madina5

Anti-Islam Propaganda: An Illustrative Example
The Case of Bill Warner

For well over a decade an assortment of Western-based (and often well-funded) individuals and political groups have produced an immense amount of propaganda intended to discredit Islam. One of the most common traits shared by such English-speaking propagandists is that they, being unable to read Arabic, and having no academic expertise in relevant fields such as fiqh, use various published English interpretations of fundamental Islamic texts such as the Koran and Ahadith.

An illustrative example here is an American calling himself ‘Bill Warner’ – real name William French – who, although he cannot read Arabic and has no academic expertise in relevant fields such as fiqh, has published a number of books about ‘political Islam’, has established a so-called ‘Center for the Study of Political Islam‘, and whose books and ‘statistical analysis’ of texts such as the Koran have been trumpeted by various political groups and by individuals opposed, for whatever reason, to Islam. Both Warner himself – and those using his works for propaganda purposes – claim that his analysis of Islamic texts is “scientific”.

However, his analysis of Islamic texts is hardly scientific and most definitely unscholarly because he uses, not the actual Arabic texts (such as, in the case of the Koran, the Uthman codex), but rather the English “interpretations of meaning” published by others. In addition, he uses an English interpretation of the Koran – written in modern “newspaper style” English – that does not even follow the traditional (Arabic) arrangement of Quranic chapters (starting with Surah Al-Fatihah) but which instead places them into a particular conjectured “historical order” for which there is no scholarly consensus and no historical evidence. {1}

Thus, his much vaunted ‘statistical analysis’ is simply his personal opinion about the interpretations of someone else and has no scholarly (or even academic) value whatsoever given that Warner relies on secondary, and sometimes tertiary, not primary sources. For one of the attributes of modern scholars is that they have a detailed knowledge of primary sources acquired from reading such sources in their original language and thus do not rely on the translations or interpretations of others. One of the attributes of non-scholars in the milieu of academia and otherwise is that they base their writings on secondary sources and thus in the main just interpret or reinterpret the interpretations and conclusions of others. In the case of Islam, the primary texts – such as the Koran and Ahadith – are all in classical Arabic.

To give just one example, of literally thousands, of the folly of the English interpretation Warner/French used, the word “war” occurs in surah 9:29 as the “translation” for a certain Arabic word – transliterated qatilu – and which Arabic word, correctly understood in context, implies fight, struggle (against), oppose: فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ

In respect of the matter of English interpretations of important texts such as the Koran there is an interesting essay by David Myatt (who actually can read Arabic), first published in 2012, and in which essay Myatt writes:

“The problem of sometimes projecting modern interpretations onto ancient texts by the injudicious use, in a translation, of a particular English word is especially relevant in the matter of the Quran, for it seems to be increasingly common for someone reliant on translations – on the interpretations of meaning given by others – to misunderstand the text of the Quran and then, from that misunderstanding, not only form a misconceived (and sometimes prejudiced) opinion about the Quran in particular and Islam in general but also to give voice to such an opinion.

For example, an ayah (verse) often (mis)quoted is Ayah 151 of Surah Al ‘Imran, which is usually interpreted as “Soon shall we cast terror into the hearts of the unbelievers.” However, the word ‘terror’ is an inappropriate interpretation for several reasons.” {2}

Myatt then quotes the Arabic of that verse in full and argues that the particular Arabic word in question does not imply ‘terror’ but rather “the fear/the dread and ‘the astonishment/awe’ – that is, that human feeling inspired by apprehending or experiencing some-thing supernaturally or extraordinarily powerful and numinous.” He then provides a comparison with a passage in Greek from the New Testament – Luke 24.37 – and goes on to provide his own quite poetic interpretation of meaning of the Arabic Ayah:

“Into the hearts of they who disbelieve We shall hurl redurre because they, without any authority revealed about such things, associate others with Allah; and for their home: The Fire, that harrowing resting place of the unjust.”

Myatt further writes that

“I have used the unusual English word redurre, with a meaning of ‘awe combined with a trembling fear’. A word suggested by its occurrence in religious works by Richard Rolle and John Gower, and also by texts such as Morte Arthure and which word therefore places this Ayah from the Quran into the correct context, which is that of a religious revelation, a spiritual message, comparable to that of Christianity, and of the particular ontology that Islam offers as answers to questions concerning the meaning and the purpose of our mortal lives; of how that purpose may be attained; and thus of what wisdom is. Answers which have nothing whatsoever to do with ‘terrorism’, or even with ‘terror’ as that word is now commonly understood.”

