2016 Reflections: Deformation of Islam and the Neoconservative Threat to Society

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It is that time of the year: a hectic month as the British people recover from their frenzied Christmas shopping, briefly punctuated with the peace of the annual family get together, only to be followed by scrambling over various items thanks to the hype produced by corporations eager to increase the debt through boxing day “sales”. As the recovery from these activities begins and the damage to the bank accounts dawn, we take advantage of this lull for some customary reflection.

This year has been a particularly unsettling one; the sordidly racist campaign which ultimately culminated in Brexit; the far-right terrorist attack claiming the life of Jo Cox – the first killing of an MP in 26 years; the B-movie being played in the US starring Donald Trump, the West-wide rise of the far-right and unleashing of political and social xenophobia, security globalisation via totalitarian measures like the Countering Violent Extremism (CVE) agenda; Britain passing one of the world’s widest and intrusive surveillance laws; the list goes on.  Sadly, it is the Muslim minority, either through scapegoating or being subjected to the fruits of this dangerous concoction of nationalism, disenfranchisement through the global neoliberal order, and neoconservative domestic and foreign policies, which has by and large, bore the brunt.

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Deforming Faith and History to Serve a Neocon Agenda Part III – Adam Deen

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This third and final part directly continues from the Part II:

Deforming Faith and History to Serve a Neocon Agenda Part I: Rashad Ali

Deforming Faith and History to Serve a Neocon Agenda Part II: Sara Khan

Also operating within the well-oil neocon counter-extremism machine is the Quilliam Foundation, which brings us to Adam Deen’s rather expected (see here also) announcement of joining the cold war-era style state-validator organisation. In his blog piece announcing the squandering of his faith, Deen convolutedly explains why he wants to fight “extremism” but fails to convincingly explain why he would join an organisation born in the lap of another extremism – neoconservatism – which continues to legitimise neoconservative policies.

This equivocation-ridden nucleus in his piece indicates to the pseudo-intellectualism which comes head way in the second paragraph.  Deen is, like Sara Khan, a fan of the deconstructionist, Khaled Abou El Fadl.  The fanboyism, though, is taken to a new level. He writes,

“It may not be coincidence that al-Hakim al-Jishumiyya al-Bayhaqi (a Hanafi Mu’tazili jurist from the 12th century) in his book ‘Satan’s Epistle’ asks: “if Satan were given the chance to speak on the Day of Judgment, whom would he pay tribute to?”  Al Bayhaqi concludes that Satan would end up praising and thanking every Muslim who adapted ideas that attributed to God things that were irrational, unjust or hideous.”

This is lifted from Abou El Fadl’s The Search for Beauty in Islam: A Conference of Books almost verbatim:[1]

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Deforming Faith and History to Serve a Neocon Agenda Part II: Sarah Khan

 

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The piece continues from the first part:

Deforming Faith and History to Serve a Neocon Agenda Part I: Rashad Ali


 

Whilst Ali is known amongst Islamic scholarly circles for twisting texts and now history to suit the views his paymasters demand of him, there are other characters who are willing accomplices in this project.

Sara Khan seems to have been on a bit of a mission to shake off the negativity surrounding her involvement as a human rights-touting feminist who confusingly promotes the human rights-violating PREVENT Strategy through the incredibly feminist “weaponisation” of Muslim women.  The Guardian’s Alex Preston penned a piece late last month looking at Khan and her work. Of pertinence is the exploitation, like her human rights and feminism discourse, of Islam.

Ignoring the fact that Islam guides on all facets of life, Khan homes in on the “fascination” of “Muslim clerics and preachers” with women’s clothing. For her, removing the veil “was about removing the authority of religious clerics”.  Of course, with statements like that, considering that the Prophet of Islam was a man who designated the status of the Ulama as “heirs of the Prophets”she might as well absolve herself of the authority Allah, and His Messenger, peace be upon him.

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Maajid Nawaz, Ex-Muslims and the “Minority within a Minority”

douglasmurrayMaajidnawazOne of the most evident and prominent issues of self-proclaimed “reformist” deformists often guided by the malicious neoconservative discourse on Islam is that just a like a deformity, the arguments promulgated are often malformed, incongruent and inconsistent. With materialism and unfettered desires replacing a heart nurtured by spirituality, the claims of such individuals are as erratic as their egos.   Be it “feminists” like Sara Khan using women as “weapons” in the fight against extremism, or “reforming liberal Muslims” who use post-modernist malarkey to give justification to their lifestyles devoid of Islam, oxymoron and desperation does not begin to describe these efforts to deconstruct Islam and the Muslim identity rooted in within the Islamic paradigm.

Maajid Nawaz is no different in avoiding these contradictions.  Whether it is bemoandefing “hatchet-jobs” against him while feverishly tweeting blatant propaganda from the Daily Mail, happily receiving funding from “extremists” to counter-extremism, or attacking journalists and academics who have criticised him for their “privileged elite” backgrounds whilst simultaneously acting as a significant conduit in delivering a neoconservative, colonialist campaign of “reforming” Islam  to the glee of hate preachers like Douglas Murray and Sam Harris, (and blatantly ignoring his own Western liberal privilege when lecturing Muslims about the need to reform Islam to conform to ethereal liberal ideals), there is a clear display of the hallmarks of one riddled with internal conflicts devoid of a stable moral-compass.  Indeed, this moral compass, in his own words do not require “Hadith to set… morality”, the second foremost scriptural set of texts which form the basis of Islam.

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Decaffeinated Coffee and the “Islam-Deforming” Season

Malcolm X some decades ago described, in his usually deft and eloquent style, the infiltration of a mass black protest movement thusly,

 “It’s just like when you’ve got some coffee that’s too black, which means it’s too strong. What do you do? You integrate it with cream, you make it weak. But if you pour too much cream in it, you won’t even know you ever had coffee. It used to be hot, it becomes cool. It used to be strong, it becomes weak. It used to wake you up, now it puts you to sleep.”

Continuing this analogy, the “Uncle Toms” of the Muslim minority, the decaffeinated Muslims, are out in full swing.  By decaffeinated, I mean possessing the outward likeness, but thoroughly stripped of its essence, much like the “British Islam” which is now being opportunistically promoted post-France attacks.  Like the wedding season is a lucrative time for the Asian wedding caterers during the summer, so too are the tragedies in the West for the counter-extremism industry, where the perpetrators are allegedly Muslims.  The parasitic decaffeinated coffee cups of Britain come out to prove their credentials to the neocon “cream” in order to justify and receive more funding.

The first piece which caught my eye was Tarek Fatah’s hilarious (business) call for people to support him and others like him to first “reclaim” their Islamic faith, and then reform Islam. Maajid Nawaz on his Twitter feed made a similar call, hence it is fitting to see him and Usama Hasan amongst the undersigned. A cursory glance at Fatah’s Twitter feed shows his obsession with portraying Muslim negatively while blaming “Islamism”.  He also has supported bans on veils, brushes with ultra-Zionist, anti-Muslims including Robert Spencer and supported the NYPD surveillance programme set-up to target Muslims.  It’s no surprise the likes of Nawaz and Hasan are supporting his garbage; their morally bankrupt conscious’ have no qualms in receiving funding from extremists, whilst trying to tackle “extremism”.

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