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- Islam in Australia -
The discussion between mainstream and Muslim leaders achieved nothing - because the problem is that a small group within the Muslim community is committed to values that ar inconsistent with Western liberal democracy and this was ignored (Albrechtsen J 'Group hugs can be dangerous', A, 7/3/07).
The possibility of integration Muslims into mainstream Australia is being considered at a national event. One constraint is that Muslim leaders do not mention integration because this would reduce their control over community. They thus establish separate schooling system. However this is not too different to experience of Catholics after WWII - which eventually disappeared. There are problems in Muslim Lebanese community where many have poor prospects, and some have dropped out of education and blame mainstream community. However this is not a majority, and as Muslims move up the social scale problems should reduce . Muslim migrants conscientiously left their homelands, were often refuges and often westernised. (Steketee M 'A last-ditch sit-down', A, 3-4/3/07).
A civil war has been brewing in East Preston Islamic College - because of the emergence of a radical stream of Islamic teaching in the school. A hardline Islamic leader who advocates jihad overseas was allowed to speak directly to students (Stewart C 'Pitched battle for young Muslim minds', A, 9-10/12/06)
The furore over al-Hilali's remarks has died down, but concerns about poor behaviour by children have surfaced. Muslim integration is an ongoing issue against background of security threats. Australia's foreign policy choices in Middle East has often attracted Muslim opposition - but this should not e viewed as 'treason'. Criticism of multiculturalism is often based on a view that there is an incompatibility between Muslim values and Australian values - or that Muslims are linked with an external threat. This leads leaders to conclude that liberal democracy is under threat from Islamic intolerance - while Islamists see democracy and liberalism is a Zionist plot to destroy Islam. The obsession with ideology comes at the expense of balanced assessment of real issues affecting Muslim integration (eg education, employment, women's support infrastructure). Local training of imams is only one amongst many issues. Public policy should focus on promoting integration, not an ideological struggle for soul of Islam (Akbarzadeh S., 'It's not all about imams', A, 7/12/06).
A new national council of imams will redefine role of mufti, crack down on radicals and push for more sermons to be delivered in English (Kerbaj R 'Imam body to brige cultural gulf', A, 30/11/06).
Ultra-radical Muslim groups are being formed in Sydney and Melbourne in defiance of nation's Wahabbi fundamentalist leaders who are being accused of being Westernised and selling out. Splits are occurring in the fundamentalist Ahlus Sunnah Wal Jammah Association (under Sheik Omran) (Kerbaj R 'Muslims warn on radicals' splinter', A, 24/11/06).
An agreement in 1988 saw Sheik Oman's fundamentalist Ahlus Sunnah Wal Jamaah Association (now the most radical Islamic group in Australia) established in a linkage with Indonesia's JI (Neighbour S 'Militant networks', A, 18-19/11/06).
Sheik al-Hilali did nothing but voice Australia's traditional requirement for women to be covered up (Aitken D, 'Sheik voiced our own old values', FR, 13/11/06).
Yemeni religious authorities have condemned elements of al-Hilali's controversial sermon as 'criminal' and 'and uninformed attribution to God'. The opinion was sought by Islamic High Council of Australia (spokesman, Mohammed Mehio). Sheiks's supporters said that opinion had been sought out of context, and that a view should have been sought on the whole sermon (King D. 'Sheik talk criminal', A, 11-12/11/06).
Islamic cleric Mohammed Omran is the spiritual leader of an accused network of terrorists and extremists in Australia - according to one of his former followers (Stewart C 'Omran at centre of terror web', A, 11-12/11/06).
Muslims failed the test that their Mufti set when he preached that unveiled women invite rape, and that raped women should be jailed for life. Despite initial outcries from the Muslim community 34 Muslim groups signed a petition backing him. This makes Islam a threat in Australia. We have sought in vain for those who will stand against the hate-preachers. Others have expressed similar views to Hilali. Muslim's argued that the matter should have ended with the Sheik's apology - but he didn't retract his statement. Muslims seem to think that they have to defend a bigot rather than have him attacked by 'infidels'. This is pure tribalism. Muslims must break from Hilali and the cultural ghetto. Some have defended Hilali's comments because of the high level of violence against women (Bolt A 'Muslims fail the Hilali test', SM, 5/11/06).
Sheik al-Hilali has invited others to replace him as mufti if an independent inquiry finds him guilty of inciting rape. He said that media had been tricked into attacking him by a rival Muslim sect. (Kerbaj R etal 'Sheik wants probe into his sermon', A, 4-5/11/06).