Myatt’s measured words and scholarship, evident in his post-2011 writings, place the works of the likes of Bill Warner into the correct perspective: as works of prejudiced propaganda.

JB & KS
2017

{1} Islamic scholars have argued – for over a millennia – about the chronological order of the Koran. All the scholars, however, agree that the traditional arrangement was inspired by the Prophet Muhammad himself and is thus how the Koran should be read and used, by Muslims, as a guide.

{2} Myatt, David: Exegesis and Translation: Some Personal Reflexions, 2012. Myatt included part of this essay as an appendix to his book Poemandres: A Translation of and Commentary on the Poemandres part of the Corpus Hermeticum. Third edition, 2014. ISBN 978-1495470684

Myatt’s 2012 essay is currently [January 2017] available in pdf format from his weblog: https://davidmyatt.files.wordpress.com/2013/04/exegesis-and-translation-partsone-two.pdf

 


 

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Order of Nine Angles

O9A

Order of Nine Angles: Praising Islam
(pdf)


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

Todos los textos aquí presentados fueron escritos originalmente por David Myatt, un antiguo teórico y activista Nacionalsocialista, con años de militancia en diversos grupos, afines al Hitlerismo Esotérico, el Nacionalsocialismo y el racialismo identitario blanco, de la talla de la Orden de los Nueve Ángulos, el Movimiento Nacional Socialista del Reino Unido, Reichsfolk y Combat 18, entre otros. David Myatt es uno de los teóricos contemporáneos más reconocidos del movimiento NS moderno, con una cantidad impresionante de textos sobre la materia, aunque actualmente es usado como referencia histórica, ya que en años recientes, Myatt abandonó y desconoció sus trabajos sobre el tema, apostando por una nueva filosofía personal que desarrolló bajo el nombre de “Filosofía de Pathei-Mathos”.

Cabe mencionar que David Myatt se alejó del espectro Nacionalsocialista y abrazó completamente el Islam en 1998, después de estudiarlo durante un tiempo y encontrar afinidades con la lucha NS contra el Marxismo, el Capitalismo y el Sionismo, y entender la Yihad práctica de los musulmanes como una de las muy pocas verdaderas acciones de activismo en el mundo contra estos males y sus patrocinadores, así como comprender que el Islam es una religión que ensalza el honor, la lealtad, la razón y el respeto, entre otras cosas, justo como lo hace la cosmovisión tradicional Nacionalsocialista, a la cual se había adherido durante décadas.

Puede decirse que Myatt es una pieza clave dentro de la doctrina NS dirigida a las generaciones post-NSDAP, pues sus obras escritas son muy bien recibidas en el mundo NS de habla inglesa. Además, también se considera que Myatt -o Abdul-Aziz Ibn Myatt, después de convertirse al Islam-, es quien más ha contribuido a crear una síntesis y un entendimiento entre quienes se dicen Nacionalsocialistas, y los musulmanes.

Al hacer una lectura biográfica de David Myatt, uno puede encontrar que no se trata del típico militante Nacionalsocialista, ni del típico teórico islámico. De hecho, algo de lo que más ha causado controversia en torno a la figura de Myatt, es que su “búsqueda por el sentido definitivo de la vida”, lo llevó a ser monje cristiano, budista, taoísta, pagano y finalmente musulmán, sin omitir su paso por el activismo pro-NS. Por ello, Myatt ha llegado a ser visto como alguien inestable, que fue “cambiando de bando” una y otra vez con el paso de los años, hasta llegar a ser, finalmente, una especie de pacifista, rechazador del “extremismo” y la violencia en cualquiera de sus formas, con su propia visión del mundo y de la vida.

Pero cabe aclarar, que Myatt terminó rechazando el aspecto racialista del Nacionalsocialismo y el “extremismo” del “Islam radical” sólo después de sufrir un grave shock que lo llevaría a “reevaluar” su vida y todo lo que había hecho durante ella.

