[lit-ideas] Omar's & Tariq Ramadan's Islamism(s?)
- From: "Lawrence Helm" <lawrencehelm@xxxxxxxxxxxx>
- To: <lit-ideas@xxxxxxxxxxxxx>
- Date: Thu, 16 Feb 2006 10:38:07 -0800
Omar,
How would you contrast your Islamism with that of Tariq Ramadan as described
by Dankowitz?
But perhaps you disagree with Dankowitz' characterization of Ramadan. Those
at Oxford would seem to have a different view of Ramadan than Dankowitz, but
perhaps they are merely after a little diversity. But then how can we
account for the actions of the British Home Secretary unless he holds a
different view of Ramadan than Dankowitz?
Lawrence
WWW.MEMRITV.ORG , NOW OVER 1000 CLIPS FROM ARAB & IRANIAN TV
Inquiry & Analysis - Reform Project
February 17, 2006
No. 266
Tariq Ramadan - Reformist or Islamist?
By A. Dankowitz*
To view this Inquiry & Analysis in HTML, visit:
<http://memri.org/bin/latestnews.cgi?ID=IA26606>
http://memri.org/bin/latestnews.cgi?ID=IA26606
Egyptian journalist 'Adel Guindy published a three-part series of articles
in which he sought to enlighten the Arab public about Tariq Ramadan, one of
the most popular propagators of Islam in Europe. The series, which appeared
in the Egyptian Coptic weekly Watani and on reformist websites,(1) presented
important parts of the book Frhre Tariq ("Brother Tariq")(2) by Caroline
Fourest, a French sociologist and journalist who deals with secularism and
religious extremism.(3) In the book, which was published in 2004, Fourest
examines Ramadan's sophisticated message, pointing out that he conveys one
message to a Muslim audience and a different message to the larger public,
and that sometimes he is even capable of addressing both audiences
simultaneously and conveying a different message to each.(4)
Tariq Ramadan is a controversial figure in the West. He was banned from
France for a time, and the U.S. refuses to issue him a visa because he is
suspected of supporting terrorist operations.(5) However, the British Home
Secretary invited him, in August 2005, to join 13 Muslim shapers of public
opinion in a task force aimed at "examining ways to prevent young Muslims in
Britain from deteriorating into violent extremism"; in October 2005, he was
also invited to lecture at Oxford University.(6)
In his articles, Guindy follows Fourest in examining whether Ramadan is a
reformist (islahi) or an Islamist (salafi) who clings to the admired path of
the first Muslims. Is he encouraging dialogue or a clash of civilizations?
Is he preaching for the integration of the Muslim minority in the West, or
for its self-isolation? Does he support or condemn terrorism? Is he a Muslim
Brotherhood member, or is he unconnected to them?
The following are highlights from the series on Tariq Ramadan:
Family Background
Tariq Ramadan is the grandson of the founder of the Muslim Brotherhood
movements, the Egyptian Islamist Sheikh Hassan Al-Bana. Tariq Ramadan's
father, Sa'id Ramadan, joined the Muslim Brotherhood in his youth. At age
20, Hassan Al-Bana chose Sa'id to be his personal secretary, and a short
time later sent him to Palestine to establish a branch of the movement
there. After World War II, when Palestinian Mufti Haj Amin Al-Husseini
returned to Palestine, Sa'id Ramadan helped him to form military groups for
the struggle against the Jews.(7)
With the establishment of the State of Israel in 1948, Sa'id Ramadan was
sent to Pakistan as Al-Bana's ambassador, and represented the Muslim
Brotherhood at the World Islamic Conference in Karachi. During the 1950s, he
was highly influential in Pakistan, which became an Islamic republic. "Even
Abu Al-A'la Al-Mawdudi, who later became one of the great theoreticians of
terrorist jihad, thanked Sa'id Ramadan for 'awakening his [religious]
consciousness.'"(8)
After Hassan Al-Bana's assassination in 1949, Sa'id Ramadan returned to
Egypt and became a leader of the Muslim Brotherhood. He published a monthly
magazine in Arabic and English titled The Muslims, which became a primary
means for spreading the movement's ideology throughout the world. In 1954,
he went to Jerusalem with Sayyid Qutb in order to participate in the World
Islamic Conference, and was elected conference secretary-general.(9)
In the late 1950s, Sa'id Ramadan managed to persuade Saudi Prince Faisal to
help him establish Islamic centers in Europe's main capitals. In 1958, he
settled in Geneva and there founded the Islamic Center, which became the
headquarters of Muslim Brotherhood members expelled from Egypt. In 1964, he
opened Islamic centers in London and Munich, and became the leader of the
Muslim Brotherhood abroad. His Egyptian citizenship was revoked after he was
sentenced in Egypt to three life sentences on charges of treason against his
homeland.
