Is Islam Compatible With Democracy? 2 страница

There are also other limitations on dhimmis. In 2005[17] it was announced that the first Christian church in Qatar since the 7th century was to be built on land donated by the reform-minded Emir. The church will not have a spire or freestanding cross, in accordance with traditional dhimmi laws where Christians are forbidden to display crosses. Clive Handford, the Nicosia-based Anglican Bishop in Cyprus and the Gulf, said: “We are there as guests in a Muslim country and we wish to be sensitive to our hosts... but once you’re inside the gates it will be quite obvious that you are in a Christian center.” Christianity was eradicated from most Gulf Arab states within a few centuries of the arrival of Islam.

Even in Malaysia[18], one Muslim majority country frequently hailed as “moderate and tolerant, ” hundreds of Hindu worshippers watched in horror as workers, mostly Muslims, brought down the roof of their temple and smashed the deities that immigrant Indian workers had brought with them. “We are poor and our only comfort is our temples and now we are losing that also, ” Kanagamah said in Tamil, the language spoken by ethnic Indians who form eight percent of Malaysia’s 26 million people and mostly follow Hinduism.

“The demolitions are indiscriminate, unlawful and against all constitutional guarantees of freedom of worship, ” according to human rights lawyer P. Uthayakumar. He said temples are demolished by the authorities as illegal structures but the same authorities make it impossible for devotees to get a permit. He cited the case of a Catholic church nearby which got a permit to build a church after 30 years of trying. “What does this say about freedom of worship? ” he asked. Well, it says that Muslim authorities are still operating according to the classic provision of the dhimmi laws, that non-Muslims must not build new houses of worship or repair old ones.

According to Sita Ram Goel[18], Imam Hanifa “had recommended that Hindus, though idolaters, could be accepted as a ‘People of the Book’ like the Jews, the Christians and the Zoroastrians, and granted the status of zimmis. The Muslim swordsmen and theologians in India happened to follow his school of Islamic law. That enabled them to ‘upgrade’ the ‘crow-faced infidels’ of this country to the status of zimmis. Hindus could save their lives and some of their properties, though not their honour and places of worship and pilgrimage, by paying jizyah and agreeing to live under highly discriminative disabilities. The only choice which the other great Imams of Islam - Malik, Shafii and Hanbal [the founders of the four Sunni Islamic schools of jurisprudence] - gave to the Hindus was between Islam and death.”

From Western apologists we often hear that the “communal strife” on the Indian subcontinent is “mutual.” If this is the case, why is it that in Pakistan non-Muslims have been all but wiped out, and the few remaining Christians and Hindus suffer continuous harassment and abuse? The population of Bangladesh[19] was about thirty percent non-Muslim a few decades ago. Now that number is down to ten percent. Contrast this decline with the fact, due to higher birthrates, the number of Muslims within the Republic of India has actually increased during the same period. Do these statistics indicate “mutual hostility” or simply persecution of infidels?

In Pakistan’s Sindh province there is an alarming trend: Muslims kidnap Pakistani Hindu girls[20] and force them to convert to Islam. The worried resident Hindu community has resorted to marrying off their daughters as soon as they are of age. Alternatively, they migrate to India, Canada or other nations. Recently, at least 19 such abductions have occurred in Karachi alone.

“Have you ever heard of an Indian Muslim girl being forced to embrace Hinduism[21]? It’s Muslims winning by intimidation. It’s Muslims overcoming a culture by threatening it, by abducting young girls so that an entire community moves out or succumbs to the Muslim murderers, ” human rights activist Hina Jillani says. Hindus and Christians in Pakistan are looked down upon. “That is why they have to take up inferior jobs; their chances of rising in any field are low.”

The Muslim superiority syndrome runs deep. In Milestones [22], the Egyptian Sayyid Qutb writes about “a triumphant state which should remain fixed in the Believer’s heart” in the face of everything. “It means to feel superior to others when weak, few and poor, as well as when strong, many and rich.”

