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Far more frequently you’re wearing perfume, With you say no special place to go, But when I ask will you be coming back soon, You don’t know, never know

Ahmed Al-Shuqayri – sidste skrig inden for moderate krammedyr

Gider jeg, eller gider jeg ikke? Så absolut det sidste, for debatten om multikultur er forlængst gået i selvsving, alt er sagt – mange gange – og alle apologeternes bidrag kan nemt kategoriseres efter velkendte skabeloner. Nedenstående jubelnaive citat falder således i denne kategori: ‘Jeg, Jakob Skovgaard-Petersen, har en særlig ekspertise der hæver mig over det uvaskede ros der naivt tiltror Koranen en særlig autoritet. Nu nævner jeg en positiv rollemodel som disse usofistikerede mennesker ikke har hørt om, og så har jeg ydet et konstruktivt bidrag til et nuanceret billede af islam’.

Bemærk suttebolscheordet “ung” der benyttes seks gange her. “Ung” som i “utilpassede unge”? “Unge” der kaster sten fra motorvejsbroer eller efter brandbiler? Selvfølgelig ikke, den uudtalte præmis her er at positive eksempler indgår i et plus-minus-regnskab med disse kedelige dagligdags kendsgerninger. Fedt skal det hjælpe.

Er Al-Shuqayri ubetinget demokrat? Forsager han shariaen og alt dens væsen? Støtter han Israels ret til at eksistere og muslimers ret til frafald? Vi ved det ikke, for hele omdrejningspunktet her er ordet “ung” og henvisninger til traditionel redelighed. Jeg har prøvet at google manden, incl. flere stavemåder, og har endnu intet fundet om hans teologi. Tankevækkende er dog denne video, hvor Al-Shuqayri taler foran noget der grangiveligt ligner et monument forestillende sværdet i det saudiske rigsvåben, prydet med den opgående sol. Man er velkommen til at korrigere og uddybe disse betragtninger, men først og fremmest er pointen at hverken Skovgaard-Petersen eller Dagbladet Information finder det nødvendigt at kaste lys over mandens demokratiske sindelag (LFPC).

[…] Hvis man virkelig er optaget af at vide noget om, hvordan muslimer lever og tænker i dag, skal man derfor ifølge Jakob Skovgaard-Petersen lægge Koranen til side og i stedet rette blikket mod modernitetens husalter, tv’et. Ikke mindst under ramadanen, hvor den muslimske verden samles foran fjernsynet, nøjagtig som vi danskere rykker sammen om tv’et i julen.

På den største og rigeste tv-station i den arabiske verden, det saudisk-ejede MBC med hovedsæde i Dubai, kan de hver ramadan se et dagligt program med det opbyggelige navn En ung mands strøtanker, på arabisk Khawater Shab. Værten i En ung mands strøtanker er den unge saudier Ahmed Al-Shuqayri, der ifølge Jakob Skovgaard-Petersen er en slags omvandrende kapitalismens ånd, som prædiker punktlighed og protestantisk etik.

»Al-Shuqayri er den protestantiske etik og den kapitalistiske ånd på to ben. Og på forunderlig vis bedriver han religions-og civilisationskritik på en måde, som unge muslimer kan forholde sig til. Derfor er det også en myte, når danske kommentatorer hævder, at der ikke skulle være kulturel selvkritik i den arabiske verden. Der er masser. Betydeligt mere end herhjemme,« påpeger Jakob Skovgaard-Petersen.

Derfor er det også vanskeligt at finde paralleller til Al-Shuqayri blandt vestlige tv-værter. Her er man for længst holdt op med at løfte pegefingeren af frygt for beskyldningerne om bedrevidende smagsdommeri.

Ifølge Jakob Skovgaard-Petersen minder Al-Shuqayri mest om en moderne Emma Gad, der med hverdagslige eksempler fortæller folk, at de skal behandle tjenestefolk med respekt, arbejde hårdt, ikke være nedladende og andre dydige sager.