Leader of Australia's most radical Islamic group, Sheik Omran, has accused Australian judges of being harsher on rapists who are Muslim than on others (Stewart C 'Sheik blasts judges on rape', A, 31/10/06).
Hilali has praised militant jihadists in Iraq who fought against coalition forces seeking to 'liberate' Iraq. He paid tribute to Sayyid Qutb, ideologue of Muslim Brotherhood and mentor of Osama bin Laden. Calls have been made on imams around the country to withdraw support for Hilali because of his support for militant Islamic jihad (Kerbaj R. 'Hilail praises Iraq jihadists', A, 30/10/06).
Intelligence reports that al-Hilali had links to extremist groups in Egypt and could pose a threat to Australia were given - and ignored - in 1984. Claims were made that military style weapons were kept at Lakemba Mosque (O Brien N 'Canberra ignored secret agent's warning on sheik', A, 30/10/06).
Many Muslims in Australia (especially older ones) agree with Hilali's views about women. Muhammad was a great warrior - fighting for the rights of women, children and the poor (which was unimaginable at the time). Muslim attitudes to women are central to the religion. In 7th century Arab world there was a shift from traditional matriarchal society to urban patriarchy - and Koran can be seen as a plea for the old matriarchal values. But the rights and issues that were pursued at that time are no longer what matters. The laws pertaining to women were appropriate at the time, to protect them (Ahmed T., 'Islam can modernise and remain relevant', A, 30/10/06).
Hilali's suggestions that immodest dress is responsible for rape are contrary to fundamental Islamic teachings. No school of Islam allows any man to harass a women because of her dress. Any rapist is seen to be guilty of aggression (Mohamad Abdalla 'It's heresy against Islam', CM, 30/10/06). Griffith uni
When references to 'cats meat' are ignored, the real message of mufti's sermon is that men can't be trusted in the company of women - because they are so driven by sordid sexual urges. Tanveer Ahmed says that many Muslims regard women (particularly Western women) as less than ideal. Women in general are seen as a corrupting influence. (Overington C. 'Metaphor hides mufti's real message', A, 28-9/10/06).
Sheik al-Hilali whipped up anti-US sentiment amongst his supporters in stating that he could not be sacked as leader of Australia's Muslims. He said that he would only resign when world was free of White house. Lebanese Muslim Association president (Tom Zreika) said council was divided about whether to disown the mufti (Kerbaj R Hilali: no one can sack me', A, 28-9/10/06).
Failure to take action against Australia's Mufti will be seen as endorsement of his views. His sermon in Arabic to hard core followers late at night was never meant to be heard by mainstream Australia. Withering criticism flowed from all sides of politics - and the sheik offered a qualified apology. Muslim leaders expected a deluge of hate main. Hilali's comments were explosive given divide between Muslims and mainstream Australia caused by Islamic terror. Lebanese Muslim Association [most of whose council's members were mufti's former students) decided not to take action against Mufti - which has not aided relationships. This was despite calls (eg by Islamic Council of Victoria) for mufti to be sacked. (Stewart C 'Times up for recalcitrant sheik', A, 28-9/10/06).
Muslim cleric's recent sermon blaming women for inviting rape through their choice of dress will bring to a head the clash between conservative Islam and modernity. Resolving this is a much bigger issue than Sheik al-Hilali's preoccupation with rape cases involving Muslim men. Murder of Dutch film maker (a critic of Islam's attitude to women) was one consequence of this clash which provoked a major rethink of the relationship between multiculturalism and cultural relativism in free-thinking country. God says in Koran that men are in charge of women, because they were made superior. For Western women these claims are deeply confronting (Hope D., 'Islam's gender crisis', A, 28-9/10/06).
