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Exposing the role that Islamic jihad theology and ideology play in the modern global conflicts

Fitzgerald: A matter of self-preservation

Sep 5, 2006 7:31 am By Hugh Fitzgerald

Like many women in Mogadishu, [Maryam Mohammed] feels less vulnerable to violence nowadays, but she is afraid it will be harder to find work under the Islamic regime.

“I don’t see them as something good,” she said. “I’d like to leave Somalia if I can and do business, have a small shop or even a job with a decent salary, like a secretary or a cleaner.”

[“¦]

“Now I’m afraid to be arrested or beaten,” she said. “It’s safer than before, but we have no freedom. We are not happy with this Islamic Sharia law.”

She dreads donning a drab hijab before leaving the house.

— from this article

Here is the problem. Suppose this woman were allowed to emigrate to, say, Italy. Presumably she would arrive with her family — her husband, her children. Or if not, she would find a husband once in Italy.

This husband might be found from among the Muslims already resident in Italy, or else this woman might find a non-Muslim husband from among the many people, including Italians, in Italy. As a Muslimah, she cannot marry a non-Muslim, so a non-Muslim husband would have to convert to Islam. This would likely mean very little to him. He would not take it seriously. Nonetheless, once he does convert, he has now become part of the Islamic community. There is then a chance that, by degrees, he will take the whole thing seriously, after the manner of converts such as Adam Gadahn, John Walker Lindh, Richard Reid, Jose Padilla — you get the idea.
Or if he doesn’t go that far, he will at least further help to acclimatize Italians to the idea that “there is nothing wrong with Islam.” In the village there will be mutterings along the lines of “Pippo, that fusto, managed to get that Somali stunner — I’d turn Muslim too to get her” or something similar. Children result. They are all raised as Muslims. They go to the local schools, and acquire a native command of the language. But they do not abandon Islam. Indeed, as they live in a non-Muslim society, and are not forced to confront the economic and political failures that every Muslim country exhibits, they may have little idea of how Islam in operation actually works. But they are still people who call themselves Muslims, and we, the Infidels, have no idea what this will cause them, or could cause them, to do in the future. We likewise have no idea what their children, or their grandchildren will see as their responsibility as Muslims. The “moderate” Muslim today may be transformed into an “immoderate” Muslim, or his descendants could be if he does not make a complete break and become an apostate. All over the West now we see the phenomenon of Muslim children who are more devout and observant than their parents. It is the most peculiar belief-system, and its hold on its declared followers clearly very strong.

How many of these Somali women will turn out to be like Ayaan Hirsi Ali? One out of 20? One out of 100? One out of 1,000? One out of 100,000? How many of the men will turn out to be like Magdi Allam in Italy, or like Bassam Tibi in Germany? How many Ibn Warraqs and Ali Sinas, or converts to Christianity such as Nonie Darwish, are there likely to be in any population of, say, 1000 Muslim immigrants? Should the Western world admit a million immigrants, or permit them to remain, because a few of them see the light? What would, statistically, be the magic number that would justify taking such a risk with your own lives, and the future of your children, and the future of art and science and the possibilities of mental and other kinds of freedom?

You might say it would be cruel to prevent this woman from emigrating to a Western country. I claim that it would be much crueler, to us, to take a chance on such a person. Let Muslims remain within Dar al-Islam. Let the Infidels do everything they can to first learn themselves, and then to show Muslims that they understand (so that Muslims will then have to begin to recognize) that the political, economic, social, intellectual, and moral failures of Islamic societies, both within Dar al-Islam and in Dar al-Harb, are directly related to, and arise out of, Islam itself.

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