New Book Describes Life under Islam

This book has been in the process of writing for over 10 years. Since I left Iraq in the summer of 1964 and my immigration from Kuwait in 1971, I have closely followed the events that have developed in the Islamic world.

Being an Assyrian national, I found that life in Iraq was unbearably difficult due to my indigenous nationality. Nor were my experiences unique, but were instead shared by many other Assyrians from Iraq and other Islamic countries. The injustice of my personal experiences in Iraq, the sadness of having to leave my home country, and awareness that this was a common circumstance for many other Assyrians, left my mind pondering over the issue of the unrecognised plight of the Assyrian people.

Over the years while monitoring news and the general media on Islamic developments, I came to realise that the dire situation the Assyrians found themselves in was similar to many other indigenous peoples throughout the world under Islamic rule. This realisation led me to wonder as to why do such similarities occur in the experiences of indigenous people under Islamic rule.

Islamic rule emanates from the Koranic teachings and the Hadeeth (the sayings and deeds of Mohammad) based on The Abode of Peace (Dar Al-Silm), and The Abode of War (Dar Al-Harb); and the Islamic (shari'a) law, the aim of which is to establish one unilateral Islamic Nation covering the whole world.

This book describes the rigidity and controlled lifestyle of the indigenous people under the chaotic ruling system of the Islamic world. Their freedom is suppressed and they are under constant cultural genocide. They are alienated, dispossessed and placed under a blanket of silence, insulated from world media. They are under pressure to either adapt to the Islamic rule and accept the fait accompli or perish.

The aim of this publication is two fold. First, to acquaint the world with, and alert it to, the hidden agenda of the oriental colonization and Islamisation process of the natives that fall within the states of their expanding Abode of Peace of the Islamic Nation. Second, to emphasise that the international community has a moral obligation to guarantee the aboriginals constitutional protection from such undemocratic regimes or help them free themselves from their adversary.

In the pre Islamic period, there were two trading months that were known in the desert of the Arab Peninsula as the two `forbidden months'. Arab tribes and individuals were forbidden to launch (Ghazawat) raids and attacks during these two trading months. The tradition was respected throughout the whole Peninsula, mainly for safety of the travellers and trade and survival of the Arab desert's economy. During that two-month period there was a complete cessation of hostility in the Arab Peninsula. Safe passage was guaranteed to all people. They travelled and went about their business and returned to their dwelling place without fear of being attacked. (Ghazzu) Raids stopped. Personal attacks stopped. Acts of vendetta stopped. Caravans, traders, all sorts of people travelled and went about their business in safety across the Sahara Desert without fear of being attacked. Before the Emergence of Islam, people travelled to the city of Mecca from all parts of the Arab Peninsula and neighbouring countries. Mecca was a commercial and religious centre. They traded merchandise and bartered their stock and goods. People sought soothsayers, paid homage to their gods and exchanged information. Mecca was a busy city, brisk, full of life and throbbing with activity. In SOUK OKADH market the people celebrated the most famous annual fair. It was held in the city centre. There, people recited boastful poems of chivalry, generosity and amour. Others told stories of adventure, of gallantry and heroism in eloquent rhythmic prose. It was an annual festival. It became a traditional custom that they enjoyed and respected. It attracted business, energised the heartbeat of the city to maintain the landmark of its traditional centre and enhance the growth of its economy.

After the two `forbidden months' were over, hostilities resumed. Tribes launched (Ghazzu) raids on each other. Tribesmen raided caravans, killed, looted, kidnapped, engaged in slave trade and continued in pursuit of their chaotic lifestyle and acts of vendetta and blood feuds (Pryce-Jones, 1989: 258-259).

With the emergence of Islam, instead of continuing in their old traditional way of tribal feuds in the desert of the Arab Peninsula, the prophet unified the Arab clans under the banner of Islam and re-directed their energy and attacks of the nomadic tribes against its non-Moslem surroundings. Islam changed the concept of the pre-Islamic (Ghazzu) raids into battles of (Jihad) holy war. It sanctioned its traditional raids and practice of appropriation through Jihad. Islam legalized Jihad against pagan cults, as well as the Jewish and Christian religions. Killing of their enemies and confiscating their properties during Jihad became lawful. Jihad and pillage went hand in hand, together. Belief in the redemption of the soul and assertion of the true faith was reaffirmed in their concept through the successful jihad raids. The speed with which Judaism and Christianity crumbled before the ferocity of the Islamic forces led the Moslem leaders to believe in the primacy of their Allah over Jehovah and the Mohammadan religion above all others. Islam was hence considered as the supreme religion, superseding all other religions and Mohammad as the Seal—the last of the prophets. Islam confronts both Judaism and Christianity believing in itself as the conclusion and fulfillment of the Jewish Torah and the Christian New Testament. In addition to Judaism and Christianity, Islam is intolerant of all other religions. Its main objective is their elimination and replacement with the Mohammadan religion, considering all religions previous to Islam as obsolete. Such deep conviction led them to risky ventures that entitled them to booty and paradise through martyrdom. Islamic militants justify their actions of force by associating them with the concept of Jihad, the struggle for Allah.

