From No Sharia: 

Preventing Islamization Europe Page 1

Preventing Islamization Europe Page 2

Preventing Islamization Europe Page 3

THE PROCESS OF ISLAMIZATION AND THE POLICIES TO TERMINATE IT

1.  A THEORY OF THE ISLAMIZATION PROCESS IN EUROPEAN COUNTRIES

1.1    Background 

The Islamic takeover of a country - or a region of the country – is dependent on the relative proportion of Muslims compared with non-Muslims, and/or the influence of militant Muslims among the Muslim population. A higher proportion of Muslims among the population - or the growth of the number of militants among Muslims (even though Muslims constitute a smaller part of the population) – drives the political development along a certain path. A successful assimilation process may change that path but there are no definite examples yet of such a process.  

We need theories that describe (later also explain) the political development in a country with a growing Muslim minority (or a growing militancy among the Muslim population) and which country doesn’t carry out a strategy to oppose “Islamization.” 

• “Islamization means that Muslims try to impose all types of Muslim habits on the Western society and – immediately they feel strong enough – Sharia law in various areas.

• “Opposing Islamization” stopping by instituting laws and public policies all attempts to impose Islamic habits and Sharia rules on a country.”

A preliminary version of a theory (concentrating on parts of the conflict between political (traditional) Islam and domestic non-Muslim forces) follows below. On the basis of that description of the political process, we then formulate (sect. 2) the structure of a prescriptive theory (a policy model) that can cause this process to be stopped and therefore avoided.

The following sections addend the model, and form an integrated policy for preserving traditional rights in a European country, as described.

It is my hope that such a comprehensive policy can be used as an example, or basis for discussion for many political parties and organizations in Europe, which - during the coming decades - will find it necessary to formulate their policies to preserve free societies.

Extensive and detailed policy proposals set the basic parameters for the debate in hundreds of political parties, or organizations, in Europe.

1.2    The process and its phases 

The basic development process has eight-phases pattern, with each described briefly. A more extensive description of them follows. An underlying assumption is that a growing Muslim minority allows radical Islamists to influence any growing population of a country. The contents of the four schools of traditional Islamic doctrine support the interpretations of radical Islamists. That is a main reason for the passivity and silence of the so-called “moderate” Muslims who do not have a comprehensive theoretical doctrine to lean upon. Another reason is that many, or most, “moderates” share the same goals as the radical Islamists while opposing only some of their methods. Fear of reprisals can also be a cause of their passivity. Also the radicals have strong international support, including financial support. 

A good prognosis can be projected about the future political development of European countries on the basis of (1) of our empirical knowledge about the political development in Muslim countries, (2) the attitudes regarding many matters of Muslims in Europe, and (3) their documented reactions during the first five years of the war on terror. During the coming decades, numerous examples from Europe will further clarify the different phases and their contents. 

The Eight Phases

1.    The starting point is a Western society with a normal development having  

• social peace, satisfactory economic growth, ordinary crime levels, and changes in government dependent on democratic elections;

• and the number of Muslims in the population very low, thus their influence on society negligible.  

Current examples: Finland, Baltic states. 

2.     An initial phase, when the percentage of Muslims is still small.  

Certain areas of the immigrant population tend to be “left alone” by authorities. This allows repression of Muslim girls and women to exist unchecked. Open or concealed honor murders, which enforce some behavioral rules of the Muslim minority, can and do occur. New Muslims immigrants sustain a high birth rate as well as become part of the high level of immigration from Muslim countries. 

New Muslims repetitively demand shari’a and demand official recognition of Muslim holidays.  Increasing levels of crime become identified with jihad, including an increasing number of rapes of non-Muslim women. 

For example, the incidence of rapes carried out by Muslim men in Norway against non-Muslim women is many times higher than rapes by non-Muslim men. The rape frequency in Oslo alone is per capita more than five times higher than that in New York City. Immigrants commit two-thirds of these rapes, even though immigrants still constitute a small part of society. Besides reflecting the dysfunctional relations between sexes in the Muslim part of society, Muslims demonstrate early signs of jihad thinking while living in the host country. Charities and property crimes, including credit card crimes, become means to collect money for global jihad.  

Current examples:  USA, Sweden, Norway, Denmark.

3.     Preparations for jihad:   

Beginning of geographical “no-go” areas for the police and public administration officials; frequent physical attacks and even single infrequent murders of policemen or persons opposing political Islam; frequent death threats against adversaries; increasing physical destruction of property by groups, influenced by radical imams and jihadists. 

Besides frequent demands to introduce shari’a laws, Muslims actually establish “private” shari’a courts in certain areas of special interest to Muslims. Property crimes of various types finance the beginning of a domestic jihad movement. 

Current examples: France; beginning in England, Holland. 

4.     Start of jihad:  

Occasional murders of individual policemen or active anti-Muslims, carrying obvious political messages; an organized countrywide Islamist movement appears, and some mosques retreat from liberal versions of Islam used as a deception during the initial stages (1-3); establishment of definite “no-go” areas where militants put taxes on corporations and individuals; extortion of individuals outside these areas; frequent use of unofficial (or now maybe even official) shari’a courts as a substitute for ordinary courts in “liberated” areas.  

