If Admitting a Mistake is Considered a Weakness, How Can Mistakes Ever Be Corrected?

Wednesday

FrontPage Magazine interviewed Nonie Darwish back in 2006, and she said some things about the Muslim world we should all remember. You can read the whole interview here: Now They Call Me Infidel. Darwish is an Arab Muslim from Egypt whose father was a terrorist martyr. Several of the questions and Darwish's answers were very good. Here are the ones I thought were the best:

FP: You describe how Arabs see a virtue in never admitting a mistake. To say the least, this kind of psychology necessitates pathology and the failure of a culture. No? Tell us about this mindset and its effects.

Darwish: The Arab culture is famous for its concept of pride. Image is very important and pride and shame are great motivators. Protecting the image of Muslims in front of the non-Muslim West is vital. Thus elaborate behavior is done to saving face.

Admitting to a mistake can bring terrible shame and is not regarded as a virtue; those who admit to mistakes are not rewarded for their honesty but ridiculed and shamed or even severely punished.

Until today most Muslims blame 9/11 on a Jewish conspiracy. The father of Muhammad Attah in Egypt, for 4 years denied that his son headed the 9/11 terror attack even when the whole world saw him checking into the airplane that slammed into the twin towers. Only recently Atta's father come out and admitted he is proud of what his son “the Shahid” (and not the terrorist) has done.

There are people in Arab jails right now who are accused of defaming Islam or their country in front of non-Muslims. This defamation can be a simple praise of Christians or Jews and of being critical of radical Islam. Fear of being accused of defaming one’s tribe, nation or religion leads to a culture that tends to blame others rather than look within.

The Judeo-Christian culture concentrates heavily on the concept of “we are all sinners and only through the grace of God we can be saved.” That is a big relief to the Western psyche. Muslim education views members of other religions as sinners; the infidel non-Muslim sinners can only be saved by announcing they are Muslims.

It is a prominent part of the Jewish faith to talk about God’s punishment when they are disobedient to God’s laws.

That honest admission by Jews is not viewed by Muslims as a virtue and a step towards self-improvement, but as an admission of wrongdoing and that Jews are bad and deserve God’s wrath; that is why to many Muslims Jews do not deserve land or a nation. “They themselves even admit that they are sinners,” I once heard a Muslim say.

There is also a concept in Islam called “taqiyya” which allows lying to non-Muslims if it is in the best interest of Islam. That concept is very deep in Muslim culture that we don't even think of the term “taqiyya” any more; it has simply penetrated every aspect of Muslim life. Because of it there is very little self-criticism.

Thus, saying sorry, admitting guilt or looking within for solutions is not a strong value; it will surely get a person in deep trouble instead. Such a person will bear the blunt of the blame for everything — even for what he did not do; thus you have Muslim denials and defensiveness over matters that many in the West cannot comprehend.

Muslims are in denial when they say that Muslim women have more rights than Western women; even many Muslim women convince themselves of that and defend Sharia Law rather than say the truth in front of the non-Muslim West.

Muslims are in denial when they say Israel is behind all Muslim terrorism across the globe, even 9/11; they are in denial when they say that Arab tyrants are the product of American foreign policy, but when America takes out Saddam, they say “you are interfering in our internal affairs.” That is why many Muslims say one thing to the West in English and the opposite to Arabs in Arabic.

Shaming is prominent in the Arab child. To avoid the intense pain of shaming, denying responsibility turns into a virtue to save face and protect one's pride.

The concept of “taqiyya” is one of the reasons many Muslims were silent after 9/11. Only a few were speaking out honestly and openly by admitting there is a problem in Muslim culture that needs to be examined and corrected. The few Arab Americans who did that where not rewarded for their honesty by their Muslim community; instead they were condemned, shunned and shamed by the majority of Muslims. They are doing everything they can to silence us. They do not want to get into Western-style dialog with us or debate us in the open.

We rarely see Muslim vs. Muslim debate and that is why when the brave Arab-American Dr. Wafaa Sultan, debated a Muslim cleric on Al Jazeera TV, it became international news. The thank you she got for her honesty by powerful radical Muslims was a Fatwa — a death warrant.

