UI – Part 550 – The Islamist Mafia (1 of 2)
There is an organized movement that can enable the spread of Islam worldwide, a significant presence of free world advisors to political Islamists providing support for all Muslims. They encourage moderate Muslims, more cultural than convicted, to delve further into the tenets of Islam and honor what Allah via the spirit Gabriel, to Muhammad, his Companions and subsequent Caliphs, set forth in a compiled Scripture, the Quran.
Impressed by such organizations and their intent, what comes to mind is the Mafia. The agenda of the Mafia, an organized cabal, was to garner power, control for themselves. That gave them what they wanted, where they wanted it and when they wanted it. They were gun toting gangsters, killing wantonly, committing heinious torture to solicit access to passwords, codes and combinations that enabled them to steal, to take at will what they desired. They sought control of the police, used coercion and bribes to enable their members to escape punishment for crimes committed. They had their principles and their laws, but they were not common law.
Guiding Principles of Islam
Many editions of the Quran were composed during the reign of the first three Caliphs after Muhammad’s death, never complete due to the death of Companions whose memorized portions were lost when they died in battle. A final was chosen by Uthman, the rest burned, destroyed, and to be forgotten. This scripture and laws established by rulers became the guide to followers of Muhammad. Muhammadism became Islam, submission to the authors and authorities.
Since then Islam has evolved, and laws, religious laws, have been further promulgated from the example of Muhammad, the wants of Caliphs and their armies, and the tenets, along with a variety of interpretations and Schools of Islam, not just the split between Sunni and Shiite. There were the ulema, scholars of Islam, as priests in the Catholic Church. They were the students and educators of the framework of the ideology, or faith, and the attendant rituals employed. They were few, yet respected and advisors to the established elite rulers insuring they acted as if god approved.
Bedouins knew little of the documents, just lived in the desert from the sand of which arose Islam until oil spewed forth, a divine gift of Allah (even though sourced by British and Americans). Oil provided unexpected wealth as little was created or produced in the arenas of Islamic, Muslim, majorities prior. The oil enabled monarchies and/or autocrats to take greater control, by militant means, of those living in their kingdoms. Then financial resources were applied to grow this ideology, Wahhabism for the Saudi’s, within their countries and through the world, into free nations. Mosques and madrassas were built and educators (Imams) from lands foreign to free nations were moved and engaged to head the temples of Islam.
Hadiths, sayings and actions of Muhammad from oral transmissions, many thousands and thousands, appeared about 200 years after Muhammad died, adding to the need for interpretation and expanding the definition of ‘true Islam.’ If there is a recorded history of Islam it lies in the pages of the Hadiths. As to ‘True Islam,’ a definition remains in question even among Islamic scholars today. Many millions of Muslims have died, one Muslim killing another, because their ‘true Islam’ differed from the other’s, thus one was a heretic. The bully won, killing the weak or the appeaser. The methods employed, approved by interpretations of the Quran, calls to fight, to resist, to behead, to smote, and to hate infidels (even tax them, jizya, for protection), were and remain violent. There is dawa, a more subversive, less violent, more verbal, political means to achieve gains for Islam. Dawa is the practice of the Muslim Brotherhood and C.A.I.R. Violent or subversive, more political, were the methods used to advance Islam, and remain so. Combined they view the world divided into dar al-Islam, and dar al-Harb.
Within the Islamic world ‘unity’ is not a byword. More applicable is ‘divisiveness.’ Within kingdoms, within Muslim majority nations, among Muslims, disagreement abounds as to a singular path to the ‘paradise’ they seek. There are the rigid fundamentalists, the political Islamists that find strict rules and implementation to their liking, while there are reformers, the more vocal living in free countries, that feel Muslims should decide on their path, even within the framework of the Scripture, independent of each other, with a respect for the freedoms of other ideas. More secular governments, free democracies where there is freedom of religion, is to them a proper environment. The reformers do not care for Muslim majority nations forced to live under Sharia Law where other religions cannot be practiced, at least not openly.
Dar al-Islam is where Islam is practiced by all residents. Government and the ideology (religion) are practiced together; there is virtually no separation of mosque and State. Muslim majority countries are dar al-Islam. This is the objective the Islamist Mafia has for the world. In dar al-Harb, Islam is at war, where infidels live, and non-believers are in the majority. This is a target of opportunity for change for the political Islamists. The Holy War of Islam is continuous.
