Arab Imperialism In Islam And The Slave Trade And Slaughter Of Blacks, Including Black Muslims
Very interesting article by Hugh Fitzgerald at Jihadwatch on Arab supremacism -- and, specifically, how Islam is a vehicle for Arab supremacism:

The second great fissure in Islam, after that of the Sunnis and Shia, and to which our discussion of the Berbers in Part I is obviously relevant, is that between Arab Muslims and the 80% of the world's Muslims who are not Arabs. It bears repeating (see the first paragraph of Part I), that because Allah chose to deliver his message in Arabic to a seventh-century Arab, because Muslims should read, recite, memorize the Qur'an in Arabic, because Muslims must turn toward Mecca in prayer at least five times a day, because Muhammad the Perfect Man and Model of Conduct was Arab, because the Qur'an was written in the Arabs' language, and they are its only true transmitters, because the earliest Muslims, whose customs and manners, written down in the Hadith, constitute the Sunnah, were all Arabs, because the Arabs were the first to conquer vast territories for Islam -- all this naturally produced a feeling of superiority in the Arabs. And wherever they conquered, along with Islamization came Arabization. That word describes two different things: first, the physical movement of Arabs into what were non-Arab lands, as in northern Iraq, where the Kurds live, and Saddam Hussein moved Arabs onto lands taken from them, in an attempt to change the demographics of the area, to "Arabize" it. But the Arabization that takes place even in Muslim lands without Arabs is different, and describes the change in the non-Arab population that follows Islamization: they lose their original identity and try to become, culturally, "Arabs."

Among the outward and visible signs of this, think of how many Muslim non-Arabs have eagerly given themselves Arab names and false Arab pedigrees, and copied Arab dress of the seventh century. (Imagine someone in the Congo wearing a suit, carrying an umbrella and wearing a homburg, and calling himself Sir Anthony Ashley Cooper.) They wanted the prestige of being thought "Arab." In Pakistan, to take an extreme case, millions claim to be "Sayids" - that is, descendants of the Quraysh, the Prophet's tribe.

But there were also those non-Arabs who, as with the Berbers, resented being severed from their own culture, resented Arab indifference to, or hostility towards, the languages, cultures, and histories of those whom they conquered and converted; in short, they resented this cultural imperialism. The Berbers, by and large, nowadays do not want to be Arabs, and some of them don't even want to be Muslims, to judge by their online sites, and they identify Islam with centuries of oppressive Arab rule. The Arab attempt to efface every memory, no matter how innocuous, of Berber culture, has backfired. This anti-Arab feeling among non-Arab Muslims is not to be deplored, but encouraged by the world's Infidels. It is one way to weaken the hold of Islam on four-fifths of the world's Muslims.
Among non-Arab Muslims, the Kurds and the black African Muslims in Sudan are the latest victims of Arab atrocities. The Arab military of Saddam Hussein managed to kill 182,000 Kurds during the qur'anically-titled Anfal. Then more Arabs were moved into Kurdistan to Arabize the region. And not a single Arab ruler, diplomat, or intellectual, inside or outside of Iraq, protested this massacre of the Kurds. This is the memory that needs to be kept constantly fresh in Kurdish minds. We do not have a stake in Kurds remaining in Arab-ruled Iraq, as our leaders have in the past insisted. Rather, the interests of Infidels are better served by an independent Kurdistan, grateful to the West for its aid, and ideally carved out of territory that was formerly part of Arab Iraq and Arab Syria (the Kurds in Iran and Turkey will have to wait).

As for the Sudan, northern Arabs attacked and murdered, over several decades, millions of black African Christians and animists and, more recently, Arab militias (the Janjaweed) murdered, in Darfur (in the western Sudan) nearly half a million black African Muslims. Given the attempts of Muslims in the West both to find allies among blacks (CAIR with its solicitousness for "Black Lives Matter") and the apparent attractiveness Islam holds for some blacks in Europe and North America (especially in prisons, where the conversion rate is high), there is ample reason to keep talking not only about what the Arabs did in the Sudan in the recent past, but about the longer history of the Arab slave trade in East Africa.

That Arab slave trade began earlier, and lasted longer, and claimed more victims, than the Atlantic slave trade of the Europeans. This trade was particularly hideous because the Arab slavers castrated young black boys while they were still in the bush, and only 10% survived to make it, by slave coffle to the coast and thence by dhow, to the Muslim slave markets of Egypt, Arabia, and Istanbul. For the same reasons, to create doubts among would-be black converts, we in the West ought to be discussing not only that African slave trade of the Arabs, but the continued enslavement by Arabs of blacks in the Sudan (see the testimony of the "Lost Boys") and Mauritania. It would also be useful to remind would-be black converts that Saudi Arabia and Yemen gave up slavery, reluctantly, and only because of terrific pressure from Great Britain, as late as 1962, and that there are reports of slavery continuing to exist in the Saudi interior, just as, despite being officially outlawed, it still exists in the Sudan and Mauritania. And finally, that Muhammad himself was a slave-owner, thus legitimizing slavery in Islam, needs to be more widely known, in order to dampen Islam's appeal among blacks.

Dampen Islam's appeal? Absolutely.

While not all Muslims practice Islam as it commands (which means they are in danger of being slaughtered as apostates, like the Ahmadis too often), many do. And Islam masquerades as a religion, but it is actually a totalitarian system that commands the conversion or slaughter of "the infidel" and the installation of the new Caliphate around the globe.

(This is not a place where documents like the American Constitution have the slightest bit of standing, in case you were wondering, and if you're gay or an atheist or a woman who is raped without four men to witness it, sorry, you're supposed to be slaughtered.)

ISIS has just put out a video urging Muslims (about "infidels") to "kill them wherever you find them."

Anyone familiar with the Quran knows that this is a passage from it (helpful commentary is from the excellent site, thereligionofpeace.com):

Quran (2:191-193) - "And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah [disbelief or unrest] is worse than killing... but if they desist, then lo! Allah is forgiving and merciful. And fight them until there is no more Fitnah [disbelief and worshipping of others along with Allah] and worship is for Allah alone. But if they cease, let there be no transgression except against Az-Zalimun(the polytheists, and wrong-doers, etc.)" (Translation is from the Noble Quran)

The verse prior to this (190) refers to "fighting for the cause of Allah those who fight you" leading some to believe that the entire passage refers to a defensive war in which Muslims are defending their homes and families. The historical context of this passage is not defensive warfare, however, since Muhammad and his Muslims had just relocated to Medina and were not under attack by their Meccan adversaries.

In fact, the verses urge offensive warfare, in that Muslims are to drive Meccans out of their own city (which they later did). Verse 190 thus means to fight those who offer resistance to Allah's rule (ie. Muslim conquest).

The use of the word "persecution" by some Muslim translators is disingenuous (the actual Arabic words for persecution - "idtihad" - and oppression - a variation of "z-l-m" - do not appear in the verse). The word used instead, "fitna", can mean disbelief, or the disorder that results from unbelief or temptation. This is certainly what is meant in this context since the violence is explicitly commissioned "until religion is for Allah" - ie. unbelievers desist in their unbelief.