Mark 13:7-8a, “… when you hear of wars and rumors of wars, do not be troubled; for such things must happen, but the end is not yet. For nation [ethnos – race] will rise against nation [ethnos – race], and kingdom against kingdom …”
Last year, Nation of Islam leader Louis Farrakhan called upon 10,000 fearless black men to “rise up and kill those who kill us; stalk them and kill them and let them feel the pain of death that we are feeling!” The dead killer has been identified as a 25-year-old African American male named Micah Xavier Johnson of Mesquite, Texas. He may have no known ties to Farrakhan or Islamic terror, but killers like this are taking a page out of Islam’s ambush-and-kill playbook. And Farrakhan is getting his wish …
Proverbs 10:6b, “… violence overwhelms the mouth of the wicked.”
Proverbs 1:16, 4:16-17, “… their feet run to evil and they hasten to shed blood… they cannot sleep unless they do evil; And they are robbed of sleep unless they make someone stumble. For they eat the bread of wickedness and drink the wine of violence.”
By Robert Spencer, Jihad Watch – “The Hamas-linked Council on American-Islamic Relations (CAIR) and other Islamic supremacist groups have assiduously courted Black Lives Matter, and linked their propaganda efforts against ‘Islamophobia’ to the Black Lives Matter stand against perceived racism. In Dallas last night, we see where this is tending: as Kyle Shideler notes in the March article below, ‘At the event, MAS leader Khalilah Sabra openly discussed the importance of Muslim support for Black Lives Matter, and urged ‘revolution.’ Comparing the situation in the United States to the Muslim Brotherhood-led Arab Spring revolutions, she asked, ‘We are the community that staged a revolution across the world; if we can do that, why can’t we have that revolution in America?’’ And with the mass murder of police in Dallas last night, we’re getting there.
The Nation of Islam is not an orthodox Muslim group, and subscribes to a great deal of racial mythology that is nowhere in Islamic tradition. It is, however, also true that many black Americans first enter the Nation, and then become orthodox Sunni Muslims. And given the increased racial tensions of the Obama era, many people in both the NOI and among mainstream Sunnis have a taste for the ‘revolution’ that is brought about by means of jihad.
‘Dallas police shootings: Race rally cops killed in Dallas sniper ambush,’ The Australian, July 9, 2016:
Heavily armed snipers killed five police and transit officers in downtown Dallas and wounded seven more, in a premeditated and triangulated “ambush-style” assault during a rally protesting against the killing of black men after two shootings this week….
As the FBI and local authorities launched an investigation, their focus was expected to probe militant black rights groups set up in Dallas. Anti-police groups include the New Black Panther Party and Huey P. Newton Gun Club, named after the founder of the 1960s activist Black Panther Party.
The Huey P. Newton Gun Club includes a coalition of BARC (Blacks Against Racist Cops) and other African-American groups, who agitate against police brutality. The group attended the Nation of Islam’s Muhammad mosque in Dallas in April to monitor protests by an anti-Islamic group, the Bureau of American Islamic Relations. Both sides were armed, and moved on by police….
It’s useful to recall this: ‘Black Lives Matter and a History of Islamist Outreach to African Americans,’ by Kyle Shideler, Townhall, March 17, 2016:
Once the dust settled, last week’s protest of a Donald Trump rally in Chicago demonstrated a growing nexus between Islamist groups in the United States and the radical leftist “Black Lives Matter” movement.
This rhetoric of unity between these movements was clearly on display at the 2015 joint conference of the 2015 Muslim American Society (MAS) and the Islamic Circle of North America (ICNA). MAS was described by federal prosecutors as the “overt arm” of the U.S. Muslim Brotherhood, and ICNA is recognized as the front for the Pakistani Islamist group Jamaat-e-Islami (JeI) founded by one of the foremost thinkers on modern Jihad, Syed Abul A’la Maududi.
At the event, MAS leader Khalilah Sabra openly discussed the importance of Muslim support for Black Lives Matter, and urged “revolution.” Comparing the situation in the United States to the Muslim Brotherhood-led Arab Spring revolutions, she asked, “We are the community that staged a revolution across the world; if we can do that, why can’t we have that revolution in America?”
CAIR joined other groups named by federal law enforcement as Muslim Brotherhood organizations and lined up behind the Ferguson protests.
In November of 2014, Fox News reported on an effort by CAIR Michigan Director Dawud Walid to link the death of Michael Brown at the hands of police and the death ofLuqman Abdullah, a Detroit imam shot during an FBI raid.
Abdullah was described by the FBI as a leader of a nationwide Islamic organization known as “The Ummah,” run by convicted cop-killer Jamil Abdullah Amin. Abdullah’s group engaged in criminal activity in order to raise funds in order for an effort to establish Sharia law in opposition to the U.S. government.
Amin and CAIR have a long association together, with CAIR providing funding for Amin’s legal defense, and issuing numerous press releases in support of the Georgia radical imam and former Black Panther.
While this linkage of Islamist front groups to radical racial politics may seem a relatively new development, the reality is it has been the result of a nearly four decade long effort by Islamist groups. A major thinker on this effort was a Pakistani immigrant and ICNA leader named Shamim A. Siddiqui, who knew JeI founder Maududi personally. Siddiqui wrote his work, Methodology of Dawah Il Allah in American Perspective in 1989.
Siddiqui defined Dawah Il Allah as,
“an organized, a determined and a continuous effort to call the people of the land to the fold of their Creator and Sustainer, Allah (SWT), as priority Number One [of the Da’ee], towards accepting Islam as a way of life and convincing them to the need and urgency of establishing the Deen of Allah in the body politics of the country, with the sole objective to get the pleasure of Allah.” [Emphasis added]
In other words, Siddiqui focused not solely on religious proselytizing, but on the promotion of Islam as a political system. Siddiqui spends much of Methodology of Dawah discussing the efforts being made at recruiting and indoctrinating African Americans, and complained that the “revolutionary” aspect of Islam (his words) was being ignored by those working to convert the African American community.
Ultimately, Siddiqui believed that the Dawah mission depends on merging the grassroots intensity of radicalized African American Muslim communities—like those led by Jamil Abdullah Amin—with the doctrinal and more sophisticated Muslim Brotherhood-led immigrant communities. Siddiqui writes:
“This again, will not be possible without bringing both the immigrant and Afro-American Muslim communities of America on to one platform. The resources of one and the political awakening of the other, when combined together with the Islamic Movement of America, will be able to play miracles…There will be no dearth of resources, both of men and material, at that time. Only the Islamic Movement of America can get this job accomplished.”…