Y es que la vida personal de David Myatt no fue nada fácil, y al menos en una ocasión anterior se supo de un shock emocional suyo: En 1990, cuando se acababa de mudar a Malvern, para vivir y trabajar, Myatt destruyó sus copias personales de la poesía que había escrito (Myatt también es poeta), calificándolos de “autoindulgentes y decadentes”, añadiendo que “la vida personal está muerta”, expresando finalmente, su deseo (que no cumplió) de no escribir poesía de nuevo.

Este episodio, de acuerdo con JR Wright -la biógrafa de Myatt-, pudo haber sido el resultado de la muerte de su segunda esposa, a causa del cáncer, cuando tenía sólo 39 años de edad, siendo su primer matrimonio un fracaso, después de que su pareja se fugara con una mujer más joven.

Sin embargo, el shock que en este caso nos interesa, y que llevó a este personaje a “reevaluar” su vida y alejarse del Islam definitivamente, fue el suicidio de su prometida Francine, en 2006.

David Myatt ha aceptado abiertamente que este suceso cambió radicalmente su concepción de la vida, llevándolo incluso a un punto muy fuerte de inestabilidad emocional. Por ejemplo, una de las primeras cosas que hizo Myatt, poco después del suicidio de su prometida, fue ir a la iglesia católica más cercana, a encender una vela -a su nombre- en la Capilla de la Virgen María, aun cuando sabía que seguía siendo musulmán y que lo esperado, era ir a una Mezquita o hacer una súplica a Allah.

Así, el suicidio de Francine, llevaría a nuestro personaje a una reflexión de aproximadamente 3 años, durante los cuales se seguiría mostrando como musulmán, aunque esto cambiaría en 2010, cuando Myatt anuncia haber abandonado el Islam, para centrarse exclusivamente en su personal “Filosofía de Pathei-Mathos”.

Si bien la vida de David Myatt dio giros radicales una y otra vez -sobre todo, por cuestiones profundamente emocionales y de gran impacto-, es de reconocer que sus obras, tanto en el ámbito Nacionalsocialista, como en el Islámico, son un referente de gran calidad para quienes desean conocer la más vasta teoría condensada entre el NS y el Islam, creada de la mano de quien fuera uno de los Nacionalsocialistas más importantes del Reino Unido, y después, uno de los musulmanes fundamentalistas más conocidos en el mundo occidental, no sólo por su defensa de la Yihad antisionista, sino por la magnificencia de su obra escrita, en apoyo a un Islam puro, el establecimiento de un Califato, y la gobernanza de la Shariah.

Nosotros rescatamos una pequeña parte de sus textos -ya escritos como musulmán y dirigidos para Nacionalsocialistas y afines- y los compartimos (aun sabiendo que el propio autor se deslinda actualmente de ellos, en pos de su inclinación pacifista) simplemente porque forman la mejor contribución en el tema que alguien haya podido dar jamás.

°°°°°

Editorial Note: Myatt’s National-Socialist Guide To Islam is available as a pdf document here:  ns-guide-islam.pdf


Article source:
http://guerra-de-civilizaciones.blogspot.com/2016/05/la-guia-nacionalsocialista-para.html


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

Editorial Note:
Below is a link to a pdf version of David Myatt’s 2012 text In Explanation Of Humility and The Need for Tolerance: With Reference to Islam, which text – as he explains – is taken “from a reply sent, in November of 2012, to a personal correspondent living in America who enquired about my peregrinations among various religions; about why – as mentioned in previous correspondence – I still respected the Muslim way of life; and about my response to the particular criticism that Islam encourages terrorism.”

Four years on, the text is even more relevant given the continuing (sometimes violent) anti-Muslim sentiment that pervades certain sections of societies in Europe, Britain, and America. In 2013, Myatt would incorporate a revised version of parts of the text into the Questions of Good, Evil, Honour, and God section of his book Religion, Empathy, and Pathei-Mathos.

°°°°°
With Reference To Islam
(pdf)

Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

Countering Muslim Extremism
(pdf)


Article source: http://www.davidmyatt.info/muslim-extremism.html


Covert surveillance photograph of David Myatt by the BBC
Extremism, Terrorism, Culture, And Physis
  A Question Of Being

Disinclined as I am, and as I have been for many years, to comment on recent events, I have – after much reflexion – decided to respond to certain questions asked of me, given that several friends and diverse individuals (communicating through correspondence forwarded to me through intermediaries) have expressed an interest in my opinion about some recent events in France because of my forty years of (now regretted) practical experience of extremism [1] and extremists and which experience included not only being an advocate, as a Muslim, of what has become known as ‘Islamic extremism’, but also of being a neo-nazi activist and ideologue who preached and who advocated subversion, insurrection, hatred, and terrorism.