This explains and exposes the deep cultural need to even lie for self-preservation and protection. They don’t want an honest debate for reform from within; but they want to continue the lies to save face.

Very simply, Islamists do not want to admit to the world their jihadist agenda and their sympathy with terrorists. That is why they simply want to silence the opposition; a Danish cartoonist; the Pope; a Dutch filmmaker or politicians and the few Muslims and Arabs who dare to speak out.

Our crime is being honest and open about our culture, radical Islam and our wish for reformation. Even after leaving the Middle East and becoming US citizens we still carry the baggage of never admitting to a mistake and always blaming others such as the West or Israel for all internal problems of the Arab world.

This charade of denials and games has done nothing but keep the Muslim world in a permanent state of stagnation, turmoil and poverty despite all the wealth from oil.

FP: You discuss a crucial issue in how you noticed the hate being taught in the mosques when you got here. You also noticed the bizarre phenomenon of Muslims who hate America come to America to live, who live against American values and seek to destroy America through the liberty that America provides. Can you talk about this a bit?

Darwish: I moved to America in 1978 and was glad to leave the culture of jihad, dictatorships and police-states behind. I was looking forward to be part of America. But when I went to the local mosque, we were told not to assimilate in America; show your pride in Islam by being noticed as Muslims in America. Women were encouraged to wear Islamic clothes with pride even if Egyptians like myself have never covered their heads or wore Islamic clothes in Egypt.

To my surprise, I started seeing Egyptians and other Arabs getting radicalized right here in US mosques. We were told that Saudi Arabia is building all these mosques, sending their clerics from the most radical Muslim backgrounds and even sending the Friday sermons to such preachers directly from Saudi Arabia.

When I asked why are we building more mosques than the need of the American Muslim community, I was told we are here to fill them with Americans; to bring Islam to America and change America’s constitution to the Qur’an. I heard some say “congratulations, Europe is now dominated by Muslims; may God bless America with Islam too.”

When Louis Farrakhan was making anti-Semitic and anti-American comments, I heard some Arab-Americans who attend mosques regularly, say “Farrakhan is useful for the Arab cause.”

Some of the moderate Muslims that I knew started to gradually behave and act more radical. They only befriended other Muslims and criticized me for befriending and marrying an American. They rejected me when I refused to cover my head; something I have never done before. Even my mother and grandmother never covered their heads or wore Islamic clothes all their lives in Egypt.

Some even called Americans stupid or naïve for being such an open society. I then started seeing Muslim students becoming extremely active on college campuses while wearing their Islamic clothes with pride. I started noticing a rift between Muslims and the rest of America, and an attitude of “us against them.”

There seemed to be an attempt to push the envelope further and further every day by some new demand or complaint by radical Muslims in America. Some advocated taking advantage of loopholes in America’s open system and to further Muslim power.

Some radical Muslims and shady characters started coming to America and I often wondered why they were here. Why would they choose to live in a country they consider the “great Satan”? Why would they subject their children to the temptations of the West? It became clear to me that America was being flooded by radical Muslim clerics with a political rather than a religious agenda.

One shady character was Sheikh Omar Abdel Rahman from Egypt. This man caused so many problems in Egypt and was a suspect in the assassination of President Anwar El Sadat. He fled Egypt to Sudan to cause more turmoil and trouble. From the Sudan he was able to get a visa from the American Embassy in Sudan. He came to the USA to preach in a New Jersey mosque.

Such preachers are often regarded as a joke and as extreme, even by moderate Muslims in Egypt, only to find themselves with new respectable status and freedoms they could only dream about under Muslim dictatorships. Such Muslim radical preachers should never have been allowed in America. But believe it or not they have discovered that only in America can they work the system to their advantage to demand this and that and if anyone criticizes them they learn the good old buzz words in America: racist, bigot and Islamophobia — the choice words they learned quickly from some Muslim-American organizations who claim to be moderate. These expressions represent realities that are a way of life in the old country where racism, bigotry and anti-Semitism are the norm. In America these individuals are finally free to spread their hatred, rage and subversion and cause a rift between Muslims and the rest of America.

