C L O S E R

Protected: Voorarrest Nederlandse moslima geschorst – telegraaf.nl [Binnenland]

Posted on August 3rd, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues.

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De zaak Mohammed B. en de Shari�ah

Posted on August 1st, 2005 by .
Categories: Murder on theo Van Gogh and related issues.

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De zaak Mohammed B. en de Shari’ah
– Door: Abdullah al-Hollandi

Onderstaand is een vraag en antwoord gesprek tussen een moslim en een niet-moslim n.a.v. de zaak Mohammed B. Het zijn vragen die dieper op de inhoud in gaan dan de gebruikelijke oppervlakkigheden. De naam Abdullah al-Hollandi is een pseudoniem.

(1) Is het vermoorden van iemand die de Profeet Muhammad (vzmh) beledigt geoorloofd?

Dit is een kwestie dat valt onder de term ‘godslastering’. De Islam beschouwt het beledigen van de Profeet Muhammad (saw) ook als godslastering. Deze dimensie van het islamitisch recht is onbekend in het Nederlandse rechtsstelsel. Het heeft te maken met de manier waarop ‘nationaliteit’ wordt gedefinieerd.

Je bent een ‘Nederlander’ als je woont in een bepaald geografisch gebied, je houdt aan de wetten van dat gebied, je daar geboren bent en/ of je solidair voelt met de mensen en de omgeving. Het islamitisch recht daarentegen deelt mensen niet in naar afkomst en/of geografische achtergrond, maar naar religieuze aanhang. Zo behoren moslims tot de ‘ummah’ en christenen/ joden tot de ‘ahl al-kitaab’ (mensen van het Boek).

Dit heeft tot gevolg dat, als je in Nederland staatsondermijnende activiteiten ontplooit, je veroordeelt kunt worden als ‘staatsgevaarlijk’ of als ‘deserteur’. Staatsondermijning is daarmee gedefinieerd als activiteiten waarbij je de fundamenten van de staat (bijv. de democratie, de monarchie etc) probeert omver te halen. In oorlogstijd is dat reden tot de doodstraf.

In de Islam is iemand ‘staatsgevaarlijk’ als hij de fundamenten van de ‘ummah’ ondermijnt. In dit geval zijn dat: het geloof in Allah en Zijn Boodschapper, de Profeet Muhammad (vzmh). Onder islamitisch recht ben je dus ‘staatsgevaarlijk’ als je ondermijnende activiteiten ontplooit of woorden uitspreekt die deze basis van de ‘ummah’ verstoren. Dit wordt zo gevaarlijk geacht dat bij bewezen blasfemie, verbanning of doodstraf opgelegd kan worden.

(2) Dus Mohammed B, stond in zijn recht om een openbare moord te plegen op iemand die de Profeet Muhammad (vzmh) beledigde?

Al hetgeen boven is geschreven, kan alleen als er een moslimstaat is die deze wetgeving kan doorvoeren en controle op de naleving kan houden. Het islamitisch recht kent geen concept van ‘het recht in je eigen hand nemen’. Het maakt niet uit hoe sterk je (denkt) te staan in je daad, je zult in zo’n geval altijd berecht worden als iemand die ‘fitna’ zaait in de samenleving. ‘Fitna’ is een Arabisch woord dat heel veel zaken omvat. Hieronder vallen o.a. het creëren van tweespalt, oproer, opruiing, en zelfs het aanzetten tot een burgeroorlog. De strafmaat voor bewezen ‘fitna’ in Islamitische recht kan variëren van gevangenisstraf, verbanning en zelfs de doodstraf, natuurlijk afhankelijk van de zwaarte van de misdaad.

(3) Mohammed B. accepteert niet de jurisdictie van het Nederlandse recht. Omdat dat niet de ‘wetten van Allah’ zijn, maar gemaakt door mensen. Wat denkt u daarvan?

Deze uitspraak van Mohammed B. geeft alleen maar zijn gebrek aan inzicht weer in de fundamenten van het Islamitisch recht. Het islamitisch strafrecht kan opgedeeld worden in drie delen:

(i) de Hudud -wetten
(ii)de Qisas -wetgeving
en (iii) de Ta’zir -wetten.

(i) Onder de Hudud vallen ‘slechts’ een kleine tiental (volgens sommige juristen 8, volgens anderen 9, en weer volgens anderen 12) daden die gecategoriseerd worden als ‘grote misdaden’. Hieronder vallen o.a. diefstal, overspel, verkrachting, overval et cetera.

(ii) De Qisas wetten hebben te maken met persoonlijk genoegdoening. Als jou persoonlijk iets is aangedaan, en je wilt de dader niet vergeven noch financiële compensatie ervoor ontvangen, dan kun je onder deze wetgeving hetzelfde eisen van de dader als hetgeen jou is aangedaan. Misdaden die hieronder vallen zijn o.a. moord en fysieke leed.