Men vel at mærke ikke i nostalgisk længsel efter gamle dage. Den unge muslimske prædikant og folkeopdrager er en del af den moderne verden. Unge muslimer dyrker ham på Facebook og youtube, og fænomenet Al-Shuqayri rummer derfor også en anden central pointe. Nemlig at moderniteten og religionen sagtens kan gå håndihånd.[…] De danske islamdebattører læser Koranen som en slags grønspættebog, man kan slå op i, hvis man vil vide, hvordan muslimer tænker [Dagbladet Information 23.10.2010]

Schweiz stemmer om “udvisningsinitiativet” d. 28 november

Initiativteksten lyder:Forbundsrepublikkens forfatning 18 April 1999 ændres således:

Artikel 121, stk 3-6
3: De (udenlandske statsborgere) mister uanset deres indvandrerstatus og opholdsret såvel som alle juridiske rettigheder til at bo i Schweiz, hvis de dømmes for:
a. mord, overlagt drab, voldtægt, alvorlig legemsbeskadigelse, kvalificeret røveri, gidseltagning, kvalificeret menneskehandel, en alvorlig overtrædelse af lov om bekæmpelsesmidler, eller af anden grund dømmes til en fængselsstraf på et år eller derover.
b. svindel eller anden kriminalitet indenfor området for social bistand, socialforsikring eller økonomisk kriminalitet, og får en frihedsstraf på over 18 måneder, eller
c. dømmes for en anden lovovertrædelse der giver fængsel på mindst to år eller flere domme eller en bøder, der sammenlagt giver ikke mindre end 720 dages fængsel.
5 De udenlandske statsborgere, der forbryder sig mod punkt 3 og 4, og mister deres ret til ophold og alle juridiske rettigheder i Schweiz, skal af den kompetente myndighed pålægges udvisning fra Schweiz og forbud mod indrejse i fra 5 – 15 år. I af gentagelsestilfælde skal ind rejseforbuddet sættes til 20 år.
6 Enhver der ikke respekterer forbuddet mod indrejse, eller på anden måde rejser ulovligt ind i Schweiz forfølges strafferetligt. Lovgiverne vedtager de nødvendige sanktioner

Baggrund:

I 2009 var 70.2 af alle indsatte i schweiziske fængsler udlændinge. Deres andel af forbrydelserne var:
Menneskehandel 91 %, voldtægt 62 %, drab 59 %, indbrudtyveri 57 %, frihedsberøvelse, bortførelse 56 %, grov legemsbeskadigelse 54 %. (Snaphanens oversættelse)

Det moralske kratluskeri

Skal jeg forsøge mig med et lægmandsbud på en overordnet forklaring på det suicidale vanvid vi dagligt konfronteres med i medierne, og som bl. a. denne blog prøver at belyse, må der være tale om to mulige tilgange: Enten at der er tale om en egentlig forsætlighed der udgør et styrende princip, og som i de mest radikale tolkninger kammer over i konspirationsteori: Et grundlæggende had til det samfund der har muliggjort at nogle mennesker er blevet udstyret med en magt der sætter dem i stand til at undergrave samme samfund – en saven-grenen-over-model. De mindst gakkede modeller her kunne f. eks. tage udgangspunkt i marxismen eller mere konkret i Frankfurterskolen.

Problemet med forsætlighed og konspirationer er selvfølgelig at skulle forklare hvordan denne selv-undergravende indflydelse formidles nedad i samfundet, så diverse embedsmænd og andre aktører ender med at handle imod selvopholdelsesdriften. Det er jo netop denne uforklarlige selvdestruktivitet og selvpåførte blindhed der udgør den røde tråd i de historier vi fokuserer på. Skulle jeg derfor foreslå en anden tilgang, ville denne derfor supplere forsætlighed (‘tranzi’er’, kulturmarxister, venstreradikale, EU-imperiebyggere, menneskerettighedsindustrien, m. fl.) med en umiddelbar klangbund længere ned gennem fødekæden. Nemlig de i sig selv gode idealer der gør vores samfund til det det er – idealer der ikke har nogle indbyggede grænser, jfr. Den Gyldne Regel.

Frygten for uanstændighed bliver en abe man for enhver pris ikke vil have hængende på sig, og godheden får derfor en selvforstærkende, i sidste ende selvdestruktiv, dynamik. Derfor oplever vi helt aktuelt sagen om WikiLeaks der i gode idealers – åbenhed, transparens – navn forhindrer vore lande i at udkæmpe krige. Vi oplever også et Storbritannien der i en historisk stor sparerunde øger ulandshjælpen. Og så oplever vi også dette groteske eksempel på manglende frihed til fornuftig prioritering – kostbare politiressourcer der skal afsættes til at beskytte folk der dyrker sex i naturen imod hate crimes. I kid you not (LFPC).