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Occupation Without Tanks or Soldiers: European No-Go Zones

Saturday

The following was sent out in the latest ACT! for America email. It was written by Soeren Kern and originally published on the Gatestone Institute's website here. Islam's prime directive is to bring all people under the rule of Islamic law, which Islamic doctrine says is the only legitimate form of government. No-go zones are one way Muslims can fulfill this religious obligation.

Islamic extremists are stepping up the creation of "no-go" areas in European cities that are off-limits to non-Muslims.

Many of the "no-go" zones function as microstates governed by Islamic Sharia law. Host-country authorities effectively have lost control in these areas and in many instances are unable to provide even basic public aid such as police, fire fighting and ambulance services.

The "no-go" areas are the by-product of decades of multicultural policies that have encouraged Muslim immigrants to create parallel societies and remain segregated rather than become integrated into their European host nations.

In Britain, for example, a Muslim group called Muslims Against the Crusades has launched a campaign to turn twelve British cities – including what it calls "Londonistan" – into independent Islamic states. The so-called Islamic Emirates would function as autonomous enclaves ruled by Islamic Sharia law and operate entirely outside British jurisprudence.

The Islamic Emirates Project names the British cities of Birmingham, Bradford, Derby, Dewsbury, Leeds, Leicester, Liverpool, Luton, Manchester, Sheffield, as well as Waltham Forest in northeast London and Tower Hamlets in East London as territories to be targeted for blanket Sharia rule.

In the Tower Hamlets area of East London (also known as the Islamic Republic of Tower Hamlets), for example, extremist Muslim preachers, called the Tower Hamlets Taliban, regularly issue death threats to women who refuse to wear Islamic veils. Neighborhood streets have been plastered with posters declaring "You are entering a Sharia controlled zone: Islamic rules enforced." And street advertising deemed offensive to Muslims is regularly vandalized or blacked out with spray paint.

In the Bury Park area of Luton, Muslims have been accused of "ethnic cleansing" by harassing non-Muslims to the point that many of them move out of Muslim neighborhoods. In the West Midlands, two Christian preachers have been accused of "hate crimes" for handing out gospel leaflets in a predominantly Muslim area of Birmingham. In Leytonstone in east London, the Muslim extremist Abu Izzadeen heckled the former Home Secretary John Reid by saying: "How dare you come to a Muslim area."

In France, large swaths of Muslim neighborhoods are now considered "no-go" zones by French police. At last count, there are 751 Sensitive Urban Zones (Zones Urbaines Sensibles, ZUS), as they are euphemistically called. A complete list of the ZUS can be found on a French government website, complete with satellite maps and precise street demarcations. An estimated 5 million Muslims live in the ZUS, parts of France over which the French state has lost control.

Muslim immigrants are taking control of other parts of France too. In Paris and other French cities with high Muslim populations, such as Lyons, Marseilles and Toulouse, thousands of Muslims are closing off streets and sidewalks (and by extension, are closing down local businesses and trapping non-Muslim residents in their homes and offices) to accommodate overflowing crowds for Friday prayers. Some mosques have also begun broadcasting sermons and chants of "Allahu Akbar" via loudspeakers into the streets.

The weekly spectacles, which have been documented by dozens of videos posted on Youtube.com (here, here, here, here, here, here, here, here and here), and which have been denounced as an "occupation without tanks or soldiers," have provoked anger and disbelief. But despite many public complaints, local authorities have declined to intervene because they are afraid of sparking riots.

In the Belgian capital of Brussels (which is 20% Muslim), several immigrant neighborhoods have become "no-go" zones for police officers, who frequently are pelted with rocks by Muslim youth. In the Kuregem district of Brussels, which often resembles an urban war zone, police are forced to patrol the area with two police cars: one car to carry out the patrols and another car to prevent the first car from being attacked. In the Molenbeek district of Brussels, police have been ordered not to drink coffee or eat a sandwich in public during the Islamic month of Ramadan.

In Germany, Chief Police Commissioner Bernhard Witthaut, in an August 1 interview with the newspaper Der Westen, revealed that Muslim immigrants are imposing "no-go" zones in cities across Germany at an alarming rate.

