Frederick P. Isaac

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Articles and book information on Assyrian issues including contemporary history, experiences under Islamic rule, leadership and Assyrian aspirations to nationhood.


Indigenous Peoples

Under the Rule of Islam

 

by Frederick P. Isaac

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Duality and Confusion in the Ruling System  

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Long-Term Objective of Islam

 

 

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 and abandons his home. When all fails, they punish cruelly and inflict severe bodily harm on their victims or are killed. 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 or death, depending on the severity of the offence. Non-Muslim children captured, by slave traders in the conflict of the war zone, are sold into slavery. Anything goes – anything non-Muslim 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 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, teahouses (chaikhanas) 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: pp 105, 128).

In Indonesia, as recently as 1996, Muslim mobs went berserk and ransacked over fifty churches, 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 Christians and burning 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 Muslim 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 off 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 Muslim 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 Muslim 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 (Asr 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 was imposed to diminish their source of income and expropriate land of the non-Muslim. 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 Khaliph, Umar `bnol Khattab. Burns (p 86) 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 [also] 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 Muslims 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 Islamic religion the "seal" of religions. Islam emphasizes that although it recognises, to a certain extent, the two religions of ‘The People of the Book’: Judaism and Christianity, Islam intends to phase them out eventually. It claims that all religions, including Christianity, have deviated from their true course. Islam seriously advocates that its religion should supersede all religions. Islam, in its view, holds supremacy over all other religions (Polk, 1991: p 42; Abdul-Haqq, 1980: p 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 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 as the only acceptable way of life under any political climate (Hiro, 1989: p 207).

 

 

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Duality and Confusion in the Ruling System  

Table of Contents

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Long-Term Objective of Islam

 

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