A couple of weeks ago several news stories appeared about a new initiative called “The Muslims of Europe Charter”. According to the EU Observer, about 400 European Muslim organizations were represented by the charter:
“The charter is a message to government and the rest of society, but also directed at Muslims within Europe,” said Ibrahim Elzayat, a spokesperson for the Federation of Islamic Organisations in Europe (FIOE), the co-ordinator of the process that resulted in the historic document.
At about the same time, knowing nothing about any charter, I reported on FIOE and its website. The organization seemed to have appeared out of nowhere in order to present some of the smooth well-funded Islamic propaganda that we’ve all become familiar with in recent years. I’m not including a link to the FIOE site, because since then it has either been taken down, or has been hacked (the placeholder page for the URL now offers “Jewish porn”, among other choices).
None of the news stories about the charter gave any details about it; they just talked about how wonderful it was going to be for everyone to come together and create a world based on peace, justice, cooperation, etc blah yak.
So what’s actually in the charter itself?
Last week I was fortunate enough to obtain a pdf copy of the whole document. I have converted the entire thing into a plain HTML page here, which can now be used as a handy reference.
In the copy below I have highlighted certain portions and commented on them. For easier reading, the text of the charter is shown in deep blue with the highlighted text in red, and my comments are interspersed in our normal (i.e. near-black) font color.
This is Multicultural feel-good gobbledygook of the highest order, guaranteed to warm the hearts of liberals, Socialists, Greens, the Anglican Church, etc.
But watch out for the coded taqiyya and the weasel-words embedded in virtually every sentence. I’ve concentrated on just a few of the goodies in the text; there are plenty more to be found.
Muslims of Europe Charter
Since early 2000, the Federation of Islamic Organisations in Europe (FIOE) debated the establishment of a charter for the Muslims of Europe, setting out the general principles for better understanding of Islam, and the bases for the integration of Muslims in society, in the context of citizenship.
Look for details further down in this document to se what the FIOE means by “integration” and “citizenship”. Hint: it doesn’t mean becoming like native Europeans and respecting their culture and traditions.
The FIOE formed a committee to prepare the charter, which was discussed at the organisations leadership level. The charter was then presented to many European Islamic bodies at a seminar attended by their representatives and held in Brussels in January 2002. The project was then disseminated widely, to include the greatest possible number of Muslim organisations in order to add their comments and suggestions.
The representatives gathered in Brussels, which is the seat of the EU (and Eurabia). A coincidence?
What Muslim organizations were included? Did the Muslim Brotherhood and Hizb ut-Tahrir have a say in anything?
After amendments were approved, and duly incorporated, the final version of the charter was ready. It was signed by Muslim organisations from 28 European states; these are listed in the accompanying document.
I don’t have a copy of the “accompanying document” yet.
Thereafter, signature of the charter will remain open to all organisations that decide to adopt it.
Introduction to the Charter:
Despite their diversity, Muslims of Europe share common values and principles. In order to portray this to European society they need to clearly express their religious convictions and the nature of their presence in Europe.
Some of us think that Muslims have already expressed their religious convictions and the nature of their presence in Europe; it’s just not the same expression that this charter purports to codify. Mohammed Bouyeri’s expression on the street in Amsterdam comes closer to the true nature of the Islamic presence in Europe.
This charter aims to define a number of principles in accordance with the common understanding of Islam within the European context and to set thenceforth the foundations of greater positive interaction with society.
What is “Islam within the European context”? Does it differ from Islam anywhere else?
Muammar Qaddafi doesn’t think so.
The rationale for such a charter includes:
– – – – – – – – –
- The contribution of Islam to modern Europe as well as the
rooted Islamic presence as represented by Muslims in many of the Eastern European states. Likewise, the establishment of Muslim communities in several Western European countries has witnessed a shift from a transitory presence of foreign migrants to a more permanent presence.
The “rooted Islamic presence” in Europe is obviously something we’re supposed to accept as an established and non-negotiable precondition. The fact that no European nation ever made a democratic decision to establish within its borders a “permanent presence” of Muslims is of no consequence.
They’re here, we’re kafir, get used to it!
respect for difference, and the recognition of Muslims as a European religious community.
“Respect for difference” is code for “acceptance of shariah, the subordination of women, and state recognition of polygamy”.
“Recognition of Muslims as a European religious community” means that the state must fund the construction of mosques and religious schools.
need for greater co-operation among Muslims of Europe.
“Greater co-operation” means presenting a united front against the kuffar.
removed from all inclinations of extremism and exclusion.
