Posts Tagged ‘Caliphate’

Two-Legged Robot Horse Pulling Man in Buggy

July 1, 2022

And now for something a bit lighter after the long review I posted last night of Ed Hussein’s book, Among the Mosques, exploring issues of cultural separatism and the religious support for a caliphate in various Muslim communities in the UK. This came up yesterday on the YouTube channel on my mobile phone, and I think it’s brilliant. It’s a roughly 2 1./2 minute video of a chap in a small carriage or buggy being pulled by a two-legged,, walking robot animal. The creature has a head that looks from side to side, and if you look carefully, it’s got a curled tail on its rear. I think it’s amazing, and wish it was mass produced so people could have one to travel about in. It would be far better than the electric scooters. There are some extremely cool mobility scooters around. There’s one type that’s in black and looks rather like one of the classic motorbikes. Perhaps a robot horse version could be designed for elderly and disabled horsey people?

A Liberal Muslim’s Journey through Islamic Britain and the Dangers of Muslim Separatism

June 30, 2022

Ed Hussain, Among the Mosques: A Journey Across Muslim Britain (London: Bloomsbury 2021)

Ed Hussain is a journalist and the author of two previous books on Islam, the House of Islam, which came out in 2018, and The Islamist of 2007. He’s also written for a series of newspapers and magazines, including the Spectator, the Telegraph, the Times, the New York Times and the Guardian. He’s also appeared on the Beeb and CNN. He’s an adjunct professor at Georgetown University and has been a member of various think tanks, including the Council on Foreign Relations. The House of Islam is an introduction to Islamic history and culture from Mohammed onwards. According to the blurb, it argues that Islam isn’t necessarily a threat to the West but a peaceful ally. The Islamist was his account of his time in Hizb ut-Tahrir, a militant Islamic organisation dedicated to restoring the caliphate. This was quoted in Private Eye, where a passage in the book revealed that the various leaders Tony Blair appealed to as part of his campaign against militant, extremist Islam weren’t the moderates they claimed to be, but the exact type of people Blair was trying to combat. Among the Mosques continues this examination and critical scrutiny of caliphism, the term he uses to describe the militant to set up the caliphate. This is an absolute Islamic state, governed by a caliph, a theocratic ruler, who is advised by a shura, or council. This, however, would not be like parliament as only the caliph would have the power to promulgate legislation. Hussain is alarmed at how far this anti-democratic ideology has penetrated British Islam. To find out, he travelled to mosques across Britain – Dewsbury, Manchester, Blackburn, Bradford, Birmingham and London in England, Edinburgh and Glasgow in Scotland, the Welsh capital Cardiff, and Belfast in Northern Ireland. Once there, he goes to the local mosques unannounced, observes the worshippers, and talks to them, the imams and other local people. And he’s alarmed by what he sees.

Caliphism Present in Mosques of Different Sects

The mosques he attends belong to a variety of Islamic organisations and denominations. Dewsbury is the centre of the Deobandi movement, a Muslim denomination set up in Pakistan in opposition to British imperialism. Debandis worship is austere, rejecting music, dance and art. The Barelwi mosque he attends in Manchester, on the hand, is far more joyful. The Barelwis are based on an Indian Sufi preacher, who attempted to spread Islam through music and dance. Still other mosques are Salafi, following the fundamentalist brand of Islam that seeks to revive the Islam of the salaf, the Prophet’s companions, and rejects anything after the first three generations of Muslims as bid’a, innovations. But across these mosques, with a few exceptions, there is a common strand of caliphism. The Deobandi order are concerned with the moral reform and revival of Muslim life and observance, but not political activism, in order to hasten the emergence of the caliphate. Similar desires are found within the Tableegh-e Jama’at, another Muslim revivalist organisation founded in Pakistan. This is comparable to the Jehovah’s Witnesses in Christianity, in that its method of dawa, Muslim evangelism, is to knock on lax Muslims’ doors and appealing to them become more religious. It’s a male-only organisation, whose members frequently go off on trips abroad. While the preaching in Manchester Central Mosque is about peace, love and tolerance as exemplified in the Prophet’s life, the Barelwis themselves can also be intolerant. Mumtaz Qadri, the assassin of Salman Taseer, the governor of the Punjab, was a member of the Barelwi Dawat-e-Islami. He murdered Taseer, whose bodyguard he was, because Taseer has dared to defend Pakistani Christians accused of blasphemy. Under strict Islamic law, they were gustakh-e Rasool, a pejorative term for ‘insulter of the Prophet’. The penalty for such blasphemy was wajib-e qatl, a mandatory death. Despite being tried and executed, Qadri is regarded by many of the Pakistani faithful as a martyr, and a massive mosque complex has grown up to commemorate him. In his meetings with various imams and ordinary Muslims, Hussain asks if they agree with the killing of blasphemers like Taseer, and the author Salman Rushdie, who had a fatwa and bounty placed on his life by the Ayatollah Khomeini of Iran for his book, The Satanic Reverses. Some of them give evasive replies. One imam even defends it, claiming that Rushdie deserved death because he insulted love, as represented by Mohammed and Islam. A Muslim female friend dodges answering by telling him she’s have to ask her husband.

In the mosques’ libraries he finds books promoting the Caliphist ideology, denouncing democracy, immodest dress and behaviour in women, who are commanded to be available for their husband’s sexual pleasure, even when their bodies are running with pus. Some are explicitly Islamist, written by Sayyid Qutb and his brother, the founders of modern militant Islamism. These mosques can be extremely large, serving 500 and more worshippers, and Hussain is alarmed by the extremely conservative, if not reactionary attitudes in many of them. In many, women are strictly segregated and must wear proper Islamic dress – the chador, covering their hair and bodies. The men also follow the model of Mohammed himself in their clothing, wearing long beards and the thawb, the long Arab shirt. But Hussain makes the point that in Mohammed’s day, there was no distinctive Muslim dress: the Prophet wore what everyone in 7th century Arabia wore, including Jews, Christians and pagans. He has a look around various Muslim schools, and is alarmed by their demand for prepubescent girls to wear the hijab, which he views as sexualising them. Some of these, such as the Darul Ulooms, concentrate almost exclusively on religious education. He meets a group of former pupils who are angry at their former school’s indoctrination of them with ancient, but fabricated hadiths about the Prophet which sanction slavery, the inferior status of women, and the forced removal of Jews and Christians from the Arabian peninsula. They’re also bitter at the way these schools did not teach them secular subjects, like science, literature and art, and so prepare them for entering mainstream society. This criticism has also been levelled Muslim organisations who have attacked the Darul Uloom’s narrow focus on religion. The worshippers and students at these mosques and their schools reject the dunya, the secular world, and its fitna, temptations. One Spanish Muslim has immigrated to England to get away from the nudist beaches in his home country. And the Muslim sections of the towns he goes to definitely do not raise the Pride flag for the LGBTQ community.

