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Religious Organizations Network

Indigenous Peoples Under the Rule of Islam, Part II

Posted: Monday, August 20, 2001 at 10:18 AM CT


Contents

PART II – THE RISE AND SPREAD OF THE MESSAGE
(AL-DA’AWA)

(Ghazzu) Raids
Riding the High Tide
Allaho Akbar – the Comparative God
The Abode of War & the Abode of Peace
Absolutism
Dedication
Duality and Confusion in the Ruling System
Grisly Methods of Persuasion
Long-Term Objective of Islam

PART II – THE RISE AND SPREAD OF THE MESSAGE
(AL-DA’AWA)

(Ghazzu) Raids

In the pre Islamic period, there were two trading months that were known in the desert of the Arab Peninsula as the two ‘forbidden months’. Arab tribes and individuals were forbidden to launch (Ghazzu) raids and attacks during these two trading months. The tradition was respected throughout the whole Peninsula, mainly for safety of the travellers and trade and survival of the Arab desert’s economy. During that period there was a complete cessation of hostility in the Arab Peninsula. Safe passage was guaranteed to all people. They travelled and went about their business and returned to their dwelling place without fear of being attacked. (Ghazzu) Raids stopped. Personal attacks stopped. Acts of vendetta stopped. Caravans, traders, all sorts of people travelled and went about their business in safety across the Sahara Desert without fear of being attacked. Before the Emergence of Islam, people travelled to the city of Mecca from all parts of the Arab Peninsula and neighbouring countries. Mecca was a commercial and religious centre. They traded merchandise and bartered their stock and goods. People sought soothsayers, paid homage to their gods and exchanged information. Mecca was a busy city, brisk, full of life and throbbing with activity. SOUK OKADH marketplace was the most famous annual fair. It was held in the city centre. There, people recited boastful poems of chivalry, generosity and amour. Others told stories of adventure, of gallantry and heroism in eloquent rhythmic prose. It was an annual festival. It became a traditional custom that they enjoyed and respected. It attracted business, energised the heartbeat of the city to maintain the landmark of its traditional centre and enhance the growth of its economy.

After the two 'forbidden months’ were over, hostilities resumed. Tribes launched (Ghazzu) raids on each other. Tribesmen raided caravans, killed, looted, kidnapped, engaged in slave trade and continued in pursuit of their chaotic lifestyle and acts of vendetta and blood feuds (Pryce-Jones, 1989: 258-259).

With the emergence of Islam, instead of continuing in their old traditional way of tribal feuds in the desert of the Arab Peninsula, the prophet unified the Arab clans under the banner of Islam and re-directed their energy and attacks of the nomadic tribes against its non-Moslem surroundings. Islam changed the concept of the pre-Islamic (Ghazzu) raids into battles of (Jihad) holy war. It sanctioned its traditional raids and practice of appropriation through Jihad. Islam legalized Jihad against pagan cults, as well as the Jewish and Christian religions. Killing of their enemies and confiscating their properties during Jihad became lawful. Jihad and pillage went hand in hand together. Belief in the redemption of the soul and assertion of the true faith was reaffirmed in their concept through the successful jihad raids. The speed with which Judaism and Christianity crumbled before the ferocity of the Islamic forces led the Moslem leaders to believe in the primacy of their Allah over Jehovah and the Mohammadan religion above all others. Islam was hence considered as the supreme religion, superseding all other religions and Mohammad as the Seal - the last of the prophets. Islam confronts both Judaism and Christianity believing in itself as the conclusion and fulfillment of the Jewish Torah and the Christian New Testament. In addition to Judaism and Christianity, Islam is intolerant of all other religions. Its main objective is their elimination and replacement with the Mohammadan religion, considering all religions previous to Islam as obsolete. Such deep conviction led them to risky ventures that entitled them to booty and paradise through martyrdom. Islamic militants justify their actions of force by associating them with the concept of Jihad, the struggle for Allah.

Organization of Islamic Conference
Organization of Islamic Conference flag
In pan-Arab colors, the flag was adopted in 1981. The green and the crescent symbolize Islam, and the inscription in the center reads 'Allaho Akbar' ("God is Great").