“When the Believer scans whatever man, ancient or modern, has known, and compares it with his own law and system, he realises that all this is like the playthings of children or the searchings of blind men in comparison with the perfect system and the complete law of Islam. And when he looks from his height at erring mankind with compassion and sympathy at its helplessness and error, he finds nothing in his heart except a sense of triumph over error and nonsense. (…) Conditions change, the Muslim loses his physical power and is conquered, yet the consciousness does not depart from him that he is the most superior. If he remains a Believer, he looks upon his conqueror from a superior position. He remains certain that this is a temporary condition which will pass away and that faith will turn the tide from which there is no escape.”

Underlying this Muslim supremacist mentality, there is also the idea of Arab supremacy. Again according to Qutb[23], “What are the Arabs without Islam? What is the ideology that they gave, or they can give to humanity if they abandon Islam? The only ideology the Arabs advanced for mankind was the Islamic faith which raised them to the position of human leadership. If they forsake it they will no longer have any function or role to play in human history.”

Of course, there are those who would dismiss Sayyid Qutb as “an extremist, ” since his writings such as Milestones and especially In the Shade of the Qur’an[24] have inspired countless Jihadists since his execution at the hands of Gamal Abdel Nasser’s regime in 1966. But Qutb’s ideas about Muslim supremacy are on firm Islamic grounds.

According to Hugh Fitzgerald[25], “within Islam, a supposedly universalist religion where all Muslims in the ummah are equal, there is a special place for the Arabs.” The Koran is written in Arabic, and “was delivered to, given to, revealed to, the Arabs, that best of people. That best of men, Muhammad, was an Arab, and so were the Companions. The Qur’an itself should ideally not be read in any language other than Arabic (the Arabic in which it was written, not in any simplified or updated version). Qur’anic recitation is in Arabic. The students in Pakistan or Indonesia or elsewhere who pass their young lives memorising Qur’anic passages are essentially memorising Arabic, a language that they do not know at all, or understand most imperfectly. Yet it is 7th century Arabs, real or imaginary, who must serve as a guide to existence. (…) In Saudi Arabia there is apartheid: the signs ‘Muslim’ and ‘Non-Muslim’ are everywhere. But ‘Muslims’ are further divided into Arab (first class) and non-Arab (second class). This has not escaped the attention of the many Muslim non-Arabs who live in Saudi Arabia - or at least not the attention of all of them.”

This Arab supremacy is underestimated by infidels as a weapon against Islam: “Part of weakening Islam is to show many Muslims that Islam was simply an Arab invention and export, a poisoned chalice that has lain low higher, and superior civilisations. This is likely to resonate especially in Iran among those who have had their fill of the Islamic Republic of Iran - that is, every thinking and morally aware person in Iran.”

In Morocco, activists complain that Berber influence[26] in political and economic life remains limited. “We’re not Arabs, bring out the real history, ” chanted hundreds of Moroccan Berbers during Labour Day marches with slogans in their Tamazight language and banners written in Tifinagh, the Berber script. Berbers are the original inhabitants of North Africa, before the Arabs invaded in the seventh century. The Moroccan constitution says the country is Arab and Islam is its religion. The proportion of Berbers is not officially known but independent sources say they represent the majority of the population. The total population of Berbers in the world is estimated at twenty-five million, mainly concentrated in Algeria, Libya, Mali, Mauritania, Niger and Tunisia.

Islamic ideas about inequality are already being exported to the West. Two men were killed in a row involving a group of second generation immigrants in Copenhagen, Denmark, in 2005. According to imam Abu Laban[27] (who was later responsible for whipping up hatred against his country of residence because of the now famous cartoons of Muhammad in Danish newspaper Jyllands-Posten) the thirst for revenge could be cooled if 200, 000 kroner were paid by the family of the man who fired the shots. 200, 000 Danish kroner is approximately the value of 100 camels, a number based on the example of Muhammad himself. The idea of blood money originates from the Koran, 2.178: O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness.

Politiken, a left-leaning, intellectual newspaper championing multiculturalism in Denmark, argued that the principle of blood money might be worth considering. Luckily, they were met by an outcry from angry citizens. There are at least two major problems with this Islamic “justice.” The first is that it is settled between families, tribes or clans, not in a justice system administered by the authorities where it is a matter concerning the individuals involved, not the entire clan. We had similar tribal vendettas in the West at one time, but we left this practice behind a long time ago, as Muslims should have done. The biggest problem will come if this tribal system were to undermine the Western justice system to the extent that Westerners, too, would revert to tribal law in order to protect themselves.