Hussain Worried by Exclusively Muslim Areas with No White Residents

Hussain is also alarmed at the way the Muslim districts in many of the towns he visits have become exclusively Muslim quarters. All the businesses are run by Muslims, and are geared to their needs and tastes, selling Muslim food, clothing, perfume and literature. Whites are absent, living in their own districts. When he does see them, quite often they’re simply passing through. In a pub outside Burnley he talks to a couple of White men, who tell him how their children have been bullied and beaten for being goras, the pejorative Asian term for Whites. Other Whites talk about how the local council is keen to build more mosques, but applications by White residents to put up flagpoles have been turned down because the council deems them racist. Hussain objects to these monocultures. Instead, he praises areas like the section of Edinburgh, where the Muslim community coexists with Whites and other ethnicities. There’s similar physical mixture of Muslim and non-Muslim in the Bute area of Cardiff, formerly Tiger Bay, which has historically been a multicultural cultural area. In the mosque, however, he finds yet again the ideology of cultural and religious separatism.

The Treatment of Women

He is also very much concerned about the treatment of women, and especially their vulnerability before the sharia courts that have sprung up. A few years ago there were fears of a parallel system of justice emerging, but the courts deal with domestic issues, including divorce. They have been presented as informal systems of marriage reconciliation. This would all be fine if that was all they were. But the majority of the mosques Hussain visits solely perform nikah, Muslim weddings. Under British law, all weddings, except those in an Anglican church, must also be registered with the civil authorities. These mosques don’t. As a result, wives are left at the mercy of Islamic law. These give the husband, but not the wife, the power of divorce., and custody of the children if they do. Hussain meets a battered Muslim woman, whose controlling husband nearly killed her. The case was brought before the local sharia court. The woman had to give evidence from another room, and her husband was able to defeat her request for a divorce by citing another hadith maintaining that husbands could beat their wives.

London Shias and the Procession Commemorating the Deaths of Ali, Hassan and Hussain

Hussain’s a Sunni, and most of the mosques he attends are also of that orthodox branch of Islam. In London, he attends a Shia mosque, and is shocked and horrified by the self-inflicted violence performed during their commemoration of the Battle of Karbala. Shias believe that Ali, the Prophet’s son-in-law, was the true successor to Mohammed as the leader of the early Muslim community. He was passed over, and made a bid for the caliphate, along with his two sons, Hasan and Hussain, who were finally defeated by the Sunnis at the above battle. This is commemorated by Shias during the month of Moharram, when there are special services at the mosque and the jaloos, a commemorative procession. During the services and the processions, Shias express their grief over their founders’ martyrdom by beating their chests, matam, faces and whipping themselves. They also slash themselves with swords. All this appears to go on at the London mosque, to Hussain’s horror. He is particularly disturbed by young children beating their chests and faces in the worship the night before, and wonders how this isn’t child abuse.

Separatist Attitudes and Political Activism in Mosques

He is also concerned about the political separatism and activism he sees in some of the mosques. They don’t pray for the Queen, as Christians and Jews do, but there are prayers for the Muslim community throughout the world and funeral prayers for Morsi, the former Islamist president of Egypt. He finds mosques and Islamic charities working for Muslims abroad, and activists campaigning on behalf on Palestine, Kashmir and other embattled Muslim countries and regions, but not for wider British society. Some of the worshippers and Imams share his concern. One Muslim tells him that the problem isn’t the Syrian refugees. They are medical men and women, doctors, nurses and technicians. The problem is those asylum seekers from areas and countries which have experienced nothing but war and carnage. These immigrants have trouble adapting to peace in Britain. This leads to activism against the regimes in the countries they have fled. Afghan and Kurdish refugees are also mentioned as donning masks looking for fights. Some of the worshippers in the mosques Hussain attends had connections to ISIS. In London he recalls meeting a glum man at a mosque in 2016. The man had toured the Middle East and Muslim Britain asking for signatures in a petition against ISIS. The Middle Eastern countries had willingly given theirs. But an academic, a White convert who taught at British university, had refused. Why? He objected to the paragraph in the petition denouncing ISIS’ enslavement of Yazidi and other women. This was in the Quran, he said, and so he wouldn’t contradict it. This attitude from a British convert shocked the man, as usually objections to banning slavery come from Mauretania and Nigeria, where they are resented as western interference. And in another mosque in Bradford, he is told by the imam that he won’t allow the police to come in and talk about the grooming gangs. The gangs used drugs and alcohol, which are forbidden in Islam and so are not connected to the town’s mosques.

Islamophobia against Northern Irish Muslims

But Islam isn’t a monolith and many Muslims are far more liberal and engaged with modern western society. Going into an LGBTQ+ help centre, he’s met by a Muslim woman on the desk. This lady’s straight and married, but does not believes there’s any conflict between her faith and working for a gay organisation. And in reply to his question, she tells him that her family most certainly do know about it. He meets two female Muslim friends, who have given up wearing the hijab. One did so after travelling to Syria to study. This convinced her that it was a pre-Islamic custom, and she couldn’t find any support for it in the Quran. She also rejected it after she was told at university that it was feminist, when it wasn’t. In Belfast he visits a mosque, which, contrary to Islamic custom, is run by two women. The worship appears tolerant, with members of different Muslims sects coming peacefully together, and the values are modern. But this is an embattled community. There is considerable islamophobia in Northern Ireland, with Muslims sufferings abuse and sometimes physical assault. One Protestant preacher stirred up hate with a particularly islamophobic sermon. Many of the mosque’s congregation are converts, and they have been threatened at gun point for converting as they are seen as leaving their communities. Travelling through Protestant and Roman Catholic Belfast, Hussain notices the two communities’ support for different countries. On the Nationalist side of the peace walls are murals supporting India and Palestine. The Loyalists, on the other hand, support Israel. But back in London he encounters more, very modern liberal attitudes during a conversation with the two daughters of a Muslim women friends. They are very definitely feminists, who tell him that the problem with Islam, is, no offence, his sex. They then talk about how toxic masculinity has been a bad influence on British Islam.