Members of the Organization Membership
in 2001, including date of joining:
Afghanistan 1969
Albania, Republic of 1992
Algeria, People's Democratic Republic of 1969
Azerbaijan, Republic of 1991
Bahrain, State of 1970
Bangladesh, People's Republic of 1974
Benin, Republic of 1982
Brunei Dar-us-Salaam, Sultanate of 1984
Burkina Faso 1975
Cameroon, Republic of 1975
Chad, Republic of 1969
Comoros, Federal Islamic Republic of the 1976
Côte d'Ivoire, Republic of 2001
Djibouti, Republic of 1978
Egypt, Arab Republic of 1969
Gabon, Republic of 1974
Gambia, Republic of the 1974
Guinea, Republic of 1969
Guinea-Bissau, Republic of 1974
Guyana, Republic of 1998
Indonesia, Republic of 1969
Iran, Islamic Republic of 1969
Iraq, Republic of 1976
Jordan, Hashemite Kingdom of 1969
Kazakhstan, Republic of 1995
Kuwait, State of 1969
Kyrghyzistan, Republic of 1992
Lebanon, Republic of 1969
Libya, Socialist People's Libyan Arab Jamahiriya 1969
Malaysia 1969
Maldives, Republic of 1976
Mali, Republic of 1969
Mauritania, Islamic Republic of 1969
Morocco, Kingdom of 1969
Mozambique, Republic of 1994
Niger, Republic of 1969
Nigeria, Federal Republic of 1986
Oman, Sultanate of 1970
Pakistan, Islamic Republic of 1969
Palestine, State of 1969
Qatar, State of 1970
Saudi Arabia, Kingdom of 1969
Senegal, Republic of 1969
Sierra Leone, Republic of 1972
Somalia, Democratic Republic of 1969
Sudan, Republic of the 1969
Surinam, Republic of the 1996
Syrian Arab Republic 1970
Tajikistan, Republic of 1992
Togo, Republic of 1997
Tunisia, Republic of 1969
Turkey, Republic of 1969
Turkmenistan, Republic of 1992
Uganda, Republic of 1974
United Arab Emirates, State of 1970
Uzbekistan, Republic of 1995
Yemen, Republic of 1969

Observer States:
Bosnia and Herzegovina, Republic of
Central African Republic
Thailand, Kingdom of 

Traditionally, Islam recognizes Jihad as a religious act. Islamic religious organisations operating in Islamic countries indoctrinate jihad in their manifesto with the formal approval of their government. Jihad promotes Islam by open threats and violence. Islamic mujahideen view Jihad holy war as an obligatory duty. To affirm that, militant groups give themselves religious names such a Hizb-Allah (The Party of God) in Lebanon, Junoud Mohammad (Mohammad's Soldiers) in Jordan, Ikhwan Al-Moslemeen (Moslem Brotherhood) in Egypt etc. Considering Jihad as an extension to the Islamic religion, the Mujahideen expect protection and gratitude from their sponsors and the clergy. Since (Jihad) is part of the doctrine created by such a religious-state system, it eventually leads to a situation where violence must be resorted to. Responsibility for such actions ends up with the religious authority, namely the Islamic government, backed by the clergy.

Saudi Arabia
 Saudi Arabia 
Iraq
 Iraq 

Vying with Saudi Arabia for a better inscription on its flag the verse which reads that there is ‘No god but Allah and Mohammad is the Messenger of Allah’ underlined with a deadly unsheathed sword, Iran replaced the monarch’s crown of the ousted Shah by inscribing ‘Allah’ on its flag. Iraq, in competition with both Saudi Arabia and Iran, has added between the three stars on its flag ‘Allaho akbar’. The Islamic animosity, violence and continued abuse of human rights are depicted in their aggressive warlike slogans and catchcry threats. Such banner-heads give the impression that militant organizations in such government systems are staunchly Islamic and that secularisation is inconceivable. Democratisation based on secular constitutional reforms is undesirable by these Islamic states and, therefore, is discouraged, and becomes hard to attain.

The Mujahideen are operative instruments in the hands of their religious leaders. Islamic power and authority is made up of two elements: the Sword and the Book. Islam cannot have one without the other. They were twinborn and grew up together and became a socio-political system under the banner of Islam. In Islam, the sword is as essential as knowledge of the Koran to promote and maintain Islamic communities. Social and political freedom exists and is exercised only within the Islamic Shari’a law, sanctioned by the clergy, headed by a Mufti (head of the Islamic clergy). Islamic societies are prisoners of the clergy in their interpretation of the Koran and the Hadeeth. Whether right or wrong, acceptable or not, the Islamic society will have to abide by it or face (fatwa) religious edict and retribution. In the process, the ethnic communities are dragged along and become victims of the (shari’a) Islamic law.

