[COMMENT: The only reliable evidence that there could be a benign Islam is if the non-radicals will deal -- forcefully -- with the radicals, and win. Until then, the rest of us had better get our immigration ducks in a row, and be ready for the worst.
And, we Christians had better learn how to respond to Islamic propaganda, which is rarely done, either gracefully or truthfully, if at all. It is silly for the rest of us to try to figure out whether Islam will "work" in the world community. That ball is in their court -- to prove they can get along with their neighbors, and will severely discipline those who are not willing. That will mean a pretty tough war within Islam. Mostly a spiritual war, but, military war as well.
The real spiritual war is first of all between truth-seekers and all others, and secondly, then, between Judeo-Christendom and Islam. The evidence points to Islam being a demon-inspired religion, and therefore dedicated at its core to the destruction of truth. Evil cannot live in the light.
Countries that want to survive must protect their borders against insurgents, refuse entry via immigration to any who will not swear allegiance to due process, honest pluralism, and open discussion of issues, and refuse the right to vote for any who will not likewise dedicate themselves. We Americans do not understand our own Biblical roots, and thus are nearly impotent to market the political freedom with which Christ has set us free.
The signs of impending disaster are all over the map. But Westerners are the product of their own corrupt schooling and do not yet see the evidence right in their faces, nor are they able to reason from evidence to a conclusion.
That will change, but it may not be before a terrible tragedy completes its unfolding. E. Fox]
UNITED KINGDOM -- Dr Patrick Sookhdeo
26 January 2006
Trevor Phillips, chairman of the Commission for Racial Equality, has warned
recently of “sleepwalking our way to segregation”. Although he was not
speaking principally about Muslims, they have become perhaps the most
dominant group in the British society. Divided along ethnic and sectarian
lines, Muslims are nevertheless united by their creed, their law and the
powerful concept of the umma, the totality of Muslims worldwide.
The process of migrating and establishing a Muslim community in a
non-Muslim context has an important place in Islamic theology. The word
hijra is used to describe such a migration, in particular the migration of
Muhammad and his followers in 622 AD from Mecca where they were persecuted
to Medina where they established the first Islamic state. Eight years
earlier another hijra had occurred when Muslim refugees found freedom of
worship in the Christian kingdom of Abyssinia.
Muslims see the establishment of a Muslim community in the UK as a
contemporary hijra. But an important question concerns which seventh
century hijra they compare it to: the hijra to Abyssinia in which the
Muslims became contented and loyal subjects of a Christian king or the
hijra to Medina where they seized political and military power.
While the Muslim scholar Imtiaz Ahmed Hussain has indicated that he looks
to the Abyssinian model, many other Muslims seem to look to the Medinan
model. A book published in 1980 by the Islamic Council of Europe gives
instructions for how Muslim minorities are to work towards achieving
domination of European countries through a policy of concentration in
The Muslim writer, Amir Taheri, tackling the question of “Why Paris is
Burning”, described how France’s policy of assimilation began to fail when
(Muslim) immigrants grouped themselves in concentrated areas. The
resulting alienation, says Taheri, opens the way for radical Islamists to
promote religious and cultural apartheid. Some are even calling for
Muslim-majority areas to become like an Ottoman millet i.e. to organise
their own social, cultural and educational life in accordance with their
religious beliefs. In parts of France, says Taheri, a de facto millet
system is already in place, seen in Islamic head-dress, Islamic beards,
Islamic control of the administration, and the elimination of cinemas,
dance-halls and shops selling alcohol and pork.
The Muslim community in France is well on the way to becoming a millet, a
state within a state. The only substantive goal still outstanding is the
implementation of Islamic law (shari’a) instead of French law.
Muslims in France have by and large rejected the concept of the integration
of individuals and are working instead for the integration of communities.
The same is happening in the UK, where the concept of multiculturalism has
long been popular.