Militias form among non-Muslim groups. Nationalistic non-jihad parties grow rapidly. Emigration of European citizens from the country increases significantly.

Current examples: Beginning in France. 

5.     Development of jihad:

Frequent murders of policemen, teachers, and well-known individuals opposing political Islam; physical fights between groups of Islamists and policemen, and even occasional firefights around and outside the borders of the “liberated areas”; militants openly show weapons and declare far-reaching political goals, e.g., taking over a region or the whole country.  Liberal western versions of Islam disappear completely at many mosques.  It is now of less interest to Islamists to deceive, so radicals pressure  remaining, “moderate,” mosques. 

Militias of non-Muslims groups strengthen but fight only infrequently.  Differing denominations of religious groups separate physically from other religious groups in the society. The level of emigration of European citizens becomes a national problem. Hard-line nationalistic parties replace passive governments and passive political parties. 

Current example: South of Thailand 

6.     Jihad: Insurgency

The State uses military force to fight actively and frequently against larger groups of Islamists. A national home guard forms to prevent private militias from taking over the main responsibility of protecting domestic citizens. The Islamic movement campaigns vigorously to convince media and the population of their right to dominate certain areas of the country proclaimed to be Muslim. Murders and kidnappings of opponents and well-known persons become common. 

Young men take part in jihad willingly.  Some require coercion. Taxation of people in the liberated areas grows as does extortion against citizens outside those areas. Few Muslim groups help the government, while some declare neutrality. 

Current example: The Philippines 

7.    Jihad: Civil War 

Civil war erupts into large-scale military battles between domestic forces and the Islamic movement to forestall the latter’s goal to dominate a geographic region or the country. Militias and the national Home Guard complement the army. Widespread executions, terror, cruelty, mayhem, and widespread destruction reign in urban areas. Definite separation between Muslims and non-Muslims leads to large-scale polarizations within the population. 

Neighboring countries help European citizens in the specific country with armed assistance– as a last resort. Neighbors and NATO are often asked by governments of countries to help militarily.

Example: Lebanon during the seventies – end of eighties. 

8.     Outcome:  (A) Victory for European forces, or (B) victory for Islam. 

A.    A possible result of a civil war resulting in a victory for the domestic population will be the total banishment of traditional Islam from a specific country, along with widespread emigration/deportation and large-scale conversion of Muslims in the country.

B.  A victory for Islam ensures that all the rules of Islam will be applied.  Traditional Islam will replace all liberal, Western versions of Islam.

If Islamists win, massive social upheaval results in nationwide expropriations, slavery of conquered women, continued slaughter of non-Christians and Christians known for opinions opposed to Islam and of moderate Muslims who initially try to protect non-Muslims, murder of minorities, e.g., gays. They establish a Muslim dictatorship without democracy similar to religious dictatorships in the Middle East.  

shari'a laws become the basis for a new set of laws for the country. Dhimmitude becomes the lot of Christians and Jews; Muslims kill the rest of the population who do not convert or flee. The Gross National Product declines to less than 50 % of its former level.

1.3    A preliminary discussion of a few phases 

If the governments of a  European country during the coming decades show any unwillingness to protect its European citizens from the inroads of Islamists, this attitude will sooner or later lead to violent conflicts between the traditional anti-jihad forces and the radical Islamic movement.  Development phases 2-3 could last a long time in societies with strong democratic traditions, a good educational system, and – from the beginning - a homogenous ethnic population. Infiltration and dissemination of political Islam’s methods and values among non-Muslims and moderate Muslims spreads for a long period mainly by non-violent means. The methods of this missionary and pre-revolutionary work during phases 2-4 show a pattern that will be analyzed later. That work is often structured according to principles laid down by Islamists such as the Muslim Brotherhood for the expansion of political Islam in European countries.

Certain laws and policies can counteract this growth of Islamic influence. The acceptance of such laws and rules by the majority will depend on how far a country has moved towards violent conflict between the population groups. Gullible socialists and anti-Western/anti-market parties in a Western country may decide not to stop the slide down the slope toward more and more violence. They will prevent the application of firm defenses, which could stop the descent into civil war. Sooner or later, if traditional parties do not protect the European population against the continuous expansion of radical Islamic demands and actions, European populations will shift their political preferences to nationalistic parties. This will signal real weakness if traditional political parties are not able to handle the new danger correctly. If they do not, and if new political forces get into power, draconian protective measures against citizens might be instituted in those countries. Such policy measures could eliminate the possibility for unintegrated Muslim populations to take over and dominate the country politically and religiously. 

So, it is not so much a question if the measures in sect 2 and following sections will be adopted. The main question is instead when. Will a lot of civil strife - perhaps even an insurgency - happen before definite measures are taken? Will valuable time, large numbers of lives, and huge amounts of wealth be wasted before today’s politicians understand what really is happening, or will they be replaced so that corrective measures can finally be taken? 

The proposed policies will stop the development towards more and more influence for traditional Islam and violence and – in the end – insurgency, perhaps civil war. They will lead to Muslims integrating into the society with values that resist traditional , political, Islam. 

