Political Islam, by Kenneth Roberts:
There’s good reason to ask this question to ‘nice’ Muslims. It invites Muslims to declare their true values and loyalties: “When jihad comes, whose side will you be on?”
Shoppers at Westgate Mall in Nairobi and Christian students in Nigeria have recently been killed because they had the wrong religion. What will our Muslim neighbors do when the jihadists come to our neighborhood schools, churches and shopping centers in Europe and North America? Will Muslims protect non-Muslim neighbors from death or will they side with the jihadists? A shopping mall jihad has already occurred in the U.S., but it was largely ignored.
You mean, it’s already happened in America?
Yes, an event similar to the Westgate Mall attack occurred on the evening of Feb. 12, 2007. A young Muslim man walked into the Trolley Square Mall in Salt Lake City with a pistol-grip, 12-gauge shotgun and a 38-caliber revolver and opened fire on shoppers, killing five and wounding four others, including a pregnant woman. The death toll at Trolley Square was higher than in the Boston Marathon Bombing, but the killings were misattributed to insanity, rather than jihad.
Will jihadists attack shopping centers across America? Undoubtedly! They will do so because it is the Sunna, the perfect example of Mohammed. In 627 AD, Mohammed beheaded 800 unarmed male civilians in Medina in a single day. He did so in a market.
Islam’s Dual Allegiance
Muslims have two loyalties: religious and political. Americans are loyal only to the constitution. America has no state religion to adhere to. But Islam has both. True Muslims must be loyal to the political act of jihad as well as to the religion of Islam. Islam is a religion as well as a military organization. This is not an opinion, but the decree of Mohammed:
“My brother and I came to the Prophet and I requested him to take the pledge of allegiance from us for migration. He said, “Migration has passed away with its people.” I asked, “For what will you take the pledge of allegiance from us then?” He (Mohammed) said, “I will take (the pledge) for Islam and JIHAD.” – (Bukhari 4,52,208)
Mohammed says allegiance to Islam includes the political act of jihad. Jihad is holy fighting against the Kafirs; it is the personal duty of every Muslim. If a Muslim does not participate in jihad, he will die a ‘hypocrite’ and burn in hell. Mohammed is the authority on Islam.
Why don’t Muslims denounce the terrorists?
Islam is harsh on ‘hypocrites’ (munafiqoon in Arabic). Munafiqs are ‘moderate Muslims’. They give only lip service to Islam. Mohammed wanted to burn the munafiqs to death in their homes for not participating in prayers or jihad.
Nonetheless, participate or not, they must not hinder jihad by thought, word or deed. Islam’s ‘munafiqs’ sit back and look the other way, while jihadists fight the Kafirs and subdue them. When a munafiq helps Kafirs during jihad, he becomes a traitor to Islam; he is considered to be a Kafir at war with Islam, so jihadists may kill him too.
When jihad comes, a munafiq is not neutral. He is on the side of jihad, rather than on the side of Kafirs. A munafiq is silent when the jihadists knock on their non-Muslim neighbor’s door. The reason for this silence is in the Koran (28.86) ‘never be a supporter of the disbelievers’.
Munafiqs can be reactivated in jihad
One of the surprising things about Islam is how non-practicing Muslims often return to active service in jihad. Sometimes it only takes a personal contact or a rousing sermon to turn a non-practicing, ‘moderate’ Muslim into a jihadist. This is similar to the recruitment of young pacifists in time of war. The Tsarnaev brothers were nice, ‘moderate’ Muslims and then they became religious jihadists.
How did ‘munafiqs’ behave during the Boston Marathon Bombings? When Djokhar Tsarnaev was about to be arrested, he called his non-practicing, ‘secular’ Muslim friends to dispose of incriminating evidence in his dorm room. They eagerly complied. When members of the Tsarnaevs’ mosque were asked about the two brothers, they kept silent about what they knew. When recruited, the munafiqs acted on the side of jihad.
