islamic-jihad-legacy-of-forced-conversion-imperialism-slavery

Islamic Jihadobsession for white women for producing brighter children, fanatically claimed his ancestry to the Abbasidfamily of the Quraysh clan. The latest Encyclopedia of Islam has categorically dismissed this claim. 411 InSoutheast Asia, the Mongol-looking rulers of the Sulu Sultanate claimed their descent from the Prophet toreinforce their Islamic credentials for legitimizing their hold on power. Historically, the Muslim monarchs inNorth Africa normally claimed their ancestry to the Arabs. Sultan Moulay Ismail (d. 1727) had claimed hisdescent from the family of the Prophet. Shah Ismail (r. 1502–24), the founder of the Safavid dynasty inPersia, despite being a Turk and embracing Persian culture, claimed his descent from Muhammad. Suchclaims amongst Muslim monarchs throughout history are almost universal. It is still the Arabs, who rule inNorth Africa in many cases, namely in Sudan and Morocco.Allah obviously takes the least of liking for the Black people amongst the races. Accordingly, theBlacks suffered the worst treatment and cruelty in the hands of Arab invaders. The Arabs had turned Africainto a slave-hunting and breeding ground over the centuries (see Chapter VII)—a fate that haunts them tilltoday in one form or another, such as in Sudan (Chapter VII; Section: Revival of slavery in Sudan). Sinceearly Islam, many famous poets of the Arabs were Blacks, who frequently expressed their sufferance ofracism and belittlement from the Arabs in such lamenting terms as ‘I am black but my soul is white’ or‘Women would love me if I were white.’ Noting that racism in the modern sense of it was absent in pre-IslamicArabia, Lewis adds,The Islamic dispensation, far from encouraging it, condemns even the universal tendency toethnic and social arrogance and proclaims the equality of all Muslims before God. Yet, from theliterature, it is clear that a new and sometimes vicious pattern of social hostility anddiscrimination had emerged within the Islamic world. 412Lewis is obviously unaware of the Arab supremacist and anti-Black racist dispensation imbedded in the holyscripture of Islam; and what has transpired and continues to this day (Arabs are the most racist people in theworld today) is what the Islamic God unequivocally intended.Undoubtedly, there existed social differentiation of one kind or another in all societies at the time ofIslam’s birth. But Islam, founded by assimilating the ideas, precepts and values current in the under-evolvedArab society, could offer very little, if at all, in such things as high culture and social egalitarianism toadvanced civilizations like India, as Hashmi would have us believe. The unbridled slavery (including sexslavery),huge harems, horrible social degradation and humiliation plus extreme economic exploitation ofnon-Muslim subjects—the hallmarks of Islamic rule in India—do not bare any semblance of what oneunderstands by high culture and social egalitarianism. They, instead, symbolize quite the opposite. Muslimrulers, unlike the British, did not take any initiative to undermine or abolish the social ills, namely the widowburning (sati) and caste system, which afflicted pre-Muslim India. In fact, some of these social ills aggravatedunder the Muslim rule (see next chapter).On the oft-repeated and well-received, but baseless, claim that Islam brought high culture, humanbrotherhood and social egalitarianism, Anwar Shaikh wrote: 413Islam has caused more damage to the national dignity and honour of non-Arab Moslems thanany other calamity that may have affected them, yet they believe that this faith is the ambassadorof: 1) Equality, and 2) Human love… This is a fiction which has been presented as a fact with anunparalleled skill. In fact, the Prophet Muhammad divided humanity into two sections—theArabs and the non-Arabs. According to this categorisation, the Arabs are the rulers and the non-Arabs are to be ruled through the yoke of the Arab Cultural Imperialism… The Islamic love of411. Naipaul (1998), p. 329-31412. Lewis (1966), p. 36413. Shaikh A (1995) Islam: The Arab National Movement, The Principality Publishers, Cardiff, Preface137