Reformist or Salafi?
Following Fourest, Guindy explains that "Tariq Ramadan and his supporters
are leading a campaign to present him as a 'reformist,' as a 'Martin Luther
of Islam,' or as a thinker who is introducing changes into Islam so as to
encourage rationalism, modernism, and even secularism. [Ramadan] does not
hesitate to hint that he is a divine emissary, by mentioning that 'according
to the prophetic tradition, every 100 years there will come a reformer to
renew the Muslims' religious understanding.'"
Guindy adds that Ramadan belongs to the Salafi stream, to which Qutb,
Al-Mawdudi and Al-Bana belong, and says that "Ramadan does not hesitate to
express his hatred for the liberal reform stream. He is opposed [to the
notion of] Islam developing into an individualistic faith that does not
force itself on others... He condemns those who are opposed to the unique
way of dress that distinguishes Muslims from others (such as the veil),
describing them as traitors who have surrendered to Western thought. He also
condemns those who think that the Koran and the Sunna cannot be a source of
authority for contemporary personal and cultural behavior, and depicts
liberal Muslims who understand liberalism in the Western sense, [i.e. as an
outlook which] encourages rationalism and personal individuality, as
'Muslims without Islam'...
"In a November 2003 interview with the Paris Arabic-language radio [Beur
FM], Tariq Ramadan said: 'There is a reformist rationalist stream, and there
is a Salafi stream that is trying to remain faithful to the foundations [of
the religion]. I belong to the [latter] stream. That is, there are a number
of principles that I consider to be basic, and that, as a Muslim, I cannot
deny'... However, during a February 2004 UNESCO conference, when [author and
French Muslim cleric] Ghaleb bin Sheikh, who belongs to the reformist
liberal stream, attacked him, he said: 'I am not a Salafi. A Salafi is
someone who clings to the written word [harfi] and I am not like that.'
Ghaleb bin Sheikh believes that [concepts such as] 'shura' ['advisory
council'] and 'ijma' ['religious consensus'] should be used as means for
reinterpreting [the religious sources], and, when necessary, as a means of
abolishing some of the verses that run counter to human dignity as it is
understood today. Tariq Ramadan is completely opposed to this trend, and
sees it as treason and as apostasy in Islam [riddah]. He stresses that the
text is eternal, but its interpretation is relative."
Membership in the Muslim Brotherhood
"Tariq [Ramadan] sometimes says that he is not a 'member' of the Muslim
Brotherhood, as if one must have a membership card in order to be affiliated
with the organization. On the other hand, during [Ramadan's] 1998 visit to
Cairo, the spiritual guide of the Muslim Brotherhood said: 'The activity of
Tariq [Ramadan] and of his brother Hani is faithful to the organization's
ideas.' Tariq Ramadan's views are clearly similar to those of the Muslim
Brotherhood, even if his way of expressing them is Western. [His Islamism in
Western guise] was shaped by the education he received in the house of
Al-Bana's followers, and by the fact that he grew up in Switzerland and thus
speaks native French, knows English well, and understands the mentality and
ways of the West."
Tariq Ramadan maintains a close relationship with Muslim Brotherhood member
Yousef Nida, who was a close friend of his father. In 1988, Nida founded the
Al-Taqwa Bank, the financial arm of the Muslim Brotherhood. Sheikh Yousef
Al-Qaradhawi heads the bank's jurisprudent committee. Ahmad Huber, a Swiss
convert to Islam who is an enthusiastic fan of Hitler and of Ayatollah
Ruholla Khomeini, was a co-founder of the bank, which halted its activity
after being placed on the U.S. list of organizations providing aid and
funding to Islamic terrorism.
Doublespeak
"Doublespeak is the key to understanding Tariq Ramadan." In his audio
recording Islam and the West, Ramadan sets out his strategy as follows: "I
must speak in a way that is appropriate for the ear hearing me... yet
faithful to the religious sources of authority." He advises his listeners to
adopt a cautious media strategy: "We must know how to speak to those who do
not share our history."
