Showing posts with label Muslims. Show all posts
Showing posts with label Muslims. Show all posts

Tuesday, February 10, 2015

US: Terrorism Prosecutions Often An Illusion

The US Justice Department and the Federal Bureau of Investigation (FBI) have targeted American Muslims in abusive counterterrorism “sting operations” based on religious and ethnic identity, Human Rights Watch and Columbia Law School’s Human Rights Institute said in a report released today. Many of the more than 500 terrorism-related cases prosecuted in US federal courts since September 11, 2001, have alienated the very communities that can help prevent terrorist crimes.

The 214-page report, “Illusion of Justice: Human Rights Abuses in US Terrorism Prosecutions,”examines 27 federal terrorism cases from initiation of the investigations to sentencing and post-conviction conditions of confinement. It documents the significant human cost of certain counterterrorism practices, such as overly aggressive sting operations and unnecessarily restrictive conditions of confinement.
“Americans have been told that their government is keeping them safe by preventing and prosecuting terrorism inside the US,” said Andrea Prasow, deputy Washington director at Human Rights Watch and one of the authors of the report. “But take a closer look and you realize that many of these people would never have committed a crime if not for law enforcement encouraging, pressuring, and sometimes paying them to commit terrorist acts.”


Many prosecutions have properly targeted individuals engaged in planning or financing terror attacks, the groups found. But many others have targeted people who do not appear to have been involved in terrorist plotting or financing at the time the government began to investigate them. And many of the cases involve due process violations and abusive conditions of confinement that have resulted in excessively long prison sentences.

The report is based on more than 215 interviews with people charged with or convicted of terrorism-related crimes, members of their families and their communities, criminal defense attorneys, judges, current and former federal prosecutors, government officials, academics, and other experts.

In some cases the FBI may have created terrorists out of law-abiding individuals by suggesting the idea of taking terrorist action or encouraging the target to act. Multiple studies have found that nearly 50 percent of the federal counterterrorism convictions since September 11, 2001, resulted from informant-based cases. Almost 30 percent were sting operations in which the informant played an active role in the underlying plot.

In the case of the “Newburgh Four,” for example, who were accused of planning to blow up synagogues and attack a US military base, a judge said the government “came up with the crime, provided the means, and removed all relevant obstacles,” and had, in the process, made a terrorist out of a man “whose buffoonery is positively Shakespearean in scope.”

The FBI often targeted particularly vulnerable people, including those with intellectual and mental disabilities and the indigent. The government, often acting through informants, then actively developed the plot, persuading and sometimes pressuring the targets to participate, and provided the resources to carry it out.

“The US government should stop treating American Muslims as terrorists-in-waiting,” Prasow said. “The bar on entrapment in US law is so high that it’s almost impossible for a terrorism suspect to prove. Add that to law enforcement preying on the particularly vulnerable, such as those with mental or intellectual disabilities, and the very poor, and you have a recipe for rampant human rights abuses.”

Rezwan Ferdaus, for example, pled guilty to attempting to blow up a federal building and was sentenced to 17 years in prison. Although an FBI agent even told Ferdaus’ father that his son “obviously” had mental health problems, the FBI targeted him for a sting operation, sending an informant into Ferdaus’ mosque. Together, the FBI informant and Ferdaus devised a plan to attack the Pentagon and US Capitol, with the FBI providing fake weaponry and funding Ferdaus’ travel. Yet Ferdaus was mentally and physically deteriorating as the fake plot unfolded, suffering depression and seizures so bad his father quit his job to care for him.

The US has also made overly broad use of material support charges, punishing behavior that did not demonstrate an intent to support terrorism. The courts have accepted prosecutorial tactics that may violate fair trial rights, such as introducing evidence obtained by coercion, classified evidence that cannot be fairly contested, and inflammatory evidence about terrorism in which defendants played no part – and asserting government secrecy claims to limit challenges to surveillance warrants.

Ahmed Omar Abu Ali is a US citizen who alleged that he was whipped and threatened with amputation while detained without charge in Saudi Arabia – after a roundup following the 2003 bombings of Western compounds in the Saudi capital of Riyadh – until he provided a confession to Saudi interrogators that he says was false. Later, when Ali went to trial in Virginia, the judge rejected Ali’s claims of torture and admitted his confession into evidence. He was convicted of conspiracy, providing material support to terrorists, and conspiracy to assassinate the president. He received a life sentence, which he is serving in solitary confinement at the federal supermax prison in Florence, Colorado.

The US has in terrorism cases used harsh and at times abusive conditions of confinement, which often appear excessive in relation to the security risk posed. This includes prolonged solitary confinement and severe restrictions on communicating in pretrial detention, possibly impeding defendants’ ability to assist in their own defense and contributing to their decisions to plead guilty. Judges have imposed excessively lengthy sentences, and some prisoners suffer draconian conditions post-conviction, including prolonged solitary confinement and severe restrictions on contact with families or others, sometimes without explanation or recourse.

Nine months after his arrest on charges of material support for terrorism and while he was refusing a plea deal, Uzair Paracha was moved to a harsh regime of solitary confinement. Special Administrative Measures (SAMs) – national security restrictions on his contact with others – permitted Paracha to speak only to prison guards.

“You could spend days to weeks without uttering anything significant beyond ‘Please cut my lights,’ ‘Can I get a legal call/toilet paper/a razor,’ etc., or just thanking them for shutting our light,” he wrote to the report’s researchers. After he was convicted, the SAMs were modified to permit him to communicate with other inmates. “I faced the harshest part of the SAMs while I was innocent in the eyes of American law,” he wrote.