Liberal Islam and the Support of the British Constitution

In his travels oop north, Hussain takes rides with Muslim taxi drivers, who are also upset at these all-Muslim communities. One driver laments how the riots of 2011 trashed White businesses, so the Whites left. In Scotland, another Muslim cabbie, a technician at the local uni, complains about Anas Sarwar, the first Muslim MP for Scotland. After he left parliament, Sarwar left to become governor of the Punjab in Pakistan. The cabbie objects to this. In his view, the man was serving just Muslims, not Scotland and all of its people. During ablutions at a mosque in Edinburgh, he meets a British army officer. The man is proud to serve with Her Majesty’s forces and the army has tried to recruit in the area. But despite their best efforts and wishes, Muslims don’t wish to join.

In London, on the other hand, he talks to a modern, liberal mullah, Imam Jalal. Jalal has studied all over the world, but came back to Britain because he was impressed with the British constitution’s enshrinement of personal liberty and free speech. He believes that the British constitution expresses the maqasid, the higher objectives Muslim scholars identified as the root of the sharia as far back al-Juwaini in the 11th century. Jalal also tells him about al-shart, a doctrine in one of the Muslim law schools that permits women to divorce their husbands. The marriage law should be reformed so that the nikah becomes legal, thus protecting Muslim wives with the force of British law. And yes, there would be an uproar if prayers for the Queen were introduced in the mosques, but it could be done. Both he and Hussain talk about how their father came to Britain in the late 50s and early 60s. They wore three-piece suits, despite the decline of the empire, were proud to be British. There was time in this country when Muslims were respected. In one factory, when a dispute broke out, the foreman would look for a Muslim because they had a reputation for honesty. The Muslim community in these years would have found the race riots and the terrorist bombings of 7/7 and the Ariana Grande concert simply unbelievable. Had someone told them that this would happen, they would have said he’d been watching too much science fiction.

Muslim Separatism and the Threat of White British Fascism

Hanging over this book is the spectre of demographic change. The Muslim population is expected to shoot up to 18 million later in the century and there is the real prospect of Britain becoming a Muslim majority country. In fact, as one of the great commenters here has pointed out, this won’t happen looking at the available data. If Scotland goes its own way, however, the proportion of Muslims in England will rise to 12 per cent, the same as France and Belgium. For Hussain, it’s not a question of how influential Islam will be in the future, but the type of Islam we will have. He is afraid of Muslim majority towns passing laws against everything the Muslim community considers forbidden. And as politicians, particularly Jeremy Corbyn and the Muslim politicos in the Labour party treat Muslims as a solid block, rather than individuals, he’s afraid that Muslim communalism and its sense of a separate identity will increase. This may also produce a corresponding response in the White, Christian-origin English and Brits. We could see the rise of nationalist, anti-Islam parties. At one point he foresees three possible futures. One is that the mosques will close the doors and Muslims will become a separate community. Another is mass deportations, including self-deportations. But there are also reasons to be optimistic. A new, British Islam is arising through all the ordinary Muslims finding ways to accommodate themselves within liberal, western society. They’re doing it quietly, unobtrusively in ordinary everyday matters, underneath all the loud shouting of the Islamists.

The Long Historical Connections between Britain and Islam

In his conclusion, Hussain points out that Islam and Britain have a long history together. Queen Elizabeth I, after her excommunication by the Pope, attempted to forge alliance with the Ottoman Sultan. She succeeded in getting a trading agreement with the Turkish empire. In the 17th century, the coffee shop was introduced to Britain by a Greek-Turk. And in the 8th century Offa, the Anglo-Saxon king of Mercia, used Muslim dirhams as the basis for his coinage. This had the Muslim creed in Arabic, with his head stamped in the middle of the coin. Warren Hastings, who began the British conquest of India, opened a madrassa, sitting on its governing board and setting up its syllabus. This is the same syllabus used in the narrowly religious Muslim schools, so he’s partly to blame for them. During the First World War 2.5 million Muslims from India willingly fought for Britain. Muslim countries also sheltered Jews from the horrors of Nazi persecution. He’s also impressed with the immense contribution Muslims gave to the rise of science, lamenting the superstition he sees in some Muslim communities. He really isn’t impressed by one book on sale in a Muslim bookshop by a modern author claiming to have refuted the theory that the Earth goes round the sun.

To Combat Separatism and Caliphism, Celebrate British Values of Freedom and the Rule of Law

But combatting the Muslims separatism is only one half of the solution. Muslims must have something positive in wider mainstream society that will attract them to join. For Hussain, this is patriotism. He quotes the late, right-wing philosopher Roger Scruton and the 14th century Muslim historian ibn Khaldun on patriotism and group solidarity as an inclusive force. He cites polls showing that 89 per cent of Brits are happy with their children marrying someone of a different ethnicity. And 94 per cent of Brits don’t believe British nationality is linked to whiteness. He maintains that Brits should stop apologising for the empire, as Britain hasn’t done anything worse than Russia or Turkey. He and Imam Jalal also point out that the Turkish empire also committed atrocities, but Muslims do not decry them. Rather, the case of a Turkish TV show celebrating the founder of the Turkish empire, have toured Britain and received a warm welcome at packed mosques. He points out that he and other Muslims are accepted as fellow Brits here. This is not so in other countries, like Nigeria and Turkey, where he could live for decades but wouldn’t not be accepted as a Nigerian or Turk. And we should maintain our country’s Christian, Protestant heritage because this is ultimately the source of the values that underlie British secular, liberal society.