Guindy explains that lying and misleading are prominent Muslim Brotherhood
characteristics, and that the principle of taqiyya (hiding one's true belief
out of fear that it will be repressed), which is common amongst the Shi'a
for historical reasons, is found in all streams of Islam. "Today, this
method [of doublespeak and taqiyya] is used in the heart of the Western
democracies, not due to fear of exposure, but in order to continue the
secret advance [towards defined goals] without worrying anyone. Thus, a body
such as The Union of Islamic Organizations in France can harshly condemn
suicide operations, while the Fatwa Council of the same organization
simultaneously issues a clear fatwa legitimizing these operations."
Ramadan's Attitude Towards Violence
"When Tariq Ramadan is asked whether he is willing to condemn terrorism, he
answers, like the other Islamists, 'Of course we condemn terrorism... but we
support the resistance [muqawama].' On October 3, 2001, Le Monde published
an article by Tariq [Ramadan] which begins by condemning the September 11
[2001] operations, but very quickly begins to cast doubts as to the role of
bin Laden and Al-Qaeda [in the attacks]. Ramadan says: 'We must ask the real
question: Who stands to benefit from these operations? It is inconceivable
that any "Arab or Islamic" cause would benefit from it.' The article goes on
to focus on the idea that the U.S. government was undoubtedly the
beneficiary, since [the attacks] provided it with 'a pretext to revoke
public freedoms in the U.S. and to wage a Crusader war against the Islamic
world.' Ramadan then calls upon Muslims and non-Muslims worldwide 'to fight
together' (but does not specify against whom)."
In a September 2004 interview with an Italian magazine [Panorama], [Ramadan]
says about the killing of an eight-year-old Israeli boy by Palestinians:
"This deed in and of itself is worthy of condemnation, but it is
understandable under present circumstances... It is forbidden to attack
civilians, but the U.S. government policy leaves the Palestinians no other
choice."
With regard to the Islamist regime in Algeria, Ramadan "identifies a number
of mistakes in the actions of the [Islamic] Salvation Front, such as its
call for women to remain at home and not work. He hastens to condemn the
'terrifying repression' of this Islamist group, but says not a word about
[the massacres] it carried out."
According to a report by Spanish judge Balthazar Garzon about the local
terrorist cells and their involvement in the events of 9/11, Spanish police
stressed that Ahmad Ibrahim, a high-ranking Al-Qaeda member apprehended in
Spain, had regular and close contacts with Tariq Ramadan. Similarly, when
Ayman Al-Zawahiri visited Geneva in August 1991, Ramadan coordinated a
conference in his honor, attended by Sheikh Omar Abd Al-Rahman (the "Blind
Sheikh" who was convicted of planning the 1993 World Trade Center bombing).
Tariq Ramadan has emphasized that his grandfather Hassan Al-Bana did indeed
call for jihad, but explains that this jihad is limited to "legitimate
defense" or "struggle against oppression." In his book Trends in Modern
Islamic Thought, Tariq Ramadan writes: "The Brotherhood use violence only as
a last resort, when they are convinced that violence will help in
[observing] their faith and realizing their unity." In other words, explains
Guindy, "the Muslim Brotherhood may not be calling for armed revolution, but
they will be forced to resort to it if others do not heed their demands."
Civil Identity Versus Religious Affiliation
Guindy argues that Tariq Ramadan purports "to help the European Muslims in
finding the balance between their identity as Muslims and their identity as
citizens." To this end, he published the books 'Muslims and Secularism'
(1994), 'To Be a European Muslim' (1999), and 'The Muslims and the West'
(2003).
At first glance, it appears that [Ramadan] is calling on Muslims to give
equal weight to the terms "French" and "Muslim," without worrying that they
may be betraying their identity. However, his true views are soon revealed.
In 'Muslims and Secularism,' he says: "These two affiliations [to the
religion and to the homeland] are not of an identical nature or (of equal)
degree. Being a Muslim means that you have an entire outlook on life...
while being French means that you [merely] have a role as a citizen..."
In his audiocassette 'Our Identity in Coping with Calls to Integrate and to
Participate [in Public Life],' he clarifies that "the role" connected with
citizenship is merely "a geographic situation" that "cannot affect [one's]
life and the meaning [one] assigns to it."