These abuses have had an adverse impact on American Muslim communities. The government’s tactics to seek out terrorism suspects, at times before the target has demonstrated any intention to use violence, has undercut parallel efforts to build relationships with American Muslim community leaders and groups that may be critical sources of information to prevent terrorist attacks.

In some communities, these practices have deterred interaction with law enforcement. Some Muslim community members said that fears of government surveillance and informant infiltration have meant they must watch what they say, to whom, and how often they attend services.

“Far from protecting Americans, including American Muslims, from the threat of terrorism, the policies documented in this report have diverted law enforcement from pursuing real threats,” Prasow said. “It is possible to protect people’s rights and also prosecute terrorists, which increases the chances of catching genuine criminals.”

Source: Human Rights Watch



Terrorist Plots Hatched By The F.B.I.

THE United States has been narrowly saved from lethal terrorist plots in recent years — or so it has seemed. A would-be suicide bomber was intercepted on his way to the Capitol; a scheme to bomb synagogues and shoot Stinger missiles at military aircraft was developed by men in Newburgh, N.Y.; and a fanciful idea to fly explosive-laden model planes into the Pentagon and the Capitol was hatched in Massachusetts.

But all these dramas were facilitated by the F.B.I., whose undercover agents and informers posed as terrorists offering a dummy missile, fake C-4 explosives, a disarmed suicide vest and rudimentary training. Suspects naïvely played their parts until they were arrested.
When an Oregon college student, Mohamed Osman Mohamud, thought of using a car bomb to attack a festive Christmas-tree lighting ceremony in Portland, the F.B.I. provided a van loaded with six 55-gallon drums of “inert material,” harmless blasting caps, a detonator cord and a gallon of diesel fuel to make the van smell flammable. An undercover F.B.I. agent even did the driving, with Mr. Mohamud in the passenger seat. To trigger the bomb the student punched a number into a cellphone and got no boom, only a bust.
This is legal, but is it legitimate? Without the F.B.I., would the culprits commit violence on their own? Is cultivating potential terrorists the best use of the manpower designed to find the real ones? Judging by their official answers, the F.B.I. and the Justice Department are sure of themselves — too sure, perhaps.
Carefully orchestrated sting operations usually hold up in court. Defendants invariably claim entrapment and almost always lose, because the law requires that they show no predisposition to commit the crime, even when induced by government agents. To underscore their predisposition, many suspects are “warned about the seriousness of their plots and given opportunities to back out,” said Dean Boyd, a Justice Department spokesman. But not always, recorded conversations show. Sometimes they are coaxed to continue.
Undercover operations, long practiced by the F.B.I., have become a mainstay of counterterrorism, and they have changed in response to the post-9/11 focus on prevention. “Prior to 9/11 it would be very unusual for the F.B.I. to present a crime opportunity that wasn’t in the scope of the activities that a person was already involved in,” said Mike German of the American Civil Liberties Union, a lawyer and former F.B.I. agent who infiltrated white supremacist groups. An alleged drug dealer would be set up to sell drugs to an undercover agent, an arms trafficker to sell weapons. That still happens routinely, but less so in counterterrorism, and for good reason.
“There isn’t a business of terrorism in the United States, thank God,” a former federal prosecutor, David Raskin, explained.
“You’re not going to be able to go to a street corner and find somebody who’s already blown something up,” he said. Therefore, the usual goal is not “to find somebody who’s already engaged in terrorism but find somebody who would jump at the opportunity if a real terrorist showed up in town.”
And that’s the gray area. Who is susceptible? Anyone who plays along with the agents, apparently. Once the snare is set, law enforcement sees no choice. “Ignoring such threats is not an option,” Mr. Boyd argued, “given the possibility that the suspect could act alone at any time or find someone else willing to help him.”
Typically, the stings initially target suspects for pure speech — comments to an informer outside a mosque, angry postings on Web sites, e-mails with radicals overseas — then woo them into relationships with informers, who are often convicted felons working in exchange for leniency, or with F.B.I. agents posing as members of Al Qaeda or other groups.
Some targets have previous involvement in more than idle talk: for example, Waad Ramadan Alwan, an Iraqi in Kentucky, whose fingerprints were found on an unexploded roadside bomb near Bayji, Iraq, and Raja Khan of Chicago, who had sent funds to an Al Qaeda leader in Pakistan.
But others seem ambivalent, incompetent and adrift, like hapless wannabes looking for a cause that the informer or undercover agent skillfully helps them find. Take the Stinger missile defendant James Cromitie, a low-level drug dealer with a criminal record that included no violence or hate crime, despite his rants against Jews. “He was searching for answers within his Islamic faith,” said his lawyer, Clinton W. Calhoun III, who has appealed his conviction. “And this informant, I think, twisted that search in a really pretty awful way, sort of misdirected Cromitie in his search and turned him towards violence.”
THE informer, Shahed Hussain, had been charged with fraud, but avoided prison and deportation by working undercover in another investigation. He was being paid by the F.B.I. to pose as a wealthy Pakistani with ties to Jaish-e-Mohammed, a terrorist group that Mr. Cromitie apparently had never heard of before they met by chance in the parking lot of a mosque.
“Brother, did you ever try to do anything for the cause of Islam?” Mr. Hussain asked at one point.
“O.K., brother,” Mr. Cromitie replied warily, “where you going with this, brother?”
Two days later, the informer told him, “Allah has more work for you to do,” and added, “Revelation is going to come in your dreams that you have to do this thing, O.K.?” About 15 minutes later, Mr. Hussain proposed the idea of using missiles, saying he could get them in a container from China. Mr. Cromitie laughed.
Reading hundreds of pages of transcripts of the recorded conversations is like looking at the inkblots of a Rorschach test. Patterns of willingness and hesitation overlap and merge. “I don’t want anyone to get hurt,” Mr. Cromitie said, and then explained that he meant women and children. “I don’t care if it’s a whole synagogue of men.” It took 11 months of meandering discussion and a promise of $250,000 to lead him, with three co-conspirators he recruited, to plant fake bombs at two Riverdale synagogues.
“Only the government could have made a ‘terrorist’ out of Mr. Cromitie, whose buffoonery is positively Shakespearean in its scope,” said Judge Colleen McMahon, sentencing him to 25 years. She branded it a “fantasy terror operation” but called his attempt “beyond despicable” and rejected his claim of entrapment.
The judge’s statement was unusual, but Mr. Cromitie’s characteristics were not. His incompetence and ambivalence could be found among other aspiring terrorists whose grandiose plans were nurtured by law enforcement. They included men who wanted to attack fuel lines at Kennedy International Airport; destroy the Sears Tower (now Willis Tower) in Chicago; carry out a suicide bombing near Tampa Bay, Fla., and bomb subways in New York and Washington. Of the 22 most frightening plans for attacks since 9/11 on American soil, 14 were developed in sting operations.
Another New York City subway plot, which recently went to trial, needed no help from government. Nor did a bombing attempt in Times Square, the abortive underwear bombing in a jetliner over Detroit, a planned attack on Fort Dix, N.J., and several smaller efforts. Some threats are real, others less so. In terrorism, it’s not easy to tell the difference.
David K. Shipler is the author of “Rights at Risk: The Limits of Liberty in Modern America.”

