Islam (الإِسْلاَمُ) is a stated ambition to Islamise all others into the influence of [the] Shari’ah (شريعة).

Islam (الإِسْلاَمُ) is a stated ambition to Islamise all others into the influence of [the] Shari’ah (شريعة).

Even a basic look at Islam, will inform the enquirer that it is both a political and religious system. That fact can be understood easily from the life of Muhammed. The Meccan Qur’an and the Medinan Qur’an, being one recitation, is divided between two cities. These are Mecca and Medina. Likewise, the actions and practises of Muhammed, are also divided between these two cities. The terms used to identify these two geographical and Islamic facts of Muhammed’s life, are Greater Jihad and Lesser Jihad. RHUOMAI have written a simple article that outlines this meaning clearly. We would therefore recommend reading that first.

As a fact of necessity THE CRŒSASID PARTY must also make a clear separation between its political ambitions and the work of RHUOMAI, in as much as we must now facilitate a political response to the Shari’ah in the UK.

THE CRŒSASID PARTY will become visible and clear as a political ambition whilst retaining RHUOMAI as our spiritual and theological advisors.

RHUOMAI are our spiritual and theological advisors – And  they are essential to our work because they can make a clear religious clarification as to what Islam means, and just as importantly, facilitate a proper and clear rejection of the arguments that many in Islam make as a claim that Islam is a mere Greater Jihad or else religious Islam, by asserting that Lesser Jihad is not Islam at all. Else that Lesser Jihad means a noble struggle for Islamic Peace and harmony equal to the Christian Faith. Nothing could be further from the truth. It is one of the most abusive and false claims of Islam – that Islam means peace.

The website for RHUOMAI can be found at www.rhuomai.org and represents an independent work. The web site for www.croesasid.org and www.croesasid.wales host the agreement between CRŒSASID and RHUOMAI. And whatsoever appears on that site will be reflective of our own political attitude to Islam, and their own spiritual knowledge of Islam. Both the .party, .wales and the .org sites represent CRŒSASID, whereas we do not represent RHUOMAI. This page, being the .party site, will be essentially directed to a political outcome in the UK. For that reason this site will lose some of its religious overtone and focus on a facilitation of rejecting Islam politically.

Being cognisant of a likely concern, of others, of the implication of transgressing into spiritual claims, we must make it clear that we have come to the opinion that it is not possible to address Islam within Britain unless we also demonstrate that Islam has a spiritual ambition and motive, and not simply a political agenda. That ambition is called Jihad. Theological and political Islam – together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

We believe that it is in the public interest to comprehensively expose Islam, according to Islam, and not according to political naiveté and general ignorance of spiritual matters. To that end, our work will reflect three areas of meaning. These are, spiritual, theological and political. Finally, we state firmly that we do not envision a religious solution to addressing Islam, by a political instrument.

Despite this belief we necessarily see a proper basis for showing Islam as it is, and that must include spiritual, theological and political meanings that can be demonstrated rationally. For that reason alone RHUOMAI have helped to shape a direction, informed by an undoubted understanding of Islam. And it is that spiritual and theological understanding which ultimately will present a balance of political ambition to uphold our Five Principles. Terms such as Islam, Shari’ah, Jihad, Hajj, Hijra. and other terms are fictionally presented to the people of this country by both Government and by Islam. It is only when we establish a proper Qur’anic definition of these terms that it is possible to move into a genuine political address of Islam. Doing that has to be both respectful of individuals and undoubted of Islam. There can be no middle ground. Neither will there be.

We have included Islamic terms, with the definition given by RHUOMAI, throughout our publications. The best way to go forward is to read what we say and take its meaning objectively and rationally. If we look at the term Jihad, for example, we see how it has become associated with a supposed extremist element within Islam. What we can see (in this canonical Qur’anic definition provided below by RHUOMAI) is a much clearer picture of what Jihad means as defined in the life of Muhammed. And it is that fact of Muhammed’s life that both informs and shapes Islam. Until Islamic theological terms are defined canonically, and therefore grounded in the life of Muhammed, Islam means absolutely nothing. It is just a Marxist optiate that makes Islam easy to ignore.. Whereas, Islam is real, undoubted and visible – and, therefore, cannot be ignored. 

Islamic Jihad

Inner struggle– Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.

Outer struggle– Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character.

