- Islam in the Western context is no longer the “popular or Sufi Islam and the various paths” that Muslims are accustomed to in their original countries. It is a model of globalised religiosity, crafted to perpetuate the ancient “raids” on the lands of the “infidels”, but instead of horses, swords, and spears, it has been armed for decades with massive financial networks fuelled by Arab oil revenues.
- The mosque in the West is not just a place of worship and spiritual ecstasy; it is also a refuge from identity loss and fragmentation, and a space for ideological framing against the host state.
- The “imam / the prayer leader of a mosque” within the mosque serves as a “saviour,” “leader,” and “political guide,” rather than merely leading prayers and overseeing religious rituals.
- The “community” in the Islamic religious sense presents itself as an alternative to the state and its choices, forming a “non-national” bond among Muslims and a real sanctuary for them on the sidelines of the state and its institutions. This makes them not obliged to adopt “legal values and principles” as long as they have their opposing values. When the state seeks to impose its laws on them like other citizens, they resist and consider it “racism” and “Islamophobia.”
- Thus, the Muslim community lives in a double exile: alienation from their homeland and original religious culture, and also, alienation from the host state and its society.
- The public space in Western cities represents daily violence against “Muslim identity”, with aspects of dress, material modernity, symbolism, the dense presence of women, spaces of music, dance, paintings, naked sculptures, cafes, bars, and nightclubs all considered provocations to their feelings. Muslims do not have talents of the same kind they wish to express, they do not have music to compete with others, nor sculptures, drawings, or sciences. They hate dogs and despise women; they consider religion their true and only identity. Hence, they respond to all this by praying in the streets, sometimes in the middle of traffic lanes, (as a counter-challenge and counter-attack on a society that “tempts” them daily with its creed..)
- However, Muslims’ insistence on their “Financial” acquisitions makes them need “infidels” but without acknowledging their merit or being a successful model. Thus, they have children in abundance so that they can receive benefits for them, allowing them to spend their time in mosques without any work or production.
- Muslims consider their non-Muslim fellow citizens as strangers to them, viewing them as if they were enemies. Hence, they ensure their children do not mix with non-Muslim children and refrain from frequenting their places, finding themselves within isolated Muslim neighbourhoods.
- Because education in Western schools poses a “threat” to the Muslim child’s identity, the Muslim community has considered taking their children to mosques where preachers from “political Islam” take care of them. They have also established associations for teaching the Quran and Arabic language to their children, who quickly find that they do not learn the difficult Arabic grammar, but easily absorb the principles of religious extremism.
- Muslims do not watch Western state media; instead, they remain connected throughout the day to Gulf oil tribal channels, which clearly and unreservedly express the pure Bedouin religious zeal, which is the complete opposite of modern states.
- “Integration” for Muslims in the Western context is seen as a danger that may lead to “identity loss,” so their identity is only realised by countering the state’s orientations and values. As a result, the productivity of members of the Muslim community remains very weak and low compared to other components of Western countries.
This description does not encompass all members of the Muslim community, but it expresses the vast majority of them. So, it accurately explains the meaning of phrases and terms used in the discourse of the French president in 2020, such as “Islamic isolationism” and “separatism.”
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