In his audiocassette 'Living in the West,' Ramadan says: "When I live in a
country or when I am a citizen in it, I respect its constitution. This is an
Islamic principle." However, he hastens to qualify this statement by
stressing that a country's constitution and laws must only be respected "as
long as there is no social, cultural, economic, or legal aspect in that
country that contradicts any Islamic principle." He makes it quite clear
that "the Muslim respects the laws of the country only if they do not
contradict any Islamic principle."
Integration Into the Host Society
In another audiocassette, Tariq Ramadan says: "We agree to integrate into
the host society... I accept the laws, provided they do not force me to do
something that is against my religion. If you must become a bad Muslim in
order to be a good Frenchman, we say no... We must reject the [kind of]
integration that tells us: 'Be a Muslim, but change your garb (e.g. the
veil).' In a letter to the sheikh of a Paris mosque, whom he mockingly
addresses as an "enlightened Muslim," Ramadan said: "You are so open that
you have become nothing. You are not proud of what you are... Compromising
on principles is a sign of fear and weakness."
Ramadan calls on Muslims not to assimilate in Western culture but to create
"an alternative Islamic European culture that is clean of all non-Islamic
influences... The Islam of Tariq [Ramadan] and of the Muslim Brotherhood
transforms the anger [of Muslims in Europe], which stems from certain
cultural reasons, into hatred. The hatred is supposed to be well hidden, but
it is extremely dangerous. Moreover, in all places in Europe where one finds
[this type of] Islam among the Muslim youth, [one also finds that] the
traditional Islam of the first-generation immigrants is collapsing...
[Ramadan] does not like this traditional Islam, and calls upon young people
not to emulate their parents because 'they do not practice the true Islam.'"
Education
According to Tariq Ramadan, educating children "in a way that is opposed to
Islam," as occurs in public schools in the West, is "aggression against the
Islamic personality of the child." Ramadan calls on pupils to integrate into
public education for practical reasons, but encourages them to ask
questions, argue, and criticize every time they encounter anything that is
incompatible with Islam in classes like biology, history, or philosophy.
Similarly, [Ramadan] also "calls upon girls to refrain from sports activity
if it includes any exposure of their body to men."
The Islamization of Europe
Guindy states that "Tariq Ramadan's goal is to gradually develop the West
towards accepting more and more Islam." In his audiocassette 'Islam and
Secularism,' he calls on Muslims "to participate in public life in all
spheres... so that we will be able to change things towards [accepting] a
greater measure of Islam." He warns against talking about "political Islam"
and preaches instead an "all-encompassing Islam" (Islam shumuli). Ramadan
maintains that "it is important for the Muslim to act like a citizen in
order to influence his social environment, but it is forbidden for him to be
influenced by the environment."
In other words, "Ramadan's aim is identical to Al-Bana's, but he takes the
democratic Western reality into account... He is now focusing on Islamizing
society. He [says that he] does not seek to turn the West into Dar al-Harb
but rather into Dar Shahada. This is wordplay: the expression shahada can be
understood as da'wa [propagation of Islam] but can also be understood as
istishhad [martyrdom] through jihad...
"Tariq Ramadan is trying to spread and expand the [Muslim] nation by
creating small groups everywhere that will join together, and grow little by
little, until overall expansion [is achieved]... He seeks to persuade others
that his way is 'progressive' merely because he is a not a terrorist."
However, says Guindy, "worse than the fact that he is a fundamentalist is
the fact that he tries to force his view on the Muslims, and even on society
as a whole, [in the guise of] a reformist. In 1993, he was successful in
stopping the performance of Voltaire's play 'Mahomet' in Geneva, claiming
that 'in the current international conditions, it could harm Islam.'"
Rationalism
Tariq Ramadan's concept of rationalism is totally different from the concept
of rationalism as conceived by Western philosophers in the age of
enlightenment. Ramadan compares rationalism to ijtihad, which means looking
for answers that are not mentioned clearly in the Koran or in the Sunna. He
regards "critical thought" as "Western extremism." Because he seeks to
defend Islam from the critical approach, Ramadan says that "doubting is part
of a specific history." That is, doubting is part of the Christian heritage,
but not part of Islam. Ramadan also holds that rationalism now means "the
rational path to rediscovering the faith," and should no longer be
understood as "critical thought" regarding issues of faith as Western
philosophers understood it.
