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Beyond the Façade
by Hwaa Irfan
02/07/2001
"The vast majority of Muslims are decent, poor people; downtrodden by oppressive regimes and elites; often supported by the West; degraded by awful poverty and ignorance. They know that Islam is the only thing that gives purpose and meaning to their lives, and they will mobilize and fight for their creed if they feel it is being threatened. It is therefore, imperative that more Western opinion-makers begin to recognize the harm that is being done by these free-for-all against Muslims and Islam, and rally the forces calling for tolerance, diversity and respect or other cultures" (al- Khoei, p.6).
These were the words of Yousif al-Khoei in 1994, though they seem to be more relevant today as Macedonian police terrorize fleeing Albanians; Russia continues to ethnically cleanse Chechnya; and the British far right provoke violence in Britain. These oppressors take their lead from Israel, which perpetrates a far greater crime than the one that was perpetrated against the Jews in the 1940's. Islam calls for us to fight in defense, but not to instigate attack. However, the longer we submerge ourselves in the ways of the West, the greater the risk to our principles. The ways in which we handle the Palestinian-Israeli conflict will continue to greatly effect us. Young Arab Muslims tell me of their fear, shame and confusion as to whom they are and how to proceed with their lives. Escapism through the windows of globalization is evident, and determines how Arab Muslims interact with themselves and with others. Lifestyles changes accordingly offer relief from feeling failure in what Allah (swt) has given to us.
The lifestyles of Arab Muslims in the West add flavor and texture to their societies through music, fashion and foods. "Mosques are multiplying and Islamic schools follow in their wake, Muslim butcher shops and bakeries can be found in many major European cities" (Dickey, p.14).
Beyond the façade, there is another story in the West. Banned in 1928 as a state religion, the Turkish government has labeled some Muslims as extremists without basis. There are limits on participation in politics, as evident in the suppression of the Welfare Party (Refah) in '98, and practicing Muslims have been frequently dismissed by some employers and demoted or expelled from the army (Italian Office, p.2).
In '90 the Lyon suburb of Vaulx-en-Velin in France saw days of burning and looting in an unorganized protest by Arab immigrants known, as
beurs, against marginalization (Caldwell p.3). With 4 to 5 million Muslims living in France, Islam is Frances' second largest religion. Worship took place in prayer halls and converted warehouses in downtown areas. Only 4% of the country's' 500 imams are French citizens, and there are no Muslim chaplains in French schools and hospitals. "Until very recently, French public opinion refused to accept a visible Islam because of the country's' colonial past in Algeria," says Bruno Etienne - director of the Religious Research Center in Aix (Quesne, p.1).
The West, renowned for its short memory historically, always somehow forgets that much of its wealth and some of its culture owe much to its colonial past. After Sadiq Hanafis' flight from death in Afghanistan, he arrived exhilarated in London with hope in his heart. Whilst shopping at a supermarket he waited in a queue, only to hear a voice from behind say, "Look at you, eating our taxes." Although he had been attacked by wolves in the mountains of Iran and made peace with Allah (swt) on a sinking ship in the Adriatic Sea, it was in a supermarket that he came close to tears (O'Kane, p.24).
To face the consequences of what they have done must surely act as a humanizing experience for the West, who throughout history has stripped others of their rights. Yet, when the ignored and the colonized reach their shores, the sense of humanity becomes a befitting point for some and one of departure for others.
For some Europeans, Christianity has been a waning source of meaning and spiritual solace (Dickey, p.16), as increasing numbers turn to Islam. Between '92 and '98, 685 conversions were registered at the Great Mosque is Paris, 629 of which were French nationals from medium-ranging professions. Of these, 488 were women (Tincq, p.2). When Didier Bourg became a Muslim in '88, he added 'Ali to his Christian name. When people wanted him to do them a favor they called him 'Brother 'Ali," but barked "Didier" when they wanted him to feel like a second-class citizen (Tinq, p.1).
Existing between two worlds is even more frustrating for young Muslims born in a world different than that of their parents. In 1996, I taught at an Islamic summer school in Northern London. The class consisted of fifteen 10-13 year old boys. With the behavioral patterns of boys hyped on the speed of T.V, videos, satellite T.V., they as born Muslims to Arab and Asian parents did not know any Arabic and could not pray. Only one boy (the son of an Imam) knew Islamic history, Qur'an and fiqh and wanted to know more. The lack of knowledge of Islam forges contentious relations with parents who are losing control over their children.
While debate over the future of Islam ensues, we must be open to the realities of Europe and its effects. Most converts prefer to keep a low profile. "They are more at home with Frances' cultural codes," says Didier Bourg of the National Federation of French Muslims (Tinc, p.3). While we stand to consciously, or subconsciously, choose between Islam in name only being Muslims in name only and actually practicing Islam, a number of aware Christians, like Belgian Cardinal Godfried Danneels, challenge Catholicism to support the positive elements of Islam. "We have much to learn," he says "such as the transcendence of God, prayer and fasting, and the impact of religion on social life" (Allen, p.2). So, before we cry out to the world for justice, let us first do justice to Islam in its true creative form and realize that it can play a major balancing role in the modern world.
Sources
al-Khoei,Yousif. "Islam and the West." Al-Noor. 3:39(1994) 6.
Allen. John, L. "Europe's' Muslims Worry
Bishops". National Catholic Reporter. 10/22/99. 1-6. Archives. NCR Online. 6/13/01.
Caldwell, Christopher. "The Crescent & the
Tricolor". The Atlantic Online. 6/20/01.
Dickey, Christopher. "Muslims Europe." Newsweek. 125:22(1995)12-19.
Italian Office. "Religious Freedom in the Majority Islamic Countries: 1998 Report" 1-4.
Aid to the Church in Need. 6/19/01.
O'Kane, Maggie. "Journey from Hell to Limbo." The Guardian Weekly. 164:24 (2001) 24.
Quesne, Nicholas. "Islam: Frances' Second Religion." Time Magazine. 1-3. 6/15/01.
Tincq, Henri. "Converts Try to Build Bridges Between Islam and France." Le
Monde. 6/26/01.
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