Scots police officers have been ordered to protect exhibitionists who engage in illegal outdoor sex, according to highly controversial ‘hate crime’ guidance. […]

The Hate Crime Guidance Manual encourages officers to investigate anyone suspected of committing a so-called ‘hate crime’ against doggers and cottagers. […]

Dogging involves two strangers of the opposite sex meeting in a public place to have sex, and cottaging involves homosexual men meeting for sex in public places. One officer from Kent blasted the guidance saying: […]

“It’s getting to the stage that people who break the law have more rights than the normal man or woman on the street, and as for them suffering from post traumatic stress, what about the people who witness these exhibitions and are shocked by it? What about their rights?” […]

Last week it was revealed that the guidance advises officers to treat crimes against homosexuals and minority groups more seriously than crimes committed against the general public. […]‘Hate crime’ guide: protect people who have sex in public

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  • LFPC, mener du ikke at alle har krav på politiets beskyttelse? Skal man være overladt til sig selv hvis man f.eks. overfaldes i en park om natten fordi man var der med henblik på sex? At det skulle fjerne penge/ressourcer fra øvrigt politiarbejde er jo bare en påstand. Med mindre du mener at politiet slet ikke skal bruge ressourcer på den slags, dvs. afvise alle anmeldelser og acceptere ethvert overgreb på folk der er ude og lave noget uanstændigt. I Danmark er det i øvrigt ikke ulovligt at have sex “offentligt”, da definitionen på offentlig er at mindst ca. 10 mennesker skal se det, måske skulle Storbritannien bare opdatere sine love. En helt anden sag er naturligvis at politiet godt kan fraråde folk at foretage sig den slags hvis det tiltrækker voldsmænd.

    Det har før været diskuteret om man skal have en særlig beskyttelse af udsatte grupper i straffeloven osv. Jeg mener som udgangspunkt det er en nødvendighed, for nogle grupper er nu engang mere udsatte end andre. Vi har jo også særlige regler om voldtægt for at beskytte kvinder, vi har paragraffer der beskytter kongehus, embedsmænd osv. og vi har “sagesløs”-begrebet. I et multietnisk og multireligiøst samfund vil spændingerne være stigende, så det er endnu et argument for at have disse særregler. Israel er f.eks. et land som slår hårdt ned på inter-religiøse skærmydsler, da man vil undgå optrapninger af spændingerne. Vi har godt nok fået det multietniske samfund imod den oprindelige befolknings vilje, men det er jo ikke et argument for at lukke øjnene for de problemer det giver. Jeg ser ikke sådanne paragraffer som positiv særbehandling af nogen.

    Der er også en reel risiko for at politiet direkte ville nedprioritere vold mod f.eks. bøsser, hvis de ikke ligefrem blev beordret fra oven til at prioritere det. Der har været eksempler i Danmark på folk der anmelder vold og trusler, men får besked om at de selv er ude om det, eller at de blot må regne med den slags, når de lever en provokerende tilværelse som homoseksuel.

  • Peter Buch

    Om den rette eller idelle metode til prioritering af offentlige midler hvad angår udgifter relateret seksuel observans og de reaktioner samt handlinger deraf følgende kan medføre, er det min opfattelse, at rammen for offentlige udgifter på området bør formindskes kraftigt, og en overgang til fuldstændig privatisering af udgifterne foretages endnu i år. Beslutningsforslag fremlagt.
    Næste…

  • Peter Buch

    Forstå mig venligst ret, jeg er ikke mod skattekroner benyttes til finansiering af lovgivningsmagt, dømmende magter eller til den udøvende magts repræsentanter som politiet. Men at ville afholde udgifter alene på grund af køn, eller tilbøjeligheder er for mig at se- absurd.

    Alle former for eksempelvis overgreb skulle gerne nyde samme indsats til modvirken af de overhovedet opstår, til efterforskning og opklaring, sigtelse og straftildeling, det vil sige gives den optimale støtte, inden for de rammer der nu engang eksisterer.

  • falkeøje

    Schweiz bør være foregangsland for Danmark, ikke alene i forhold vedrørende indvandring,
    men også i deres måde at organisere og praktisere demokratiet.

    falkeøje

  • Specielt i forhold til demokratiet. Hvad er mest demokrati, varm oratorisk luft og så fire års regeringstid, eller direkte magt til folket via folkeafstemninger?

