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Denis MacEoin

  • Summary: 
    • Not all people who worry about a replacement of civilizations are necessarily violent or even incorrect. They appear to be frightened folk, sent over the edge by matters they may feel beyond control. In Europe and the United States, they have witnessed wave upon wave of attacks by individuals and groups openly espousing violence in the name of religion. They seem to fear that their own governments are doing too little to protect them and their families from future attacks.

    • "What unites these groups ideologically is a belief that Europe is facing a 'great replacement' by Muslim and African immigrants. And they want something done about it." — Marion MacGregor, "The push from Europe's young new right", Infomigrants.net; May 5, 2018.

    • Political correctness, often an extreme form of denial of reality, has made it increasingly hard for even the most reasonable and careful of thinkers to say anything critical about Islam...efforts to block fair criticism of aspects of Islam can become unjust forms of censorship.

  • Summary: 
    • Courts and government bodies still find it hard to make useful distinctions between gratuitous, racist, or violent speech about Islam and Muslims on the one hand, and reasoned argument that questions aspects of Islam, or even the religion overall, from the point of view of human rights, on the other.

    • The situation in Europe is even more ambiguous. Most European states have laws that purportedly support free speech, yet accusations of hate speech and Islamophobia often lead to trials and sentencing can lead to imprisonment. This skewing of facts is one crucial reason why free speech needs to be defended.

    • It is more than ever necessary to educate the public and many of its leaders about both the benign and troubling facts of Islamic history, doctrine, and culture. Those leaders who must require a more solid grounding include the ones who deny that terrorism has genuine links to issues such as jihad warfare -- and who are constantly told that "real" Islam is above rebuke.

      We must indeed paint a positive picture of what so many Muslims contribute to their host societies. We should, for example, celebrate the way in which Muslim-Americans in Philadelphia launched an appeal that raised over $100,000 to help repair two Jewish cemeteries that had been vandalized. Or the Muslim veteran in Arkansas who volunteered to stand guard with others at any Jewish site that was threatened with attack.

  • Summary: 
    • As often cruelty to women happens not only behind closed doors, but in the public square, we can only guess how this display affects both women and men. Sons see how their mothers are treated; this too doubtless informs their behaviour.

    • It is important not to assume that the members of British grooming gangs consider themselves jihadis entitled to capture non-Muslim girls. They do not even appear at all pious. But knowledge of such practices is likely to have some impact on Muslims coming from countries where some form of slavery or indentured servitude still exists.

    • Sadly, in the case of Britain's grooming gangs, religious ideology does not play a role in forbidding child sexual grooming. It is important to examine just how crucial a factor this seems to have been in community silence about them.

    See also:

  • Summary: 
    • This reformist activity in the migrant community needs to be encouraged and backed by government resources.

    • "On one level, most imams in the UK are simply using their puritanical sermons to promote the wearing of the hijab and even the burka among their female adherents. But the dire result can be the brutish misogyny we see in the Oxford sex ring." — Taj Hargey, imam of the Oxford Islamic Congregation.

    • There are decent Muslims everywhere who work hard to counter all the anti-social and criminal activities in which so many of their co-religionists engage and the theological positions through which they try to justify what they do. But terrorist attacks, anti-Semitic hate speech, and sexual harassment of young white women are real crimes committed by a different kind of Muslim and must be addressed as such.

    • "Women in some communities are facing a double onslaught of gender inequality, combined with religious, cultural and social barriers preventing them from accessing even their basic rights as British residents. And violence against women remains all too prevalent...." — Dame Louise Casey, The Casey Review, 2016.

    See also:

  • Summary: 
    • As far back as 2013, Britain's Attorney General stated in the House of Lords that 27 police forces were then investigating no fewer than 54 alleged gangs involved in child sexual grooming.

    • Last year, Shahid Javed Burki, a former Pakistani finance minister and vice-president of the World Bank, spoke out about the treatment of women in his country, arguing that the low status given to women has had serious social, demographic, educational, and financial effects.

    • This problem is, in some measure, reflected in the UK, where Muslim women (mainly of Pakistani origin) face limitations on their participation in the workplace, in higher education, and even knowledge of the English language -- matters examined by Dame Louise Casey in her 2016 government review into opportunity and integration.

