27
maj
Seneste opdatering: 28/5-08 kl. 0759
8 kommentarer - Tryk for at kommentere!

de skal nok adlyde, det  plejer de:

I ALLAHS, DEN NÅDERIKES, DEN BARM­HÄRTIGES NAMN!

Jag rĂĄder alla muslimer att skriva ut detta och dela ut till sjukvĂĄrdspersonal i sitt omrĂĄde.

Inledning
I Sverige finns ett stort antal muslimer och antalet ökar hela tiden. SĂĄväl muslimska invandrare som svenska konvertiter bidrar till ökningen. […]

Rätt kön
En regel i islam är att män och kvinnor ska begränsa kontakterna med det motsatta könet. Orsaken till detta ligger i synen på människans sexualitet. Sexuella förbindelser får endast förekomma mellan äkta makar. Denna regel i islam är en del i en helhet som ska garantera hela samhällets stabilitet. För fria relationer och fri sex leder ofta till inte så små samhälls- problem vilka islam vill undvika med regler som denna. Bland de största problemen som en muslim råkar ut för inom vården här i Sverige är att det inte finns speciella kvinnliga respektive manliga avdelningar med endast kvinnlig respektive manlig personal. Som muslim vill man ha möjlighet att få träffa en läkare av ”rätt kön”. För sjukvården innebär detta att män så långt det är möjligt skall vårdas, behandlas och skötas av män och kvinnor av kvinnor.

og sĂĄ videre, og sĂĄ videre ad nauseam.  Det var nyt for mig, at tørklædet skal være pĂĄ under fuld narkose. Fuld narkose er vel halal, da det nu ligner  muslimsk normalpsykologi.  Jeg er selv en stor fan af narkose – ĂĄh, at  forsvinde  pĂĄ fem sekunder. Det kommer  nede  fra hĂĄnden, og pist er  man  borte, islam kan slet ikke hamle op med den.  Længslen efter at forsvinde, er ellers tæt ved kernen i  islams dødskult.  Om det mest  er  livsangst eller dødslængsel, ved jeg ikke, men kristne, jøder og bhuddhister forlader i det mindste verden i fred, ikke i strid,  Fitna. “Don’t Make a Nuisance of Yourself”, siger de stilige englændere. Forlad verden med  ydmyghed, tak, ikke som en patetisk voldsperson, et skrigende  krævende  pattebarn.     En  svensk kommentar synes det hele er et lovligt stift stykke:

karl svensson : ni djävla muslimer borde skämmas ögonen ur er. komma till ett nytt land och… Høflige gæster vi har fĂĄet. Hvis Emma Gad havde levet, ville hun have skrevet: “De bør ikke inviteres oftere”. Hun kunne jo ikke vide de har fĂĄet en enkeltbillet. Men hvad, jøderne  er jo ogsĂĄ nogle  satanner  nĂĄr de er hospitaliserede, ikke sandt,  Politiken ? Hvad der er en virkelig plage for hospitalspersonalet, kan kan genopfriskes i i Sygeplejerskernes  temanummer fra  februar 2006:  Sygeplejersker: Indvandrere skaber problemer. De gode viljer, og det er sygeplejerskerne  virkelig – piskes rundt i manegen af skruppelløse  kravmaskiner, der intet yder, men kræver alt. De vantro har bare at servicere das Herrenvolk:

En mandlig patient, som talte dansk, lavede afføring pĂĄ gulvet, hvorefter han forlod det, sĂĄ vi kunne gøre rent. Han mente, det var vores problem, nĂĄr vi ikke kunne skaffe ham et “hul i jorden”-toilet.”

 Muslimsk apoteker nægtede at sælge fortrydelsespille

En muslimsk apoteker i London nægtede at sælge fortrydelsespiller til et par, fordi det var i modstrid med hans religiøse overbevisning KrD

al-Qaradawi in his own words

Thos of us who have highlighted some of the views of Ken Livingstone’s friend, Sheikh Yusuf al-Qaradawi, are often told we are distorting what he says, or taking the words out of context. So this review in Democratiya by Dave Rich and Mark Gardner of a new translation of al-Qaradawi’s book Fatawa on Palestine is essential reading. It considers his words, in his official translation.

