“What I’m doing inside his house is no business of yours.”
“Just do me a favor,” the Arab said. “If you come across my name, please do me the courtesy of dropping the document in question into the nearest shredder. I respected Professor Rosner very much, but I don’t want to end up like him. There are men in Amsterdam who will slit my throat if they knew I was helping him.”
“How long did you work for him?”
“A long time,” said Ibrahim. “But it wasn’t work. We were partners, Professor Rosner and I. We shared the same beliefs. We both believed the jihadists were destroying my religion. We both knew that if they weren’t stopped, they would destroy Holland, too.”
“Why work for Rosner? Why not the police?”
“Perhaps you can tell from my accent that I am Egyptian by birth. When one comes from Egypt, one has a natural fear of the police, secret or otherwise. I’ve lived in Holland for twenty-five years now. I am a citizen of this country, as are my wife and son. But to the Dutch police, and the rest of my countrymen, I will always be an allochtoon. An alien.”
“But you must have guessed Rosner was passing along some of your information to the police and the Dutch security service.”
“And to the Israeli secret service as well-or so it appears.” He looked at Gabriel and managed a sage smile. “I must confess that Israelis are not terribly popular in my home. My wife is a Palestinian. She fled to Egypt with her family in 1948 after al-Nakba and settled in Cairo. I’ve heard about the suffering of the Palestinian people every night at my dinner table for thirty-five years now. My son drank it with his mother’s milk. He is Egyptian and Palestinian, a volatile mix.”
“Is this the reason you followed me tonight, Ibrahim-to engage in a debate about the Palestinian Diaspora and the crimes of Israel ’s founders?”
“Perhaps another time,” the Egyptian said. “Forgive me, my friend. Now that you are no longer striking me, I was just trying to make polite conversation. I was a professor in Egypt before I immigrated to Holland. My wife and son accuse me of being a professor still. They’ve spent their lives listening to me lecture. I’m afraid they no longer tolerate me. When I get a chance to teach, I take it.”
“You were a teacher in Holland, too?”
“In Holland?” He shook his head. “No, in Holland I was a tool. We decided to leave Egypt in 1982 because we thought our son would have more opportunities here in the West. I was an educated man, but my education was an Egyptian education and so it was worthless here. I built roads until I ruined my back, then I got a job sweeping the streets of Rotterdam. Eventually, when I could no longer even push a broom, I went to work in a furniture factory in west Amsterdam. The plant supervisor made us work fourteen hours a day. Late one night, when I was falling asleep on my feet, I made a mistake with the circular saw.” He lifted his ruined hand for Gabriel to see. “During my recuperation I decided to put my time to good use by learning to speak proper Dutch. When the factory manager heard what I was doing, he told me not to waste my time, because one day soon all the allochtoonen would be going home. He was wrong, of course.”
A gust of wind blew pellets of snow into their faces. Gabriel turned up his coat collar. Ibrahim slipped his hand back into the pocket of his overcoat.
“Our children heard all the insults that were hurled at us by our Dutch hosts, too. They spoke better Dutch than we did. They were more attuned to the subtleties of Dutch culture. They saw the way the Dutch treated us and they were humiliated. They became angry and resentful, not only at the Dutch but at us, their parents. Our children are trapped between two worlds, not fully Arab, not quite Dutch. They inhabit the ghurba, the land of strangers, and so they seek shelter in a safe place.”
“Islam,” said Gabriel.
Ibrahim nodded his head and repeated, “Islam.”
“You still make furniture for a living, Ibrahim?”
He shook his head. “I retired several years ago. The Dutch state pays me a generous pension and even a bit of disability because of my two missing fingers. I manage to do a little work on the side. It’s good for my self-respect. It keeps me from growing old.”
“Where do you work now?”
“Three years ago the state gave us funding to open an Islamic community center in the Oud West section of the city. I took a part-time job there as counselor. I help new arrivals find their footing. I help our people learn to speak proper Dutch. And I keep an eye on our angry young men. That’s where I first heard the rumor about a plot to shoot down a Jewish airplane.” He glanced at Gabriel to see his reaction. “When I looked into the matter further, I found out it was more than just a rumor, and so I told Professor Rosner. You have me to thank for the fact that two hundred and fifty Jews weren’t blown to pieces over Schiphol Airport.”
A pair of middle-aged homosexual men came toward them along the embankment. Ibrahim slowed his pace and lowered his gaze reflexively toward the paving stones.
“I have another job as well,” he said when the men were gone. “I work for a friend in the Ten Kate Market selling pots and pans. He pays me a share of what I take in and lets me leave the stall to pray. There’s a small mosque around the corner on the Jan Hazenstraat. It’s called the al-Hijrah Mosque. It has a well-deserved reputation for the extremism of its imam. There are many young men at the al-Hijrah. Young men whose minds are filled with images of jihad and terror. Young men who speak of martyrdom and blood. Young men who look to Osama bin Laden as a true Muslim. These young men believe in takfir. You know this term? Takfir?”
Gabriel nodded. Takfir was a concept developed by Islamists in Egypt in the nineteen seventies, a theological sleight of hand designed to give the terrorists a sacred license to kill almost anyone they pleased in order to achieve their goals of imposing sharia and restoring the Caliphate. Its primary target was other Muslims. A secular Muslim leader who did not rule by sharia could be killed under takfir for having turned away from Islam. So could a citizen of a secular Islamic state or a Muslim residing in a Western democracy. To the takfiri, democracy was a heresy, for it supplanted the laws of God with the laws of man; therefore, Muslim citizens of a democracy were apostates and could be put to the sword. It was the concept of takfir that gave Osama bin Laden the right to fly airplanes into buildings or blow up embassies in Africa, even if many of his victims were Muslims. It gave the Sunni terrorists of Iraq the right to kill anyone they wanted in order to prevent democracy from taking root in Baghdad. And it gave Muslim boys born in Britain the right to blow themselves up on London subways and buses, even if some of the people they were taking to Paradise with them happened to be other Muslims who wished to remain on earth a little longer.
“There is a leader of these young men,” Ibrahim resumed. “He has not been in Amsterdam long-eighteen months, maybe a bit more. He is an Egyptian. He works in an Internet shop and phone center in the Oud West, but he likes to think of himself as an Islamist theoretician and a journalist. He claims to be a writer for Islamist magazines and websites.”
“His name?”
“Samir al-Masri-at least that’s what he calls himself. He claims to have connections to the mujahideen in Iraq. He tells our boys it is their sacred duty to go there and kill the infidels who have defiled Muslim lands. He lectures them about takfir and jihad. At night they gather in his apartment and read Sayyid Qutb and Ibn Taymiyyah. They download videos from the Internet and watch infidels being beheaded. They have taken trips together. A few of them went to Egypt with him. There is talk about Samir in the al-Hijrah. There usually is talk in the mosque, but this is different. Samir al-Masri is a dangerous man. If he is not al-Qaeda, then he is a close relative.”