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Fitzgerald: What to do about prison da’wa

Mar 4, 2006 8:19 am By Hugh Fitzgerald

Jihad Watch Board Vice President Hugh Fitzgerald offers some suggestions about how to counter the spread of Islam — and jihadist sentiments — in Western prisons:

Prisons are brimful of the economically and psychically marginal — those most likely to find solace, and a reason for being, in the pre-fabricated and consoling “Community of Believers.” Money should be spent — large sums — to counteract Da’wa in prisons. Christian groups engaged in prison ministries are to be encouraged, and funded by private sources. The Muslim Da’wa, funded by foreigners, needs to have that foreign funding cut off. And every effort should be made to be as clever in the delivery of the Christian message as those conducting Da’wa, with such sinister success in the prisons all over the Lands of the Infidels (look at France, Holland, Belgium, England) — so that the latter may be stymied in their well-funded, and relentless efforts. For they are not engaged in saving souls. Not at all. They are engaged in recruiting soldiers for the Army of Islam within the Lands of the Infidels. That is one good reason (there are, of course, many others) why non-Christians, including atheists, should be eager to support Christian ministries in prisons and elsewhere.

Several other things could also be done in prisons.

The first is to carefully segregate the Muslim prisoners so that they are less able to conduct Da’wa, and can talk only to each other. If it is clear that they are intimidating non-Muslims (as has been suggested goes on in French prisons, where those who convert or “revert” among the 30% of the prisoners who are not Muslim do so in order to fit in, to get along, to not be subject to Muslim harassment and worse), then the state owes those non-Muslim prisoners protection. It also should be working to limit the number of conversions. On what grounds? On the grounds that the jihad that Islam preaches, and which is preached especially inside prison walls, is itself inimical to the interests of Infidels, as Infidels define that interest — and that therefore the freedom to propagandize for Islam should be regarded in the same way that one would have regarded, in 1942, those making the case in the Western world for Nazism and the Aryan Herrenvolk.

The second is to include, as part of the work of missionaries, audience-specific information about Islam. Do not simply present Christianity as the alternative, the other white meat. Rather, let prisoners know, in detail, of the forbidding of so many things in Islam. For those who are trying to convert them to Islam are careful not to tell them everything right away. For example, only later does the fact that music is banned for True Believers become apparent. One wonders what would happen if Christian ministers in the prisons played a few different selections from popular music of the period 1930-20005, and after some heartrending or foot-stomping examples, stopped the music, let the silence reign, and then proceeded to explain, with quotes from Qur’an, Hadith, and Sira, that music — like so much else — is forbidden in Islam. Outline historical Muslim opposition to music: mention what the Taliban did to wedding-singers, or how it destroyed radios. Mention the killing of Rai singers in Algeria by the most immoderate of Muslims.

Then turn to the Bamiyan Buddhas, and ask “why were they destroyed?” Quote chapter and verse from Qaradawi on statues (and his quotation from Muhammad, on not entering a house that contained either dogs or statues). Go from there to depictions in paint.

Another good topic for Christian ministries in the prisons to focus on is the immutable role of slavery in Islam, sanctioned in Qur’an, Hadith, and Sira — and then a quick discussion of its permanence, as revealed even today. The message should fit the audience. To counter the Muslim targeting of black prisoners in England and France and America, offer the details of the Arab slave trade. Explain how it began earlier and ended later than the Western trade, and show that where it did end, it did so only under Western pressure. Explain that since slavery itself is permanently recognized by the Qur’an, it is therefore permanently part of Islam. For the example of Muhammad, uswa hasana, al-insan al-kamil, is a Model for man — and Muhammad not only owned slaves, but in his military conquests seized others. He set out by his example rules not for abolishing slavery, but for regulating the institution.

If the Pentagon, or the other agencies of the American government, cannot figure out how to recognize, and name, Da’wa (the Call to Islam) as a threat to Infidels, that is because they have, by insisting on this misleading phrase “war on terror,” limited their response. It is not a “war on terror” but a war to defend the entire non-Muslim world from the Jihad that some — not all, although there is no effort by those who do not to separate themselves from those who do — Muslims believe in. It is a Jihad to spread Islam despite the laws, customs, and beliefs of others who do not wish to have it imposed on them. If it is properly described, then the instrument of Islamic supremacism known as Da’wa will be seen in a new light. Only then can appropriate measures be taken.

Meanwhile, watch for signs of psychological disarray, and that which encorages it. And for alienation born out of economic frustration, an alienation that now has, where Marxism once beckoned, the favored vehicle of Islam. For such mental disarray, and economic dismay, are the kinds of things that lead to susceptibility to the siren-song of Muslim missionaries. In prison, and without.

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