    • Bringing Pakistani attitudes into the UK, often within segregated communities, only serves to perpetuate the belief that women are intrinsically the inferiors of men in all respects.

  • Summary: 
    • "As a Muslim woman, I'd like to thank Boris Johnson for calling out the niqab" — Title of an article by Dr. Qanta Ahmed in The Spectator.

    • "[T]his is a point that we Muslims seem to be unable to get across to non-Muslims – there is no basis in Islam for the niqab.... That's why Muslim nations are themselves regulating and banning the niqab and burqa..." — Dr. Qanta Ahmed, The Conversation, January 2017.

    • Some observers feel that it is especially painful to see Western feminists marching and wearing black face masks in order to protect Muslim women's right to wear them, but failing to support the rights of other Muslim women who plead not to be forced into them.

    • We are expected to feel guilty if we dare to question what some Muslim women themselves question: if shariah law is really the most wholesome lifestyle for many women.

  • Summary: 

    Although genuine feminists have made strides for women's rights in Western countries, they have helped set back the rights of young Muslim women to break free from the oppressive codes of an Islam defined and controlled by Muslim men.

  • Summary: 
    • "National Security officials are prohibited from developing a factual understanding of Islamic threat doctrines, preferring instead to depend upon 5th column Muslim Brotherhood cultural advisors." — Richard Higgins, NSC official.

    • At the heart of the problem lies the fantasy that Islam must be very similar to other religions, particularly Judaism and Christianity, out of which it was, in fact derived.

    • The use of force, mainly through jihad, is a basic doctrine in the Qur'an, the Prophetic sayings (ahadith), and in all manuals of Islamic law. It is on these sources that fighters from Islamic State, al-Qa'ida, al-Shabaab, and hundreds of other groupings base their preaching and their actions. To say that such people have "nothing to do with Islam" could not be more wrong.

  • Summary: 
    • The irony, of course, is that so many people, have adopted a way of interpreting human rights and liberal values in a manner that often undermines them.

    • It is time for some home truths. Islam has been at war with the West for some 1,384 years, with very little respite. When Muslim Arab armies invaded Syria in 634, went on to destroy all but a rump of the Christian Byzantine empire (which it finally defeated when the Ottoman Turks conquered Constantinople in 1453), took control of Spain, Portugal, Sicily and other lands on the north Mediterranean coast, it was the start of endless jihad wars.

    • Most importantly, we seem unable to understand that Islam is, above all else, a totalitarian project covering all aspects of human life from the spiritual to the material, from law to government to clothing to food to sex to taxation and more. This totalitarianism rejects democracy in the most basic way, as having come from mere humans rather than divinely, from Allah.

    • Unfortunately, concluding that modern terrorism "has nothing to do with Islam" or that "Islam is a religion of peace" visibly contradicts the historical record.

  • Summary: 
    • "The result of 25 years of multiculturalism has not been multicultural communities. It has been mono-cultural communities... Islamic communities are segregated." – Ed Husain, former Muslim extremist.

    • This approach, giving social-services, is based on the belief -- oft-refuted -- that Muslim extremists (both Muslims-by-birth and converts) have suffered from deprivation. It also greatly rests on the naïve assumption that rewarding them with benefits -- for which genuinely deprived citizens generally need to wait in line -- will turn them into grateful patriots, prepared to stand for the national anthem and hold hands with Christians and Jews.

    • The British government has shown itself incapable of enforcing its own laws when it comes to its Muslim citizens or new immigrants. Rather than stand up to our enemies, both external and internal, are we so afraid of being called "Islamophobes" that we will sacrifice even our own cultural, political, and religious strengths and aspirations?

    ...

    A former Muslim extremist, Ed Husain, writes in his book, The Islamist: Why I Joined Radical Islam in Britain, what I Saw Inside and why I Left:

    The result of 25 years of multiculturalism has not been multicultural communities. It has been mono-cultural communities.... Islamic communities are segregated. Many Muslims want to live apart from mainstream British society; official government policy has helped them do so. I grew up without any white friends. My school was almost entirely Muslim. I had almost no direct experience of 'British life' or 'British institutions'. So it was easy for the extremists to say to me: 'You see? You're not part of British society. You never will be. You can only be part of an Islamic society.' The first part of what they said was true. I wasn't part of British society: nothing in my life overlapped with it.