Monday, January 12, 2015

Freedom Of Speech In France

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Freedom of Speech in France: For the Powerful, By the Powerful, With the Powerful

Let us leave aside what occurs closer to home where allied British and American Troops are repeatedly bombing and killing Al-Jazeera journalists. Let us look past the locking up of Moazzam Begg for exposing British collaboration with the Syrian regime in torture, or even Edward Snowden and Julian Assange‘s ‘freedom of speech’. And yet, it remains very obvious for those informed that freedom of speech does not exist anywhere in the world if it does not suit the ruling paradigm or ideology.
France’s (and the West’s) claim that free expression is a ‘fundamental principle’ is a myth, an opiate of the masses, explicitly invoked for anti-Semitic purposes in the years leading up to the holocaust, and has recently being used to whip up hatred of immigrants, ethnic minorities and Muslims. As everywhere else in the ‘Free World’, in France, free expression is for some but not others:
1. A French court injunction banned a Jesus based clothing advert mimicking Da Vinci’s Last Supper. The display was ruled “a gratuitous and aggressive act of intrusion on people’s innermost beliefs”, by the French judge.[1]
2. In 2005 ‘Aides Haute-Garonne’ organized an informative evening about the prevention of the HIV-AIDS. The prospectus contained a head-and-shoulders image of a woman wearing a nun’s bonnet and two pink condoms. On the grounds that the prospectus insulted a group because of its religion, a court convicted Aides Haute-Garonne.
3. In 1994 Le quotidien de Paris published the article L’obscurité de l’erreur by journalist, sociologist, and historian Paul Giniewski. The article criticises the Pope, and states that Catholic doctrine abetted the conception and the realisation of Auschwitz. A court upheld proceedings on the ground that the article was an insult to a group because of its religion, and convicted the newspaper.
4. ‘Charlie Hebdo Magazine’ itself censored, apologised and then fired longtime cartoonist Sinéfor a caricature insulting the son of former president Nicholas Sarkozy and his wife Jessica Sebaoun-Darty, while staunchly standing on their ‘right’ to repeatedly troll Muslims, minorities and immigrants e.g. by showing Muḥammad (sall Allāhu ʿalayhi wa sallam) naked and bending over – which tells you something about the brand of satire they practice and that they would rather be aiming downward than upward.[2]
5. Dieudonné M’Bala a French comedian and satirist – was convicted and fined in France for describing Holocaust remembrance as “memorial pornography”.[3] 
6. The ‘Quennele’ hand sign has been described as anti-establishment and anti-zionist by French youth and famous football players (e.g. Anelka). It stoked serious controversy in France since first being used by anti-establishment comedian Dieudonné M’Bala M’Bala in 2005.  M’Bala has been barred from many theatres and convicted many times for his ‘freedom of speech.'[4]
7. As part of “internal security” enactments passed in 2003, it is an offense to insult the national flag or anthem, with a penalty of a maximum 9,000 euro or up to six months’ imprisonment. Restrictions on “offending the dignity of the republic”, on the other hand, include “insulting”anyone who serves the public.
8. French Rap Star Facing Prison for Insulting the French Stateinsulting Napoleon andCharles de Gaulle.[5] It is illegal to insult the French state and it seems historical characters like Napoleon and Charles De Gaulle are sacred. But Muḥammad (sall Allāhu ʿalayhi wa sallam), the leading light and ideal of divine justice for 1.5 billion people is open to criticism?
9. Nicolas Sarkozy, then-Interior Minister and former President of the Republic until 2012, ordered the firing of the director of Paris Match — because he had published photos of Cécilia Sarkozy (his wife)with another man in New York.
10. In 2006, rapper ‘Joestarr’ had his rap song against President Sarkozy censored.[6]
11. The following films have been censored in France for provoking violence:
12. Under France’s “Public Health Code” passed on the 31 December 1970, “positive presentation of drugs” and the “incitement to their consumption” stipulates five years in prison and fines of up to €76,000. Newspapers such as LibérationCharlie Hebdo and associations, political parties, and various publications criticising the current drug laws and advocating drug reform in France have been repeatedly hit with heavy fines based on this law.[7]
13. Muslim women are barred from education (No, not just by the Taliban) in France, if they practise their religion by wearing a headscarf, despite French schools having no policy on uniforms, neither are crosses on necklaces allowed.
14. “France’s law against “religious symbols in public spaces” is specifically enforced to target Muslim women who choose to wear hijab—ironic considering we are now touting Charlie Hebdo as a symbol of France’s staunch commitment to civil liberties.”[8]