An exceptional case happens if phases 4-5 are by-passed, thereby allowing Muslims to become the majority in a country. Feeling its new power, the new government will inexorably begin taking away freedoms and human rights of non-Muslims. The original population will defend its ancient values of freedom.  An insurgency, and later a civil war, will result. However, the government will, in this case, be favorable towards radical Islam, and the army will become paralyzed. The European officer corps and the non-commissioned officers will not have been replaced as yet. Non-Muslim dhimmis will not be allowed to own weapons or join the armed forces. Fighting will be carried out by militias. 

A calm and orderly transformation to dhimmitude for the non-Muslim part of the population, along with widespread emigration of Europeans, is not likely.  Even in these circumstances, with a Muslim majority, civil war will erupt, and Muslims and  non-Muslims in different European countries will intervene to help each other. 

Each one of the phases above deserves its own detailed description and analysis. That work will be presented later. 

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2.    A THEORY OF POLICIES AND LAWS THAT PREVENT THE  ISLAMIZATION OF A  COUNTRY- AN INTEGRATED APPROACH

2.1     Introduction 

Given the processes of Part One, what can prevent Islamization wars in European countries and the possible loss of traditional freedoms in the region? The answer naturally lies in the number of immigrants from Muslim countries, and/or the success of their integration or assimilation.  

If immigrants leave that part of their traditional values that are hostile to non-Muslims and degrade women, and, if they start to think and behave like ordinary citizens in their respective countries, danger from them decreases. However, the "multicultural" policies in European countries greatly impede integration (also called “assimilation”).  Europe is left with large unassimilated groups of often angry and resentful people who do not understand and/or accept European values. Integration/assimilation is therefore the key to a peaceful future, to keep freedom and human rights in Europe intact. Parallel societies cannot be accepted because they automatically lead to violence and crimes against human rights, especially rights of Muslim women, which are routinely violated by Muslim men. Violence from the masses of the unassimilated will turn onto the European population. 

Integrating Muslims into European society requires a strategy with a proper legal structure. The goal must be stopping the Islamization process as early as possible. Comprehensive protective policies, cited in phase 1, must be instituted now, without further delay. It is not enough to let this important issue “work itself out” while Europeans hope for the best. 

There are a number of alternative structures possible (depending on decisions regarding the options). If Muslim immigration to a country is eliminated to a large extent, and the minority of Muslims are few, the demand for rapid integration tolerate a casual, unpressured time and pace.  Conversely, large groups will force greater structure rapidly, such as:  No public financing for teaching native languages; promoting contacts in originating countries; strict rules for becoming a citizen, etc. 

Needed is a structure for a detailed, integrated basic policy (policies and laws) that will preserve freedom and human rights in Europe.

2.2     A model for preserving freedom and human rights in a Western country

1.2.1       GOALS FOR THE POLICIES

Goals enable evaluation of different proposals for an integration policy. The goals guide formulation of laws and policies, using these principles: 

1)    To keep the specific country as a free society based on (1) the rights won during the long history of that country, and (2) the modern definition of human rights.

A policy protecting one human right must not contradict or hurt another fundamental right (the cardinal four:  life, liberty, property, pursuit of happiness). Derivative rights require proper context for preserving or not.  For example, the privacy of parents cannot be honored if and when their female children have any possibility of being subjected to female genital mutilation.

During civil conflicts and wars, not all derived rights can be preserved all the time. That fact of life is not a reason to be passive; hard choices must be made to preserve the cardinal rights under all circumstances. Whatever measures are required by the context of war and civil breakdown shall always have the goal of preserving cardinal rights, then restoring derived rights as soon as the conflict has subsided. 

2)     To protect human rights from all limitations caused by religious activities and rules, and especially by shari’a. 

3)      To save also individuals belonging to the Muslim faith from having their human rights violated by representatives of radical Islam or people influenced by that creed. Muslim girls and women are especially vulnerable, thus are of the utmost interest. Their rights-as-women deserve special protection.

Another goal is to educate fully non-Muslims and Muslims alike about real (traditional) Islam and the terrible consequences were it to dominate any European society.

2.2.2   AN INTEGRATED APPROACH 

A good policy builds on an integrated approach, using many methods and laws. Policies using few methods fail because the attack against Western society is so broad and multifactorial. An integrated approach uses a large number of parameters including (1) various laws and their implementation, or (2) activities according to policies determined by the government and/or parliament. Each specific design develops the following policies (designs securing free societies for centuries are of special interest).  

1.    INDIVIDUAL RIGHTS 

Special attention must be given to an individual’s right to be an independent person enjoying all now existing freedoms. Human rights in general, and especially in relation to how the Muslims value persons of different faiths, must be protected, e.g., the low valuation of women’s´ rights in the Muslim religion.

2.     VALUES AND LAWS 

How much freedom shall a religion have to proclaim opinions and rules that are contrary to human rights and the laws of the country? What can imams say, and what is permitted in mosques?  It is important to delimit religious “freedom” in a rational manner and take a long-term view because those rules have potent influence on people.  (To minimize any confusion that curtailing “religious freedom” will violate cardinal rights, keep in mind that the “freedom” being curtailed is incendiary seditious speech such as a right to yell “fire” in a crowded theater.) 