He also identifies six key values which Britain should defend and celebrate. These are:

  1. The Rule of Law. This is based on Henry II’s synthesis of Norman law and Anglo-Saxon common law, to produce the English common law tradition, including Magna Carta. This law covers everyone, as against the sharia courts, which are the thin end of an Islamist wedge.
  2. Individual liberty. The law is the protector of individual liberty. Edward Coke, the 17th century jurist, coined the phrase ‘an Englishman’s home is his castle’. He also said that ‘Magna Carta is such a fellow he will have no sovereign’ It was this tradition of liberty that the Protestant emigrants took with them when they founded America.
  3. Gender equality – here he talks about a series of strong British women, including Boadicea, the suffragettes, Queen Elizabeth and, in Johnson’s opinion, Maggie Thatcher. He contrasts this with the Turkish and other Muslim empires, which have never had a female ruler.
  4. Openness and tolerance – here he talks about how Britain has sheltered refugees and important political thinkers, who’ve defended political freedoms like the Austrians Wittgenstein and Karl Popper.
  5. Uniqueness. Britain is unique. He describes how, when he was at the Council for Foreign Relations, he and his fellows saw the Arab Spring as like Britain and America. The revolutionaries were fighting for liberty and secularism. There was talk amongst the Americans of 1776. But the revolutionaries didn’t hold western liberal values.
  6. Racial Parity. Britain is not the same nation that support racists like Enoch Powell. He points to the German roots of the royal family, and that Johnson is part Turkish while members of his cabinet also come from ethnic minorities. Britain is not like France and Germany, where Muslims are seen very much as outsiders.

Whatever your party political opinions, I believe that these really are fundamental British values worth preserving. Indeed, they’re vital to our free society. On the other hand, he also celebrates Adam Smith and his theories of free trade as a great British contribution, because it allowed ordinary people and not just the mercantilist elite to get wealthy. Er, no, it doesn’t. But in a book like this you can’t expect everything.

Criticisms of Hussain’s Book

Hussain’s book caused something of a storm on the internet when it was released. The peeps on Twitter were particularly upset by the claims of Muslims bullying and violence towards Whites. There was a series of posts saying that he’d got the location wrong, and that the area in question was posh White area. In fact the book makes it clear he’s talking about a Muslim enclave. What evidently upset people was the idea that Muslims could also be racist. But some Muslims are. Way back c. 1997 Yasmin Alibhai-Brown wrote a report for the Committee for Racial Equality as it was then on anti-White Asian and Black hatred and violence. Racism can be found amongst people of all colours and religions, including Muslims.

People were also offended by his statement that in the future there could be mass deportations of Muslims. From the discussion about this on Twitter, you could be misled into thinking he was advocating it. But he doesn’t. He’s not Tommy Robinson or any other member of the far right. He’s horrified by this as a possibility, a terrible one he wishes to avoid. But these criticism also show he’s right about another issue: people don’t have a common language to talk about the issues and problems facing Britain and its Muslim communities. These need to be faced up to, despite the danger of accusations of racism and islamophobia. Tanjir Rashid, reviewing it for the Financial Times in July 2021, objected to the book on the grounds that Hussain’s methodology meant that he ignored other Muslim networks and had only spoken to out-of-touch mullahs. He pointed instead to an Ipsos-Mori poll showing that 88 per cent of Muslims strong identified with Britain, seven out of ten believed Islam and modern British society were compatible and only one per cent wanted separate, autonomous Muslim communities. It’s possible that if Hussain had also travelled to other towns where the Muslim population was smaller and more integrated with the non-Muslim population, he would have seen a very different Islam.

Intolerant Preaching Revealed by Channel 4 Documentary

On the other hand, the 2007 Channel 4 documentary, Undercover Mosque, found a venomous intolerance against Christians, Jews and gays being preached in a hundred mosques. A teacher was effectively chased out of his position at a school in Batley because he dared to show his pupils the Charlie Hebdo cartoons in a class on tolerance. He is still in hiding, fearing for his life. Hussain cites government statistics that 43,000 people are under police surveillance because political extremism, 90 per cent of whom are Muslims.

These are vital questions and issues, and do need to be tackled. When I studied Islam in the 90s, I came across demands in the Muslim literature I was reading for separate Muslim communities governed by Islamic law. This was accompanied by the complaint that if this wasn’t granted, then Britain wasn’t truly multicultural. More recently I saw the same plea in a book in one of Bristol’s secondhand and remaindered bookshops, which based its argument on the British colonisation of America, in which peoples from different nationalities were encouraged to settle in English territories, keeping their languages and law. It might be that the mullahs are preaching separatism, but that hardly anybody in the Muslim community is really listening or actually want the caliphate or a hard line separate Muslim religious identity.

Conclusion

I do believe, however, that it is an important discussion of these issues and that the sections of the book, in which liberal Muslims, including Hussain himself, refute the vicious intolerance preached by the militants, are potentially very helpful. Not only could they help modern Muslims worried by such intolerant preaching and attitudes, and help them to reject and refute them, but they also show that a modern, liberal, western Islam is very possible and emerging, in contradiction to Fascists and Islamophobes like Tommy Robinson.

A Warning to the Left: Blacks United with Whites against Grooming Gangs behind Tommy Robinson

February 18, 2022

Or at least one Black man did, though he may well be the only one. A couple of weeks ago Tommy Robinson, real name Stephen Yaxley Lennon, held a rally against the Muslim grooming gangs and particularly their depredations on Telford’s White girls. During this he showed his film, which included testimony from the abused girls themselves. He was met by counter protestors from the trades union and Stand Up to Racism, who in my opinion showed themselves so utterly incompetent and unable to tackle Robinson on his own ground that they actually made him look good. Callum, one of the wretched Lotus Eaters alongside Carl ‘Sargon of Akkad’ Benjamin and their frequent guest, right-wing Scots comedian Leo Kearse, went there to film it all. Stand Up To Racism said and did nothing against the grooming gangs. Instead they shouted the usual anti-Nazi slogans down a megaphone: ‘Off the streets, Fascist scum’ and ‘Refugees welcome’. As I said in a previous blog post about this, these slogans would have been absolutely fine and appropriate if it was the usual kind of right-wing, anti-immigrant racist rally. But it wasn’t. Robinson was ostensibly protesting against real racist abuse of White girls by men who were largely, but not wholly, Pakistani Muslims. If Stand Up to Racism had been serious about tackling Lennon, they would or should have found a way to address the racism that caused these men to attack the girls in what looks very much like racist sexual assault without supporting Lennon and his followers. But they didn’t. Indeed they turned their backs and marched off when the film came to the girls themselves speaking about their assaults. Callum had walked over to the counter protesters and asked them if they supported the grooming gangs. ‘Of course not’, they replied. So he raised the question why they weren’t over there with Robinson. No answer.