Brothers and sisters, we have spent the night worshiping and listening to truthful words. I will discuss the Koranic court's judgment about the crime of theft. In it God put man before woman - and requires that the hands of both be cut off for theft as an example. God is 'mighty, wise' rather than 'forgiving, merciful'. In adultery, God puts the woman before man - and requires that both be whipped. God called the Koran Al-Dhikr Al-Hakim - a book whose verses are wise (ie prescribes the right medicine for an illness; gives the right word at the right time; and acts appropriately). In the Koran verses are connected with their context. 'Forgiving, merciful' and 'Mighty, wise' both have meanings. Every verse which ends with a reference to God's attributes is legislative. This applies particularly to a verse in the Sura of Al-Ma'ida. When they were revealed, there was no recording, so verses were memorised. One man reciting the verse about cutting off the hands of thieves - concluded with 'for God is forgiving, merciful' rather than 'for God is mighty, wise'. A passing non-Muslim questioned him about it, because it did not sound right. They sought clarification from the Prophet who said that it should be 'for God is mighty, wise'. If he had been 'forgiving, merciful' cutting off hands would not have been commanded. For God to be 'forgiving, merciful' could only be hoped for in another life. In another verse from Al-Ma'ida, Jesus said on 'be glorified' when God asked him if he had told mankind to accept him and his mother as also being gods. He would not even repeat the accusation. He said that he had merely done as God commanded - and told people to serve God, and watched over them. He closed with: If you punish them, they will be your servants, and if your forgive them you are forgiving, merciful. But this is not so. There was a crime of polytheism - which God does not forgive. Some said that God took a son, and that they will see mercy. But none who believe in polytheism will gain mercy. Jesus knew this was a big crime. If there was no problem the verse should have ended with 'for God is forgiving, merciful'. Those who don't accept this will go to hell. Such people are the most evil on earth. For those who accept polytheism, rob and steal and mess everything up, God is mighty, wise. It is wise to put men before women in stealing, and women before men in adultery. Men are responsible for earning, and can be tempted and have women like hell behind them always wanting more. When women demand more of men than they are able to provide, they are forced to steal or engage in crime. The man is mentioned first because it is his responsibility to be the provider. But for adultery, the responsibility is women's 90% of the time - because women have the weapon of seduction. They take clothes off; cut them short; act flirtatious; put on make-up and dally on the streets - to encourage a chat / date / meeting / crime / jail. Al-Rafihi said that rape should result in a lesson in morals for the man, and life imprisonment for the woman, because if she hadn't 'left the meat uncovered, the cat would not have snatched it'. If a woman was at home wearing her hijab and being chaste, the disaster would not have happened. Women possess the weapon of seduction and temptation, and this is why Satan regards them as his best weapon - able to destroy the finest man (al-Hilali T., 'Revealed the Mufti uncut', transcript of sermon, WA, 28-29/10/06)
Australia's most senior Muslim cleric has blamed immodesty of women who don't wear the Islamic headdress for being preyed on by men. Muslim leaders were outraged by the suggestion. Young Muslim advisor Iktimal Hage-Ali argues that hijab is not a tool to prevent rape and sexual harassment - but rather a symbol of being Muslim. Waleed Ali argued that it was ignorant to believe that a hijab could stop sexual assault (Kerbaj R 'Muslim leader blames women for sex attacks', A, 26/10/06).
CPDS Comment: Beyond Sheik al-Hilali's Claims about Rape
Sheikh al-Hilali's controversial sermon included suggestions that women who do not conceal their bodies (eg by wearing the Muslim hijab) are responsible for any sexual attacks on them (and so should be imprisoned if they are raped).
This view caused widespread outrage in Australia [1, 2]. The real message behind it was claimed by one observer to be that Muslims believe that men could not be trusted in the presence of women [1], while others suggested that the statement reflects a crisis in the relationship between conservative Islam and modernity [1], or that it was nothing more than a statement of views that were ones widely held by the general community [1].
To some degree, the reaction was unfair because (as with Pope Benedict's controversial Regensburg lecture in which a Byzantine emperor's claims about forced religious conversion were quoted) the sensitive part of the Sheikh's sermon was merely a quote from another scholar (Al-Rafihi).
The Sheikh's statement was both vigorously opposed [1] and endorsed [1] by various Muslim groups [1]. An external opinion sought by the Islamic High Council of Australia condemned the controversial parts of al-Hilali's sermon as 'criminal' and 'an uninformed attribution to God' [1].
However there are important issues raised by his sermon which go well beyond the question of 'who is responsible for rape?'.
First, Sheikh al-Hilali is regarded as the Mufti of Australia (ie relied upon to give the most authoritative interpretation of Islamic texts), and is a member of the Prime Minister's advisory group on Islam. He has also been controversial. For example, some have argued that the role of Mufti is irrelevant [1], or that Sheikh al-Hilali should be replaced [1]. Furthermore there is apparent infighting between factions for control of 'Islam' in Australia [1, 2, 3] - and Sheikh al-Hilali has suggested that an opposing faction has stirred up the controversy about his 'rape' sermon [1]. Moreover he has been subject to apparently-contradictory allegations that he both: (a) gave warnings about the risk of extremists in Australia [1]; and (b) has sympathy for militant Islamists and the Muslim Brotherhood [1]. The latter, which reflects the ideas of Sayyid Qutb, has been seen as one of the factions that has led to the emergence of al-Qaida.
Another senior Muslim cleric has been suggested to be the spiritual leader of a network of terrorists and extremists [1].