The values and culture of a European country should be a great strength in opposing the attack from foreign Islamic values. If most people still share those national values, and if these values have not melted away in the modern nihilistic society, the traditional and long-standing national identity can be mobilized. 

Penalties for breaking various laws and particularly those of importance for preserving a free society must be objectively defined and swiftly implemented. The issue of “hate crimes” (see below) becomes pertinent. 

3.     CITIZENSHIP AND INTEGRATION 

The specific requirements for living in a country need a policy definition. The rules for annulment of citizenships and for deportation must be objective as well as realistic, and must consider the population objectively. The type and extent of the education given to immigrants, and later to their family members, after their arrival to the country influences their worldview and profoundly facilitates or retards their chances for progressing in the host society. Education becomes a very powerful integrating instrument, when done properly, for influencing immigrants and changing their values regarding human rights and democracy. 

European countries must demand that immigrants integrate into the ways and values of the host society.

4.     FOREIGN POLICY 

The foreign policy of the country must explicitly resist the threat from political Islam and must eliminate that threat.

2.2.3.     THE MODEL

Our policy model employs 12 dimensions for our integrated approach:

1        Human rights in general

2        Rights-based equality between people

3        Rights-based equality between sexes

4        Religious freedom interpretation and its limits

5        National identity (the various values that are basic to a country; the definition

          of the obligations of their citizens etc)

6        Integration/assimilation of foreign cultures into the host society

7        Educational policies in the host society

8        Rules for visas, immigration and citizenship 

9        Sundry other areas not included in the other eleven categories

10      Rules for various types of religious organizations

11.     Laws and hate crimes (see section following item 12)

12.     Foreign policy 

Hate crimes include: 

• Crimes against people because of their faith, and/or because of the religious rules and traditions of the perpetrators;

• Advocate and applying religious rules (or rules inspired or supported by a religion) which violate human rights.

Because of their special danger for the society, hate crimes shall be punished twice as hard as ordinary crimes of the same type. All hate crimes, which are punished by a prison term, demand re-examination of a resident’s or immigrant’s visa or citizenship for possible revocation and deportation. Three convictions for hate crimes of any type lead to a similar examination. 

3.       A  REFORMED ISLAM? 

The integrated policies that can secure a free society will also establish the minimum standards that a new  Islamic doctrine must reach, in order for the practice of Islamism not to be a threat to western society. Muslims must acknowledge that those parts of their religion hanging over from 7th or 8th century Islamic thinking are unsuitable in 21st century European society. Real, traditional Islam is - according to serious and honest writers and students of the religion - incompatible with democracy and individual freedom. A reformed Islam is essential.  Of necessity, such a reformed Islam will differ from the traditional form. 

Conclusions regarding policies for various aspects of human life will indicate which religious theses and statements of Islam are not any longer acceptable. Those parts of the religion should be proclaimed as not valid and not be a part of it any longer. An unreformed Islam may in the future not be a permitted religion in Western countries because of its danger to civilized society. 

Presumably, it is necessary to build a new theoretical foundation for an Islam that protects freedom and human rights. Basic questions arise:  Which are the contents of Islam that can be allowed - in the long run – to be preached in a western country? In addition, by whom and when shall that reformed Islam be formulated? 

An even more important question is whether it is really possible or meaningful to reform Islam. This issue may easily be overshadowed by the fundamental question whether the religion is worth saving. It is easy for some people to ask: Why shall one try to save certain parts of a religion that, according to the texts and various accepted interpretations of it, contain so much hate and violence, encourage violations of human rights, and threaten freedom and democracy? If one reads Islamic texts, it is easy to conclude that they advocate inequality between sexes, a hostile behavior towards other religions or world views, violence as a political method, dictatorship (not democracy), and collectivism (NOT individualism).  However, ideally those who believe in the religion, if they will step up to their responsibilities for this should answer the question of whether the faith is worth saving. It is their responsibility to decide which parts are now valid and which are obsolete. Just changing the prevalent abrogation rules formulated for the Qur’an will be a good start. 

If the reformation of Islam waits until after a serious insurgency or civil war in, it is easy to envision limited interest in reform among the victors if they are western democrats. Having just avoided a national catastrophe, the leaders may demand eviction of all Muslims from the specific country, or that the Muslim citizens abandon their religion. Such a demand was earlier used in most European countries against other religions, in order to promote peace in the society. Since Islam is the only remaining large religion that can be shown to have a deeply hostile attitude towards other religions, and advocates violence and abrogation of human rights, this old rule may well be needed again.  For a reformed Islam to find more permanent roots in Europe, reform should be carried out now. Muslim believers take a risk if this work is not done, done soon, and done completely.

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POLICY AREA 1  HUMAN RIGHTS:  A GENERAL VIEW

1.    BACKGROUND 

There are huge differences in fundamental values between (1) Muslims and non-Muslims, (2) men and women, and (3) free persons and slaves, according to the Qur’an, its accepted interpretations, and certain shari’a laws. These differences form the basis for a multitude of discriminatory legal rules regarding these categories in Muslim countries. In European societies, there are no legal differences in the valuations of different categories of people. 