Of course they shouldn’t march with Robinson, because Robinson is a genuine Islamophobic thug, as well as a convicted criminal. He’s been sent down for assault, convicted of mortgage fraud and has spent the last few weeks trying to hide his financial assets so that he doesn’t have to pay the tens of thousands he owes in libel damages to a Syrian lad. This poor kid was the victim of racist bullying at his school, but Danny Tommo sided with the bully, who claimed to be the victim and that the Syrian lad was the aggressor. Robinson also has form for turning up at his critics’ homes, or those of their parents and relatives, at night with his followers demanding a word. He’ll also post their addresses, but say that he doesn’t want them touched, before taking the addresses down. But not before his followers have been able to make good note. One of his opponents, the teacher and vlogger Mike Stuchbery, he libelled as a child molester. Hence Stuchbery has lost his job and moved to Germany. Stand Up To Racism are entirely right not to want to give an inch of support to Robinson. But they should have made it clear that they also supported the grooming gangs’ victims.

Instead they demonstrated the complete opposite, that they were unable to tackle the issue because they were White, and that to them, White victims of racist abuse don’t count.

Earlier today I found on YouTube a video Robinson’s supporters made of the proceedings, or part of it. It was produced by Free Man Media and Voice Of Wales, and with a title about the ‘Rape of Telford’. I’m not putting it up because I don’t want to give Robinson publicity, but you’re free to Google for it. And I have to say it’s well done. Robinson and his followers claim they’re not racists, because Islam is a religion, not a race. True, but in this country it’s strongly linked with Asians and other non-Whites. Robinson’s video shows the crowds marching behind him coming to join his rally. Most of them are White. There are a few people at the front giving their views. These are also mostly White, but the second person to speak on the video is young Black guy or mixed race guy, hair in dreadlocks, wearing a sweatshirt with the slogan ‘Black and White Unite’.

And I salute him, even though I think he’s made a poor choice in following Robinson.

He’s doing what the Left should be doing, but isn’t. Racism and Fascism aren’t confined to any one colour, creed, nation, or race. Blacks, Whites and Asians should be uniting behind all racism, including that against Whites. This was the case in the 90s and in the first years of this century. The CRE published a report, authored by Independent columnist and liberal Muslim, Yasmin Alibhai-Brown, attacking anti-White racism at the time when it was revealed that 60 per cent of all racist assaults and incidents were against Whites. Birmingham police also talked about this as a problem in their city. There was an anti-White racist incident in Bristol, which was reported on Points West, the local BBC News programme. The anti-racist organisation responded to the incident with a statement that they were there for all victims of racism, regardless of colour. And in 2006 a Muslim journalist wrote a piece in one of the left-wing papers stating that Blacks and Asians should united with the White working class against Islamist extremism and racism in the form of Hizb ut-Tahrir. That’s a proscribed group that wants an Islamic caliphate in Pakistan or somewhere. Ed Hussein used to belong to it before he saw sense and broke away.

But it seems that, in the age of Black Lives Matter, the Left is completely unable to cope with anti-White racism.

I think much of this is because the anti-racism movement emerged to tackle the threat of White racism and Fascism and this is so much the ingrained attitude, that they cannot conceive of, let alone tackle, organised anti-White racism. This is shown at its most extreme in the attempts by Black activists to change the definition of racism to ‘persecution + institutional oppression’, so that only Whites and White society are guilty of it. But it’s also shown in the way the grooming gangs were able to get away with it for so long. The police, social services and local authorities knew about it and did nothing, absolutely nothing.

Because they were afraid of being called racist.

And because the left identities racism almost wholly with Whites, they haven’t a clue how to handle it or protest against it. And thus Tommy Robinson and his wretched crew end up looking much better than them.

I’ve said again and again that Black and Asian people would join Whites in marching against anti-White racism. Just as Whites have marched alongside their Black brothers and sisters against anti-Black and Asian racism, violence and discrimination. Liberal Muslims have marched against the Islamists, really nasty types like Kalim Saddiqui. This bigot was filmed by the Beeb declaring that British society was a monstrous killing machine and killing Muslims comes very easily to them. But the Muslims who marched against him complained that they got no support or publicity from the mainstream.

The left’s blind spot when it comes to BAME racism is part of the problem, not that of the Black or Asian communities. It is itself catastrophically bigoted and incompetent. I therefore believe that if it is serious about tackling Robinson, it has to recognise the existence of anti-White racism and show that it can tackle this with impartiality, just as it combats racism against Blacks and Asians.

Because if the left doesn’t unite Blacks and Whites against predators like the grooming gangs, Robinson will.

Labour Party Asks Muslims for their Input

January 22, 2022

I don’t know why I got the email, as I’m not a Muslim. A few days ago the Labour party sent out a general email to its Muslim Labour members requesting them for their views and opinions on how the party could help them. This was on behalf of a Muslim Labour party organisation. My guess is that it was a general mail-out, because I have some views on institutional Islam in the UK which definitely do not fit with elements of current anti-racist orthodoxy.

My views on elements of Islam in the UK have been strongly influenced by the Satanic Verses affair and the Islamists goose-stepping around in the first decade of this century proclaiming that Islam would conquer the west and demanding death for blasphemers, including the previous pope. I also found a lot of anti-Christian, frankly racist Muslim polemic when I was studying Islam at college, and a number of texts from British Islamic presses openly demanded the creation of self-governing Muslim ghettoes ruled by shariah law.

There was international outrage in the Muslim community worldwide at the publication of Salman Rushdie’s Satanic Verses. In fact the book isn’t blasphemous. It is, however, immensely tedious. It was labelled as such by the Ayatollah Khomeini as part of an attempt by his regime in Iran to gain the moral leadership of the international Islamic community. This is the real reason he seized on the book and placed a fatwa on Rushdie’s head. In Britain the protests were led by Mohammed Akhthar and Kalim Saddiqui, both of whom were hard-liners with bitterly intolerant views. Saddiqui appeared on a Beeb programme, The Trouble with Islam, telling the congregation of his mosque that ‘British society is a monstrous killing machine, and killing Muslims comes very easily to them’. This is pure racism, and if it came from a White, non-Muslim preacher would result in immediate legal action. When asked about his comments by the interviewer, Saddiqui waffled about the Satanic Verses.

