Written by Andrew Bostom
Karl Binswanger was born in 1947, and studied at the University of Munich where he received a Ph.D in 1977 for the thesis, Investigations on the Status of Non-Muslims in the Ottoman Empire of the 16th Century, With a New Definition of the Concept “Dhimma”, a pioneering analysis of dhimmitude under Ottoman rule. He was a research fellow at the Institut fur Geschichte und Kultur des Nahen Ostens, Munich, from 1978-1980, and subsequently analyzed Islamic fundamentalism in Iran, Syria, and within Germany itself.
Binswanger’s seminal 1977 study examined the discriminatory and degrading conditions imposed upon non-Muslim “dhimmis” — predominantly Christians — subjugated under the Ottoman Turkish sharia in the 16th century. His analysis elucidated the key role played by the creation of Muslim “satellite” colonies during the Islamization of these vanquished Christian societies:
Geographic integrity is shattered by implanting Islamic nuclei.; The sectarian reference point of Dhimmi communities is removed, and further sectarian pruning occurs according to Islamic standards. The autonomy of Dhimmis is reduced to an insubstantial thing… They are driven out the moment that Islamic nuclei appear in the area. Dhimmis’ possession of their churches is granted. These are closed or razed the as soon as a mosque is established in their neighborhood…Regulations in the social area…demoralize the individual: [they] are consciously instituted for their degradation. The social environment of the Dhimmis is characterized by fear, uncertainty and degradation.
During 1990, Binswanger published three remarkably prescient essays on the (primarily Turkish) Muslim immigrant community of Germany. Binswanger opens his 1990 essay, “Islamic Fundamentalism in the German Federal Republic: Development, Inventory, Prospects,” with this ominous illustration:
”We reject reform and modernization. We will keep fighting until a godly order is established!” This quotation is not from Cemalettin Kaplan, the “Khomeini of Cologne”, but rather from Kadir Baran, the West German national vice-chairman of the “Idealist Associations” [“Idealistenvereine”], in other words, from a ‘Grey Wolf”. [u]ntil the Autumn of 1987 the federation’s ideology was purely nationalistic, chauvinistically Turkish. This is symptomatic of a development that one can observe among Turks in the Federal Republic of Germany, too, since Khomeini’s victory over the Shah: Islamic fundamentalism is on the march…
He then demonstrates how the strident re-affirmation of Islamic identity within Germany’s Turkish immigrant population engendered, “…an increasingly intense demonization of the culture, legal and social order of the host society: the image of Germans as enemies.” Central to this disturbing process was the inculcation of validating Islamic (i.e., Koranic) motifs which promote hostility to non-Muslims. Arguably the most accomplished (and easily the most unapologetic) scholar of how the Ottoman Turks progressively imposed the sharia on non-Muslims, Binswanger became alarmed by the obvious modern parallels to that phenomenon he observed in the behaviors of their contemporary Turkish descendants in Germany.
Twenty-one years later, the author and veteran television journalist Joachim Wagner published his analysis of the parallel Sharia-based Islamic “legal” system burgeoning in Germany, entitled Richter ohne Gesetz (“Judges without Laws”). Wagner’s alarming investigation — summarized in English during a two-part Der Spiegel series — demonstrates how what he terms “Islamic shadow justice” undermines Germany’s Western constitutional legal system, ultimately abrogating even German criminal law. Joachim Wagner’s contemporary study has lead him to conclude that even the ostensibly limited application of Sharia arbitration within Germany’s Muslim community nullifies the state’s Western conception of legal justice.
The problem starts when the arbitrators force the justice system out of the picture, especially in the case of criminal offenses. At that point they undermine the state… Islamic conflict resolution in particular, as I’ve experienced it, is often achieved through violence and threats. It’s often a dictate of power on the part of the stronger family.
All of Wagner’s findings and conclusions were anticipated two decades earlier in Karl Binswanger’s remarkably prescient essay from 1990, “Islamic Fundamentalism in the German Federal Republic: Development, Inventory, Prospects,” reproduced below.
“Islamischer Fundamentalismus in der Bundesrepublik. Entwicklung-Bestandsaufnahme-Ausblick” [“Islamic Fundamentalism in the German Federal Republic: Development, Inventory, Prospects”], pp. 38-54, published in Im Namen Allahs. Islamische Gruppen und der Fundamentalismus in der Bundesrepublik Deutschland, Koln, 1990
SOURCE: Gates of Vienna