As they write:

It is a book that promises a battle ‘between the collective body of Muslims and the collective body of Jews i.e. all Muslims and all Jews’ (p.77), which will hasten the end of days for mankind. This is no political analysis of the Israel/Palestine conflict, or even a faith-based lament for the Palestinian people; it is a passionate apocalyptic vision of division, war and final triumph.

Do read the whole review, because it is essential to understand just how malign an influence this man is, and how misguided – to be charitable – are those who support him and give him a platform. These are merely extracts; as I say, do read the whole review for the full story of this man’s barbaric, destructive credo:

Qaradawi makes it clear at the beginning of the book that Israel should be removed entirely from what he sees as Muslim land. He discusses his hypothetical reaction to any future peace accord that would leave Israel in control of its pre-1967 territory in the opening chapter:

[T]he so-called peace accords involved recognizing the Jews’ right to the usurped lands which means that Haifa, Jaffa, Acre, al-Ladd, Ramallah, Beir Sheba and even Jerusalem will be considered as Israeli lands. Such cities that have been part of the Muslim world for more than thirteen hundred years will become part of the Zionist Jewish state. Hence, we will never be able to claim them back and, after being taken by force, such places will be legitimately given to the enemy.

Bearing this in mind, we can realize that what happened was not a peace accord being signed; rather, it is an utter recognition of Israel having rights and sovereignty in our Arab Muslim lands. Therefore, we sign a witnessed agreement to lose such lands forever. (p. 3-4)

Nor, significantly, does Qaradawi feel that the Palestinians have the authority to make such a peace agreement with Israel:

I have always stressed that Palestine is a Muslim land belonging to all generations of the Muslim nation. Therefore, if any of these generations fail to defend and protect this land, it is for the following generations to stand up for this task. If Palestinians neglect their duty of defending this land, the whole Muslim nation is required to take this responsibility and defend the land either by force or word. (p. 5)

Hamas, as the Palestinian arm of the Muslim Brotherhood, has for many years looked to Qaradawi as a religious authority and relied upon his rulings. The idea that any peace deal made by the Palestinian leadership with Israel should be treated as null and void by successive generations of Palestinians, appears to be echoed in the refusal of the current Hamas government to recognise past agreements made with Israel by its predecessors. There are common principles and ideological positions that run through the policies of Hamas, the writings of Qaradawi and the wider vision of the Muslim Brotherhood.

…Qaradawi’s classification of ‘every Jew in the world’ (p. 42) as an enemy may refer to contemporary events for its justification, but it has a deep theological purpose. A chapter of the book is devoted to a discussion of the hadith [a record of a saying or deed of Muhammad] that reads:

“The last day will not come unless you fight Jews. A Jew will hide himself behind stones and trees and stones and trees will say, ‘O servant of Allah – or O Muslim – there is a Jew behind me, come and kill him.'”

This hadith is used by many radical Islamist groups to incite conflict between Muslims and Jews. It is quoted in article seven of the Hamas Covenant and its use in the literature of Hizb ut-Tahrir was one of the reasons why that organisation was banned by the National Union of Students. Qaradawi refers to the hadith as ‘one of the miracles of our Prophet’ (p. 76) and then goes on to describe how this battle between Muslims and Jews is one of the preconditions that needs to be fulfilled before the Day of Judgement can come. He carefully explains, though, that the current fighting between Israel and the Palestinians is a start, but is not sufficient to fulfil the requirements of the hadith:

[W]e believe that the battle between us and the Jews is coming … Such a battle is not driven by nationalistic causes or patriotic belonging; it is rather driven by religious incentives. This battle is not going to happen between Arabs and Zionists, or between Jews and Palestinians, or between Jews or anybody else. It is between Muslims and Jews as is clearly stated in the hadith. This battle will occur between the collective body of Muslims and the collective body of Jews i.e. all Muslims and all Jews. (p.77)