Jihad is both Theological and Political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

secretary@croesasid.org

THE CRŒSASID PARTY wish to offer our sincere condolences to those families and individuals in Christchurch New Zealand who have suffered the loss of their loved ones in a terror attack on two Mosques.

Islam

In Britain, Islam, as with all faiths, or none,  denotes a protected characteristic in law, expressed as a belief characteristic of the individual. And whilst this is a correct position to arrive at in a secular society, Islam is afforded a disproportionate cultural consideration due to racial and ethnic concerns. These concerns serve an Islamic agenda and have little to do with promoting tolerance and equality. Islam requires that it is unencumbered religiously so that it is given a free hand to promote the Shari’ah, whilst at the same time holding all other faiths in contempt.

To establish a legal basis to halt the ascendancy of Islam in England and Wales. Thereto, whilst accepting that Muslims have a legal right to practise their faith, both privately and publicly without anticipating harassment or incitement by third parties intending to effect harm either physically or psychologically to their persons, we declare a political opposition to Islam.

We reject Islamic Shari’ah as a political and theological creed. Namely, the recitation of Muhammed the prophet of Islam, including the canonical biography of Muhammed and the prophetic Hadith.

Whilst we do presumptuously accept that Muslims, as individuals, no less hold to ordinary tenets of public decency and uphold the law, as do all other persons expressing religious belief or none, we hold that Islam, grounded in [the] Qur’an, the canonical biography of Muhammed and the prophetic Hadith, cannot be reformed.

We do agree and confirm that there is no lawful or reasonable basis for seeking to castigate individuals by race or ethnicity, be they of the Islamic faith or none.

We take the position that when Islam is ascendant in any society it must become a radical system of subjugation in which all non-Muslims would be necessarily denied their human rights.

Islamic Jihad 

Inner struggle – Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.

Outer struggle – Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character. 

Jihad is both Theological and Political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

It is essential to realise that Islam, as a religious expression, and Shari’ah similarly, cannot be precisely separated from the term Jihad. 

Shari’ah

شريعة

ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاء الَّذِينَ لَا يَعْلَمُونَ

 

Then We put thee on the (right) Way of Religion: so follow thou that (Way), and follow not the desires of those who know not. Surah 45:18 Abdullah Yusuf Ali

This is the only instance in Qur’an where the word Shari’ah is used in this form. It is its formal expression, and from this single word we derive both the term, Shari’ah and its religious and political meaning. It is not, therefore, a matter of whether there is a religious Islam, and whether that religious Islam is somehow divorced from so called Jihadist Islam, it is a matter of Muhammed’s life.

We see this when we look at the terms Hijra and Hajj. Hijra means the migration of Muhammed to Medina. It means everything that happened from Medina, for nearly ten years. The Hajj, is Muhammed’s journey back to Mecca. It is those ten years in Medina that gives rise to the Lesser Jihad of Islam. It is the Lesser Jihad of Islam that gives rise today, to Islam – as it has done from the moment Muhammed died in 632 CE – He set the meaning of its boundaries and in his own body proved the substance of Islam (الإِسْلاَمُ) Surah 5:3 and the Shari’ah (شريعة) Surah 45:18, as its outline and meaning.

Islam is a simple creed to understand. Don’t be deceived by those who make of it a complexity to set you at variance with political necessity.

The Quran (القرآن), Sahih al Bukhari (صحيح البخاري), Sahih Muslim (صحيح مسلم), Sunan al-Sughra (السنن الصغرى), Sunan Abu Dawud  (سنن أبي داود), Sunan’ al-Tirmidhi  (جامع الترمذي), Sunan Ibn Mājah (سُنن ابن ماجه), Biography of Muhammed by Abu Muhammad ‘Abd al-Malik bin Hisham ibn Ayyub al-Himyari (أبو محمد عبدالمالك بن هشام). There are 140 volumes in our core collection of Islamic books which form a primary Islamic Shari’ah, and the essential meaning of Islam.

All research on Christianity, as well, comparative studies in Islam (theologically), are based on our library of reference books. These are Lexical, Theological, Historical, Sacred Texts or Codices – both Individual and Inter Linear – Including English, Arabic, Greek, Hebrew, Syriac, Aramaic and Latin texts, extending to over three thousand resources. All significant, or else important Qur’anic English translations, as well, a’Hadith and Sira in Arabic and English, are included.

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