The fact that legal rules about slaves are not eliminated in the shari’a system of laws indicates Islam’s stagnation and lack of humanism. It is also a sign of what to expect when a general jihad starts against secular European societies. Abolition of slavery was forced upon Muslim countries, but the institution of slavery may very well be revived by Muslims during and after a victorious jihad. This is especially troubling because free sex with female captives can be an important reason for sex-starved young Muslims to join jihad. 

Islamic countries have generally adopted the Cairo Declaration on Human Rights in Islam (1990) even though they are members of the United Nations (UN).   The UN in 1948 adopted the Universal Declaration of Human Rights (UDHR),  Saudi Arabia was the only Islamic country to abstain from voting.  The deepest flaw in the Cairo Declaration is that the last two articles (24-25) take the many rights that are established in earlier paragraphs of the Declaration, away. These read: 

• Article 24: “All the rights and freedoms stipulated in this Declaration are subject to the Islamic shari'a.”
• Article 25; “The Islamic shari'a is the only source of reference for the explanation or clarification of any of the articles of this Declaration.”

The construction of the Cairo Declaration indicates that the authors were well aware of the lack of human rights in Islam and used this special legal construction to conceal that deficiency, to preserve a decent façade, and to keep the status quo in Islamic countries. It mimics the abrogation technique of the Qur’an.  “Abrogation” invalidates verses quoted by western citizens, or Muslims in the West, to show the tolerance, peacefulness, and compassion of Islam, by claiming that these verses were superseded with others, by Muhammad himself. Earlier, Meccan, verses are – for obvious reasons - still kept in the Qur’an, and are used opportunistically by Islamists and their fellow travelers in the West. 

There are differences between the Universal Declaration of Human Rights and the Cairo Declaration. Countries that have accepted the Cairo Declaration and apply a mix of their own civil laws and shari'a laws consider themselves free to violate human rights with impunity. The words in the Qur’an are less important for human rights than “accepted interpretations” and shari'a laws. These present the detailed rules for individual Muslims to follow and for clerics to preach in mosques. Because a freer and more rational interpretation of the Qur’an stopped in the 12th century, ancient interpretations from the four schools of Sunni Islam override any consideration of modern human rights.  The same is true in Shia Islam. 

Individuals emigrating from Muslim countries have basic values, differing fundamentally from those in X-country. Immigration brings people to X-country with basic values prevalent 100, 200 or 500 years ago. In addition, some Muslims coming to Europe eventually try to force citizens of X-country to adopt their values. Special rules are needed to preserve and protect rights. 

Human rights are fundamental to all discussions about the modern cultural-ideological plague of multiculturalism  (see Policy Area 6). What seems to be forgotten in the debate about "multiculturalism" is that all people have equal fundamental rights. However, different value systems are not of equal value. 

There is no practical method (besides violence) devised in Islam for transferring power to groups having differing policy opinions. Democracy – a guarantee for and a consequence of human rights -  has been of little practical importance in Islamic countries. It seems doubtful that democracy can survive in the long run in a country with a strong Islamic movement. Islamists perversely see democracy as a practical weapon to gain power in various countries, and think that democracy resembles a tram: When you have reached your destination (power), it is time to step off (terminate the democracy). There is nothing in the Qur’an, its interpretations or shari'a that supports democracy. Many statements contradict the modern concept of democracy. 

Even the right to work, freedom of commerce, property rights, etc., are often limited in Muslim countries because of corruption and political favoritism. Freedom of culture and art do not exist. All rights come from a fundamental respect for the individual, which does not exist in Islam. Islam is a religion based on a collectivistic view of society, reinforcing the fact that its specific values and rules are opposite to those of a secular society, and do not respect for individual rights. 

2.  IMPORTANT PRINCIPLES AND GOALS THAT MUST BE REALIZED IN A EUROPEAN COUNTRY 

Policy Area 11 (PA 11) of the integrated policy model states: 

“A crime against people because of their faith and/or caused by the religious rules and religious traditions of the perpetrators, is a religious hate crime. Because of their special danger for the society, religious hate crimes shall be punished twice as hard as ordinary crimes of the same type. Religious hate crimes are given priority by federal and/or local prosecutors." 

A crime caused by the real or stated content of a religion, against any of the human rights defined in the Universal Declaration of Human Rights by the United Nations and/or the rights of an individual and/or a citizen defined in the Constitution of X-country, is a religious hate crime. There shall be a zero tolerance of such crimes in X-country. A religious hate crime against human rights shall be viewed as an especially serious offence. 

No residents or citizens of X-country shall have less protection regarding human rights than others. One consequence of this principle is that the state must actively and proactively search for and protect those who are indoctrinated, weak or ignorant of their rights. The human rights of those categories of people threatened owing to the hostility against them and the low valuation of them by a religion, must be specially protected. 

Passivity by anybody with a salary paid by any public administration in X-country, to react to or counteract a religious hate crime, or report such a crime, is a crime. 

(A large number of proposed legal rules regarding various types of violations of human rights based on a religious doctrine can be found in PA 4). 