Way back in 2007 Channel 4 broadcast a highly controversial issues of Dispatches, entitled ‘Undercover Mosque’. They sent their reporters in disguise to a hundred mosques, and filmed the imams preaching violent hatred against Jews, Christians and homosexuals. This was immediately denounced as racist and islamophobic, but I got the distinct impression that it was a fair picture of much Islamic preaching in Britain today. Way back in the 19th century the British government protested against the demonisation of Christians by Muslim preachers in the Balkans. I think much of this hate comes from Saudi Arabia and Pakistan. When I was studying Islam at College in the 1980s we were told that there were some terribly anti-Christian polemical literature published in Pakistan. We were told this not by Islamophobes but by people with a sincere appreciation of the religion. I even remember one of them saying that the Qur’an was his favourite religious text after the Gospel of Luke, and going over to a window to chant it while we were working on some task set for us.

As for the British Muslim establishment, Birmingham Central Mosque, the British Council of Mosques, British Islamic Council or whatever, I am deeply distrustful of them. A few years ago they were caught out giving platforms to the preachers of hate, and every time they excused themselves by saying something like it had been out of their hands and was the responsibility of another organisation to whom they had delegated the function of booking preachers. And there has similarly been considerable deceit by official Islam in the condemnation of Islamism, at least if Ed Hussein’s The Islamist can be believed. Hussein was a member of the militant Islamist organisation, Hizb ut-Tahrir, which would like to set up a caliphate in Pakistan, before seeing reason and getting out. He’s associated with the Quilliam Foundation, I believe, which is another right-wing think tank. Hence to many people on the left, he’s poison. In The Islamist he describes the various leaders of the Muslim community traipsing into 10 Downing Street to reassure Tony Blair that they were solidly against Islamism and backed his campaign to stamp it out. And all of them were hypocrites as they all secretly supported it. I’ve heard from others that some of the Muslim groups they attempted to establish a Christian-Muslim dialogue with were also Islamists.

This is not the kind of thing the left in particular wants to hear, but it is part of the problem. As is the growing Islamophobia within the Labour party itself. Now I’m sure that the majority of Muslims in the UK don’t want to take over the place, and only five percent of them want sharia law despite all the alarmist fear-mongering by rags like the Heil. As for the preachers of hate, I honestly don’t know how seriously their congregations take them. I can see many of them simply getting bored, listening politely while wondering what their having for lunch and tea, or how the local football team is doing. They’ve also been condemned by liberal Muslims, who have organised marches against them. But these marches are rarely covered, and their organisers have said that they haven’t received the support they need from anti-racist organisations and the wider community. This is a pity, because I think it could change opinions of Islam radically. White allies supporting their Muslims friends marching against such hatred and intolerance under the banner of ‘Black and White, Unite and Fight’ would demonstrate graphically that by no means all Muslims are terrorists and jihadi wannabes, and that Muslims genuinely wanted pluralism and tolerance. This also means bringing up and supporting home-grown imams, imbued with proper British values. There have been complaints that the shortage of imams in this country has led to the importation of preachers from Pakistan, who are viciously intolerant and grossly unsuitable to lead a congregation in a genuinely democratic, tolerant society.

But apart from these issues in the wider British society, the Labour party can do much for its Muslim members by cleaning up the real Islamophobia and bullying in its ranks. One third of Muslim members have reported Islamophobic incidents, and there was the bullying of BAME activists and politicos last year by Labour apparatchiks. This went unpunished, undoubtedly because the same people were supporters of Keef Stalin. Now Stalin’s in the shtuck, he’s looking for their support. If he genuinely wishes, he can start by purging the genuine Islamophobes and punishing the apparatchiks responsible.

But I doubt that he will. Starmer’s an inveterate liar, and this looks like more window-dressing and sham.

Jama’at-i Islami – The Pakistani Islamic Party Pushing for Theocracy

November 25, 2020

Pakistan was founded as an explicitly Muslim country. It’s a democracy, but there is a section of its parliament, if I remember correctly, that’s made up of Muslim clergy, who scrutinise legislation passed by the lower house to make sure it accords with Islamic law. Since the 1970s and the regime of the dictator, Zia al-Haqq, Islam has become increasingly powerful in Pakistani politics. I believe the current president, Imran Khan, is the leader of an Islamic party. Pakistan was one of the nations that experienced protests against France over the Charlie Hebdo cartoons and there have been official denunciations of the cartoons and President Macron’s attempts to combat Muslim radicalism.

The force behind the growth of political Islam in Pakistan appears to be the Jama’at-i Islami, whose name translates as ‘The Islamic Society.’ The article about them in The Oxford Dictionary of World Religions runs as follows

A highly disciplined and well-organised Muslim political party, founded in 1941 by Abul al-A’la Mawdudi. it aims at establishing an observant Islamic state in Pakistan. The Jam’at’s political platform offers an alternative to teh secularists and modernists, and in this lies its appeal (especially since 1977). The Ja’amat advocates that Pakistan should be a theocratic state, ruled by a single man whose tenure of office and power are limited only by his faithfulness to Islam. The ruler should be assisted by a shura (advisory council), with no political parties and no provision for an opposition. General Zia al-Haqq, the military leader after the overthrow of Z. Bhutto (1977)., used the Jama’at as a political prop for his ‘back to Islam’ campaign. The Jama’at has influence among the military, the middle classes, and the college and university students. It publishes a monthly magazine, Tarjuman al-Quran, in Lahore that has a high circulation. On the international level, the Jama’at was on good terms with Imam Khumayni and the oil rich Arab states; the Saudis have supported the movement since the early 1970s. (p. 489).

This looks like an attempt to create a kind of caliphate, and the Dictionary notes that there is considerable support for its return in Pakistan. I also wonder about the movement’s influence in British Islam, as there has been a problem with fire-breathing radicals immigrating to Britain to supply the shortage of imams for British mosques. Which is why moderate Muslims in this country have demanded government assistance in training Muslim Brits, who have grown up in our ostensibly democratic culture, as imams and community leaders.

