In religious Islam there is a built in system of political expansion, as part of the 'Sharia' [The full set of Islamic laws]. This political expansion result from the demographic spread of believers.
Judaism gave up the missionary role. Christianity and Buddhism are religions of faith alone, and they do not try to enforce their laws on the other and in everyday life.
In contrast to Christianity and Buddhism, Judaism and Islam are both dogmatic religions which pretend to give a religious answer to every facet of life.
But unlike the Jews, who wherever they were in exile dreamed only of the Holy Land as the realization of all their political aspirations, the aims of every Muslim who emigrated from his muslim state is to establish the Islamic state wherever he resides. This wish is fulfilled in implicit regulated process, step by step in a pre-programmed method, using specific set of religous laws known as the 'Dawa', together with the apparent desire to spread the Islamic faith.
What are the implications of this conclusion on the daily lives of Israeli citizens?
The answer is: a 'dog eat dog'.
Islam in Europe
From the article: "You shall inherit the continent of Europe: built-in Muslim ideology or reality of life?"
By: Leah Kinberg, Moshe Dayan Center.
The author describes very well the subject but lacks the conclusion: The direct political significance of the set of religous laws used by the muslim immigrants, referred to as 'Dawa', is an organized conspiracy striving to establish an Islamic state wherever they come.
"... The rationale underlying the Muslims to non-Muslim migration commandments, imposed as an act on migrants as representatives of religion, is to be role models and instill in their hosts the will to convert to Islam. That make the social phenomenon of migration a tool of preaching and proselytizing for Islam, or 'Dawa'. 'Dawa' is displayed as a duty incumbent on every Muslim who lives in a non-Muslim country and its purposes are to rally the ranks of the Muslim minority, mutual aid and preaching the way of behavior which can serve as an example and become a role model ... Just as Muslims will follow the Islamic 'Jihad' [religous conquering] as long as needed, that is as long as there are parts of a non-Muslim world, so the 'Hajra' [Imigration by all means] from the homeland will continue, accordingly the 'Dawa' [customs of immigrants] which justifies the 'Hajra' will not stop. This argument gives 'Dawa' dimensions which are not depended on time and place. As long as the world exists, it is commanding the Muslim believer to live according to the laws of his religion, to spread the religion, strengthen and expand, and thereby fulfill the most important aspect of the 'Jihad' ... Muslims living in Europe ... many of them born and raised in Europe ... all of them must represent the religion - A Muslim doctor in the hospital is merely representative of Islam, so are the engineer, the merchant, worker, student, they are all representatives of Islam ... Islam's way is through the dominant influencing of the 'Sharia' or by logging into politics - participation in elections and in fact in many cases both options go hand in hand ... "
Ariel Segal measures the 'blood pressure' in France. Europe knows that Jihad volunteers can return from their camps of rape and death in Syria and Iraq to enable continous terrorisim in the continent which tried to take them in. The groundwork for celebrations of Jihadism in France and other European countries was laid by intellectuals, who opened the door for terrorism through post-modern discourse and multi-culturalism.
Ariel Segal measures the 'blood pressure' in France. Europe knows that Jihad volunteers can return from their camps of rape and death in Syria and Iraq to enable continous terrorisim in the continent which tried to take them in. The groundwork for celebrations of Jihadism in France and other European countries was laid by intellectuals, who opened the door for terrorism through post-modern discourse and multi-culturalism.
Islam in China
The Muslim minority in China is of, according to research estimates, about 20 million people. The beginning of the Muslim presence in China was already in the 8th century AD, when Arab and Persian traders who sought to develop trade by sea routes round India, settled on the shores of the eastern ports of China. With the increase in trading volume, port communities were formed around the Moslim faith. Their people, while married to local women, sustained community life separate and distinct from the local language, religion and dress.
Mongol takeover of China in the 13th century led to an increase and expansion of the Muslim community. Mongols brought to China many Muslim soldiers from Western and Central Asia, as well as clerical and administrative personnel (engineers, architects, artisans and farmers), helping them with sustaining the rule of the Yuan Dynasty. Open borders for trade and economic wellness have led to many Muslims crossing the areas to the north and the south west of China, where you can find a large concentration of them today. Their connections to the Mongol conquerors, their privileges and isolated neighborhoods and the confrontation of the major Han population with the Muslim officialdom, contributed to foster feelings of hostility and hatred towards Muslims. Stories from that period depict the muslim as cruel, greedy and as aggressive, capable of any crime.
Fall of the Mongols in 1368 and rise of the Ming Dynasty is considered a glorious period in the history of China. Various scholars see this period as a kind of watershed for the Muslims. Voluntary isolation imposed by the rulers and the begining of pressures, Chinafication presures on the community, led many Chinese Muslims to change their names, use the local language for trade and speech and reduce differnet style of construction (including mosques) and clothing. Distinct identity began to take shape among the Muslim minority of Muslims known as 'Hui'. For the Hui people congregations in China the mosque was used far more then for prayer. The place was a religious school, social center, a local conflicts court, office, and sometimes even martial arts learning center.
The 'Sufi' movement began to be felt in China towards the end of the 17th century. In trade routes from Central Asia came to China Muslim clerics, most of them foreigners from Yemen and Bukhara and some Muslims who returned to China after studies and pilgrimage in cities of the Arabian peninsula. These charismatic personalities appeared soon in Muslim centers in China (Xinjiang, Gansu, Shaanxi, Yunnan) and started to gather around them students and followers. During the 18th century many of the Hui joined them.
Followers of 'Sufi' movement had attributed its onset values to Prophet Muhammad who preached for them. Muhammad himself did not preach asceticism and the denial of aerial life in this world, but many traditions ascribed to him bans the follies of the world: drinking wine, silk garments and the use of gold and silver. Furthermore, the Qur'an called the believers not to sin, so as not to be punished on Judgment Day.
Sufi communities appearance and the formation of their orders sparked tensions with the Chinese government of Manchu dynasty. The connection of some of the Muslims to trade routes, as religous orders were used as part of the trading stations/hostels in addition to their religious activities, impeded supervision. The building block for such an order always begun with a charismatic religious leader, often of foreign origin, who when reached a Muslim demographic concentration began teaching Islam to a small group of students. It was a way to integrate into the local community and gain a broader group of believers. The larger the circle of believers became, they established a unique community, with an upgrade to a more institutionalized phase, including transition to the national level.
The circumstances of the emergence of the Sufi movement in China and its establishment largely conformed with the social and political conditions which were formed at the time of the Abbasid Caliphate. Therefore it relatively quickly adapted and transferred its organizational structure, operated in Central Asia, to the terms of the Chinese Empire. On the national level there were Sufis armed with a theoretical concept, terminology and techniques of leadership that were so lacking for the Hui. They have helped many of the Hui to consolidate confidence and unique identity, of independent Chinese-speaking Muslims against the Chinese attempt to make them Chinese Muslims.
Concepts to keep in mind
Sharia - Islamic law, which is the foundation of the Islamic state.
Jihad - struggle against the infidels commandments, which is an integral part of the Muslim faith.
Hijra - a substantial Muslim immigration, which is inevitable as a result of demographic growth.
Dawa - Code of Muslims laws abroad, which they must fulfill in full in any foreign country in which they settle.
