The Mosque As Bulwark Against Assimilation of Muslims

Dateline Germany and Austria – 2017: So, as you will see from the very sober-minded article in the online German Press below, the operational principle of the Islam-Left Axis in Germany is: use lies to placate the Left publicly [give them integration talk], and use truths to placate the genuine agenda of Islam privately [preach ostracism of non-Muslims]. This MO works very effectively because nobody has ever put any pressure on this arrangement. Even the brave German journalist Constantin Schreiber, from the article below, hasn’t succeeded in putting a bite on this working arrangement, allowing the Left to keep up with the socialist ideological appearances while letting the Muslims advance the agenda of spiritual and biological destruction of the West.

Let us be clear on one thing, from a deep historical perspective: namely, that there is nothing strange or surprising about the attitude and the stand taken by the Mosque in its implacable opposition to the outside world of the West. The Mosque today is the defender of a very old tradition of dualistic world-vision.

The only correct outlook for a Western person in the 21st century is Pessimism.

Germany and Austria: Imams Warn Muslims Against Integration

No term is used as often in the debate about immigrants in Germany and Austria as that of “integration”. However, the most important institution for many Muslim migrants usually makes no contribution or even actively combats integration: the mosque. This is the result of an official study from Austria and the private research by a German journalist.

The Austrian Integration Fund (ÖIF), a department of the Foreign Ministry, presented the study “The role of the mosque in the integration process” at the end of September. For this purpose, ÖIF staff members visited 16 Viennese mosques, listened to a number of Friday sermons and spoke to the respective imam if they were willing to talk to each other, which was often not the case. The result: Only two of the mosque associations promote the integration of their members in the opinion of the ÖIF. For example, a Bosnian mosque club, which also runs a football club, is praised. In conversation, the imam said: “Every country, as well as Austria, has its rules and its laws and – as I always emphasize – it is also our religious duty to comply with these norms and to integrate accordingly.”

In terms of gender roles, the authors found in almost all mosques the almost total absence of women at Friday prayers:

“Only in three mosques … are their own rooms reserved for women and used by them … Most mosques provide the women’s rooms, if any, on Fridays also for men.”

Separated by ethnic group

With a few exceptions, the Viennese mosques are sorted by ethnicity.

“There are Turkish, Albanian, Bosnian, Arab, Pakistani, etc. mosques, which are usually preached only in the respective national language, and only rarely are parts of the sermon, or more rarely the entire sermon, translated into German. ”

The mosque associations are thus “ethnically and linguistically closed spaces”, which promotes “social integration into a domestic milieu, and thus ethnic segmentation”. In eight of the 16 mosques studied, this tendency is reinforced by “widespread and openly propagated nationalism”.

A particularly radical mosque, run by the Turkish movement Milli Görüs, was noticed. Milli Görüs is one of the largest Islamic organizations in Europe and is ideologically close to the Turkish President Erdogan. According to the report, the imam in the Milli Görüs Mosque is “open to the establishment of a politically united umma under a caliphate”. The decline of Islam is due to Fitna (unrest), which is carried into the Islamic community from outside. The imam, according to the authors of the study, sees itself “surrounded by enemies of Islam everywhere, who want to prevent the Islamic community from dominating the world as it was prophesied.” In all three sermons heard, the unity of the Muslims was the dominant theme: on one side the Muslims, on the other the “infidels”. Some of the Imam’s statements, according to the study, pointed to a “solidified conspiracy theory worldview”.

The conclusion of the study:

“In summary, for the 16 mosque associations studied in this study, they say they do not actively promote the social integration of their members, with the exception of the mosques D01 [one of the few German-speaking mosques] and B02 [the aforementioned Bosnian mosque] this does not get in the way. “Most of them have an inhibiting effect on the integration process.”

Six of the 16 Mosque Associations examined (37.5%) operated “a policy that actively impedes integration into society and in part has fundamentalist tendencies.” In the half of the 16 mosques studied, “a dichotomous view of the world is preached, in which the division of the world into Muslims on the one hand and all others on the other is central.” A “definite devaluation of Western society” was found in six mosques.
Warning about life in Germany

The German journalist Constantin Schreiber observed similar things when he attended Friday sermons in German mosques for more than eight months in 2016. Schreiber is fluent in Arabic and is known as a moderator of Arabic-language television programs in which he explains the life of refugees in Germany. He has published his experiences in the mosques in a book that has been a bestseller in Germany for months: “Inside Islam. What is Preached in Germany’s Mosques.” Schreiber introduced himself to the mosque associations as a journalist and disclosed his intention – to write a non-fiction book about mosques in Germany. Few imams were ready for an interview. In one case, he was told to talk to him was “forbidden.” As a rule, the imams with whom he was allowed to speak rarely spoke a single word of German. “Apparently it is possible to live for many years in Germany, with wife and children, without even being able to buy a roll in German,” says Schreiber.

A common theme of the sermons Schreiber heard in the mosques were warnings about life in Germany.