(iii) De Ta’zir wetten gaan over alle andere honderden en duizenden kleine en grote vergrijpen, overtredingen en misdaden die (kunnen) voorkomen in een gemeenschap. De strafmaat van de hudud en (deels) van de Qisas is te herleiden tot de Qur’an en de Hadith. De Ta’zir wetten zijn dat niet, en zijn volledig afhankelijk van de strafmaat die de wetgever vaststelt en/ of de rechter afdwingt.

Om dus te zeggen dat je alleen volgens de wetten van Allah beoordeelt wilt worden, is een illusie. Het islamitisch recht bestaat voor 80% uit wetten die door mensen zijn opgesteld onder de Ta’zir wetgeving!

Verder is het islamitisch recht duidelijk in haar standpunt over het leven, wonen en werken in een niet-moslim land. Het islamitisch recht beschouwt het wonen in een niet-islamitisch land als een contract tussen een individuele moslim en de niet-moslim regering van dat land. Dat contract is bindend voor beiden waarin de staat verklaart de rechten te waarborgen van de moslimburger en de moslim op zijn beurt verklaart zich te houden aan de wetten van dat land. Zo lang deze wetten de moslim niet hinderen in het beleven van zijn geloof (specifiek de vijf zuilen: bidden, vasten, zakaat, hajj en uitspreken van geloofsbelijdenis), kan een moslim wonen en werken in dat land. Tegenover het recht van bescherming staat dus de plicht van de moslim jegens de staat om de wetten van dat land te gehoorzamen! Bij het plegen van een misdaad wordt een moslim dus, in navolging van dat contract, berecht volgens de heersende wetten.

(4) Hoe zou het Islamitische recht oordelen in dit geval?

Laten wij ons in ieder geval niet in dezelfde val trappen als sommige van deze jongens die zelfs het oordeel ‘kafir’ (ongelovige) voor een moslim niet schuwen! Elke uitspraak die de rechter in dit geval doet is volledig in lijn met het islamitische recht vanwege het ‘contract’ dat tot stand kwam toen Mohammed B. hier kwam wonen en verder bekrachtigd werd door het aanvragen van de Nederlandse nationaliteit.

We kunnen wel een idee geven hoe deze zaak in een Islamitische rechtbank zou plaatsvinden.

(1) de belangrijkste aanklachten zouden zijn het veroorzaken van ‘fitna’ in de samenleving en moord met voorbedachte rade.

(2) Moord met voorbedachte rade zou berecht worden onder zowel Hudud als Qisas wetgeving.

(3) Als de rechter een Hadd-uitspraak (enkelvoud van Hudud) zou doen, dan zou de doodstraf uitgevoerd worden.

(4) Bij een andere straf dan de doodstraf, heeft de familie nog het recht op genoegdoening (Qisas). Een eis tot genoegdoening zou kunnen in de vorm van financiële compensatie of zelfs een eis tot doodstraf! De rechter zal er wel alles aan doen om de nabestaanden zover te krijgen hem te vergeven of alleen een financiële compensatie te eisen.

(5) Mocht de dader onder de doodstraf uitkomen (geen Hadd, noch eisen de nabestaanden de doodstraf), dan kan hij alsnog de doodstraf opgedragen krijgen onder de Ta’zir wetgeving. Hij heeft tenslotte een gigantische splijting veroorzaakt en twee groepen tegenover elkaar gezet in de samenleving (fitna). Aangezien de dader geen spijt heeft van zijn daden en het weer opnieuw zou doen, kan dat genoeg zijn voor de rechter om alsnog de doodstraf uit te spreken.

(5) Mohammed B. hield tijdens zijn proces demonstratief de Qur’an omhoog en was gekleed in een lange djellaba en een Palestijnse sjaal. Is het geoorloofd om hiermee je identiteit als moslim ten toon te spreiden?

De identiteit van een moslim wordt niet bepaald door uiterlijk, maar door het innerlijk. In de hadith literatuur komen we het woord ‘taqwa’ tegen dat bepaalt hoe ‘goed’ iemand is en wat zijn staat is bij de Schepper. ‘Taqwa’ is een zeer breed begrip dat o.a. Godbewustzijn betekent. Dit bewust zijn van God komt tot uiting in morele normen en waarden, akhlaaq genaamd. Zo heeft de Profeet Muhammad (vmzh) gezegd: “ik ben slechts gezonden om goed gedrag te vervolmaken”. Daarmee dus benadrukkend dat het gehele spectrum van Qur’an en Hadith slechts tot doel heeft om moslims in het bijzonder en de gehele mensheid in het algemeen, te vervolmaken in hun gedrag en hun voorbeeldfunctie jegens anderen.

Het is erg verdrietig om te constateren dat Mohammed B. model staat voor de spirituele teloorgang van de gemiddelde (actieve) moslimjongere. Ze zijn tot op het neurotische af gericht op het uiterlijk, met geen enkel besef van hoogstaande akhlaaq zoals de Profeet Muhammad (vzmh) deze heeft achtergelaten voor de mensheid.

