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Octombrie 29, 2011 / brightie

The Islamist sau seminţele răului

Islamistul e confesiunea unui tânăr musulman născut şi crescut în Marea Britanie, racolat succesiv de diverse organizaţii islamiste în liceu şi mântuit prin pur discernământ. Educaţia primită în copilărie de la un învăţat musulman l-a salvat pe Mohammed (Ed) Hussain de la derapajul către terorism. Însă dincolo de această circumstanţă favorabilă, se află simpla capacitate de a judeca binele de rău, indiferent cărei credinţe aparţii.

Extremismul, de orice sorginte, e fără îndoială religia naivilor. Trebuie să fii zdravăn cu capul în nori ca să-ţi închipui că vei putea să-ţi atingi scopul prin eliminarea ‘duşmanilor’, fiindcă însăşi crima determină înmulţirea şi înrăirea lor. E ca şi cum ai tăia unul dintre capetele unui balaur – imediat îi cresc alte două la loc.

Faptul că am citit Teroristul lui Updike acum câţiva ani a scăzut impactul potenţial al mărturisirilor lui Ed Hussain. Ştiam deja că victimele credinţei sunt racolate atunci când sunt încă pure (confuze e cazul lui Ed), astfel încât autoritatea (fie ea chiar ilicită) ce le plantează în minţi seminţele răului să aibă un spaţiu de manevră liber de influenţe. Apropos de asta, aţi văzut vreodată la TV vreo ştire despre un bătrân kamikaze ce tocmai a aruncat în aer o şcoală în numele ştiu o cărei credinţe? Oare de ce nu?! Ştiam şi că este un proces de durată, un fel de picătură chinezească, care-şi produce efectele cu minim de resurse şi infinită răbdare.

Câteva lucruri pe care nu le ştiam sunt redate mai jos, iar pe celelalte le puteţi afla împrumutând cartea de la Boghi prin mituire cu altceva bun.🙂

Pasajele replicate sunt consideraţiile lui Ed rezultate din studiul Koranului şi călătoria în Siria.  

 

Among young Islamists references to non-Muslims were almost always to the kuffar (while many of the same Islamist took offence at being described as ‘Pakis’). The term kafir is being used in the Koran in the context of the brutal persecution of the early Muslims at the hands of pagan idolaters. To reinvent the terminology and use it to refer to a population that is mainly Christian, or at least theistic, is an abject failure to understand the Koran. Worse, it indicates a serious sense of superiority, arrogance, and separation. In Siria, the Muslims referred to Christians and others not as kuffars but as masihiyyeen: people of the Messiah. Where did we go wrong in Britain? Why had we opted for such harsh language?

The word kafir has gained a deeply destructive meaning in the contemporary European Muslim mindset connoting eternal damnation and enmity. In the Koranic archetypal sense, the word is a simple derivation of the word kafara, ‘to cover’. The assonance is telling. Cover what? To cover the blessings of God, to deny God. Christians and Jews in the Koran, believers in God, are not referred to as kafir, but as ‘people of the book’ and thus deserving reverence. The Koranic condemnation of kafir refers to the Arab pagans who violently reject the Prophet Mohammed and his message of Abrahamic submission to one God back in the seventh century.  

This vital linguistic nuance was lost on me. It was not until I learned Arabic for myself that I reached the kernel of the hatred of the kuffar that had been planted in me through language.

*

At university Muslims from the US, Britain, France, and Germany had full beards and wore Arab-style robes. The women wore full hijab and jilbabs, or flowing coats. In contrast, on campus there was not a single bushy-bearded Syrian student. They mostly wore trendy goatees and the women were much better dressed. To my astonishment, leading imams at many mosques were cleaned shaven or had neatly trimmed beards. How could that be? We wore Arab clothes and liked to appear as Arabs in Britain and yet the Arabs I thought I dressed like did not exist! I had confused modesty with ethnicity. One did not have to wear ethnic clothing to appear modest – Syrian imams in Western style shirts and trousers were living proof of that.   

Hizb ut-Tahrir and other Islamist wore Western clothes, yet they despised the West. I had turned to traditional Muslim clothing to reject Islamism from within and without. Now I discovered that the best of traditional Muslims, Syrian Muslim scholars, had accepted Western dress codes, and yet remained modest and loyal to their faith. And, interestingly, orthodox Christians in Bab al-Tuma, the old Christian quarter of Damascus, wore long robes, grew flowing beards, and donned skull-caps. What I, along with thousands of Muslims in Britain, considered ‘Islamic’ clothing is essentially the outfit of Arab Christians.

Syrians, unlike most Muslims in Britain, did not wear their Islam on their sleeves. They did not need to. In a Muslim country they did not have to show they were Muslims. Interestingly, the minority Christian community did not illustrate their faith in public either.

*

În septembrie eram într-un parc din Viena cu nepoţica mea, un parc cosmopolit frecventat de copii de diferite naţionalităţi – austrieci, sârbi, turci, români etc. Dacă n-ar vorbi pe limba lor, n-ai putea să le discerni identitatea – decât dacă eşti autriac, căci ei recunosc imediat auslanderii. La un moment dat au apărut două puştoaice îmbrăcate / acoperite cu haine arăbeşti. M-a trăznit discrepanţa între ele şi ceilalţi copii. Am avut un sentiment ciudat că minoritatea nu erau ele, ci toţi ceilalţi copii îmbrăcaţi ‘western’. M-a jenat îmbrăcămintea lor şi m-a deranjat. Mi-a părut că le ‘spunea’ celorlalţi: vă suntem superioare. De unde fragmentul următor mi-a mers direct la suflet, fiindcă Ed a silabisit nişte lucruri cărora io n-am fost capabilă să le pun numele potrivit: politică de identitate separatistă.

I returned to Britain because I believe it is my home. I want my children to grow up here. I do not want them to consider Islamism as an option, as I once did. So I worry when I see young girls, many below the age of eight, wearing hijab to primary school. If hijab is a mechanism for modesty and an indication of sexual propriety, however debatable, then it belongs firmly to the wardrobe of adulthood. When Muslim parents send their young children to school thus attired it tells me that the hijab is losing its spiritual significance and is instead becoming a marker of separatist identity politics. I see young boys changing their school shirts and trousers into Saudi-style white flowing robes before heading off to the mosques in the evenings. Why is Gulf clothing, designed to ease life in the hot Arabian desert, being imposed on British children? What is wrong with Western clothing?   

*

In Arabic, the word for human is insan, derived from nysian which means forgetfulness. As a human, or insan, one who forgets, I am given to frequent amnesia, lapses in conduct, and distraction from God.

 

5 comentarii

Lasă un comentariu
  1. Andre / Oct 30 2011 15:22

    Am comdat cartea, nu stiam de ea.

    Cred ca merge bine cu Four Lions, debutul lui Chris Morris, lansat la Sundance Film Festival in 2010. Desi satira, pentru mine filmul ala a captat foarte bine o felie din societatea engleza de azi.

  2. brightie / Oct 31 2011 19:11

    m-am uitat la trailer… funny dreadful i-as zice. cu ceva noduri in gat am vazut si comedia aia cu adam sandler pe teme similare… probabil is io defecta…

  3. Andre / Noi 1 2011 22:30

    Nush cine ar fi perfect….ca defect sa fie ceva rau…

  4. boghi / Noi 7 2011 14:08

    Da, da, cartea se poate imprumuta dupa bunul plac, doar sa o cereti si va veni🙂

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