Rejected by the right, Western Muslims are only left with the left
By Osama Diab
No Muslim in their right mind would support far-right Christian groups, though Western Muslims may well symathise with their Islamic equivalents elsewhere.
Tuesday 2 August 2011
I can still remember the excitement on the faces of many of my Egyptian friends when they learnt that, in 21st-century America, some still believe in abstinence and, despite all the freedom at their disposal, they choose to keep themselves ‘pure’ for their future spouses.
Many young Egyptian dream of an opportunity to start a life in an affluent Western society, but they are always worried about the cultural differences. Muslims are often concerned with what to expect if they tie the knot with a Westerner who might belong to a different faith or even to no organised religion at all, especially when it comes to the thorny question of raising children. Most importantly, many are concerned about the discrimination they may face or how they may be made to feel like unwanted members of society amidst all the unfortunate events that have unfolded over the past decade, culminating with the recent attacks in the Norwegian capital, Oslo, which were carried out by a far-right fundamentalist Christian who was angry at Europe for accommodating so many Muslims who, in his view, threaten the continent’s Christian identity.
With so many questions running through the average pious Muslim’s head, it is understandable that many find the idea appealing that some in the West share the same values, especially regarding sexuality, gender roles, abortion, marriage and premarital sex.
However, what many don’t realise is that those who seemingly share the same values would probably belong to the far-right on the political spectrum. They are at best not particularly amused by the fact that they live side by side with Muslims, Arabs and immigrants in general, and some even resort to more violent means of expressing their hatred towards non-white and non-Christian minorities, such as Anders Behring Breivik, the perpetrator of the Oslo attacks.
Ironically, Breiviks’s views are in a way identical to those of conservative Muslims, the very same group he and his ilk are fighting. “Ladies should be wives and homemakers, not cops or soldiers, and men should still hold doors open for ladies. Children should not be born out of wedlock. Glorification of homosexuality should be shunned,” wrote the Norwegian terrorist in his 1,500-page manifesto, which he sent by e-mail to a mailing list of about a thousand addresses shortly before he carried out his attacks.
In contrast, those who defend multiculturalism, uphold the rights of minorities including Muslims, and express support for the Palestinian cause, are more left-leaning in their political views.
For conservative Muslims, the dilemma, again, is that these minorities, marginalised or vulnerable groups that leftists defend include – alongside Muslims – homosexuals, women, adherents of non-Abrahamic faiths and atheists. Likewise, for leftists – especially gay rights activists, feminists and atheists – the dilemma is that many of the Muslims they stand up for do not approve of their lifestyle choices or beliefs.
So should a conservative Muslim relate more to the camp that shares her/his values but cannot tolerate their presence, or with the camp that holds a fundamentally different set of morals but sees Muslim as a necessary thread in the colourful fabric of a multicultural society?
The US president, Barack Obama, a radical liberal by US standards, is a sign of shifting allegiances for at least American Muslims. US Muslims, who traditionally voted Republican, overwhelmingly voted for Obama, probably as a reaction to the acts and deeds of the George W Bush administration during their eight-year rule which involved two wide-scale wars against Muslim countries and the growing tension between “them” and “us”, as the former American president liked to put it.
In Sweden, it is believed that 80-90% of Muslims vote left-wing despite the fact that many of them do not hold leftist views. In the UK, Muslims have for long been more likely to vote Labour than Conservative and, despite the war in Iraq which was launched by a Labour government, most Muslims still see the centre-left party as the most friendly to Muslims in Britain.
Voting left is only normal since most far-right wing groups, as well as some more centrist right parties, have long been openly hostile towards Muslims. In May, the far-right group Ataka attacked Bulgarian Muslims performing their Friday prayers in the country’s capital, Sofia. British extremist right-wing white-only parties, such as the British National Party and the National Front, have been hard-line critics of non-European immigrants in general and the Muslim minority in particular, and always adopt programmes that have at their centre the “repatriation” of non-white immigrants.
This implies that most people would agree to make concessions in return for co-existence, especially when they are a vulnerable minority. Since most Muslims approve of liberal politics, despite not necessarily holding liberal views, when they are a minority, they would only be able to avoid accusations of hypocrisy if they apply their implicit approval of liberal politics in their Muslim-majority home countries. They should support the treatment of all minorities in Muslim-majority countries the same way they like to be treated as religious minorities in Western democracies.
This is not only common sense, but the Qur’an also confirms this concept. “Woe to those… who, when they have to receive by measure from men, they demand exact full measure, but when they have to give by measure or weight to men, give less than due.”
This article is part of a special Chronikler series on far-right extremism. Published here with the author’s consent. ©Osama Diab. All rights reserved.
Muslims resolved this apparent conflict long ago. One set of rules for Dar al Islam and another for Dar al Harb. Muslims do not see this as a matter of personal integrity or of the kind of honor that goes with being a man of one’s words. Those are post-Reformation European concepts, which find no echo in Muslim South Asia.