One of the most difficult challenges we have as a private political party is to explain why we even refer to Islam as a religious belief system. After all why would religious belief have any meaning outside of its narrow expression in the lives of individual Muslims? If one were to look at our Five Principles, however, there would be no way to escape the fact that we were formed precisely to address Islam in the UK. If we were to ignore religion in Islam, which we rightly call Greater Jihad, and directly focused on Lesser Jihad, as a political fact, grounded in the life of Muhammed, thereafter expressed historically, and more importantly presently in the UK, that would have the effect of agreeing with what the Government calls terrorism, (when men who claim to be Muslim murder men, women and children), and we would have to say that such actions are not Islam. That is precisely what the Government wants and what the law aspires to.
To give this context, Salman Ramadan Abedi is the man who is now defined as a terrorist for his bombing of the Manchester Arena, in which an eight-year-old child died – among many others. That this was an act of terror is self-evident. He is written up variously as not being a religious Muslim because he used alcohol sometime, and as such his actions were not Islamic. Numerous Muslims were asked to give their opinion, some experts, some not. One man said that this bombing was no more Muslim than burning crosses by the Ku Klux Klan, was Christian. This comment was not whispered in a corner; it was stated on national television. No one even blinked. Burning Crosses – Murdering Children?
In the UK, tolerance and equality are defined in specific protected characteristics of the individual, but once a person transgresses into criminal actions, then they may lose the protection they once had as far as the expressions that others can make of them. So one can call a so-called Islamist or Jihadist hateful and loathsome after his conviction, but one must hold to proper respect of his rights whilst he is being prosecuted. Until he is found guilty, one must refrain from directing one’s actions and words that give rise to a possibility of him not receiving a fair trial, and perhaps more importantly, to protect others who may share his faith, as he claims. We hold that this must be so. However, Islam as a religious belief is not protected in law. As a Christian, personally, or else as anyone at all, one can say what one wants about Islam, as long as one’s speech is not threatening. The same principle applies to all religious belief and none. We need to ask why that latter fact even exists. However, if we then say after his conviction, that the terrorist is a Muslim, we also come into conflict with those who promote tolerance and equality – even when he says that he is a Muslim. Every effort by those in authority will be used to deflect his faith, and give him a legal meaning, as a terrorist. Once convicted, his faith will cease to have any validity publicly. Whilst under investigation, his faith will be protected. Islam is protected to such an extent that almost any criticism of Islam is held to be hate speech.
THE CRŒSASID PARTY incorporates the work of RHUOMAI in order to use their faith position to define Islam, according to Islamic canonical books.
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.