  • Summary: 
    • "No one wants to demonise a particular community but the fact that this is happening again and again in the same circumstances and communities is a fact we cannot ignore. I think there needs to be a national approach..." — Greg Stone, Liberal Democrat party.

    • If we look at a list of 265 convictions for grooming gangs and individuals in the UK between November 1997 and January 2017 (and if we add on another 18 for the recent Newcastle gang), we will note that more than 99% are for Muslim men, mainly young men in their 20s and 30s.

    • It is, however, not just white (that is, non-Muslim) women whom Muslim men hold in such contempt. This abuse starts at home in Islamic countries in the treatment of Muslim women. Its roots lie in aspects of Islamic law and doctrine that are retained in the 21st century, despite having been formulated in the 7thcentury and later.

    • The idea that a man is not responsible for rape or other sexual assault and that women bear the blame for such a crime goes far to help explain why Muslim men in Britain and elsewhere may feel themselves justified in grooming and sexually abusing young women and girls far less well covered.

  • Summary: 

    What seems not to be understood about "the religion of peace" is that "" comes only after the entire world has been converted to Islam so that a "Dar al-Harb", the "Abode of War," will no longer even exist.

    • Theresa May herself is also not entirely to be trusted in this area. Despite her calls for no tolerance for extremism, she has recently been widely criticized for blocking publication of a major report into foreign funding of extremist Muslim groups.

    • For years now, radical preachers, terrorist recruiters, and fundamentalists who openly hate this country, its democratic values, and its tolerance for all faiths, have walked British streets, campaigned on university campuses, and converted and radicalised young men and women.

    • What seems not to be understood about "the religion of peace" is that "peace" comes only after the entire world has been converted to Islam so that a "Dar al-Harb", the "Abode of War," will no longer even exist.

    • Since the beginning of March, 17,393 people have been listed as terror suspects. — French Senate report: "Prevention of Radicalism and Regional Authorities", April 2017.

  • Summary: 
    • Recently, Chinese, Japanese and other educators have found that rote learning and endless drills produce high achievers without creativity, originality, or the ability to think for themselves. Western academic standards of rationality and objectivity have been behind most of the West's achievements.

    • "The campus has three mosques with a fourth one planned, but no bookstore. No Pakistani university, including QAU, allowed Abdus Salam to set foot on its campus, although he had received the Nobel Prize in 1979 for his role in formulating the standard model of particle physics." — Pervez Amirali Hoodbhoy, commenting on Quaid-i-Azam University in Islamabad, Pakistan, the second-best university among the 57 Muslim states of the Organization of Islamic Cooperation.

    • The very thought that "Islamic science" has to be different from "Western science" suggests the need for a radically different way of thinking. Scientific method is scientific method and rationality is rationality, regardless of the religion practiced by individual scientists

    .....

    For all that, we are all aware that different nations, different cultures and different religions achieve varied and even conflicting levels of intellectual achievement. The Western democracies, including Israel, have for some time now been the highest achievers in fields such as science, technology, medicine, information technology, astronomy and the exploration of space, as well as in modern academic disciplines such as sociology, anthropology, critical history, economics, analytical politics, statistics, and unbiased religious studies, among others. Western academic standards of rationality and objectivity have been behind most of those achievements. Sadly, many scholars in Western countries, not least the US, have abandoned even a semblance of neutrality on and off campus,  of many humanities subjects, above all the Middle East and related studies.

    What follows has nothing to do with race or ethnicity. It is a discussion of why some cultures (in several forms) appear to have remained in high levels of ignorance and underachievement, and those cultures sometimes appear to include the culture of the religion of Islam, regardless of where it is practiced. Muslims belong to just about every ethnic group in the world, so it will be clear that concerns about their religion and culture (or cultures) are totally apart from race. Rather, they seem to stem from a widespread lack of literacy, opportunities for education and exposure to questioning, as well as to a wide range of ideas. Of course, if one is convinced that questioning might cause one to burn in hell forever, that could also be an impediment.

    ....

