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. Due to the spiritual and political nature of Islam as defined in Muhammed’s life, Islam tends to a callous and cynical disregard of equality and becomes an oppressive agent against others when it is ascendant.
It is not possible to disclose the meaning of Islam unless we are able to know Islam, spiritually, theologically and politically. The subject is too great for a single organisation or individual to address. Therefore, THE CRŒSASID PARTY incorporates the services of RHUOMAI into its political folds in order to specifically address the spiritual meaning of Islam. We also use the educational material of THE CENTER FOR THE STUDY OF POLITICAL ISLAM (CSPI) to address Political Islam.
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. Moreover, 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 can mean anything at all – including utter fiction. Islam is not only defined by the Shari’ah (شريعة), but specifically, Islam (الإِسْلاَمُ) is a stated ambition to Islamise all others into the influence of [the] Shari’ah (شريعة) – and Islam in its entirety is Jihad (جِهَاْد).
Islam is fraught with difficulties precisely in the same way that Christianity is fraught with difficulties in many peoples minds. Political outcomes that have their origin in spiritual meanings are always at odds with secular society. And so whilst it would be possible to have concerns about Christianity, if one were to look at ideas around perceptions of equality, for example, Islam and Christianity are very different in one significant regard. Islam became political in the life of Muhammed, whereas Christ refused all political meanings in His life and required the apostles to take the same position in their lives also. The effect of this is that the written record of the life of Christ and the written record of Muhammed’s life are very different in character and purpose. That fact means that Islam is prophetically sanctioned in the life of Muhammed to impose political outcomes on all others. That struggle in Islam is the very meaning of the term Jihad (جِهَاْد) and it is the term Jihad that shapes the Shari’ah (شريعة). What shapes Islam, therefore, are not simply canonical and theological terms, but rather the life of Muhammed from whom those theological and political ideas are proven.
This can be easily seen from Qur’an.
And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Apostle may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector—the Best to protect and the Best to help! Surah 22:78 (Abdullah Yusuf Ali)
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 separated from the term Jihad. So whilst many people try very hard to assert that the term Jihad is a religious word, and denotes a religious attitude amounting to a peaceful ambition, Jihad is a term that encompasses Muhammed’s life in its entirety. That means Mecca and Medina. So that the terms Hijra and Hajj are also presented as religious and Muhammed’s political ambitions are hidden. For many people the subject of Islam is a genuine concern, not only in a perception of supposed Islamic extremism (which is presented and upheld as a political concern and expressed as Jihadism) but in truth, Islam is also a spiritual concern as well. And whilst that spiritual concern is mitigated through Statute and therefore produces a tolerant attitude to individual Muslims, the spiritual gravity of Islam simply cannot be ignored. It is a claim to supposed spiritual meanings made by Muslim leaders (or their representatives) in this country that makes it possible for these same men to disguise who Muhammed was according to canonical scriptures. If Muhammed was, after all, a delightful and godly man, then what possible concern can there be about Islam when it is expressed and upheld as a political creed in broader society as a reflection of Muhammed himself? If Muhammed was brutal, unyielding and entirely hostile then we have a profound problem because we are telling our children that Islam is a bland idea grounded in the lives of Muslims who uphold Muhammed as the apostle of their faith.
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 verse is the only instance in Qur’an where the word Shari’ah is found 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 to Islam, today – 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.
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 merely a political agenda. That ambition is called Jihad.
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.