Traditionally, Islam recognizes Jihad as a religious act. Islamic religious organisations operating in Islamic countries indoctrinate Jihad in their manifesto with the formal approval of their government. Jihad promotes Islam by open threats and violence. Islamic mujahideen view Jihad holy war as an obligatory duty. To affirm that, militant groups give themselves religious names such a Hizb-Allah (The Party of God) in Lebanon, Junoud Mohammad (Mohammad's Soldiers) in Jordan, Ikhwan Al-Moslemeen (Moslem Brotherhood) in Egypt etc. Considering Jihad as an extension to the Islamic religion, the Mujahideen expect protection and gratitude from their sponsors and the clergy. Since (Jihad) is part of the doctrine created by such a religious-state system, it eventually leads to a situation where violence must be resorted to. Responsibility for such actions ends up with the religious authority, namely the Islamic government, backed by the clergy.

Vying with Saudi Arabia for a better inscription on its flag the verse which reads that there is `No god but Allah and Mohammad is the Messenger of Allah' underlined with a deadly unsheathed sword, Iran replaced the monarch's crown of the ousted Shah by inscribing `Allah' on its flag. Iraq, in competition with both Saudi Arabia and Iran, has added between the three stars on its flag `Allaho akbar'. The Islamic animosity, violence and continued abuse of human rights are depicted in their aggressive warlike slogans and catchcry threats. Such banner-heads give the impression that militant organizations in such government systems are staunchly Islamic and that secularisation is inconceivable. Democratisation based on secular constitutional reforms is undesirable by these Islamic states and, therefore, is discouraged, and becomes hard to attain.

The Mujahideen are operative instruments in the hands of their religious leaders. Islamic power and authority is made up of two elements: the Sword and the Book. Islam cannot have one without the other. They were twinborn and grew up together and became a socio-political system under the banner of Islam. In Islam, the sword is as essential as knowledge of the Koran to promote and maintain Islamic communities. Social and political freedom exists and is exercised only within the Islamic Shari'a law, sanctioned by the clergy, headed by a Mufti (head of the Islamic clergy). Islamic societies are prisoners of the clergy in their interpretation of the Koran and the Hadeeth. Whether right or wrong, acceptable or not, the Islamic society will have to abide by it or face (fatwa) religious edict and retribution. In the process, the ethnic communities are dragged along and become victims of the (shari'a) Islamic law.

During the first eight years of its struggle, (622 to 630 AD) the base of the Islamic community was established in the city of Medina. Earlier in 622 AD, Mohammad had smuggled himself stealthily out of Mecca. He escaped an assassination attempt on his life and fled to Yathrib, now called Medina, a city about 250 miles north of Mecca. His success in preaching his new religion attracted new converts. His followers increased in number and rallied around him forming an Islamic base. In the process, he formed an armed group to protect his community from enemy attacks. Being wealthy and a successful trader, Mohammad offered protection to those who would join him and fought hostile tribes that had earlier stood against him, beginning with the Jewish Qurayzah clan. Mohammad united the Moslem clans and formed an overwhelming force of arbitrary power under his direct command. He controlled certain trade routes by mounting regular raids on them and exacting protection money. He formed alliance with his supporters and launched counter attacks on tribes that assaulted his community.

In the case of the Jewish Qurayzah clan that had stood against him earlier, he destroyed it completely by putting the men to the sword and enslaving the women and children. He extended his alliance and prevented others from joining the Meccans. His successful raids and call for surrender to Allah led more men to become Moslems and join in his activities. As he grew from strength to strength, he progressively led larger Moslem forces and improved his military position greatly. Profiting materially from his military campaigns, Mohammad centralized the power of his system and became the all-powerful.

Once his military position was left unchallenged, the prophet, at the head of about ten thousand strong advanced to Mecca in a bid to dictate his terms of peace to them. The Meccans accepted his terms, and Mohammad entered Mecca unchallenged. His archenemies, the Chieftains, the nobility, elite leaders and elders of the city accepted him without any resistance. As a mark of submission, the Meccans opened the gate without resistance; they paid homage as the procession entered the city centre. Mohammad entered Mecca and emerged the victor.

