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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Faithfulness and True Allegiance

 

 

In non-Muslim countries where Muslims are in the minority, like the Moros in the Philippines, the Turkish Cypriots in Cyprus, the Pakistanis and Indians in England and the Black Separatists in the United States of America, Muslims live with certain resentment. They regard themselves as living under occupation. Their faith dictates to them, through their religious leader, (Imam), not to mix, convinced that:

 

“Faithfulness should not be for a land or a government which is not Islamic.” (As quoted by the Imam Tajul-Deen Al-Hilali in the Australian Newspaper, 1982)

 

People of other religions should not influence them. For this, they keep to themselves and seldom, if ever, associate with other than their own kind (Hiro, 1989: p131). Muslims come to the West, from developing countries, with myths, old-fashioned ideas, and fanatical practices, some of which conflict with modern realities.

Instead of adapting to the way of life of the host country, Muslims insist on living in their own world. They have often objected to certain codes of the secular laws, in view of extending their practice beyond their community. They pretend not to understand the meaning of civil liberty and personal choice, shielding themselves behind their religion.

Since they do not have the freedom to opt out of their world, they continue to practise it in the West, with the excuse that it is part of their religious custom and should culturally be acceptable. They reject secularisation. They refuse to accept that the civil law applies to all the citizens, regardless of the ideological persuasion and country of origin.

Individually, a Muslim is reluctant to come to the fore and to stand up and fight for his personal right. Collectively, they become afraid and hesitant to express themselves freely, publicly. They follow pronouncements of their Clerics, using them as slogans and catchcries, Like “Allahu Akbar”, and “Al-Shari’ah is our Law”. Their demand for change becomes confusing and ambiguous. To them, freedom of choice, is a daydream and unattainable. They are afraid to come forward and be counted. They are fettered to their religion. They dare not be honest and break away for fear of being accused of apostasy and harmed through their religious leaders by announcing a fatwa against them. That would affect their social status in their Muslim community; lose their family, their business and place their life in jeopardy.

In some cases the religious leaders, through Islamic courts, in their communities abroad, cut off liberal members from their society completely. They put them in isolation to expiate their sins and rehabilitate them. They warn them of being eliminated if they did not repent and return to the fold. A fatwa, religious edict issued by the Imam, religious leader, overrules all other civil court edicts of the host country. Freedom of choice is the number one enemy of Islam.

Individually, they are withdrawn and are timid. Collectively, they act boldly and in most cases harm or kill their encounter. Their men take advantage of other secular societies abroad. On occasions, they act as macho to gain the respect and trust of their surrounding and to instil fear in others around them.

By tradition, Muslim teenagers are allowed to go out of their community on their own, outside their immediate environment, to experiment and experience life. They put to the test their high quality of Islamic morality and their superiority on members of non-Muslim communities, in whatever field they fancy. It is the process of growing up. Their parents and elders knowingly monitor their change of behaviour; yet feign ignorant of their children’s daily activities.

In the field of entertainment, social and sexual relationships, teenagers target mainly non-Muslims. Muslims consider the non-Muslims as easy targets, loose, promiscuous and readily available. Muslim teenager males mix with them with covetous intent. By acting so, they gain their confidence and become sort of friends with a hidden motive to achieve their desired wish.

More often, their wish is selfish and injurious to its victim. To the Muslim teenager, it is the process of maturing to young adulthood, at the expense of the non-Muslim, emulating his Muslim predecessor. Such occurrences are commonplace and well known to the elders of the Islamic community, locally and abroad. They have been practicing it in the Islamic States of the Abode of Peace, on non-Muslims, for centuries. The Muslim individual is encouraged to indulge in worldly pleasures and material gain so long as such engagements take place with non-Muslim.

In Egypt alone, several hundred girls since mid-1998 have disappeared from the city streets of Cairo, Alexandria and Asyût, never to be seen again, believed to be kidnapped by Muslims. All of the kidnapped girls are Coptic Christians. Complaints and reports to the police are not acted upon seriously. Government authorities add their names to the list of ‘missing persons’ and stop at that, without pursuing the matter any further.

In the case of their own Muslim females, they are watched and protected to the point that they are not allowed to participate publicly in sports or other social activities except where it benefits their cause, and on very strict conditions. The Islamic shari’ah law does not allow Muslim males to socialise with Muslim females. Individual Muslim females, who participate in sports independently, or choose sports as a career, are alienated by their society. Islam describes their behaviour as un-Islamic. Female athletes receive death threats and are forced to withdraw from sports completely. They do not consider such sports activities as part of their culture, and, therefore, pressure the Muslim female to reject such public sports activity or face retribution.

 

 

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