Instability and Chaos of the So-Called Rule of Law
Most Islamic states of the Abode of Peace are in turmoil, engaged in
infighting, aborting coups d'état or hunting down fanatics. They are
either at war or in direct and bitter conflicts over border disputes
and transgressions. The conflict is usually between different sects
and power challengers of secular reformists and sectarian
conservatives. The chaos and random killings in Lebanon, Turkey,
Iraq, Iran, Afghanistan, Pakistan, the Sudan, Algeria, Somalia and
Indonesia are truly shocking (Pryce-Jones, 1989: pp 9-10, 16-17).
Looking at the world map, starting from the tip of North West
Africa, all through the Middle East, Iran, Afghanistan, Pakistan and
Bangladesh - all the way down to Malaysia and Indonesia, then Turkey
and part of the Balkans, you could hardly find one single Muslim
country living at peace within its own borders or with its
neighbouring country. The chaos of the Muslim world is evident in
everyday publications of the media-broadcast and telecast. The
upsurge towards total Islamisation of their countries, encouraging,
at the same time, Muslim secessionists in non-Muslim countries
towards complete separation to carve new independent Muslim states,
is a daily occurrence. The Turkish Cypriots in Cyprus, the Chechens
in south Russia, the Moros in southern Philippines and the Kashmiris
in northern India are all in separatist movements. Somalia, Nigeria,
Libya, Sudan, Algeria, Bangladesh and Pakistan are just a few of the
52 Islamic states that want to introduce Islamic rule and islamise
their countries, regardless of other ethnic communities and
religions. Since the 10th century, the Somali nomads have
intermittently waged tribal wars against the Christian Ethiopians in
a bid to expand further into the interior and islamise the whole
Ethiopian country. Recently, in August 1996, the Somalis again
attacked southernmost eastern Ethiopia, claiming that part of the
region is Islamic and belongs to them.
Until about 15 years ago, the Christians - the Assyrians and the
Southern Sudanese in particular - were suffering from oppression and
discrimination in silence at the hands of the Islamic states of the
Abode of Peace, but not any more. They are now speaking out.
They are speaking out because of Islamic states' sick advocacy of
the so-called holy war. They are appalled at the intensive flare-ups
in the Lebanon. They are horrified at the deliberate acts of total
destruction of Christian villages in northern Iraq and Lebanon and
the city of Beirut itself that resulted in bloodshed, vengeful
killings and malicious destruction. Worst still, was Mu’ammar
al-Qaddafi’s call to the Lebanese Maronite Christians to convert to
Islam if they wanted peace. Consequently, Islamic fundamentalism has
re-surged and become more daring and violent (Polk, 1991: pp 213,
453, 480).
Islamic regimes of the Abode of Peace criticize the West ceaselessly
with malice. They describe Europe as evil and call the United States
the Great Satan. They vent their vehemence on the Western
civilization publicly, in sermons and festivities. They link the
Christians and Jews anywhere in the world, to the West and associate
them with Western civilisation and culture. They accuse them of
being spies and agents because of their religion. They continue to
generate bad feelings in the Muslim populace towards Christians and
Jews. Several Islamic states blame the West for their shortcomings.
It has become a habit of the Muslim states to accuse the West of
interfering in the internal affairs of their governments. They blame
their failures on past times of colonialism and imperialism
(Pryce-Jones, 1989: pp 364-366). Whenever Christian and Jewish
killings occur, the Islamic countries involved describe them as
matters of domestic affairs, as if non-Muslim nationals are state
property and could be disposed of at their government's discretion.
The effect is so damaging that Muslims everywhere become very
agitated. They look at Christians and Jews, irrespective of their
skin colour or nationality, with suspicion and as a potential enemy.
Such suspicion stirs in them the call for confrontation and violence
against the "unbelievers." Such a stance gains them immediate
acceptance in their community. It confirms their adherence to the
sermons as a show of compliance. In the Abode of Peace, Muslims
pressure the ethnic natives to forgo certain aspects of their
cultural customs in public, because they contravene traditional
Islamic culture. They restrict their freedom and suppress their
culture under pretext that it conflicts with their religious law and
tradition (Pryce-Jones, 1989: pp 360, 368, 381-382).
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