Secularism
In January 2003, Ramadan said: "I totally accept secularism." However, a
year later, he fiercely opposed the ban on the veil in France's public
schools. Guindy explains that "[Ramadan] accepts secularism as he
understands it. That is, [he does not accept] secularism that separates
religion and politics. As he stated in his audiocassette 'On Secularism,'
[he accepts only] 'pluralistic secularism that treats all religions
equally... and enables us to return to our sources with dedication.' That
is, Ramadan "doesn't even examine the religious principles for aspects that
are compatible with secular society. On the contrary, he tries to 'develop'
secularism in a way that is compatible with his fundamentalist outlook."
Modernism
Tariq Ramadan differentiates between modernity [hadatha] and modernism
[tahdithiya], which he regards as "extremism." Instead of modernism, he
proposes the concept of "Islamic modernity." French Islamic affairs expert
Jacques Jormier summarized Ramadan's stance on modernism as follows: "There
is no place for the modernization of Islam, but only for the Islamicization
of modernity." Tariq Ramadan talks of "Islamic progressiveness," by which he
means "exploiting technological advances in the service of Islam. That is,
one can be an extremist and at the same time use the latest technology -
especially if the technology is being used in order to strike at modernity."
Ramadan also rejects out of hand the possibility that Turkey and Tunisia
could be models for modern Islam, arguing that "the legislation implemented
in these countries was created during the colonialist period." He disregards
the fact that Turkey was never a colony, and that secularism was established
by the governments of these countries after independence and not during the
imperialist era.
Corporal Punishment
"Tariq Ramadan condemns 'bad behavior towards one's wife' but does not
condemn [wife]-beating because it is permitted by the Koran." In a November
2003 debate on French television in which he participated with the French
Interior Minister Nicolas Sarkozy, Ramadan was asked about an article
written by his brother Hani that justified the stoning of women. Ramadan did
not say whether or not he objected to this sort of punishment, but said that
he personally "called for a moratorium on the implementation of the
punishment." He added that he hesitates to object to this punishment because
he does not "want to lose credibility amongst the Islamists."(10)
Conversion
Tariq Ramadan is in favor of imposing shari'a-based laws in Muslim
countries. In his view, "anyone who opposes the shari'a, which is based on
clear texts, deviates from the religion and is no longer a Muslim."
"He rebukes the Egyptian government for not respecting human rights, but he
is opposed to the [notion that] these right may include freedom for a Muslim
to convert to another religion." At the same time, Ramadan sometimes says:
"My view - which is a minority view - is that [Muslims] have the right to
convert, provided that the convert does no damage to anyone around him."
Palestine and the Jews
"Tariq [Ramadan] took no interest in the issue of Palestine, until Hamas,
which is a branch of the Muslim Brotherhood, became more prominent. At that
point, his opinions against Arafat and the peace process became similar to
those of Hamas. In a book he co-authored with Alain Gresh [editor of the
French monthly 'Le Monde Diplomatique'], he said that the destruction of the
State of Israel is currently impossible in practical terms, so he supports
the idea of 'one state' for both Jews and Arabs... as a step along the way
to a solution."
"With regard to the Jews, Ramadan adheres to the Koranic position,
maintaining that Jews willing to form an alliance with the Muslims are
dhimmis..."
Clash of Civilizations
"Islam will in future be one of the strongholds in the battle against
Western hegemony." However, "Ramadan rejects the possibility that the West
and the rest of the world are threatened by the 'Islamic awakening' that he
is urging." In his audiocassette 'Islam and the West,' he predicts that "the
increasing disintegration in the West will lead to the triumph of Islam." He
also underlines the Islamic influence on Western culture and the fact that
Muslim thinkers in Andalusia participated in creating part of the present
heritage of Europe. However, "it is hard for him to accept the notion that
assimilation and integration did not occur in only one direction [i.e. that
Islam was also influenced by the West]."
Islamophobia
Tariq Ramadan often accuses his critics of "Islamophobia." This term became
widespread following the death penalty fatwa decreed in 1989 against Salman
Rushdie, when public attention was shifted from the threat to freedom of
expression to the matter of "racism and hostility against Islam." In 1997,
the Islamic Parliament of Britain published a document which defined
Islamophobia as any attack on the Prophet and the Koran and any criticism of
the moral and social foundations of Islam - which includes treatment of
women, corporal punishment, and the like.