15. It is illegal in France to take the opinion of the Turkish side on the then civil war involving Armenians. It is illegal to deny that the killing of Armenians by Turkish troops was a deliberate genocide.
16. In 2007, a tribunal in Lyon sentenced Bruno Gollnisch and fined him €5,000 for the offense of contesting some of the information about the Holocaust and ordered him to pay €55,000 euros in damages to the plaintiffs and to pay for the judgment to be published in the newspapers that originally printed his remarks.
British Freedom of Speech Evangelicals seem to be silent when it comes to the freedom of speech of Muslims: 
“So for example, when a Muslim decided to burn a poppy on the streets of London – an act which physically harmed nobody – they demanded the individual responsible be prosecuted (he was) and remained noticeably silent about the death threats directed towards him as a result of his exercising his right to free speech and expression. Similarly when a group of Muslims held a peaceful – if vocal – protest against British military returnees from Afghanistan it seems that suddenly the “right to offend” was no longer sacrosanct.”[9]
Just to be clear about what the Charlie Hebdo magazine was about, I would like to quote some left-wing, liberal, socialist, atheist folks, because I am sure if an Islamist said the below he would end up on a list somewhere under the British Stasi ‘PREVENT’ spying and thought police programme:
Charlie Hebdo has facilitated the growth of a form of politicized anti-Muslim sentiment that bears a disturbing resemblance to the politicized anti-Semitism that emerged as a mass movement in France in the 1890s.
In its use of crude and vulgar caricatures that purvey a sinister and stereotyped image of Muslims, Charlie Hebdo recalls the cheap racist publications that played a significant role in fostering the anti-Semitic agitation that swept France during the famous Dreyfus Affair, which erupted in 1894 after a Jewish officer was accused and falsely convicted of espionage on behalf of Germany. In whipping up popular hatred of Jews, La Libre Parole [“Free Speech”], published by the infamous Edoard Adolfe Drumont, made highly effective use of cartoons that employed the familiar anti-Semitic devices. The caricatures served to inflame public opinion, inciting mobs against Dreyfus and his defenders, such as Emile Zola, the great novelist and author of J’Accuse.”[10]
Lastly on the role of satire, it needs to be responsible:
“The whole reason the concept of responsible satire has been summed up as “punch up, don’t punch down” is to acknowledge that not all your targets of satire start out on an equal footing. Francois Hollande is not on the same level as girls who have been kidnapped into sexual slavery, and having the same “no-holds-barred” attitude toward them both is not the same as treating them fairly. {Charlie Hebdo had a front page cartoon about Nigerian Muslim schoolgirls kidnapped, raped and impregnated by terrorists depicted as ‘benefits scroungers pregnant with more benefits scroungers’ – feeding into that now popular stereotype about black immigrants sucking the ‘white’ state’s finances dry.
The situation of the Muslims in France right now is rather dismal. The scars of the riots nine years ago are still fresh for many peopleMuslims make up 60 to 70 percent of the prison population despite being less than 20 percent of the population overall, and France’s law against “religious symbols in public spaces” is specifically enforced to target Muslim women whochoose to wear hijab—ironic considering we are now touting Charlie Hebdo as a symbol of France’s staunch commitment to civil liberties.”[11]
5 Times France Really Cared About #FreedomOfSpeech



Notes:

[1] http://news.bbc.co.uk/2/hi/europe/4337031.stm
[2] http://www.thedailybeast.com/articles/2015/01/09/trolls-and-martyrdom-je-ne-suis-pas-charlie.html
[3] http://www.mirror.co.uk/sport/football/news/nicolas-anelka-anti-semitic-gesture-quenelle-2966787
[4] www.mirror.co.uk/sport/football/news/nicolas-anelka-anti-semitic-gesture-quenelle-2966787
[6] http://en.wikipedia.org/wiki/Censorship_in_France#List_of_censored_songs
[7] http://www.legifrance.gouv.fr/affichCodeArticle.do?idArticle=LEGIARTI000006688178&cidTexte=LEGITEXT000006072665
[8] http://www.thedailybeast.com/articles/2015/01/09/trolls-and-martyrdom-je-ne-suis-pas-charlie.html
[9] https://maskedavenger1.wordpress.com/2015/01/09/le-mort-de-charlie-hebdo-quel-dommage/
[10] http://www.wsws.org/en/articles/2015/01/09/pers-j09.html
[11] http://www.thedailybeast.com/articles/2015/01/09/trolls-and-martyrdom-je-ne-suis-pas-charlie.html

Source: Islam21c

Friday, November 07, 2014

Evil Minds That Plot Destruction



Image: Israeli Jews staring at the Qubbat As-Sakhra (Dome Of The Rock), and just to its front-left, is the small dome of the actual "Al-Aqsa Mosque," which is right next to "Ḥā'iṭ Al-Burāq" (The Buraq Wall), which is also known to the Jews as the wailing wall.

