To many minds within the United Kingdom, the Islamic theological claim that Muslims believe in Jesus of the bible would give the impression that Islam has a sympathetic understanding of the person of the Lord Jesus Christ. It is also an undoubted reality that all Islamic Clerics intend others to believe that Isa al’Masih (the Islamic Jesus) is the same person, as the biblical, Jesus Christ. This claim constitutes a willingness on the part of Muslim leaders to claim respect for Jesus, as a basis for demanding respect for Muhammed. Whereas, Islam emphatically denies, through the recitation of Muhammad – by transmission of [the] Qur’an – that Jesus either died for sin or that He is the Saviour of mankind.
Similarly, the Qur’an speaks of the Virgin Birth and the Second Coming. In both instances, the terms are changed from Biblical to Qur’anic meanings. In all respects, Isa al’Masih of the Qur’an, is another man. The death, resurrection and finished work of the Lord Jesus Christ are all explicitly denied in [the] Qur’an. The Qur’anic Isa al’Masih is not the biblical Christ of Hebrew and Greek Scriptures. The Immaculate Conception (Virgin Birth) is accounted for by the action of the Arc Angel Gabriel, and thus in a single stroke Christ is mystically imputed to be Nephilim [נָפִיל]. In Islamic eschatology, the return of Isa al’Masih signals an end time subjugation of all mankind to Shari’ah Islam. Islam sublimates an Islamic meaning of a Redeemer, by presenting an allusion of Christ, whereas the Islamic redeemer is a supernatural show of power by Isa al’Masih for the benefit of the Mahdi to facilitate an Islamic outcome of world events. Isa al’Masih, the servant of the Mahdi of Islam, will sometime thereafter, die a physical death and be buried alongside Muhammad in Medina where a grave has been prepared for him.
When the Islamic Jurist, Imam or Cleric demands respect for Muhammed on the basis that Islam respects Jesus, it is essential to know that Islam has overthrown the name of Jesus to a man of no worth. Despite this, the Jurist, Imam and the Cleric demand that we respect Islam because Islam respects Christianity. It stands to reason that if the meaning of a man is changed to become another meaning entirely, then we have another man altogether. Islam does not believe in or else know Jesus, the Messiah of Israel. Whilst the claims of Islam regarding Jesus may very well be valid within Islam, they can hardly form a basis for demanding respect for Muhammed without knowing who Muhammed was.
If we are not a Christian, we may not have the ability to know why Islam stands in direct opposition to Christ, who said of Himself, that He came to die for sin. It is that claim and its meaning that has helped to shape our culture over the last 1600 years. Islam increasingly demands change in public life according to its beliefs. In that outcome, the whole of society will change in keeping with Islam itself. That would mean a return to an archaic system of governance that demands obedience and respect through the Shari’ah. No one can overlook the fact that Islam is a theocratic ambition of governance – and not merely a personal faith. To overlook the religious ambitions of Islam, with its synergy of politics and faith, would be utter madness. Pejorative expressions by individuals on matters of faith and belief are enshrined in Law. The Law also grants the right of people to practise their religion according to their conscience and to make a public show of their beliefs.
Equality and diversity are the terms which express legitimate aspirations – wherein all persons are afforded equality under the law. Despite that fact, it is possible to prosecute a Christian Minister for preaching that Islam is demonic – and a Chief Constable can be required to apologise for offending the Muslim community because his Force used an image of a puppy dog in an advertisement campaign. When a puppy dog becomes a cause for offence one has to ask what Law is at work? The answer is the Shari’ah and not the Equality Act 2010 – not even the Public Sector Equality Duty element of the Act itself. In both instances, complaints by the Muslim community led to Police action. There was no illegality in either case. The Minister was found not guilty, and the Chief Constable was required to follow Political Correctness.
In Britain, Islam, as with all faiths, or none, denotes a protected characteristic in law, expressed as a belief characteristic of the individual. Moreover, 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. Islam is a callous and cynical disregard of equality and an oppressive agent against others. There are also those political ambitions that many cite as a claim to racism upon anyone who disagrees with Islam publicly. Misuse of the term hate crime is also endemic, and that too is pressed upon anyone who claims that Islam is not a religion of peace. Islam is very content to benefit from this social injustice. THE CRŒSASID PARTY intends to defeat that attitude by exposing Islam in a way that makes certain it is understood for what it is- as defined by its sacred texts. They are Qur’an, Sira and a’Hadith.
A large part of the population have either embraced political sterility towards Islam, because of subjugation, of claims of Racism, and Islamophobia – or else have abrogated all knowledge of the Christian Faith. The cost is a political embrace of Islam with no proper recognition that Islam is a Shari’ah system of legal requirement. Shari’ah Islam is gaining a foothold in the minds of all others, demanding respect – simultaneously defining cultural and religious traditions of others as offensive. Islam requires absolute respect – simultaneously defining all non-Muslims as Kafir. Islam devotes more than half of the content of its sacred texts to the subject of the Kafir (non-Muslims). There is no possibility therefore that Islam is going to overlook the activity of unbelievers. Everything we do is a matter of great importance to Islam. Many people have little or else no comprehension of what Islam means in its core beliefs. Some think that Islam is just another religion, and they see Christianity in the same way. So they disregard political Islam.