The recent events in France, where seventeen people were killed at four locations between the 7th and 9th of January 2015 – and similar events on other lands, from September 2001 (9/11) onwards – have led many people to speculate about the problem of, about causes of, and what may be required to prevent, such acts.

My admittedly fallible view, derived from my personal decades of experience, is that simple cause-and-effect answers are rather misguided, however naturally instinctive and/or politically expedient they might be – and/or however effective (or perhaps necessary) some of them might be in the short-term: of years, of a decade or more. For I incline toward the view that the long-term solution does not lie in more legislation, or in more security measures, or in idealizing one culture over and above another (as in the West verses Islam), or in invading other lands, or even in attempting to combat ‘extremism’ by means of advocation of a ‘moderate’ interpretation of some religion or some political ideology. Rather, the long-term solution lies in understanding our basal physis [2] as human beings and then considering how – or even if – that basal physis can be changed, evolved.

For the reality – the truth – of our being is that we humans can always find, and have always found – century after century, millennia after millennia – some cause or some ideology or some ideation or some interpretation of some religion or some dogma or some leader to allow us to express, to live, what is solely masculous [3]. For as I know from my own experience and involvements such an expression, such a living, vivifies, excites, and has so often provided us (or a significant portion of us) with a sense of purpose, an identity, and thus given our lives meaning.

Thus, for that significant portion of us, it is our basal nature – our basal character – as human beings which is at fault, the cause; not some current or past harsh interpretation of some religion or of some weltanschauung; not some ‘extremist’ ideology, per se; not some failure to tackle extremism; not some deficiency of law nor some failure (of intelligence, or otherwise) by the Police or by some State security service. That is, the harsh modern interpretation of a religion such as Islam (manifest for example in al-Qa’ida and in groups such as ad-Dawlah al-Islamiyah fil ‘Iraq wa ash-Sham), or the extremism manifest in nazism and fascism (past and present) are symptoms, not the cause.

For it is my considered opinion – fallible as it is and based as it is on what (admittedly limited) knowledge I have of the circumstances – that the perpetrators of recent events in France simply found, in a harsh interpretation of Islam, something which not only gave them a sense of purpose, a goal – which gave their lives meaning – but also provided them with an excuse to behave according to their physis or what they believed their physis should be: to be what they were or had become or should become. That is, lacking that empathy – such compassion and such honour, such muliebral virtues – as would have engendered within them a feeling for, an intuition of, and thus an appreciation of, innocency [4] and of individuals as individuals and not as abstracted ‘enemies’ or as somehow ‘inferior’ to them or as a means whereby what they believed in, or desired (such as some after-life), could be achieved.

In other words, a harsh modern interpretation of a particular religion hallowed what is masculous to the detriment of what is muliebral, making such a basal, such an unbalanced, masculous physis an ideal to be imitated and strived for, and which masculous ideal included the notion of a personal immolation, via kampf and a dishonourable disregard for the innocency of others, as a means to some posited goal. An unbalanced masculous physis also evident in – and idealized by – the ideologies of communism, nazism, and fascism, and in and by the ‘puritanical’ and inquisitorial interpretations of Christianity centuries before.

How then can that basal physis be changed or evolved? How can the masculous be balanced with the muliebral thus avoiding such unbalance, such bias toward the masculous, as has brought so much suffering recent and otherwise? All I have is a rather philosophical, quite long-term, and quite personal answer. Of, in terms of individuals, the development by individuals of empathy and the cultivation of the virtue of personal honour; and, in terms of society, Studia Humanitatis: that is, education to form, to shape, the manners and the character, of individuals by not only acquainting them with such topics as are, and were traditionally, included in that subject, but also of them being educated in such knowledge concerning our physis as our thousands of years old human culture of pathei-mathos has bequeathed to us [5].