    A study by academics at the International Islamic University Malaysia showed that OIC countries have 8.5 scientists, engineers, and technicians per 1000 population, compared with a world average of 40.7, and 139.3 for countries of the Organisation for Economic Co-operation and Development. Forty-six Muslim countries contributed 1.17% of the world's science literature, whereas 1.66% came from India alone and 1.48% from Spain. Twenty Arab countries contributed 0.55%, compared with 0.89% by Israel alone. The US NSF [National Science Foundation] records that of the 28 lowest producers of scientific articles in 2003, half belong to the OIC.

  • Summary: 
    • At the moment, the bar for taking extremists out of circulation is set ridiculously high. People known for their own extremism that reaches pre-terrorist levels should not be walking the streets when they have expressed support for Islamic State (ISIS) or tried to head to Syria or called for the destruction of Britain and other democracies or allied themselves to people already in prison. Their demand for free speech or freedom of belief must never be elevated above the rights of citizens to live safely in their own towns and cities. It is essential for parliament to lower the bar.

    • Is this to be the political landscape for the future, where groups of people demanding death and destruction are given the freedom of the streets whilst those wishing to hold a peaceful celebration are prevented from doing so?

    • To see extremist Islam as a "perversion" of Islam misses an important point. The politically correct insistence that radical versions of Islam somehow pervert an essentially peaceful and tolerant faith forces policy-makers and legislators, church leaders, rabbis, interfaith workers and the public at large to leave to one side an important reality. Flatly, Islam in its original and classic forms has everything to do with today's radicals and the violence they commit. The Qur'an is explicit in its hatred for pagans, Jews and Christians. It calls for the fighting of holy war (jihad) to conquer the non-Muslim world, subdue it, and gradually bring it into the fold of Islam. Islam has been at war with Europe since the seventh century.

  • Author(s):

    Summary: 
    • The implication is that Muslims too love Jesus -- an approach that is bound to attract Christian passers-by (including priests and nuns) if only out of curiosity. But the Jesus of the Qur'an is not the Jesus of the New Testament. For Muslims, he is not the Son of God, not one third of the Trinity, did not die on the cross, was not resurrected after death, and is not God incarnate. He is simply one of a long line of prophets, important -- yet inferior to Muhammad.

    • "We call them stinking kafir [non-Muslims], dirty. But, of course, akhi [brother], if that's going to run them away from al-Islam, we don't say that to them in front of their face." — Abu Usamah, an imam at the Green Lane Mosque in Birmingham.

    • No one loves the kuffaar. No one loves the kuffaar! [unbelievers] ... Whether these kuffaar are from the UK, or from the US ... We love the people of Islam and we hate the people of the kufr. We hate the kuffaar. Whoever changes his religion from al-Islam to anything else kill him in the Islamic state. — Abu Usamah al-Thahabi, Channel 4 documentary, 2007.

    The more that Islam, Islamic terrorism, Muslim extremism, and anxieties in Europe about Muslim immigrants receive a bad press, the more many Muslim organizations and individuals see a need to make a better impression on the public in America, Europe, Canada and Australia. This does not refer to genuine reformers who work hard to create a new Islam from which its most negative values -- jihad, corporal punishment, execution for adultery, female oppression and violence -- have been replaced by values closer to the Judaeo-Christian principles that inform Western civilization. The target here is the extremists who have taken lessons from the world of public relations management, and who see advantage in adopting at least an outward style of liberalization and peace activism.

  • Summary: 
    • "There are plenty of private Muslim schools and madrasas in this city. They pretend that they all preach tolerance, love and peace, but that isn't true. Behind their walls, they force-feed us with repetitive verses of the Qur'an, about hate and intolerance." — Ali, an 18-year-old of French origin, whose father was radicalized.

    • "In England, they are free to speak. They speak only of prohibitions, they impose on one their rigid vision of Islam but, on the other hand, they listen to no-one, most of all those who disagree with them." — Yasmina, speaking of extremist Muslims in the UK.

    • "Birmingham is worse than Molenbeek" -- the Brussels borough that The Guardian described as "becoming known as Europe's jihadi central." — French commentator, republishing an article by Rachida Samouri.