  • Ja, lad os gøre som Schweiz. Så kan det være vi er så heldige, at blive smidt ud af EU.

  • Mette

    Meget enig med dig vedr. det moralske kratluskeri, LFPC.

    Og Kant. Bevar mig vel, ham får man altid revet i næsen af venstreorientrede. Jeg har Kant i reolen, men jeg får klaustrofobi af at læse og “tænke” ham.

    Man mærker, at Kant levede indelukket i samme by/mentale menneskelige rum hele sit liv, og at han kun i meget begrænset omfang lod sig udfordre af det virkelige liv og derved kom i gennem den vridemaskine, som vi andre må passere nu og da.

    Kunsten består ikke i at følge den gyldne regel, men i at gøre det uden at gå under, dvs. at leve med, at den har sine begrænsninger.

  • Jonny

    Denne Ahmad al-Shugairi verkar vara den perfekte “moderate muslimen” (i vilket fall är han perfekt anpassad för en västerländsk publik).

    “As Ahmad al-Shugairi took the stage, dressed in a flowing white gown and headdress, he clutched a microphone and told his audience that he had no religious training or titles: “I am not a sheik.”

    But over the next two hours, he worked the crowd as masterfully as any preacher, drawing rounds of uproarious laughter and, as he recalled the Prophet Muhammad’s death, silent tears. He spoke against sectarianism. He made pleas for women to be treated as equals. He talked about his own life — his seven wild years in California, his divorce, his children — and gently satirized Arab mores.

    Preaching Moderate Islam and Becoming a TV Star
    h t t p://www.nytimes.com/2009/01/03/world/middleeast/03preacher.html?pagewa nted=all

    AHMAD AL SHUGAIRI: We’re doing the fifth season of the show Khawater, Reflections, which will air on Ramadan. And, interestingly, this season it will be all from Japan. So we have 30 episodes about the Japanese culture, the Japanese morals and manners and the Japanese work ethics. And I’m just aiming at showing the Arab world how they are implementing a lot of the things that we are just preaching.

    For example, we preach in our schools that cleanliness is a major part of the believer. However, you see the streets in the Arab world, a lot of it, it’s just a mess because we’re not practicing this virtue of cleanliness.

    I’m showing the Arab world how the Japanese were able to have extremely clean streets and how they are implementing these morals.

    BROOKE GLADSTONE: You’re talking about how these moral prescriptions offered by the Prophet are being carried out in an entirely non Islamic environment.

    AHMAD AL SHUGAIRI: Yes. These commandments are universal, so you don’t have to believe in Prophet Muhammad to be clean. [LAUGHS] I’m just trying to make the Arab world feel jealous from the Japanese streets. I mean, I ask the Arab world, if the Prophet Muhammad came today, who will he see implementing his teachings more, the Japanese or the Muslim world? A big question mark.

    And I say that, by the way, also about the U.S. Most of the prophetic teachings are practiced in the U.S. much more than they are in the Islamic world. Our problem is we focus on two major things and we just shove everything else aside. We focus on alcohol and sexual issues.

    So we see the U.S. — they’re open in these two arenas, so we say we’re better than them because we don’t have those. However, we forget that these are two out of a hundred. Barack Obama’s presidency is a great implementation of a human virtue that Prophet Muhammad and Jesus before him promoted, which is all humans are created equal.

    When you see an African American leading the most powerful country in the world, out of election, not out of force, and this cannot be implemented anywhere else in the world, anywhere else, this needs to be acknowledged.
    h t t p://www.onthemedia.org/transcripts/2009/06/05/03

  • Jonny

    Ahmad al-Shugairi talar egentligen inte om den muslimska/islamiska världen, utan verkar mest fokusera på den arabiska världen. Mycket handlar om den arabiska världens efterblivenhet och brist på stolthet, och behovet av förbättringar på alla plan. Naturligtvis tar han upp att “Islam” var en “mer högtstående civilisation” än västvärlden för tusen år sedan.

