The deceptive label of ‘islamophobia’ figures prominently amongst the efforts to embrace the religious ideology of Muslims benevolently. The widespread use of that label ‘underlines the entrenched reluctance in Islamic bodies to make room for contradictory voices. Islamic countries and subsidised social groups increasingly feed ‘Islamaversion’ in Western countries that are subjected to mass immigration.

By Aart G. Broek
The (inter)nationally unrolled networks of workshops, lectures, and coaching trajectories to promote diversity, equity, and inclusion contribute substantially to Islam aversion. This seems particularly true because this network lacks a crucial component, namely the ability to give, accept, and facilitate contradictory voices on Islamically justified matters.

The widespread use of the label ‘islamophobia’ underlines the entrenched reluctance in Islamic bodies to make room for contradictory voices. The network aims to generate acceptance of and respect for Muslims and their religiously justified socio-cultural actions, traditions, customs, beliefs, behaviours, and the like.

On the side of Kafirs – non-Muslims (unbelievers) - there is but a ‘phobia’ that hinders the desired respect. In other words, there is but a fear to face, which is not in proportion to the matter you are afraid of, such as spiders, elevators, or squares.

Therapeutic action helps you eliminate the phobia, or so the belief goes. In the present case, this means that Kafirs should become better acquainted with Muslims and the concrete implementation of their religious ideology in everyday life. Accept the invitation to enjoy the iftar (meal) together after sunset during Ramadan; visit a mosque – as police officers are asked (ordered) to do –, kneel and listen to the imam; accept the free Koran at the market, open it at home and let the sacred words come to you.

The Islamic faith would, as it were, command appreciation. Unfounded fear of the religious ideology and its application in everyday life would disappear. In short, the word ‘Islamophobia’ explicitly aims to file away the sharp edges of the religious ideology and its practical impact, and thus, by definition, raps the person with this disorder on the knuckles. What is stopping Kafirs from embracing Islam or at least gaining appreciation for it?

The concept of Islamversion
‘A phobia? Have a heart; don’t be silly’ is what an overwhelming number of people in the West now think. It is a considerable effort, if not impossible, to muster up an appreciation for everyday practice, which Islamic ideology justifies. There is no question of a ‘phobia’ on the part of Westerners. However diversely Islam may be interpreted and practised, how this religious ideology is given substance evokes intense feelings of aversion in Western societies.

It seems justified to speak of ‘Islamaversion’, of which Islamic countries and Islamic communities in Western countries themselves are the ‘source of infection’. Emphasising a shortcoming of Kafirs – in this case, a phobia – is misplaced.

A decisive role is played by many regimes in Islamic states, the overwhelming inequality in welfare and prosperity in those countries, the anti-Western attitude, the severe oppression of girls and women, the stifling traditions, and the inhibiting religious restrictions on intellectual development.

Not to mention terrorist attacks justified by their ideology, persistent slavery (tens of millions), the dire need to migrate to Western countries for work, education and (medical) care, the lack of (industrial) innovations, the absence of freedom of expression, demonstration and self-criticism, and so on.

Powerful confirmation
This poses an immense threat, mainly because people from the countries in question have settled in Western countries in large numbers – actually, by millions. The immigrants and their descendants carry with them the image that has been created in their Islamic countries of origin.

This may be an inconvenient generalisation, but it is unavoidable, especially since this image has a solid basis of truth. To this end, consult the studies of the Dutch sociologist Ruud Koopmans – professor at Humboldt University in Berlin – which he brought together in Das verfallene Haus des Islam; Die Religiösen Ursachen von Unfreiheit, Stagnation und Gewalt [The Dilapidated House of Islam; The Religious Causes of Unfreedom, Stagnation and Violence] (Berlin, 2020).

In short, the image is powerfully confirmed practically every day. These manifestations are – despite the impressive achievements of large groups of Islamic migrants – tangibly reinforced by Muslims who have settled in European countries. Islamic extremists make their presence known loudly and too often in a murderous manner.

Less violent but threatening enough – as statistics make clear – Muslims manifest themselves unfavourably in the extent to which they are involved in criminal acts, claim benefits or are victims of (domestic) violence by actors from their circle. For a disturbing picture of painful consequences, study Ed Husain’s Among the Mosques: A Journey across Muslim Britain (London, 2021).

Where Muslims in Western societies believe that they are tarred with the same brush too much – and screen with ‘discrimination’ and even speak of ‘racism’ – a dominant characteristic from Islamic ranks takes revenge, namely a lack of dissent.

Silence is consent
Indeed, towards the Western world, dissension from Islamic bodies abounds. No opportunity is left unused to make use of freedoms that are under pressure in the countries of origin or do not exist at all for Kafirs and critical Muslims, in particular, the aforementioned freedoms of expression, demonstration and self-criticism.

I refer to the lack of contradictory voices in one's Islamic circle. If you - being a Muslim - are against polygamy, separate swimming lessons or wearing a burka, then this should be expressed loud and clear. If you believe that criticism of Western affairs can be expressed, critical voices about one's actions should also be heard, loud and clear. The hand that points an obtrusive finger at Western shortcomings has four more fingers that can and should be pointed at one's ranks. Loud and clear.

So, if you are in favour of apostasy - the possibility of putting faith aside -, Kafirs in Western countries would like to hear that loud and clear. The life-threatening criticism that the Turkish-Dutch author Lale Gül has to deal with from Islamic circles (described in her novel I will live [London, 2024]) requires more fierce opposition from within, loud and clear.

If not, the general thinking inevitably is that 'silence means consent'. In Muslim circles, the idea prevails that with the many serious threats, that 'girl' gets what she deserves.

Self-criticism
The lack of publicly expressed self-criticism in Islamic communities fuels Islam aversion. Following the thread of Gül’s repulsive experiences, the lack of dissent from within her Islamic ranks is experienced by Western citizens as a serious threat. In their societies, after centuries of struggle, they have managed to ensure that ‘heretics’ are no longer ‘burned’, indeed not literally but neither physically nor verbally.

The minimal possibility of apostasy is one issue in a long series of (potentially) conflicting, some of an existential nature. Islamic civilisation may have an impressive history, but contemporary Islamic practice is not necessarily an example worthy of imitation for Western Kafirs; on the contrary.

Does Islamic ideology and practice have ‘something’ to offer Western societies? Many Muslims may be convinced of this. For the vast majority of Western Kafirs, this is nothing more than wishful thinking on the part of Islamic believers.

It seems to me that the findings of the French political scientist Dominique Moïsi are more generously endorsed. “[A] system that invests power in religion cannot make progress if the prevailing interpretation of that faith is itself hostile to modernity and change.” (Translated from the Dutch, in: De geopolitiek van emotie. [Geopolitics of Emotion], Amsterdam, 2009; p. 132)

Muslims believe they can make valuable contributions to Western civilisation as heirs of their Islamic civilisation. This will have to be made perceptible without violent actions, without the exclusion of women and with unhindered space for dissent.

For now, that Islamic ‘certainty’ has been persistently undermined or insufficiently supported by tangible examples. What’s left is meagre confidence on the side of Kafirs. In short, this fuels Islam aversion.