PA 4 states:  

Political parties (or organizations with mainly political goals (this definition will be amended)) intended to influence the laws of the country, are not allowed to exist if they are based on a religious doctrine which in any noticeable way contradicts the Universal Declaration of Human Rights of the United Nations and/or the rights of an individual or a citizen defined in the Constitution of X-country. 

PA 10 states:  

A religious or a faith organization, which allows activities in its programs or on its premises where any type of religious hate crime is committed, is co-responsible for that crime. The organization shall then pay a fine amounting to: 25, 000  – 2.5 million Euros.  Religious schools belong to the category “Faith organizations”.

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POLICY AREA 3:  Equality between the sexes

 1.    Background 

Muslim methods to certify a girl as a virgin for the arranged marriage include:

Female genital mutilation (used mainly by certain nationalities; its basic goal is to remove interest in the opposite sex, and also to influence the girl’s temper, i.e., making her more docile); religious indoctrination; strict control of dress and behavior; isolation regarding her social life; very early engagement and/or marriage; physical and violent methods to punish, and - as the final and extreme method - honor murder to uphold the authority of the father or family against a disobedient girl.

Such methods are based on the general view of women in the Qur’an. Besides its impact regarding girls, the view has concrete consequences for women in form of shari'a rules regarding guardianship, wife beating, polygamy, the way of divorce (wife banishing), divorce rules regarding property, and child custody,  rules of inheritance, status as witness also. This can be called gender apartheid. Such low valuation of women requires strict rules to break these behaviors and mind-sets, which Muslim immigrants bring to Europe.

2.     IMPORTANT PRINCIPLES AND ISSUES NECESSARY IN A EUROPEAN COUNTRY 

Europeans view true honor as belonging to individuals, not to collectives, such as families, clans, or tribes.  An individual’s honor is determined by his/her actions, and sexual behavior is seldom an important part of true honor. Girls and women do not represent the honor of a family, and are not the property of the family. 

Girls/women have the same value as individuals as boys/men, and have the same rights in all respects. This rule - applied rigorously in all matters – thoroughly influences the family life of Muslims. To have the same rights means that girls and women must be free to make decisions just as boys and men do, to do the same things in life, and get the same education as they do. It is a goal for the society that Muslim girls and women reach the same educational and income levels and show the same frequency of work as women generally in that country. This equality has far-reaching consequences regarding the balance of power inside Muslim groups generally, and inside Muslim families specifically. 

Female genital mutilation must be forbidden at any age, and must be criminalized. Despite its origin in ethnic customs, it could not have survived without the unspoken support of a religion that says it wants to control all phases of life.  It can be defined as a religious  hate crime today. The state shall inspect girls less than 15 years of age to control the observance of this law. 

Regarding the veil, it is a matter of interpretation whether it is prescribed in the Qur’an. Until recently, it had not been in widespread use in many Muslim countries. However, the veil has now been transformed into a uniform, showing that one belongs to a rigid form of Islam. A veil therefore shows that the woman belongs to the faith that aspires to keep its female members separate from the rest of the society. 

A veil also shows a backward and unacceptable view of the human body because it regards hair as mainly sexual.  Women are forced to accept a rigidly defined and constricted gender and sexual role, as well as its behavior.  Gender apartheid takes away individual freedom from girls and women only because of their sex. A veil shows her inferior status connected to her sex. The veil takes away a woman’s individuality to reinforce her membership in the tribal collective. 

Clothing items which are used as political uniforms, i.e., tools to intimidate women into certain gender roles and show Muslim power must be forbidden. If they are not forbidden, all Muslim girls will sooner or later be forced to wear the veil because of pressure and mutilation threats from Islamists. Veils must be forbidden for girls until they are 18 years old and are free to choose for themselves. Dress which conceals a larger part of the face of the woman (niqab) of any age must be forbidden as well. If there is a political/religious pressure on women to dress in a certain manner, such a uniform shall be forbidden for everybody.

Parents must not prevent their children or girls from meeting non-Muslims in daily life.  

The state shall facilitate anonymity and protected places to live for girls who must leave their families because of the oppressive and violent behavior by parents and family members. Their families should give Muslim girls priority regarding protection and support against unacceptable treatment. Local prosecutors shall give priority to crimes committed against girls inside families. 

A woman has no legal guardian after reaching an age of 18 years and her family or relatives have then no right to decide for her. 

Girls must not be betrothed before 18 years of age. Marrying must be solely the decision of the female, to say nothing of whom she wants to marry. Forcing (or try to force) a woman to marry another person requires criminalization and invalidation of such marriages. 

It must become a criminal offence for parents, who are citizens of a specific country or have permanent residence in that country, to leave daughters under 18 years of age in other countries in order for them to marry there. 

Muslim women have the same right to marry non-Muslim men as to marry Muslim men. To act against a marriage between a Muslim woman and a non-Muslim man because of religion, is a religious hate crime. To preach publicly against such marriages is a hate crime. 

Polygamy is strictly forbidden in all European countries, and such marriages when they exist, are not legal in the country. However, there is certain evidence that polygamy exists to some degree, and that the authorities look the other way. The crime shall be given priority by Social Administration officials and local prosecutors. 

Physical violence against women is never acceptable inside or outside the family. Their husbands shall give Muslim women all necessary protection and support in case of assault and battery. Such crimes shall be given priority by local prosecutors. 