Following the defeat of Al-Quraysh tribe (an elite and influential ruling tribe of Mecca) in January 630 AD., the prophet entered Mecca triumphantly. He had the idols destroyed, and all the graven images overturned from their pedestals at the Ka'aba Shrine. Ali, his son in-law, is said to have helped smash the pagan idols. Later, Mohammad touched the Black Stone and shouted with a challenging triumph: `ALLAHO AKBAR' meaning that his God is, comparatively, greater than any other god by using the adjective `greater' in the comparative tense. Hence, their catchcry on their flags, in street demonstrations and battlefields, emulate Mohammad's triumphal act in Mecca. Moslems employ these tactics to remind the non-Islamic governments that they mean business. They act with hostility to show that they are in preparation for a secessionist war. Their hostile attitude implies that they will eventually assert their own political weight by force, as is now the case in Macedonia. With armed struggle, they will campaign for a separatist nation of Islam, as is the case now with the Moslem minority in Cyprus, in Kashmir, southern Philippines and Kosovo, a province of Serbia. The struggle continues. Moslems in the Abode of War (Dar Al-Harb) never integrate; they segregate into their own Islamic community with a view to carving an Islamic state of their own. While in the Abode of Peace (Dar Al-Silm), they scheme towards converting the non-Moslem. Lebanon, Syria, Iraq, Turkey, the Sudan, Algeria and Nigeria are vivid examples (Hiro, 1989: 9; Al-Nahar: 38-39).

Besides `Allaho akbar', Islam has since come up with a number of other Islamic war cries such as "The riders of unity," "The people of unity", "The winds of paradise are blown/where are you, the dissenter?" and the most daring battle cry: "Aslim taslam wa illa al aqiba wakheema"—surrender, (submit to Allah) and become Moslem, and be spared or else the consequence will be disastrous. The consequence of their Jihad is the dreadful choice between the Koran and the sword. Their campaigns escalate Jihad in this trend. If they survive, they live better off and pride themselves on their achievement. If they die in battle, better still, they are transformed into martyrs and guaranteed a place in heaven. What more could they want? They had the material comfort and contentment on earth, and ahead, awaited them the undeniable paradise up in heaven (Hiro, 1989: 100, 111; Polk, 1991: 46-47).

Having secured Mecca as the centre of his new religion, Mohammad diverted the energy of his forces against the "unbeliever" pagan, the infidel and the polytheist. His rapid success strengthened his forces, increased the wealth of his community and lessened tribal feuds. All segments of the prophet's followers, rallied together, bound by a common faith that gave them a sense of brotherhood and belonging. It reinforced their social place in their community and grew stronger, economically and ideologically. The strong community developed into a self-sufficient society of an ever-growing Islamic (umma) nation. It has since been known as (Ummat Al-Islam)—the Nation of Islam.

During Islam's systematized invasion, all the small kingdoms in Mesopotamia and the Middle Eastern region were under the yoke of foreign rule, either as Roman vassals or Persian satrapies. Their people battered, weak and heavily tolled, became an easy prey to a floodgate of successive Arab attacks on their region. They became passive and their resistance waned. Successive triumphs gave the rising nation of Islam a sense of unanimity, a sense of purpose and drive. It enhanced their motivation towards more invasions and expansion, seeing their enemies that believed in divine protection crumble and withdraw in haste before the conquering armies of Allah. The cities and their unarmed native inhabitants fell silent and in obedience to the new world order, new religion and new master. With incredible speed and impetuousness, Islam surged forward overwhelmingly, defeating its new enemies, with little or no resistance. Islam marched forward, conquering and domineering with an ecstasy of religious fervour and in jubilation of easy victory over their infidel enemies. The notion of Jihad holy war united the Moslem Arabs against their one common enemy—the non-Moslem. Holy war became another factor that contributed to the rapid expansion of the Islamic nation. Resistance waned against the rising armies of Mohammad. Islam was soon firmly established in North Africa and the Middle East. Islam became a power to be reckoned with.

Earlier, as founder of the new Islamic nation, the prophet had to engage in risky speculations. He ventured to free his society from dependence on charity and goodwill of his sympathisers. Through Jihad, he launched successful campaigns within the Arab Peninsula, against his enemies and their trade caravans. He controlled trade routes and dictated his terms to guarantee the safety of their passage and their merchandise. His community became loaded with possessions and became abundantly rich. Spreading the message of Allah and accumulating wealth through jihad, such campaigns became acceptable and a daily affair. Islam indoctrinated jihad in its religion and has since become a legitimate requirement and a religious duty. To acquire wealth through jihad and use it in the service and promotion of Islam has since grown into a strong Islamic obligation, acknowledging it informally as the sixth pillar of Islam.