The interviewer asked Witthaut: "Are there urban areas – for example in the Ruhr – districts and housing blocks that are "no-go areas," meaning that they can no longer be secured by the police?" Witthaut replied: "Every police commissioner and interior minister will deny it. But of course we know where we can go with the police car and where, even initially, only with the personnel carrier. The reason is that our colleagues can no longer feel safe there in twos, and have to fear becoming the victim of a crime themselves. We know that these areas exist. Even worse: in these areas crimes no longer result in charges. They are left 'to themselves.' Only in the worst cases do we in the police learn anything about it. The power of the state is completely out of the picture."

In Italy, Muslims have been commandeering the Piazza Venezia in Rome for public prayers. In Bologna, Muslims repeatedly have threatened to bomb the San Petronio cathedral because it contains a 600-year-old fresco inspired by Dante's Inferno which depicts Mohammed being tormented in hell.

In the Netherlands, a Dutch court ordered the government to release to the public a politically incorrect list of 40 "no-go" zones in Holland. The top five Muslim problem neighborhoods are in Amsterdam, Rotterdam and Utrecht. The Kolenkit area in Amsterdam is the number one Muslim "problem district" in the country. The next three districts are in Rotterdam – Pendrecht, het Oude Noorden and Bloemhof. The Ondiep district in Utrecht is in the fifth position, followed by Rivierenwijk (Deventer), Spangen (Rotterdam), Oude Westen (Rotterdam), Heechterp/ Schieringen (Leeuwarden) and Noord-Oost (Maastricht).

In Sweden, which has some of the most liberal immigration laws in Europe, large swaths of the southern city of Malmö – which is more than 25% Muslim – are "no-go" zones for non-Muslims. Fire and emergency workers, for example, refuse to enter Malmö's mostly Muslim Rosengaard district without police escorts. The male unemployment rate in Rosengaard is estimated to be above 80%. When fire fighters attempted to put out a fire at Malmö's main mosque, they were attacked by stone throwers.

In the Swedish city of Gothenburg, Muslim youth have been hurling petrol bombs at police cars. In the city's Angered district, where more than 15 police cars have been destroyed, teenagers have also been pointing green lasers at the eyes of police officers, some of whom have been temporarily blinded.

In Gothenburg's Backa district, youth have been throwing stones at patrolling officers. Gothenburg police have also been struggling to deal with the problem of Muslim teenagers burning cars and attacking emergency services in several areas of the city.

According to the Malmö-based Imam Adly Abu Hajar: "Sweden is the best Islamic state."

The article above was also posted on Inquiry Into Islam so you can share it more easily with your friends and family. Find it here.

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Are All "Extremists" Dangerous?

A Zen master is a Buddhist extremist. Zen masters, such as the late Shunryu Suzuki, shown in the picture here, try to practice Buddhism in its pure form. They try to do things the way Buddha did them, and they try to follow Buddha's teachings. They live austere lives devoted to meditation and teaching, just like Buddha did. They try to focus more on direct experience than in learning doctrines (something Buddha repeatedly stressed in his teachings). They try not to conceptualize too much. They get their students to learn about their own minds from long periods of meditation.

A Buddhist extremist cultivates a state of calmness and kindness, and cultivates the ability to keep her or his attention in in the present moment and not in the past, the future, or lost in thought.

These are Buddhist extremists.

If Zen devotees work hard, most of them will achieve a state of abiding inner peace and a profound and lasting feeling of kindness toward others.

Islamic extremists try to practice Islam in its pure form. They try to do things the way Muhammad did them, and they try to follow Muhammad's teachings. They live austere lives devoted to jihad. They don't sit around contemplating their navels. They prove their devotion with action. They try to make the law of Allah the supreme law of the world. They devote their lives to fulfilling the political goal of Islam, just as Muhammad dedicated his life to it, and just as Muhammad taught his followers to do.

An Islamic extremist cultivates hatred toward non-Muslims and works toward the day when all non-Muslims are either subjugated as dhimmis, converted to Islam, or dead.

These are Islamic extremists.