Munafiqs at Westgate Mall, Nairobi
When jihad came to Westgate Mall in Nairobi, there were many munafiqs shopping that day. Did those munafiqs try to convince the jihadists that Islam is a ‘religion of peace’ and to stop the executions and tortures? No, they left hurriedly and let the jihadists do their work of executing unarmed Kafirs in a market. The Westgate jihadists believed they were following Sunna.
The Westgate Mall munafiqs were not neutral. They took the side of jihad by doing nothing to stop it. Their silence gave approval to jihadic terrorism.
Salman Rushdie Fatwa
When a fatwa was declared against writer Salman Rushdie, ordinary British Muslims expressed strong support for blasphemy laws to punish critics of Islam.
The musician known as Cat Stevens was asked if he would go to a demonstration to burn an effigy of the author Salman Rushdie. ”I would have hoped that it’d be the real thing,” he replied.
Furthermore, if Mr. Rushdie turned up at his doorstep looking for help, ”I might ring somebody who might do more damage to him than he would like…I’d try to phone the Ayatollah Khomeini and tell him exactly where this man is.” In his own words, Cat Stevens, aka Yusuf Islam, would take the side of jihad if the opportunity came. ‘Moderate’ Muslims like Yusuf Islam know which side they are on. Not on the side of the Kafir, because jihad is not a ‘peace train’.
Jihad at Broken Hill, Australia, 1915
In 1915, two Kurdish immigrants to Australia read the Sultan’s pamphlet announcing a universal jihad and planned their own self-directed jihad. They waited beside railway tracks and randomly shot Australian civilians on a train on its way to a picnic. Fatalities occurred. They then shot a police constable. It’s similar to the Boston Marathon bombings, when you think about it.
What has changed in 100 years? The doctrine is the same. The weapons are more sophisticated.
Munafiqs of the Armenian Genocide
Edwin Pears recorded this account from a Muslim woman in Turkey:
“Then one night, my husband came home and told me that the padisha (caliph) had sent word that we were to kill all the Christians in our village, and that we would have to kill our (Christian) neighbours. I was very angry, and told him that I did not care who gave such orders; they were wrong. These neighbours had always been kind to us, and if he dared to kill them Allah would pay us out. I tried all I could to stop him, but he killed them — killed them with his own hand.” (Sir Edwin Pears, Turkey and Its People, London: Methuen and Co., 1911, p. 39)
When jihad against Christian subjects of Turkey was declared in 1915, ordinary Muslim village men were led to Friday prayers. Someone read out the Sultan’s summons to jihad and the villagers proceeded to participate in the genocide of Armenians, Assyrian Orthodox and Greek Anatolians, the indigenous peoples of Turkey. Ordinary ‘moderate’ Muslims responded to the call of jihad. Three million people disappeared from the populace within ten years.
There are some noteworthy examples of Muslims who saved lives during jihad. Khaled Abdewahhab of Tunisia was the first Arab to receive a ‘Righteous Gentile’ award from Israel. He had hidden a Jewish family at his country home until liberation came. In 1915, a Turkish doctor ‘married’ four of his Armenian patients to save them from extermination. The uncle of the Tsarnaev brothers denounced his nephews and ordered them to surrender.
So what motivates Muslims when they help Kafirs in trouble? The answer is these ‘moderate’ Muslims are disregarding the Koran (28.86) ‘never be a supporter of the disbelievers’.
We Western people need to reexamine our political correctness. We need to learn the dualistic doctrine of the Kafir that underpins jihad. Otherwise, we will continue to have attacks against Kafir civilians like those at the Westgate Mall, Trolley Square Mall and the Boston Marathon. Muslims who attack civilians are imitating what Mohammed did in Medina in 627 AD.
One of the ways to learn about Islam’s dualism is to ask a Muslim: ‘When jihad comes to our neighborhood, whose side will you be on?’