  • Summary: 
    • It is not racist to accuse Muslims of wrongdoing; Islam is a religio-political system, not a race. This conflation of two very different things already causes endless confusion and miscarriages of justice. Such scattershot accusations fail to make a distinction between genuine hatred for Muslims and fair and balanced criticism of some of their behavior and their religion.

    • "Anti-racism... an instrument of intellectual terrorism has become today the greatest channel of the new anti-Semitism". — Georges Bensoussan.

    • The CCIF's charge of "Islamophobia" is almost certainly built, not so much about Arabs but about perceptions of a refusal by Muslim immigrants from North Africa to integrate into French society,

    • "To say that one drinks in anti-Semitism from one's mother's milk means that it is transmitted culturally. I have not spoken of a transmission through blood, which implies a genetic transmission. And I maintain that in some Arab families in France, anti-Semitism is taught. ... I have not invented the Kouachi brothers, who, after the attack on Charlie Hebdo, asked the printer with whom they took refuge if he was Jewish." — Georges Bensoussan.

    • "This visceral anti-Semitism proven by the Fondapol survey by Dominique Reynié last year cannot remain under a cover of silence. Conducted in 2014 among 1,580 French respondents, of whom one third were Muslim, the survey found that they were two times and even three times more anti-Jewish than French people as a whole". — Georges Bensoussan.

    • Why should this be surprising? Anti-Jewish feelings in Muslim countries and elsewhere are deeply embedded, with roots in the Qur'an, the Hadith, Islamic law-books, and general social attitudes from the 7th century onwards.

    • If Bensoussan is convicted, the CCIF and other organisations like it will start further prosecutions of other innocent people and succeed in shutting down debate about what is the greatest single threat to the stability not only of France and Europe, but the West.

  • Summary: 
    • Secularism may be accepted in a Christian society but it can never enjoy a general acceptance in an Islamic society." — Yusuf al-Qaradawi.

    • The acceptance of a legislation formulated by humans means a preference of the humans' limited knowledge and experiences to the divine guidance: "Say! Do you know better than Allah?" (2:140).... For this reason, the call for secularism among Muslims is atheism and a rejection of Islam. Its acceptance as a basis for rule in place of Shari'ah is downright riddah [apostasy]...." — Yusuf al-Qaradawi.

    • We Muslims believe that Allah is the sole Creator and Sustainer of the Worlds.... If they do not [observe His injunctions and to judge according to them], then they commit kufr [unbelief], aggression, and transgression." — Yusuf al-Qaradawi.

    • There have never been any effective democracies in the Islamic world.

    • The idea that human beings can replace God as legislators is obnoxious to classical Islamic thought and to modern Islamist convictions. Men and women do not choose how to live: God has been there first.

    • Several of the ECFR's own pronouncements indicate an unwillingness to compromise with European norms.

    • "The Shari'ah is for all times to come, equally valid under all circumstances. The Muslim insistence on the immutability of the Shari'ah is highly puzzling to many people, but any other view would be inconsistent with its basic concept." — Yusuf al-Qaradawi.

  • Summary: 
    • While it is not surprising to find Muslims offended by certain words or images, it is distressing to find Western courts and other bodies only too willing to turn "Islamophobia" into a criminal offence in countries that otherwise value free speech and open expression.

    • When the Dutch politician Geert Wilders was brought to court on a hate speech charge, all he had done in fact was to ask a simple question about Moroccan immigrants -- should the Netherlands take in more or fewer? That is a question with many potential answers based on political, social, or demographic grounds. It is a rational question that is, almost by definition, one that could be asked in the Home Office of any state that receives immigrants.

    • "Forty percent of Moroccan immigrants in the Netherlands between the ages of 12 and 24 have been arrested, fined, charged or otherwise accused of committing a crime during the past five years, according to a new report commissioned by the Dutch Ministry of Interior." – Dutch-Moroccan Monitor 2011.

    • We, and not our opponents, must place ourselves in a position to define what is and what is not real "Islamophobia." If we cannot do that, others will conflate criticism and hatred, and clamp down on both at once.