Partial lyrics from the song: War Pigs
Group: Black Sabbath

Sunday, July 27, 2014

Happy Eid عيد سعيد عليكم




كل عام واهلي وإخواني وأخواتي آلمسلمات بخير . عيد سعيد عليكم, إن شاء الله.

I'd like to take this moment to wish all my Muslim brothers and sisters: a blessed, jubilant and safe Eid-ul-Fitr 


May Allah bestow his comfort and mercy to the suffering throughout the Muslim World and lavish our brothers and sisters with His infinite justice, security, peace and protection

Monday, June 09, 2014

Give It Up For The Troops. Or They'll Force You To



Tom: “Colonel, what if 100,000 Afghani’s marched non-violently on a U.S. base?”
Colonel: “Well, let’s thank God people don’t think that way.”
Tom: “We can hunt and kill Muslims, but can’t make jokes about them?”
Tom: “Can I drop a joke from a drone?”
Tom: “There have been 26,000 reported sexual assaults in the U.S. military last year. So let’s give it up for the troops, or they’ll force you to.”
Comedian: Tom Simmons

Monday, April 28, 2014

The British Muslim Is Truly One Among Us – and Proud To Be So

History of harmony: Dr George Carey, the former Archbishop of Canterbury, meets Muslim elders at an east London mosque
History of harmony: Dr George Carey, the former Archbishop of Canterbury, meets Muslim elders at an east London mosque

Those who believe in a clash of civilisations, in which British values are pitted against those of the Muslim world, have not been short of examples in the past few days. The BBC reports on an “Islamic takeover plot” by hardliners to seize control of several Birmingham state schools. Two Morrisons workers are suing the supermarket for not being able to take holiday during Ramadan, after being told that they submitted their applications too late. Such stories do make the blood boil, and may lead the less charitable to ask if such people should move to a country that better reflects their prejudices.
But one hears such complaints rarely, and this is what marks us out in a Europe that is paranoid about Islam and identity. Britain is, through empire, the original multi-ethnic state. When Churchill was writing for The Daily Telegraph as a war correspondent, his criticism of the Afghan tribesmen was that their behaviour was un-Islamic. “Their religion – fanatic though they are – is only respected when it incites to bloodshed and murder,” he wrote in December 1897. Then, the Queen had tens of millions of Islamic subjects and her ministers boasted of running the greatest Muslim power on earth.
The integration of Muslims can now be seen as one of the great success stories of modern Britain. While the Dutch and the French have huge troubles with integration, and are caught in agonised struggles about their national identities, Britain is marked out by the trouble that we are not having. Dig a little deeper, and the real story is the striking amount of harmony.
Last year, for example, the Jews of Bradford were facing the closure of their synagogue. Its roof was leaking, and the few dozen remaining regulars could not afford the repairs. Its chairman, Rudi Leavor, made the decision to sell the building and face up to it being transformed into luxury flats. As things turned out, the synagogue was saved after a fundraising campaign led by a local mosque. Zulfi Karim, the secretary of Bradford’s Council of Mosques, now refers to Leavor – who fled the Nazis – as his “newfound brother”. He gave his support, he says, to protect the diversity of Bradford.
After the murder of Drummer Lee Rigby in Woolwich last year, skinheads went on the march in hope of stirring up a reaction against Muslims. It was the perfect moment, given how high feelings were running. The next week, a mosque in Muswell Hill, north London, was burnt down – an act that might, in other places, have started a cycle of reprisals. But here, the Muslims were given shelter by the local Jewish community, who offered space, laptops and whatever support was needed. Rabbi Laura Janner-Klausner said she was proud to help “our brothers and sisters of the Muslim community, emotionally and physically”.
Such stories can be found the length and breadth of Britain, for those with an eye to see them. St John’s Episcopal Church in Aberdeen last year agreed to accommodate neighbouring Muslims, who had outgrown their mosque and had taken to worshipping outside it. The Rev Isaac Poobalan said that allowing Muslims to pray in the wind and rain would mean abandoning “what the Bible teaches us about how we should treat our neighbours”. He argued that his church was empty on a Friday lunchtime, when Muslims needed to pray.
Anyone serious about either religion will know that they both worship the same God – and their stronger ties are, in part, forged by the knowledge that they have a common enemy in secularism. The kind of secularism that would stop people wearing crucifixes and skullcaps in public, as well as the niqab. When the Council of Europe came out against religious circumcision, it was natural that Manchester’s sizeable Jewish community would protest. But less expected for Manchester’s Muslims to join them. Both have plenty to fear from the abridgment of religious freedom in a Britain that is – by some measures – the least religious country in the rich world.
Before he became pope, Cardinal Ratzinger spoke about the “dictatorship of relativism”, and the collapse of notions of right and wrong. He later came to see Muslims as an ally in this broader agenda, which emphasised freedom of worship. When the Coptic Christian church in Cairo came under attack from jihadis, Muslims formed a human chain to deter bombers. It was more than an act of fraternity: mainstream Islam faces a mighty threat from the well-organised jihadis, who seek to impose their own kind of coup.
The attempts by extremists to speak for Muslims in Britain is made a lot easier by the lack of an Islamic hierarchy – there’s no Muslim pope who can excommunicate psychos who praise jihad. It’s also made easier by the understandable reluctance of ordinary British Muslims to get involved in the political side of their religion – a world disproportionately occupied by old men with long beards and poor English. When Channel 4 said that its 2006 Christmas message would be given by a Muslim in a full-face veil, it fitted the BNP narrative of a clash of civilisations.
The BNP gave up on racism some years ago, and has since moved on to Islamophobia. It’s understandable – you can pick almost any country on the Continent to see a market for all of this. In the Netherlands, Geert Wilders is at large, likening the Koran to Mein Kampf and referring to Islam as a “Trojan horse in Europe”. His party, PVV, is now at the top of the opinion polls. Marine Le Pen’s Front National, which warns now and again that Islamic culture will subvert French civilisation, has just had a breakthrough in the recent elections.
But in Britain, Islamophobia simply does not exist as a political force. We just don’t have Muslim youths rioting in suburbs, as you see in Paris. When London riots, the city comes together like a Benetton advert. Next month’s Euro-elections are likely to bring about the burial of the BNP, as the protest vote goes to Ukip, a party whose extraordinary success has come due to its rejection of the prejudices for which the BNP is infamous.
This is all the more surprising given the serious problems that Britain still faces with integration. Our habit of giving asylum to the world’s least desirable jihadis means that London is still a hotbed of Islamist terrorism; the CV of any apprehended Islamist normally involves a spell in the capital. The 7/7 bombers were, as the Mayor of London said, as British as Y-fronts and Tizer – and yet there was no anti-Islamic backlash after the 2005 attacks. Too many of our cities still choose ghettoisation over integration, but the sense of Muslims as being alien, or un-British, is not widely felt.
British Muslims don’t really feel a sense of otherness. In fact, polls show they’re much more likely to identify with Britishness than the general population. The Citizenship Survey found that most Muslims agree with two propositions: that Islam is the most important thing in their life, and that their primary loyalty lies with the British state. Most are baffled by the idea of a tension between the two.
Perhaps this is why Britain has proven consistently unable to get into a lather about the idea of a Muslim enemy within – it’s just not the British way, and never has been.
Fraser Nelson is editor of 'The Spectator’

