A globalist utopia? No, a European caliphate under Islamic mob rule
GILLIAN DYMOND
UNTIL recently I had assumed that the totalitarian regime this country was most likely to fall prey to was the globalist New World Order, with its digital money and identity, its 15-minute cities, its wall-to-wall censorship and indoctrination. Now it seems possible that an alternative form of dictatorship may gain the upper hand.
Successive governments, faced with voters’ increasing dislike of Parliament’s supranational loyalties, have seemed to be following the advice of Bertolt Brecht regarding the treatment of an unruly populace. While not exactly dissolving the people and electing another, they hoped to create a less patriotic and troublesome electorate by watering down the pesky natives with a flood of new arrivals from across the world: many uneducated, even illiterate, many speaking little or no English, many voting as instructed by their ‘community leaders’, the majority of them unversed in British culture and traditions.
A disproportionate number of our new electorate are Muslims from tribal villages in Pakistan, villages which have been re-created in cities throughout England, and expanded as the settlers marry cousins imported from what they continue to regard as their homeland.
As these virtual colonies become entrenched, it is increasingly clear that the globalists who have taken control of our institutions may have bitten off more than they can chew. Perhaps they should have paid closer attention to the intrinsically political nature of Islam before inviting into this country quite so many followers of a religion described by Zaki Badawi in his 1981 book Islam in Britain as follows:
‘A proselytising religion cannot stand still. It can either expand or contract. Islam endeavours to expand in Britain . . . It aims at bringing its message to all corners of the earth. It hopes that one day the whole of humanity will be one Muslim community, the umma. As we know, the history of Islam as a faith is also the history of a state and a community of believers living by divine law. The Muslims, jurists and theologians, have always expounded Islam as both government and a faith. This reflects the historical fact that Muslims, from the start, lived under their own law. Muslim theologians naturally produced a theology with this in view – it is a theology of the majority. Being a minority was not seriously considered or even contemplated – Muslim theology offers, up to the present, no systematic formulation of the status of being in a minority.’
Zaki Badawi, who died in 2006, represented those nice Muslims who wish only to get on with their lives and practise their religion in peace: Muslims like our Home Secretary, whose faith is of paramount importance to her, but no threat, she implies, to those who do not share it. Badawi, too, emphasised the possibility of Islam co-existing peacefully, when necessary, with those of different religions or none. His alleged aim was simply to help Muslims feel comfortable living as a minority in Britain. Like Ms Mahmood, he was certainly opposed to violent attempts to impose Islamic priorities on non-Islamic populations, even declaring when Salman Rushdie was placed under a fatwa that he would willingly offer the novelist sanctuary in his own home.
However, as his obituary in the Guardian says, ‘he spent nearly 30 years almost singlehandedly creating British Islamic institutions and setting out arguments in their favour’; and it is surely significant that Cardinal Basil Hume was his role model.
‘It was so clever,’ he said, ‘how Hume inserted Catholicism into the establishment without compromise.’ In like manner, no doubt, Badawi – a friend of the then Prince of Wales – hoped to insert Islam into the British establishment; no need for violence, just be patient, and eventually it would emerge from its uncomfortable minority status to displace the moribund Church of England as our state religion. Is this, perhaps, also the position of the portfolio of Muslims being assembled by Nigel Farage to appeal to the majority in waiting?
That majority may well be achieved within our grandchildren’s, perhaps even our children’s, lifetimes, simply through the birth rate, which for Muslims is well above replacement level while that of the indigenous population is well below; a situation made worse by the flight from our scarcely recognisable country of people whose roots here went back centuries, together with more recent compatriots who actually liked and respected our laws and our way of life. Muslims may amount to over half the population even before the turn of the century: and Islam’s record, once it is in a position to impose its ‘theology of the majority’, has rarely been one of ‘live and let live’. A firm line is drawn between believers and infidels, and sanctions applied.
In the passage quoted above, Badawi defines Muslims as ‘a community of believers living by divine law’. The ‘divine law’ he speaks of is sharia, and the fact is that if Muslims were in power, sharia would emerge from the hundreds of little rooms in which it is at present being administered and take over our courts as the law of the land.
The people who have ruled this country for the past 30 years and more co-opted Muslims in the belief that they would be useful allies in their goal of eradicating the United Kingdom as a free and independent nation state. Like them, Muslims look forward to a world government; however, the supranational entity favoured not only by militant Islam, but by Islam per se, is not the New World Order of wealthy, jet-setting globalists, but ‘the whole of humanity’ united as ‘one Muslim community, the umma’. The only question separating peaceful Muslims from jihadis is how this it to be achieved.
Which of the two totalitarianisms will triumph? Or will those who love our nation and its heritage unite in time to win the next election, primed for action with a carefully prepared programme which puts paid to both of these ugly possibilities?
This article (A globalist utopia? No, a European caliphate under Islamic mob rule) was created and published by Conservative Woman and is republished here under “Fair Use” with attribution to the author Gillian Dymond
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