    The Arab world has been devoid of pride for a long time,” said Ahmad Mazin al-Shugairi, who hosts a television show at the Middle East Broadcasting Center that promotes a moderate version of Islam in Saudi Arabia. ”The way Saddam acted in court and just before he was executed, with dignity and no fear, struck a chord with Arabs who are desperate for their own leaders to have pride too.
    h t t p://query.nytimes.com/gst/fullpage.html?res=9E0DE6D61430F935A35752C0A9 619C8B63&sec=&spon=&pagewanted=all

    The 37-year-old well-educated man prefers to be introduced simply as a “Muslim”. And the messages he would like to convey through his TV show are also significant: continuous improvement.

    There is no separation between religion and life, where the religion is the fuel to having a good life and not the opposite,” Al Shugairi said.

    Al Shugairi pointed out the fact during the first years of the spread of Islam there was a massive energy which allowed Muslims to do what has never been done before — a few thousand Muslims in Madinah Munawara in Saudi Arabia reached Spain and China in a span of nearly 40 years.

    Muslims also made breakthroughs in earth sciences, such as chemistry, medicine, algebra, medicine, astronomy and astrology, among other fields.

    “You have to excel and do the best, and be the best you can be on this earth and in this life. And this is your road to a good life after death,” Al Shugairi said in an interview with Gulf News.

    He compares how Muslims were hundreds of years ago and what their situation is now.

    The programme “has three elements that I summarise in justice, knowledge and freedom,” he said.

    In order to give “credibility to the topic”, the well-known British scientist, author and historian Adam John Hart-Davis has been invited to participate in the new Ramadan series.

    Among the several examples, Davis explained to viewers how Muslims developed the ancient Astrolabe and how it works. He explained how the famous Muslim doctor, Ibn Razi, was the first to conduct an experiment on the best place to build a hospital.

    “We [the Muslim nation] were the world’s first nation… We had the best universities, the best sewerage system, the cleanest streets, [we were] the most tolerant towards other religions, [including] Judaism and Christianity, [we all] lived in harmony,” in different cities, he said. “We had the freedom of religion that the West [today] is proud of.”

    The programme offers answers to many questions, including what masjids (mosques) in non-Muslim countries look like and what they offer compared to mosques in Muslim countries. Where is the best hospital at present in the Arab region? What makes that hospital different? What was the role of Muslims some 1,000 years ago in the advancement of many Western cultures today? In which field? What have they actually invented?

    It sounds like a simple comparison, but beneath the surface it aims to stimulate a sense of competition among different countries, he believes.

    Today, while Al Shugairi himself seeks to be a role model for younger people, he strongly believes in continuously developing himself. He also realises that nobody is perfect but Allah (God).

    Delivering an intellectual message
    August 27, 2010
    h t t p://gulfnews.com/news/gulf/uae/media/delivering-an-intellectual-messag e-1.673613

    • Tak! Disse artikler havde jeg ikke set.

      The way Saddam acted in court and just before he was executed, with dignity and no fear, struck a chord with Arabs who are desperate for their own leaders to have pride too.” – en tabers demonstrative trodsighed og benægtelse af åbenlyse kendsgerninger.

      a few thousand Muslims in Madinah Munawara in Saudi Arabia reached Spain and China in a span of nearly 40 years“. – “reached”, dagens eufemisme.

      Muslims also made breakthroughs in earth sciences, such as chemistry, medicine, algebra, medicine, astronomy and astrology, among other fields“. – hvor meget var lige stjålet fra de erobrede folkeslag?

      You have to excel and do the best, and be the best you can be on this earth and in this life. And this is your road to a good life after death“. – “do the best” for kuffar too? Ooops. Nævn ikke Den Gyldne Regel.

      the most tolerant towards other religions, [including] Judaism and Christianity“. – som om ordet dhimmi og Koranen 9:29 ikke eksisterede.

      Hvis dette er hvad vi skal opfatte som positiv islam jfr. Jakob Skovgaard-Petersen – Heaven help us all. Sikke en gang bullshit.

  • Jonny

    LFPC
    Det som verkar positivt är att Al Shugairi är en del av en rörelse som tar avstånd från jihadisterna. Hur mycket det nu är värt i framtiden… Denna (nya?) rörelse är ju dock fortfarande, som det brukar heta, “starkt religiös”, och eventuella Al Shugairi-anhängare här i Skandinavien lär inte bli mycket lättare att hantera/”integrera” än andra muslimer.

    In many of the scores of countries that are predominantly Muslim, the latest generation of activists is redefining society in novel ways. This new soft revolution is distinct from three earlier waves of change–the Islamic revival of the 1970s, the rise of extremism in the 1980s and the growth of Muslim political parties in the 1990s.

