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Islamic drive for political dominance - UK Influence
Islamic drive for political dominance - UK Influence
This is from a paper published by people at the University of Maiduguri (Borno State, Nigeria) giving an overview of the aim of the "Islamic Movement" which is political dominance. A copy of this paper can be downloaded from this article.
ABSTRACT: Islam as a religion and social order which seeks power, state and governance of a polity in line with the external principles laid down in the Holy Quran and Hadith and demand every believer to actively participate and struggle to establish supremacy of the righteous moral conduct. Consequent upon the above, the reformist calls on believers across the Muslim world to build a fair, just and acceptable society based on principles of Islamic ideologies of governance to restore human dignity and social cleansing. As a result, some Islamic Movements emerged in places like the Mahdi Movement in Sudan, Muslim Brotherhood in Egypt, Jama’atmi Movement in Pakistan, Taliban in Afghanistan, Islamic Revolution in Iran, the Sokoto Jihad in Nigeria, Hezbollah in Lebanon, and Hamas in Palestine that try to seek power, state as well as establish good governance. However, so many challenges came on their ways among which include internal and external problem. This paper therefore, attempted to assess and analysis the struggle of Islamic movement, power and state and above all the challenges of governance using Islamic Republic of Iran and Afghanistan as a state model.
When looking at the statistics of mosques in the UK, one interesting fact appears. There are apparently only 51 mosques themed on the Islamic Movement but there are 37 separate umbrella groups for the Islamic Movement in the UK. So either each umbrella group covers 1.4 mosques on average or many mosques aren't admitting their association with the Islamic Movement!
The Islamic Movement is inspired by the works of Abul Ala Maududi:
Abul Ala Maududi (1903-1979) was an Islamic theologian, a prolific author, and the founder of the political Islamist group Jamaat-e-Islami (JeI).
Maududi insisted that sharia would eradicate what he referred to as modern jahiliyya, the state of ignorance afflicting the world’s Muslims. Such modern jahiliyya—in the form of socialism, secularism, or liberal democracy, for example—resembled the ancient variety under which Arabia was ruled prior to the divine message of the Prophet Mohammad. According to Maududi, the only way to defend against jahiliyya was to Islamize society, first by introducing Islamic regulation to politics and economy, and eventually the entire state. Muslim Brotherhood ideologue Sayyid Qutb went on to popularize these notions in the 1960s.*
In 1960, Maududi wrote in his book The Islamic Law & Constitution about his vision of an Islamic state where “no one can regard any field of his affairs as personal and private.” The totalitarianism of God’s sovereignty, Maududi wrote, would “[bear] a resemblance to the Fascist and Communist states.” Scholars have adopted the term Islamic-Fascism, or Islamofascism, to describe Maududi’s and others’ Islamist vision. Retired Colonel Dale C. Eikmeier wrote that Maududi “reminded Muslims that Islam [was] more than a religion; it [was] a complete social system that guide[d] and [controlled] every aspect of life including government.”*
According to Irfan Ahmad, while Maududi opposed all Western influence in Islam, he saw "women's visibility" in the bazaar, colleges, theatres, restaurants "as the greatest threat to morality. Art, literature, music, film, dance, use of makeup by women: all were shrieking signs of immorality".  Maududi preached that the duty of women is to manage the household, bring up children and provide them and her husband with "the greatest possible comfort and contentment".Maududi supported the complete veiling and segregation of women as practiced in most of Muslim India of his time. Women, he believed, should remain in their homes except when absolutely necessary. The only room for argument he saw in the matter of veiling/hijab was "whether the hands and the face" of women "were to be covered or left uncovered." On this question Maududi came down on the side of the complete covering of women's faces whenever they left their homes.
Maududi believed that the Quran was not just religious literature to be "recited, pondered, or investigated for hidden truths" according to Vali Nasr, but a "socio-religious institution", a work to be accepted "at face value" and obeyed. By implementing its prescriptions the ills of societies would solved. It pitted truth and bravery against ignorance, falsehood and evil.
Regarding the bottom paragraph of that screen-shot,
"However, most right minded people would concur that such an atrocity should never happen again to anyone"
on the face of it is an eminently reasonable statement with which all right minded people would agree. However the earlier comment:
"would it really be that inappropriate for students to investigate whether any Israeli policies have anything remotely in common with those of Nazi Germany"
raises questions as to whether their real aim is to subtly undermine and denigrate Israel. There is another interesting comment:
"where any parallels are to be found with the actions reminiscent of Nazi Germany (whether through the passing of restrictive or prejudicial laws to whole scale murder) they should be identified and discussed."
which when set against this analysis of the general principle of sharia law by the Council of Europe:
"non-Muslims do not have the same rights as Muslims in civil and criminal [sharia] law"
and the record of genocide within Islamic dominated areas: http://www.shariawatch.org.uk/tags/genocide raises questions as to whether the Islamic Movement would be happy for Islam and sharia to be subjected to the scrutiny they propose for Israel!
This extract from a government review of the Muslim Brotherhood reveals aspects of the political influence has already exercised in the UK:
- the Muslim Brotherhood have promoted a radical, transformative politics, at odds with a millennium of Islamic jurisprudence and statecraft, in which the reconstruction of individual identity is the first step towards a revolutionary challenge to established states and a secularised if socially conservative order;
- the Muslim Brotherhood historically focused on remodelling individuals and communities through grassroots activism. They have engaged politically where possible. But they have also selectively used violence and sometimes terror in pursuit of their institutional goals. Their public narrative – notably in the West - emphasised engagement not violence. But there have been significant differences between Muslim Brotherhood communications in English and Arabic;
- there is little evidence that the experience of power in Egypt has caused a rethinking in the Muslim Brotherhood of its ideology or conduct. UK official engagement with the Egyptian Muslim Brotherhood produced no discernible change in their thinking. Indeed even by mid 2014 statements from Egyptian Muslim Brotherhood-linked media platforms seem to have deliberately incited violence;
- much about the Muslim Brotherhood in the UK remains secretive, including membership, fund raising and educational programmes. But Muslim Brotherhood associates and affiliates here have at times had significant influence on the largest UK Muslim student organisation, national organisations which have claimed to represent Muslim communities (and on that basis have sought and had a dialogue with Government), charities and some mosques. Though their domestic influence has declined organisations associated with the Muslim Brotherhood continue to have an influence here which is disproportionate to their size;
- the Muslim Brotherhood in the UK claimed to act in support of Muslim communities here and use London as a base for activism elsewhere, notably with other Muslim Brotherhood organisations in Europe, in Egypt and the occupied Palestinian territories and in the Gulf. This activity is sometimes secretive, if not clandestine;
- the Muslim Brotherhood have been publicly committed to political engagement in this country. Engagement with Government has at times been facilitated by what appeared to be a common agenda against al Qaida and (at least in the UK) militant salafism. But this engagement did not take account of Muslim Brotherhood support for a proscribed terrorist group and its views about terrorism which, in reality, were quite different from our own;
- aspects of Muslim Brotherhood ideology and tactics, in this country and overseas, are contrary to our values and have been contrary to our national interests and our national security.