Thus there seems to be a need for increased public awareness of who-is-who and what is actually going on in Australia's Muslim community - especially considering the complexities that Sheikh Palazzi alleged to exist within Muslim communities in Western societies.
Second, partial support for the Sheikh's statements about rape have come from persons simply concerned about the rising incidence of sexual violence.
The inconvenient truth is that there are many symptoms of bad interpersonal relations in Australia (of which sexual violence is one) and this is an issue that needs specific attention irrespective of whether it is right that women's immodesty is a primary cause.
Indicators of this problem and of the resulting efforts by authorities to re-impose standards of behaviour through state institutions, rather than continuing to rely on individual consciences, are outlined in Moral Foundations of Individual Liberty.
Third it seems unlikely that it is factually correct that immodesty by women (by stirring passion in males) is the primary issue in sexual violence, as many societies have worn minimal clothing without apparently believing that this would lead to sexual abuses. Though some women undoubtedly can behave seductively, this can't be the basis for any broad generalizations. It is far more likely that a widespread reducing in individual commitment to concern for others is the primary cause of sexual violence and of the diverse social dysfunction that are emerging in Australia.
A question that perhaps needs more attention is: why are women in Muslim societies seen to need protection from men by concealing themselves with a hijab?
There seems little doubt that protecting women has been the primary motive for concealment [1, 2]. However, could this be counter-productive and actually increase women's vulnerability? Could it be that familiarity breeds unconcern, and concealment breeds obsession?.
Fourth the Sheikh's sermon
focussed primarily on the character of God - arguing strongly that God is 'mighty, wise' (rather than 'forgiving, merciful') as revealed, for example, by His requirement that the hands of thieves be cut off as an example to others. Mercy from God was seen to be something that could but be hoped for in another life;
highlighted the punishment that will also come from a 'mighty, wise' God to those who endorse polytheism [as Sheikh Hilali seemed convinced that Christians do]; and
implied that women are largely to blame, not only for rape, but also when men steal.
Could the assumption that God is merciless towards any who transgress the rules, and requires ruthless enforcement of those laws, enable those who wish to serve God to rationalize also being merciless towards (a) infidels who refuse to accept God's rules as revealed to his messenger [eg see Comments on No dialogue, Only Dawa) and (b) Muslims who wish to convert to other religions [eg 1]?
Furthermore the ungenerous and autocratic character that Sheikh Hilali apparently ascribes to God seems closely related to assumptions about detailed control of all aspects of reality by God which have probably been responsible for most of the difficulties Muslim societies have experienced in the modern era (see Islamic Societies and About Arabic Thought and Islamic Science). In brief the latter suggests that the assumption that God is not only a creator but also a strict micro-manager:
seems an unrealistic view about a reality which is highly differentiated, and whose behaviour largely reflects actions by quasi-independent elements responding to natural laws, or self-will;
limits realistic understanding of social and natural systems - by trying to interpret them primarily as manifestations of God's will;
tends to stifle initiative through rigid family, community and political repression.
The above assumptions seem contrary to teachings by Christ, who Muslims regard as one of the most important of God's messengers (Isa) despite an apparent reluctance to study eye-witness accounts of what he said (eg about the limits, and alternative, to moral legalism).
In particular Jesus seemed to imply that God was not only 'mighty / wise' but also particularly 'forgiving, merciful '.
As suggested in A Middle Eastern Solution to Ethnic Conflict close study by Muslims of the actual teachings of Jesus of Nazareth about the limitations of, and alternative to, moral legalism could probably liberate Muslim communities generally from self-imposed 'oppression' and reduce the sense of alienation between themselves and Western societies.
There is concern that a violent attack on a daughter by a devote Muslim father might have been motivated by her intention to convert to Christianity - though Islamic leaders denied that the faith preached ritual murder (Stolz G 'Muslim family killing probed', CM, 12/10/06).
Australia's most senior Islamic cleric claims that government sponsored Conference of Australian Imams has been infiltrated by a gang (al-Ahbash - the Islamic Charity Projects Association) which was formed in Lebanon in the 1950s and has been labelled a cult associated with violence (O'Brien, 'Islamic conference hijacked by gang', A, 19/9/06).
Islamic groups have labelled the new national peak body a 'dictatorship' and a conspiracy to cement the old guard's control of 300,000 Muslims. The two largest Muslim states were not given executive positions (Kerbaj R 'Muslim groups lash new peak council', A, 5/5/06).
Australia's leading Islamic body has backed away from promise to tackle hardline Muslim clerics and crack down on extremist ideologies (Kerbaj R 'Islamic leaders stall on summit', A, 19/4/06).