I’m not a secularist, and believe that people of faith have a right to have their voices heard in politics and parliament, but this is just a movement for religious tyranny. In Pakistan as it is there’s persecution, including violence and pogroms against religious minorities. We’ve seen Christians murdered and imprisoned following accusations of blasphemy. There have also been riots and murders of the Ahmadiyya. Apparently even pious Muslims have been murdered because of comments they have made, which have been interpreted by others as blasphemous. There are 200 people on Pakistan’s Death Row accused of blasphemy. Many of these accusations are spurious, cynically levelled because of other disputes between the parties concerned. If a theocracy was established in Pakistan, it would only cause more oppression and violence.

I also believe that it wouldn’t be good for Islam either. Atheist sites on the web have reported that there has been a massive increase in atheism in the Middle East, including Saudi Arabia and Iran. Six years or so ago Saudi news reported that a large number of Qurans had been found thrown into a sewer. A few days ago Iranian media reported that this had also happened in their country. A poll conducted of 50,000 Iranians found that 38 per cent of the population is either atheist or has no religion. If this is true, then it’s probably the result of people becoming fed up of the repression they are experiencing from their theocratic governments. The religious violence of the Islamist extremists, al-Qaeda and Daesh, are undoubtedly another factor. A few years ago I read a book by a French anthropologist, who came to the conclusion that the Islamist movements were the response of Muslim societies as the experienced the transition to modernity. This was comparable to the way radical, militant Christian movements had appeared in Europe in the 17th century, such as those in the British Civil War. Now Islam was experiencing the same.

My guess is that if the Jama’at ever succeeded in creating a theocracy in Pakistan, it would be massively unstable as the various sects excluded from the regime’s view of what was properly Islamic were oppressed and rebelled. I don’t believe that the Jama’at and other extreme, theocratic movements have anything to offer Muslims or anyone else anything except more oppression and violence.

The Origins of Saudi Arabia and Modern Islamo-Nazism

January 10, 2016

I’ve posted several pieces discussing the role of the Saudis and their form of Islam, Wahhabism, in promoting the terrorism and vicious religious intolerance and warfare that has now overwhelmed the Middle East. Many of these pieces come from Michelle Thomasson, one of the commenters on this blog, who had done extensive research on these issues. Here’s another piece she posted in response to my previous article on modern terrorism and the role of covert American espionage actions in destabilising Assad’s Syria.

I am also very cautious when posting information and prefer to rely on original data / sources, so when reading up on Zionism I tried to scan a variety of referenced sources (second hand bookshops are a treasure trove for old document finds). Here is a précis of my notes on Wahhabism which leads into the quote:

Roots of ISIS fundamentalism

Muhammad Ibn Abdul Wahhab (born 1702/3) in Nejd, central Arabia founded Wahhabism. He was a zealous reformer; he looked at the intentions behind actions and advocated the most scrupulous, most inflexible interpretation of Islam, he also called for believers to engage with the Quran directly.

Muslims who did not share his strict interpretations, including his application of Sharia law were to be gently persuaded; if this did not succeed then arms were called against them to bring them back in to the fold (trying not to kill them). This tactic was also applied to Shi’ites. Adult males who fought against Islam and who were polytheists, that refused to convert were executed.

The Al Saud family backed by zealous Wahhabi’s (who considered it their task to purify Islam) have dominated central Arabia since the mid eighteenth century. Endorsement by leading Wahhabi scholars, legitimised the Saudi monarchy.

Rasid Rida (1865 – 1935, Syria) was a pupil of the great Egyptian reformer Muhammad Abdul; he urged Muslims to find unity and focus in Islam with a dynamism in their own traditions as an essence of Jihad. As Rida grew older he condemned the abolition of strict Sharia practices such as cutting off the hand, but he also began to praise Wahhabism and was a passionate supporter of the new Saudi kingdom. Rida’s endorsement enabled the spread of Wahhabism beyond the kingdom’s borders.

Conflicts increase – until 1914 Rida advocated coming to a mutual arrangement with Zionism, then after WW1 the Arabs wanted to collaborate with Israel directly, however, Zionist leaders such as Chaim Weizmann decided it best to cooperate with Imperial Britain instead. “For Rida, this put them on the other side of the great divide, and like many other Arabs he came to see Zionism as a British tool to split and dominate the Arab world. From the late 1920s onwards, he mined the most hostile traditions to Jews in Islam and combined such material with the conspiracy theories of European anti-Semitism to attack the Zionist project and Jews in general.

Thus, he focused on the hadith (italicised) ‘The Jews will fight you and you will be led to dominate them until the rock cries out; “O Muslim! There is a Jew hiding behind me, kill him!”’ He claimed that the Torah exhorted Jews to exterminate people that they conquered, and that the Jews rebelled against God by killing the prophets he sent after Moses. They invented Freemasonry and the Western banking system, and in recent years had created capitalism in Western Europe and Communism in Eastern Europe with which to plot against the European nations. He also saw Jewry as contributing to Germany’s defeat in First World War in exchange for Britain’s promise to grant them Palestine.

From this final period in his life, we can see the origins of the anti-Semitism which has infected some parts of the Arab and Muslim struggle against Zionism and is now reflected, for instance, in the Hamas charter and the propagation of Holocaust denial in sections of the Arabic media.” (A Concise History of the Arabs, 2014, page 163, by John McHugo.)

I chose a Hugo quote because it is a summation of the information I found and his writing is not the stuff of alternative media fright nights, quite the opposite! He is ‘an Arabist, an international lawyer and former academic researcher. His writing has been published on the BBC, History Today and Chatham House’s The World Today.. He is the director of the Council for Arab British Understanding and of the British Egyptian Society.” (From the introduction page to the above quoted book.)

Please note tribal rivalry and local conflicts continued during the nineteenth century in Saudi, the charismatic Abdul Aziz Ibn Saud disposed of most local rivals in the first 2 decades and he conquered the holy cities of Mecca and Medina, as well as Hejaz in 1924/5. The new Saudi Arabia was eventually proclaimed as such in 1932. The British then supported the Saudi’s because they saw them as a counterforce to the Ottoman Empire i.e. divide and conquer.

Re the role of academic legitimisation in the last decade, there have been calls for an Islamic front by Sheikh Essa an Egyptian ideologue who wanted to forge an Islamic front from 2003 and also Dr. Israr Ahmed an academic who called for the revival of the Islamic Caliphate.