Many commentators in Denmark failed to understand the worst part of the blood money concept. Not only is it pre-modern and anti-individualistic, but the compensation to be paid is fundamentally inegalitarian. Muslim men are the only full members of the Islamic community. All others have fewer rights due to their religion, their sex or their slave status.

The rates for blood money mirror this apartheid system. A Saudi court has ruled that the value of one woman’s life is equal to that of one man’s leg. The court ordered a Saudi to pay a Syrian expatriate blood money after he killed the man’s wife and severed both his legs in a car accident six months earlier. The court ordered $13, 300 compensation for the man’s wife, and the same amount for each of his legs. Under Islamic law, the life of an ex-Muslim is worth nothing at all. He is a traitor, an apostate, and can be killed with impunity.

In the April 9, 2002 issue, The Wall Street Journal published the concept of blood money in Saudi Arabia. If a person has been killed or caused to die by another, the latter has to pay blood money or compensation as follows:

· 100, 000 riyals if the victim is a Muslim man

· 50, 000 riyals if a Muslim woman

· 50, 000 riyals if a Christian man

· 25, 000 riyals if a Christian woman

· 6, 666 riyals if a Hindu man

· 3, 333 riyals if a Hindu woman

In a Saudi school textbook[28], after the intolerance was supposedly removed, the 10th-grade text on jurisprudence said: “Blood money for a free infidel. [Its quantity] is half of the blood money for a male Muslim, whether or not he is ‘of the book’ or not ‘of the book’ (such as a pagan, Zoroastrian, etc).

“Blood money for a woman: Half of the blood money for a man, in accordance with his religion. The blood money for a Muslim woman is half of the blood money for a male Muslim, and the blood money for an infidel woman is half of the blood money for a male infidel.”

As Ali Sina says[29], “According to this hierarchy, a Muslim man’s life is worth 33 times that of a Hindu woman. This hierarchy is based on the Islamic definition of human rights and is rooted in the Quran and Sharia (Islamic law). How can we talk of democracy when the concept of equality in Islam is inexistent? ”

He thinks that the Islamic system of government is akin to Fascism:

· It is marked by centralisation of authority under a supreme leader vested with divine clout.

· It has stringent socioeconomic control over all aspects of all its subjects irrespective of their faith.

· It suppresses its opposition through terror and censorship.

· It has a policy of belligerence towards non-believers.

· It practices religious apartheid.

· It disdains reason.

· It is imperialistic.

· It is oppressive.

· It is dictatorial and

· It is controlling.

According to Sina, “Islam is political and political Islam is Fascism.”

At Ryerson University in Toronto, Canada[30], Muslims are displaying their superiority syndrome.

The largest student group on campus, the Muslim Students’ Association, has monopolised use of the multifaith room. Eric Da Silva, president of the Catholic Student Association, said the group looked into using the room for mass but was told by RSU front desk staff that the room was “permanently booked” by Muslim students. “No one is trying to take away the space from the Muslims, we just don’t want to be stepping on their toes, ” said Da Silva. He stressed that the group found another space to hold mass and the conflict was quickly resolved. The space, which was divided to separate males from females, had rows taped on the floor for prayer and Islamic decorations adorning the walls, was only accommodating to Muslims. A Canadian Federation of Students task force tackling cultural and religious discrimination was brought to campus by members of the MSA, but it only addressed the problem of Islamophobia.

Raymond Ibrahim[31], a research librarian at the US Library of Congress, warns in the Los Angeles Times against giving in to Muslim supremacists:

“In the days before Pope Benedict XVI’s visit to the Hagia Sophia complex in Istanbul, Muslims and Turks expressed fear, apprehension and rage. ‘The risk, ’ according to Turkey’s independent newspaper Vatan, ‘is that Benedict will send Turkey’s Muslims and much of the Islamic world into paroxysms of fury if there is any perception that the pope is trying to re-appropriate a Christian center that fell to Muslims.’ Apparently making the sign of the cross or any other gesture of Christian worship in Hagia Sophia constitutes such a sacrilege. Built in the 6th century, Hagia Sophia - Greek for Holy Wisdom’ - was Christendom’s greatest and most celebrated church. After parrying centuries of jihadi thrusts from Arabs, Constantinople - now Istanbul - was finally sacked by Turks in 1453, and Hagia Sophia’s crosses were desecrated, its icons defaced.”