This is a masterpiece that combines boilerplate kumbaya-speak with taqiyya.
I’ll bet that removing the “inclination to extremism” depends on the prior removal of “exclusion”. That is, first the natives of Europe must accede to the demands of Muslims. Then, and only then, will the extremists be reined in.
Submission first. Harmony later.
rapprochement with the West, and Europe in particular, in order to ensure justice and peace in the world.
Translation: we need to maintain the current hudna until the demographic changes give us the strategic advantage.
These considerations have led European Muslim organisations to formulate this charter in the hope of enhancing the role of Muslims in benefiting European society and to help it build bridges with the rest of the Muslim world.
Articles of the Charter
Section one: on the understanding of Islam:
|1.||Our understanding of Islam is based on immutable, basic principles that are derived from the authentic sources of Islam: the Qur’an and the Prophetic traditions (Sunnah), within the framework of Muslim scholarly consensus and with consideration for the time factor as well as the specifics of the European reality.
What is the “consideration of the time factor”? The fact that Muslims will have to wait a couple more decades before their numbers in Europe guarantee their ascendancy? Or is it something else?
And “the specifics of the European reality” is that the kuffar are still nominally in charge of the continent.
|2.||The true spirit of Islam is based on moderation as extended from the Universal Objectives (Maqasid) of this religion. This moderation avoids both laxity and excessiveness and reconciles reason and divine guidance, taking into consideration the material and spiritual needs of man, with a balanced outlook on life which brings together the reality of the next life with constructive work in this world.
This entire paragraph is arrant nonsense, contradicted daily by the facts on the ground wherever Muslims gather in sufficient numbers.
Moderation, reason, and a balanced outlook have nothing to do with the equation, and constructive work is notably lacking in all Islamic societies.
Reason has no place when the divine will of Allah is the only motivating force in observed events. Since the caprice of Allah can intervene between any cause and its effect, reason is without utility in Islamic thinking.
|3.||In its principles, rulings and values, Islam can be structured around the following three areas: the creed as expressed in the six pillars of faith — Belief in God, the Angels, the revealed books, the messengers, the Hereafter and Divine Decree; the Shari’ah as expressed in acts of Worship and human interaction; and the Ethical code which lays down the foundations for living a good life. These three interconnected areas are complementary and aim to fulfil the Interests (Maslaha) of humanity and avert harm from it.
I’d be interested to find out the details of the ethical code, drawn as they are from the Koran and the Hadith. Which specific suras are involved?
|4.||The emphasis on the human dimension, legislative flexibility and respect for diversity and natural differences among human beings are general characteristics of Islam.
Throwing in the beloved word “diversity” is guaranteed to get the liberal knees a-jerking. Presumably “natural differences” include the requirement for Muslims to live under sharia.
|5.||Islam honours human beings. This honour embraces all the children of Adam, both male and female, without discrimination. By virtue of this honour, human beings are to be protected from anything that is an affront to their dignity, is harmful to their mental faculties, is damaging to their health or which abuses their rights by exploiting their vulnerabilities.
Once again, this is arrant nonsense, since the Koran specifically mandates discriminatory treatment against women and infidels.
|6.||Islam gives particular emphasis to the social dimension and calls for compassion, mutual support, co-operation and brotherhood. These values apply particularly to the rights of parents, relatives and neighbours but also to the poor, the needy, the sick, the elderly and others, regardless of their race or creed.
“The rights of parents, relatives and neighbours” presumably include the right to keep daughters or sisters from choosing their own relationships.
|7.||Islam calls for equality between man and woman within the framework of human dignity and mutual respect and views that a balanced life is one in which the relationship between man and woman is harmonious and complementary. It unequivocally rejects all notions or actions that undermine women or deprive them of their legitimate rights, regardless of certain customs and habits of some Muslims. Islam rather confirms women’s indispensable role in society and strongly opposes the exploitation of women and their treatment as mere objects of desire.
Complements are by definition not equal. A woman whose role is complementary to that of a man is not equal; the sentence thus contains a contradiction.
Notice that women are granted “legitimate” rights. This implies that some rights would be illegitimate for a woman, and therefore they should not be accorded to her.
Another implication: if women are not to be treated as “mere objects of desire”, then they must be suitably covered.
|8.||Islam considers that a family based on the bonds of marriage between a man and a woman is the natural and necessary environment for the raising of future generations. The family is an indispensable condition for the happiness of the individual and stability of society. Thus, Islam emphasises the significance of taking all measures in order to reinforce the family and protect it from all things that will weaken or marginalise its role.
