More Information On Real Islamic Beliefs From The Koran.

Note: This posting concerns the idea of the 'dhimmi'. This is the Islamic view on the situation of non muslims in a muslim state. Not a happy place.

Read and be warned....

Dhimmitude



To understand the role of the dhimmi in Muslim controlled societies, one must first examine the world view of the Muslims envisioned by Islam’s foundation documents, namely the Quran, the Hadith or traditions, and the Sharia or law code. Muslims view the entire world as the possession of Allah and his surrogates on earth, the Muslims. This world domination by Islam is called “khilafah” and it remains the goal of Islam. Jihad or “holy war” is the means by which the infidels are conquered and the goal of khilafah is achieved. All humanity must submit to Islam as the natural order of the universe. The exception, mentioned above, allowed to Christians and Jews, was and remains, as stated, mere sufferance, not an acceptable alternative. Muslims divide humanity into two kinds – believers or Muslims called by the Quran “the best of nations raised up to rule over all others” Surah III, 110, and “kufr” or infidels defined by the Quran as “the vilest of animals” Surah VIII, 55. Christians and Jews, while not pagans, remain infidels, “may Allah destroy them” Surah IX 3.



The world is divided by Muslims into the House of Islam where Muslims prevail and the House of War where infidels prevail. Between the two abodes of mankind perpetual war called jihad reigns as the natural condition or relationship. All Muslims are called to jihad as a moral mandate to subdue the House of War and establish the universal rule of Islam, khilafah. All Muslim society everywhere is contained in the “umma”, the universal brotherhood of Muslims. In the early centuries following Muhammad the umma was led by the “khalif”, the Commander of the Faithful, as the successor of Muhammad, in whom all matters of religion and state were combined. Islam, then as now, sees no distinction between the religion and the state.



Islam has no notion of inalienable natural or human rights such as envisioned by Thomas Jefferson in the Declaration of Independence. Moreover, Islam does not acknowledge civil rights, i. e. rights which inure to people by virtue of their membership in a political state. The only rights possessed by Muslims and dhimmi are religious rights recognized in the Quran and codified in the Sharia. In this scheme of things, the despised dhimmi fare badly, for they are excluded from the umma and remain subordinated to it in law as well as in practice. Muslims are even forbidden to befriend dhimmi Surah V, 51. By rough analogy the status of dhimmi may be likened to that of the Negroes in the South during the worst days of Jim Crow. [6]



Seen in the above context and supported by 14 centuries of practice, the Muslims are trapped in a “closed circle” of their own making which denies them the opportunity to regard and deal with infidels in any manner except that which is contemplated by their religion and culture. Because the mandates of the Quran represent the complete, final, eternal, literal and unalterable revelation of their deity, the Muslims are frozen in the Bedouin mentality of the 7th century and unprepared to deal with dhimmi or other infidels according to the universal human rights standards of the present. As stated by the author, Bat Ye’or, in her book, referenced below, entitled THE DECLINE OF EASTERN



CHRISTIANITY UNDER ISLAM:



“Jihad and dhimma, emanations of the Creator’s will, are invested with divine attributes: immutability, perfection, justice, infallibility; considered as perfect systems, they brook no criticism. The subjugation of Christians and Jews in Islam, in accordance with the

divine will, is achieved by the perfection of the dhimma. Any criticism of jihad and dhimma – that is to say of the temporal realm – becomes a sacrilege because of the unity

of the temporal and the spiritual.” p 242



Although the above standards apply generally to the relationships between the umma and the dhimmi in all times and places, the practical application in many Muslim states has yielded to outside influences and political realities. Accordingly the practical applications have been modified resulting in a variety of situations in which Muslim states have deviated from the norm, allowing in some cases more benign treatment of dhimmi. In some states like Baathist Iraq, Baathist Syria, Jordan, Lebanon, Tunisia and Morocco the governments eschew the overt persecution of Christians, although the Jews were run off decades ago. Other states like Saudi Arabia, Iran, Pakistan and Sudan apply the full vigor of Quranic discrimination.



The exodus of Christians from the Middle East is varied and complex. In the 19th century the European powers began to intervene increasingly in the affairs of Muslim countries, pressing the rulers to grant relief to the dhimmi from the worst of their burdens. In addition, European Churches moved in to establish schools, printing presses and mutual aid societies to aid the Christians thereby exposing them to new ideas. Those who went abroad to study seldom returned. Awareness of greater economic opportunities and notions of liberty gave Christians in Muslim countries a growing appreciation that conditions elsewhere were better than those which they knew so well. Political turmoil and periodic rampages by Muslims against Christians motivated interest in emigration. With the collapse of the Ottoman Empire at the end of World War I, the emigration of Christians to the Americas began in earnest.





The second massive emigration began after World War II with the influx of Jewish refugees into the British Mandate of Palestine. The concomitant conflict between Palestinians and Jews created instability and inured to the harm of the Christian communities. The Palestinian and other Middle Eastern Christians and their Churches sided largely with the Muslims in opposing Jewish presence in the Middle East. With the restoration of the people of Israel to the land of Israel in the State of Israel the conflicts grew. Rejecting the United Nations’ partition of the Mandate into Jewish and Muslim parts and as a result of the four wars initiated and lost by the Palestinians and their Arab allies against Israel, the condition of the Christians became increasingly bad. The Israelis regard Arab Christians as untrustworthy and the Muslims continue to treat them as despised infidels. Consequently the movement of Christians from the region of the former Mandate to the West accelerates. Elsewhere in the Muslim world where there are no Jews or Israelis the same is happening. The growth and increasing intolerance of militant Islam, the continuing discrimination against them as despised dhimmi, economic opportunity elsewhere and the universal longing of people to be free, prompt Christians to leave the lands of their ancestors and to seek a better life in freedom elsewhere. As their sons go abroad for education, their families in an ever widening circle of kin and friends follow which is emptying out the Christian communities of the Middle East.




Comment: These Islamic ideas, of course, have no place in modern Australia. Teachers of this rubbish should be excluded from the Commonwealth. The spiritually impoverished local muslims have no defence from the Wahhabi fascist 'lecturers' who come to Australia to poison the minds of the local muslims. No Australian public policy is promoted by the admission of these poisonous Wahhabis. BAN THEM.

Is anyone awake in Canberra?