If Islamic devotees work hard, most of them will find themselves in some form of warfare with non-Muslims and ideally will be killed fighting in the way of Allah.

Are all extremists dangerous? Are all ideologies the same? Would it matter to you what kind of extremist you had as your neighbor? Would it matter to you what kind of extremist your children chose as close friends or heroes? Would it matter to you what kind of extremist your country allowed to immigrate to your country?

Can we please stop using the word "extremist" when we mean "devout Muslim" or "dedicated follower of Islamic doctrine?"

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No-Go Zones in France and the Inherent Danger of Muslim Devotion to Islamic Doctrine

Friday

Islam's prime directive is to bring the law of Allah (known as Sharia) to all people on earth. Sharia is the right way to live, according to Islamic doctrine, and all people should be subject to it. An orthodox Muslim is duty-bound to make it happen — using any means available. Peacefully if possible, but by force if necessary.

Therefore, a devout believer in Islamic doctrine must always try to gain territory that can be ruled by Islamic law until the whole world is Islamic. Then, according to Islamic orthodoxy, the world will be at peace. That is how even the bloodiest terrorists can say with sincerity that Islam is a religion of peace.

One of the ways this religious duty has been manifesting itself is the creation of "no-go zones." Soeren Kern of the Gatestone Institute wrote a comprehensive report on no-go zones in France. Below are excerpts from his report. You can (and should) read the whole thing here.


No-go zones are Muslim-dominated neighborhoods that are largely off limits to non-Muslims due to a variety of factors, including the lawlessness and insecurity that pervades a great number of these areas. Host-country authorities have effectively lost control over many no-go zones and are often unable or unwilling to provide even basic public aid, such as police, fire fighting and ambulance services, out of fear of being attacked by Muslim youth.

Muslim enclaves in European cities are also breeding grounds for Islamic radicalism and pose a significant threat to Western security.

A graphic 20-minute documentary (in French) about the no-go zone in Clichy Montfermeil, a suburb of Paris, can be viewed here. At around the 3-minute mark, the video shows what happens when French police enter the area.

A 1.5 hour documentary (in French) produced by France's TF1 about Muslim gangs in Parisian no-go zones can be viewed here. A 50-minute documentary (in French) produced by France's TV3 about the no-go zones of Clos Saint-Lazare in northern Paris can be viewed here. A 45-minute documentary (in English) about the no-go zones of Marseilles can be viewed here.

A four-minute video of the most dangerous neighborhoods of France in 2014 can be viewedhere. A three-and-a-half-minute video of the most dangerous neighborhoods in Greater Paris Metropolitan Area can be viewed here. A two-minute video of a no-go zone in Lille can be viewed here. A five-minute video about life in the suburbs of Lyon can be viewed here.

A Russian television (Russia-1) documentary about no-go zones in Paris can be viewed here. The presenter says: "We are in Paris, the Barbès quarter, a few minutes from the famous Montmartre. Finding a European here is almost a mission impossible. Certain Paris streets remind one of an oriental bazaar." He continues: "The Paris banlieues have become criminal ghettoes where even the police dare not enter." Hidden cameras record widespread lawlessness and drug dealing in the area.

A 13-minute Hungarian television documentary (with English subtitles) about no-go zones in Paris can be viewed here.

A 120-page research paper entitled "No-Go Zones in the French Republic: Myth or Reality?" documented dozens of French neighborhoods "where police and gendarmerie cannot enforce the Republican order or even enter without risking confrontation, projectiles, or even fatal shootings."

Some of the most notorious no-go zone areas in France are situated in the department of Seine-Saint-Denis, a northeastern suburb (banlieue) of Paris that has one of the highest concentrations of Muslims in France. The department is home to an estimated 600,000 Muslims (primarily from North and West Africa) out of a total population of 1.4 million.

Seine-Saint-Denis is divided into 40 administrative districts called communes (townships), 36 of which are on the French government's official list of "sensitive urban zones" or ZUS.