…The questioner might have thought that gaining victory over the Jews will be delayed till before the Day of Judgement, but there is no clear evidence to say this. We hope – Insha’ Allah – that it shall happen soon. In fact, the introduction of such a victory has occurred and been embodied in the Islamic movement and the revolution of mosques against the oppressor and the occupier. It has also arisen in the activities of those children who carry stones in their hands to defend their lands, in the calls that are spreading everywhere telling Muslims that they have to return to Islam and apply it in every aspect of life. All this brings us nearer to victory and surely victory is near. (p.79)

Other Islamists share Qaradawi’s messianic interpretation of current events. The Muslim Public Affairs Committee (MPACUK) advertised a recent meeting in Manchester with the call:

If the leadership is entrusted to those unfit for it, expect the Hour. By Allah the signs of the end of times are all around us, a hundred million Zionists desire with all their hearts to plunge this world into the final battle, and all around the Muslims are betrayed and bewitched. Muslim Leaders in the Mosque concern themselves with the minor points of fiqh [Islamic jurisprudence] while all around the Ummah cries in pain and fitna [division] and those with hatred in their hearts plan and plot. [2]

Qaradawi personifies the combination of theological anti-Judaism, modern European antisemitism and conflict-driven Judeophobia that make up contemporary Islamist attitudes to Jews.

…Fatawa on Palestine includes Qaradawi’s standard line on Palestinian suicide bombing, which is now well known. Suicide bombings are, in Qaradawi’s words, ‘[O]ne of the greatest types of Jihad … valid heroic martyrdom operations and very different from suicide.’ (p. 6) The suicide bomber ‘[H]as sold his soul to Allah and placed his heart on gaining martyrdom and purchasing Paradise.’ (p. 7) Women suicide bombers ‘[A]re doing a remarkable deed that is blessed by Almighty Allah and considered an act of Jihad for the sake of Allah.’ (p. 21) Qaradawi condemned the suicide bombings in London on 7/7, but it does not appear that this was based on a principled objection to the methods or goals of the global jihadist movement. Qaradawi was one of the first and most consistent supporters of Hamas suicide bombings, when most other high-profile Sunni clerics refused to give the practice their consent. This alone should give pause for thought to those people who cite his condemnation of 9/11 and 7/7 as evidence of his moderation. His promotion of the theology and culture of martyrdom and his eschatological yearnings can only feed the ideology of global jihad. Condemnation of suicide bombings that target civilians should not be contingent on who the victims and perpetrators are, nor on whether the terrorism takes place in one country or another. Qaradawi’s way around this is to redefine what a civilian is, by claiming that Israeli society ‘is a military society in its totality.’ (p. 7) This is not an argument that should be given any serious consideration, and serves only to dehumanise his enemy.

…Qaradawi’s attitudes towards all other faith groups are dependent on how their beliefs and their behaviour sit within his own theological interpretations. Part of Qaradawi’s political strategy is to build his influence within European Muslim communities by developing a religious framework to guide the lives of Muslim minorities in the West. His visit to London in 2004 was to hold a meeting of the European Council for Fatwa and Research, of which he is President. His focus on Europe is one reason why, in 2004, he turned down the leadership of the Muslim Brotherhood when it was offered to him. It is possible to understand why some in the West see him as a potential ally against extremism. He supports democratic elections, for instance, and advises western banks on Islamic finance. This reflects the Muslim Brotherhood’s historic openness to Western ideas and Qaradawi’s personal pragmatism. On too many issues, though, his views appear inimical to modern European values. Those who are trying to build alliances against violent extremism need to choose their partners carefully, and in an informed way. British and European society should be inclusive, cohesive and diverse; it has no place for the conflict, bigotry and division of Fatawa on Palestine.