Australian Federation of Islamic Councils (a body that advises federal government) has been accused, by internal investigation, of being sexist, secretive and unrepresentative (Stewart C 'Top Muslim body is sexist and secretive', A, 18/4/06).
The idea of a national Mufti to provide leadership to all Muslims is meaningless (Aly W ' A, 10/4/06).
Group of Muslim leaders has moved to depose contentious Sheik al Hilali as mufti of Australia. NSW Muslim Council plans to declare position vacant as part of plan to set up a national board of imams identified by Australian Federation of Islamic Councils. Mufti position would be decided by vote of Islamic Council members around Australia. There has been concern about mufti's criticism of PM and about the council of Muslim leaders he picked (Kerbaj R 'Mufti to be ousted by Muslim leaders', A, 4/4/06).
Islamic clerics would be trained at Australian universities under a proposal by Muslim leaders to prevent students being radicalized by fundamentalist teaching in Middle East (Kerbaj R 'Islamic clerics to train at uni', A, 16/3/06).
Radical Muslim thinker (Sayyid Qutb) who inspired Al Qaida is part of curriculum at high school students in NSW (Lane B 'Militant Islam invades school curriculum', A, 25-26/2/06).
Muslim leaders not invited to PM's summit will hold their own gathering on September 11 organized by Affinity Intercultural Foundation - whose spokesman (Mehmet Saral) argued that it was important to reclaim the date. These groups also wanted to have a say in how terrorism was combated. To participate in meeting, those involved must agree that: Muslims can't be terrorists; terrorist acts are of no benefit to Islam; Muslims should not be seen as a liability to Australia. Extremists such as Sheik Omran of Melbourne have not been invited (Butterly N 'Unease at timing of Muslim summit', CM, 3/9/05).
Treasurer and Education minister argued that Muslims need to consider Australia's values (eg democracy / constitution / parliament / legal system / understanding / tolerance) before coming here, or to leave if they do not like them. However there is no evidence that most Muslims in Australia oppose such values. The ravings of a few imams do not justify what the ministers said (Barker G., 'Crude politics from on high', FR, 29/8/05).
PM told summit of Muslim leaders that the answer lay in right education of youths - and it was agreed that 29 Islamic schools in Australia must promote tolerance. Brisbane's Islamic schools said this was not new. But passion and deep religiousness are causing concern also in Brisbane. Mohamad Adballa suggested that there were problems but that efforts were being made to channel energies in moderate way. 911 in Plane Site made by US Muslims has been circulating suggesting that Muslims were not responsible for attacks in NY. Muslims in Brisbane believe that things are going to get tougher before they get better. If fear takes hold then extremism is likely to follow. There is a need for people to understand one another (through education) to reduce problems according to Abdalla. Falza El-Higzi (president, Islamic Women's Association of Queensland) argues that Muslims need to take responsibility for bad image of Muslims in Australia. While PM's summit drew attention to extremists, some anti-Muslims believe the was looking in wrong place. Lachlan Black (former One Nation member) detailed concerns about moderate Islam in Queensland - because they have strong collective identity that they will form a constituency within political system and seek to fundamentally change Australia's identity and way of life. Black issues monthly Newsletter Islamic Agenda has campaigned against multiculturalism. Many non-Muslims are concerned that Islam expects the whole world to be Islamic. Uzair Akbar (Holland Park Mosque) agrees - Islam has been on the increase since its inception, and it is rare to find Moslem who turns his back on his faith (Fynes-Clinton J., 'Moderate Muslims concerned for community harmony', CM, 27-8/8/05)
Muslim leaders have pledged to weed out radicals from amongst their midst. They have also endorsed moves to prevent radical imams entering the country, and eliminate extremist teaching in Muslim schools. PM argued at summit that there was a need for to send strong message that terror had no place in Islam. Muslim delegates admitted that there were some radicals they could not control. Opposition leader suggested that respect for Australian values in teaching by Islamic schools was key to ensuring that Australia is free of terror risk (Butterly N etal 'Pledge to stop Islamic radicals', CM, 24/8/05)