Riding the High Tide

During the first eight years of its struggle, (622 to 630 AD) the base of the Islamic community was established in the city of Medina. Earlier in 622 AD, Mohammad had smuggled himself stealthily out of Mecca. He escaped an assassination attempt on his life and fled to Yathrib, now called Medina, a city about 250 miles north of Mecca. His success in preaching his new religion attracted new converts. His followers increased in number and rallied around him forming an Islamic base. In the process, he formed an armed group to protect his community from enemy attacks. Being wealthy and a successful trader, Mohammad offered protection to those who would join him and fought hostile tribes that had earlier stood against him, beginning with the Jewish Qurayzah clan. Mohammad united the Moslem clans and formed an overwhelming force of arbitrary power under his direct command. He controlled certain trade routes by mounting regular raids on them and exacting protection money. He formed alliance with his supporters and launched counter attacks on tribes that assaulted his community. In the case of the Jewish Qurayzah clan that had stood against him earlier, he destroyed it completely by putting the men to the sword and enslaving the women and children. He extended his alliance and prevented others from joining the Meccans. His successful raids and call for surrender to Allah led more men to become Moslems and join in his activities. As he grew from strength to strength, he progressively led larger Moslem forces and improved his military position greatly. Profiting materially from his military campaigns, Mohammad centralized the power of his system and became the all-powerful. Once his military position was left unchallenged, the prophet, at the head of about ten thousand strong advanced to Mecca in a bid to dictate his terms of peace to them. The Meccans accepted his terms, and Mohammad entered Mecca unchallenged. His archenemies, the Chieftains, the nobility, elite leaders and elders of the city accepted him without any resistance. As a mark of submission, when the Meccans opened the gate without resistance, they paid homage as the procession entered the city centre. Mohammad entered Mecca and emerged the victor.

Related Information
The Message of Prophet Mohammed
by History of Time: Old Syrian Nation and Church, Page 228.

Allaho Akbar – the Comparative God

Following the defeat of Al-Quraysh tribe (an elite and influential ruling tribe of Mecca) in January 630 AD., the prophet entered Mecca triumphantly. He had the idols destroyed, and all the graven images overturned from their pedestals at the Ka’aba Shrine. Ali, his son in-law, is said to have helped smash the pagan idols. Later, Mohammad touched the Black Stone and shouted with a challenging triumph: ‘ALLAHO AKBAR’ meaning that his God is, comparatively, greater than any other god by using the adjective ‘greater’ in the comparative tense. Hence, their catchcry on their flags, in street demonstrations and battlefields, emulate Mohammad’s triumphal act in Mecca. Moslems employ these tactics to remind the non-Islamic governments that they mean business. They act with hostility to show that they are in preparation for a secessionist war. Their hostile attitude implies that they will eventually assert their own political weight by force, as is now the case in Macedonia. With armed struggle, they will campaign for a separatist nation of Islam, as is the case now with the Moslem minority in Cyprus, in Kashmir, southern Philippines and Kosovo, a province of Serbia. The struggle continues. Moslems in the Abode of War (Dar Al-Harb) never integrate; they segregate into their own Islamic community with a view to carving an Islamic state of their own. While in the Abode of Peace (Dar Al-Silm), they scheme towards converting the non-Moslem. Lebanon, Syria, Iraq, Turkey, the Sudan, Algeria and Nigeria are vivid examples (Hiro, 1989: 9; Al-Nahar: 38-39).

Besides ‘Allaho akbar’, Islam has since come up with a number of other Islamic war cries such as "The riders of unity," "The people of unity", "The winds of paradise are blown/where are you, the dissenter?" and the most daring battle cry: "Aslim taslam wa illa al aqiba wakheema" – surrender, (submit to Allah) and become Moslem, and be spared or else the consequence will be disastrous. The consequence of their Jihad is the dreadful choice between the Koran and the sword. Their campaigns escalate Jihad in this trend. If they survive, they live better off and pride themselves on their achievement. If they die in battle, better still, they are transformed into martyrs and guaranteed a place in heaven. What more could they want? They had the material comfort and contentment on earth, and ahead, awaited them the undeniable paradise up in heaven (Hiro, 1989: 100, 111; Polk, 1991: 46-47).

Having secured Mecca as the centre of his new religion, Mohammad diverted the energy of his forces against the "unbeliever" pagan, the infidel and the polytheist. His rapid success strengthened his forces, increased the wealth of his community and lessened tribal feuds. All segments of the prophet’s followers, rallied together, bound by a common faith that gave them a sense of brotherhood and belonging. It reinforced their social place in their community and grew stronger, economically and ideologically. The strong community developed into a self-sufficient society of an ever-growing Islamic (umma) nation. It has since been known as (Ummat Al-Islam) - the Nation of Islam.