History informs us of the tribal nature of the Bedouin Arabs. The tribes were independent and protected their own if insulted or otherwise suffered injury at the hands of outsiders. Raymond Ibrahim, his thesis, The Battle of Yarmuk, (2002) describes the tribes as “warrior-Aristocracies.” “For it was through intimidation (in the least) and actual violence (in the extreme) that ‘politics’ were practiced in Arabia: this was the survival of the fittest” (pg. 8). This was prior to Islam. Muhammad gave them a god, Allah, under which they could unite, enabling the tribes to become “members of the ‘tribe of Islam,’ or the ummah” pg 10). Ummah means community. Tribes still exist, but Islam provides a form of unification of a global nature for those who pray to Allah. That does not stop factions within the ummah from fighting for another’s oasis, so to speak, or how ‘true Islam’ is defined.
Who are They?
Probably the most notable Islamic organization persons have heard is the Muslim Brotherhood (MB). There are many affiliates of the Brotherhood, to include on university and college campuses, the Muslim Student Association (MSA). In addition there is C.A.I.R., ISNA, and many more organizations, most of them receiving funding to achieve the objectives of the extremists, the fundamentalists, and the Islamists, from OPEC countries. The heads of these organizations are well versed in Islamic fundamentals and can be considered political operatives. As such they do not have the interests of the free countries in mind in which they have offices; it is the ummah that is important. You could say they are subversive organizations. They do not use violence overtly. They subscribe to dawa.
I feel they are subversive and have suggested they be banned, banned in the United States, in the United Kingdom, in Europe, Canada and wherever they ply their trade. Resisting their objective to have Islam grow, and become more political as their percentage of the population base increases, is warranted. They are more protective of Islam and more aggressive in asking for benefits in line with Islamic or Sharia Law than the common law of the lands in which they operate.
Zuhdi Jasser is a reformer. He speaks and writes on the need for Islam to change to modernize. From his book, A Battle for the Soul of Islam, (Simon & Schuster, NY, NY, 2012) he write of the tactics used by this political Islamic mafia cabal that gradually scratches at the walls of law in many free nations. It is “transparent, deceitful manipulations of our justice systems…” (pg. 49). They lie (takayya) “claiming that shariah law and U.S. constitutional law are not in conflict with each other” (pg. 43). These groups are Islamists that “want Muslims to have rights that no other religious groups have because in the long run they do not believe in the separation of religion and state” (39). Examples are “footbaths for Muslims in airports” (pg. 38), “separate exercise facilities on university campuses for Muslim men and women,” allowing Muslim taxi drivers to refuse passengers carrying liquor or pork products, and more. They seem petty, but these requests are made “in order to amplify their control and incubate their ideas among Muslims under their sway” (pg. 39). The reformers, Zuhdi among them, see political Islam, the control and oppressive implementation of the most fundamental interpretation of the tenets, as “fascism,” whether “it comes in the form of a political or of a religious leader” (pg. 36). “For Islamists, total power is the ultimate goal” (pg. 39). Any respect for democracy they suggest, is a fake, their “idea is to sneak Shariah in a little at a time” (pg. 39).
In the United States your religion may come first, for you, but that is not the posture the government can take. There is no state religion. That said, it should apply as well in any free nation and for a Muslim majority nation to reform. Separation of mosques and state is a critical first step, along with eliminating any idea of punishment for apostasy.
“Neither the Islamists nor the dictators respect” any thought of a Muslim “fulfilling a dream of religious and political liberty” (pg. 36). The Islamic mafia are not on the side of freedom.
One group, representative of mostly Muslim-majority countries (53 of them), 57 countries in total, is the Organization of Islamic Cooperation or the OIC. There was a blog on this group in April 2015 (read about the OIC). Quoting from that blog, The OIC “is purposed to create awareness of Islam, especially where emigration of Muslims is taking place. They see the world changing as populations where there were once few, if any, Muslims, are experiencing growth in their Muslim communities at rates greater than the community as a whole. To protect those of their ideology they strive (part of their holy jihad) to ensure these Muslims remain true to their culture and that the countries in which they reside cause no harm or impact the self-esteem of the followers of Allah and Muhammad. Consider ‘harm’ in terms of ‘persecution’ which then is labeled ‘Islamophobia.’”
There is no objective nor desire on the part of these Islamic organizations for Muslims in host countries to which they have emigrated to assimilate. They may have moved there for the opportunities free countries represent, such as jobs, progress, modern life, human rights, religious and political liberty, even a civilized life. These ‘subversives’ (my view) want only Islam and Sharia Law (lite or full bore). They also seek the power they can derive from overseeing and leading the cause of Islam from its historic autocratic small beneficiary contingent of controllers (and thieves). That is what they strive to maintain for the immigrants, Muslims on foreign soil. Zuhdi Jasser states that, “for the Islamist, there is really no such thing as ‘fellow American’ unless fellow Americans offer a pathway toward the Islamization of America” (pg. 44).
….to be continued in two days….
Grace and Peace