ONCE YOU come to grips with the fact that Islam has not been hijacked, and that it teaches the necessity to strive to establish Sharia law everywhere in the world by any means necessary, one question fixates your mind: "Good grief! What are we going to do about this?"
I've heard everything from "Nuke em all" to "get used to the idea of an Islamic world because it is inevitable." This is an extremely difficult challenge. What kind of solution can we possibly come up with? We have a lot of Muslims in the world. Not all of them are orthodox, but there are enough of them to pose a serious problem for free societies.
Should the religion be banned altogether? That doesn't fit with our fundamental values. And it probably wouldn't work anyway.
This question is important. One of the reasons people don't want to even consider the possibility that mainstream Islam might be fundamentally supremacist, political, and aggressive, is that having a big problem without any solution in sight is hard to take in. The mind naturally wants to reject the premise. It can't be. It must be untrue. Rejection of the idea is reflexive, automatic, and robust.
But what if you had a possible solution? What if you had an idea that wouldn't involve any of the horrible possibilities people are afraid of? It would make your listener more willing to consider the possibility that your original premise (that Islam is supremacist, political, and aggressive) might really be true.
In an excellent talk available on YouTube entitled, Islam or Islamism?: Robert Spencer at the Vienna Forum, May 8, 2010, I thought Spencer's closing remarks offered one of the most sensible solutions I've ever heard, so I transcribed his closing remarks below.
The only thing that could prevent the application of Robert Spencer's proposed solution is if we fail at getting the word out. If enough people understood Islam the way you and I do, this solution could be put into practice, and it would manage the problem. As Spencer has said, not all problems can be solved, but every problem can be managed. Here are Robert Spencer's closing remarks:
The implications of what I'm saying are very bad. There's no way to sugarcoat them. But there are precedents. And there are useful ways forward — if we have the courage to face this problem as it truly is.
This is a problem within Islamic teaching, within core Islamic teaching, founded on the Quran. As such, wherever there are Islamic communities, there will be terrorism and efforts to impose elements of Islamic law through peaceful means, to assert the precedence of Islamic law over the laws of the state in which the Muslims happen to be residing. That will always happen.
Now, in 1945, the McArthur government — the occupational government in Japan — issued an edict saying that Shinto (the religion of the Japanese that had fueled Japanese imperial militarism in World War II) would have no interference from the United States' occupying forces as an expression of individual piety, as the religion of any Japanese citizen. No interference whatsoever from the government. However, Shinto would have no role in the government or in the schools.
The distinction was made — it was imposed from without — that Shinto would have no way to express the political militarism that had led to World War II in the first place.
Now, the United States, Great Britain, Europe, are all facing a very similar problem, with growing Muslim communities asserting political and societal notions that are at variance with our ideas of the freedom of speech, the freedom of conscience, the equality of rights of women with men, the equality of rights of all people before the law.
If our governments had the courage to stand up and say that any assertion of these political aspects of Islam that are at variance with our existing laws will be considered to be seditious under existing sedition laws, there would be a tremendous amount of progress made on this problem.
But of course we're nowhere near that, because we can't even admit that there are such initiatives going on from the Islamic communities as such.
And so as long as this unrealism persists, then the cognitive dissonance will continue to grow. And as long as the cognitive dissonance continues to grow, so also will the assertiveness and beligerence of the Islamic communities in the West, because they will see that we are not able and not willing to take the decisive steps necessary to do anything serious to stop them.