During Islam’s systematized invasion, all the small kingdoms in Mesopotamia and the Middle Eastern region were under the yoke of foreign rule, either as Roman vassals or Persian satrapies. Their people battered, weak and heavily tolled, became an easy prey to a floodgate of successive Arab attacks on their region. They became passive and their resistance waned. Successive triumphs gave the rising nation of Islam a sense of unanimity, a sense of purpose and drive. It enhanced their motivation towards more invasions and expansion, seeing their enemies that believed in divine protection crumble and withdraw in haste before the conquering armies of Allah. The cities and their unarmed native inhabitants fell silent and in obedience to the new world order, new religion and new master. With incredible speed and impetuousness, Islam surged forward overwhelmingly, defeating its new enemies, with little or no resistance. Islam marched forward, conquering and domineering with an ecstasy of religious fervour and in jubilation of easy victory over their infidel enemies. The notion of Jihad holy war united the Moslem Arabs against their one common enemy - the non-Moslem. Holy war became another factor that contributed to the rapid expansion of the Islamic nation. Resistance waned against the rising armies of Mohammad. Islam was soon firmly established in North Africa and the Middle East. Islam became a power to be reckoned with.

Earlier, as founder of the new Islamic nation, the prophet had to engage in risky speculations. He ventured to free his society from dependence on charity and goodwill of his sympathisers. Through Jihad, he launched successful campaigns within the Arab Peninsula, against his enemies and their trade caravans. He controlled trade routes and dictated his terms to guarantee the safety of their passage and their merchandise. His community became loaded with possessions and became abundantly rich. Spreading the message of Allah and accumulating wealth through jihad, such campaigns became acceptable and a daily affair. Islam indoctrinated jihad in its religion and has since become a legitimate requirement and a religious duty. To acquire wealth through jihad and use it in the service and promotion of Islam has since grown into a strong Islamic obligation, acknowledging it informally as the sixth pillar of Islam.

The Abode of War & the Abode of Peace

In the process of spreading the message of Allah through the invading armies of Islam, the concept of Umma nation expanded to mean and include all future Islamic states, forming one united Islamic nation. This direction justified violent actions and motivated them towards more conquests and the spread of their religion under the banner of Allaho Akbar. To achieve its long term objective, Islam divided the world into two abodes: the Abode of Peace (Dar Al-Silm) - conquered land that is brought directly under its sovereign rule, and the Abode of War (Dar Al-Harb) - land yet to be conquered, subsequent to bringing it under its direct control and rule. To increase their landmass, confrontational methods of Dar Al-Silm Islamic states, against Dar Al-Harb non-Moslem states, vary. They are consistent, uncompromising and aggressive, as if they have all the time in the world, believing that the final say in the end would be theirs. Some of the coercive measures Dar Al-Silm states take against the multiethnic millets are methodical and range from exerting travel restrictions and economic pressure to exemplary penalties in order to keep them in check until they recant their religion, embrace Islam and become part of the Umma Nation.

Several Islamic states claim that their constitution is secular, adopted from the West. This may be so, but in name only. In practice, they are all sectarian in that, from time to time, certain articles are amended to agree with the Shari’a or new Islamic laws are added to the constitution without a plebiscite, ignoring the rights of their subjects and the rest of the native inhabitants. It is part of their Islamisation process. They apply it daily in the Abode of Peace against the non-Moslems in countries such as Iraq, Syria, Lebanon, Sudan, Algeria, Nigeria, Pakistan, Malaysia and Indonesia. The methodical pressure Islam exerts on non-Moslems includes the form of the aggressive Jihad approach. Often times the consequence of their Jihad is the dreadful choice between accepting the newly introduced Shari’a religious law and abiding by it literally, or being confronted and inflicted with instant physical punishment. The victim is viciously attacked when confronted whether publicly or when in custody. Presently, Nigeria has introduced the Islamic Shari’a Law, forcing the Christians to accept the change and to toe the line or face retribution. The Nigerian government is determined to bring Islamic cultural and social discipline to all the people of Nigeria regardless of their diversified ethnic cultures and religions (Hiro, 1989: 100, 111; Polk, 1991: 46-47).

Absolutism

The process of confrontation and coercive conversion continues, indoctrinating all inhabitants of the Abode of Peace with Islam’s theology as absolute. Reminiscent of the Prophet’s triumphal entry into Mecca, Islam maintains that it will discredit all other religions by conquering the Abode of War and emerging victorious. Its sectarian leaders will call out ‘Allaho Akbar,’ reiterating one universal god, one universal religion, one universal system of government, reaffirming Islam as absolute - the whole world will then become the Abode of Peace. Peace will prevail on earth under the banner of the one Nation of Islam as is now the case in Saudi Arabia and the whole of the Arab Peninsula, in fulfilment of the prophet’s message. Moslems often take by force from non-Moslems. Under certain circumstances, it becomes permissible and lawful to attack a non-Moslem, raid, kill, lay claim and possess the person’s property according to their religious (shari’a) law.