Saturday, September 21, 2013

Warfare and Torture In A Global Context



By Muhammad Khan
The Muslim News (UK)

Torture and the Twilight of Empire, from Algiers to Baghdad. By Marnia Lazreg. New Jersey: Princeton University Press, pp335, 2008, HB, £17.95.

Professor Emeritus of International Law at Princeton University, Richard Falk, once wrote, “Undoubtedly, part of the hidden cost of patriotic excesses is the tendency to become insensitive to infringements on liberties at home, and human rights generally. To the extent this pattern can be attributed to the impact of September 11, it represents an indirect victory for the al-Qaeda attacks, compromising the most legitimate elements of the American reality, including its own proudest traditions as first enunciated in the Declaration of Independence, heroically enacted in the Revolutionary War, and enshrined in the Constitution on the basis of the Federalist Papers and an exemplary constitutional convention. At the same time, it is important to avoid self-congratulatory assessments of America’s human rights record, which has throughout its period as a coherent country been beset by glaring contradictions between proclaimed values and actual practices at home and abroad.” (The Great Terror War, p147)

If Falk’s case against the American human rights record especially in relation to the so-called ‘War on Terror’ is a damning one, then Marnia Lazreg’s interdisciplinary analysis of the abuse of human rights and dignity in the form of state-sponsored torture and cruelty could not have been more powerful and pertinent. Indeed, according to the author of the book under review, “Informed by a utilitarian perspective that seeks to maximize gains and minimize losses, the formula ‘the ends justify the means’ considers torture an efficient means to achieve ends deemed morally worthy. Its variant, to which I will refer as the apologetic perspective, condones the use of torture as one of the options a politician might have to choose in a situation of crisis. This perspective has roots in the premise that politicians are not necessarily moral people; ‘they are often killers.’ Of course, some decent men do at times enter politics. And when they do, they sometimes face ‘moral dilemmas’ that they resolve by ordering actions that dirty their hands…But this method of reasoning reflects a major problem plaguing the apologetic perspective: it thrives on hypothetical situations, which, in this case at least, are simplifications of what actually occurs in real life. And because they are simplifications, these hypothetical situations rest on the selection of one or two features (a ‘rebel’ and ‘bombs’) from an intricate political reality requiring serious analysis in order to shed light on the decision to use torture.”(p 237-238)

As it happens, the author of this book was inspired to research and write about the psychological, cultural and political meanings of torture by the following incident: “In the course of a discussion about the Algerian war, a disenchanted man in his twenties who worked in the mailroom of a government institution where I had been employed in the early years of independence when I was still a student, said to me: ‘The French army broke my testicles! And here I am recording mail day in, day out.’ A shy young woman at the time, I had not quite grasped the enormity of the pain and suffering that this man had experienced, nor had I understood his trauma, although I glimpsed the depth of the anger that gleamed in his eyes.” (p1)

Based on her analysis of the French army’s coercive tactics during the Algerian war of 1954-1962 and the American invasion of Iraq and Afghanistan, and its subsequent recourse to torture in these countries, Lazreg’s book is nothing short of a thorough anatomy of torture and cruelty, their methods, justifications, functions and consequences both on the victims as well as the perpetrators. Drawing on the sociological, political, psychological and philosophical writings of Sigmund Freud, Friedrich Nietzche, Michel Foucault, Jean-Paul Sartre, Frantz Fanon, Albert Camus and also archives, interviews with former torturers and tortured, as well as war diaries, the author effectively argues that the occupying Western powers have not only justified their systematic use of torture and cruelty as a regrettable but necessary means of protecting and saving Western civilisation from those ‘who hate our way of life’ but they have also used this argument as a pretext for invading and colonising those nations that dare to challenge Western politico-economic hegemony.