Some look to the present and real terror of militant Islam and imagine that this must be Islam. Some look to a historical Islam of former British India, and its seeming peaceful ambitions and they imagine this is Islam. Islam may be all of these things. However, Islam is also a broad middle ground of Shari’ah. Even in that middle ground, Islam is diametrically at odds with Western society. Shari’ah Jurisprudence sets down a detailed and precise direction for all humanity. Islam is not the way we dress until we are subject to Shari’ah, and then Islam prescribes the way we dress. Personal modesty and culture may also prescribe the way we dress. Islam is not ethnocentric whereas it is often seen as ethnocentric. Islam demands respect and insists on diversity to ensure that we do not transgress its sensibilities. What we need to know is that those sensitivities are derived from the Shari’ah. Every time we yield to a demand from Islam we draw yet another thread in the garment that one day we will be required to put on.
Islam, at its heart, is a wilful and profound denial of the person of Christ. Even though Christ is named more times in [the] Qur’an than Muhammad – Islam is against Christ. The ambition of Islam is to bring all humanity into its influence. Today, the laws of men restrain its radical ambitions – only when those ambitions are taken up as acts of terror. Historically, the spread of Common Law, founded on Christian values, checked Islam. Today, due to political sterility, Islam cannot be restrained, other than its most extreme elements. We have weakened the nations because of war, and we have embraced humanism as a consequence. Now we are being required to embrace Islam, by being required to embrace the demand of Islam to show respect for its Shari’ah Law and its prophet, Muhammed. If we do not indicate respect, we are judged to be racist and hateful. We are pressed by clever campaigns that subliminally infer that we need to be healed of our rejection of Islam because we need to be healed of Racism and Islamophobia.
There are those who make false and unreasonable claims and apply those claims to all Muslims. All such stereotypes are self-evidently unjust. There are those who say Muslims are peaceful people, and so it is said that there is no justification for their injury by words, that injure Islam. Islam is not a people. Islam is a book, and its book is its power. Muslims are people, and like all people of faith or none, there is a framework of Law that determines public conduct towards others. Increasingly that framework is being shaped by Islamic meanings. THE CRŒSASID PARTY is committed to resisting Political Islam in public life by political means, even as it is determined to resist Islam privately through spiritual warfare. Theological Islam represents the life of Muhammed during his time in Mecca beginning from 610 CE and ending in 623 CE with the Hijra of Muhammed to Medina. Political Islam begins in 623 CE and continues to this hour. Those who practise theological Islam as per the Qur’anic Meccan passages are of no concern to THE CRŒSASID PARTY. We view those passages to be reflective of Greater Jihad. Those who hold to the view that the Meccan passages are abrogated, by later Medinan passages, we take that to mean that such persons are practising Islam according to Lesser Jihad. We also see that such persons are more likely to be a threat to society. We call Greater Jihad – Theological Islam, and we call Lesser Jihad – Political Islam.
Although we suffer Islam theologically, albeit that we regard Islam to be entirely heretical, we regard Islam to be a dangerous political ideology that must be opposed politically. Therefore, whilst we respect the right of Muslims to practise Islam according to their conscience in the Mosque and the home, we hold that Political Islam is a present and real danger to public life in Britain and must be halted by political means. We also take a long view of Islam. That long view holds that Islam always destroys the culture upon which it is imposed or else into which it is received.
Historically, Islam has subjugated societies through Lesser Jihad. This Lesser Jihad is by the sword. It is oppressive, brutal and unyielding. Other than when it is driven back by an act of war, the Lesser Jihad of Islam is relentless. In its ascendant position, the Lesser Jihad of Islam is a political terror. When Islam is pressed back, then Islam becomes a descendant force and adopts the Greater Jihad of Islam. This Greater Jihad of Islam is a skilled political agent. The characteristic of the Greater Jihad of Islam is more suited to western societies, and it is the Greater Jihad of Islam that we now have among us, albeit that the Lesser Jihad of Islam is always testing the resolve of all others by political means. Islam has become enshrined in law. The political left also emboldens Islam to the extent that it has now secured the status of a protected ideology. When Islam blows up men, women and children as an act of Lesser Jihad, those, who press the Greater Jihad of Islam tell us that these acts are not Islam. Whereas, those who practise the Lesser Jihad of Islam to its fullest extent, tell us that they are practising the Islam of Muhammed. The effect of this dualistic presentation of Islam is to leave people confused. To help with that confusion, the following layout of Islamic Jihad will be helpful.
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.
THE CRŒSASID PARTY