Undercover Mosque – The Return (Video)

Undercover Mosque – The Return (Video)

Dispatches Program 2008 Report. A continuing report on extremism in UK Mosques building on the 2007 report.

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Rataliate

This goes out to those of you who think for the past week or so you have gone through a lot of Salafi bashing. Who like to play the “victimized” role.

Playing their Salafist victimized role is like a person who slaps himself in the face and then complains that his cheek hurts. They bash themselves.

Stop crying.

They don’t like freedom of speech because freely speaking exposes them so they have to run off and backbite you elsewhere. They are those who cannot hack it on a place that allows people to freely speak their minds. They are fitna nay sayers who love to criticize others but then decry fitna at the ability of people to freely speak their minds when they begin to criticize a few Salafi. Lastly, they are those who think they are doing good by maintaining a presence and punitive to people by leaving a group. The reality is their presence rarely without agenda.

If they aren’t intelligent enough to get a clue, no one is trying to modernize Islam. They are trying to bring Islam to a “pre-Islamic” (primitive) state. Oh, that’s right, they worship scholars! Yeah, maybe the ones that live in a cave in fricken Afghanistan. Yeah, the one’s who are to cowardly to kill themselves and get others to do the work instead. No, I take that back, maybe they are those who wouldn’t go that far. I know the scholars they worship, the Saudi (or Saudi fashioned) Salafi women haters. Worshipping these scholars is like a black man who bows before the great knowledge of the Klu Klux Klan or the Jewish person who bows before the majestic wisdom of the Nazi Party. Self-oppressive, hypocritical, oxymoronic, and truly a juxtaposition for them. There are many scholars, a great deal more than the Salafi, yet they claim the glories of your Saudi and Saudi influenced non-Saudi Salafist (Wahabi) Sheikhs. Actually, I go back on myself, they claim the glories of your Saudi Sheikhs. Perhaps they know better than the Prophet (pbuh) himself. Perhaps the Majestic Salafi scholars will intercede on their behalf to Allah on the day of judgment. Allah must have passed them up for brains on the day of creation if they think that the scholars will give a *** about them on the Day of Judgment.

Let’s read a play of the final events:

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The Wahhabisation of Pakistan

Extremist ideology, as we have learned in the last 8 years, is just as prone to attract highly-educated members of the professional class as unemployed, frustrated youth. We have to delve deeper into Pakistan’s recent past if we are to understand the crisis it faces at the present. Sub-continental history is dotted with intermittent mass movement of people – usually triggered by famine, war or worse – replete with attendant tales of distress and misery. In my reckoning, the early 1970s saw the another key migration that has so far received little analysis. It involved vast numbers of men from the rural and semi-urban parts of Pakistan moving to the emerging oil-based oligarchies in the Gulf.

Just as significant was the religiosity that came back with the workers. Historically speaking, the Wahhabi reading of Islam had found little purchase on the subcontinent. Mainly because Wahhabi ideology is at odds with practices in Pakistani culture, which cherished its sufi saints. However, this migration allowed a vast population to unlearn their “decadent” and “deviant” practices from the “pure practitioners” in Saudi Arabia, Qatar or the Emirates.

In the southern valleys and northern mountains dupattas were replaced with burkas and sufi shrines with madrasas. This cultural turn dovetailed with Zia ul-Haq’s policies of Sunnification and the selling of jihad as a necessary commodity to the Pakistani people.

Palestine, Chechnya and Kashmir became the de-facto topics at every Friday sermon from Doha and Riyadh to Dera Ghazi Khan and Rawalpindi. However, this Wahhabisation, which included a stricter, more literal interpretation of Qur’an, the demonisation of non-believers, antisemitic rhetoric, racism, the desire to “fund” jihads and so on, was never a straightforward process of important. Its progress was gradual and organic in a way that slowly de-legitimised established practices while distorting others: the spiritual guide was transformed into one who cast, or fought, black magic.

It is hard to find a household, a conversation, in current day Pakistan that is free of such concerns. The practitioners combine the zeal of the Wahhabi imam with the bank-teller’s command of charges due: $10 for the destruction of a marriage, $20 for an incantation for a ruined libido. All wrapped in literal reading of Qur’anic text.

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