Surah 9, V: 5; (Al-Tawbah) Repentance: calls upon the Moslems to resume their fight against the (Mushrikeen) polytheists:

"But when the forbidden months are past, then fight and slay The Pagans wherever ye find them, and seize them, beleaguer them, And lie in wait for them in every stratagem (of war); But if they repent, and establish regular prayers And practise regular charity then open the way for them: for Allah is Oft-Forgiving, Most Merciful."

Militants, under the direct leadership of Islamic organizations, have adopted a new approach to Jihad. The Mujahideen operate with a style that is convenient and agrees with the modern times. They employ advanced technology and deadly weaponry. They have extended their field of operation to cover nearly the whole world. This includes the whole of Africa; the Middle and Near East, the Balkans, the West, parts of Eastern Europe (the Caucuses) and the central region of Asia; Indian Sub-Continent, China’s Far West down to Malaysia, the Philippines, Indonesia, East Timor, West Papua and parts of the Western Hemisphere. Only locations change. Instead of beasts of burden like the donkey, horse and camel, they now use motorised means of transport like cars, trains, motorboats, motorbikes and planes. They resort to remote car bombing, mine traps, assassination and acts of sabotage. Instead of attacking and raiding caravans as of old, they hijack passenger planes, use explosives, and blow up vehicles and trains causing maximum damage to buildings and military targets; and injury to Christian and Jewish people indiscriminately. Their aim is to draw attention to their call, to have others accept and agree to their cause and their religion as true and applicable.

Dedication

Moslem militants, considering themselves freedom fighters, are always at the beg and call of their militant leaders to attack marked targets in enemy territory of the Abode of War and enemy agents within the Abode of Peace itself, as directed. If they escaped arrest in their country of origin or an equally sympathetic one, they are harboured and treated as true (mujahideen) holy warriors. Their rescuers give them sanctuary and absolve them from their crimes. It gains them high standing and respect in their community. Their religious fanaticism drives them to more daring missions. By gaining prominence and ascendancy in status, some mujahideen take up suicidal missions. With rigorous training and encouragement from their mentors, they accept their fate and become religiously committed. They remain calm and assume the attitude of soberness, yet within themselves they live broken in spirit, in a subdued euphoric daze. The vicious circle offers them high hopes and higher expectations for achieving the highest feat for the sake of Allah and thereby advancement of the Islamic cause. In return for achieving the ultimate sacrifice, Islamist leaders guarantee protection and financial security for their families; and for them, paradise up in heaven. This gives them temporary consolation and keeps their spirit from melting down. The vicious circle continues unbroken. From the nine year-old who starts to learn the Koran by heart and walks alongside his father in protest marches, or the child dressed in military fatigues sitting conformably on his father’s shoulders in violent demonstrations symbolizing continued defiance and future confrontation; to the growing enthusiast, who is trained how to use firearms and explosives; and finally the over zealot achiever who pays the ultimate price by blowing up himself, exposing the lives of innocent people to injury, mutilation and death - all this for a worthy deed in the name of the religion of Islam and Allah. Eventually, most of them run around in an empty circle, or meet with a tragic end, having contributed nothing worthwhile to humanity.

Similarly, when the tide turns against leaders of such Moslem militants, they find ready sanctuaries in Moslem countries like Syria, Iraq, Iran, Afghanistan, Egypt, Libya and the Sudan, Pakistan, Malaysia and Indonesia. Dar Al-Silm states harbour terrorist and their leaders as honoured guests. When the whereabouts of a perpetrator is discovered, the Islamic government in question tries to protect him. It either denies his involvement in the crime or grants him political asylum or diplomatic immunity. More often they move him to another Islamic country clandestinely and disavow any knowledge of his whereabouts to avoid being hunted down. Many Dar Al-Silm states receive leaders of such atrocities with praise and open arms as liberators of Islam. Like the madman Idi Amin, the butcher of Uganda, who until recently was living a blissful life with his harem and treated as a dignitary in Saudi Arabia. Osama Bin Laden, the Saudi millionaire, lives interchangeably in the hideous mountains between Afghanistan and Pakistan. The official version of the Afghan government when asked about his whereabouts was that Osama Bin Laden was a guest and does not live in Afghanistan. As a guest of the country, Afghanistan allowed Bin Laden to be seen on the TV screen, roaming freely their barren mountains, armed with a military assault weapon.

Duality and Confusion in the Ruling System

The dramatic stratagem in the Islamic ruling system leads one to wonder if the two forbidden months, discussed earlier, have any significant bearing on their observance and applicability in this age and time. If, according to some scholars and the Moslem Brotherhood, they consider (jihad) religious war applicable, then this confirms the seriousness of the escalation of fundamentalism towards its long-term objective. They declare that:

"(a) Islam is a comprehensive, self-evolving system; it is the ultimate path of life in all its spheres; (b) Islam emanates from and is based on, two fundamental sources, the Koran and the Prophetic Tradition; and (c) Islam is applicable to all times and places." (Bayyumi, 1979:90).