De Qur’an is het heilige boek voor moslims. Respect hiervoor stond en staat erg hoog in het vaandel. Juristen gingen in het verleden zelfs zover dat ze het verboden voor moslims die naar niet-moslim landen afreisden, om een kopie van de Qur’an mee te nemen uit vrees voor disrespect als het in handen kwam van niet-moslims. De Qur’an mag niet aangeraakt worden als men niet in een staat van rituele reinheid is en men houdt het bijvoorbeeld dichtbij het hart als men ermee rondloopt. Zelfs het uitsteken van de voeten richting de Qur’an werd als disrespect beschouwd! Zie voor een uitgebreide verhandeling over het respect voor de Qur’an het werk van de 13e eeuwse Imam an-Nawawi getiteld al-Tibyaan fi Adaab Hamalaat al-Qur’an (De Uiteenzetting Inzake de Etiquette voor de Dragers van de Qur’an).

Met dit in ons achterhoofd is het disrespect voor de Qur’an waarmee Mohammed B. naar buiten treedt, niet te rijmen met zijn claim op hoogstaande idealen en islamitische identiteit.

Ik dank u hartelijk voor deze uiteenzetting. Hoewel ik het niet met alles eens ben, denk ik dat ik wel begrijp dat het gedrag van Mohammed B. in ieder geval niet gedragen wordt door de islam.

U hartelijk dank voor het nemen van de moeite om vragen te stellen! Maakt u in ieder geval een onderscheid tussen de daden van een zooitje ongeregeld die zeggen te handelen in naam van de Islam en wat de Islam daadwerkelijk zegt over een bepaalde onderwerp! Nogmaals hartelijk dank.

Mijn commentaar nog even. Niet dat het nu zo heel boeiend is ‘wat de islam hierover zegt’ want zoals we dus ook aan Mohammed B. kunnen zien, maakt iedereen er van wat hij of zij zelf wil. Niettemin vond ik het toch wel aardig om op te nemen.

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Protected: Trouw: ‘Allah beledigen, dat moet je niet doen’ en ‘leven in de sjaria-staat’

Posted on July 29th, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

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Protected: Trouw: 'Allah beledigen, dat moet je niet doen' en 'leven in de sjaria-staat'

Posted on July 29th, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

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Asharq Alawsat – Abu Mohammed al Maqdisi: al-Zarqawi “Spiritual Godfather”

Posted on July 29th, 2005 by .
Categories: Internal Debates, International Terrorism, Murder on theo Van Gogh and related issues, Religious and Political Radicalization.

Asharq Alawsat Abu Mohammed al Maqdisi: al-Zarqawi “Spiritual Godfather”

Al Maqdisi is not only Al-Zarqawi’s “spiritual godfather”. The same can be said for Mohammed B. who frequently uses texts from Sayyd Qutb’s Milestones and from Al Maqdisi. The concepts of al-Walaa’ wal Baraa’ (to be loyal and to disavow for the sake of Allah) were central. Mohammed B. translated al-Maqdisi’s ‘Millat Ibrahim’ into Dutch. In this text Maqdisi elaborates on loyalty and disavowal. It is also very informative about Al Maqdisi, his thoughts, his connection with international terrorism and especially with his student al-Zarqawi.

The concept of loyalty and disavowal is one of the pillars of al Maqdisi’s thought and his favorite argument. He used it in conjunction with extracts from the Quran, the Hadith (sayings of the Prophet), Salafi teachings and the fatwas (religious edicts) of Wahabi clerics ( strict orthodox Sunni Muslims from Saudi Arabia who strive to purify Islamic beliefs and reject any innovation occurring after the 3rd century of Islam). Al Maqdisi’s use of the concept was best displayed in his famous book, “The Faith of Ibrahim”�, his most significant representation of Salafi ideology. The book is similar to Sayyid Qutb’s “Milestones”� in terms of its impact on Salafi ideology. Based on a simple idea, the book advocates following the path set by the Prophet Ibrahim, because God ordered his followers to take Ibrahim as a model in the Koranic verse: “You have a good example in Ibrahim and those who were with him. They said to their people, we disavow you because what you idolize is different than Allah.”

As such, following the way of Ibrahim requires disbelieving the devil and disavowing him. The devil’s infidelity can be seen in several ways, mainly in the fact that he does not rule according to God’s ordinance. A verse in the Quran says, “Those who do not follow Allah’s revelation in their rule are infidels.”� According to al Maqdisi, since all Arab governments do not rule by God’s edict, they are all infidels and need to be disavowed, as the Prophet Ibrahim did before.

The book had a powerful impact in a generation of jihadist men. Al Maqdisi, using seemingly obvious religious language and texts, motivated a number of young Muslim men and incite them to commit violence. This was best illustrated by the al Ulya explosions in Riyadh , in November 1995, when a group blew up a training center for the Saudi National Guard. Abd al Aziz al Muthim who masterminded the attack had been traveling frequently to Jordan and bringing back with him al Maqdisi’s books, listening to his teachings, and promoting his ideas. The Palestinian cleric himself paid a few visits to the Kingdom, even after he wrote “Conspicuous Manifestations of the Saudi State’s Infidelity”� where he unequivocally denounced the Kingdom’s government.