Murder of a female as part of a so-called “honor killing” is a very serious violation of human rights and constitutes sometimes a religious hate crime. To influence a girl to commit suicide (because of religious rules) similarly is a crime. Direct or indirect participation in, or incitement to commit an “honor” murder must be a hate crime. All suicides by Moslem girls and women require thorough investigation because of the possibility of honor murder.

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POLICY AREA 4:  RELIGIOUS FREEDOM AND ITS LIMITS

1.    Background 

The fourth area in the policy model concerns the principle of religious freedom and what is allowed in the society in the name of religion. Religious freedom in European countries regards an individual’s worship of a God, his private relation to his chosen God, and private behavior influenced by religious rules.  Religious freedom is a right derived from the basic four; belonging to a special religion, or having no religion at all, is a choice only for the individual. No group or collective can be allowed to force a citizen to change, or belong to a special religion. 

Religion should not constitute a strict code to impress on, or force on others.  If members of a religion form a collective movement intended to gain influence and power over the society in order to promote rules that violate the Universal Declaration of Human Rights of the United Nations and/or the rights of a citizen or an individual defined in the constitution of X-country, such activities and rules overstep the borders of religious freedom.  A religious freedom that allows certain citizens to act in a way that infringes on the human rights of others cannot be accepted. That is valid however strong the basis of the act is in the specific religious doctrine. 

Many immigrants come from countries that have accepted the Cairo Declaration on Human Rights in Islam. That is just one sign that human rights in the European sense of the concept are not accepted in these countries. The residents or citizens coming from these countries in the Middle East, Africa, and Asia have values that are very different from the values of ordinary citizens in X-county. The generally weak and inadequate integration policies in many European countries aggravate the situation. 

Of all types of fanaticism, religious fanaticism is one of the worst. Because of the sometimes strong power of religion over people who are not assimilated in the country and who have another view of e g human rights and democracy, special rules are necessary for securing those rights long-term and prevent religious doctrines to threaten them. The history of Europe and its countries underline the importance of such measures. A repetition of the religious wars of the 16th-17th century in Europe must be avoided during the 21 – 22nd century. 

Policy Area 10 of the integrated model states: 

“A church, mosque, or an organization mainly intended for the worship of their God by believers is a religious organization. A faith organization is mainly concerned with other purposes than worshipping a God, which it tries to fulfill in order to further a specific religion. Religious schools or charities collecting money for members of a specific religion are examples of faith organizations”. 

Policy Area 11 of the integrated policy model states:   

“A crime against people because of their faith and/or caused by the religious rules and religious traditions of the perpetrators, is a religious hate crime. To advocate and apply religious rules (or rules inspired or supported by a religion) which break human rights, is a similar hate crime. Because of their special danger for the society, religious hate crimes shall be punished twice as hard as ordinary crimes of the same type. Every religious hate crime which is punished with a prison term, cause an examination of an resident’s or immigrants visa or citizenship in order to decide if it shall be revoked and the person deported. Three convictions for religious hate crimes of any types lead to a similar examination.”

2.    IMPORTANT PRINCIPLES AND GOALS FOR EUROPEAN COUNTRIES 

The state, its constitution, and laws that are based on ethics, reason, and the secular concerns of the citizens, shall be separate from the various religions and religious organizations in the country. The goal for the policies of the country shall not be to further any specific religion. 

The democratic system and its rules constitute a superior form of government compared with all alternative types, owing to its base of the will of the people. No laws of a God or a religion are more important in a nation’s political life than human rights and the will of the people. The democratic system is a superior form of government also compared with a Caliphate, which is the ideal and ultimate form of government in Islam, and which the political development in Muslim countries shall aim at according to their religious doctrine. 

A proper nation, its constitution, and democratic government require fidelity and loyalty from every citizen of the country, and specially during crises, wars or warlike situations. This right exceeds the loyalty to the citizen’s domestic or foreign brothers of the faith, if the loyalties are opposite to each other. 

Political parties (or organizations with mainly political goals) intended to influence the laws of the country are not allowed to exist if they are based on a religious doctrine which in any noticeable way contradicts the Universal Declaration of Human Rights of the United Nations and/or the rights of a citizen or an individual defined in the Constitution of X-country. 

Policy Area 2 states the fundamental principle of complete equality between people of different faiths or having no religious faith. Crimes against people because of their faith, and/or because of religious rules or religious traditions of the perpetrators are religious hate crimes. To advocate or apply religious rules (or rules inspired or supported by a religion) in order to incite to or support a crime which violates human rights, is a religious hate crime. 

No violence of any kind against people and based on a religious doctrine, performed by a resident or citizen of X-country can be allowed in the country. All acts of so-called jihad and martyrdom are also forbidden in or against foreign countries, which are democracies. Both types of crimes are religious hate crimes. 

The issue of dress, definitely or possibly prescribed by a religion, is treated in Policy Area 3.  

Statements during public religious services promoting points-of-views or religious rules and principles violating the Universal Declaration of Human Rights and/or the rights of a citizen or an individual defined in the Constitution of X-country, are forbidden. The same rule apply to all fatwas. Such statements are religious hate crimes. 

