Written by Daniel Pipes
A polite demarche can achieve more. Illustrating this, note two parallel efforts, dating from 1955 and 1997, to remove nearly-identical American courthouse sculptures of Muhammad.
In 1997, the Council on American-Islamic Relations demanded that part of a 1930s frieze in the main chamber of the U.S. Supreme Court building in Washington, D.C. be sandblasted into oblivion, on the grounds that Islam prohibits representations of its prophet. The seven-foot high marble relief by Adolph Weinman depicts Muhammad as one of 18 historic lawgivers. His left hand holds the Koran in book form (a jarring historical inaccuracy from the Muslim point of view) and his right holds a sword.
The Supreme Court frieze depiction of Muhammad. Official court information points out that "The figure to the left is a well-intentioned attempt by the sculptor, Adolph Weinman, to honor Muhammad and it bears no resemblance to Muhammad. Muslims generally have a strong aversion to sculptured or pictured representations of their Prophet."
Chief Justice William Rehnquist, however, rejected CAIR's pressure, finding that the depiction "was intended only to recognize [Muhammad] … as an important figure in the history of law; it is not intended as a form of idol worship." Rehnquist only conceded that court literature should mention that the representation offends Muslim sensibilities. His decision met with riots and injuries in India.
In contrast, back in 1955, a campaign to censor a representation of Muhammad in another American court
building did succeed. That would be the New York City-based courthouse of the Appellate Division, First Department of the New York State Supreme Court. Built in 1902, it featured on its roof balustrade an eight-foot marble statue of "Mohammed" by Charles Albert Lopez as one of ten historic lawgivers. This Muhammad statue also held a Koran in his left hand and a scimitar in the right.
Though visible from the street, the identities of the lawgivers high atop the building were difficult to discern. Only with a general overhaul of the building in February 1953, including its statues, did the public become aware of their identities. The Egyptian, Indonesian, and Pakistani ambassadors to the United Nations responded by asking the U.S. Department of State to use its influence to have the Muhammad statue not renovated but removed.
Characteristically, the State Department dispatched two employees to convince New York City's public works commissioner, Frederick H. Zurmuhlen, to accommodate the ambassadors. The court, Chief Clerk George T. Campbell, reported, "also got a number of letters from Mohammedans about that time, all asking the court to get rid of the statue." All seven appellate justices recommended to Zurmuhlen that he take down the statue.
Even though, as Time magazine put it, "the danger that any large number of New Yorkers would take to worshiping the statue was, admittedly, minimal," the ambassadors got their way. Zurmuhlen had the offending statue carted off to a storehouse in Newark, New Jersey. As Zurmuhlen figured out what to do with it, the Times reported in 1955, the statue "has lain on its back in a crate for several months." Its ultimate disposition is unknown.
The courthouse of the Appellate Division, First Department of the New York State Supreme Court, at Madison Avenue and 25th Street, New York City, photographed before 1955 from the southwest. Note the presence of a statue at the far right (east) of the building.
The same courthouse, below, post-1955. Note the missing statue at the far right. Muhammad statue had been at the westerly end of the 25th Street side but the other statues on that side were moved one spot to the west in 1955, so that the empty plinth is now at the easterly end.
Below Left: The New York Muhammad statue, described by the New York Times showing the prophet "of average height, but broad-shouldered, with thick, powerful hands. Under his turban, his brows are prominent and frowning. A long, heavy beard flows over his robe. In his left hand, he holds a book, symbolizing the new religion he founded, and in his right, a scimitar, connoting the Moslem conquest."
The empty pedestal to the left, where Muhammad stands no more.
Then, rather than replace the empty pedestal on the court building roof, Zurmuhlen had the nine remaining statues shifted around to disguise the empty space, with Zoroaster replacing Muhammad at the westerly corner spot. Over a half-century later, that is where matters remain at the courthouse.
Recalling these events of 1955 suggests several points. First, pressure by Muslims on the West to conform to Islamic customs predates the current Islamist era. Second, even when minimal numbers of Muslims lived in the West, such pressures could succeed. Finally, contrasting the parallel 1955 and 1997 episodes suggests that the earlier approach of ambassadors making polite representations – not high-handed demands backed up by angry mobs, much less terrorist plots – can be the more effective route.
This conclusion confirms my more general point – and the premise of the Islamist Watch project – that Islamists working quietly within the system achieve more than ferocity and bellicosity. Ultimately, soft Islamism presents dangers as great as does violent Islamism.
Mr. Pipes, director of the Middle East Forum, is suspending his column for several weeks.
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