List of Muslim leaders who attended PM's summit will please no one. Ameer Ali (Australian Federation of Islamic Councils) who attended queried the absence of radical groups. However the summit might otherwise have been hijacked by senseless rhetoric. However Muslims believe that invitees were not representative of Muslim Australia. There is no homogeneous, coherent Muslim community. It comes from 70 different countries with many different cultures and languages. Mosques are often ethnically based, and there are increasing numbers of Australian converts. Theological, social and political attitudes are equally diverse. The summit is only the start of ongoing engagement. Muslim Australia feels alienated because of negative impressions created by Tampa, mandatory detention, ASIO raids, anti-terror legislation, and wars with Afghanistan and Iraq. The government is also calling on Muslims for assistance in fight against terrorism. But this requires trust within Australian Muslim community, and that government demonstrate that it is with them (Aly W 'No one Muslim fits all', CM, 24/8/05)
Islamic experts have suggested that an Australian imam academy was laughable, flawed concept that would create an underground movement of clerics. Shaykh Khalid Yasin suggested that it was contrary to islam to register imams. Samina Yasmeen (UWA) suggested that a huge problem could developed - with two layers in the Muslim community. Amin Saikal (Centre for Arab and Islamic Studies ANU) suggested that imams would normally be trained by world's most highly qualified Islamic religious scholars - and creating anything like this in Australia would require huge resources. (Perry L etal 'Academy for clerics absurd and dangerous', A, 24/8/05)
Delegates at PM's summit to consider how to suppress terrorism in Australia did not support bin Laden but were not prepared to discuss him - and preferred not to think about him (Price M 'War talk is OK, just don't mention bin Laden', A, 24/8/05)
Islamic schools will be encouraged to teach Australian values, and universities will be encouraged to train imams as a result of PM's terrorism summit. The 13 leaders focused on better ways to educate and integrate Muslim students. It was agreed that Muslims should challenge those who advocated violence. There needs to be a formal accreditation process for imams, and a process within universities to train imams. Proposals drew an immediate and angry response from Islamic schools and teachers. Salah Salman (director of King Khalid, oldest Islamic college) attacked PM for provocative comments - on the grounds that college is already doing a good job (Maiden S etal 'Aussie values for Muslim schools', A, 24/8/05).
Islamic leaders have offered to draw up a register of imams to weed out extreme and radical teaching following talks with PM. A committee was established to advise government on religious teachers, youth, women, school subjects and university courses on Islam. A small segment of Islamic community posed risk of terrorism - and meeting had agreed to work together on dealing with this. Yasser Soliman (Islamic leader from Victoria) said register of imams was the only way to regulate and control radicals. There is a need for a standard on who could be a Muslim cleric. This would be accompanied by local training - including education in how local system works - rather than sending them overseas. Radical teachers in Islamic schools should be weeded out. Rhose invited to the meeting would now communicate with radicals who were not invited (Karvalas P eyal 'Register of imams to isolate radicals', A, 24/8/05)
Islamic leaders have warned that proposals endorsed at summit will be hard to implement and regulate. It would be hard to draw up a register of clerics. There need to be selection criteria - and this raises questions about who sets these. What does one do with imams who do not qualify - especially if they have a lot of supporters. Fifty one Islamic groups that were not invited to conference denounced violence against civilians but argued that Australia's role in Iraq war and war against had created problems and is the primary source of resentment. (Harris T 'Summit proposals difficult to regulate', A, 24/8/05)
Mohammed Taha Alsalami (Iraqi Muslim Council) will argue to PM that Australia has a real problem with extremists - with small number of Wahhabis preaching violence. Others who do not agree with them are seen as kafirs (infidels) who can be killed / tortured because they don't count. They want nothing to do with assimilation - and their minds are closed to rational thought. The extremists should be identified by authorities and subjected to psychiatric testing. Other Muslim leaders (eg Ameer Ali) argue there are few extremists and they have little support. They need to be defeated with ideas. Ray Deen however showed that more that a minority hold extreme views by suggesting that Jews may have been involved in 9/11 attacks. Others were concerned that Muslims should not be held accountable for actions of extremists. Some are frightened because of suspicion directed against them. Ali Roude (Rissaiah College) argues that Muslims are an asset to Australia as Islam is a beautiful thing. The media gives the radicals most attention. Yasmin Khan (Islam Care, Brisbane) says practical measures (eg Muslim social workers) are needed to stop young people being radicalized. (Stannard B etal 'Reigning in the radicals', A, 23/8/05).