David Myatt
January 2015

Notes

[1] As I have explained in many of my post 2009 writings, by extreme is meant to be harsh, so that I consider an extremist is a person who tends toward harshness, or who is harsh, or who supports/incites harshness, in pursuit of some objective, usually of a political or a religious nature. Here, harsh is: rough, severe, a tendency to be unfeeling, unempathic, uncompassionate.

Hence I consider extremism to be: (a) the result of such harshness, and (b) the principles, the causes, the characteristics, that promote, incite, or describe the harsh action of extremists. In addition, a fanatic is considered to be someone with a surfeit of zeal or whose enthusiasm for some objective, or for some cause, is intemperate.

[2] I use the term physis (φύσις) as a revealing, a manifestation, of not only the true nature of beings but also of the relationship between beings, and between beings and Being. Physis is often apprehended (and thus understood) by we humans as the nature, the character, of some-thing; as, for example, in our apprehension of the character of a person.

[3] By the term masculous is meant certain traits, abilities, and qualities that are conventionally and historically associated with men, such as competitiveness, aggression, a certain harshness, the desire to organize/control, and a desire for adventure and/or for conflict/war/violence/competition over and above personal love, compassion, and culture. In my view, extremist ideologies manifest an unbalanced, an excessive, masculous nature.

Masculous is from the Latin masculus and occurs, for example, in some seventeenth century works such as one by William Struther: “This is not only the language of Canaan, but also the masculous Schiboleth.” True Happines, or, King Davids Choice: Begunne In Sermons, And Now Digested Into A Treatise. Edinbvrgh, 1633

[4] I use the term ‘innocence’ to refer to a presumed attribute of those who, being personally unknown to us, are therefore unjudged by us and who thus, as honour requires, are given the benefit of the doubt. For this presumption of the innocency of others – until direct personal experience, and individual and empathic knowing of them, prove otherwise – is the fair, the reasoned, the honourable, the cultured, the virtuous, thing to do.

[5]  Refer to my May 2014 essay Education And The Culture Of Pathei-Mathos, and my more recent Some Conjectures Concerning Our Nexible Physis.


Article source: https://davidmyatt.wordpress.com/extremism-terrorism-culture-and-physis/


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

A Balanced View Of Islam And The West

Editorial Note:
Given the latest round of Islamophobia, sparked by some recent events in France, it’s seems apposite to republish here what David Myatt, as a modern mystic who had rejected extremism, wrote a few years ago in respect of Islam and West.

°°°°°

 

Toward A Balanced View Of Islam and The West

The ‘save our civilization from Islamification’ – and ‘no surrender to Shariah’ – brigade often proudly speak and write about the societies of the West in glowing terms, and contrast their own ‘advanced’, ‘civilized’, societies and way of life with Islam, and which religion of the Muslims they describe as “one of the great evils of the world” [1], as ‘barbaric, bloodthirsty, primitive, murderous’, and which they claim ‘subjugates women’.

This attitude reveals several things. That those who so pontificate are – instinctively or willfully – extremely biased against Islam, Muslims, and the Muslim way of life [2]; and/or that they have an extremely romanticized view of the societies of the West (and especially of their own society); and/or that they are hatefully speaking/writing propaganda, and inciting prejudice and hate and demonizing Islam and Muslims, in order to promote their views/cause/organization/ideology. And demonizing Islam and Muslims in much the same way as those minority of Muslims who adhere to or believe in a harsh interpretation of Islam demonize the societies of the West and some (or all) of the kuffar.

For such an attitude is unbalanced, irrational, ignorant; ignoring as it does the reality – the truth – of the societies of the West and the reality – the truth – about the varied societies, past and present, of Muslims. [3]

A Balanced View

The balanced view is that both types of societies – the Western and the Muslim – have, and have had, problems and divisions, and governments and individuals who have sanctioned and done barbaric deeds. And people of good, honourable, intentions and people of bad, dishonourable, intentions. And people aware of the misdeeds of the past and the problems of the present – of what is morally necessary in order to offset or solve such problems – and who are trying in their own ways to make their societies better, more moral, in accord with the principles they believe in, whether those principles be described as political, religious, or social.