“Again and again, the Muslims were sworn to it, for they are a kind of destiny community, such as in the Al-Furqan Mosque [a Sunni Arab Mosque in Berlin] where they scream: ‘You are a Diaspora! We are a diaspora! … You [this western environment] is like a mighty stream that dissolves you, obliterates you, takes your values ​​from you, and replaces them with its values. ‘”

In the Sunni-Turkish mosque Mehmed Zahid Kotku Tekkesi in Berlin, the imam warned the day before Christmas Eve in the Friday sermon before the “biggest of all dangers” – the “Christmas Hazard”: “Whoever imitates another tribe becomes one of them! Is New Year’s Eve to us anything? Are Christmas trees a part of us? No, they are not! ” The imam in the Al-Rahman Mosque in Magdeburg compared life in Germany with a path through a beguiling forest, according to Schreiber. The charms would tempt the Muslim to stray off the right path to get lost in the “thickets of the forest” until he “eat the wild beasts of the forest”.
State has no overview

What Schreiber already noticed when preparing his visits was the lack of transparency surrounding mosques in Germany. For example, there is no official register of mosques; Nobody can say for sure how many mosques there are in Germany at all. The only register is the private website . “German authorities,” according to Schreiber, “are thus based on lists drawn up by a private person who is obviously marked by a certain ideological attitude.” Since the register is also based on the fact that entries are made after voluntary notification, it is doubtful that mosques that want to remain unrecognized can register there. Schreiber considers it unlikely that the list is even close to complete and up-to-date:

“I came across mosques that are registered but have not existed for a long time, or newly opened mosques that are nowhere covered and that neither the constitution nor the state offices know they exist.”

A letter from the author of the city of Hannover also revealed that German authorities seem to be reluctant to provide information about mosques in their city. An employee of the local authority wrote in an e-mail: “Please tell me again what you want to use the list for, we do not want the facilities to be under suspicion.”
Fear and silence

A surprise was the defensive reaction that confronted the journalist with people whose profession actually requires openness and cooperation. Because Schreiber wanted to make sure that he did not translate a statement incorrectly when translating the sermons, he contacted one of, as he says, most renowned translation agency in Germany:

“I’m asked to send one of the scripted sermons for review to estimate the effort, I get a rejection, the lyrics would be outside the translator’s ‘normal field of work’, no one dares to do that ‘kind of lyrics’ to translate correctly. ”

The search for a translator was also difficult for the Turkish sermons: “The very fact that I am interested in this topic, in all inquiries, directly makes me look guilty of wanting only to practice ‘Islambashing’.” Schreiber also encounters a defensive wall (stonewalling) as he looks around for German Islamic scholars to discuss the contents of the sermons with them. Professors – paid by the German taxpayer – refused to give information on their own subject:

“For months, I send inquiries to Islamic Studies faculties, with whom we often interviewed, and a university consoles me for months, looking for the right person to contact me.” On 16 December, three months after my first request, writes The Professor of Islamic Studies said that it was too short a time to talk, and when I say that I could offer an alternative date in early January if necessary, he did not give him an answer. “Several other German university professors [afraid of leftist witchhunt] tell me that for preached sermons they will not send me any answers or translations, even if I have to ask. ”

According to Schreiber, this is an “interesting experience”, as Islamic scholars and Islam experts would otherwise be “readily available” as interview partners on current political issues [whenever the Left mobilizes them]. Not so when it comes to sermons in German mosques: “Many experts go out of their way to ignore my requests, leaving calls and emails consistently unanswered.” An Islamic scholar advised him indirectly to drop the project because it could “deepen the trenches”. How come? Because, according to the Islamic scholar, “even liberal and tolerant readers could find the texts simply extremely incomprehensible and alien and ‘crude’.
Unsuspecting politicians

Schreiber’s conclusion about his sermons is:

“After eight months of research, I have to say that mosques are political spaces. The sermons that I visited were mostly directed against the integration of Muslims into German society.” When life in Germany was discussed, it was mainly in a negative context. Imams put German life at risk by painting it as a threat and called on their communities to resist, and almost all sermons call for believers to encapsulate themselves and stay among themselves.”

He said that “in many mosques” he noticed “many refugees who have not lived in Germany for much of the time”. They, too, were warned against adapting: “While in front of the mosque door – one constantly speaks of integration, one preaches the opposite inside.”

How dangerous this is is shown by the murder of Farima S. , an Afghan womanliving in Prien, Bavaria. She left Islam eight years ago and adopted Christianity and fled to Germany six years ago. On April 29, she was murdered by an Afghan Muslim in the street. While some Muslims attended the funeral of the victim, the mosque associations acted as if she were not a murder victim. The pastor of the Protestant community in Prien, where Farima belonged, asked the Muslim associations to condemn the crime. In October, half a year after the murder, he answered a request from the Gatestone Institute with this: “Unfortunately, there is no reaction to this day.”

He suspects that the Islamic associations do not want to oppose fatwas like that of Kairo’s Al-Azhar mosque, according to which “apostates” – those who renounce Islam – are to be killed. All this raises the question of why, for example, the German government hopes to get help from such associations in solving problems. The well-known human rights activist and Islam critic Necla Kelek recently wrote :

“Politicians who repeatedly stress that they want to work with the mosques, invite them to Islam conferences, do not know who preaches what in the mosques.”