(more…)

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Asharq Alawsat – Abu Mohammed al Maqdisi: al-Zarqawi "Spiritual Godfather"

Posted on July 29th, 2005 by martijn.
Categories: Internal Debates, International Terrorism, Murder on theo Van Gogh and related issues, Religious and Political Radicalization.

Asharq Alawsat Abu Mohammed al Maqdisi: al-Zarqawi “Spiritual Godfather”

Al Maqdisi is not only Al-Zarqawi’s “spiritual godfather”. The same can be said for Mohammed B. who frequently uses texts from Sayyd Qutb’s Milestones and from Al Maqdisi. The concepts of al-Walaa’ wal Baraa’ (to be loyal and to disavow for the sake of Allah) were central. Mohammed B. translated al-Maqdisi’s ‘Millat Ibrahim’ into Dutch. In this text Maqdisi elaborates on loyalty and disavowal. It is also very informative about Al Maqdisi, his thoughts, his connection with international terrorism and especially with his student al-Zarqawi.

The concept of loyalty and disavowal is one of the pillars of al Maqdisi’s thought and his favorite argument. He used it in conjunction with extracts from the Quran, the Hadith (sayings of the Prophet), Salafi teachings and the fatwas (religious edicts) of Wahabi clerics ( strict orthodox Sunni Muslims from Saudi Arabia who strive to purify Islamic beliefs and reject any innovation occurring after the 3rd century of Islam). Al Maqdisi’s use of the concept was best displayed in his famous book, “The Faith of Ibrahim”�, his most significant representation of Salafi ideology. The book is similar to Sayyid Qutb’s “Milestones”� in terms of its impact on Salafi ideology. Based on a simple idea, the book advocates following the path set by the Prophet Ibrahim, because God ordered his followers to take Ibrahim as a model in the Koranic verse: “You have a good example in Ibrahim and those who were with him. They said to their people, we disavow you because what you idolize is different than Allah.”

As such, following the way of Ibrahim requires disbelieving the devil and disavowing him. The devil’s infidelity can be seen in several ways, mainly in the fact that he does not rule according to God’s ordinance. A verse in the Quran says, “Those who do not follow Allah’s revelation in their rule are infidels.”� According to al Maqdisi, since all Arab governments do not rule by God’s edict, they are all infidels and need to be disavowed, as the Prophet Ibrahim did before.

The book had a powerful impact in a generation of jihadist men. Al Maqdisi, using seemingly obvious religious language and texts, motivated a number of young Muslim men and incite them to commit violence. This was best illustrated by the al Ulya explosions in Riyadh , in November 1995, when a group blew up a training center for the Saudi National Guard. Abd al Aziz al Muthim who masterminded the attack had been traveling frequently to Jordan and bringing back with him al Maqdisi’s books, listening to his teachings, and promoting his ideas. The Palestinian cleric himself paid a few visits to the Kingdom, even after he wrote “Conspicuous Manifestations of the Saudi State’s Infidelity”� where he unequivocally denounced the Kingdom’s government.

(more…)

2 comments.

Protected: de Volkskrant – Deurwaarders van Allah, dat klinkt leuker

Posted on July 28th, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

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Protected: NRC Handelsblad – Dossiers: Moslimterreur: Daders, verdachten – Moslimterreur: Hoe georganiseerd waren Samir A. en zijn vrienden?

Posted on July 28th, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

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Protected: de Volkskrant – B. vervolgd voor rol in Hofstadgroep

Posted on July 28th, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Youth culture (as a practice).

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Protected: AD.nl – Radicale moslims steeds handiger

Posted on July 27th, 2005 by martijn.
Categories: International Terrorism, Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

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The Mohammed B. court case part 3

Posted on July 26th, 2005 by .
Categories: International Terrorism, Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

Today Mohammed B. was sentenced to life in prison. Not a big surprise for most of us probably. The prosecutor demanded a life sentence, Mohammed B. asked for a life sentence and the public wanted no less then a life sentence.

According to the court it was proven that Mohammed B.’s act was a terrorist act, that he hindered Hirsi Ali in her work and that he willingly caused huge friction in society. He is also found guilty in the attempted murderer of several policemen and -women and two passersby.

For the people who don’t know, a life sentence in the Netherlands is a sentence for life. There is no possibilty for parole. He can only get out of there sooner, when the queen (i.e. the dutch government) allows him. I don’t think that will happen.

Mohammed B. will probably not appeal, but I don’t think that means that this is the last we hear from him…

1 comment.

Protected: AD.nl – Afscheidsbrief wijst op aanslag

Posted on July 23rd, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization.

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Protected: As-Soennah moskee distantieert zich van terreurverdachten [Blik op Nieuws.nl – Zuid Holland]

Posted on July 22nd, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

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C L O S E R The Mohammed B. Court Case part 2: A man with a conviction

Posted on July 14th, 2005 by .
Categories: Murder on theo Van Gogh and related issues.