Islam is an ideology of imposition, spreading religion by the sword - by the force of arms. In Islam, the sword is the arbiter of ultimate power. It is a coercive system by which it intends to regulate in every detail the lifestyle of the individual under the Shari’a Islamic law, ignoring all human basic rights. In some ways nothing much has changed since emergence of Islam. In Kuwait, (Surah) Chapter 9, V: 5; (Al-Tawbah) Repentance - Jihad, the call upon the Moslems to resume their fight against the (Mushrikeen) polytheists, was repeatedly recited on the radio during the few days of the 1967 Six-Day Arab-Israeli War. It was reiterated with an authoritative tone, especially after the news update that the Arabs had downed scores of enemy planes. The command gave the impression that the announcer was stirring the believers of the Islamic (Umma) Nation into preparing for an assault on the non-Moslem Kafir infidels. Following the progress of the war, the number of destroyed enemy planes increased from a few to over one hundred and continued to increase every time they updated the news, creating an atmosphere of triumph and jubilation among the Moslems listeners. The media coverage and propaganda led to serious alarm among the Christian and Baha’i communities. It must have had a similar effect on other minority groups in countries such as Iran, Yemen, Syria, Lebanon and Iraq.

Grisly Methods of Persuasion

In the Abode of Peace, Islamic states resort to their own methods of persuasion. They demand and threaten. They impose heavy restrictions on travel, work and means of transport. They apply exceedingly slow pressure until a person succumbs or abandons his habitat. When all fails, they punish cruelly and inflict severe bodily harm on their victim. In Southern Sudan for instance, they destroy whole villages, cutting off their supply of food and poisoning their water wells. They drive villagers to near starvation, terrorising them into submission, under the pretext of subversion and rebellion against a legitimate Islamic government. In the eyes of Islamic governments, demand for secular constitutional reformation is treachery, a criminal offence and defamation against its official state religion and sectarian laws. It is punishable by flogging, imprisonment, starvation and death, depending on the severity of the offence. Non-Moslem children captured, by slave traders in the conflict of the war zone, are sold into slavery. Anything goes – anything non-Moslem captured as booty is (halal) lawful. They are a mix of residues of past traditions of the pre-Islamic era and current Islamic laws.

Islamic governments in various states of the Abode of Peace have impounded and confiscated the properties of the aborigines and restricted practice of many of their customs. They refuse to issue permits to open private schools and social centres. They even refuse to renew permits for the restoration of churches, temples and native historical landmarks. Many of the buildings and sites have fallen silent and brought to ruin due to forcible migration, depopulation and deliberate neglect. Inadequate government support, by their Ministries of Religion and Endowment, and Tourism, leads to their closure or abandonment. Like empty shells they gradually fall into decay. Later, in time, the government either pulls them down to make way for progress or converts them to Islamic mosques or public buildings. In the Turkish-occupied region of Cyprus almost all the churches and monasteries have been looted and destroyed. Many have already been converted into stables, public lavatories, (chaikhanas) teahouses and hotels. Constantinople city and all of Turkey; Syria, Israel, Iraq, Egypt, and India are just a few countries among several others that have experienced such an onslaught on their churches and temples and holy sites (Hiro, 1989: 105, 128). In Indonesia and as recently as 1996, Moslem mobs went berserk and ransacked over fifty churches and hundreds of shops and business centres and temples that belonged to Christians and ethnic Chinese. Several shop owners were killed and church members burned to death. In December 2000 the same pattern of killing of the Christians and burning of their churches, through militant jihad forces was carried out in both the Maluku and Ambon Islands of Indonesia. Since the early nineties, hundreds of Churches have been burned to the ground and thousands of Christians have been killed in cold blood and savagely hacked to death before the very eyes of the local police, security personnel and the Indonesian Armed Forces. The Indonesian government, like their counterparts in other Moslem countries, in Nigeria, Egypt and the Middle East, adopt the policy of beguilement. They accuse the media of sensationalism and unbalanced reporting. Yet when foreign correspondents come to verify the reports, the governments concerned ban them from entering the country. They cordon the disturbed area with heavy military presence. They apply a blanket of silence to prevent the culprits and their leaders from being exposed to the world. Instead of placing guards to protect the people, churches, temples and shopping centres, and the ethnic communities from being killed and their property pillaged and burned to the ground, they cordon the area off and let loose the Moslem mobs until they finish the job. The underlying cause being the economic success and affluence of the Christians and the Chinese groups. Islamic states justify such onslaughts as a measure against greed and inequality of a minority against the impoverished Moslem majority. Islam lives on pillage; it is part of its culture, inherited from the days of the pagan era of the pre-Islamic days of the ignorance period (Asser Al-Jahiliyya).

