbons had not discussed religion nor did she mention the Prophet.
"We studied maths and English and spelling," he said, rubbing his mop of short, curly hair.
FORMAL CHARGES
Justice Minister Mohamed Ali al-Mardi told Reuters formal charges would be levelled once investigations had been completed.
"(The charges) are under the Sudanese penal code ... insulting religion and provoking the feelings of Muslims," he said.
"These are preliminary -- after investigation the final charges will be ascertained," he added.
If charged and convicted of insulting Islam, Gibbons could be sentenced to 40 lashes, six months in prison or a fine, lawyers said.
Teaching colleagues and officials from the British embassy brought food for Gibbons but were not allowed to visit her.
Mohammad's family said they got most of their information from the papers after the school was closed early on Monday.
"I'm annoyed ... that this has escalated in this way," his mother said. "If it happened as Mohammad said there is no problem here - it was not intended."
His uncle said little Mohammad was a good Muslim and was already praying five times a day. "We want to also hear her side of the story," he added.
Unity director Robert Boulos had said the school would be closed until January because he was afraid of reprisals in mainly Muslim Khartoum.
In 2005 a Sudanese paper was closed for three months and its editor arrested for reprinting articles questioning the roots of the Prophet Mohammad, a move which prompted angry protests.
Al-Wifaq editor Mohamed Taha was later abducted from his home by armed men and beheaded.
(Additional reporting by Andrew Heavens, editing by Mary Gabriel)

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Friday, 5 October 2007

TAQWACORES: Muslim Punks



I first heard of the Taqwacores from a report on the Newsnight program (BBC) following a collective of American Muslim Punk bands based in NY who were touring various venues in the North Eastern US. The phenomenon is to say the least novel and probably unique .I did not read the book, which was apparently released in a auto-censored version in the UK to avoid offending local Muslim sensitivities. From the report, between the cursing and the deafening guitar riffs, I could also not really get what these young men and women stood for except their determination to have their identity crisis in full public view. Anyway, whether you are Muslim or not, punk is not really about what you stand for but what you stand against. In their case bigotry, racism and war are on the list. If it was only for the sight of young women in full Islamic garb head banging with great refreshing smiles across their faces these guys have made their point and deserve exposure.

Good Luck to them!

J.E



Michael Muhammad Knight, The Taqwacores, Telegram Books, 2007
We live in very dangerous times. The War on Terror is being fought in Afghanistan and Iraq, with more destinations probably to follow. The US and UK ignored every plea from the international community and relied on spin to begin a war that has no end in sight and is disproportionably killing civilians.
This has all happened because of a theological conflict between two opposing ideologies: Christianity and Islam with the people on both sides who are making this war being fuckwits while the 90% that make up everyone else hopes for a solution. Nobody understands each other, and people are afraid to stand up to lies peddled as truth. If things don’t change, we are fucked.
Michael Muhammad Knight’s The Taqwacores is a step in the right direction. Ostensibly a story about Muslim Punks sharing a house in Buffalo, New York, The Taqwacores is about questioning the values of a society or culture when they appear, on a personal level, to be wrong or outdated.


