Given that our Five Principles disclose our political ambition, with its emphasis on Islam, as well, recognising the undoubted opportunity afforded to political antagonists who convolute race and religion, we are vulnerable to being accused of provoking concerns regarding our perceived attitude to individuals within the Islamic community who reside in the United Kingdom. We recognise that the experience of racism by some, identifiable as Muslim or else perceived to be Muslim by ethnic characteristic, gives rise to a need to be clear in the way we present our political views so as not to stir up existing racist attitudes in others. However, we also see that concerns about racism serve to facilitate a disproportionate consideration towards Islam, from which Islam is very content to benefit.
We regard race accusations made from a criticism of Islam to be beneath contempt, amounting to an abuse of freedom of speech. We regularly come across this practise both from within Islam, and more generally on social media, and we despise it. Politically, Islam is a dangerous ideology. We will not yield to Islam no matter how others abuse us. Consequently, we have a zero tolerance to accusations of racism and will refuse all communications with anyone who makes such an accusation unless they can establish a proper basis in law that demonstrates public interest. Those who make race accusations against THE CRŒSASID PARTY, (its members or supporters) as a mechanism to prevent discussion of Islam, will be resisted robustly and publicly.
THE CRŒSASID PARTY has declared a clear view of Islam set in both Political and Spiritual terms. We are not, however, a religious organisation. Whilst it is ordinarily possible to express political concerns without reference to faith, in this instance, it would be disingenuous not to address faith issues, given our clear identification with Christianity, and our focus on Islam. It must also be clear that any concern about Islam must take account of the entirety of Islam, including its theological and spiritual meaning. To ignore that reality of Islam would amount to a pretence that Islam is not informed by spiritual ambitions that correspond with political aims. Islam may very well be a spiritual enterprise – it is its political effect; however, that will make its jihad known to all others as set down in its canonical books. It is the canonical books of Islam that determine what Islam means because it is the canonical books of Islam that define all non-Muslims as Kafir. What that means, set in a context of the Shari’ah, is of singular importance when we realise that the Shari’ah embodies the entire ambition of Islam, both politically and spiritually. To overlook that fact would be imbecilic in the extreme. For an insight into the meaning of the term Kafir (كافر) please read Article.
A benefit of including theological content in our publications, in part, therefore, may also serve to provide an opportunity for those of the Islamic faith to settle any personal concerns that may arise, by recognising our theological competence regarding the Christian faith – If by that means we can establish our beliefs to be sincerely held. Each article should of itself be sufficient to demonstrate a proper sense of respect for the adherents of Islam, whilst simultaneously confirming our clear commitment to social responsibility by not drawing into an emotive and unnecessary use of language which may give rise to an offence of the individual. That is sufficient in law to prove our sincerely held beliefs, whilst at the same time recognising a need to resist the use of a political instrument to proselytise others.
For the avoidance of doubt – we do not receive Islam as a beneficial political or spiritual influence. Therefore we will resist any ambition to make Islam a political influence, by political means. Spiritually, Islam is easily set aside. Islam has no real spiritual substance of God. Politically, Islam has become a protected ideology. That fact alone necessitates our existence. THE CRŒSASID PARTY will not enter into a theological discussion with any representative of Islam, politically or juristically. To do so could only prove contentious and adversarial. Further, other than where we are clearly expressing a theological concern or else giving a theological opinion, as defined by RHUOMAI, we use the term, Political Islam to mean the religion of Islam as defined in the term Lesser Jihad.
We hold that the individual should be confirmed before the Law, and treated with respect and dignity, in keeping with their Protected Characteristics as defined by the Equality Act 2010. Moreover, we take the view that terms such as evil, satanic and demonic are offensive when applied to individual Muslims or else Muslims generally – Other than where there is a terrorist act, clearly defined in Law.
In order to address spiritual matters, that have a real and demonstrable part in the religion of Islam, we have incorporated RHUOMAI into our work. Their efforts are based on decades of research and include’ Christians who have active ministries. These also include people who have been brought up in Islam, who have memorised [the] Qur’an from their childhoods. We believe that anyone can become a scholar and that as long as their work is grounded in formal texts, their view is relevant and essential. We also recognise that matters of faith, be they Islam, or else Christianity, may not have formal insight and may be merely personal faith. We respect that fact and would not wish to disturb or else make an unwarranted reference to that meaning.
We do not secularise theological knowledge. However, we appreciate that theological ideas can be inaccessible. The reason we do not denude real theological meanings is that it is our firm intention to address those in Islam who are Jurists, Academics and Clerics. They are the party responsible for insisting that Islam is a religion of peace. We regard that claim to be misleading because it willfully disregards Political Islam or Lesser Jihad, and chooses to emphasise Theological Islam with its Greater Jihad. We intend to demonstrate that distinction using the Qur’an, Sira and a’Hadith.
For the avoidance of doubt, THE CRŒSASID PARTY will not enter into public discussion with any representative of the Christian Faith – Clerical or Pastoral, as a mechanism for garnering Political Support or else in order to defend our clear and unremitting stance against Political Islam. What we will do is hold Conferences at which we will present a Biblical understanding of Islam, in order to facilitate the adoption of the Trilogy Project. The Trilogy Project is a scientific, rational and qualitative approach to understanding Political Islam.
“The Trilogy Project was designed to make Islam’s three sacred texts, Koran, Sira and Hadith understandable to the ordinary person. It was based upon scientific principles and objective methods so that any independent person could achieve the same results if they used the same methods. All Islamic doctrine is based on words of Allah and the Sunna (words and actions) of Mohammed. Allah is found in the Koran and Mohammed is found in the Sira (biography) and the Hadith (traditions). All of Islam is based on Koran, Sira, and Hadith. If it is in the Trilogy, it is Islam. If it is not in the Trilogy, then it is not Islam. To know Islam, know the Trilogy.” Dr Bill Warner, PhD.
THE CRŒSASID PARTY has adopted the work of the Center for the Study of Political Islam in order to advance a genuine understanding of Islam. Our unique input is our in-depth knowledge of the Christian faith through the Person and Work of the Lord Jesus Christ. We do not believe in joining up political and theological meanings. The purpose of offering Christian Organisations a religious framework is merely to facilitate the adoption of the Trilogy Project itself. Any Church or Congregation could adopt the Trilogy Project with the same ease as it could be used by a Neighbourhood Group, College or Special Interest Group. We must make it clear, however, 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. Moreover, we believe that it is in the public interest to expose Islam, according to Islam, and not according to political naiveté and general ignorance of spiritual matters. To do otherwise would play into the hands of Islam.
THE CRŒSASID PARTY