Divided into four parts and eleven chapters, the author focuses on “torture as an analytical category and practice (that is, conscious and rule-bound activity) through which to understand how, between 1954 and 1962, the militarized colonial state normalized terror to forestall the collapse of the empire in an age of decolonization. In tracing the aetiology and methods of state terrorism, I explore the justifications that allowed for the routinization of torture in a “total” war of decolonization-recolonization…Torture was not, as was often claimed by military officers, an epiphenomenon of the war. It was central to the army’s defense of a colonial empire in its waning years.” (p3)

This, in turn, required the French in Algeria, for instance, and to a lesser extent the Americans in Iraq, Afghanistan and Guantánamo Bay to justify their actions as a regrettable but necessary action to ‘protect our way of life and promote higher values’. However, Lazreg argues that, “Justifications of torture play a crucial role in its routinization; they require for their efficacy a suspension of disbelief: They harness an array of reasons of unequal value and importance that must be accepted as a whole. The dictionary points to the root of justification as making ‘just,’ whereas explanation ‘makes flat.’ I take the position that intentional assault against the body physical or the body social is not justifiable, albeit explainable. In wars, ‘just’ or ‘unjust,’ belligerents are bound by rules of engagement, which are meant to avoid or minimize the occurrence of atrocities.” (pp 5-6).

Although the author’s approach to the analysis of torture is an integrated one, focusing as she does on the French army’s systematic use of torture in Algeria as well as the American troops wanton abuse of prisoners in Iraq, Afghanistan and Guantánamo Bay, it would have been equally useful to explore the phenomenon of outsourcing torture to Egypt, Jordan, Pakistan and Morocco by many Western governments, including the US. Perhaps this issue was beyond the remit of this study, yet it is an area which needs to be explored and highlighted using interdisciplinary tools of analysis, not least because all of these ‘centres of torture’ happen to be Muslim.

What do all of these countries have in common and why do the Western governments choose to outsource torture to these countries in the first place? How is this to be viewed in the context of political maturity and commitment to democracy and human rights on the part of the leading Western nations? Though this book does not answer these questions, it has paved the way for someone else to take up this issue and explore it further.

Yet, from a global perspective, Richard Falk is right to say that, “The most profound challenge confronting humanity is to devise alternatives to war as the foundation of global and human security. As matters now stand, even political foes generally sensitive to the restraints of international law and morality are locked within the confines of war system when confronted by fundamental security threats of the severity of those associated with mega-terrorism. This decentralized system of states tends to absolutize the survival and wellbeing of the part, while giving only shallow attention to the interests, wellbeing, and sustainability of the whole. Such a self-help dynamic underpinned by violence and evolving technologies of destruction tends to empower the militarily powerful and rich, and to punish the weak and poor. It is a system driven by power and wealth, whether the focus is on empire-building with weapons or by the control of markets…Such a mentality makes killing and dying fully justified, even an occasion of glory. In the end only a rejection of all fundamentalisms will enable humanity to grope toward a safer, fairer, and more sustainable and hopeful future than now seems in the offing.” (pp188, 190)

The author of this book deserves credit for focusing on the subject of global warfare and torture in such an integrated and systematic way. Her profound respect and regard for human life and dignity is both humbling and inspiring. Recommended reading especially for politicians, human rights lawyers, military figures, political activists and students of international law.

Muhammad Khan
M Khan is author of The Muslim 100
(Leicester: Kube Publishing, 2008)

Tuesday, February 19, 2013

"What's My Name?"



Muhammad Ali Tribute

Thursday, January 20, 2011

Muslims In China Keep Their Faith

Last year, about 13,100 pilgrims from China visited Mecca. They chartered flights that departed from cities like Beijing, Urumqi, Lanzhou, Yinchuan and Kunming, since October. Historically, Chinese Muslims had been banned from performing the hajj during the Qing Dynasty.


Story and photos by CHOW HOW BAN
hbchow@thestar.com.my

Thursday January 13, 2011


Courtesy Of "The Star Online"