The Turks didn’t have to worry. The Pope behaved in perfect dhimmi fashion during his visit to the formerly Greek, Christian territory now known as Turkey. Ibrahim believes that “The West constantly goes out of its way to confirm such convictions. By criticising itself, apologising and offering concessions - all things the Islamic world has yet to do - the West reaffirms that Islam has a privileged status in the world.”

This blindness to the threat posed by the ingrained Islamic Superiority Syndrome has huge consequences when trying to export “democracy” to Islamic countries such as Iraq.

In September 2005, the patriarch of Baghdad for the Chaldeans[32] told Iraqi officials about Catholic bishops’ fears that the constitution “opens the door widely” to discrimination against non-Muslims. Article 2.1(a) stated: “No law can be passed that contradicts the undisputed rules of Islam.” The bishops’ statement concluded: “This opens the door widely to passing laws that are unjust towards non-Muslims.” Glyn Ford, British MEP, joined former Tribune editor Mark Seddon and Andy Darmoo, head of Save the Assyrians, to sound the alarm on behalf of Assyrian Christians[33]: “Prevented from voting in the elections, in recent months many have had their land occupied and stolen, their churches firebombed and their families attacked. Isn’t it time that the international community began championing the rights of Assyrians and other minorities before it is too late? ”

A group of Muslim men seized a seven year old Mandaean boy[34], from an ancient Gnostic sect in Iraq, doused him in petrol and set him alight. As the child was being burnt to death the Muslims were running around shouting, “Burn the dirty infidel! ” “Many women physicians have been killed, women in the police forces, reporters and journalists, ” Rajaa al-Khuzai, president of the Iraqi National Council of Women said. Now “women are very easy targets, ” especially high-profile women such as herself, she added. This oppression of women and non-Muslims is in full accordance with Islamic sharia and was depressingly predictable.

Although Christians made up less than four per cent of the population they formed the largest groups of refugees arriving in Jordan’s capital Amman in the first quarter of 2006. In Syria, forty-four percent of Iraqi asylum-seekers were recorded as Christian since December 2003. They were fleeing killings, kidnappings and death threats. “In the schools the children now say that a Christian is a kaffir [infidel].” The Catholic bishop of Baghdad, Andreos Abouna, was quoted as saying that half of all Iraqi Christians have fled the country since the 2003 US-led invasion. Some warned that in twenty years all Christians in Iraq will be gone[35]. “It was easy for the Americans and the British to have supported us when the churches were bombed - it was a historic opportunity - but they did nothing. If they had supported us financially, for example, we could have protected all the Christian families in Mosul.”

U.S. President George W. Bush[36] said he would accept it if Iraqis voted to create an Islamic fundamentalist government in democratic elections. “I will be disappointed, but democracy is democracy.”

Is it really equivalent, Mr. Bush?

This brings us back to Plato’s criticism of democracy as just an advanced form of mob rule. And without any constraints, checks and balances, that definition is correct. Benjamin Franklin said that “Democracy is two wolves and a lamb voting on what to have for lunch. Liberty is a well-armed lamb contesting the vote! ” This is why he and the other Founding Fathers wanted the USA to be a constitutional Republic, not a pure democracy.

It is strange that the United States wanted to export to Iraq a naï ve concept of democracy, one that provided too few rights and guarantees for individuals and minorities, one that their own Founding Fathers had specifically rejected for precisely that reason. And this did not even include an assessment of Islam, in which harassing and persecuting minorities and suppressing individual liberty is a matter of principle.

Non-Muslims and women in Iraq are now paying with their lives[37] for that naï ve mistake.