Part of Qaradawi’s political strategy is to build his influence within European Muslim communities by developing a religious framework to guide the lives of Muslim minorities in the West. His visit to London in 2004 was to hold a meeting of the European Council for Fatwa and Research, of which he is President. His focus on Europe is one reason why, in 2004, he turned down the leadership of the Muslim Brotherhood when it was offered to him. It is possible to understand why some in the West see him as a potential ally against extremism. He supports democratic elections, for instance, and advises western banks on Islamic finance. This reflects the Muslim Brotherhood’s historic openness to Western ideas and Qaradawi’s personal pragmatism. On too many issues, though, his views appear inimical to modern European values. Those who are trying to build alliances against violent extremism need to choose their partners carefully, and in an informed way. British and European society should be inclusive, cohesive and diverse; it has no place for the conflict, bigotry and division of Fatawa on Palestine.

Part of Qaradawi’s political strategy is to build his influence within European Muslim communities by developing a religious framework to guide the lives of Muslim minorities in the West. His visit to London in 2004 was to hold a meeting of the European Council for Fatwa and Research, of which he is President. His focus on Europe is one reason why, in 2004, he turned down the leadership of the Muslim Brotherhood when it was offered to him. It is possible to understand why some in the West see him as a potential ally against extremism. He supports democratic elections, for instance, and advises western banks on Islamic finance. This reflects the Muslim Brotherhood’s historic openness to Western ideas and Qaradawi’s personal pragmatism. On too many issues, though, his views appear inimical to modern European values. Those who are trying to build alliances against violent extremism need to choose their partners carefully, and in an informed way. British and European society should be inclusive, cohesive and diverse; it has no place for the conflict, bigotry and division of Fatawa on Palestine.

Spectator log in

DRs gamle traver: “Vores formĂĄl er at skabe en debat”

Enhver kan “skabe debat” ved at sige noget dumt eller meningsløst kontroversielt. DR har ikke noget som helst at være “meget glade og stolte over”, heller ikke over at de stjæler 2000 kr. fra mig om ĂĄret. Prøv at se denne bovlamme udtalelse: “Jeg er klar over, at der er nogen, der har det verdenssyn, at tørklædet er undertrykkende”. Hvilken afslørende idioti, hvilken fladpandet indskrænkethed, hvilken uprofessionel uvidenhed af en mand lønnet ved en mafiøs ‘license to steal’. Hvis DR ville skabe debat, kunne de passende begynde med at hæve vidensniveauet om islamisk kultur og teologi, i stedet for at lalle om “en masse unge søde piger, som gĂĄr op i stil og mode”. Bjarke Ahlstrand – lønnet ogsĂĄ af Dem, kære læser. Hvis man ønsker ægte debat – sĂĄ drop det gamle gangster-betalte tv og kom til blogosfæren (LFPC).

»Vi gør det for at vise, at der er en masse unge søde piger, som går op i stil og mode, selvom de ikke har slået det lyse hår helt ud,« siger han.

»Jeg er klar over, at der er nogen, der har det verdenssyn, at tørklædet er undertrykkende. Men vores formål er at skabe en debat. Og vi er faktisk meget glade og stolte over, at det er lykkedes at få unge mennesker til at forholde sig til emnet,« siger Bjarke Ahlstrand. Tørklæde-konkurrence presser DR

0 0 vote
Article Rating


DonĂ©r engangsbeløb?Kan du forpligte dig til fast betaling?