Well, a bit late perhaps but nevertheless… here the last day of the Mohammed B. court case. Let’s begin with the prosecutor’s request: a life time sentence for Mohammed B. and him losing his right to vote and to be elected for the rest of his life. The prosecutor made a parallel with Van Gogh as a father and a child of his parents. Mohammed B. said in his goodbye poem that he was changed after his mother’s death. So that must mean something to him? Mohammed B. only laughed.

The prosecutor made clear that this wasn’t a trail against Islam but a trial against Mohammed B. who has an extreme and distorted conviction of what Islam is and should be.

He wasn’t able to prove that Mohammed B. got any help although it is most likely that he received some aid and that some people had to be aware of his plans. Between 19 May and 28 October he only had € 200 to spent; that’s not enough so where did the rest of his money came from?

Mohammed B. used to be a model pupil at school. Around 2001 and 2002 (after his mother’s death and after he spend some time in prison where he read the Koran – he wasn’t that a model citizen ) he became more pious and ‘preached’ about (his) Islam. He told people he wanted to live as a prophet. In the beginning he was only pious but not radical in a political sense.

The prosecutor stated that it was proven that Mohammed B. killed Van Gogh, that it was a terrorist act, that he hindered MP Hirsi Ali in her work and that if he was set free that the chances of repeating this are very great.

After this, Mohammed B. spoke. Wow he said…. He told Van Gogh’s mother that Van Gogh was not a hypocrite but a man with a conviction and that he killed him because of his religion; not because Mohammed B. was insulted or felt humiliated. To the policemen he said that he really tried to kill them and he also said that if he got out, he would do the same again. He stated that this statement was meant to comfort mrs. Van Gogh; the only person he felt he had some obligation to. ‘For the rest, I don’t really care’.

4 comments.

The Mohammed B. court case part 1 / "Tool of god" or "Tyrannic and agressive"?

Posted on July 11th, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues.

When I entered the public room today there were not many people and most of them were journalists. During the day more ‘ordinary’ people came, some of whom are Muslim but most are not. Among the latter group there were some women with a t-shirt with a picture from Pim Fortuyn and Theo van Gogh on it: “The knights of free speech”. Let’s call them ‘The honourable ladies of free speech”. Others were more critical towards Van Gogh and said they would not mourn over him although the condemned the killing by Mohammed B.

Mohammed B. was dressed in a dark djellaba robe with a Palestinian scarf covering his hair when he was brought to the high-security Amsterdam-Osdorp court in the morning. With this appearance he tried to look like the prophet Mohammed who wore the same kind of outfit according to some Islamic traditions.

Well, today is the first day of the trial against Mohammed B. As expected before, he refused to say anything in the beginning and when questions were asked (and the judge did several times) he just referred to the opening statement of his lawyer. It was clear that the judges decided not to let him get away easy with this. The asked Islam-expert Ruud Peters if Mohammed B. was consistent in his behaviour by refusing to say anything. At first Peters said he was because in his writings Mohammed B. denounced democracy, the western (legal) system and the whole idea of Western society. God has made his laws, the shari’a, and following manmade laws is considered a violation of tawheed (divine unity) and therefore shirk (polytheism). But when the judge said that Mohammed B. did profit from social benefits, did use the hospital after the shooting on 2 November and therefore took part in the Western system, and actually said that it was impossible not to take part in it, Peters agreed that you can view this as opportunism as well. Also because, as Peters told, this is not the dominant view among Muslim scholars. He gave the example of a group of Muslims who migrated to a Christian country, Ethiopie, as ordered by the prophet Muhammed himself. They recognised the system in that country; this is considered an important precedence among many scholars.

It is clear that Mohammed B. knew what he was doing on 2 November, he told his brother. He also made clear back then that he wanted to die. His poem, was made on 15 September and changed on 23 September, his open letter to Hirsi Ali (see post below) was made on 22 June and changed on 14 October.

Mohammed B. is quiet and listening without any emotion during the trial. Sometimes he shows some reaction and writes something down. Especcially when in testimonies of several injured policemen he asked why he used them as a tool to go to heaven himself? Testimonies that showed the strange phenomenon that these men and women tried to protect themselves from this person that was shooting them randomly, then they tried to shoot them and when they succeed they gave him first aid. These are very different acts of course, which says something about the difficult task of these policemen and women.

The court could find no evidence (just some leads) that showed that Mohammed B. received help, but perhaps tomorrow the attorney will go into that. He was friends with Mohammed F.B., who worked nearby Van Gogh’s house. This Mohammed F.B. had said that Hirsi Ali was a ‘mortadda’ (an apostate) and also that Muslims who are pro-Western can be killed.

Although Mohammed B. published several texts on the internet, he never mentioned Van Gogh. The text that is most near is “The obligation to kill those who defame the Prophet” but it does not specifically mention Van Gogh. After quoting several texts of Mohammed B., and telling what the video showed that were found in his home (horrific films with amputations, beheading and having sex with a corps) the judge wonders what happened to Mohammed B. for having these hateful thoughts. This was the only time Mohammed B. responded (beginning with a traditional Arab Islamic saying that people use for example before reciting the Koran): “I pray to Lord everyday, that he keeps me from changing my mind”.