Once again, this means that fathers and brothers retain the absolute right to control daughters and sisters.
|9.||Islam respects human rights and calls for equality among all human beings; it rejects all forms of racial discrimination and calls for liberty. It condemns compulsion in religion and allows the individual freedom of conscience. However, Islam encourages that freedom should be exercised in accordance with moral values, such that it does not infringe upon the rights of others.
“However”. There can’t be any human rights or liberty without a “however”, can there?
We know from the Danish Motoon crisis that ridiculing Islam or Mohammed is an example of “infringing on the rights of others”.
|10.||Islam calls for mutual acquaintance, dialogue and co-operation among people and nations so as to enhance stability and guarantee peace in the world. The term Jihad that occurs in Islamic texts means to exert all efforts towards good, starting from reforming oneself to spreading truth and justice between people. Jihad in its understanding as warfare is regarded as one of the means available to any sovereign state when it needs to defend itself against aggression. The teachings of Islam, in this respect, are in line with international law. Based on such an understanding of Jihad, Islam rejects violence and terrorism, supports just causes and affirms the right of all people to defend themselves by legitimate means.
Dialogue and stability: James Baker would approve.
As for the definition of jihad: I invite readers to cite the relevant suras demonstrating what the Koran thinks “jihad” actually means.
The weasel-words in this case are “to defend itself against aggression”. Remember: Muslims experienced the Danish cartoons as aggression against Islam, which justified violent jihad as a response.
|11.||Islam enjoins Muslims to be honest and to respect their pledges; forbidding treason and treachery. It also commands them to pursue excellence in dealings with other people, as well as with the rest of creation.
This, in effect, is a flip-side version of Epimenides’ Paradox.
The Koran explicitly sanctions lying and dissembling if it serves Allah. Islamic scripture tells Muslims that they are not bound to tell the truth to non-Muslims if telling the truth would threaten the interests of Islam.
Treason and treachery are forbidden only among the community of believers. All is fair in Dar al-Harb.
|12.||Given the virtues of consultation (Shura) and with consideration to human experience in the political, legislative and constitutional realms, Islam affirms the principles of democracy based on pluralism, freedom to choose one’s political institutions and peaceful alternation of power.
In this context “pluralism” includes the right to establish and maintain separate specifically Islamic institutions. That’s what democracy means to a Muslim in Europe.
|13.||Islam urges human beings to use nature in a responsible manner. This requires the preservation of the environment and its protection from all causes of pollution and harm as well as from anything that may destroy the delicate balance of nature. Likewise, it requires the protection of natural resources and forbids cruelty to animals, over consumption and wastage of wealth.|
Section two: the Muslim Presence in Society:
The principles of interaction among Muslims:
|14.||Despite their ethnic and cultural diversity and their affiliations to various schools of Islamic law and thought, Muslims of Europe constitute one religious entity within the framework of Islamic principles, united by fraternity. They are also tied with each other, in each European country, by their belonging to the same national entity. Any discrimination arising between them based on ethnic origin is against the value of Islam which emphasises unity.
This one is rather ominous. It says, “You may not deal with any group of Muslims separately. There is only one Islam and one Ummah.”
In other words, there’s no use trying to play the Sunnis against the Shiites or the Turks against the Pakistanis. They are officially all part of the same entity.
|15.||Considering the basic principles of their religion and their common interests, Muslims of Europe are urged to come together, co-operate and co-ordinate the efforts of their different institutions and organisations. This should not fail to recognise the natural diversity that exists among them, within the framework of Islam as generally agreed by scholarly consensus.
“We must act as one against the infidel.”
|16.||In addition to their belonging to the country in which they reside and their commitment to the demands of citizenship, Muslims of Europe retain their links with fellow Muslims by virtue of the normal relationship which exists between members of the same community.
The Muslims of Europe are, in effect, renouncing any possible loyalty to the countries in which they find themselves, even if they are citizens. Their true loyalty is to the Ummah.
|17.||Muslims of Europe respect the laws of the land and the authorities that uphold them. This should not prevent them from individually or collectively defending their rights and expressing their opinions based on their specific concerns as a religious community or on any general matter that concerns them as citizens. Whenever there is a conflict with regard to certain laws and matters that are specific to religion, the relevant authorities should be approached in order to arrive at suitable and viable solutions.
This is the most important point of all.