    Today’s revolution is more vibrantly Islamic than ever. Yet it is also decidedly antijihadist and ambivalent about Islamist political parties. Culturally, it is deeply conservative, but its goal is to adapt to the 21st century. Politically, it rejects secularism and Westernization but craves changes compatible with modern global trends. The soft revolution is more about groping for identity and direction than expressing piety. The new revolutionaries are synthesizing Koranic values with the ways of life spawned by the Internet, satellite television and Facebook. For them, Islam, you might say, is the path to change rather than the goal itself.

    Even in Saudi Arabia, the most rigid Muslim state, the soft revolution is transforming public discourse. Consider Ahmad al-Shugairi, who worked in his family business until a friend recruited him in 2002 for a television program called Yallah Shabab (Hey, Young People). Al-Shugairi ended up as the host. Although he never had formal religious training, al-Shugairi quickly became one of the most popular TV preachers, broadcast by satellite to an audience across the Middle East and watched on YouTube. “The show explained that you could be a good Muslim and yet enjoy life,” says Kaswara al-Khatib, a former producer of Yallah Shabab. “It used to be that you could be either devout or liberal, with no middle ground. The focus had been only on God’s punishment. We focused on God’s mercy.”

    In 2005, al-Shugairi began a TV series called Thoughts during the holy month of Ramadan, focusing on the practical problems of contemporary Muslim life, from cleanliness to charity. Sometimes clad in jeans and at other times a white Saudi robe and headdress, he often speaks informally from a couch. “I’m not reinventing the wheel or the faith,” al-Shugairi explains in Jidda’s Andalus Café, which he opened for the young. “But there is a need for someone to talk common sense.”

    Al-Shugairi’s own life mirrors the experimentation and evolution of many young Muslims. In the 1990s, he says, he bounced from “extreme pleasure” as a college student in California to “extreme belief.” The shock of Sept. 11, an attack whose perpetrators were mostly Saudi, steered him to the middle.

    Traditional clerics deride al-Shugairi, 35, and other televangelists for preaching “easy Islam,” “yuppie Islam,” even “Western Islam.” But his message actually reflects a deepening conservatism in the Islamic world, even as activists use contemporary examples and modern technology to make their case. One of al-Shugairi’s programs on happiness focused on Elvis Presley, a man with fame, talent and fortune but who died young. Life without deep spirituality, al-Shugairi preaches, is empty.

    A Quiet Revolution Grows in the Muslim World
    Thursday, Mar. 19, 2009
    h t t p://www.time.com/time/magazine/article/0,9171,1886539,00.html

    • Jonny

      Det hela beror på hur man ser på (tolkar) t.ex. “a more moderate and spiritual understanding of the faith” resp. “a more puritanical interpretation of Islam”… 😉 Al Shugairi ser ut att påverka de unga till att bli mer religiösa, men – som sagt – inte i jihadistisk riktning.

      Many young women have become more observant because of Ahmad al Shugairi, a budding young Muslim televangelist in Jeddah, who hosts his own Ramadan programme, Khawatir, or Thoughts, on MBC. His youth, down-to-earth manner and encouragement for young people to be proactive, innovative Muslims have made him a media star, particularly with women. For example, this year he launched a campaign on his website – thakafa.net – to encourage Arab youths to do volunteer work during Ramadan.
      h t t p://www.thenational.ae/news/worldwide/middle-east/ramadan-in-saudi-ara bia-is-a-different-experience?pageCount=0

      But Jiddawi and many other young Saudis are trying to revive the holy month’s original spirit of sacrifice and giving by volunteering during the day, attending religious lectures at night and spending more time reflecting on their faith.

      “This is a religious duty, what we’re doing,” Jiddawi said. “And it’s a wonderful feeling. This is really how Ramadan is meant to be.”

      The trend has partly been inspired by Ahmad al-Shugairi, a popular young preacher who for the past couple of years has been speaking out against the excesses of Ramadan.

      Some young Saudis viewed a more puritanical interpretation of Islam as “cool,” said Ali Ghazzawi, 22, a clinical pharmacology student. But after the Sept. 11, 2001, attacks in the United States, which were carried out mainly by Saudis, many gained a more moderate and spiritual understanding of the faith, and “now preachers in jeans, like Shugairi, are Muslim cool,” Ghazzawi said.

