When Muslims Pray or Call the Azan in Public, It Signals Conquest – A Lesson from Ottoman Imperialism
By Bobby Darvish - darvishintelligence.blogspot.com
As an Iranian-American ex-Muslim, former Imam, and former Executive Director of CAIR-Columbus and the Muslim Forum of Utah, I have seen firsthand how Islamists use public prayers and the call to prayer, or Azan, as tools for something far deeper than mere religious observance. These actions are part of a deliberate strategy for the Islamization of society, signaling that they are claiming space for Islam, similar to how the Ottomans would assert dominance over non-Muslim populations.
Growing up in Iran, I was taught that the Azan—the loud, often amplified call to prayer—was not just a religious obligation but a proclamation of the supremacy of Islam. When Muslims pray in public or broadcast the Azan, especially in non-Muslim-majority nations, it sends a clear signal: Islam is here, and it seeks to dominate. This is not mere supposition; it is rooted in centuries of Islamic tradition, especially from the Ottoman Empire, one of the most aggressive Islamic imperial powers in history.
The Azan as a Declaration of Conquest
The Azan is not just a call to worship; it is a declaration of Islamic presence and, often, Islamic conquest. Historically, when Muslim armies or rulers conquered new lands, they would mark their victory by calling the Azan in public, signifying that the land had been subdued under Islamic rule. The loud recitation of "Allahu Akbar" from minarets is, in itself, a proclamation that Allah is supreme, not only over Muslims but over all those within earshot. It is, by design, a signal that Islamic influence has arrived, and non-Muslims should take note.
In modern times, we see a similar trend. The more vocal and public the Azan becomes in non-Muslim countries, the more it reflects the growing confidence of Islamists in asserting their cultural and religious dominance. This is not a benign or neutral act; it is a signal of a community asserting its identity over the existing cultural and religious framework of the host nation.
A Historical Parallel: The Ottoman Ceddin Deden March
The parallels between the Azan and the Ottoman military practice of public parading are undeniable. The Ottoman Empire, one of the most brutal and expansive Islamic empires in history, used military marches and music as psychological tools to intimidate and show dominance over their conquered subjects. The Ceddin Deden march, a well-known Ottoman military anthem, was often played as Ottoman soldiers marched through the streets of conquered Christian and Jewish territories. The soldiers would deliberately turn their heads left and right as they paraded to show off their power and mock the subjugated populations.
This spectacle was not just about military prowess; it was a form of cultural subjugation. By parading through the streets with their anthem, the Ottomans sought to demonstrate that they were in control. They had conquered, and the Christians, Jews, and other non-Muslims were now subjects under Islamic rule. The sight of these marches served as a constant reminder that the Ottoman Empire was not just a political or military force but a religious one that sought to impose Islam on its subjects.
Just as the Ceddin Deden march was a display of Ottoman dominance, the public Azan in non-Muslim countries today serves a similar function. It is a proclamation that Islam is here to stay, and it seeks to influence, if not outright control, the public space. When a public prayer or Azan echoes through the streets of Western cities, it is not simply a call for Muslims to come to the mosque; it is a statement to the non-Muslim world: We are here, we are growing, and we will not assimilate—we will dominate.
The Subtle Islamization of the West
The public practice of Islam in non-Muslim nations often starts small—perhaps with a prayer room in a school or workplace or a modest Azan at a local mosque. But over time, these practices become more public and more assertive. We see this in Western Europe, where public Azan broadcasts are increasingly common, and Muslim prayer rooms have become standard in many public institutions. These seemingly small concessions are, in fact, steps toward the larger goal of Islamization.
As an ex-Muslim who spent years within the highest ranks of Islamic leadership, I can attest to the fact that this is a deliberate strategy. It is not about peaceful coexistence; it is about changing the cultural and religious fabric of a society to accommodate and eventually prioritize Islam. Islamists are fully aware of the cultural and political implications of public prayers and the Azan in non-Muslim nations. They see it as a means to assert their presence, gain political power, and eventually impose Islamic law.
This strategy is part of a broader campaign to normalize Islamic practices in public life and to desensitize the non-Muslim population to the growing influence of Islam. Once public prayers and Azan broadcasts become accepted as part of the cultural landscape, it becomes much easier to push for more overtly political goals, such as the implementation of Sharia law.
Conclusion: Understanding the True Meaning of Public Islamic Prayer
When Muslims pray in public or call the Azan in non-Muslim lands, it is not just an expression of religious devotion. It is a calculated act of Islamization, a signal that they are asserting their presence and, in many cases, their dominance. This is a lesson learned from centuries of Islamic imperialism, particularly from the Ottoman Empire, which used public displays of power, such as the Ceddin Deden march, to assert its dominance over conquered peoples.
As Western nations grapple with the challenges of multiculturalism and religious pluralism, it is critical to recognize the true significance of these public Islamic practices. They are not just religious expressions; they are political statements, and they should be understood as such.
By allowing public prayers and Azan broadcasts, Western societies may unwittingly be ceding ground to a political ideology that seeks not to coexist but to dominate. It is essential that we remain vigilant and understand the historical and political context of these actions before it is too late.
Citations:
- Tilman Nagel, The History of Islamic Theology: From Muhammad to the Present, Princeton University Press, 2000.
- Caroline Finkel, Osman's Dream: The History of the Ottoman Empire, Basic Books, 2005.
- Bat Ye’or, The Decline of Eastern Christianity Under Islam: From Jihad to Dhimmitude, Fairleigh Dickinson University Press, 1996.
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