Unless one has been made a target by groups that operate clandestinely, it is difficult to believe, but here is an academic unafraid to point out one of the elephants in the room, I posted this last year: https://theconversation.com/europes-elites-are-more-like-berlusconi-than-you-think-25769

Interestingly, the link to Berlusconi’s masonic lodge in above link has ‘disappeared’ since the article was published!

This is very much what I’ve found out, simply through looking through standard reference works like Carl Brockmann’s History of the Islamic Peoples and the Oxford Encyclopaedia of World Religions, as well as Alfred Kopel’s study of the modern religious revival, The Revenge of God. Berman, in his book, The Flight of the Intellectuals, also puts the origin of the vicious anti-Semitism now poisoning the Islamic world to the influence of Nazi propaganda following the establishment of Israel. The Nazis were hoping to manipulate Muslim public opinion to mobilise them against their British overlords in support of Nazi Germany. Before then he notes that there was little anti-Semitism in Islam, and that 19th century Jewish scholars generally saw Islam as being far more hospitable and welcoming towards Jews than the Christian West.

I’ve also found second-hand bookshops to be invaluable treasure troves for good books. I did see in one of them in Cheltenham a few months ago a documentary history of Israel and the Arabs, so books on this complicated and highly emotive subject are about.

As for the Masonic lodge, Propaganda Due, or P2, their role in modern Italian politics is extremely murky. There are articles in Lobster linking them to some of the Fascist antics in Italy in the 1970s, such as the Bologna railway bombings, where the Neo-Fascists blew up a train station killing and injuring something like 127 people. They also seem to have some involvement in the death of ‘God’s Banker’, Roberto Calvi, who was found hanging under London Bridge, between the low tide and high water mark, with his pockets full of stones. This is supposedly one of the punishments in the Masonic oath that’s meted out to people who betray the brotherhood’s secrets. Calvi was also a senior figure in the Vatican bank, the Banco Ambrosiano, which was then in the middle of a corruption scandal.

Forget stupid, murderous lies like the Protocols of the Elders of Zion. Conspiracies really do exist, and real politics is riddle with them. Fox Mulder didn’t know the half of it.

Channel 4 broadcast a programme about a decade ago now also examining the roots of modern Islamic terrorism. This also showed pupils in Saudis schools dutifully learning that hadith, and being explicitly taught that it was their religious duty as Muslims to fight and kill Jews. The allies might be our allies in the War and Terror, but they’re extremely untrustworthy. It’s been partly through Saudi influence that the ideology behind modern Islamic terrorism has been spread, and terror groups funded.

Young Turks: Terrorists More Motivated by Politics than Religion, Study Finds

December 15, 2015

This is another video from The Young Turks, which is extremely relevant as it takes apart the view that terrorists and suicide bombers are motivated solely or mainly by religion. Robert Pape, a professor at the University of Chicago, and the founder of that university’s Centre for Security and Faith, studied the motives of suicide bombers and other terrorists going back to 1980. He found that in 95 per cent of cases they were far more motivated by politics, and particularly the desire to retaliation after a military intervention, often a military occupation. The attacks were an attempt to take or retake territory that was important to the terrorist. This was the dominant motivation for terror attacks, including the recent massacres in Paris.

Uygur and Iadarola point out that suicide bombing are the tactics adopted by the losing sides. America doesn’t use suicide bombers, because it has the advantage of drones, tanks and aircraft. The Japanese also turned to using suicide tactics in World War II – the Kamikaze pilots – when they were losing, not when they thought they were winning, as at Pearl Harbour. The same is true of other organisations using suicide bombers, like the Tamil Tigers.

They also make the case that while religion is part of it, like Christian fundamentalists, who hate gay people, this is more of a case of someone looking for and adopting a worldview, that confirms their existing beliefs. They also cite Lydia Wilson, a journalist for The Nation, who also interviewed ISIS terrorists. She found that they had a ‘woeful knowledge’ of even the basic tenets of Islam, and had difficulty answering questions about sharia law, jihad, or even the caliphate. But such knowledge wasn’t necessary to support the ideal of fighting for the caliphate. As could be seen from the actions of one British ISIS fighter, who ordered ‘Islam for Dummies’ on Amazon.

The Turks compare their ignorance of Islam with that of Dear, the right-wing fundamentalist Christian, who shot staff and patients in an attack on Planned Parenthood. They also point out that terrorist attacks and suicide bombings have been carried out by secular organisations and individuals. The Turks also point out that military intervention is not necessarily a bad thing. The Korean War succeeded in keeping South Korea free of Stalinism, and World War II was, obviously, a military intervention, that was exactly the right thing to do. Suicide and terrorist attacks do not necessarily make the original military action wrong. They’re just something to be expected as a consequence.

This report sounds pretty much spot on, from what I understand about terrorism. Bassam Tibi, the German-Egyptian writer on Islam and the problems it is experiencing through modernisation, states in his book Islam and the Cultural Accommodation of Social Change states that the Egyptian Islamist terrorist he personally interviewed in Egypt had only a superficial understanding of Islam. A few years ago, the anthropologist Scott Atran also pointed out that violence and terrorism were not solely the product of religion. He pointed out that the organisation that had made the most use of suicide bombings was the Tamil Tigers, who were secular organisation. Atran himself is an atheist, and he made this point as a rebuttal to the claims that religion was mainly responsible for such violence by members of the New Atheism, like Sam Harris and Richard Dawkins.

A~s for reading one’s own political views into a particular religion or holy book, that’s always been a problem. It’s called ‘elective affinity’, and sociologists of religion have acknowledged and studied its importance. One example I was taught at College was the declaration by a 19th century British Tory that ‘the Bible is Conservative through and through’. It’s a classic example of the way a person with strong political opinions believed he had found them in his holy book through projecting his own prejudices and opinions onto the text.

As for the political motivations of many terrorists, there’s an interesting review of a book on the Lobster site by Carol Shaye, one of the officials involved in the reconstruction of Afghanistan. Shaye has since become extremely cynical about the whole process because of the massive corruption at all levels of Hamid Karzai’s regime. She found that the Taliban fighters she interviewed almost exclusively joined because they felt it was a solution to this problem.
Of course, the Taliban isn’t. It is, however, a brutal and murderous collection of genocidal maniacs and mass-murderers. But the point remains.