  • Summary: 

    Since it is extremely difficult to gain access to these tribunals, we have tried to show what sort of rulings they may give by referring to online sites used by mosques and individuals. It will at once be clear that the muftis who issue these fatwas walk a very fine line between legality and illegality and sometimes cross into territory where human rights are abused. It should be borne in mind that sharia rulings do not fluctuate by very much (though variants between muftis are far from uncommon). This principle, that it is obligatory to uphold the essential integrity of Islamic jurisprudence and the rulings that come from it, allows us to show in broad terms what muftis are ruling by referring to online sites that are referenced by some of the mosques in our list. The Appendix below provides a range of rulings gleaned from some of these sites, where archives are kept of past fatwas, together with the questions that prompted them. We have edited this material lightly in order to make it accessible to the non‐Muslim and non‐specialist.  

    Among the rulings in the Appendix, we find some that advise illegal actions and others that transgress human rights standards as they are applied by British court. Here are some examples: a Muslim woman may
    not under any circumstances marry a non‐Muslim man unless he converts to Islam; such a woman’s children will be separated from her until she marries a Muslim man; polygamous marriage (i.e. two to four wives) is considered legal; a man may divorce his wife without telling her about it, provided he does not seek to sleep with her; a husband has conjugal rights over his wife, and she should normally answer his summons to have sex (but she cannot summon him for the same reason); a woman may not stay with her husband if he leaves Islam; non‐Muslims may be deprived of their share in an inheritance; a divorce does not require witnesses (i.e. a man may divorce his wife and send her away even if no‐one else knows about it); re‐marriage requires the wife to marry, have sex with, and be divorced by another man; a wife has no property rights
    in the event of divorce (which may be initiated arbitrarily by her husband); sharia law must override the judgements of British courts; rights of child custody may differ from those in UK law; taking up residence in a non‐Muslim country except for limited reasons is forbidden; taking out insurance is prohibited, even if required by law; there is no requirement to register a marriage according to the law of the country; polygamy is acceptable, even if against the law; it is undesirable to rent an apartment belonging to a Christian church; a Muslim lawyer has to act contrary to UK law where it contradicts sharia; employment through driving a taxi is prohibited; it is allowable to be a police officer, provided one is not called upon to do anything contrary to sharia; women are restricted in leaving their homes and driving cars; an adult woman may not marry anyone she chooses; sharia law of legitimacy contradicts the Legitimacy Act 1976; a woman may not leave her home without her husband’s consent (which may constitute false imprisonment); legal adoption is forbidden; a man may coerce his wife to have sex; a woman may not retain custody of her child after seven (for a boy) or nine (for a girl); a civil marriage may be considered invalid; sharia law takes priority over secular law (e.g. a wife may not divorce her husband in a civil court); fighting the Americans and British is a religious duty; recommendation of severe punishments for homosexuals; a woman’s recourse to fertility treatment is disliked; a woman cannot marry without the presence (and permission) of a male guardian (the wali); a divorce is valid if the husband simply intends to do it; polygamous marriage should be maintained, even in the UK; if a woman’s ‘idda has expired and she no longer has marital relations with her husband, he is excused alimony payments; an illegitimate child may not inherit from his/her father.

  • Summary: 
    • "If they arrest me and put me in prison, I will carry on in prison. I will radicalise everyone in prison." — Anjem Choudary, quoted by the Daily Mail.
    • One of the most troubling factors is the vulnerability of fresh converts to radicalisation. Starting out with minimal knowledge of their new faith, converts are easily lured into adopting strict forms of Islam, guided by existing radicals and by the extremist literature freely available in prisons.
    • "Political correctness in prisons is allowing extremism to flourish because guards are too afraid of confronting Muslims." Extremists are "exploiting... staff fear of being labelled racist." — The Telegraph, citing a report by Ian Acheson, a former British prison governor.
    • Said al-Shihri, after his release from Guantanamo in 2007, completed and passed the Saudi deradicalisation program, then became deputy leader of al-Qaeda in Yemen, orchestrating the bombing of the U.S. embassy there in 2008.
    • A Labour MP, Khalid Mahmood, pointed out that many of the mentors who are supposed to guide young people away from becoming radicalised are themselves non-violent radicals.
  • Summary: 

    Here is the fulcrum around which so much of the problem turns: the belief that Islamic law has every right to be put into practice in non-Muslim countries, and the insistence that a parallel, if unequal, legal system can function alongside civil and criminal law codes adhered to by a majority of a country's citizens.

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