      “Spirituality is not about abstaining from food or performing physical prayers. It’s about a closer connection to God. It’s about intentions,” he said. “Are you doing this to perform a set of movements you are meant to do, or are you doing it for God?”

      For Jiddawi, the shift came after she became a fan of Shugairi. His nightly TV program, the most popular religious show among young people, encourages viewers to focus on their civic duties as part of their religion and to become more productive members of society. Several of his shows this year have stressed a need to watch less television, eat less, shop less.

      Shugairi started a Ramadan campaign to get young Muslims to do 1 million good deeds this month, such as feeding a hungry family, donating clothes or buying medicine for someone in need.

      “He’s one of us. He speaks the language of my generation. He’s not judgmental and he wasn’t always as religious as he is now, so he understands,” Jiddawi said.

      Young Saudis Reinvent Ramadan
      Holy Month Devoted to Self-Sacrifice Instead of Self-Absorption
      h t t p://www.washingtonpost.com/wp-dyn/content/article/2008/09/26/AR2008092 603956.html

    • Tak igen for referencerne, men jeg må sige at jeg står ved at dette er bullshit. Time og WP er notoriske dhimmiskrifter, og det de sprøjter ud her efterlader flere spørgsmål end det besvarer – hvilket de kan gøre fordi blåøjet candy floss appellerer til så mange der længes efter den mytologiske moderate islam, og som vi tit dokumenterer her, svækker længslen den kritiske sans.

      Jeg nævnte her over nogle alarmerende implikationer og ubesvarede spørgsmål vedrørende dit første citat. Det samme gør sig gældende i forhold til Time og WP – hvor er den udtrykkelige stadfæstelse af kuffars lige værd og lige rettigheder? Ved vi overhovedet om “the holy month’s original spirit of sacrifice and giving by volunteering during the day” også omfatter f. eks. nødlidende kuffar – som bekendt gælder der ikke de samme rettigheder for og forpligtelser over for kuffar, har Shugairi virkelig brudt med denne dogmatik? Eller får Time og WP bare bluffet en feelgoodfornemmelse frem ved at udelade noget der i islam er indlysende præmisser?

      Og hvordan skal Shugairis tilgang overhovedet kunne komme os til gavn – dette er vel hele omdrejningspunktet for os? Kan han stille med et voldspotentiale der kunne gøre hans bevægelse til mainstream og holde jihadisterne nede – eller er han bare en enlig svale og kuriositet der ingen chance overhovedet har for at præge udviklingen? For uden voldspotentiale i ryggen kommer han altså ingen vegne i den del af verden.

      “The new revolutionaries are synthesizing Koranic values with the ways of life spawned by the Internet, satellite television and Facebook” – hvilke “values”, mig bekendt indeholder denne bog absolut ingen Gylden Regel der kunne transformere tilvandrede muslimske mindretal i ikke-supremacistisk retning.

      Hvornår er det godt nok? Skal vi sætte forhåbninger til en kindler, gentler Islam der stadig er – islam? You can put lipstick on a sow …

      • Jonny

        Jag håller naturligtvis med dig! Och varför skulle t.ex. detta att de unga blir religiösare (t.ex. genom att man avvisar dagens “förslappade” Ramadanfirande och vill tillbaka till “grunderna”) innebära något positivt – ur ett västerländskt perspektiv? Som jag skrev i ett tidigare inlägg: denna rörelse är ju dock fortfarande, som det brukar heta, “starkt religiös”, och eventuella Al Shugairi-anhängare här i Skandinavien lär inte bli mycket lättare att hantera/”integrera” än andra muslimer (praktiserande muslimer får jag väl tillägga).

        Om och om igen nämns samma namn i västerländska media, de moderata predikanterna som använder nya sätt (TV och Internet) för att nå ut:
        Amr Khaled, Mustafa Hosni, Moez Masoud, och Ahmad al-Shugairi.

        Amr “Within 20 Years, Muslims Will Be Majority in Europe” Khaled är ju välbekant (och väldigt “moderat”). Och de övriga verkar vara av samma sort.