Islam-expert Ruud Peters investigated the matter of the ideological and religious development of Mohammed B. He told the court that many young people (not only in the Netherlands but also in France for example) are searching for a true islam. Young people feel they don’t belong anywhere and also have some kind of sense of being humiliated by other people. Radicalization can, partly, be seen as a severe reaction on (alleged) forms of racism and discrimination. Very important is also the generational gap between the Moroccan youth and their parents. (Which is quite similar in cases in the past of for example the Baader-Meinhof group) They feel there parents are unsuccessful and humiliated and also have a wrong (cultural) form of Islam. Especially the radicals have a very strong sense of being involved in an epic war of truth against lies, of light against dark.

Mohammed B. has written about 50 texts that can be divided into four stages according to Peters:
1) Denouncing Western values (February 2003)
2) Denouncing democracy and the constitutional state (October 2003)
3) A general call for jihad (March 2004)
4) A specific call for violence against people (June 2004).

According the shari’a, Peters told, you can not just wage a jihad; there are some criteria that have to be met. Therefore there are several texts to justify the changes in his development. Texts such as “The battlefield is the safest place” “The obligation to kill…” and several Open Letters (to politicians such as Hirsi Ali, Wilders and Aboutaleb, to the Dutch people, to the Islamic youth) and texts that celebrate 9/11 are instrumental in this process.

The prosecutor asked whether the violent texts are typical for Islam. Peters said that that was not the case. Mohammed B. seemed to be obsessed with violence and these texts are very ease to find. What happens after the fight, the prosecutor also asked. That is a problem Peters said. Most of these texts were written for societies in which Muslims are the majority and according to him it is easier to have some kind of Islamic state. Here in the Netherlands it doesn’t make sense. There were also some questions whether are not Mohammed B. is a takfir wal hijra member or supported the ideology. (see text below). Peters said he was not. Takfir is possible according to him, but hijra element is missing (I’m not sure about that…MdK).

Then in June 2004 there are specific calls for violence. It looks like some action needed to suit the word. These calls, according to Peters, can be seen as some kind of educational documents as well. A new text is the constitution of a fundamentalist part 5, which has now several different editions. The last one contained a poem with more or less the entire Dutch integration-debate in it; opinionleaders like Cliteur, minister Verdonk, Aldermen Aboutaleb and rapper Ali B.

Peters story (and also Mohammed B.’s outfit today) makes clear that in some way Mohammed B. sees himself as the instrument of god. But is he also linked to Al Qaeda-ideology. There are several similarities; the right to use violence, his open letters clearly refer to Al Qaeda. One of the questions for Mohammed B. must have been how to apply this here in the Netherlands. His texts are used to legitimize this but they are not shared by 99% of the Muslims, Peters stated. Mohammed B. uses the Koran to legitimize his hatred and bases his knowledge mainly on translated, salafi, texts.

After the last break a psychologist talks about his findings but before that Mohammed B. shows the Koran to the audience after several people in the audience showed him the book ‘Allah knows best’ written by Theo van Gogh. (A)The psychologists story and also the introduction of it by one of the judges is important because it ‘busts’ the myth of an integrated young man. He did ok on schools in the beginning and was very active but he also had several police contacts in which a showed to be a very aggressive (verbal and physical) and extremely insistent especially towards policemen, people from the local town hall and so on. The death of his mother and also the time he already spent in jail, have changed him.

This is if for now. On the internet there is, of course, already some debate about this. Many people, Muslims and non-Muslims, feel that he is coward for not talking in court but others argue that this is his constitutional right like every suspect has. All kinds of opinions are represented of course among Muslims; some who condone acts of violence others who furiously condemn these acts and everything in between. There is clearly some loyalty towards Mohammed B. and some consider him a hero. But more strikingly at this moment is that there is not a very heated debate about this and that on some webfora Muslims are almost completely absent in the debate on the trial. Many Muslims compare this case with the case against the murderer of Pim Fortuyn, which makes this case (in their eyes) some kind of test for equality in the Netherlands (although there are some differences that makes this case a little bit more severe than the other one).

AThere is some confusion about this. Mind that I was not in the court room but in the public room so I did not got this first hand. According to some Mohammed showed the Koran and after that the mother showed the book Allah knows better. That is not what I have heard, but it might be possible.

7 comments.

The Mohammed B. court case part 1 / “Tool of god” or “Tyrannic and agressive”?

Posted on July 11th, 2005 by .
Categories: Murder on theo Van Gogh and related issues.

When I entered the public room today there were not many people and most of them were journalists. During the day more ‘ordinary’ people came, some of whom are Muslim but most are not. Among the latter group there were some women with a t-shirt with a picture from Pim Fortuyn and Theo van Gogh on it: “The knights of free speech”. Let’s call them ‘The honourable ladies of free speech”. Others were more critical towards Van Gogh and said they would not mourn over him although the condemned the killing by Mohammed B.