In the early centuries of Islam, an annual poll tax was exacted on every Christian and Jewish adult as a fine for refusing to convert to Islam. The annual fee, called (jizya), plus a heavy property tax were imposed to diminish their source of income and expropriate land of the non-Moslem. Islamic governments imposed restrictions on Christian and Jewish traders, followed by an additional tax on travel and farm produce. They burdened them with these hardships to humiliate and impoverish them. By heavy taxation the income of these groups was reduced to the barest minimum. Many were forced out of business, lost their property and became destitute. Some Islamic countries still look at the Christians and Jews with contempt and treat them as second class citizens of a lower caste such as in Egypt, the Sudan and Iraq. They revert to some old methods of the archaic Pact of the second Sunni Khalifah, Umar `bnol Khattab. Burns (p86) gives a brief description of their treatment under their Pact:

"The Pact of Umar imposed discrimination on the non-Muslims. Not only did they have to pay the jizya [Protection of Christians and Jews from Islamic persecution against payment of an annual fee called Jizya i.e., poll tax] but they lost ownership of their land and, to be able to use it, had to pay land tax, the kharj. Nor were they allowed to build new churches or repair old ones. Church bells, crosses, banners and sacred books were banned and services had to be held in silence. Marriage or sexual intercourse with a Muslim woman and blasphemy against Islam were capital offences. They were made to wear discriminatory clothing and were allowed to ride donkeys but not horses or camels. Without a receipt for a jizya, the dhimmi [Christians and Jews] could be executed."

In Surat al-Tawba (Repentance) 9:29, the Koran commands the Moslems to:

"Fight against such of those to whom the Scriptures were given as believe neither in Allah nor the Last Day, who do not forbid what Allah and his apostle have forbidden, and do not embrace the true faith, until they pay tribute out of hand and are utterly subdued."

In Surat al-Nisa’ (Women) 4:47, the Koran sternly warns the Christians,

"You to whom the Scriptures were given! Believe in that which we have revealed, confirming your own scriptures, before We obliterate your faces and turn them backwards, or lay our curse on you as We laid it on the Sabbath-breakers."

Islam declares that their prophet is the "seal" of the prophets and Islam the "seal" of religions. They emphasize that although they recognise, to a certain extent, the two religions of ‘the people of the Book’, (Judaism and Christianity), they eventually want to phase them out. They claim that all religions, including Christianity, have deviated from their true course. They seriously advocate that Islam should supersede all religions. Islam, in their view, holds supremacy over all other religions (Polk, 1991: 42; Abdul-Haqq, 1980: 36). The Koran, in Surat al-Imran 3:19, declares that,

"The only true faith in Allah’s sight is Islam.’ And adds in 3:85, ‘He that chooses a religion other than Islam, it will not be accepted from him and in the world to come will be one of the lost."

Islam strives diligently to Islamise the world through its religion. It seizes every opportunity to build mosques and more mosques, especially in non-Islamic countries and establish its own Islamic schools. It strives to incorporate its religious teachings into the educational system of the government of the day. Thus, it vies with communism and the West in manifesting Islam as the social reformer of the day and the only acceptable way of life under any political climate (Hiro, 1989: 207).

Related Information
The Arab National Movement

The philosophy that lies behind Islam is stunning and proves the consummate political skill of the Prophet Muhammad: by declaring all Muslims as one nation and the non-Muslims as another, he created the Two Nation Theory perpetually setting Muslims against non-Muslims. Again, he stressed that in this struggle the Muslims would be victorious. This is exactly the theory Karl Marx had adopted for Communism after many centuries. Presenting his dialectical view of history he emphasized that all material progress owed itself to eternal social strife between the capitalists and the proletariats, in which the latter would win the struggle.

However, Karl Marx did not show the mastery that the Prophet Muhammad did: by creating the Two Nation Theory, he subjected all non-Arab Muslims to the cultural imperialism of Arabia. He achieved this purpose with a mind-boggling subtlety: he made Arab-worship the cornerstone of Islam. Thus, those who embrace Islam naturally feel inferior to Arabia as a devotee believes in relation to his Goddess.