The anti-Muslim brigade, for instance, claim that ‘Islam subjugates women’ and treats them unfairly, while ignoring – or being in ignorance about – the misogyny that is rife in the West, with nearly 100,000 women per year seeking treatment in the British city of London alone for violent injuries received in their own homes, with, on average, in Britain, two women per week being killed by a male partner or former partner – that is over 100 women a year. Also, in England and Wales alone, in one year, there are around 600,000 recorded incidents of domestic violence, and every minute of every day the British Police are called by a woman who has been subject to violent domestic abuse. [4]

The anti-Muslim brigade, for instance, claim that ‘Islam is barbaric, bloodthirsty, murderous’, while ignoring the fact in the past hundred years Western countries have, through conflict and war, caused or contributed to far more deaths than Muslim societies: well over one hundred million human beings. Over sixty million people in the Second World War – the most brutal and bloody war in human history. Over sixteen million in the First World War. Over twenty million in the Soviet Union. Many millions killed in colonial wars; and in just two days, nearly a quarter of a million people in Japan killed by the dropping of atomic bombs. In the past three years alone, the drone strikes authorized by the Obama administration have killed between 282 and 535 civilians, of which 60 were children [5]. Such attacks have been described, by Western commentators with a legal background, as “violations of international law” [6], as “terrorizing men, women, and children” [7] and as “extra-judicial assassination – accompanied by the wanton killing of whatever civilians happen to be near the target, often including children” [8].

The anti-Muslim brigade, for instance, make claims about the ‘violence and inhumanity of Jihad’ while (i) ignoring the fact that no Muslim society, in the last hundred years, has invaded and occupied another land, Muslim or kuffar; and (ii) ignoring the recent colonialism of the West, and wars such as those fought in Vietnam, and recent invasions in Iraq and Afghanistan, which have resulted in hundreds of thousands of deaths, many civilian.

Also ignored by those who pontificate about “the great evil that is Islam” are the many the social problems in Western societies which make the lives of millions of people despairing, and grim; a life which many escape from by turning to drugs or alcohol [9].

But do all the above things – and other things such the torture of Muslims in Abu Ghraib and Bagram, the rendition and torture of Muslims suspected of being terrorists, the death of 290 people on Flight 655 shot down by US missiles – make Western societies barbaric, bloodthirsty, murderous, terrorist, violent, uncaring, full of hate? Do they show that the principles underlying Western society are wrong, evil, immoral, barbaric, oppressive of women?

Or do they show that the peoples and governments of the West have done some bad things, made mistakes, but have admitted (or are beginning to admit) their errors, have learnt from them – and are still learning – and thus are not prefect and should not be idealized? Do they also show that claims of perfection, that such idealizations of the West as the anti-Muslim brigade make, are themselves wrong, mistakes worthy of reproval just as the demonization of the West by those Muslims who adhere to or believe in a harsh interpretation of Islam is wrong?

A Force For Good

My personal view now of Western societies – based on experience, a life of extremisms and subversions, and deriving from much reflexion, an acknowledgement of my own mistakes, and much pathei-mathos – is that they are a force for good, and that, for all their problems and flaws,

“…there is, within them, a certain tolerance; a certain respect for the individual; a certain duty of care; and certainly still a freedom of life, of expression, as well as a standard of living which, for perhaps the majority, is better than elsewhere in the world and most certainly better than existed there and elsewhere in the past.

In addition, there are within their structures – such as their police forces, their governments, their social and governmental institutions – people of good will, of humanity, of fairness, who strive to do what is good, right. Indeed, far more good people in such places than bad people, so that a certain balance, the balance of goodness, is maintained even though occasionally (but not for long) that balance may seem to waver somewhat.

Furthermore, many or most of the flaws, the problems, within such societies are recognized and openly discussed, with a multitude of people of good will, of humanity, of fairness, dedicating themselves to helping those affected by such flaws, such problems. In addition, there are many others trying to improve those societies, and to trying find or implement solutions to such problems, in tolerant ways which do not cause conflict or involve the harshness, the violence, the hatred, of extremism.” [10]

Furthermore, also based on experience and much reflexion, my personal view of diverse Muslim societies (Sunni and Shia, and from North Africa, to Egypt, the Sudan, the Middle East, to Asia), is that – on balance – they are also a force for good, full of people of good will, of humanity, of fairness, who strive to do what is good and avoid what is dishonourable – Amr bil Maroof wa Nahi anil Munkar.