        Moez Masoud:
        ———————-
        “Islam respects the principle of freedom of opinion, as long as the opinion is respectful of Islam.”
        h t t p://www.pbs.org/wnet/religionandethics/episodes/may-16-2008/muslim-tel evangelists/67/

        “I think that it[ the veil ]’s a fard [requirement under Islam], and that a woman will choose to obey that fard or not. And I also think that doesn’t diminish from it being a fard, just like my prayer. Prayer is a fard, but you can’t force me to pray.

        I’m very apolitical by nature and I’m very proud of that as well. Many Muslims are too busy to remember God. Like Sheikh Sharaawi said, ‘Those who want to rule by Islam should say instead they want to be ruled over by Islam.'”
        h t t p://www.tbsjournal.com/Archives/Fall05/Masoud.html

  • Jonny

    Ok, snart blir det lite spammande över det här, så detta blir sista inlägget i frågan. Här nedan förklaras att “ungdomsrörelsen” handlar om “a new and somewhat different understanding and application of Islam”, samt antyds att det muslimska brödraskapet nog också tillhör de “moderata rösterna” – och det låter väl gott. 😉

    By contrast, in his book Islam without Fear, the American writer Raymond William Baker refers to a new trend of wassatiya, “a movement [which] rejects both Islamist and secular extremists and offers a modern perspective of Islam that also departs from the traditionalists.” [Huh?]

    This movement, spearheaded in Egypt by the late Mohamed El-Ghazali and adopted by such figures as Youssef El-Qaradawi, Ahmed Kamal Abul-Magd and Fahmy Howeidy, attempts to strike a balance between “Westernisers” and “those who feel threatened by this and retreat into Islamic movements. They are very opposed to individuals concentrating on their own personal reform and argue that societal reform should take a greater place.”

    A perhaps broader understanding of religion of this sort did indeed flourish in the late 1990s with the emergence of a new style of young lay preachers, the most prominent of whom was Amr Khaled, who adopted a discourse that attempted to reconcile Islam with modern lifestyles. This new discourse was seen as one reason behind the religious fervour that swept through young people of middle and upper-middle class origin, as well as behind the spread of the veil among women.

    Khaled was the first Islamic televangelist whose moderate preaching, charismatic personality and clever use of barrier-breaking technology influenced the lives of millions of young Muslims across the world. His message has always been directed at young people and the higher strata of society, his discourse witnessing a gradual shift from a purely spiritual message of piety and devotion to God to social development based on faith, and most recently, to dialogue with the West.

    Khaled’s religious discourse promotes social activism, job creation and development as the only means to fight despair, unemployment, extremism and injustice. Today, young people are told that giving up smoking, fighting drug addiction, cleaning the streets, planting their building rooftops, educating the public, and even engaging in fitness exercises are all part of the worship of God.

    A discourse of this sort has been adopted by many other younger preachers, such as Mustafa Hosni and Moez Massoud, and, according to a study by the Danish Institute for International Studies, it has inspired an unprecedented boom in voluntary work by young people.

    The phenomenon of Muslim youth organisations appeared around the year 2000, and these engage young volunteers who “use Islam as inspiration and motivation for active engagement in society” and for changing and developing their countries.

    Such young people, according to the Danish study, “assign Islam an important role without applying the language of Political Islam, which propagates the establishment of an Islamic state. Instead, they view Islam as instrumental in helping the individual to become an active and useful citizen, and as a religion which is not confined to rituals, but one that promotes social activism, improving oneself and one’s community.”

    Young people involved in such organisations were often inspired by Khaled’s satellite TV programme “Life Makers”, and they represent “a new and somewhat different understanding and application of Islam,” the Danish study says, which focuses on making “Islam a natural part of [the volunteers’ and their target groups’] daily lives.”

    However, Khaled was banned from preaching in Egypt, as “was every moderate voice”, Howeidy says. In the same way, “the Muslim Brotherhood was outlawed, and Al-Azhar was weakened by turning it into a government mouthpiece, leaving a vacuum that could easily be filled with distorted thoughts.”

    ‘An issue of identity’
    h t t p://weekly.ahram.org.eg/2010/979/sc91.htm

    Den danska studie som nämns är

    Muslim youth organisations in Egypt: actors of reform and development?
    Sara Lei Sparre
    January 2008
    DANISH INSTITUTE FOR INTERNATIONAL STUDIES
    h t t p://www.diis.dk/graphics/Publications/Briefs2008/scj_Muslim%20youth%20 organisations%20in%20Egypt.pdf

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