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Contentions

Ramadan’s Exclusion

Tariq Ramadan, the Swiss Muslim celebrity academic and British government adviser who teaches at Oxford, is complaining again of his exclusion from the United States, where he was unable to take up a chair at Notre Dame. Writing in the Chronicle of Higher Education, he claims that he has been denied a visa “because of my criticism of [the Bush administration’s] Middle East policy and America’s unconditional support for Israel.” He lists an impressive-sounding array of U.S. organizations that “have understood that the real issue is my freedom of speech” and support his legal challenge.

In fact, Ramadan was denied a visa because of his donations to a Palestinian “charity” that supports Hamas. His claim that he was then unaware of this link is implausible, given his record as a hardline Islamist who has repeatedly refused to condemn Palestinian terrorism. In fact, Ramadan has a record of contacts with Islamist terrorists. The Algerian terrorist Djamal Beghal, who plotted to blow up the U.S. embassy in Paris, claimed that he “took charge of preparing the lectures of Tariq Ramadan” while studying with him in Geneva. Ramadan was excluded from France for his contacts with Algerian terrorists, though this ban was later lifted.


Even leaving aside this and other contacts with leading terrorists such as Ayman al-Zawahiri, Bin Laden’s deputy, and the “blind Sheikh” Omar Abdel Rahman, who masterminded the first attack on the World Trade Center—all of which Ramadan denies—his claim to be a leading moderate who seeks to “westernize Islam” and believes in freedom of speech does not square with his public pronouncements. (For fuller documentation of these charges against Ramadan, please see this from the indispensible Daniel Pipes.) It is rank hypocrisy for Ramadan, who rarely condemns censorship in the Muslim world, to accuse the United States of “muffling critical opinion” and “requiring all its citizens to think the same way.”

Ramadan justified the protests against Danish cartoons of Mohammed, claiming that the Koran prohibits representations of Islamic prophets. (In fact, it does not.) He supported the Islamist campaign to ban Voltaire’s play about Mohammed, Fanaticism, at the French town of Saint-Genis-Pouilly. He refers to Islamist atrocities such as 9/11 and the bombings in Madrid and Bali as “interventions” and denies that bin Laden was behind 9/11. He has praised the genocidal Sudanese Islamist regime. He attacked the French intellectuals Alain Finkielkraut and Bernard-Henri Levy for “betraying the French Republic” by their support for “sectarianism”, a euphemism for Zionism, and scandalized many by identifying them as Jews. According to Mike Whine, head of the British Community Security Trust, an organization which monitors anti-Semitism, Ramadan has made many anti-Jewish statements and “is at the soft end of the extreme Islamist spectrum.”

We do not know precisely why the U.S. Department for Homeland Security has repeatedly turned down his application for a visa, despite elements in the State Department who would like to revoke the ban. The evidence against him may well include classified information. What we do know is that Ramadan has never abandoned his project of Islamification, and that he wants to pursue it in the heart of the United States. As the grandson of the founder of the Muslim Brotherhood, Ramadan sees his own destiny in exalted terms. In his Chronicle piece, he speaks of the “period of transition” on which the West has embarked since the emergence of large Muslim minorities, who will require the host societies to make “major adjustments” to accommodate them. “We must move forward from integration,” he declares, while Muslims “must no longer see themselves as a ‘minority.’”

What does all this mean? What is Western society supposed to be in transition to—an Islamic one? What are these “major adjustments” that the Western democracies must make? What is wrong with the model of integration, which has served the United States well in the past, and why is it no longer good enough for Muslims? And why must Muslims no longer see themselves as a minority, if that is what they are?

Ramadan’s manifesto, moderate as it may sound, in reality amounts to a program of Islamification by stealth. His family was exiled from Egypt, and Ramadan remains persona non grata there, because the Muslim Brotherhood was and is seen as dangerous. It was the first and is still the largest Islamist organization in the world. Ramadan has achieved respectability in Europe, where he is feted by academics at Oxford and Geneva—he was even invited by the British government to sit on an advisory committee after the 7/7 subway bombings in London.

But the United States has looked more carefully at his record and decided that he represents a threat. To allow Ramadan’s brand of Islamism a platform in the heart of the American academy would be the equivalent of allowing, say, Martin Heidegger or Carl Schmitt to lecture in the United States during the Third Reich. It was the judge who had prosecuted many Nazi war criminals at Nuremberg, Robert H. Jackson, who warned that the Constitution is not a “suicide pact.” It is not incumbent on a democracy to allow its enemies the freedom to subvert its very existence. Tariq Ramadan is just such an enemy.



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