Australia is dangerously ignorant about Islamic countries in its region and about its own Muslim population, according to head of University of WA Centre for Muslim States and Societies (Samina Yasmeen). This leads to risks of inappropriate policies. The centre will help understand and better plan for events in the region (including terrorism). The centre has been established with encouragement of Foreign Minister. Advice about Islamic countries could be obtained from the centre - which would take a multi-disciplinary approach. The centre would focus on cultural understanding, rather than religion and aim to promote moderate Muslim views (Mayes A 'Uni think-tank to educate on Islam', A, 18/8/05)
Griffith University has launched a new Islamic Research Unit. Australians need to know more about Islam, and Islamic scholars need to look at elements of their own community. Unit will focus on Islam / Muslims in Australian context. Director is Dr Mohamad Abdalla (a Muslim who leads prayers at the Kuraby Mosque, and who has a bachelors degree in science and a PhD in Islamic Science) said Unit's main aim is to promote a Wahatiyya (moderate Islam). Research projects include: experience of Muslims in Australia following 911; Middle Eastern Union (like early EU) as solution for Israeli-Palestinian conflict; Islamic banking, Unit will offer comment on issues related to Islam and Muslim societies - aiming for a more informed public opinion that will promote pluralistic Australian society. Muslims in Australia tend to feel excluded from the best jobs, and marginalized. (Livingstone T 'Islamic unit a timely forum', CM, 20/7/05).
Some conscientious individuals have switched from Christianity to Islam. A foreign correspondent in many Muslim countries was impressed by its logic and and totality. He also found a gap between its message and misconceptions that he had had. Young Muslims in Australia struck him as intelligent, dedicated and concerned. It is only the lunatic fringe that advocate terrorism - while those from the Middle East who bring their cultural hang ups and harsh interpretation are a problem. He has found that Islam brings order, joy and satisfaction. A Melbourne mother had started wondering whether God was to be found in all religions, but was certain she wanted to stay away from Islam. However looking beyond the way it is widely presented, she found a faith that is grounded in logic, spirituality, egalitarianism, social justice and personal connection with God. A young man from Western Sydney found that Serbian Orthodoxy did not have satisfactory answers regarding rights and wrong and what happens when people die - and found better answers in Islam. Many Muslims derive from Christian roots - confirming Muslim belief that Koran and Islam are corrections of Christian and Jewish scriptures. Another person, a Dominican catholic, found a path to Islam by seeking a viable code of behaviour. All four converts joined a vibrant and growing community of Muslim believers (Murray J., 'The lure of Allah', A, 7/12/04).
The Muslim world is fast losing patience with those who purport to fight injustice through unjust means. Australian Islamic organizations have made their disgust known, but there is little more they can do. The also are at risk of being blamed by association for things they are not responsible for. (Aly W. 'Muslims also lose patience with terror', CM, 14/9/04)
An Australian journalist converted to Islam through a process of osmosis - after experience in many Muslim countries. He discovered a simple and comprehensive religion that is an alternative to materialism. For a Perth girl the appeal of Islam was similar. She found that Muslims stood out amongst other students as kind and helpful, and respectful. The journalist feels that Islam is under attack - but that the biggest problem is Muslims - especially those who have brought agendas from the middle east and the lunatic fringe who resort to terrorism (Lane B and Murray J 'Converts find a place in Islamic family', A, 18-19/1/03)
Score settling has been described as the reason that ASIO was tipped off about particular Islamic families - by some who adhere to conspiracy theories. The President of the NSW Islamic Council has heard rumours that he was responsible for such tip-off because he would not get involved with extremists or allow politics into Mosques (Karvelas P 'ASIO tipped off to settle scores', A, i 13/11/02)
Reports of Al Qaeda cells in Australia and its region have multiplied. Sheik Hilaly of the Sunni Muslim mosque (Lakemba) reportedly stated that 'people have been able to infiltrate this country', and phone calls in NSW have been traced to a man jailed in relation to the 1993 WTC bombing. It has been suggested that governments have not protected the Muslim community against growing hatred since September 11. Statements by the Australian Arabic Council, the Australian Federation of Islamic Councils and various sheiks deploring that attack have been drowned out by reports of anti-US demonstrations outside the Lakemba mosque. The murder of an Egyptian writer, Farag Foda, some years ago shows the danger of fatwahs against courageous Muslims who adopt a revisionist approach to Islamic history or religion. His book Absent Truth lifted the veil of political correctness from the era of the first four Caliphs of Islam to which Islamic extremists look as a model for the Islamic state they would wish to create. At the assassins trial, a Sheik testified that the killer had just done his duty as Foda was an apostate who rejected the Shari'a and questioned the union of state and religion. Islamic extremists in Kashmir have sprayed acid on the faces of women who go unveiled in public. And to cries of 'God is Great' an Islamic Court in Nigeria sentenced a woman to death for bearing an illegitimate