The Prophet's summary to realize his dream:

a. He declared that when Adam was evicted from paradise, he came to Mecca where he built the first House of God. Thus he identified Godliness with Kaaba, a Sanctuary of Mecca where God lives.

b. For the purpose of imposing Arab psychological superiority on non-Arab Muslims, he decreed that they must prostrate five times a day facing Mecca. This is not only an act of submission to Mecca, the capital city of Arabia, but also proves beyond a shadow of doubt that God lives in Mecca; otherwise why should people prostrate in that direction?

c. A Muslim must not defecate himself or answer the call of nature facing Mecca. It is a blasphemous act in view of the sanctity of Mecca.

d. When Muslims die, they must be buried facing Mecca, which is the guarantee of their salvation.

e. To make sure that the Arabs enjoy economic opulence, the Prophet made Hajj an obligatory ritual for his followers. It is a pilgrimage to Mecca. There are countless Muslims who sell their homes and personal belongings to undertake this journey.

Long-Term Objective of Islam

Islam is as dangerous as communism. Like two lines that run parallel to each other, their concepts may differ but their objective is the same - world dominion. Although communism is now on the collapse and has lost much of its ideological influence, its aim was to dominate the world through Marxism and Leninism. Afghanistan and Iran were vivid examples and good testing grounds for the two conflicting ideologies between Communism and Islam. Preparations for bigger encounters on other fronts, with the West and most certainly with Israel, are looming in the horizon. Once Islam declares a person or nation ‘jahil’ i.e., ignorant - a heathen of the Arabs before the advent of Islam, or later a ‘kafir’ non-Moslem infidel, it becomes lawful and allowable for them to attack that person, seize his property and invade his country and add it to the Abode of Peace of the Islamic (Umma) Nation. (Hiro, 1989: 68, 80).

All the Islamic states abide by the hidden agenda of the doctrine of (Dar Al-Harb) the Abode of War and (Dar Al-Silm) the Abode of Peace. Yet its application varies from state to state, depending on the conviction and convenience of the government of the day and authority of the clergy in exploiting the right circumstance. Islamic separatists that occupy territories of non-Moslem countries, come under the direct protection of the Abode of Peace. Such occupied territories become entitled to shelter under the umbrella and direct rule and influence of the (Umma) Nation of Islam, like Kosovo by Albania, Eastern Cyprus by Turkey, Lebanon by Syria, the Moros in Southern Philippines by Libya and Indonesia, Chechnya by Afghanistan and Jammu Kashmir by Pakistan. Such separatists consider themselves collectively an integral part of the Abode of Peace. They get protection and support from other Islamic states, considering them part of the Abode of Peace and an extension of the growing Islamic (Umma) Nation. The MILF (Moro Islamic Liberation Front) have already launched a sudden invasion on southern Philippines. They have captured several Christian villages, claimed them as Moslem areas and placed them under the direct jurisdiction of the Moslem Moros of the Dar Al-Silm, the Abode of Peace of the Islamic (Umma) nation. By declaring them Islamic, the separatists legitimise the support of other Moslem states towards full independence, following in the footsteps of the Turkish Cypriots and Indonesia in East Timor. To release non-Moslem hostages, the Moslem kidnappers insist that a Moslem third party should act as a mediator and negotiate on their behalf as a mark of recognition of their territory becoming Islamic in their struggle towards complete independence (Hiro, 1989: 24).

It is against the religion of Islam to withdraw from a land they have conquered. If unable to retain it, they apply the scorched earth policy before withdrawing, taking as many hostages with them as possible. The Army let loose the militias, burning, looting and hacking to death men, women and children in a most dreadful way in their retreat (Pryce-Jones: pp 27-28). Eastern Cyprus and East Timor are vivid examples. Lebanon, Israel, Northern Iraq, Egypt, the Sudan and Algeria, are on-going targets.

Mohammad’s call was for a unified Islamic nation. The Abode of Peace refuse to recognise the nationality of existing cultures as different in ethnicity. They nullify their original nationality and call them by their creed or sect, with a view to phasing them out. In their view, people of diversified cultures will eventually integrate and be absorbed into the (Umma) Islamic Nation. Islam does not consider such conquests aggression, but rather a gradual addition of a reformed community to its expanding homeland of (Dar Al Silm) the Abode of Peace. Regardless of their geographical locations, they consider these additions an extension to their growing (Umma) Nation, which according to their Koranic interpretation should cover the whole world.

Indigenous Peoples Under the Rule of Islam, Part III

© Frederick P. Isaac.  All Rights Reserved.


Indigenous Peoples Under the Rule of Islam, Part I
Indigenous Peoples Under the Rule of Islam, Part II
Indigenous Peoples Under the Rule of Islam, Part III
Indigenous Peoples Under the Rule of Islam, Part IV
Indigenous Peoples Under the Rule of Islam, Part V
Indigenous Peoples Under the Rule of Islam, Part VI
Assyrians - the Forgotten People Part I, II, III, IV and V

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