Two other Islamic principles are important subjects of debate amongst
contemporary Muslims. The first concerns “sacred space”. Islam is a
territorial religion. Any space once gained is considered sacred and
should belong to the umma for ever. Any lost space must be regained - even
by force if necessary. Migrant Muslim communities in the West are
constantly engaged in sacralising new areas, first the inner private spaces
of their homes and mosques, and latterly whole neighbourhoods (e.g. in
Birmingham) by means of marches and processions. So the ultimate end of
sacred space theology is autonomy for Muslims of the UK under Islamic law.
Radical Muslims hope for the re-establishment of the Caliphate, abolished
by Atatürk in 1924. The possibility of a Southern Europe Caliphate and a
North Sea Caliphate has been raised.
The other important principle is the classic Islamic division of the world
into Dar al-Islam (the house of Islam) where Muslims rule and Dar al-Harb
(the house of war). The sinister name for non-Muslim territory indicates
that Muslims have an obligation to wage war until it becomes Dar al-Islam.
There is much debate within Islam today as to whether or not the West is
Dar al-Harb. Non-Muslims can be thankful for alternatives such as Dar
al-Sulh (House of Truce) and Dar al-‘Ahd (House of Treaty).
Some radical British Muslims used to believe in a “covenant of security”
which forbids Muslims living in the UK from engaging in military action
within the country. Preposterous though it seems, they held that, were it
not for this “covenant”, they would be duty-bound to attack the majority
community. Most now believe the covenant to be null and void because of
the UK’s involvement in Iraq and Afghanistan.
But the most radical of all hold that the covenant of security applied only
to Muslims who had sought refuge in Britain, not to those who were born
here. In the words of Hassan Butt, “They [the British-born] owe nothing to
the Government. They did not ask to be born here; neither did they ask to
be protected by Britain.”
In Britain we have already many examples of Muslim violence. Some are
within the community – ethnic violence such as Kurds against Pakistanis in
Peterborough or so-called “honour killings”. Some are between Muslims and
other communities such as the blacks vs Asian Muslims in Birmingham or the
armed black Muslim gang-members in south London threatening to kill those
who will not convert to Islam. Will we see the same patterns of sectarian
violence as in Pakistan, the homeland of so many British Muslims? Shias and
Sunnis killing each other, and the persecution of Ahmadiyyas by Sunnis?
Most alarming of all is the prospect of Muslim secessionist violence in the
UK as in Kosovo, the Philippines, Thailand and elsewhere (Huntington’s
much-reviled “bloody borders of Islam”). Now this is happening –
apparently – in France. A radical Muslim preaching at Hyde Park Corner on
6th November called for what had happened in France to repeated here. He
urged all Muslims to move into Muslim areas, after which any churches would
be expelled. He told his audience that Europe had once been Muslim and
called on them to make it Muslim again.
Many British cities already have concentrated Muslim communities.
Conservative estimates based on census returns indicate that Bradford had a
Muslim population of just under 49,000 in 1991, rising to over 75,000 in
2005. But Sher Azam, President of the Bradford Council of Mosques, claims
that 100,000 Muslims in Bradford attend mosque each week, suggesting a
total Muslim population in Bradford far in excess of this. Whatever the
true figures, it is clear that within a few years, Bradford and many other
British cities will have Muslim majorities. It is also clear that the
often-quoted figure of 1.6 million for the total British Muslim population
must be a gross underestimate.
Islamic enclaves would be defined by Islamic values, education, politics,
religious practice and above all law. They would be “cleansed” of any
non-Muslim presence. This cleansing is already beginning by means of
threats and violence to isolated churches in Muslim-majority areas. Even
Islamic law is already semi-established, in that a multitude of shari’a
councils and shari’a courts exist which deal with family issues,
effectively creating an unofficial parallel legal system within the UK.
Unless the multiculturalist policy, which has been indirectly facilitating
the separatist agenda of radical Islamists, is reversed immediately, we
shall wake up and find we have sleepwalked into a situation of apartheid
and segregation. If we sleep long enough we may even wake up to find
that, like Paris, London is burning. Or that we are living in an Islamic
© Dr Patrick Sookhdeo
This article was published in The Spectator (12 November 2005) under the
title “Will London Burn Too?”
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