Islamic imperial rule started with the conquest of Spain in 711 and lasted until 1492 when European powers manned up and freed themselves from the chokehold of Islamic supremacy.
In July 711, 7000 Islamised Berber tribesmen stormed across the straits of Gibraltar and invaded Europe. They then began an incredible process of expansions. In just four years, they colonised almost the whole of Spain, made forays inland and were only halted in France by Charles Martel, at the battle of Tours in 732. Were it not for this defeat, Britain and all of Europe would have fallen to the Islamic rule of an army which thus far had successfully crossed two continents.
To say the Islamist is the Islamic adherent’s worst enemy may sound conspiratorial but it is both historically and theologically factual.
Multiple reliable historical evidence record that the spread of Islam out from the harsh temperates of Arabia into the Indian Subcontinent, to the domains of China, through Eastern and North Africa, into Europe all the way to the heartland of France; was a most overhauling, violent and uncompromising imperialist undertaking. Some of the Natives in these regions initially welcomed the intervention of Islamic rule, where they themselves were being oppressed by the tyranny of their own governments (for example in Spain). A vast many of Natives however vehemently resisted Islamic conquest. In North Africa for example, the Berbers were a thorn in the flesh of Islamic imperialists in Africa. They forced the Muslim Arabs to withdraw several times from the Maghreb. In putting up a most staunch resistance to Islamic creed, Ibn Khaldun recorded that the Berbers apostatised twelve times before Islamic rule could decisively be imposed on them. It is needless to assert the obvious that through the course of this conquest, Islamic ideology was instrumental to seditiously disarming Native institutions and weakening local ethnic ties among Berbers. Islamic imperialism was so thorough there that today, an overwhelming majority of Berbers no longer identify with their despised Native ancestral lineage nor do they consider themselves Berbers. The loyalty of majority Berbers are today invested in the Arabian Heartlands. The Berbers, now Arabian cultural slaves, are today called Arabs. Could this colonist outcome have been any different considering that it was the Arabs who were the first cultural ambassadors of Islam? Can Islamisation result in any other outcome but Arabisation?
The modified declaration of the Human Rights Charter below is not an attempt to mock the inherent fascism in absolute religiosity. It is chiefly an attempt to aid both the human rights amateur (religious and irreligious) and the unquestioning non-Muslim, in understanding the stark implications and legislative practicalities of the supremacy of religious (Islamic) ideology. How is the Islamic religion different from other religions? Islam is the only religion known to man that seeks total pre-eminence over the personal, spiritual, social and political affairs of the living – whether the living be Muslim or non-Muslim. Through the course of centuries, the world’s biggest religion – Christianity – underwent series of Reformations to sway it from this intolerance affliction. Inherent to the precepts of Islam is the expansionist notion that the Islamic ideology must be exalted over the affairs of man everywhere, to the ends of the Earth and beyond into the great chasm of the universe. By divine law, Islam also reserves the right to militaristically pursue this outcome. While the accusation of inherent fascism does not apply to secular notions of religion (including Islam), it most certainly defines Theocratic notions of religion. It makes somewhat easier comparative reading, to be familiar with the original UniversalDeclaration of Human Rights Charter.
Hindu-Muslim Divide: British Invention or British Complicity?
The Arab Spring was successful for Islam. It succeeded at reviving religious zeal amongst Muslims, many of whom saw the Arab Spring as an opportunity to revive Khilafa. In all of the countries where Arab Spring rebellions took place – Egypt, Tunisia, Libya, Syria (ongoing) – secular governments were overthrown in favour of installing an Islamic Theocracy. Conversely, the Arab Spring was equally unsuccessful for Muslims themselves, and ultimately for Islam in the long-term, in that it inevitably led to a backlash of anti-Islam sentiments around the world. Non-Muslims from the Western world, Africa and Asia were appalled at the violence displayed by Al-Qaeda-affiliated Islamist groups who sought to overthrow Gaddafi, and by the FSA (loose coalition including Jabhat Al-Nusra Front and administered by the Muslim Brotherhood) who currently seek to overthrow Assad. In Egypt, the Muslim Brotherhood assumed presidency, following the ousting of secular Mubarak. What’s worse, the narrative of unfolding events became muddy, as these Islamist ‘freedom fighters’ supported by many Muslims around the globe were fighting in alliance with Western governments, receiving funds to bomb ‘Muslim lands’ and kill (Muslim and non-Muslim) civilians, all in the name of re-establishing Khilafa or an Islamist resurgence revolution. The non-Muslims indigenous to these lands, whose ancestral identities predate Continue reading →
Islam, fundamentally is a policy of Divide and Rule. This iniquitous ideology was what caused the inevitable partition of India. Islam’s theological assault on the concept of pluralistic co-existence, and its politically-engineered weakening of local ties, also led to the genocide of two million Sudanese during the Second Sudanese Civil War. It further culminated in the equally inevitable partition of Sudan. Islam is unique in that it is the only religion known to mankind, which demands complete dominion over man’s personal, social, cultural and political spheres. Islam, fundamentally is invasive. Politically, it is uncompromisingly and eternally expansionist. Fundamental Islam leaves the non-Muslim with a choice to either wholly submit to Islam’s rule or violently part ways with Islam – leaving in the clutches of Islam, a small or large part of what used to be one’s ancestral land and one’s community.