Yasir Qadhi on Islam in Scandinavia : A Critique of his "Halal Secret Weapon" Statement

Yasir Qadhi on Islam in Scandinavia : A Critique of his "Halal Secret Weapon" Statement 

Adis Duderija

Scandinavia, a region known for its social democracies and high standards of living, presents a unique case study for the integration of Islam into Western societies. The arrival of Muslim communities in Denmark, Norway, and Sweden, primarily within the last few decades, has brought about significant demographic and social changes, sparking both opportunities and tensions. The experiences of Muslims in these countries are shaped by their distinctive historical context, cultural norms, and political landscapes, demanding a nuanced understanding that moves beyond simplistic narratives.

The Rise of Muslim Communities in Modern Scandinavia

The modern Muslim presence in Scandinavia is largely a result of two waves of immigration and reflects broader tredns in western Europe.  The first wave, in the 1970s and 1980s, consisted primarily of manual laborers from countries like Pakistan, brought in to fill labor shortages. The second wave, beginning in the 1990s, saw an influx of refugees from war-torn countries like Somalia, Afghanistan, Iran, and Iraq. These immigrants, mainly from Muslim-majority countries, have rapidly increased the Muslim population in Scandinavian countries, growing from near zero to around 10% in major cities within the last 30 years. This rapid demographic shift has created unique challenges for both the established populations and the new Muslim communities.

Challenges of Integration

Several factors contribute to the complex dynamics of integration in Scandinavia. As I discussed in a book on Islam and Muslims in the West co-authored back in 2019 hese include:

• Monoculturalism: Unlike countries like the United States, Scandinavia and some other countries in Europe ( e.g. Hungary , Check Republic, Poland etc.) is characterized by its monocultural society, where the majority of people share a similar ethnic background, language, and cultural heritage. This makes it challenging for those who appear different to be accepted by the mainstream culture. The rapid influx of immigrants, many of whom are Muslim, has brought this monoculturalism into question and caused tension.
• Socioeconomic Disparities: Many of the first-generation immigrants arrived with limited formal education and were employed in manual labor, creating socioeconomic differences with the established middle-to-upper-class native Scandinavians. These socioeconomic disparities can contribute to a sense of alienation and marginalization.
• Cultural Differences: The clash of cultural values, especially concerning dress and religion, has caused misunderstandings and friction. Practices such as wearing the niqab (face veil) have been banned in some countries, highlighting a conflict of values.
• Government Control of Religious Institutions: The Scandinavian welfare state, with its high taxation and extensive social services, extends its reach into religious institutions. Governments does fund religious centers including Islamic schools, but this financial support rightfully comes with conditions. These institutions must abide by the countries' values and laws and if not  governmental oversight has led to the closure of Islamic schools , for example, in Sweden, and allegations of teaching values that are against the governments standards.
• Rise of the Far Right: The influx of immigrants has fueled a rise in far-right political parties in Scandinavia, characterized by anti-immigrant sentiment and Islamophobia. The perception that Islam is a threat to Scandinavian culture has led to discriminatory policies and an increase in hate incidents. The 2011 terrorist attack by Anders Breivik in Norway, who targeted a youth conference, was motivated by his belief that the left-wing government was facilitating cultural and ethnic genocide. Though Breivik was not targeting Muslims specifically, his actions underscore the rise of anti-immigrant, right-wing extremism in the region.

The "Halal Secret Weapon" Controversy

Yasir Qadhi has recently made a controversial statement regarding Muslim birthrates in some cities in Sweden, referring to the high birthrates of Muslim families in Scandinavia approvingly as a "halal secret weapon" ( 30:32). He points out that the population of cities such as Malmo are predicted to be majority Muslim in the coming decades. While this may be statistically accurate, using this language could and does contribute to anti-Muslim sentiment. The speaker , who has also made a number of constructive comments , also notes approvingly using religious phrase ma sha'allah ( meaning as Allah has willed it )  repeadetly  that the average Muslim family in the region has five to seven children, which is significantly higher than the national average. While this may be a factual observation, framing it as a "secret weapon" could be interpreted as an indication that Muslim communities are attempting to "take over" Scandinavia. Such rhetoric is deeply  detrimental to Muslim non-Muslim community relations not only in Scndinavia but in the west more generally and does  feed far-right conspiracy theories that Muslims are taking over the west. This approach  is not a constructive way to build bridges with non-Muslims and should be avoided at all cost.

Moving Towards Constructive Engagement

For Muslim communities to thrive in Scandinavia and in the West more generally, there needs to be a move away from rhetoric espoused by Qadhi  that could be misconstrued or fuel existing prejudice. There needs to be a concentrated focus on integration and proactive community building as indeed, at times,  suggested by Qadhi himself. This in my view involves:

• Emracing  progressive and liberal interpretations of Islam:  these  are fully compatible with western liberal democratic values and demonstrate to non-Muslims that there is a uniquely western Muslim identity and western islam  that can play a truly positive force in western liberal democracies. 
• Promoting Dialogue and Understanding: Muslim communities must continually engage in open dialogue with non-Muslim communities to bridge cultural divides and build mutual understanding.
• Embracing Civic Engagement: Muslims should ( continue to ) actively participate in the civic and political life of their respective countries, contributing to the wellbeing of society as a whole.
• Focusing on Education and Economic Development: Investing in education and economic development for the community is critical for breaking down socioeconomic barriers and fostering social mobility.
• Accountability : holding those who espouse harmful interpretations of Islam accountable ,especially if they have significant number of followers (like Qadhi).

The story of Islam in Scandinavia, like in many other parts of the western world,  is one of complexity and change, marked by both challenges and opportunities. The influx of Muslim immigrants has brought about significant demographic and social transformations. While some communities are facing challenges of discrimination, government control, and internal division, it is also clear that new generations of Muslims are building strong communities and taking on leadership roles. As the region navigates the evolving social and political landscape, I am convinced that , from the perspective of Muslims living in the West,  to best way forward is for them to  embody  progressive and liberal approaches to Islam that not only consider Islamic civilisation as co-constitutive with  the Western but also potray the Islamic tradition as reasonable, cosmopolitan and dynamic.