Mohammed B. was dressed in a dark djellaba robe with a Palestinian scarf covering his hair when he was brought to the high-security Amsterdam-Osdorp court in the morning. With this appearance he tried to look like the prophet Mohammed who wore the same kind of outfit according to some Islamic traditions.

Well, today is the first day of the trial against Mohammed B. As expected before, he refused to say anything in the beginning and when questions were asked (and the judge did several times) he just referred to the opening statement of his lawyer. It was clear that the judges decided not to let him get away easy with this. The asked Islam-expert Ruud Peters if Mohammed B. was consistent in his behaviour by refusing to say anything. At first Peters said he was because in his writings Mohammed B. denounced democracy, the western (legal) system and the whole idea of Western society. God has made his laws, the shari’a, and following manmade laws is considered a violation of tawheed (divine unity) and therefore shirk (polytheism). But when the judge said that Mohammed B. did profit from social benefits, did use the hospital after the shooting on 2 November and therefore took part in the Western system, and actually said that it was impossible not to take part in it, Peters agreed that you can view this as opportunism as well. Also because, as Peters told, this is not the dominant view among Muslim scholars. He gave the example of a group of Muslims who migrated to a Christian country, Ethiopie, as ordered by the prophet Muhammed himself. They recognised the system in that country; this is considered an important precedence among many scholars.

It is clear that Mohammed B. knew what he was doing on 2 November, he told his brother. He also made clear back then that he wanted to die. His poem, was made on 15 September and changed on 23 September, his open letter to Hirsi Ali (see post below) was made on 22 June and changed on 14 October.

Mohammed B. is quiet and listening without any emotion during the trial. Sometimes he shows some reaction and writes something down. Especcially when in testimonies of several injured policemen he asked why he used them as a tool to go to heaven himself? Testimonies that showed the strange phenomenon that these men and women tried to protect themselves from this person that was shooting them randomly, then they tried to shoot them and when they succeed they gave him first aid. These are very different acts of course, which says something about the difficult task of these policemen and women.

The court could find no evidence (just some leads) that showed that Mohammed B. received help, but perhaps tomorrow the attorney will go into that. He was friends with Mohammed F.B., who worked nearby Van Gogh’s house. This Mohammed F.B. had said that Hirsi Ali was a ‘mortadda’ (an apostate) and also that Muslims who are pro-Western can be killed.

Although Mohammed B. published several texts on the internet, he never mentioned Van Gogh. The text that is most near is “The obligation to kill those who defame the Prophet” but it does not specifically mention Van Gogh. After quoting several texts of Mohammed B., and telling what the video showed that were found in his home (horrific films with amputations, beheading and having sex with a corps) the judge wonders what happened to Mohammed B. for having these hateful thoughts. This was the only time Mohammed B. responded (beginning with a traditional Arab Islamic saying that people use for example before reciting the Koran): “I pray to Lord everyday, that he keeps me from changing my mind”.

Islam-expert Ruud Peters investigated the matter of the ideological and religious development of Mohammed B. He told the court that many young people (not only in the Netherlands but also in France for example) are searching for a true islam. Young people feel they don’t belong anywhere and also have some kind of sense of being humiliated by other people. Radicalization can, partly, be seen as a severe reaction on (alleged) forms of racism and discrimination. Very important is also the generational gap between the Moroccan youth and their parents. (Which is quite similar in cases in the past of for example the Baader-Meinhof group) They feel there parents are unsuccessful and humiliated and also have a wrong (cultural) form of Islam. Especially the radicals have a very strong sense of being involved in an epic war of truth against lies, of light against dark.

Mohammed B. has written about 50 texts that can be divided into four stages according to Peters:
1) Denouncing Western values (February 2003)
2) Denouncing democracy and the constitutional state (October 2003)
3) A general call for jihad (March 2004)
4) A specific call for violence against people (June 2004).

According the shari’a, Peters told, you can not just wage a jihad; there are some criteria that have to be met. Therefore there are several texts to justify the changes in his development. Texts such as “The battlefield is the safest place” “The obligation to kill…” and several Open Letters (to politicians such as Hirsi Ali, Wilders and Aboutaleb, to the Dutch people, to the Islamic youth) and texts that celebrate 9/11 are instrumental in this process.

The prosecutor asked whether the violent texts are typical for Islam. Peters said that that was not the case. Mohammed B. seemed to be obsessed with violence and these texts are very ease to find. What happens after the fight, the prosecutor also asked. That is a problem Peters said. Most of these texts were written for societies in which Muslims are the majority and according to him it is easier to have some kind of Islamic state. Here in the Netherlands it doesn’t make sense. There were also some questions whether are not Mohammed B. is a takfir wal hijra member or supported the ideology. (see text below). Peters said he was not. Takfir is possible according to him, but hijra element is missing (I’m not sure about that…MdK).