8 Comments
Most Voted
Newest Oldest
Inline Feedbacks
View all comments
Henrik Ræder Clausen

Jeg har et konkret forslag til svenskerne og alle andre, der kommer ud for muslimske ‘religøse’ særkrav, uanset om det handler om sengenes retning, kødets slagtemetode eller specialkost uden svinekød: Lad dem selv betale de ekstra omkostninger ved det. Det har nogle fordele: – Det bliver ikke til en belastning af systemets sparsomme ressourcer. – De enkelte muslimer oplever selv, at deres ønsker er en belastning, og kan langt bedre tage stilling til deres relevans, nĂĄr de selv skal betale for sendevending og besynderlig kost. – Vi fĂĄr klart og tydeligt markeret, at VI ikke anser deres regler som hellige,… Read more »

Vivi Andersen
Vivi Andersen
12 years ago

Mackety- I forbindelse med Qaradawi er det værd at erindrer, at netop han stĂĄr som The Muslim Brotherhoods `Første Mand`bĂĄde her i Europa som i USA. Desuden har han temmelig meget at skulle have sagt i Det Europæiske RĂĄd For Fatwa og Forskning. Han og Tariq Ramadan er perlevenner. Lige nævnt i det tilfælde man skal falde over Ramadans skrifter eller hvis vi igen skal til at høre om hvor Vestlig/Europæisk indstillet han er. Der har jo været en hel del skriverier om hans sĂĄkaldte Euro-Islam som er Islam beskrevet pĂĄ en mĂĄde som skal fĂĄ ideologien til at glide… Read more »

Mackety
Mackety
12 years ago

Jeg har læst nogle af Qaradawis bøger, og jeg kan fuldt og helt bekræfte Stephen Pollards syn pĂĄ Qaradawi. Qaradawi er faktisk lige netop sĂĄ farlig og ekstremistisk, som han fremstilles i ovenstĂĄende artikel. Der er god grund til at holde særdeles godt øje med manden, for gennem analyse af Qaradawis udtalelser kan man fĂĄ en langt bedre forstĂĄelse af de processer, som er igang i Europas muslimske ghettoer. Man kan næsten kalde Qaradawi en islamisk rosettesten i kød og blod. Min pointe er, at hvis man vil væbne sig mentalt mod den falskhed vi ser overalt i de islamiske… Read more »

Janne
Janne
12 years ago

“apoteker i London nægtede at sælge fortrydelsespiller til et par, fordi det var i modstrid med hans religiøse overbevisning”

Religiøs intolerance breder sig desværre. Dette apotek, denne apoteker opfører sig som et selvbestaltet religiøst politi. Hvem tror han egentlig han er. En gud?

Janne
Janne
12 years ago

Det ser ret slemt ud med teokratiseringskravene i Sverige. Men der er da også lavet afdelinger for kun indvandrere på danske sygehuse. Og det er ikke afdelinger for englændere og hollændere. Der er også kvindeligt og mandligt personale i Danmark der kræver helligt tørklæde på kvinder i arbejdstiden og religiøse normer indført med hensyn til kønsadskillelse, mad, beklædning, bedetider og særlige religiøse omsorgsteams findes på flere sygehuse etc.

Jo flere imamer, religiøse omsorgsteams og bederum på sygehuse i Danmark, jo mere kønsapartheid, parallelsamfund og segregering. Desværre.

Hvad kan vi gøre for at komme denne teokratisering til livs?

777
777
12 years ago

Heldigvis er det altså ikke den samlede lægestand, der ligger fladt på maven i forhold til islams særkrav.

777
777
12 years ago

Ugeskrift for Læger har haft flere debatter om islams voksende indflydelse i den danske lægeverden. “Ugeskr Læger 2008;170(22):1948 Islamævl og kendsgerninger Debat Professor Jørgen Lyngbye, København. Sædvanligvis ville jeg ikke føre religionspolitisk diskussion i Ugeskriftet, men Zehra Ă–zdemirs indlæg i Ugeskr Læger 2008;170:1669 nødvendiggør et svar. Der er grund til at takke Annette Schmidt for hendes fine og dækkende anmeldelse af Hirsi Alis bog i Ugeskr Læger 2008;170:1500. Annette Schmidts navn antyder, at hun er etnisk dansker, sĂĄ der kan næppe være tvivl om, hvad hun mener med »vores« og »os«. Hvis Zehra Ă–zdemir er muslim, har hun i islamisk… Read more »

trackback

[…] Original post by Snaphanen […]