In his Islamic Declaration from 1970, where he demanded a fully-fundamentalist Muslim state, future Bosnian president Alija Izetbegovic[38] wrote that “A Muslim generally does not exist as an individual. If he wishes to live and survive as a Muslim, he must create an environment, a community, an order. He must change the world or be changed himself. History knows of no true Islamic movement which was not at the same time a political movement as well.”

The late American scholar of Islam, Franz Rosenthal, said that an individual Muslim “was expected to consider subordination of his own freedom to the beliefs, morality and customs of the group as the only proper course of behaviour. (…) The individual was not expected to exercise any free choice as to how he wished to be governed. In general, governmental authority admitted of no participation of the individual as such, who therefore did not possess any real freedom vis-à -vis it.”

Iranian ex-Muslim Ali Sina[39] states that “Deindividuation is characterised by diminished awareness of self and individuality. In Islam individuality is denied and the individual’s life is fused with that of Umma. Deindividuation reduces an individual’s self-restraint and normative regulation of behaviour. It contributes to the collective behaviour of violent crowds, mindless hooligans, and the lynch mobs.” According to him, “Ironically it is the brutality and the repressive nature of Islam, in conjunction with its absolute irrationality that has made this doctrine successful and has allowed it to survive this long.”

But as the esteemed writer F.A. Hayek wrote in his classic The Road to Serfdom:

“What our generation is in danger of forgetting is not only that morals are of necessity a phenomenon of individual conduct, but also that they can exist only in the sphere in which the individual is free to decide for himself and called upon voluntarily to sacrifice personal advantage to the observance of a moral rule. Outside the sphere of individual responsibility there is neither goodness nor badness, neither opportunity for moral merit nor the chance of proving one’s conviction by sacrificing one’s desires to what one thinks right. Only where we ourselves are responsible for our own interests and are free to sacrifice them, has our decision moral value. Neither good intentions nor efficiency of organisation can preserve decency in a system in which personal freedom and individual responsibility are destroyed.”

A British police report[40] concluded that complaints of misconduct and corruption against Muslim officers occur ten times more frequently than against their non-Muslim colleagues. The report argued that since British Pakistanis live in a cash culture in which “assisting your extended family is considered a duty” and in an environment in which large amounts of money are loaned between relatives and friends, police officers of Pakistani origin needed special anti-corruption training.

Only a small percentage of Pakistani citizens, and those of many other Muslim countries, actually pay taxes. There is a philosophy that ascribes no value to the individual; the clan is everything; the state is the enemy. This mentality underlies the behaviour of the immigrants from these countries as they migrate, bringing with them to non-Muslim countries the corruption and tribal violence associated with this world view.

As Ali Sina[41] says:

“Abu Hamid Al-Ghazali, (1058 - 1111 CE) is arguably the greatest Islamic scholar ever. In his book ‘Incoherence of the Philosophers’ he bitterly denounced Aristotle, Plato, Socrates and other Greek thinkers as non-believers and labeled those who employed their methods and ideas as corrupters of the Islamic faith. He took aim at Avicenna [Ibn Sina, highly influential 11th century Persian physician and philosopher] for being a rationalist who drew intellectually upon the Ancient Greeks. By emphasising on the incompatibility of faith and reason, and by asserting the futility of making faith subordinate to reason, Ghazali gave validity to unreasoned faith and thus glorified stupidity.

“The Islamic rationalists such as Mutazilis placed reason above revelation. But their school was vehemently opposed by more fervent Islamists and became extinct. They were attacked by a group called Ashariyya to which al-Ghazali and the celebrated poet [Jalal ad-Din or Mawlana] Rumi belonged. Rumi mocked the rationalists and in a catchy verse that left its mark on the psyche of the gullible masses said the rationalists stand on ‘wooden legs.’”

Sina believes[42] that “Freedom of speech, freedom of beliefs, respect for the rights of the minority and separation of religion from government are the foundations of democracy.” The West should insist on freedom of religion and freedom of speech both at home and abroad. “People must be allowed to criticise the views of the majority without fearing for their lives. There can’t be democracy without freedom of expression and without opposition. Before taking democracy to Islamic countries, let us save our own democracy at home.”