While French law bans racist statements and statements that incite against
specific groups, it does not treat attacks on a religion as a crime. Tariq
Ramadan and the other Islamists are attempting to argue that "criticizing
Islam is the same as inciting against Muslims," and thus they justify suing
those who are critical of Islam.
When a committee of experts at Fribourg University rejected his doctoral
dissertation in 1998, Ramadan claimed that he had been a victim of
Islamophobia.(11) Following his 2003 television debate with French Interior
Minister Sarkozy, when a Swiss MP asked whether a figure as controversial as
Ramadan should be lecturing at Fribourg University, Ramadan again raised the
issue of Islamophobia and urged students to sign a petition supporting him.
Thus, "throughout the years Ramadan has managed to evade any criticism by
presenting himself as a victim."
* A. Dankowitz is Director of MEMRI's Reform Project.
Endnotes:
(1) Watani (Egypt), September 25, 2005; October 2, 2005; October 9, 2005.
(2) Fourest, Caroline (2004). Frhre Tariq. Grasset, 425 pp.
(3) Unless explicitly indicated otherwise, all quotes in this document are
taken from Guindy's articles (which are based on Fourest's book).
(4) On October 29, 2004, www.oumma.com, France's leading Islamic website,
posted Tariq Ramadan's reaction to Fourest's book. Ramadan claimed that the
book contained many lies and mistakes. For example, he explained that he had
"told Muslims that it would be legitimate to fight if they were prevented
from observing the fundamental duties of Islam." Fourest, he said, had
distorted his words, saying that he had "encouraged Muslims to fight our
constitutions [i.e. the constitutions of European countries] whenever they
fail to respect Islam. She disregards the fact that I said that the
constitutions of Europe do respect the fundamental duties of Islam."
(5) In 1995, French Interior Minister Nicolas Sarkozy banned Tariq Ramadan
from entering France due to his connection with an Islamist responsible for
terror activity in Paris. In July 2004, the U.S. authorities rejected
Ramadan's request for a visa that would permit him to lecture at the
Catholic University of Notre Dame. Guindy comments that Ramadan "began to
realize that he had to distance himself from the image of an Islamic
propagandist and present himself as an 'academic intellectual and university
professor,' even though he [was only] a teacher at Saussure high school and
taught one hour a week as an external lecturer at Fribourg University."
(6) Guindy notes that Tariq Ramadan often quotes Sheikh Yousef Al-Qaradhawi.
In September 2005, after the British government refused to give Al-Qaradhawi
a visa to lecture in London, Ramadan said: "If Tony Blair prevents
Al-Qaradhawi from entering... many members of the task force [to prevent
extremism among Muslim youth in Britain] will ask themselves what is the use
in dialogue with the British government."
(7) Haj Amin Al-Husseini, who operated in Germany during World War II,
called upon the Muslims to fight alongside Nazi Germany. He established two
divisions of Bosnian Muslim recruits who participated in the fighting
alongside the SS. While in Nazi Germany, he also worked to prevent the
rescue of Jewish youth from annihilation by the Nazis.
(8) Abu Al-Alaa Al-Mawdudi (1903-1979) was a prominent thinker of the
Islamic revival movements.
(9) Sayyid Qutb (1906-1966) was a prominent thinker of the Muslim
Brotherhood movement. He was executed in Egypt on charges of plotting to
assassinate Egyptian president Gamal Abd Al-Nasser.
(10) On March 30, 2005, Tariq Ramadan published, on his website, a call for
a moratorium on corporal punishment, stoning, and the death penalty in the
Muslim world. See: http://www.tariqramadan.com/imprimer.php3?id_article=264
.
(11) According to historian and biographer Curtis Cate, Tariq Ramadan's
thesis on Hassan Al-Bana was rejected by Fribourg University because it was
so unequivocally favorable to him. Ramadan eventually received his doctorate
from the Faculty of Letters of the University of Geneva. Caroline Fourest
points out that Ramadan never received a doctorate in theology, though he
passes himself off as a bona fide "theologian."
http://www.worldandi.com/subscribers/feature_detail.asp?num=24580 .
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