child. Australia has only a small Muslim population - and can provide one (and perhaps the only) chance for Islamic modernism to flourish. It is only in the West that freedom of research and expression would be possible. For this to happen requires enlightened Arabic media - and all have undergone a remarkable shift in emphasis and follow a neutral political line that does not encourage extremism. Moderate leaders such as Sheik Khalil Chami in Sydney and Sheik Fehmi al-Imama in Melbourne need solid support for wider Australian community to offset the influence of radical Islamists who incite resentment towards Australia and its institutions. Some extremists support Al Qaeda and other terrorist organizations such as the Iranian Hizballah, and intimidate other Muslims by stressing the Koranic doctrine that respect for any authority other than God is the sin of polytheism or 'shirk'. There is no unambiguous word, non-foreign word for democracy in Arabic. Muslim people do not understand 'democracy' as people in the West do. Understanding does not come from the classical Greek model but from Islamic law. Literalists may attempt to extract meaning from the Muslim idea of 'consultation' but ultimately they arrive at the idea that government should respect of the desires of those who wish to live under the Shari'a. This is the base from which attacks are launched against what they see as corrupt Islamic regimes, or western regimes. Australia should make it clear to all migrants that they are welcome if the learn English, accept Western concepts of democratic life and acknowledge the legitimacy of our institutions. Al Qaeda wants to unify the Muslim world against the West, so it is very important to bolster moderate influences in Australia (ie to promote integration rather than risk segregation) (Stenhouse P 'Moderation key to Muslim harmony', CM, 10/9/02)
Islam's problem is Australia may not just be with its racist critics. In Victoria, the Adult Multicultural Education Service produced a brochure Understanding Islam and Muslims in Australia which pointed out that (religious) tolerance is part of Islam, and that jihad does not mean holy war or harming innocent people. However the Islamic Council of Victoria is selling two books (a) What Islam is all About (a textbook for children) which talks about Muslims dreaming of establishing the power of Islam in the world, and ensuring that the Shariah (Islamic law which demands that those who fight Allah should be murdered, or crucified, or their hands and feet cut off) should be the law of the land and (b) Let us all be Muslims which notes that the ultimate aim of Islam is to end the lordship of man over man, and bring him under the rule of One God, and that jihad involves staking everything one has (including one's life) on achieving this. Whoever you are, and where-ever you live you must strive to change the wrong basis of government and seize all power to rule and to make laws from those who do not fear God. Australia's multicultural lobby is dishonest to pretend that there is nothing here to worry about or to debate (Bolt A. 'The real Islam' Courier Mail, 7/12/01) [Comment: Clearly there is a difference between the views of Islamic moderates and extremists in Australia as elsewhere]
Events of September 11, gang rapes in Sydney and debates about middle-eastern asylum seekers have led Australians to view Muslims as a group as some sort of threat. This assumes that all Muslims are alike. The cultural diversity of the world's 1.2bn Muslims is neglected - as is differences in approaches to Islam and towards modernity. Because of this Muslims can be singled out as the group most resistant to adaptation to Australian society. Islam can be viewed at various levels: core ideas, values and practices; its historical adaptation in various circumstances; and its expression in a particular culture. The core of Islam involves ideas of God, unity of humankind, accountability for one's actions, justice / fairness, and practice such as daily prayer, giving to charity and helping the disadvantaged. This core can exist in any ethno-cultural context without conflict. It has adapted in Australia without the 'transaction costs' Kasper claimed. Most Australian Muslims reject ideas and practices that are seen as fanatical or anti-modern. They accept the structures principles and fundamental values of Australian society. To claim that Muslim migration will damage Australia's national cohesion is to raise the archetypal image of one cultural type (rigid, resistant to change, discriminatory towards women). True there will always be a minority of Muslims that are fanatical, extremist and intolerant. But the failures of the minority should not be ascribed to the majority. Australia has a robust legal system to deal with aberrations in human behaviour (Saeed A. 'Faith at home in any nation' Australian, 3/12/01).
A broadcaster in expressing opposition to Australia's action in preventing the Tampa unloading at Christmas Islam encountered 'bigoted anti-Muslim filth'. The objection is not to the peoples' countries of origin - but to their religion. Muslims were seen to believe that they would go to paradise if they killed a Christian, and to be radicals and terrorists. Some Muslim groups in Australia became targets. Islamophobia is not a new phenomenon - being revealed by biased depiction in the media. Australia's commitment to multi-culturalism is seen to be limited to food, and quaint ethnic communities - but not in terms of power structures. There is no integrated Islamic community in Australia - as those from different countries do not relate. And the so called Lebanese gangs were born in Australia - and are Australians before being Muslims. Its just that they are not accepted. (Charlton P. 'Battling a cultural crusade', Courier Mail, 8/9//01)