Most Westerners think of the Islamic mosque as a church, primarily a place of worship. A mosque is much more than this. These articles give a clear picture of its functions.
An Ethical Basis for War Against Political Islam: Part 3
This newsletter is one of a series on the subject
Islam and Political Islam
Throughout the world, Islam is perceived as a religion, but it moved quickly from strictly religious teachings into one of the world’s most successful political systems. Political Islam has an unbroken 1400-year history and continues to spread rapidly today through immigration and population growth as well as military conquest. The most recent of these wars of conquest is that of the Islamic regime of , which is actively engaged in a genocidal war against Sudanese Christians and Animists.
In its early years, the spread of Islam both as a religion and as a political and military force was explosive. Within ten years after Mohammed established an Islamic city-state in Medina he had absorbed the divided tribes of Arabia into one nation.
Religious vs. Political islam
Religious Islam is focused on Five Pillars:
Repeating the creed, “There is no god but Allah, and Mohammed is his final prophet.”
Praying five times a day facing in the direction of Mecca.
Contributing to charity to benefit other Muslims.
Fasting during the month of .
Going on pilgrimage to Mecca.
None of the Five Pillars includes the non-Islamic world.
Religious Islam strictly deals with Muslims. Political Islam is the doctrine that drives all Islamic policy about the kafirs.
In the Sunna, the part of the Trilogy that records Mohammed’s actions,, slavery, killing and oppression are clearly considered ethical when used to advance Islam. It is this “us” and “them” mentality that results in an ethical inequality, the duality, that is inherent in Islam. And, according to Muslims, the laws of Islam are eternal and cannot be changed, reformed or altered. It is ordained by Allah. It was not created by Man. It is permanent and it is universal and no on has the right to amend or reform it.
The, the and the Sira all emphasize that the only politics recognized by Allah are the politics of Islam. From that viewpoint, all governments must become Islamic in order to preserve peace, because Muslims can use the violence of on any Free who do not submit.
Mohammed was a master of this dualistic thinking. He used the tribal jealousies and conflicts to convert, conquer and unite on a global scale. Populations quickly recognized that they would fare better as Muslims under Islam, than as “others,” or kafirs. While the kafirs are unimpressed by Islam’s threats of Hell as the only hereafter available to kafirs, they do care about how they are treated ethically and legally in this plane of existence. However, Islam declares that all kafirs are second-class citizens.
In the Islamic Trilogy, the kafirs can be treated well only if they submit to the demands of Islam. The sacred texts of Islam are adamant that domination is the only way to treat the kafirs.
Stages of Duality
Islam has two modes of Koranic behavior-theof Mecca and the of Medina. In Mecca, Mohammed was weak and Islam was beginning and the of Mecca is religious. In Medina, Mohammed became political and strong. So the of Medina is political, violent, judgment and demanding.
Bear patiently with what the kafirs say, and leave their company without recrimination. Leave to Me those that deny the Truth, those that enjoy the comforts of this life; bear with them yet a little while.of 73:10
Mohammed is the perfect Muslim. At first he was nice, then demanding, then violent. Demanding as in: if you don’t do what Islam dictates, first come the threats and then come the violence.
So the “good” Muslim is a Meccan Muslim.
In Medina Mohammed transformed the religion of Islam into a political system. Killing, theft, and rape became sacralized. He became powerful and the Koranic message changed. A terrorist follows thefrom Medina.
Prophet, make war on the kafirs and the hypocrites, and deal sternly with them. Hell shall be their home, evil their fate.
of Medina 66:9
These Koranic verses contradict each other. How do you tell which one to follow? Simple. According to the, the later verse replaces the earlier verse. And where ever there is contradiction, the of Medina abrogates the of .
But knowing which verses to follow is much more complicated than that. The “nice”of is still to be used if Islam is weak in political power. When Islam has the strength-force is the answer; use the of Medina. All verses can be used as needed. The is duality.
Thealso establishes a different form of logic. Since the is both true and contradictory it violates the normal rules of logic. In unitary logic if something is contradictory it is false. But the is contradictory and true. This is dualistic logic. So Islam operates under a different form of reasoning than the rest of the world.
The Practice of Islamic Politics
The practical outcome of this dualistic thinking in government by Islam is the following:
Force, pressure, demands, and violence are always options.
Sharia (Islamic) law must replace all other forms of law and government
must be practiced
must be everywhere, in all aspects of private and public life in the dar al harb (land of war)
The jihadists must imitate history’s model of the perfect political Muslim: Mohammed.
Islam is not just the faith of another immigrant group. No, political Islam is here to Islamicize us. Our culture must submit to the culture of Islam. That has been Islam’s mandate towards every other culture for 1400 years, and here and now it’s no different. Islam is devoted to an unchanging doctrine, to follow Mohammed’s plan until all the earth is Islamic. This goal is repeated stated in the, the Sira and the . In short, all Muslims agree with the goal; they just differ on which method of the duality ethics-peaceful tactics or violent ones-is the most efficient way to reach the goal of dominance.
The political nature of Islam is to control 100% of the public sphere: the media, books, poetry, music, art, the law, constitutions, dress, food, the courts. If something is in the public domain, then Islam must control it. That means this book or anything that stakes out fundamental rights of the kafirs is forbidden by Islam.
Political Islam has another feature. It never acknowledges and never apologizes. In the last 1400 years
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