The Taqwacores is narrated by Yusuf Ali who studies engineering between praying and partying. He lives with Jehangir, the wisest of the group who’s travelled West and seen the origins of Taqwacore; Umat, who aims to follow every literal command of Qur’an; ‘Amazing’ Ayyub who is living as fast as he can and Rabeya, who rejects the thought that women are inferior yet chooses to still wear the niqab.
Yusuf, as a straight-edger, becomes the conductor for the debates that fill the house. His blankness and naivety make him the blank slate for the voiced and varied thoughts of his housemates, and his character arc within the book is his journey towards a sounder sense of self.
If Rabeya is the most interesting character and ‘Amazing’ Ayyub the court jester, it is Jehangir who is the most iconic: the nominal hero of a new wave yet modest of his own growing part within it. The novel climaxes with a Taqwacore concert organised by Jehangir and held in Buffalo at which everything changes for all the housemates.
Knight invented the term taqwacore. It’s a combination of taqwa (the Islamic concept of being continually aware of God) and hardcore. It’s no longer a term, but a movement. Taqwacore bands (the Kominas, Vote Hezbollah) and websites have begun to appear, and Knight has become a reluctant spokesman for Progressive Islam. That’s a label he doesn’t like applied to himself: “My problem with these guys,” he said in an interview, “is that some of them are so desperate to be good Muslims that they’ll stretch their arguments to stay in line with the Qur’an, and it just comes off as weak.”
But Taqwacore is, at its core, the continuation of the punk ethos of wanting to start everything again by cutting away the bullshit around a culture that no longer applies. Or more specifically, Taqwacore, according to Sabina England means: “being true to myself, having my own faith, and interpreting Islam the way I want to, without feeling guilty or looked down at by other Muslims.”
Knight’s follow-up, Blue-Eyed Devil, an account of his journey across the states looking for an American Islam, was hailed by Andrei Codrescu as “today’s… On the Road.” It’s an astute observation that applied to The Taqwacores and the Taqwacore movement. Kerouac’s Beat Generation was, according to his friend John Clellon Holmes, “basically a religious generation” who were “on a quest, and that the specific object of their quest was spiritual.”
The housemates of The Taqwacores and the people they draw to their non-orthodox Islam are, in comparison, explicitly a religious generation, rejecting the influences around them that they feel to be false or irrelevant to their own values. Like Kerouac, Yusuf, Jehangir, ‘Amazing’ Ayyub and Umar are searching for a set of values that they give to the world, rather than the world give to them.
It’s a statement when a government decides on and implements a ban on a book. It says that the ideas contained within its pages are a threat to a status quo and that that idea is something that someone in power would rather a larger population did not think. The Taqwacores was banned in Malaysia, and a kneejerk reaction to its publication around Europe is almost certainly predictable.
But people should read The Taqwacores for a number of reasons. Firstly, it’s very good. Secondly, as a global population, people need to start mending bridges and understanding one another. And lastly, the housemates question everything around themselves, and that’s a skill which has become dulled nearly everywhere through fear and propaganda.


ABOUT THE REVIEWER Pete Carvill is Senior Editor at 3:AM.
This Article was first published in 3:AM Magazine: Wednesday, May 16th, 2007.
http://www.myspace.com/michaelmuhammadknight
http://www.taqwacores.org/blog/

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Sunday, 19 August 2007

Hani Al-Sibai: Asylum Seeker

Bachir Habib

The West is often accused of using double standards in international politics. That is certainly true. But they are not the only ones. Some expatriate radicals do not miss a chance to “spit in the water they drink”.
Hani Al-Sibai, a 46-year-old radical Muslim cleric, has lived in Britain since 1994. He fled his homeland of Egypt where he was convicted by a military court in absentia of plotting terrorist attacks. Despite having been refused asylum nine years ago after British security chiefs concluded he was a senior member of the Islamic Jihad; he was, however, granted temporary permission to remain in the UK while the courts consider his appeal.
In his free time, Mr Al-Sibai continues to speak out against the West. In a debate on Al-Jazeera television aired last month, he declared live on television, very at ease with Big Ben and Westminster in the background, that Islamic fighters were humiliating Western forces, adding: "There are no real men except for the people of Islam. Look at the people who give reason to hold the head of Islam high, in politics they are the masters. In the battlefield they are the masters. They are the ones who rub in the mud the nose of the occupation forces in Afghanistan, in Iraq, in Palestine, throughout the world." He also contrasted Islamic extremists with pro-Western secular leaders in the Middle East, who, he said, "should be placed in public squares so that people can hit them with their shoes and spit on them".”
What Mr Al-Sibai forgets to mention is that unlike in our “Arab democratic States”, there exists in the West a Judicial power willing to stop the executive authorities power from expelling opponents, however controversial they might be, on a pure legal basis. While he and others are happy to benefit from its protection abroad, you don’t see this item high on their list of political priorities at home. After all the separation of powers, essential in a democratic system, is not yet part of our culture. But then neither is stoning other human beings for their opinions.

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Sunday, 24 June 2007

النصر المبين على النساء والعلمانيين في شواطىء الاسكندرية


دلال البزري في رد على مقالة للكاتبة صافي ناز كاظم تمجد فيه الحجاب

الاحد 24 حزيران (يونيو) 2007

شرّ البلية ما يُضحك. العرب اليوم على شفير إنهيار عظيم. مظلومون وظالمون. يُقتلون ويَقتلون. اوراق اشجارهم، الوطنية والقومية والدينية، تتساقط الواحدة تلو الاخرى. ينكشفون على ذواتهم، فينتحرون...

