Wieder einmal ein mutiger und klarsichtiger Aufsatz des saudischen Autors Turki Al-Hamad in Asharq Alawsat.
Auszug:
Why do they find us repugnant and actually hate us?
In my belief–and I may be partially or entirely mistaken–is that there are reasons that separate the contemporary Muslim from his world and keep him in a world of his own. This is the underlying cause for the overt or covert revulsion if not the hatred he elicits. Perhaps among the important reasons is the „suspicion“ which the contemporary Muslim (in temporal terms) feels about the contemporary world (in civilization terms), a suspicion that always makes him imagine that this world is hostile to him, being often against his civilization, his culture, his history and his existence. Thus his reaction to the world is tinged with hostility, and this could be translated sometimes into acts of rejection of various types. Or it could lead to an isolation that prompts the other side to reciprocate with suspicion, leading to tension between the two sides.
Turki Al-Hamad
Whether we talk of the contemporary Muslim in his own country or in the countries to which he has emigrated, to escape from his own country and the inhuman conditions, it is suspicion, doubt, isolation and hostility that are the end result.
The prevalence of a religious or nationalist dissertation in the home countries has contributed to an impression that the others must be hostile and conspiratorial enemies. This is the lesson of history, geography, and most importantly of ideological differences. Therefore the orientation in dealing with the other is that he is „sly“ until proven otherwise.
As to the host countries, the contemporary Muslim is following the very same course that the Jews took at one time: near-total isolation in a district that does not form part of the society or the culture in whose midst he lives. He refuses to merge in the culture of the society to which he has emigrated, even fighting the values of the society and of the state of which they have become citizens. It is legitimate that there should be a special identity for the Muslim in the country to which he has emigrated. This is his right, just as it is a right for all races that leave their homes to settle in other countries.
But to turn this identity into a state of absolute rejection for all the values and principles on which these societies were developed, and to consider that his citizenship comes secondary to his identity, this is what creates the state of suspicion between the Muslim and the rest of the components of the host societies.