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Tuesday, January 20, 2009

Its Shari'ah, Stupid #15

This is number fifteen in a series on offensive Jihad in Fiqh. [ Emphasis added for clarity. ]

Fadl-Ullah bin Ruzbihan Isfahani, d. 1521, shafi’i. Suluk ul-Muluk (√∂vers. Muslim Conduct of State, Lahore 1974)
A brief account of the duties which are obligatory on the Imam and the Sultan with regard to (their offices of) the Imamate and the Sultanate. (s. 61)
His sixth duty is to fight with those who opposed Islam. But before taking such action he should invite them to surrender and if they refuse then fight with them until they surrender or are obliged to compromise. (s. 62)
You must be aware, that the literal meaning of Jihad is ”to strive” or ”to endeavour according to one’s ability and strength.” But in the religious sense it means ”to strive in war against the non-believers according to one’s ability and strength.” (s. 455)
You must be aware, that Jihad against the non-believers is an obligation. As regards the Hanafite opinion it has been cited in the Hidaya that Jihad is a duty in general on all the Muslim community. If a group of Muslims observe this duty the rest of them are exempt from it; and if none of them observe it the whole community commits a sin for their negligence. Whenever there is a general call for Jihad it will become a duty for all. A general call may be put in this way; that, on account of the strength of the non-believers, an Imam calls all the Muslims to arms so that they may drive the non-believers out of the land of Islam. The fight against the non-believers is an obligation even if they do not commence fighting. But the Jihad is not lawful against children, slaves, women, the blind, the crippled and he who has not come to the battle-field.
If enemies invade one of the lands of Islam, the Jihad will become an obligation to all Muslims for their self-defence. (s. 462)
As regards the Shafi’ite laws of Jihad, it has been cited in the Anwar that during the lifetime of the Prophet, the Jihad was an obligation in general on all the Muslim community. In our days there are two kinds of Jihad as it is an obligation on each and every Muslim and at the same time an obligation in general on all the community.
Whenever the non-believers invade one of the lands of Islam or besiege one of our towns with the intention of its conquest, it is the duty of the inhabitants of that town to repel the invaders at any cost. (s. 463)
The second kind of Jihad is an obligation in general on all the Muslim community. For example, if the non-believers who are well-established in their own country intend to fight against the Muslims, and they refuse to check them, the whole community commits a sin. But if some of the Muslims, whose strength is sufficient to repel the enemy, come forward, the rest of the Muslims will be exempted from Jihad. The sufficiency is achieved by two means. Firstly, the Imam should block the incursion of the non-believers by appointing a group of the soldiers well enought to face the non-believers on the opposite side. Moreover, he should build forts, dig trenches and take similar other steps. […] Secondly, the Imam himself should lead incursions into the Dar-ul-Harb or send someone capable of carrying out this business. The minimum number of incursions in a year is one. It is not permissible to abandon Jihad and let a year pass without an incursion except, God forbid, for the reason of weakness in the Muslims, the large number of the enemies and finally the lack of fodder for the horses on the way. (s. 464-5)
It has been cited in the Hidaya that whenever the Muslims invade a Dar-ul-Harb and besiege a town or fort they should first of all invite the besieged to embrace Islam. If they accept Islam the Muslims should give up fighting. If they refuse to accept Islam they should be asked to pay the Jizya, but this choice is only for those non-believers on whom the Jizya may be imposed. The Jizya should not be imposed on the apostates and Arab idolators. There is no need for collecting Jizya from them. (s. 466)
When [Muhammed] used to despatch an expedition, he used to advise the commander that before starting to fight he should lay a choice before the non-believers, either to accept Islam or leave that place. If they refused to accept Islam, they should be asked to pay the Jizya. If they refused all these terms, seek help from God the Excellent and start fighting. (s. 474)


This damnable dedication to eternal warfare makes Islam intolerable. The world must be rid of it!

The minimum number of incursions in a year is one. It is not permissible to abandon Jihad and let a year pass without an incursion except, God forbid, for the reason of weakness in the Muslims, the large number of the enemies and finally the lack of fodder for the horses on the way.
What else is there that we must know about Moe's Murder Cult?