Public religious services are religious services, which everybody or anybody (1) belonging to the specific faith, or (2) registered as a believer of that faith in a specific religious organization, can attend. 

The issue of using a foreign language in public religious services will be subject to further research (see Policy Area 10). 

Policy Area 10 also states:  

A religious or a faith organization, which allows activities in its programs or on its premises where any type of religious hate crime is committed, is co-responsible for that crime. The organization shall then pay a fine amounting to: 25 000 – 2.5 million Euros.  Religious schools belong to the category “Faith organizations”.

(The issue of a special religious education for priests belonging to Islam is treated in Policy Area 10. There we also deal with the policy issue for a European/Modern Islam. The abrogation rules in the traditional, real Islam, gaining ground all over the world, have eliminated those suras which advocate mercy, tolerance, and forgiveness and the possibility of a peaceful and non-aggressive coexistence with people of other creeds. The now accepted abrogation rules of the Qur’an help to transform Islam into an ideology, which fulfils all criteria of a sect. Such a “religion” is a threat to all important European values. 

Of course, states must not formulate religions, but they can create opportunities for reforming a religion. It is evident that all parts of the Islamic doctrine must be examined in order to determine which parts are obsolete today. A European or modern Islam might be possible instead of today’s Neanderthal Islam. It is far from sure, but it is possible. However, all earlier attempts to reform Islam have failed. “Neanderthal” Islam gains influence in the world from to the financing and support of Saudi Arabia and Iran. Why cannot a modern Islam based on non-aggression, tolerance and observing human rights, be supported by democratic states?) 

No person can have any matter that affects his human rights or freedom to act decided by a court where any member is chosen on religious grounds.

Islamic shari’a laws contain a large number of unacceptable rules and are based on an immoral view of different human beings. The laws violate human rights in numerous respects. Promoting shari’a generally should be a religious hate crime. Promoting a specific shari’a rule might be a hate crime depending on its compliance with the Universal Declaration of Human Rights and/or the rights of a citizen or an individual being defined in the Constitution of X-country. 

Public statements of any kind and form and in any situation promoting a religious point-of-view based on a religious doctrine, and which violate the Universal Declaration of Human Rights and/or the rights of a citizen or an individual defined in the Constitution of X-country are religious hate crimes. Jihad against non-Muslims, martyrdom acts, and other similar religious murders of women, children and others cannot be mentioned as positive acts. 

The rule is valid regarding all day-care centers, educational institutions and educational activities, and commercial or non-commercial organizations registered or active in the country. 

Policy Area 7 states:  

A religious school must carefully observe and maintain this rule. Its observance is a condition for the existence of the school. As a faith organization, the religious school is co-responsible for hate crimes committed on its premises or in its activities by its staff, invited guests or similar persons. The school must then pay a fine (25, 000 – 2.5 million Euros. 

The representative on earth of a religion (according to its religious doctrine) has no rights above the rights of any citizen of X-country. 

A so-called blasphemy or a heresy is allowed according to the rules of the Constitution of the country.  An act against a person because of his real or alleged blasphemy or heresy and based on the rules of a religion, is a religious hate crime. In addition, apostasy is a fundamental human right. 

Policy Area 10 states:  

Money transfers for any purpose to religious or faith organizations in the X-country from a foreign state, or from a foreign religious or non-religious organization, are not allowed if that state, or the organization, cannot show that its religious doctrine or charter, policies, and its performed work is in full compliance with the Universal Declaration of Human Rights and/or the rights of a citizen or an individual defined in the Constitution of X-country. 

Policy Area 8 covers the right to visit or immigrate to X-country by a representative e g priest, or teacher, scholar or student of a religion. Special restrictive rules apply to: professional teachers and students of shari'a and Islamic jurisprudence; politicians and representatives for religious parties, managers and representatives for religious or faith organizations, financial organizations etc with charters, policies and/or record of earlier actions that violate the Universal Declaration of Human Rights and/or the rights of a citizen or an individual defined in the Constitution of X-country. 

(A personal comment: Readers may say that the rules above are unrealistic in Europe of today. Well, perhaps, but tomorrow’s Europe is not today’s. Events have their own logic and especially during tumultuous times. For every year now, more and more Europeans gain insight in the true nature of real, traditional Islam. As shown in my description of the political development process regarding European countries (see sect.1), the offensive of political Islam will awaken Europeans. In reality, we are probably not so many decades or years, or terror acts, away from introducing rules like those above in many European countries. The patience of the average citizen is getting thin.

My development model for Europe describes an inevitable chain of events as long as strong countermeasures are not applied in early phases. The direction of Europe is set. The political establishment fights furiously and ruthlessly to keep up the illusion of a peaceful Islamic doctrine but the winds of reality will blow that illusion away. So-called political correctness, extreme multiculturalism etc have no strong popular basis and will be discarded soon after violence and terror acts clearly show the true face of real Islam.

The blame for the current situation falls on the faulty ideologies of many of today’s large political parties. They will pay a price for these policies that lead Europe to the brink of disaster. A new Europe will be born realizing the promises that totalitarianism and democratic socialism have so long prevented the continent from realizing.)

Continued here.