Thus both ways of living, that of West and that of the Muslims, can profitably learn from the other, because reasoned dialogue, an acceptance, celebration, and tolerance, of diversity, is the moral, the virtuous, thing to do. From Islam we in the societies of the West might, for instance, re-learn the virtue of a personal humility, dignity, and respect for the sacred over and above the material and the profane, things which the way of Jesus of Nazareth, and the prophets before him, taught us – or saught to teach us – but which many of us somehow and for some reason seem to have forgotten (I know I forget them for decades).

Furthermore, claims of perfection about, and idealizations of, one’s own society/nation/country/religion – and the demonization of others – are not only irresponsible, unwise, but also hubris, perpetuating as such hubris does the reprehensible suffering that has so blighted and which still blights this one small planet orbiting one ordinary star in one galaxy among a cosmos of billions of such star-filled galaxies.

The solution to such suffering, such mistakes, is simple, for it begins with each one of us, internally. With a rejection of extremism, and a discovery and an appreciation of (or a rediscovery of) the numinous and of our shared humanity; an appreciation that predisposes us feel and know our limitations and faults, as fallible mortals, and which feeling and knowing forms the essence of Christianity, Judaism, Islam, Buddhism, Sikhism, Hinduism, Taoism, and of the humanism that has motivated and inspired so many in the West for two centuries or more.

David Myatt
2012

Acknowledgements: This article is based on – and expands upon/summarizes and/or quotes from – several replies sent to various correspondents between February and November of 2012, many of whom enquired about or asked specific questions concerning my views in relation to Islam, the societies of the West, and anti-Muslim groups.  It presents only my personal, fallible, opinion, and which opinion reflects the weltanschauung and the morality of my philosophy of pathei-mathos, as outlined in Recuyle of The Philosophy of Pathei-Mathos and texts such as Pathei-Mathos – A Path To Humility.


Notes

[1] Richard Dawkins, speaking in Stornoway, as reported in The Scotsman newspaper, dated November 2, 2012.

[2] In Concerning Islamophobia, I wrote:

“The ‘indiscriminate negative attitudes or emotions’ that Islamophobics have for Islam and Muslims is the result, in my fallible view and in my experience, of a lack of knowledge – an ignorance – about both Islam and the Muslim way of life, and of the propensity we humans seem to have to express opinions about, or pass judgement on something we have little or no personal experience of, and/ or on someone or some many we do not personally know. This personal ignorance concerning something, or someone or some many, we express an opinion or views about is also something we seldom admit to others, and often do not admit even to ourselves.”

One propaganda ploy used by the ‘save our civilization from Islamification’ brigade – redolent of their ignorance, of their lack of knowledge about Islam and their lack of practical in-depth experience of the Muslim way of life – is to quote English interpretations of a particular hadith and English interpretations of ayat from the Quran, thus ignoring (i) that a particular hadith or ayat (and Ahadith and Ayah in general) should be studied in Arabic and must be considered in the context of the whole Quran and the Sunnah and Ijmah combined; and (ii) the truth that to know, fully understand, and appreciate, the religion of Islam – the Muslim way of life – one must have extensive practical experience of how those texts, the Quran, the Sunnah, and Ijmah, are manifested by and in the daily and the social lives of those who use them as guides to living and as guides to the sacred, the divine. And a practical experience that is diverse: not of only one locale, but of many. In the case of Islam, this means understanding Adab, and appreciating, from experience, the diversity within Islam – for example, the Sufism of North Africa; the way of life of the fellaheen of Egypt, Turkey, Morocco; the way of life of Punjabi Muslims in places like Leicester, and of Muslims in Somali and Dar-es-Salaam. And it is such diverse practical experience that will enable a person to appreciate just what Shariah is, what it means, and what it does not mean nor imply. Anything other than this is, in my view, ignorance of Islam.

[3] Among the ignoble propaganda ploys used by the ‘save our civilization from Islamification’ brigade is to report some crime or ignoble deed if and only if the religion (or the presumed religion) of the perpetrator is Muslim, or if the perceived ethnicity of the perpetrator is Asian/Arab/African, to thus ‘prove/show’ how horrid, bad, brutal, barbaric, those ‘muzzies’/Arabs/Asians/foreigners are. These propagandists thus ignore similar deeds done by Europeans/Whites/Christians.