The Muslim Community Is Thriving In China As The Younger Generation Carry On The Religion.
ISLAM has evolved into the second largest religion in China. Its rich heritage can be traced back to Muslim diplomats and merchants from Persia who spread the religion to the territories between 630AD and 751AD during the Tang Dynasty. In 651AD, Tang Emperor Li Shimin received an envoy sent by Caliph Uthman and this was followed by 16 more official visits by delegations from the Umayyad Caliphate in the next century.
Trading between Muslim and Chinese merchants became so regular that the Song Dynasty court appointed a Muslim as the director-general of shipping and invited 5,300 men from Uzbekistan’s Bukhara province to settle in China.
Rich legacy: The history of the Nanguan Mosque in downtown Yinchuan dates as far back as 400 years ago.
The religion continued to flourish during the Yuan and Ming dynasties with Muslim immigrants given key positions in the administration, until the Manchu-led Qing Dynasty suppressed Islam. Throughout the last 1,400 years, Chinese Muslims predominantly from 10 ethnic minority groups such as Hui, Uyghur, Kazakh, Dongxiang, Kyrgyz, Salar, Tajik, Uzbek, Bonan and Tatar retained their faith and belief as well as culture, forming one of Asia’s largest Muslim populations. Among the estimated 21 million Muslims in China, many live in the north-west provinces of Xinjiang, Gansu and Ningxia, but some have spread out to other parts of China including Yunnan, Henan, Beijing, Guangdong and Shanghai.
“Both my wife and I are Hui Chinese, and we have been Muslims like our ancestors,” said Beijing resident Shan Chongshan.
“We make sure our children practise this religion and helped them raise our two granddaughters the Muslim way. That’s very important in our family.”
Shan and his wife live in a Muslim settlement in the historical Niujie (Oxen Street) in the Chinese capital. When he was working as a locomotive operator in his youth, he missed a lot of visits to the mosque.
Muslims performing prayers before breaking fast at the Niujie Mosque in Beijing.
Now, the retiree has found peace and is free to perform his prayers five times a day at the Niujie Mosque, which is about five minutes’ walk from his apartment. He joins his friends every Eidul-Fitri (Hari Raya Puasa) and Eidul-Adha (Hari Raya Haji) at the mosque.
Han Yaohua, who is a bachelor, goes to the mosque every day without fail to pass his time. He would bring his home-cooked food there to break fast with other Muslims during Ramadan.
“I prepare my sahur meals the night before. I just cook some vegetable dishes that go with buns and dumplings, and heat them up at 3am forsahur before fasting for the day,” he said.
“During Chinese New Year, there are many temple fairs in China that visitors can look forward to but they are more of a cultural event. To me, Eidul-Fitri is more significant as it is my ethnic festival.”
Shan said that Eidul-Adha, better known as the festival of sacrifice, is a very important occasion in the Chinese Muslim calendar.
“As much as I would love to perform the haj in Mecca with my wife, the expenses are too high. But, I really hope that I can carry out the pilgrimage at least once in my lifetime,” he said.
The Hui Chinese are mostly direct descendants of Silk Road travellers, and their ancestors are the product of intermarriage between Central Asians, Arabs, Persians, Han Chinese (the dominant race in China) and Mongols.
Many of the Han Chinese who converted to Islam are also considered Hui people. The Hui speak fluent Chinese as their mother tongue, unlike Muslims from the other nine ethnic groups who are associated with their own non-Chinese languages.
China Islamic Association vice-president Ma Zhongjie said that despite their different ancestral and cultural backgrounds, Muslims from all the 10 ethnic groups observed similar Islamic dietary laws, teachings and dress codes such as white caps for men and head scarves for women.
There are more than nine million Muslims of Hui origin spread over China. Xinjiang is unique and steeped in the religion with about 8.4 million Muslims from the Uyghur, Kazakh and Kyrgyzminority groups.
Though the Muslim population only accounts for less than 2% of China’s total population, it continues to grow, and more Muslims from the north-west have moved to the south and east, and built mosques there. During the three most important Islamic festivals – Eidul-Fitri, Eidul-Adha and Mawlid (Prophet Muhammad’s birthday) – all Chinese Muslims will be given public holidays, Ma said.
He added that the number of Chinese Muslims going for the yearly pilgrimage in Mecca has been increasing over the past decade.
Last year, about 13,100 pilgrims from China visited Mecca. They chartered flights that departed from cities like Beijing, Urumqi, Lanzhou, Yinchuan and Kunming, since October. Historically, Chinese Muslims had been banned from performing the haj during the Qing Dynasty. Their religious status was restored after the fall of China’s last imperial dynasty.
During the turbulent times in China, very few pilgrims were allowed to travel but the government began to relax its policies towards Muslims in 1978.
Since organised pilgrimage was renewed in 1985, the number of pilgrims have grown to thousands in the last 20 years.
In 2007, the number exceeded 10,000 for the first time and reached 12,700 last year.
Ma said the year-on-year increase showed that not only Chinese Muslims had kept their religion steadfastly under the guidance of the association but they had also gained wealth to pay for the haj trip.
“There are more than 40,000 certified imams (religious teachers) who carry out their duties at more than 30,000 mosques in China. Most of them received Islamic education from the China Islamic Institute run by the association, and nine other colleges in Xinjiang, Lanzhou, Yinchuan, Kunming and Hebei,” he said.
The number of imams increase every year and they also conduct lessons at the mosques. After they have completed their lessons in a few years, the students will become imams at other mosques.
However, Ma said they faced major challenges in encouraging the younger generation to embrace the religion.
The fact that many Muslim parents did not receive proper Islamic education or visit the mosque regularly made it even more difficult for their children to do so.
There is no religious class in school because in China the education system is separated from religious teaching.
Furthermore, family education often is not kept up, so children gradually lose touch with their religion and many end up not fasting and performing prayers, he added.
Undergraduate Muhammad Hasan said he had no choice but to give fasting a miss during Ramadan as the atmosphere at his university was not conducive for Muslims to do so.
“Basically, about 40% to 50% of the Muslim students would not fast. But at home, I would certainly not miss the fasting month and would fast together with my parents, grandparents and everyone in my family,” said the 24-year-old Hui Chinese from Ningxia.
He said the strong conviction in the faith “still flows in his blood and that of the entire community in his hometown”, which is densely populated by Muslims.
“What we can do away from home is to reinforce our faith by deepening our religious knowledge, studying the Quran and taking up religious lessons at the mosque,” he said.
Ma said that not only do religious leaders have to provide Muslims the right guidance but they should also promote ethnic integration between Muslims and non-Muslims in the country.
The China Islamic Association, and other provincial and local Islamic associations, have the duty to nurture imams who will spread the knowledge and promote Islamic education at mosques.
“By doing so, the younger generation will become good people who can contribute to the development of the country,” he concluded.