ومع ذلك، الفئة الغالبة بينهم، الفئة الاصولية الدينية بتنوّعاتها، ترى في هذا المناح من التذابح والتقاتل والتناحر «إنتصاراً»: من «الانتصار» على اسرائيل، وعلى «المشروع الاميركي في المنطقة»، وحتى الانتصار على «العلمانيين» بفضل «سقوطهم المدوّي» في حزيران (يونيو) 1967. في الذكرى الاربعين لهذه الهزيمة تدفّقت الكتابات المكررة حزنها... ولكن معها ايضا، الاقلام «الاسلامية»، الأقوى الآن، والتي ترى في 1967 هزيمة لـ»العلمانية»، أي لـ»غيرها»، ونصرا لعقيدتها الاسلامية السياسية. قال مؤخرا احد «المفكرين» الاسلاميين عن 1967: «لحظة واحدة سوداء عربيا، تلتها لحظات إشراق...».

لكن البلية لا تتوقف عند هذا الحد. البلية طالت هذه المرة شواطىء الاسكندرية. نجمة من نجوم الاسلام الاصولي التلفزيوني «الثقافي» لا تغيب عن الشاشة الصغيرة الا قليلا. تكتب في يومية سياسية ايضاً، فتحشر شواطىء الاسكندرية في حربها المقدسة ضد اعداء الداخل «العلمانيين»: اصحاب النصيب الاوفر من الرجم الاصولي. وهذه النجمة، مساهمةً منها بالرجم، تحشر شواطىء الاسكندرية بمقال يضجّ بالتشفّي بهم؛ عنوانه «الاسباب التي تملأ العلمانيين بالأسى» (الشرق الأوسط، في 8- 6-2007). ماذا تقول في هذا المقال؟ تصف المسابح الشعبية الاسكندرانية بنشوة المنتصر وابتسامته: «إبتسم إبتسامة المنتصر» تقول. لِم؟ لأن هذه الشواطىء اصبحت الآن تحتشد بـ»فقراء بسيطين ومرحين» لا ترى بينهم «فتاة تخطّت الثانية عشرة تلبس المايوه». اما الامهات فجميعهن «يلبسن الثياب الشرعية ويجلسن على الشاطىء». فيما الشابات والفتيات «ينزلن البحر بالبنطلون والبلوزة أو جلباب سميك وطويل». الاناث على هذا الشاطىء بنظرها «يضحكن ويبدو ان البحر يضحك لهن». فتخلص النجمة الاسلامية من ذلك: «ينتصر الضمير الاسلامي في كنانة الله ويتفتح الوعي رويدا رويدا بالعقيدة الهوية (الاسلام) ويقر المصريون بأغلبيتهم الشعبية ان تعكس شواطئهم احكام دينهم». وتتابع بالمزيد من التشفي: «الحمد لله. قلتها وقلبي يقفز مع الامواج طرباً. الاسباب التي تملأ نفسي بالفرح هي التي تملأ العلمانيين بالأسى والغم». ثم تورد استشهادات لكتاب مثل احسان عبد القدوس وتوفيق الحكيم، مفكري «مطلع شبابي في الخمسينات والستينات» الذين ضلّلوها هي وابناء جيلها؛ فتحسد شباب «هذه الايام الذي وعى الفتنة الكبرى ونظر الى الزاعمين بانهم «اعمدة التنوير» وادرك انهم قد اعلنوا انتصاراتهم من مواقع هزائمهم...»، الى ما هنالك من وصف لهذه «الهزيمة العلمانية النكراء التي اخلت المكان لـ»العودة»، او بالاحرى لتصور العودة الى «الاسلام الاول»...

لكن الواقع اقل بعثا على الزهو: النصر الواضح، البديهي، الذي لا ادنى شك فيه، هو انتصار على اجساد النساء والشابات والبنات. وعكس المقصود ايضا لا يقل وضوحاً. فالشاطىء المسكون بالهوية كما تراها وتفرح بها نجمتنا، اضفى مزيداً من الجنس، والايروتيكية الجنسية على اجساد اللواتي تتردّدن عليه. فمن جربت «السباحة» بثيابها تعرف انها لا تسبح، بل تجرّ هذه الاقمشة بما تمكنت من جرّ؛ خاصة عندما تثقلها المياه فيتضاعف وزنها، وتصبح وزراً لدى خروج صاحبته منها. وهذه الثياب لا تجف الا ويكون التصق بجسد المرأة التي تلبسها مزيج قارص من الرمل والملح. فما بالك عندما يكون بديل المايوه «الفاضح» هو «الجلباب السميك والطويل»؟ ومع ذلك، فالجنس هو الحاضر الوحيد في هذه الحالة. فالشاباب حبيسات هندامهن، الممنوعات من الحركة والراحة يجرجرن بثيابهن المبللة الملتصقة بنتؤات اجسادهن ما يكفي لتفسيرها... هن في الواقع صاحبات «فتنة» اكبر من «فتنة» لابسات المايوه. فهذا الاخير يبدو بريئا طاهرا امام تموجات الجسد المستسلم والمبلل والمغطى بالف قماش... فلا ترى في هذه الشواطىء «المؤمنة» غير عيون زائغة هائجة، لا شيء طبيعي في سلوك اصحابها. وكأن العلاقة بين الجنسين على شواطىء البحر قصاص للجسد على «فتنة» لا تردعها غير الحصون. وقد لا تردعها!