If Muslims were sincerely attempting to assimilate to the societies in which they reside, the highlighted text would read:
Whenever there is a conflict with regard to certain laws and matters that are specific to religion, Muslims are enjoined to obey the law of the land like any other citizens.
But Muslims aren’t like any other citizens, and they get to negotiate with the authorities until a “suitable and viable solution” is reached — that is, the law of the land is changed to accord with Islamic law.
|18.||Muslims of Europe adhere to the principle of neutrality of the state regarding religious affairs. This means dealing fairly with all religions and allows those who hold religious values to express their beliefs and practise the rites of their religion either as individuals or groups, in conformity with European and international human rights charters and treaties. Muslims have, therefore, the right, as religious communities, to establish mosques, religious, educational and welfare institutions, to practise their religion in day-to-day affairs such as diet, clothing and other needs.
In other words: our women must wear the veil, and school dining halls must serve no pork, because these are our religious rights.
|19.||As European citizens, Muslims of Europe consider it their duty to work for the common good of society. Their endeavour for the common good is as important as defending their rights. Finally, an authentic understanding of Islam requires of Muslims to be active and productive citizens who are useful to society.|
|20.||Muslims of Europe are urged to integrate positively in their respective societies, on the basis of a harmonious balance between preservation of Muslim identity and the duties of citizenship. Any form of integration that fails to recognise the right of Muslims to preserve their Islamic personality and the right to perform their religious obligations does not serve the interests of Muslims nor the European societies to which they belong.
Remember, they are urged to “integrate”, not “assimilate”. “Integration” means the establishment of separate Islamic communities officially recognized by the relevant governmental authorities.
|21.||Muslims of Europe are encouraged to participate in the political process as active citizens. Real citizenship includes political engagement, from casting one’s vote to taking part in political institutions. This will be facilitated if these institutions open up to all members and sections of society, an opening up which takes into account competence and ideas.
Translation: “Make sure you vote for the Socialists.”
|22.||Muslims of Europe emphasise their respect for pluralism and the religious and philosophical diversity of the multicultural societies they live in. They believe that Islam affirms the diversity and differences that exists between people and is not discomforted by this multicultural reality. Rather, Islam calls for members of society to appreciate and enrich one another through their differences.
History shows that Muslims “respect” pluralism until they comprise between 15% and 25% of the population. When they become a majority, pluralism inexorably declines, and eventually disappears.
Islam’s Contribution to Europe:
|23.||Through its universal and humane principles, Islam adheres to the rapprochement of all people who respect the rights of others and their particularities, who abide by the rules of fairness among people in matters of dealings and co-operation. Starting from these principles, Muslims of Europe consider it their duty to participate in strengthening relations between Europe and the Muslim World. This requires the removal of all the prejudices and negative images which stand between Islam and the West in order to build bonds of rapprochement between people and to establish bridges of fruitful exchanges among different civilizations.
“The removal of all the prejudices and negative images” is one-way street. Europeans are obliged to give up their negative images of Muslims, but the obligation is not reciprocal. Dirty kuffar we are, and dirty kuffar we shall remain.
The politically correct Multicultural regime assures Muslims that this one-way tolerance will be maintained until they have attained their goals. A negative view of Muslims constitutes “racism”, but hating the filthy infidel does not.
|24.||Given its culturally rich heritage and emphasis on humanity, Islam, through its presence in Europe, can participate in enhancing important values in contemporary society such as justice, freedom, fraternity, equality and solidarity. Islam gives primacy to moral considerations as well as to scientific, technical and economic progress. This participation can be beneficial and enriching for the whole of society.|
|25.||The Muslim presence in Europe represents a key element in establishing better communication and co-existence between the different religions and beliefs by encouraging discussion between different faiths and ideologies. This will no doubt bolster the path towards global peace.
Global peace will follow close upon the heels of global submission to Allah. There will be no peace before then, only hudna.
|26.||Through their religious and cultural legacy as well as their presence in many European states, Muslims of Europe represent an enhancing element to the efforts of strengthening the European Union. With its diverse religious and cultural make up, Europe can act as an important civilisational signpost with a key role in maintaining international stability between influential world powers.
Translation: The Islamization of Europe will give Muslims a controlling share of the world’s power structure.
Today, Europe. Tomorrow, the world.
“O Mankind, indeed we created you from a male and female and have made you different nations and tribes so that you may get to know one another.” [Qur’an; Chapter 49: Verse 13]
There are many more nuggets of taqiyya to be mined out of this document. Feel free to borrow the plain HTML version and do your own fisking.