The suburb of Fairfield in Sydney has a concentration of Assyrians. They are quite tough - have a high crime rate, etc. In fact, Assyrians in Sydney scored a hit in public attention when a group of them killed a Sydney Police Officer, David Carty, outside a Fairfield hotel on 18 Apl 1997. Murders are rather common in Sydney - but not like this. Most people are scared to touch a police officer, but they stabbed him to death, cut off his ears, and beat up a woman police officer who was with him. A large crowd watched the killing, but did not intervene, and refused to give evidence afterwards.

Ever since then, the NSW Police Service has it in for the Assyrians. Most ordinary Australians had no idea who they might be. The Armenian and Syrian Christian communities are quite different, they have low crime rates, and they regard the Assyrians with pain - all the more so as they often mixed up with them in the public mind.

The ignorant element among Assyrians loathe Armenians. They participated in the 1917 genocide, and think that "all Armenians are Jews." When an Armenian Church was built in Western Sydney, they chose a location which cost them more, but got them away from the Assyrians. The Armenian community in Sydney is mixed Christian/Jewish, and has never had any ethnic tensions between them.

Out at Fairfield, the Assyrians are obliged to cope with all sorts of other ethnic groups, including Lebanese Maronites. These are not as polite as the other Orthodox Christians, and refuse to get out of their way.

Here is a recent exchange from a website, among Australian ethnics:

shiftylebo
28/01/2002 8:56:29 AM
how the fuk is fairfeild assyrian territory....mate me and my habibs are at fairfield all the time and you little fukers wont come anywhere near us cause you know we'll beat the crap outta you.......what the fuk is an assyrian anyway?? do you even have a country??

.....i know many assyrians but most of them are not dumbfuks like you...i think your just a bad egg...........

25/01/2002 1:38:51 PM
To the AK from Fairfield im Assyrian myself and i am so embarassed right now to say that I am one after reading your hot comments.

Please take a read of what u have written. I hate to break it to you but Lebos and Assyrians are the same shit were all Arabs who have the exact same morals and same ways of thinking so GET OVER IT.

You Assyrian guys that hang out in Fairfield need to get over the hanging out on Spencer Street or wherever it is u guys have migrated to these days and actually GET A JOB and im talking a proper job.

Ive been seeing a Leb for about 7 months now and he kicks the ass of all the Assyrian guys i know no offense, i have never heard him talk the pathetic things u have just rambled on about.

Why dont u guys get over trying to be sick c%$#s cause i hate to break it to u even if u guys were it aint going to get u far in life.

P.S DONT TAKE IT PERSONALLY.

to assyrian kings from fairfield
24/01/2002 10:56:06 PM
wtf iraqi territory?????? what drugs are u on- what iraqi territory. i spose theres an ethiopian territory and a rwanda territory too?? pffffffff your dreamin son - now go and do 20 push ups on the horsley drive preferably in front of an oncoming mack or scania.

to assyrian knob
24/01/2002 10:52:46 PM
assyria- what an ugly fuking name they came up with. do i have a big ASS mr ASSyria??

Thank you for posting such an important notice.

Besides the the Bat Ye'or dhimmitude books published to show the terrible servitude of Christians and Jews under mohamedan rule try also The Crescent and the Cross: Islam's Troubled Relationship with Christianity,by John Oliver;

The oppression and genocidal policies against Christians of Assyrian, Armenian, Greek etc. descent under Mohamedan rule ranks among the worst extermination of peoples in recorded history.

Have you read Thea Halo's book Not Even My Name - about the genocide in Turkey of Christians by Turkish Muslims. It is a must read and written by the daughter of a survivor. There weren't many.

Hello to you all. I am the author of the book “Indigenous Peoples Under the Rule of Islam.” I’d like to thank tictoc for inviting me to this forum. I have enjoyed reading many of the messages. If you have any comments about the book, or the issues it raises, I would be happy to try to answer them in this forum. It is wonderful that in a democratic country like this we can express ourselves freely and enter into dialogue about issues that concern us.

The aim of my book is to spread awareness about the recent and sudden upsurge of the Islamic movement and the violent method it adopts in propagating it Islamic mission (Nashr Al-Da’awa Al-Islamiyya).

Turkey’s change of government is now causing mounting concern to Christendom, in particular to Europe. The French President of the EU has publicly announced his skepticism about Turkey’s acceptance into the EU membership, describing it as a non-European country, different in culture. The concerned is that it will cause growing conflict with the West.

Currently, Islam makes about ten per cent of the total poulation of Europe. Adding Turkey’s population to Europe will sharply increase the percentage to about 25 to 35%. Just imagine the struggle to survive in an atmosphere loaded with tension and conflict due to the difference in the two ideologies and cultures.

I hope we will continue to have stimulating on-going discussion on this important topic.

p.s. If you would like to read some other material I have written about the Assyrian experiences, you can find at http://www.theplanet.net.au/~fpi/

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