In October 2011, a landmark 2,200-page report, "Banlieue de la République" (Suburbs of the Republic) found that Seine-Saint-Denis and other Parisian suburbs are becoming "separate Islamic societies" cut off from the French state, and where Islamic Sharia law is rapidly displacing French civil law. The report said that Muslim immigrants are increasingly rejecting French values and instead are immersing themselves in radical Islam.

The report — which was commissioned by the influential French think tank, L'Institut Montaigne — was directed by Gilles Kepel, a highly respected political scientist and specialist in Islam, together with five other French researchers.

The authors of the report showed that France — which now has 6.5 million Muslims (the largest Muslim population in European Union) — is on the brink of a major social explosion because of the failure of Muslims to integrate into French society.

The report also showed how the problem is being exacerbated by radical Muslim preachers, who are promoting the social marginalization of Muslim immigrants in order to create a parallel Muslim society in France that is ruled by Sharia law.

A video showing a radical Islamic rally in Saint-Denis can be viewed here. A video showing radical Muslims commandeering a French bus amid screams of "Allahu Akbar!" (Allah is greater!) can be viewed here. A series of eight videos documenting Muslim street prayers in Paris can be viewed here. (Street prayers have now been outlawed.) A series of 25 videos documenting the Islamization of France can be viewed here.


The above excerpted version is also available on Inquiry Into Islam here for sharing with your friends and family.

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Reaching the As-Yet-Unreachable People

Tuesday

I've noticed Charlie Hebdo hasn't gotten as much criticism as I was expecting. The newspaper is critical of Islam, after all. If it was a newspaper devoted exclusively to criticizing Islam, it may have received less generous treatment in the press, and perhaps more of the they-got-what-they-deserved type of response.

Their gentler treatment by journalists is because Charlie Hebdo criticized everybody, made fun of everybody and every religion. Or so I've heard (somehow I doubt they made fun of Buddhists or Jains, but I don't know).

Anyway, this gave me an idea. Maybe a way to reach the people we've been having difficulty reaching is to share articles critical of Islam that are published on a website critical of every religion. In other words, let's say each article on a website criticizes a different religion. But the articles we choose to share are the ones critical of Islam. Non-religious people (or only vaguely religious people) might be more open to reading the criticism since it doesn't single out Islam — it isn't perceived as "unfairly picking on" one religion only.

To someone who isn't religious, a criticizer of all religions has more credibility when she or he criticizes Islam. It is seen as an "unbiased opinion."

And we don't have to create such web sites. They exist already. Sam Harris, Bill Maher and Richard Dawkins are outspoken critics of all religions, particularly Islam. They each have websites. On Facebook, Religion Hurts Humanity and Faithless Daughter are both often critical of Islam. Share their posts with the people you know who automatically think if you're critical of Islam you must be an anti-intellectual, a religious zealot, a racist or a bigot. Shake the foundations of their assumptions and open their minds to the real story about Islamic doctrine and Islamic history in a way they will really get it.

Or what about a website that criticizes different political ideologies, including Islam? We could then share an article from such a website with people, and they might read it because although the article criticizes Islam, the website criticizes any and all political systems.

Or what about a website that simply posts interesting pieces of history, like The Wilderness Years or Why Did President Jefferson Read the Koran? We've started one here: History is Fascinating. Such a website might cover history of all kinds, but the history pieces about Islam would be the ones we share with our friends.

For some people, fairness is a very central, fundamental value, and if they think the author of an article is being unfair, they won't read any further or will read with a bias against the author. But if they saw that the author or website criticizes everyone, like Charlie Hebdo did, their righteous minds may be willing to let in the information. People who highly value fairness can get behind intellectual criticism, and identify with it (like the woman in the picture above, holding a sign that says, "I am Charlie") in a way they can't get behind (or identify with) what seems like bigotry, xenophobia, or narrow mindedness to them. What do you think?

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Article Spotlight

One of the most unusual articles on CitizenWarrior.com is Pleasantville and Islamic Supremacism.

It illustrates the Islamic Supremacist vision by showing the similarity between what happened in the movie, Pleasantville, and what devout fundamentalist Muslims are trying to create in Islamic states like Syria, Pakistan, or Saudi Arabia (and ultimately everywhere in the world).

Click here to read the article.


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