Then in June 2004 there are specific calls for violence. It looks like some action needed to suit the word. These calls, according to Peters, can be seen as some kind of educational documents as well. A new text is the constitution of a fundamentalist part 5, which has now several different editions. The last one contained a poem with more or less the entire Dutch integration-debate in it; opinionleaders like Cliteur, minister Verdonk, Aldermen Aboutaleb and rapper Ali B.

Peters story (and also Mohammed B.’s outfit today) makes clear that in some way Mohammed B. sees himself as the instrument of god. But is he also linked to Al Qaeda-ideology. There are several similarities; the right to use violence, his open letters clearly refer to Al Qaeda. One of the questions for Mohammed B. must have been how to apply this here in the Netherlands. His texts are used to legitimize this but they are not shared by 99% of the Muslims, Peters stated. Mohammed B. uses the Koran to legitimize his hatred and bases his knowledge mainly on translated, salafi, texts.

After the last break a psychologist talks about his findings but before that Mohammed B. shows the Koran to the audience after several people in the audience showed him the book ‘Allah knows best’ written by Theo van Gogh. (A)The psychologists story and also the introduction of it by one of the judges is important because it ‘busts’ the myth of an integrated young man. He did ok on schools in the beginning and was very active but he also had several police contacts in which a showed to be a very aggressive (verbal and physical) and extremely insistent especially towards policemen, people from the local town hall and so on. The death of his mother and also the time he already spent in jail, have changed him.

This is if for now. On the internet there is, of course, already some debate about this. Many people, Muslims and non-Muslims, feel that he is coward for not talking in court but others argue that this is his constitutional right like every suspect has. All kinds of opinions are represented of course among Muslims; some who condone acts of violence others who furiously condemn these acts and everything in between. There is clearly some loyalty towards Mohammed B. and some consider him a hero. But more strikingly at this moment is that there is not a very heated debate about this and that on some webfora Muslims are almost completely absent in the debate on the trial. Many Muslims compare this case with the case against the murderer of Pim Fortuyn, which makes this case (in their eyes) some kind of test for equality in the Netherlands (although there are some differences that makes this case a little bit more severe than the other one).

AThere is some confusion about this. Mind that I was not in the court room but in the public room so I did not got this first hand. According to some Mohammed showed the Koran and after that the mother showed the book Allah knows better. That is not what I have heard, but it might be possible.

7 comments.

Protected: Moslimterrorisme wordt gevoed door romantiek

Posted on July 10th, 2005 by martijn.
Categories: International Terrorism, Murder on theo Van Gogh and related issues.

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C L O S E R – Mohammed B. Court Case Part 0

Posted on July 9th, 2005 by .
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

Op maandag begint het proces tegen Mohammed B. Ik zal daar hier ook verslag van doen. Als ‘opwarmer’ (1 van 2) de NRC van vandaag met een zeer uitgebreid portret van deze man:

Mohammed B. was bezig met de dood

De wereld van Mohammed B.

Er blijven toch nog wel wat vragen over na het lezen van deze artikelen. Het wordt duidelijk dat Mohammed B. zich op een gegeven moment gaat richten op de gewelddadige jihad in Nederland. Dit is een duidelijke breuk met het eerdere patroon van de vermeende hofstadgroep. Wat bracht hem daar toe?

Wat was zijn positie binnen die vermeende groep?

Wat drijft hem nu precies? Nou ja en nog wel wat meer…

Het uitgebreide artikel in NRC: (more…)

0 comments.

Mohammed B. wil geen verdediging – telegraaf.nl [Binnenland]

Posted on July 8th, 2005 by .
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

Mohammed B. wil geen verdediging – telegraaf.nl [Binnenland]
Mohammed B. wil geen verdediging
AMSTERDAM – Mohammed B., die heeft bekend Theo van Gogh te hebben vermoord, weigert maandag naar de rechtbank te komen in Amsterdam waar zijn proces begint. Ook wil hij dat zijn raadsman geen verdediging voert. Dat zei advocaat P. Plasman vrijdagavond in het NOS Journaal.

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Protected: AD.nl – Leden Hofstadgroep ook in Londen

Posted on July 8th, 2005 by martijn.
Categories: International Terrorism, Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

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Protected: de Volkskrant – Over Martine van den O. en Soumaia

Posted on July 6th, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Young Muslims.

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Protected: AD.nl – 'Bilal had plan voor zelfmoordaanslag'

Posted on July 6th, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

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Protected: AD.nl – ‘Bilal had plan voor zelfmoordaanslag’

Posted on July 6th, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Young Muslims.

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Protected: NRC Handelsblad – Misvatting over 'terreur' scholieren

Posted on July 2nd, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Some personal considerations, Young Muslims, Youth culture (as a practice).

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Protected: NRC Handelsblad – Misvatting over ‘terreur’ scholieren

Posted on July 2nd, 2005 by martijn.
Categories: Murder on theo Van Gogh and related issues, Religious and Political Radicalization, Some personal considerations, Young Muslims, Youth culture (as a practice).

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