RUTHFULLY YOURS

https://quadrant.org.au/opinion/qed/2019/10/the-flag-of-hong-kon

“Every day, we have to hear about revolution this or revolution that. Where is the Russian Revolution? What about the Chinese or the Cuban? They all failed and societies pay for them to this day. The American Revolution is the one that was founded on individual rights over that of the collective and, rather surprisingly, that is the reason it persists for groups such as those people fighting for their own liberty in Hong Kong.”

Given the political climate, any expression of patriotism—even of the softer varieties—is given the same weight of judgment as was once reserved for bigotry and prejudice. But we had it once. We did have the flag-waving, and the expressions of pride in ones culture, among other things.

I, for example, don’t mind if a quiet but confident culture chooses to forego the outward expressions of passion and belief that come with some of the more dignified forms of patriotism. What I don’t like, however, is what we currently have. What does a society that was once proud of itself look like? A person living in Britain (or most other Western countries) decades ago might’ve struggled to picture such a world. For us it is much easier. We are living it.

As Christopher Hitchens once remarked, ‘There’s nothing more dispiriting than a drooping and neglected flag and nothing more lame than the sudden realization that the number of them so proudly flourished has somehow diminished.’ It is not about the physical act of owning a flag and waving it about, it is what the flag signifies. In Britain,  for those who don’t hate it, it is one of the ways of displaying an appreciation for a country that did more than any other to propel democracy into the furthest parts of the globe.

https://www.gatestoneinstitute.org/15051/france-headscarf-hijab-debate

The headscarf is, of course, just a symptom of a deeper problem: many perceive it as an invasion by an outside culture into the public sphere.

This behavior seems to worry many French people, who see it as a direct attack on their culture and identity, and a desire to live separately from the rest of society and according to other values.

Behind those claims, they see the hands of the Muslim Brotherhood or religious ideologies, whose ultimate goal seems to be to propagate these values and impose them on the rest of society.

In the end, however, the commotion created by the growing presence of the Islamic headscarf hides the more fundamental issues of how to deal with the rapidly increasing presence of a foreign culture that seems to keep demanding an ever-larger space in its host society.

France’s Minister of National Education, Jean-Michel Blanquer, has reopened the heated debate on the headscarf.

Since 2004, it is unlawful in France to wear “conspicuously” religious signs or clothing in public schools. The interpretation of the law, as applied by the Ministry of National Education, specifies “the Islamic veil, whatever the name given to it, the [Jewish] kippah or a [Christian] cross of manifestly excessive size” as items that students are prohibited to wear in French state schools.

However, women who are escorting children during school trips are still allowed to wear a hijab. As an increasing number of Muslim women have been doing so, this has disturbed some teachers and parents. They believe that the spirit of the law — that headscarves should be banned from schools — is not being respected.

Recently, Blanquer sparked an outcry by saying that “the veil is not desirable” in French society. He added that this was his conception of “women’s empowerment” and “the practice of women wearing a hijab during school trips should not be encouraged.”

https://www.frontpagemag.com/fpm/2019/10/ribat-truth-behind-muslim-enclaves-raymond-ibrahim/

Last March, 2019, Reuters reported that the “Islamic State’s last enclave in eastern Syria” had fallen.  “Its enclave at Baghouz was the last part of the massive territory it suddenly seized in 2014, straddling swathes of Iraq and Syria, where its leader Abu Bakr al-Baghdadi declared a new caliphate.”

While this was welcome news, it also prompted one to wonder: what of all those other Islamic enclaves, those unassimilated ticking time bombs that proliferate throughout the West, which are packed with ISIS-sympathizers, not to mention ISIS members, and which the West largely fails to recognize as such?  I am referring to those many so-called “No-Go Zones”:   Western cities and regions that have effectively become Islamic ghettoes.  There, Sharia is de facto law; Muslims are openly radicalized to hate infidels; non-Muslims, even police, are afraid to enter lest they get mugged, raped, or killed. 

In short, the ISIS worldview continues to proliferate—and not in some distant theater of war, but right smack in the West itself (an internet search for terms such as “no-go zones” and “Muslim enclaves” demonstrates the prevalence of this phenomenon).

Although these enclaves are unique to the modern era, they have precedents in history and even a nomenclature within the Islamic consciousness.

Wherever the jihad was stopped, there, on the border with their infidel neighbors, jihadis formed strongholds, hotbeds of jihadi activities.  These became known as the ribat (رباط), an Arabic word etymologically rooted to the idea of a tight fastening or joining and found in Koran 3:200: “O you who have believed, persevere and endure and remain stationed [رابطوا] and fear Allah that you may be successful.” 

In Islamic history, the ribat referred to the chains of jihadi fortresses erected along and dedicated to raiding the borders of non-Muslims. 

https://www.frontpagemag.com/fpm/2019/10/turkey-advertises-its-koranic-ecumenism-andrew-bostom/

Billboards belonging to the traditionalist Muslim Justice and Development Party (AKP) municipality are on public display in Konya, central Turkey, featuring the verbatim text of Koran 5:51 (in accurate Turkish translation). Accompanied by the image of a blood-splattered cross, and star of David, the text simply re-states Koran 5:51:

O you who believe! Take not the Jews and the Christians as Auliya’ (friends, protectors, helpers, etc.), they are but Auliya’ to one another. And if any amongst you takes them as Auliya’, then surely he is one of them. Verily, Allah guides not those people who are the Zalimun (polytheists and wrong­doers and unjust).

Muhammad Husayn Tabatabai was (d. 1981) a towering modern Muslim religious scholar and philosopher, dubbed a “theosopher.” Allameh [Allamah] Tabatabaei [Tabatabai] University, named in honor of this celebrated authority and “theosopher,” is the largest specialized state social sciences university in Iran and the Middle East, with 17000 students and 500 full-time faculty members. Affirming his continued lofty stature, and relevance, an Iranian national conference was held on May 3, 2012, in Qom, dedicated to “recognizing the interpretative methods and principles used by Allameh [Allamah] Tabatabaee [Tabatabai] in [his Koranic] exegesis.” Tabatabai’s al-Mizān fi tafsir al-Qurʾān “The measure of balance/justly held scales in the interpretation of the Quran,” a 21-volume Arabic opus, is regarded as the most important contemporary Shiite Koranic commentary, and one of the seminal Koranic commentaries of the contemporary era, Sunni, or Shiite.

Tabatabai’s  modern Sunni counterpart is the late Muhammad Sayyid Tantawi (d. 2010). Not only was Tantawi the Grand Imam of Egypt’s Al-Azhar University, from 1996 to 2010—the Papal equivalent of Sunni Islam’s Vatican of religious teaching and authority—he was also arguably the most important modern Sunni Koranic commentator of the contemporary era. Tantawi produced a contemporary magnum opus 15-volume Koranic commentary, “al-Tafsīr al-wasīṭ lil-Qurʼān al-karīm,” “The Broad Interpretation of The Koran.” He also oversaw the establishment of the largest online resource for Koranic interpretation, ALTAFSIR.COM, which has published ~100 full-text, verse by verse searchable classical & modern commentaries on the Koran, including his own.