كان الاجدى بالنجمة الاسلامية ان تتوسل المسابح غير المختلطة مثلا، وهي اقرب الى تصور «العصر النبوي» الذي تعتقد نفسها ذاهبة نحوه. هذا كي لا نقول بان «انتصارا» كهذا على حضارة الغرب بمشهد بحري كهذا امرٌ مثير للشفقة على اصحابه. فالكاتبة تجهل، او تتجاهل، ان وجود النساء على شواطىء المدينة، بالحجاب الشرعي او بالمايوه، هو نفسه نتاج الاحتكاك بالغرب والتأثر به. قبل هذا الاحتكاك كانت نساء المدن الحرّات لا يظهرن الا للقبر. النساء في الداخل فحسب، في المنازل، خلف الاسوار الحريمية. تلك كانت الوضعية. بعد الغرب والحداثة، لم يعد هناك امرأة في البيت. صرن في العمل، في التعليم، في التنزه... وعلى شواطىء الاسكندرية!

والارجح ان الغرب الآن ليس مهتما ان اعتمد المايوه على شواطىء الاسكندرية، ام الجلباب الشرعي. لا احد من الغرب يجادل. وقد يضحك في سريرته من هذه الدونكيشوتية السمِجة والخطيرة في آن.

المهم في الداخل. ماذا يحصل في الداخل. الاسلامية السياسية اطلقت ديناميكية صراع اهلي ضد «العلمانيين». فحيثما تحل وتغلب، بالقول او بالسلاح، تصوّب كل عداوتها ضد عدو «علماني»، لم يعرّف إلا تعريفا فضفاضاً (مقصودا على الارجح)... اما الذين يسمون انفسهم «علمانيين»، فيمارسون الآن اقصى «التقية». خوفا من الجزر والنهر والترهيب والتهديد والتكفير. يخافون على ارواحهم، على مكانتهم، لأن الشامتين بـ»هزيمتهم» تفصلهم خطوات بسيطة عن العنف الاقصى، أي القتل. «حماس» مؤخراً فرزت سجناءها بين «حمساوي مؤمن» و»فتحاوي كافر علماني». اطلقت سراح الاول، وابقت الثاني، «العلماني»، سجينا عندها... وقد تكون صفّتهم، بعدما صفّت رفاقهم «الفتحاويين الكفار» الآخرين وهم طلقاء.

نجمتنا الاسلامية كانت ذات يوم يسارية. تقول انها لم تسبح بالمايوه يوما. وقد تكون صادقة. ولكن ما لا تستطيع نكرانه انها طافت اوروبا بـ «الشورط الحامي» و»عبر الاتو ستوب». ما المشترك بين ماضيها «الايديولوجي» وبين هدايتها الدينية الجديدة؟ انها تصرخ بها صراخاً. انها تنسف ماضيها الشخصي الذي هو جزء لا يتجزأ من التاريخ وتستبدله بآخر... ليته هو نفسه الذي تدعي بانه يعود. تصرخ ولا تحاور بالتالي. انها اسيرة الغضب والمرارة. وصورة هذين الغضب والمرارة على الشاشة. لا تناقش، بل تتلو الدعاوى والعقائد. فقط «خلعت» اليسار، كما خلعت قبله «تقليدية» اهلها. لتعود الى تقاليد اخرى ليست تقليدية. فتخوض بذلك حربا ثقافية اهلية على انقاض يساريتها السابقة، التي تسميها «علمانية الخمسينات والستينات»... وكأنها ليست هي المسؤولة عن «إنحرافها» السابق عن دينها ايام يساريتها الغابرة. فتوقع على جثة العلمانية الهامدة المزيد من التمثيل، لعل حربا اهلية تندلع بنار المناكدة والشماتة والانتصار...

وشر البلية ما يُضحك: ان يسمى كل ذلك «إنتصاراً

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