According to another ex-Muslim, Ibn Warraq[43], “Islam is a totalitarian ideology that aims to control the religious, social and political life of mankind in all its aspects - the life of its followers without qualification, and the life of those who follow the so-called tolerated religions to a degree that prevents their activities from getting in the way of Islam in any manner. And I mean Islam. I do not accept some spurious distinction between Islam and ‘Islamic fundamentalism’ or ‘Islamic terrorism.’ Given the totalitarian nature of Islamic law, Islam does not value the individual, who has to be sacrificed for the sake of the Islamic community. Collectivism has a special sanctity under Islam.”

The reason why many former Muslims such as Ali Sina and Ibn Warraq write under pseudonyms is that in a religion that is so hostile to both individuality and freedom of speech, there is no worse crime for a Muslim than to exercise both by criticising and leaving Islam. Apostasy bears the penalty of death. In the book Leaving Islam - Apostates Speak Out [44], a unique anthology by former Muslims, Ibn Warraq writes that (p. 31):

“However, apostasy is a matter of treason and ideological treachery, which originates from hostility and hypocrisy. The destiny of a person who has an inborn handicap is different from the destiny of one whose hand should be cut off due to the development of a dangerous and infectious disease. The apostasy of a Muslim individual whose parents have also been Muslim is a very infectious, dangerous and incurable disease that appears in the body of an ummah (people) and threatens people’s lives, and that is why this rotten limb should be severed.”

The death penalty for apostasy from Islam is firmly rooted in Islamic texts - certainly in the hadith, but arguably also in the Koran. The Koran 4: 89 states:

“They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in Allah’s way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper.”

Ibn Kathir’s (d. 1373) venerated tafsir (Koran commentary) on this verse concurs with the view that 4: 89 sanctions killing apostates, maintaining that as the unbelievers have manifested their unbelief, they should be punished by death. The death penalty is virtually beyond debate in the hadith. For example, in the most respected hadith collections of Bukhari, Muhammad is reported to have said “Kill him who changes his religion.”

According to Dr. Andrew G. Bostom, there is also a consensus by all four schools[45] of Sunni Islamic jurisprudence (i.e., Maliki, Hanbali, Hanafi, and Shafi’i), as well as Shi’ite jurists, that apostates from Islam must be put to death. Averroes, or Ibn Rushd (d. 1198), the renowned Aristotelian philosopher and scholar of the natural sciences, who was also an important Maliki jurist in medieval Spain, provided this typical Muslim legal opinion on the punishment for apostasy (vol. 2, p. 552):

“An apostate…is to be executed by agreement in the case of a man, because of the words of the Prophet, ‘Slay those who change their din [religion]’…Asking the apostate to repent was stipulated as a condition…prior to his execution.”

This is not just a matter of medieval jurisprudence. The 1991 Shafi’i manual of Islamic Law ‘Umdat al-Salik, endorsed by the Islamic Research Academy at Al-Azhar, the most prestigious centre of learning in Sunni Islam, states:

“Leaving Islam is the ugliest form of unbelief (kufr) and the worst…When a person who has reached puberty and is sane voluntarily apostasises from Islam, he deserves to be killed. In such a case, it is obligatory…to ask him to repent and return to Islam. If he does it is accepted from him, but if he refuses, he is immediately killed.”

In 2003, the Egyptian author Dr. Nawal Al-Sa’dawi[46], known for her fervent Arab nationalism and feminism, called for amending the Egyptian constitution and eliminating the article that declares Islam to be the official state religion, ‘because we have among us Copts [Egyptian Christians], and because religion is a matter between man and God and no one has the right to impose his faith, his God and his rituals on others.” She also said that she believes in a political and military struggle against[47] the U.S. and Israel.

The reactions to Sa’dawi’s statements were mixed, but Dr. Abd Al-Mun’im Al-Berri, former head of The Front of Al-Azhar Clerics, explained that “we should ask her to repent within three days, but if she persists with these ideas, she should be punished according to what the Islamic Shari’a [religious law] determined for those who abandon Islam. The ruler, meaning the head of state or government, should carry out the punishment.” Sheikh Mustafa Al-Azhari explained that “the punishment for anyone who fights Allah and His Prophet is execution, crucifixion, the amputation of opposite limbs or banishment from earth.”