Another ignoble propaganda ploy they use is to report some crime or ignoble deed done by, or words spoken by, some Muslim or Muslims who adhere to or believe in a harsh interpretation of Islam and then claim that that deed or those words ‘prove how horrid, bad, brutal, barbaric, terroristic, Islam is’. These propagandists thus ignore similar extremist deeds done, or similar harsh words spoken, by Europeans/Whites/Christians, past and present.

[4] Sources: (a) Punching Judy, BBC TV Documentary; (b) Crime in England and Wales (Home Office annual publication); (c) Women’s Aid Federation of England.

[5] Bureau of Investigative Journalism. Covert Strikes in Pakistan, Yemen, and Somalia, 2012

[6] Living Under Drones, Report by New York University School of Law and Stanford University Law School, 2012

[7] Glenn Greenwald. The Guardian, September 25, 2012

[8] Glenn Greenwald. The Guardian, November 15, 2012.

[9] For instance, cocaine use in England and Wales is the highest in Europe, indulged in by over four million people – and Scotland’s rate of cocaine use is among the highest in the whole world. [Source:  European Monitoring Centre for Drugs and Drug Addiction]

For instance, America has the highest number of people in prison, per capita, in the whole world – over 1.7 million people, with well over half of all prisoners in America there for drug related offences [Source: (a) Drug Policy Information Clearinghouse (White House Office of National Drug Control Policy); (b) Centers for Disease Control and Prevention (The Department of Health and Human Services).]. In addition nearly 22 million Americans aged 12 or older are illicit drug users [Source: (a) Foundation for Social Improvement; (b) Centers for Disease Control and Prevention, The Department of Health and Human Services ].

In respect of alcohol, an estimated 15 to 20 million Americans are addicted to alcohol or regularly abuse alcohol for personal or social reasons. Furthermore, in America, alcohol use is involved in: (a) one-half of all murders, accidental deaths, and suicides; (b) one-third of all drowning, boating and aviation deaths; (c) one-half of all crimes; and (d) almost half of all fatal automobile accidents. [Source:  (a) National Institute on Alcohol Abuse and Alcoholism; (b) Centers for Disease Control and Prevention, The Department of Health and Human Services]

[10] David Myatt, Notes on The Politics and Ideology of Hate, April 2012

Article source:
https://davidmyatt.wordpress.com/2012/12/03/toward-a-balanced-view-of-islam-and-the-west/
 


Abdul-Aziz ibn Myatt

Abdul-Aziz ibn Myatt

Some Arabic Translations Attributed To David Myatt
(pdf)

Editorial Note

As an historical curiosity relating to Myatt’s days as “a fierce Jihadist” {1} who travelled to and spoke in several Arab countries {2}, we present here a few of the Arabic translations attributed to Myatt during his Muslim years (1998-2009). The translations range from messages by such people as Osama bin Laden and Saddam Hussein, to verses from the Koran to an historical document.

Some of the translations first appeared on various Islamic forums (some of which are now defunct, especially those supportive of Al Qaeda), and in articles written by Myatt using his Muslim name of Abdul-Aziz ibn Myatt. The translations we re-publish here were first collected together, and published, by JW Wright on her now long-defunct ‘geocities’ davidmyatt website in late 2003, with one addition made early in 2004.

It is perhaps interesting to note that extracts from Myatt’s translation of the 2003 message from bin Laden reguarly appeared, for several years and unattributed and until around 2011, on Al Qaeda supporting, and some Muslim, forums and websites {3}.

The translations – or perhaps interpretations would be a more accurate description – reveal a rather fluid style as well as a clarity of expression.

RP & PH
2014

References

{1} Martin Amis, The Second Plane. Jonathan Cape, 2008, p.157.

{2} Mark Weitzmann, Anti-Semitism and Terrorism, in Dienel, Hans-Liudger (ed), Terrorism and the Internet: Threats, Target Groups, Deradicalisation Strategies. NATO Science for Peace and Security Series, vol. 67. IOS Press, 2010. pp.16-17.

{3} For example [URL’s accessed July 7, 2014] –  http://www.shabakataljahad.com/vb/showthread.php?t=8489 and http://prisonerofjoy.blogspot.com/2007/08/battle-of-tora-bora-as-explained-by.html