Faithfulness and True Allegiance
In non-Muslim countries where Muslims are in the minority, like the
Moros in the Philippines, the Turkish Cypriots in Cyprus, the Pakistanis
and Indians in England and the Black Separatists in the United States of
America, Muslims live with certain resentment. They regard themselves as
living under occupation. Their faith dictates to them, through their
religious leader, (Imam), not to mix, convinced that:
“Faithfulness should not be for a land or a government which is
not Islamic.” (As quoted by the Imam Tajul-Deen Al-Hilali in the
Australian Newspaper, 1982)
People of other religions should not influence them. For this, they keep
to themselves and seldom, if ever, associate with other than their own
kind (Hiro, 1989: p131). Muslims come to the West, from developing
countries, with myths, old-fashioned ideas, and fanatical practices,
some of which conflict with modern realities.
Instead of adapting to the way of life of the host country, Muslims
insist on living in their own world. They have often objected to certain
codes of the secular laws, in view of extending their practice beyond
their community. They pretend not to understand the meaning of civil
liberty and personal choice, shielding themselves behind their religion.
Since they do not have the freedom to opt out of their world, they
continue to practise it in the West, with the excuse that it is part of
their religious custom and should culturally be acceptable. They reject
secularisation. They refuse to accept that the civil law applies to all
the citizens, regardless of the ideological persuasion and country of
origin.
Individually, a Muslim is reluctant to come to the fore and to stand up
and fight for his personal right. Collectively, they become afraid and
hesitant to express themselves freely, publicly. They follow
pronouncements of their Clerics, using them as slogans and catchcries,
Like “Allahu Akbar”, and “Al-Shari’ah is our Law”. Their demand for
change becomes confusing and ambiguous. To them, freedom of choice, is a
daydream and unattainable. They are afraid to come forward and be
counted. They are fettered to their religion. They dare not be honest
and break away for fear of being accused of apostasy and harmed through
their religious leaders by announcing a fatwa against them. That would
affect their social status in their Muslim community; lose their family,
their business and place their life in jeopardy.
In some cases the religious leaders, through Islamic courts, in their
communities abroad, cut off liberal members from their society
completely. They put them in isolation to expiate their sins and
rehabilitate them. They warn them of being eliminated if they did not
repent and return to the fold. A fatwa, religious edict issued by the
Imam, religious leader, overrules all other civil court edicts of the
host country. Freedom of choice is the number one enemy of Islam.
Individually, they are withdrawn and are timid. Collectively, they act
boldly and in most cases harm or kill their encounter. Their men take
advantage of other secular societies abroad. On occasions, they act as
macho to gain the respect and trust of their surrounding and to instil
fear in others around them.
By tradition, Muslim teenagers are allowed to go out of their community
on their own, outside their immediate environment, to experiment and
experience life. They put to the test their high quality of Islamic
morality and their superiority on members of non-Muslim communities, in
whatever field they fancy. It is the process of growing up. Their
parents and elders knowingly monitor their change of behaviour; yet
feign ignorant of their children’s daily activities.
In the field of entertainment, social and sexual relationships,
teenagers target mainly non-Muslims. Muslims consider the non-Muslims as
easy targets, loose, promiscuous and readily available. Muslim teenager
males mix with them with covetous intent. By acting so, they gain their
confidence and become sort of friends with a hidden motive to achieve
their desired wish.
More often, their wish is selfish and injurious to its victim. To the
Muslim teenager, it is the process of maturing to young adulthood, at
the expense of the non-Muslim, emulating his Muslim predecessor. Such
occurrences are commonplace and well known to the elders of the Islamic
community, locally and abroad. They have been practicing it in the
Islamic States of the Abode of Peace, on non-Muslims, for centuries. The
Muslim individual is encouraged to indulge in worldly pleasures and
material gain so long as such engagements take place with non-Muslim.
In Egypt alone, several hundred girls since mid-1998 have disappeared
from the city streets of Cairo, Alexandria and Asyût, never to be seen
again, believed to be kidnapped by Muslims. All of the kidnapped girls
are Coptic Christians. Complaints and reports to the police are not
acted upon seriously. Government authorities add their names to the list
of ‘missing persons’ and stop at that, without pursuing the matter any
further.
In the case of their own Muslim females, they are watched and protected
to the point that they are not allowed to participate publicly in sports
or other social activities except where it benefits their cause, and on
very strict conditions. The Islamic shari’ah law does not allow Muslim
males to socialise with Muslim females. Individual Muslim females, who
participate in sports independently, or choose sports as a career, are
alienated by their society. Islam describes their behaviour as
un-Islamic. Female athletes receive death threats and are forced to
withdraw from sports completely. They do not consider such sports
activities as part of their culture, and, therefore, pressure the Muslim
female to reject such public sports activity or face retribution.
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